American Tewish Archives Devoted to the preservation and study of Americam Jewish historical records

DIRECTOR: JACOB RADER MARCUS, PH.D.

Miltan and Hattie Kutz Distinguished Service Professor of American Jewish History

ASSOCIATE DIRECTOR: STANLEY F. CHYET, PH.D.

Associate Professor of American Jewish History

Published by THE AMERICAN JEWISH ARCHIVES, CINCINNATI, OHIO 4 5 2 2 0

on the Cincinnati campus of the HEBREW UNION COLLEGE- JEWISH INSTITUTE OF RELIGION

VOL. XIX APRIL, 1967 NO. 1

In This Issue

In My Lifetime BELLA W. ROSENBAUM 3

Too many observers thought of immigrants from Eastern Europe as an undifferentiated mob - "huddled masses yearning to breathe free," in Emma Lazarus' phrase - but Mrs. Rosenbaum shows how wonderfully individual she and her fellow-immigrants were. Though she does not say so, it is clear from her memoir that North American Jewry would be a mere shadow of itself but for the wave of immigration from beyond the Vistula.

A Call to Detroit - 1869

What did Reform Judaism mean a century ago in a Midwestern synagogue? The answer is suggested in Congregation Beth El's invitation to Kaufmann Kohler.

My Memories of Father ISAAC HERBERT KEMPNER 41

"Three things Father guarded zealously," recalls Mr. Kempner, "his reli- gious heritage, his American citizenship, his responsibility to society in general as well as to his family in particular." The elder Kempner, as his son portrays him, was a man whom Polish Jews can justly consider one of their worthiest contributions to America.

The Honen Daliem Congregation of St. Eustatius JOHN HARTOG 60

Caribbean Jewish history, its eighteenth-century importance notwithstanding, remains very largely terra incognita. Dr. Hartog's essay, illuminating as it does Jewish life on the Dutch island of St. Eustatius during the I~oo's , is, therefore, very welcome.

Reviews of Books

Cahnmm, Werner J . Wited by), Intermarriage and Jewish Life - A Symposium.

Reviewed by Albert I. Gordon 7 8

Halperin, Samuel, The Political World of American Zionism.

Reviewed by Harry Barnard 79

Voss, Carl H e m n , Rabbi and Minister - The Friendship of Stephen S. Wise and John Haynes Holmes.

Reviewed by Theodore N. Lewis 8 3

Brief Notices

Selected Acquisitions 92

Illustrations Bella W . Rosenbaum, page 17; Arrival of East European immigrants in the United States, page 18; Kaufmann Kohler, page 35; Harris Kempner, page 53; Isaac Herbert Kempner, page 54; The ruins of the eighteenth- century synagogue on St. Eustatius, page 71; A tombstone, dated 1760, in the old Jewish cemetery on St. Eustatius, page 72.

Patrons for 1967

THE NEUMANN MEMORIAL PUBLICATION FUND

AND

ARTHUR FRIEDMAN 9 t LEO FRIEDMAN 9 t BERNARD STARKOFF

Published by T H E AMERICAN JEWISH ARCHIVES on the Cincinnati campus of the HEBREW UNION COLLEGE -JEWISH

INSTITUTE OF RELIGION

NELSON GLUECK President

0 2967 by the Ammican Jewish Archives

In My Lifetime

B E L L A W . R O S E N B A U M

How typical was Bella Weretnikow Rosenbaum (1880-1960) of the jirst-generation Jewish immigrants from Eastern Europe? Probably not very: Who else could claim to have graduated in the jirst class of the University of Washington's Law School, as she did in 1901, and who else became, as she did, the jirst woman to practice law in the State of Washington? Later, too, in I ~ O J , when she married a Hungarian-born Nashvillian, the self-made lawyer-jinancier Lewis N e m a n Rosenbaum, and settled with him during the following decade at New York, she lived in far more comfortable circumstances than most immigrant Jews of her generation. Above and beyond all this, however, how many possessed the skill and sensibility to record their experiences, as Mrs. Rosenbaum did during the mid-zgjo's in a privately published memoir entitled M y Life? The excerpts from M y Life to be found in the suc- ceeding pages will, we are conjident, interest our readers and aford them some insight into the richness which immigrants from beyond the Vistula have contributed to American life. We are grateful to Mrs. Rosenbaum's children - in particular, Mrs. Sidney Lipston, of Arling- ton, Va., and Mrs. Lwi s F. Davis, of New York City -for permission to reproduce these excerpts.

Telling one's life story necessarily involves a series o f revela- tions. First o f all, you have to reveal your age. Naturally, a woman's inclination is to forget a few years, but I am afraid in this case it would not serve any purpose. Besides, come to think o f it, I can only guess a t m y age, a t best. I f m y parents had any record o f my birth in the Old Country, which I doubt very much, they certainly did not bring it with them. Nor, for that matter, did they have any record o f any kind o f their marriage. They had been married by a rabbi, o f course, as was usual, but evidently the rabbi was not in the habit o f issuing marriage certificates. Nevertheless, the fact remains that I was born. After careful

inquiry, the only date I could manage to get an inkling of, when I started school and had to give my age, was that I was born "fiftzen tog in Elel") [the fifteenth of Ellul]. As the month of "Elel" usually happens to fall in August, my official birthday at school became August 15th~ and that has remained the date of my birthday all through the years. This date enabled me to enter the September term of the school, in my sixth year. From then on, of course, the record is pretty clear. So I will say I was born August 15, 1880. M y mother [Elizabeth Weremikow] would add - "May you live to be 150 years old."

The town in Russia where I was born was called Kamenets Podolski, on the border line between Russia and Poland. M y mother, therefore, spoke both Russian and Polish fluently. I was not old enough when we left to speak a language of any kind. I am still very happy indeed that I can speak some Yiddish. There was a time when I felt a bit ashamed to admit that I could speak Yiddish. That was especially so when I studied German at college. Yiddish at that time was regarded as a jargon, a mixture of Russian, German, and other languages. I have since come to love our mama- loshen (mother tongue), and find no other language that can pos- sibly be as forceful and expressive. There are many words in the language that have such fine shades of meaning that they just will not lend themselves to translation. I regard it as the most universal of languages. No matter in what country you happen to find your- self, if you care to search, you will find a landsman [fellow Jew] who will be delighted to speak Yiddish with you and will help you, if need be, and steer you in the direction in which you want to go. It is also one of the oldest languages, and has a cultural back- ground whose equal cannot be surpassed.

My mother had no formal education. In many Jewish families where there happen to be several sons, frequently a malamud (teacher) comes to the home to teach the boys, and ofien the daughters manage to imbibe a little knowledge, enough to say a few prayers, such as prayers when lighting the Sabbath candles,

IN MY LIFETIME 5

prayers for wine or food, and perhaps a little more. Unfortunately, my mother was an orphan. She was brought up very strictly by a frugal aunt who considered any knowledge for girls entirely superfluous. Thus, my mother could neither read nor write. But her mental faculties, and especially her memory, were really amaz- ing. She knew the cost price of every article in the store that she always owned and managed, the exact quantity on hand, and just where and when the merchandise was purchased.

She gradually built up a trade with a colony of Russians and Poles who were living on the outskirts of the town of Winnipeg, and being able to speak their language, and treating them with continued fairness, she won their confidence and their business. When she went to trade with them or to purchase merchandise to replenish our stock, she left me in full charge of the business. I could not have been more than seven or eight years old when I was given full responsibility of home and business. W e had a special stool, behind the counter, where I could climb up when a customer came in, and I remember being very proud when I made a sale. I still cannot figure out how I knew the price of anything, as nothing was ever marked.

I was always puzzled over the method that my mother used in arriving at the price of an article. There ,was always the asking price, which seemed to depend on the appearance and nationality of the customer; then there would be inevitable haggling until they would eventually arrive at a satisfactory selling price. M y mother was in truth an excellent businesswoman, as happens to many Jewish women when they are the breadwinners. She soon had a growing and thriving little business of her own in Winnipeg.

The great exodus of Jews from Russia commenced in I 88 I . M y parents, carrying me in their arms, were among the first to get away. There were several other families that left with them from the same town, and by some miracle they managed to stay together until they arrived at Castle Garden, New York City. As there were no relatives or friends to claim them, they were assigned for transportation to some part of the country that needed settlement. For this purpose the younger and hardier immigrants were chosen. They were to be sent where there was plenty of room for "growth

and development," and our group was thus tagged for the remote and then tiny town of Winnipeg in the vast prairie lands of Manitoba.

A woebegone and bewildered lot of travellers, with their be- draggled belongings, left New York behind and eventually arrived in this alien community of Winnipeg in the year 188 I . Originally they had all come from Kamenets. This group included my parents and myself and the several others that had made the crossing together.

Among these others there was Tavel Finkelstein, a merchant of considerable repute in the Old Country, whom misfortune had befallen. Having lost most of his worldly possessions, he decided to migrate to America and start all over again. Then there was Mottel Weisfield, a giant in stature, and his likewise very tall mate. They came with their family. Mottel had been an over- seer of a large estate in Russia, and when his master discovered his crime of being a Jew, he and his family had to flee for their lives. Other notables among the group were Sam Ripstein, an itinerant peddler in the Old Country who, hard-pressed to pro- vide for a growing family, decided to migrate and improve his lot in America. Then there was Moishe, the malamud. He was just young and poor and eager to see the world. My father and Moishe had been bar mitzvah together as boys in the Old Country, and Moishe decided to come to America with us. He was a talented individual and combined in one small frame the qualities of cantor, teacher, and rabbi.

M y father and Moishe were ready to conduct a service at any available time or place, and thus, between them, the little clan from Kamenets was held together and knitted into a religious unit, which later became the nucleus of the first Orthodox con- gregation of Winnipeg.

In later years, Moishe's services were much expanded so that he also performed marriages, granted divorces, and gave instruction and advice. A story is told of this modern Solomon, who at one juncture of his active career was confronted by an impending divorce (a get), complicated by the existence of an indivisible child, a daughter. He advised the couple to return to the scene of their

IN MY LIFETIME 7

original wedded bliss and again to replenish the earth, so that an impartial division of offspring might be effected. It is not known whether the learned malamud interceded with his Maker; however, twins resulted. Since the original difficulty again unhappily pre- vailed, the dilemma remained, and the embattled mates were even- tually reconciled.

Land being very plentiful around Winnipeg, in a comparatively short time our Mottel Weisfield acquired quite a farm of his own. Here he raised cows, chickens, and more children. Later he built a huge brick oven, after the fashion of those prevalent in the Old Country, and this oven served many useful purposes for himself and the community.

Sunday mornings, during the summer, practically the entire Jewish population brought their picnic baskets and camped on Mottel's farm. The generous host supplied huge pitchers of fresh milk, and the hostess brought out platters of steaming cheese kreplech, drenched in butter. The thought of these kreplech makes my mouth water, and never again will I taste their equal. Previous to the beginning of the Passover season, the Jewish community gathered at Mottel's farm. Here matzos for the entire holiday season were baked in his huge brick oven. When the work was over, a celebration followed with a barn dance. The younger folks danced square dances, and their parents joined them in the Russian kazatka, a dance that is difficult to perform.

Tavel Finkelstein became the leader and patriarch of this com- munal group. At his store, those of the group who became peddlers were given their first start, and later their stocks were replenished. They went off to trade with the Indians, Poles, Lithuanians, Scotch, and English in the surrounding territory. Business was nearly always good - they had customers waiting for them. Thus they prospered and, in due time, most of the peddlers opened stores of their own. Disputes of any kind were brought to Tavel. He was the judge and the jury. His decisions were always fair, just, and final; there was no appeal. So for many years there were no law- suits in the Jewish community.

My father [Zachariah Weretnikow], a small, scholarly man with a carefully trimmed, pointed red beard, also tried his luck at ped-

dling, but unfortunately it seems he did not have any luck. At one time he traded his entire pack of merchandise for a load of frozen fish, which proves he was away ahead of his time. In those days, no one would eat frozen fish. When the fish began to thaw, it all had to be dumped into the Red river. Another time he brought back a large bundle of furs, which he thought were worth a fortune. They turned out to be rabbit skins of no commercial value.

Tavel Finkelstein allotted the next parcel of merchandise to my mother, instead of my father. She hung her wares in the front window of our "shanty," and thus she was set up in business. Like most Jewish women who become the breadwinners, she prospered. My father did help "watch the store" when he wasn't too busy at the synagogue.

During the long, cold, winter evenings, our little group was wont to gather around the kitchen table in the back of the store, where they liked to talk and talk. My mother relived her romance and told me about it. In order to acquire a husband in the Old Country, a girl had to have a dowry. My mother, being an orphan, did not have a dowry, so she had to earn a dowry of her own. This she accomplished by hard work and long hours in a hair shop, making sheitels, the wigs which all married women had to wear. Pious Jewish matrons cut off their hair immediately after marriage and put on a sheitel. This was intended to make them unattractive to all men other than their husbands; that they might become unattractive to their own husbands did not seem to matter much.

My mother was an attractive, spirited redhead, who usually got what she wanted. Her husband had to be a man of learning - no grober yung (ignoramus) for her. My father had acquitted himself in the field of Hebraic studies. He was a yeshiva bochr in high standing, and it was considered a great yichus (distinction) for a girl to acquire such a "learned man" for a husband. There had been much matchmaking going on on both sides. However, my father and mother finally met and married. After the marriage, my father continued with his studies, as was customary in the Old Country. The young couple was provided with board and lodging until the bridegroom was set up in business. (This custom was called kest.) In my parents' case, there were no in-laws to supply

IN MY LIFETIME 9

the kest, so they lived on my mother's dowry, and presently funds were running very low. My mother pondered the problem deeply, and the only solution that presented itself to her mind was "America." Everybody was talking about America. She had already heard of several families who were planning to go to America. My father would just as soon have gone to Yemzer Velt (the next world). He had studied a great deal about the beauties of the "world to come" in the Torah, but not one word did he know about America. All this did not phase my mother. She was determined to get the necessary passage money for America, by any means possible.

There was still a little bit of the dowry money left. Also, she had a hope chest left her by her mother, which consisted of a pair of fine feather beds, a pile of down pillows, a samovar, and her grand- mother's beautiful silver candlesticks. All these went with the rest of the household belongings to obtain the necessary passage money. Only one other possession remained, and that was the hardest of all to part with, my mother's beautiful, red gold hair. She prized her hair so greatly that she had even refused to cut it after marriage. I t was really beautiful and long enough to sit on. Well, it had to go, and it brought a goodly return, at the hair shop where she had worked as a girl.

Now they were all set for the great adventure! My mother went to the synagogue and literally took my father by the hand and told him we were going to America. He was still surprised, be- wildered, and mystified when at last he really found himself on a ship bound for "America." There was only one break in the long trek, a stopover at Liverpool, England. The passengers were allowed to disembark for a short time, and a guard was sent with them. None of the passengers had ever heard of Liverpool, or even England. A strange country indeed it was, all surrounded by water. Here you could buy almost anything if you had the money. Luxuries of all kind were on display: apples, oranges, onions, herring, chalah, etc. Some bought, most did not. My mother did not have any money to spend, but she passed a shop window where a pair of beautiful red shoes was displayed - shcahlach, as she called them. All the other passengers almost missed the boat because she just

could not tear herself away from those little red shecahlach. Never again did she see their equal.

Next came my father's tale concerning the service they had aboard ship. This certainly was a most unforgettable event. It seems there had been a great deal of sickness aboard ship; this was especially true among the children. And I was so sick that my mother was certain I was going to die. She exhorted my father to pray as he had never prayed before. Moishe Malamud and my father put their heads together and decided they would hold a regular "Sabbath Service" and pray for God to help them. They were prepared for a service, in that the men had brought their talis (prayer shawls) with them. Also, they had brought their precious prayer books. All they lacked to complete the service was a few more men in order to have the required ten for a minyon. My mother said to my father, "When the officers are not watching, just go up to the next deck and call up, 'Yiden, ich darf a minyon.' " He did as he was told. And to everyone's surprise, particularly my father's, several distinguished-looking men who did not have the usual Jewish characteristics came forward and followed him down to the steerage. They were surprisingly friendly and could even dauen (read the prayer books). Miracles never cease to happen, especially to our people.

Moishe Malamud, along with many other qualifications, had a nice tenor voice. He sang everything he knew, including the [Yom Kippur] "Kol Nidre." All his companions joined in singing, and they put into their voices all the pathos they felt in their hearts. Thus they expressed their homesickness, their present suffering, their fears for the future; all this and more they put into their melodies. They sang in the usual minor key, with a sort of singsong chant, that was accompanied by the swaying of their bodies. Both officers and passengers alike were lined up on deck, listening and watching this touching scene; and many a tear was stealthily wiped away. Miraculously, all the children quickly recovered, including myself. M y mother had grudgingly to admit she was proud of my father on this occasion.

When our worn, weary, bewildered band of refugees finally landed in the well-built station of the Canadian Pacific Railway in

IN MY LIFETIME I I

Winnipeg, they received a warm welcome and a helping hand from a group of German Jews, who evidently were a branch of the "Hebrew Immigrant Aid Society." These German Jews had arrived in America many years before, and most of them were now well-established merchants in their new country. A so-called "immigration-shed" was provided for a temporary shelter. This building was equipped with a large community stove, clean beds, and ample food for the newcomers. When rested and ready, each family was allotted a small home, then called a "shanty," and helped to get a start either in business or with a job. Years later, our own family took an active part in this immigration work, and thus I happen to know that it was well-organized and very helpful.

M y early years in Winnipeg come back to me with the direct- ness of yesterday. Chiefly among the impressions of my earliest childhood is my mother's complete devotion and unselfish love for me. I was her "Belleniu," a term of endearment for Bella, her only child. Her hopes, her ambitions, her dreams -all seemed to be centered in me alone.

All her own life, from earliest childhood, she had had a desper- ate struggle for the barest existence. Now all her efforts were directed towards sparing me from the same kind of struggle. She was thoroughly convinced that such could be accomplished only by affording me the advantage of the best possible education. She was determined that I should receive all the learning, all the knowl- edge, and all the advantages that she so sorely missed. I am truly gratehl that I did not fail to cooperate with her in this respect.

I really loved books, much more than toys or dolls, and soon started to acquire a library of my own. This I accomplished by saving tiny silver five-cent pieces, then common in Canada, which I hid under an oilcloth tacked on a shelf in the kitchen in back of the store. When I had accumulated a nice little pile of these five-cent pieces, I made a trip to a second-hand book shop. I was then about seven or eight years old, and chief among my collection was a copy of Gibbon's Rise [Decline] and Fall of the Roman Empire. I am still at a loss to remember whether it was the binding or the price that was the attraction, as it was not until years later that I was able to read and understand the book.

Likewise, I remember that I loved playing with other children, having none at home to play with, and also that I loved school. The grade school in Winnipeg stands out in my mind chiefly as a small school surrounded by a huge playground. In later years, this seemed to work in reverse, the size of the school rapidly increasing and the size of the grounds decreasing. Much later, when we settled in New York, I was considerably astonished at seeing a school with only a little bit of paved ground in the back for the children to play in.

School work seemed interesting and easy. Classes were small, and the teachers willing and anxious to give any assistance when necessary. School hours were long, according to our standards, from 9 a.m. to 4 p.m. However, we had one and a half hours for lunch, which most of us used for play. W e brought our lunch from home and usually ate it during the morning recess, of I 5 minutes, W e also had a IS-minute recess in the afiernoon, and the school days were all too short. In fact, I remember that I enjoyed my school days much more than my vacations.

My best friend at school was a little Scottish girl who lived in our neighborhood, Maggie MacDonald. W e corresponded for many years, but I have now lost track of her. She was a real tom- boy, and I idolized her and tried to follow her example in every- thing, but never succeeded. During our summer vacation, we went picnicking at Elm Park on the outskirts of the town. W e did all the things that children usually do, but when it came to climbing the elm trees, I was very timid and never got up very high. W e did manage to tease and startle the young couples strolling by, calling down to them, and asking if they knew this was called "Lovers' Lane." Thus, taken as a whole, my memories of Winnipeg were very happy ones.

I entered high school or Collegiate Institute, as it is called in Canada, at the early age of twelve and remained there only about a year and a half, when we left for Seattle. Our chief studies seemed to be the history of the British empire and the geography of Great Britain and its possessions. I remember how greatly surprised I was when later I learned that the United States had a history of its own and that there were many other countries which did not belong to Great Britain.

IN MY LIFETIME ' 3

W e even had great fun during the terribly cold winters in Winnipeg. When I think back about the rigors of those winters, I marvel that we survived, and yet I am convinced to this day that they gave us an endurance and a vigor that have served us in good stead all through the years. At times we were so completely snowbound that it did not seem possible for anyone ever to get out. However, one person always did manage to wiggle out and then help another to do likewise; and so a chain gang of snow shovelers was formed until all were released from their homes and went their various ways about their affairs and jobs. The children were always the first to get out and go to school. They were so bundled up that only the tips of their noses and a little of their cheeks were ex- posed. These had to be constantly rubbed with snow to keep from freezing. The children shouted with glee, threw snowballs at each other, and ran all the way to school. It would be impossible to find anywhere else in the world a healthier, happier rosy-cheeked group of children.

With the passage of time my parents seemed to drift farther and farther apart. My father now rarely came home at all, and when he did, my mother and he would quarrel so bitterly that I was glad to see him leave. They would invoke the most blood- curdling curses on each other's heads, and all my tears, pleadings, and entreaties seemed to be of no avail. One of the milder curses that I remember distinctly was gey in der erd. Literally translated, this means "sink into the earth." [in common parlance, it is em- ployed to mean: "Go to hell!"] Possibly they meant "be buried there alive in the earth." Perhaps all these curses would have seemed rather picturesque if it had not affected me directly.

I have since discovered how it happened that our people learned to curse so fluently and terribly. It was the only recourse they had when they were terribly tormented by their Russian overlords. It is true, beyond a shadow of a doubt, that they suffered persecution beyond human endurance. One by one, every measure of freedom was taken from them; every possible social degradation was heaped on their heads; every avenue of making a living was being closed

to them; nothing remained but curses and starvation. They were completely helpless to defend themselves or to attempt to retaliate. All they could do was to curse their tormentors and try to flee. This, of course, they did in great numbers, However (it was com- pletely beyond my understanding), when they finally did arrive in a free land, they brought with them these terrible curses, and used them unnecessarily. Perhaps it had become a habit.

M y father seemed to be interested mostly in my Hebrew educa- tion. By this time, his old friend Moishe Malamud had started in his own home a Hebrew school, a chedder, which I attended after school. I also became very much interested in learning Hebrew. Moishe also taught me to read and write Yiddish, and I learned to love the language, and kept up a correspondence with the malamud in Yiddish for many years after we left Winnipeg. He was a very lovable person, small, meek, self-effacing, with a wispy goatee and mustache. He was very unlike the traditional rabbi, who is usually portrayed as an ogre, with a long red beard, and who takes a sadistic delight in beating his pupils. Our rabbi in Winnipeg was, on the contrary, the kindest, gentlest soul it has ever been my privilege to know. He continued to teach long after our family left Manitoba.

He had brought with him from the old country a kantchick, which he kept on his table. The kantchick is like a cat-0'-nine tails, except that it has only three strips of leather. However, it could hurt plenty, especially on a bare behind where it was customarily used. Moishe told his pupils that this was the kind of punishment that was used in the Old Country to make children learn, but in this country, a free land, one did not use the kantchick to make you learn. If you wanted to be a goy, a shagitz, and a grober yung [an ignorant "barbarian"], it was a free country and you could be a goy if you wanted to. The children all loved their teacher and never reneged. They went on to bar mitzvah and confirmation. After that, it seemed to be the usual thing to forget about religion until one had children of his own.

Moishe started his chedder shortly after he arrived in Winnipeg. It was located in the kitchen of his three-room shanty. The kitchen table served as his desk, and it was piled with siddurs, machzors,

IN MY LIFETIME 1 s

and other prayer books which the teacher and children used. In- stead of writing the prayers on paper - writing paper was scarce and costly in those days - the children memorized them. Chazaring [repetition] was the approved method of learning in those days, and many a good memory in later life was due to this method of teach- ing. The modern teacher would be appalled at the idea of teaching twenty to thirty pupils, of different ages, and in different stages of learning, all together in one small room. But we worked together, seated on long, home-made benches and using long, narrow tables. The ages of the pupils ranged from five or six to bar mitzvah boys and girls. The littlest ones went out to play with the rabbi's many children when their lesson was finished, but the older children remained, especially the boys, that were later to be bar rnitzvahed; they could read the Torah, and speak their pieces in a manner that would be a credit to any rabbi and chedder. Moishe Malamud was a great and grand man, who has long since departed this earth. If anyone deserves a reward in Yemr Velt, he should get the finest place in genaden (Paradise).

The first of the refugees who had fled from Russia in 1 8 8 1 and who eventually landed in Winnipeg lived there and prospered for quite a long time. But after about ten years or so, one by one they began leaving Winnipeg. M y parents were among the last to go. I don't know whether my mother hoped that in a new land my father and she might be able to lead a better life together or whether it was the alluring tales travellers had brought back about the Pacific Coast. First and foremost, they told of the mildness of the climate, which was a great boon. The stern, harsh winters in Winnipeg became harder and harder to endure as our settlers became older and not as hardy as they used to be. And so, one by one, they succumbed to the lure of the golden west. The old timers sorrowfully sold their belongings and moved to a land where they hoped life would be a little kinder to their later years. Once again they migrated, and became pioneers of the Pacific Northwest.

Sam Ripstein sold his prosperous clothing business and started

anew in the thriving little town of Vancouver, British Columbia. In due time, Tavel Finkelstein became one of the leading merchants in the beautiful city of Victoria, the capital of British Columbia. I visited them many times and brought back English coats for my girls, and other articles. Mottel Weisfield sold his farm, brick oven and all, and went into the dairy business in Seattle. His sons started a jewelry business which is still one of the most prosperous in the Pacific Northwest.

When my parents arrived in Seattle, they were met by their old friends from Winnipeg who helped them locate a home and busi- ness. W e landed in Seattle in the fall of 1893, just after the great fire, and preceding the now famous Gold Rush.

When we left Winnipeg I was about 13 years old and looked forward to the trip across the country with all the excitement and anticipation that only a youngster can feel. T o me, the highlight of the trip was the various types of Indians we encountered at our many stops at the various stations. For many years I have been telling my grandchildren - of whom I have eight (God bless them!) -about Indians. They do not seem to be as deeply im- pressed as I thought they would be. It seems that they had studied about Indians at school, and knew the names of the various tribes and their locations better than I did. However, they had never seen a real live Indian, or traded with one, as I had. Also, they were quite surprised that I even knew a few words of their language, halo cum tax, which means "I don't understand," and some other phrases, and had a collection of articles made by the Indian[s] in the Seattle area.

My favorite type of Indian was the type we left behind in Winnipeg. Those Indians were very different from the ones we met at the various station stops, as we proceeded westward farther and farther. The Midwest Indians were engaged chiefly in trapping and hunting fur-bearing animals, which required a great deal of endurance and skill. They also knew the rudiments of planting wheat and corn, with which to make bread; but this kind of work was left primarily to their women folk.

The Indians of middle western Canada were characterized by their abundant straight black hair and copper-colored skins or

Reproduced Jr'om 41g Life, t y Neila CI'. Ko.wnbnlr117

Bclla C\'. Roscnbautn

"red skins," as they were called. Their noses were aquiline, in complete contradistinction to the flat noses of the Indians of the Pacific coast. The "Red Skins" were straight and tall, with power- ful, agile frames. They were quick and light on their feet, and had an endurance almost beyond belief.

Wrapped in their famous rabbit skin blankets, they often slept outdoors on the coldest nights and survived. These rabbit skin blankets were quite unique; they were skillfully woven of long strips of skins carefully sewed together. When finished, they were featherweight and unbelievably warm.

W e found these Indians very friendly and generous, when they were well treated. But they could be very vengeful and vindictive when ill-treated or imposed upon. They also fashioned the finest of fur-lined moccasins, which were likewise exceedingly light and warm. However, they did not care to sell these articles, and one had to be very much in their favor to trade merchandise for one of their blankets or a pair of moccasins. W e owned one of the blankets, which we treasured for many years. Fur traders travelled a long distance to outlying trading posts where the Indians came to sell their furs and skins. Close on their heels came the peddlers and dealers to sell the Indians their wares. It proved a lucrative venture for all concerned. W e have very fond memories of our Canadian friends, the "Red Skin" Indians.

The Chinook Tribe, or the Indians who inhabited the shores of Puget Sound and who frequented Seattle, were in every way a contrast to those who were left behind in midwestern Canada. In fact, the Indians seemed to deteriorate physically as we travelled farther west. The Puget Sound Indians, likewise, had black hair, but it was lusterless. In stature, they were short and squat, and their noses flat and wide. These Indians subsisted mainly on fish, which abounded plentifully on the shores of Puget Sound, and which, of course, gave them their "fishy" smell, and none-too- healthy appearance. For many years, after we came to Seattle, they continued the practice of squatting on the street corners, especially near the water front, displaying the wares they had for sale. Tourists and travellers always seemed interested in seeing a real live Indian, and usually bought a basket or trinket.

The Western Indians lacked the skill in handicraft that the Indians of the Middle West had attained. However, they turned out fairly attractive articles, particularly baskets and bottles or jars, which they covered with skillfully woven colored straw. They were peaceful and harmless, but had learned some bad lessons from their white neighbors - the use of "bad" language and "fire water" (hard liquor). Thus, at times they became difficult to handle. As a race, they are fast disappearing, and travellers no longer find them on the street corners of Seattle.

At the time of our arrival in Seattle in 1893, there was still no organized (Orthodox) religious service. A handful of Orthodox Jews whom we joined held their meetings and services in what was called "Red Man's Hall." Here the High Holidays and other festivals were celebrated. This little group formed the nucleus of what later became the first Orthodox congregation, "Bikur Cholom."

The very first rabbi in Seattle, who became the head of this Orthodox group, was Rabbi H. Genss, who affectionately became known as "Genss Goniff7 [Robber Genss]. He never slipped up on an opportunity to better himself financially, and in common with the rest of the community he was busy sharing in the prosperity that eventually came to Seattle. Rabbi Genss opened the first so- called kosher butcher shop in Seattle. It was located in one corner of the goishe (non-Jewish) butcher shop. When my mother saw Rabbi Genss use the meat cleaver just after the non-Jewish butcher had used it, she stopped buying kosher meat. For a time she went through the ritual of salting the non-kosher meat, but soon gave that up. Kosher had somehow lost its terrific significance. The same Jews who, when they were aboard the boat coming from Russia, preferred starvation rather than eat food not strictly kosher, still preferred kosher food, but would not starve if the food was just a little bit not so kosher.

My father took an active part in this Orthodox group, and he and my mother helped start the first synagogue. They imported the

IN MY LIFETIME 2 1

first Sefer Torah [pentateuchal scroll] from New York. While [they were] awaiting its arrival, an ark was built by skillful and loving hands to house the precious scroll when it arrived.

Seattle, similar to Rome, is built on seven hills. However, when we first came, all of the hills were still in their pristine beauty, unmarred by the hand of man. On the slope of the first hill stood Seattle's first mansion, built by Henry Yesler. It was he who originated the first Skid Road, which was later to become quite famous. Originally this long stretch of road was actually built of logs; the logs were laid crosswise, one by one, and over this road travelled ox-drawn teams, and huge truck horses pulling heavy loads of logs, right from the depths of the virgin forest clear down to the waterfront of Seattle. Here they were packed for shipping, on freight cars or boats, and were sent to such far away places as Australia, China, the British Isles, as well as across our own country.

I t was along this Skid Road, and the waterfront, that the town of Seattle actually came into being, and along with it came the ever popular saloon, lodging house, and dance hall. And right along with them came our shopkeepers, seeking the trade of the loggers, sailors, and other workers. All kinds of drinking houses, in those days, were called saloons. Overhead were the lodging houses, and adjoining were the dance halls and other so-called "joints" which were wide open, despite the continuous condemnation of the more moral element of the city. Churchgoers were all making futile efforts to redeem the lost souls that were skidding down to perdi- tion on this road.

The locality was made even more picturesque by the singing of the Salvation Army on its streets, and the preaching in the Mission Halls, that were located in stores in the middle of sinful Skid Road, both of whom were making an honest-to-goodness effort to redeem the bodies and souls of the sinners.

Skid Road served as the birthplace of Seattle. I t became the business center, from which in due time the city spread to Pioneer Place, and farther uptown. Skid Road had indeed become the "hotbed of crime and vice." Its so-called "dens of iniquity" flour- ished openly. And, in order to convince themselves how really bad Skid Road was, some of Seattle's most prominent citizens could

frequently be found patronizing its bars. The saloons which had the longest bars and served the most free food were the most popular and best patronized.

Thundering orators in the finest pulpits on the hills ranted and raved against Skid Road, insisting it be closed. But they offered no substitute for its popular saloons and dance halls. Politicians and the city fathers knew that such places had to exist in frontier and waterfront towns, and did their best to keep such order as they could. They knew that there had to be places where the ever- increasing horde of transients, miners, sailors, and strangers would find a welcome, where they could congregate and talk. They did not all get drunk, and those that did were promptly eliminated by the so-called "bouncer." This procedure was followed even in the exclusive club known as Sutherland's Bar, where the politicians and the high class gentry were wont to gather and ofien drank a little too much for their own good.

A woman in business on the waterfront was rather unusual in those days, but many a sailor and logger learned to trust my mother and give her all the respect and deference they would have given their own mothers. I have seen these big, strong men, when sober, become very shy and bashful, especially in the presence of a decent woman. They seemed to have an innate decency and dignity that I have ofien found lacking in men of education and polish. M y mother became their confidante and their banker; besides buying their outfits at our store, they would leave certain amounts of cash in her care to tide them over when they went broke, until they could get new jobs. I happen to know all this because I was the bookkeeper who kept charge and record of these accounts; and the men were most gratehl to her.

These shopkeepers and merchants of Skid Road in Seattle received little, if any, recognition, yet they made a decided im- pression on the growth and development of the city. The business- men of Skid Road operated their stores right alongside of the saloons, pool halls, lodging houses, etc. These shopkeepers were all good Jews, had all served their apprenticeship in the East or Mid- west and once again became pioneers in this far western land. As Jews, they had brought with them their heritage of the Torah, with

IN MY LIFETIME 2 3

its highest and oldest code of ethics and morals, and thus their near- ness to all this vice and depravity seemed to make no more im- pression on them, or their way of life, than water on a duck's back. Later, with the advent of prosperity, brought on by the Klondike gold rush, most of these small merchants left Skid Road and branched out on First and Second Avenues, with fine new stores and all new merchandise. Also, they built new and better homes up on the hills, synagogues, and Hebrew schools. They sent their children to high schools and to the university, and thus raised the next generation to be lawyers, doctors, dentists, and leading merchants of the thriving city of Seattle.

With the advent of the gold rush, the waterfront merchants became "Alaska Outfitters." Along with the others, we had a big sign made that was placed on the top of our store. It boldly an- nounced that we were "Alaska Outfitters." In our shop window we displayed a pair of apothecary's scales, which, I remember, I had a hard time digging up. Next to the pair of scales was a little pile of gold nuggets on a small plate. Beside the nuggets was a sign announcing to the world - "We Pay Cash for Gold Nuggets." W e were not the only ones who had the scales and the nuggets displayed. Almost every other store followed our example.

The country was flooded with gold nuggets, which seemed to take the place of currency for the time being. I remember our little black satchel, something like the doctors now carry, in which we carried our gold nuggets every few days to the top of Yesler Hill, where we cashed them at the United States Assay Office. The cable car that went up Yesler Way has now become an antique in the Smithsonian Institute.

Among those who rushed to Alaska in search of gold were quite a few of our own Jewish people; but most of them went for other reasons than to hunt for the gold nuggets. Some went to engage in commerce or in their chosen professions. W e knew a family of merchants, named Krakauer, who settled in Nome, Alaska, and became very prosperous. Another was Robert Goldstein, who

started a business in Juneau. He became politically prominent, and his son, Isidore, was elected mayor six times in succession. Also there was Dr. Rex M. Schwartz, whose medical services were badly needed in that far northern country.

Simon Hellenthal, who originally came from California, became quite famous as a District Court judge, dispensing justice from a Coast Guard cutter, often travelling as much as thirty-five hundred miles during each session of the Court.

The Jews in Alaska were few and scattered,, and did not have a place of worship of any kind. But we in Seattle greeted them upon their arrival every year, during the High Holidays, when they came down from Alaska regularly to attend services. They also contributed very generously to all the various Jewish charities existing at that time.

Gold nuggets blossomed not only in the shop windows of the "Alaska Outfitters," but became the prevailing fashion in jewelry. Men wore huge watch chains across their middle made of heavy gold nuggets. They also wore them as stickpins in their ties, and in rings on their fingers. The women, not to be outdone, also had nuggets made into necklaces, pins, earrings, and bracelets.

Seattle grew by leaps and bounds. In a few years the population of 35,000 reached ~oo,ooo and continued to increase until Seattle surpassed every city in the Pacific Northwest. Tacoma, its keenest rival for so many years, was left far behind. As you approached by land or sea, you were greeted by a huge electric sign bearing the legend "Watch Tacoma Grow." Being left behind in population was a great blow to the inhabitants of Tacoma.

The population of Seattle even surpassed that of Portland, Oregon, which had never seemed even a remote possibility. Port- land was always a large and rather staid and conservative city. Now Seattle boosters certainly had something to boast about. Newspapers were sent by the thousands all over the country, telling of the fabulous wealth of the Klondike, and that Seattle was the gateway to the gold fields. And so, "by rail and by sail," all who possibly could came to Seattle. Many who could not get to the gold fields stayed on. They could not help but be impressed by Seattle. There were opportunities and jobs in many other fields

IN MY LIFETIME 2.5

waiting for them, and in due time many became prominent and successful citizens of our beautiful city.

I am frank to admit that I had an overpowering curiosity to see the great big metropolis for myself. Travellers returning from New York to Seattle brought back conflicting and very different reports of what they called "the sights" in New York. One traveller, who was chiefly interested in what he called the "Gay White Way," told us about the long stretch of Broadway, where the night sky was lit up with such brilliance that the night was turned into day. In this section, "shows" not only lined both sides of the street, but even overflowed into the side streets. My sister, who was in- terested only in seeing as many Broadway plays as possible, on returning from New York told us she went to the theatre twice a day during her week's stay, and had seen all the best plays.

Another friend of mine, who was greatly interested in cultural matters, upon his return told us he had visited, among other places, Columbia College, the Metropolitan Museum of Art, the Metro- politan Opera House, the Fifth Avenue Library, etc., and was convinced that in the arts and sciences New York was the most cultural and progressive city in the world.

Our rabbi, who had visited the slums on the East Side, told us about the ghetto, a part of the city located near the East River below 14th Street. It was teeming with people, crowded, poverty- stricken, and so foreign that, if it were not for the names on the streets and the structure of the buildings, he would not have be- lieved he was in America.

In Seattle we had shed, one by one, most of our Orthodox rituals and inhibitions, but nevertheless we had remained Jews. Pending the opening of a kosher butcher shop in Seattle, the younger folks had eaten meat that was not kosher, and found that they did not drop dead, as they had been led to expect. Also, eating bread on the Passover, by mistake or intentionally, did not produce any disastrous results. Kosher lost its terror for us, and it became more and more difficult to understand how our forefathers who had

suffered so much were willing to suffer starvation rather than eat food that was not strictly kosher. And thus it came about that the terrible inhibitions which we carried with us for so long were dropped one by one, but nevertheless we remained Jews.

All the essential ceremonials of the Reform type of Jew were observed. Baby boys were circumcised, children sent to Hebrew school and Sunday school, boys were bar mitzvahed, and girls were confirmed in the Jewish faith. Marriages were performed by rabbis. And when in sickness, grief, or death, we called on our God, the God of Israel, to help sustain and comfort us.

In Winnipeg our immigrants had remained a Jewish community, living close together, much as it had been in the Russian "pale," and here again, in Brooklyn, we found ourselves in the heart of a community in many respects just as Jewish as that of my parents in Winnipeg.

It was a comparatively short distance eastward from the tree- lined boulevard of Eastern Parkway to the pushcart-filled streets of Belmont and Pitkin Avenues in Brownsville. M y upstairs neighbor and I traveled this distance frequently, but to her the crowds in Brownsville did not have any significance. All that she seemed to be interested in were the various types of food that she could not obtain as easily in her own neighborhood, and, of course, the prices, which were considerably less than those on Eastern Parkway. Color, atmosphere, foreign languages, were to her words that were meaningless. In fact, to her they seemed very funny. It was not the least bit queer to her, as it was to me, to find an area that was entirely and completely Jewish; it was so different from anything I had ever seen anywhere else, and particularly in Seattle.

The nearest we came to having anything like pushcarts in Seattle were the stalls in the Municipal Market. Here came the average Seattle housewife with her knit shopping bag. It was quiet, clean, and orderly, in direct contrast to the pushcart-lined streets of Pitkin Avenue.

The air surrounding many of these Brooklyn pushcarts was

IN MY LIFETIME 27

redolent with all kinds of spicy and tantalizing odors. Pickles and herring seemed to predominate. Then again, you passed a stand with freshly-ground beet roots mixed with freshly-ground horse radish, and it made your mouth water. It made you hungry for the pastrami sandwiches in the adjoining delicatessen store, where you could get your choice of lox, salami, freshly baked sourish pum- pernickel, and snzaltz herring, both marinated and creamed with onions. Here was enough to satisfy the most voracious appetite. Not so far away these good odors were mingled with the smells of spoiled or rotting fruits and vegetables. They were overpowering. Around these pushcarts women swarmed, buying spoiling fruits and vegetables. Of course, the bad part could be cut away and the rest could be very well used. That there could be such haggling over pennies did not seem at all possible, and yet pennies were important. Not only did these people haggle over food, but over all sorts of other merchandise.

I remember stopping at one pushcart to listen to a very old man who was buying a pair of shoelaces. The price of the shoe- laces was 3 cents, and he was determined to pay only 2 cents. He protested that he was being robbed - he had never paid more than 2 cents before for a pair of shoelaces. I could not help wondering why an old man like this, with a beautiful, flowing beard and a yarnzulka on his head, who looked as if he had stepped out of a synagogue, should be wandering alone anyway. Didn't he have any home - any family? I was on the point of asking this question, but decided he would probably resent my interference.

What a place it was! The streets were crowded from early morning till late at night. Lanterns flared over the pushcarts at night, and business went on as usual. Men, women, and children milled around on the streets, on the sidewalks, around the push- carts, buying, selling, quarreling. Others were just talking and laughing, and some were even singing.

In Seattle, I had practically forgotten the mamaloshen of my early days in Winnipeg, and here in "Brunsville," as it is locally called, it clearly came back to me. However, I soon recognized that it was a different Yiddish from that of my folks, who came from the southern part of Russia. These people all seemed to have

come from northern Russia. They were what we called "Litvaks," whom we in Winnipeg had looked down on socially. T o me, it seemed as if entire towns and villages from Lithuania had been picked up bodily and transplanted to "Brunsville," or rather crowded into this small area.

I noticed that they even cursed differently. When you failed to buy their wares, after being begged or cajoled, you were threatened by the pushcart merchants with bloodcurdling curses, which were even more prolific and picturesque than those used by the Russian Polish Jews.

At the time we settled on Eastern Parkway, in 1914, the de- pression was at its worst, and there is no question that these Jews were really very poor. But to have the whole community crying out its poverty was rather staggering. The merchants insisted that you buy something, because they were urime Yuden [poor Jews], and that you had to buy something, if only a few pennies worth of nuts or a bagel. And if you did not, you could just geh i n der erd. The poverty, at least to me, seemed real beyond a doubt. It was unbelievably crowded and it was hard to believe that all this existed just a few blocks from Eastern Parkway, where there was much ostentatious display of beribboned baby carriages, silk dresses, diamond rings, and even fur coats.

When I first discovered Brownsville, I was certain that nowhere else in the world could there be such crowded conditions, such a dire mass of poverty, not even in Europe - and certainly not here in America. When I remarked about the crowded conditions, some- how I did not arouse much interest or indignation. I was told I had not seen anything yet. I should go and see the Yiddish ghetto on the East Side of New York below Fourteenth Street. This section was truly a revelation. I found conditions there beyond belief. Never, in any city in the world, could there be so many dark, windowless rooms - so many persons crowded into so little space - so many families deprived of light and air - as in this ghetto section of New York. Desperately poor families lived in areas that could be

IN MY LIFETIME 2 9

reached only through dark and narrow alleys, all of which were unfit for human habitation. Could these terrible slums be part and parcel of New York, the nation's wealthiest and largest city?

What a rude awakening for the Jews who fled from the oppres- sion of their native land, with golden dreams in their hearts of this promised land, to find the lot they were condemned to live in - in this ghetto! And the sweatshops they were condemned to work in! These sweatshops persisted well into the 20th century, and were still pretty much in evidence when we came here in 19 14. However, they were on the wane, as many of the inhabitants of the ghetto were on their way out of it, but they were replaced as rapidly as they left by newcomers.

The system of sweatshops was eventually overthrown by power- ful labor unions, strong enough to impose decent standards of living in the needle industry. In their efforts they were helped by outsiders, crusaders, as they came to be known.

The new arrivals had to be squeezed into these already over- crowded areas of the ghetto section. They were brought home to the huge tenements that lined both sides of the street, like a con- tinuous brick wall, pierced only by apertures for windows. At each of these windows, at almost any time of the day or night, sat men or women hunched over sewing machines, sewing continuously. Others, in the kitchens, were doing backbreaking work, using heavy irons for hours at a time, pressing garments in the hot, small, steam-filled rooms.

The newcomers realized that they had to "make a living," which expression came to summarize the situation, or else starve. Most of them were not only anxious, but willing, to make any necessary adjustment to learn any new trade that was available, and while conditions were bad, they were sustained by a glimmer of hope for better days to come.

Perhaps the most pathetic sight that anyone ever witnessed on the East Side was the sight of a venerable, scholarly, bearded patriarch, wearing the traditional yarmulka and long-skirted kaftan, anxious to help, struggling along the street with a load of un- finished garments that he was carrying home from the factory for all the family to work on and finish.

Among the various shoppers surrounding the pushcart peddlers, you would sometimes see a fine-looking, elderly grandmother, be- shawled and wearing the traditional sheitel, haggling over pennies with a pushcart owner. A couple of pennies were very important, and might mean the difference between having enough to feed her family or letting them go hungry. The Jewish women of the era were recognized for their ability to feed their families appetizing meals on a minimum outlay. A woman at that time was fortunate, indeed, if she had enough pennies to buy bread and soup meat. With the meat she often cooked a marvelous soup. She then browned it and served it with homemade farfel. And if you have ever eaten these dishes, you cannot help but have a nostalgic memory of their genuine goodness. Various dishes made of dough were much in favor in these days, being economical, filling, and tasty. My own mother was an expert in the making of kreplach and veraniches, which she taught me to make, and there is nothing to compare with them in any kind of cookery. Kreplach are little squares of dough, filled with cottage cheese, boiled, strained, and then drenched with butter. Sometimes these little squares of dough are filled with chopped meat, and boiled in soup, and then they are something to rave about.

Veraniches, I think, were originally a Russian dish. They are little pockets of dough, filled with potatoes that have been thor- oughly mashed with grubms (small crisp pieces left from rendered poultry fat), a real delicacy!

My mother taught me how to make both these dishes, and I became quite an expert. I often had them for special occasions, and now, after 40 years, my sons tell me they have never eaten any- thing to equal these kreplach and veraniches, although they have travelled in many countries all over the world.

My friend and neighbor on Eastern Parkway had been born and raised on Orchard Street on the East Side - which bore not the least resemblance whatsoever to an orchard-and went quite frequently to visit her parents, who still lived in the same location. Their apartment was a few flights up, in one of the better-class tenements. It was a small, but spotlessly clean apartment. Most of the living centered around the kitchen, and the kitchen table

IN MY LIFETIME 3'

was covered with a nice, white tablecloth. The father, who had been a rabbi in his native country, was a venerable, gray-haired patriarch, and after greeting us cordially he would become ab- sorbed in his siddur [prayer book] and did not take any part in the conversation. The mother, on the contrary, was very happy to greet us, served us with glasses of fragrant tea and large squares of sugar to be bitten off and held in the mouth to sweeten it. Also, there was jelly to be added to the tea. There were freshly baked kichlach, egg-puff pastry, not too sweet or too filling. She kept urging us to eat more, and when we told her that we had already had three, she said, "Who is counting?" But she was sure that we had had only one, and wouldn't we at least have just one more?

W e always had a delightful visit, and although the mother urged us to stay on, her daughter had promised to take me shop- ping, and so we went on our way. W e planned to remain down- town for dinner, eating a t a restaurant on Orchard Street near the Bowery, not far from where my friend's folks lived. T t was a nice-looking restaurant, serving only Yiddish food, and a complete treat for me. Our family had drifted away from Yiddish food. Our meals were strictly American, their menu depending, of course, on whether our cook was Irish or colored. But when my mother was visiting us, we had real Jewish dinners. In those days, the men preferred a nice, fat "Yiddish mama" to a beanpole; there was no problem of dieting.

Their daughter could not persuade the old folks to move, al- though their children had all married and had moved to various places, including Harlem, the Bronx, and Brooklyn. But they would not think of moving. Here they had their friends, their synagogue, and when they wanted to buy anything, all they had to do was 6 < go downstairs," not walk for blocks as the daughter did just to buy a loaf of bread. Besides, Brooklyn was really like living in the country, and while it was all right in the summer, it was really much too cold in the winter.

For quite a while I had been planning to buy a tablecloth for special occasions. My friend knew just the place to go for linens. However, she told me T would have to speak Yiddish, and I would have to hundel, bargain, at the linen shop. W e were shown an

exquisite cloth, just what I wanted. The price was $~oo.oo. My friend whispered for me to offer $25.00, which I did, and, much to my surprise, my offer was promptly accepted. It was a really good tablecloth, too, as I still have it after 40 years.

Among the nondescript luggage of the Jewish emigrant from Eastern Europe could always be found one or more pieces of literature, usually well-thumbed sacred books printed in Hebrew letters. These books represented their way of life, their heritage of an ancient faith. Another of the important items that the immigrant brought with him was the Yiddish language. With these two im- portant possessions, our immigrant Jews had a basis not only for a culture of their own, but one that would spread and influence the entire world about them.

The Yiddish jargon, as it was called by those whose leanings were towards the elegance of the German language, became en- dowed with an expressiveness capable of portraying the many moods of the many people who spoke it. It became endowed with shades of meaning so distinct as to be unable to lend themselves to translation.

In the early part of this century a remarkable cultural surge welled up in the Yiddish language. Many new newspapers, periodi- cals, fine literature, and theatres appeared. The press encouraged a flowering of Yiddish literature. Even the readers of the daily news- paper had a keen appetite for poetry, and for short stories of high artistic quality.

These readers were as a rule well acquainted with the stories of the masters. They knew and loved the tales of Mendele, [Isaac Loeb] Peretz, Sholem Aleichem [Solomon Rabinowitz], and others; and while none measured up td these authors, there were many commanding figures among the Yiddish writers of that period. And out of the literary scene in the ghetto emerged Jewish writers using the English language. In 191 7, Abraham Cahan, editor of the Socialist daily paper in Yiddish, wrote The Rise of David Levinsky,

IN MY LIFETIME 3 3

a story of progress from the extreme hardship of the worker to great material success, as represented by the rich manufacturer.

In my lifetime, I have bridged the transition from candlelight, lamplight to incandescent light; from wagons and sleds drawn by horses to automobiles of very great horsepower and unbelievable speed. From stock companies, burlesque, and vaudeville to radio and television. From gunpowder to dynamite to the terribly de- structive power of the atom bomb. From poetry, which we loved to memorize and quote on every possible occasion, to murder mysteries which we read just for the thrill.

In my lifetime, I was taken from a tiny village in Russia to the vast prairie lands of Manitoba, where we were pioneers in every sense of the word. From Brooklyn and Brownsville to the teeming metropolis of New York. And, afier many years, in a measure retired to the comparative peace and quiet of Rye in Westchester, New York.

Award of Merit

T h e editors of the American Jewish Archives take great pleasure i n sharing wi th their readers the following letter rec~ived from Alexander J. Wall, Chairman of the American Association for State and Local History Committee on Awards, dated October 5, 2966:

It is my great privilege to tell you that your organization has been selected for an Award of Merit from the American Association for State and Local History. The award will be announced October 7th at the Association's annual meeting in Atlanta, Georgia. The chairman of this awards program for your area will be in touch with you later about the award and presentation details. The citation reads:

For its distinguished program of collection and preservation of historical data relating to the American Jews carried out over the past twenty years.

Congratulations for the exceptional work you are doing in your field.

A Call to Detroit-1869

No one within the ranks o f American Refom Judaism has ever enjoyed a more distinguished reputation than Kaufmann Kohler (1843- 1926), but Kohler, a native of Fiirth, Bavaria, did not begin his life as a Reform Jew. He grew up in an Orthodox family and, for a time, even studied under Samson Raphael Hirsch, the leading Jipre of mid- nineteenth-century German Orthodoxy. Ultimately, however, it was the Reform scholar and spokesman Abraham Geiger who inzuenced Kohler most, and the Ph.D. dissertation which the young Bavarian completed for the University of Erlangen in 1867 left no doubt, in its espousal of biblical criticism, that he had put Orthodox Judaism far behind him. At Berlin, in 1869, Kohler further documented his attachment to liberalism by securing his semikah, his rabbinical ordination, from the notable Reformer, Dr. Joseph Aub. That same year, the twenty-six- year-old Herr Doktor received an interesting letter from the Beth El Congregation of Detroit, Michigan. He had been recommended to the Detroiters by two of America's outstanding Reform rabbis, Max Lilienthal, of Cincinnati, and Bernhard Felsenthal, o f Chicago. Kohler accepted the call to Detroit, but he did not remain very long at Beth El. In 1871, he departed Detroit for Chicago and, in 1879, succeeded his famous father-in-law David Einhorn as rabbi of Temple Beth El in New York City. The years which followed saw Kohler become some- thing o f a spiritus rector for American Reform Judaism, and he was named in 1903 president of Cincirmati's Hebrew Union College, the intellectual and scholastic am of the Refom movement. His Jewish Theology appeared in 1918 and crystallized Kohler's reputation as the Abraham Geiger of American Reform.

The invitation extended to Kohler by the Detroiters in 1869 appears below. It was translated from German by Dr. Abraham I. Shinedling, now of Albuquerque, New Mexico, but once a student of Kohler's at the Hebrew Union College.

Kaufinann Kohlcr

Ilistinguishcd leader of American Reform Judais~ri 1843-1926

Detroit, Mich. June 9, 1 869

T o the Reverend Doctor K. Kohler in Fiirth

Honored Doctor :

Your letter of May 7th to Dr. [Max] Lilienthal in C.[incinnati] was submitted to the undersigned, with the practical advice to write to you directly, honored Herr Doktor, which we are doing herewith, both in a semioficial manner as the committee of the Jewish con- gregation of Detroit, and also, with especial personal respect, in consideration of the recommendations of Drs. Lilienthal and [Bern- hard] Felsenthal. This by way of introduction and of clarification of several frank explanations which we feel that we must make, the more so as we would want to assume the responsibility for calling such a well-recommended man across the wide ocean only if the effort has been made in advance to come to a mutual understanding of the details, as far as is feasible.

Our congregation "Beth El" (there are several other Jewish congregations here) has been in existence for approximately nineteen years. Like most of the older American Jewish congregations, it started with very small means, as a continuation of the Orthodox Jewish synagogal worship, as far as the members, who came from all parts of Germany (extending as far [east] as the Vistula), could agree on the "tradition." These conditions, as well as those in- dividuals who are accustomed to making mutual concessions, gave the functioning rabbis the opportunity to introduce "Reform." As a result, our congregation, which is a Reform congregation, never- theless includes among its individual members all shades of ritual opinions, ranging from Orthodoxy, on the one hand, to religious indifferentism, on the other, and still, as a congregation, it favors Refom.

The older members, who are Orthodox, are constantly getting fewer, or else they passively submit to the innovations, so that you would not find here "a young, aspiring congregation which would naturally come to an easy understanding with a young forceful

person inspired by fresh earnestness," but you would nevertheless find here a field which, although not as yet entirely cultivated, would be capable of such cultivation for the exalted views which you, Herr Doktor, express.

As regards our religious services of nineteen years ago, we have made tremendous progress, and we should like to give you the following information about the manner of their conduct which is usual with us at present:

W e have introduced the so-called Minhag America of Dr. I [saac] . M. Wise. This minhag [synagogal ritual] is a compromise between the Sulzbacher thefilla [Orthodox daily prayer book, published at Sulzbach, Bavaria, in 18281 and the [liberal] requirements of the most recent past: the prayers are considerably shortened, many have been omitted entirely, but all are recited in Hebrew. The borchu, the shema, the mi komocho, and the kedushah are recited by the choir to organ accompaniment. The beginning and the conclusion of the religious service are introduced by a Jewish hymn, and the sermon is preceded and followed by a German or an English song, according as the language in which the sermon is given is German or English. The haftarah [reading from the Prophets] is always recited in German or in English. The reading of the Torah is in Hebrew, the three-year cycle being used. There is no calling up to the Torah, nor is any "mishaberach" [benediction associated with money offerings] made. The president and the vice president stand at the rabbi's side. For special occasions (the first visit paid to the temple by new mothers, by newlyweds, and on the New Moon, etc.) suitable German or English prayers are traditional, this matter being left up to the rabbi. For Rosh Hashanah and for Yom Kippur, the Heidenheim machzor [High Holy Day prayerbook, published at Rodelheim, Prussia, in 1800 by Wolf Heidenheim] was always used up to now, with the omission of long piyutim [liturgical poems]. There are still a few people in our congregation who "recite" [the daily liturgy:] shachrith, musaf, etc. The above- mentioned order of the prayers has reference to yom tov [holidays] and the Sabbath. For yom tov only, some unimportant additions are inserted into the Minhag America thefilla, and all Hebrew prayers are recited, more in a declamatory tone than in the old

singsong manner (Niegan [chant]), by the rabbi. The hat is still worn, but not the tallis [prayer shawl]. Men and women sit together.

Until about six months ago our congregation maintained a German-English-Hebrew elementary school which was conducted by the rabbi with the aid of assistant teachers, and in which reli- gious instruction also was given. The congregation dropped the elementary school because no such results were achieved as those which the public schools secured. The religious instruction of the young is now entirely entrusted to the rabbi, who is expected to devote Saturday afternoons and Sunday mornings to this duty. The children, with very few exceptions, understand German, although many of them speak English exclusively in conversation. Should this be a burden to the religious teacher at the beginning, nonetheless the fact that the children speak English would furnish him the opportunity to get used to the vernacular himself in a short time. One thing you may depend on, and that is, that every member of the congregation, which consists of approximately seventy mem- bers, is very much interested in providing the young with a religious and moral education, and that the majority of the congregation will gladly give their support for a free and humane development of Judaism under the scholarly leadership of a man who will know how to furnish scientific and theological bases for still further progress in the field of the improvement of Jewish conditions. At any rate, a majority of those members who bear the burdens of the congregation are animated by such sentiments.

The jinancial situation of the congregation does not permit the payment to the rabbi of a salary in excess of two thousand dollars ($2,000). A three-year appointment as well as a moderate reimburse- ment of traveling expenses would be approved.

Detroit is a pretty city of about 80,000 inhabitants. Our temple is new, and is situated on one of the most beautiful streets. In every respect it is a worthy and dignified house of worship.

A single man can get room and board in the best Christian* [non-kosher] hotels for about $45 per month. At any rate, it would

* The cost of room and board in the best Christian hotels was given only for the reason that this is the highest that is charged here. Please do not misinterpret rhis.

not cost more, indeed, considerably less, with a decent Jewish family. Less than the above salary was sufficient to maintain our rabbi decently during the war years, when prices were high, although he had a rather large family. Besides, an able man could earn quite a lot of extra money by giving private instruction, and weddings yield decent honoraria, also.

W e felt obliged, most honored Herr Doktor, to acquaint you with the above. If the conditions which have been laid down appeal to you, please let us know your views, or inform us of your consent, as soon as possible. In the case of an affirmative reply from you, a call to you to assume the rabbinical position in Detroit should follow. Since this is written more in your interests than in those of the congregation, and since the position will become vacant on September st, and we should like very much to have a rabbi for the holidays, we request an early reply.

Respectfully,

Martin Butzel M. Cohen Committee Herman Trueman

A New Poster Series

THE AMERICAN JEWISH ARCHIVES

announces the publication of a new series of three posters - 18" x 24" -depicting the life of Jewish immigrants from Eastern Europe.

These posters, and the six Civil War posters published in recent years, are available without charge for display by all schools, libraries, congregations, and organizations or agencies interested in American Jewish history.

Inquiries should be addressed to the Director of the American Jewish Archives, Clifton Ave., Cincinnati, Ohio 45220.

My Memories of Father

I S A A C HERBERT KEMPNER

Herschel1 Kempner - he took the name Harris in this country - was only a teen-ager when he came to America from his native Russian Poland in 18~4 , but he went on to become founder-partner of a leading and still jourishing commercial establishment in Galveston, Texas. In 1872, Harris married into the Cincinnati Seinsheimer family, and it was in the Ohio city that his eldest son, Isaac Herbert Kempwr, was born a year later. The father never called his son "Isaac" - except when vexed with him; usually, and afectionately, he called him "Ikey." It was not in Cincinnati, but in Galveston, that "Ikey" was raised, and in the following pages he tells us what it was like to grow up within the warmhearted ambit of a cmfortable, late-niwteenth-century Gulf Coast Jewish family, and what kind of man his father was - what hopes and aspirations an immigrant Jew could pemit himself in post-bellum East Texas.

Most of the memoir is excerpted, with the author's kind permission, from I. H. Kempner's Recalled Recollections (Galveston, 19 61), but a portion of it - Harris Kempner's letters to "Ikey" and his mentors at Bellevw High School and at Washington and Lee University - ap- pears here with the much appreciated pewnission of the Texas Gulf Coast Historical Association, in whose Publications (Vol. I, No. z - December, 19~7) the letters were jirst published.

My earliest recollection is of the storm of October, 1875, when I was barely 2% years old. W e then lived on the southeast corner of 20th and M. Hitchcock Bayou covered the area from Avenue M to Avenue N, from 20th to ~ 1 s t . I remember the mule-drawn street cars with a capacity of about twenty passengers which were the transportation system of that day. They had to move on a wooden tread (for the mules) laid on a trestle of about four feet over the shallow waters of the bayou. The five cent tickets were

not sold by the driver -he had no facility to make change -and, therefore, everyone was compelled and sought to provide himself with paper tickets which were treated as "legal tender" every- where in Galveston.

As accurately as I can remember the many details of the storm discussed in later years, the southern portion of the island was inundated by the waters of the Gulf, not the bay. There was com- paratively little damage on the bay front, at least on Strand and Mechanic Streets. The high waters invaded a portion of the outer edges of our home, but I cannot remember the extent of the damage. The brunt of the destruction caused by this storm was west of Galveston. Matagorda felt much of it, and the prosperous town and prospective port of Indianola was wiped out.

I do not recall either the first school I attended or the at least three governesses who were employed to guide not so much my "book learning" as my conduct. M y mother [Elizabeth Seinsheimer Kempner], with a constantly increasing crop of children, sorely needed this aid.

I recall the scourge of diphtheria which brought to my parents and me (and Dan[iel W.] Kempner) the death within two weeks of my two younger brothers, Abe and Sidney, in December, 1879. M y father's and mother's grief and that of our Negro mammy, Aunt Eveline, still lingers in my memory. Since then remarkable strides in medicine and the treatment of diphtheria have been made which years later would have saved the lives of these two.

M y recollection of the family life in the latter 1870's is of the main house at 20th and Avenue M, a large and wooden structure facing north, with a long hall, probably fifty feet in length, about ten feet wide, down the center, and a large sitting room and dining room on the right as one entered. Father marris Kempner] bought coffee by 300 pound bags (Mocha and Java) from Mexico; rice [was] ordered in barrels from South Carolina; wine from France by the cask. Living quarters were provided on the premises for the cook, several maids, the coachman, and butler.

MY MEMORIES OF FATHER 4 3

The management or operation of our household at 20th and M was typical of the times (I 873 to about I 882). All the mule teams, drays, and trucks of the wholesale grocery firm of Marx & Kempner were quartered on the rear of our residence property (which com- prised at least seven city lots). The Negro drivers or hostlers, most of them recently freed from slavery or children of those eman- cipated (though father had never owned any slaves), would assemble at daylight to water, feed, and harness the stock. Our cook would serve father coffee and toast, and the coachman would drive him to the store shortly after daylight -never later than 6 A.M. He would return for breakfast between 9:30 and 10 o'clock. This arrangement lasted until, as far as I remember, about I 880 or I 882. The 9:30 breakfast was for the entire family, but did not affect school attendance. I was taught by a governess until we had moved our residence and I was sent to school. Dinner was supposed to be served at 5 P.M. though frequently it was nearer 7 o'clock before we sat down. If we ate at 5 or 5 : 30, father would often return to the store afterward.

The current wages for household servants were 461o.00 a month for women, $15.00 for men. But the coachman, the cook, and the housemaid were furnished living quarters on the place and were bountifully fed. Their numerous children, whether legitimate or ii source unknown," crowded into the quarters assigned their mothers and were fed by our household without question. In turn they ran errands for mother, her friends, or neighbors, and my first governess repeatedly asserted they were more tractable than I. My governesses tried to teach the Negro children to read; there were no schools for colored. Mother also tried, but found dual difficulties between the birth of her babies and the irregularities of time available for scholastic instruction. I recall the fidelity to my parents of my old Negro mammy, Aunt Eveline, and of another valued aid, a colored midwife, Aunt Isabel, who officiated with the doctor at the birth of several of my brothers.

Mother seemed to relish being asked, as I have been asked many times, how she and father met. She was from Cincinnati, and father knew no one there. The story as handed down by both is that father had made a trip to New York to buy goods for his whole-

sale grocery establishment, principally tobacco, by the carload in hogsheads, snuff, canned goods in carloads or material amounts. In New York City he stopped, in the interest of necessary economy, at a hotel where standard meals were served, with every dish from soup through dessert placed on the dining table at once. Seated across the table from father was a young girl whose appetite evoked his attention. H e argued to himself that such a girl must be vigorous and healthy. She was rather goodlooking and vivacious. H e arranged to meet her, and after his return to Galveston convinced himself that on his next trip north he should go to Cincinnati (where he had learned she resided), where he undertook to buy whiskey by the carload. He, without calling on any stimulation from his whiskey purchase, proposed and was accepted. T h e wedding date was fixed, and marriage followed.

I am inserting here an extract from a history of Galveston written in I 879:*

MARK & KEMPNER

The house began business as wholesale grocers, and dealers in foreign and domestic liquors, in May, 187 1, and has had remarkable success. It is now among the first houses in the trade, and is not surpassed by any for practical enterprise.

M[ARX]. MARX

The senior member of the firm is a bold, but cautious, businessman, with a head chockfull of good common sense. Before coming to Galveston, in 1868, he was many years engaged in business in New Orleans, Montana Territory, and Salt Lake City. Being eminently successful in the West, and becoming fully convinced that Galveston would ultimately become the commercial metropolis of the Southwest, he came here and united himself with H. Kempner, who had for many years been actively identified with the commercial interests of Texas. Mr. Marx combines in his character all the elements of a popular and successful merchant; genial, warmhearted, energetic, and honorable, he makes

* Charles W. Hayes. Hismy of the Island and the City of Galvcstun (Cincinnati, 1879), pp. 97475.

MY MEMORIES OF FATHER 45

friends wherever he goes. He is a boon companion, loves good cheer, and is always affable and accommodating. Brimful of genuine enterprise, he gives a hearty and enthusiastic support to every measure inaugurated to enlarge the commercial scope of Galveston, if it commends itself to his sound judgement. While Mr. Marx is a keen, shrewd businessman, he is quite liberal, and gives freely to public charities.

H [ARRIS] . KEMPNER

Began his business career in Texas, many years ago, at Cold Springs, San Jacinto County, where he built up a reputation for probity and honorable dealing, that had become proverbial. Such was the faith and confidence of the people in his integrity that he became the depository for the entire county, and during the war held large sums in trust for many of the wealthier class of planters. In many respects, Mr. Kempner is the opposite of his parmer. He is business all over, is a cool, calculating man, full of ready resources, thoroughly posted in the markets, has no time for pleasure, but is wholly and entirely engrossed in his business affairs. A man of few words, and those directly to the point. Quick to see a change in the market, and take advantage of it. Pushing, driving, energetic, he has no time for the pleasant amenities of life. He thrusts these all onto his jolly, good-natured parmer. While Marx looks after the outside business of the house, Kempner directs and manages the inside affairs.

The house met with a severe disaster in the great conflagration of 1877, but before the smouldering ruins had time to cool, they had rented two large rooms on the Strand, and were actively filling orders from the country, and telegraphing for goods to meet the demand of their extensive trade. As soon as order was restored, they purchased the south- west corner of Strand and Twenty-fourth streets and began the erection of their present large and ornate building, and before the year closed were again under their own roof. When [the] Tremont Hotel was sold, under a deed of trust, they became the purchasers, and at once began improving it, stuccoing the outside, and making many needed reforms on the inside, and secured the services of a thorough hotel man, and threw it open to the public in July, 1877. Soon after, they began the erection of a large, handsome, three-story brick on their old business site, south side of the Strand, between Twenty-first and Twenty-second Streets. This house has shown by its actions and the large outlay they have made in public improvements and costly buildings their abiding faith in the future great- ness of Galveston. Few firms have done as much, none have done more, to advance the city by the erection of buildings and aiding public enter- prises, of practical utility, than Marx & Kempner.

46 AMERICAN JEWISH ARCHIVES, APRIL, 1967

In 1879, Mother's brother, my uncle Joseph Seinsheimer, was married to Blanche Fellman - then frequently proclaimed as one of the most beautiful young women in Texas. I had the unique experience of being a "flower girl" with five girls to precede the ushers and bridesmaid down the aisle of Temple B'nai Israel at zznd and Avenue I. My velvet knee-length trousers trimmed with lace elicited much comment. This was decidedly to my embarrass- ment at the reception which followed the ceremony, but the more lasting when my playmates who had heard about the program, my costume, etc., kept up for weeks continuous sarcastic references to my feminine role.

At the age of ten I was farmed out scholastically as a boarder at St. Mary's University, a Catholic (Jesuit) school under control of Father Trouchard, located on I from I 3th to 14th. The bath and toilet facilities there were ancient even for the late 1880's and in- adequate and offered the temptation and excuse of my frequently skipping the facilities at the school for the compulsory opportunity of the limited one weekly bath, but which was naturally con- sidered a "must." Godliness, morning and night prayers, was decidedly above cleanliness. But, as a non-Catholic, I was allowed to go home regularly on Sunday (instead of to mass) and on Satur- day. Our coachman, generally accompanied by my devoted Negro mammy, was sent to take me first on Saturday, after prayers and breakfast at school, for a thorough cleansing process to the Turkish Baths which occupied the corner of 23rd and Postoffice. Our resi- dence then was at 18th and Postoffice. The prayers before meals were always of longer duration and, by the Jesuit Fathers at school, given much more time and consideration than the meals them- selves, but prayers seemed unusually lengthy on Saturday, my day to be away. Usually I was driven by our family coachman first to synagogue services on Saturday before being taken to the baths, giving emphasis to the standard of godliness being superior to cleanliness.

The outstanding social event in the gay 1880's was a bathing

MY MEMORIES OF FATHER 47

party at dusk - or later - in the Gulf. Large, four-wheeled whole- sale grocery trucks drawn by two or three mules were fitted out with benches, providing seats for, I should say, at least twenty. Most times two trucks were necessary to haul the group -men, women, and children - to the beach. All were garbed in bathing suits and long stockings - positively de rigueur - covering and touching every part of the human frame from neck to ankle. After the dip in the surf, wet bathing suits were removed, and normal clothing, which had been taken along, was donned. The ladies and the mules had exclusive possession of the truck if only one was brought; the drivers and men retreating to the salt cedars for their change. If there were two trucks, each provided the boudoir for the separate sexes. Baskets of foods had been taken along, cold meats and salads, but always tasty after the dip and so-called swim- ming in the surf.

T o my father and mother, preparation for and performing of my bar mitzvah ceremonies was a serious matter, and both they and Rabbi [Joseph] Silverman (who prepared me for the ceremony) impressed upon me the doctrines of Judaism, the sanctity of the Jewish creed, and the duty of a Jew to his fellow man. A bit of humor injected into the religious occasion was that my father was late arriving in the temple after the bar mitzvah ceremonies were completely over. The congregation's smiles as he entered were widespread, but were not indulged in by my mother. On my bar mitzvah instruction, I have often relied to this day in having my conscience guide my conduct. Regretfully I have never been able, as my parents were, to impress my children - much less my grandchildren -with the pride and privilege they should have in being practicing Jews and Jewesses.

My parents fearing, with cause I suspect, that my progress at Galveston schools was more rapid than thorough, after my bar mitzvah in January, I 886, deflected my education to Bellevue High School in Bellevue, Virginia, where I spent three years discovering either how poorly I was taught or at least how deficient was my education. Father took Tom Jack and me to New Orleans. Tom was the son of Thomas L. Jack, one of Texas' outstanding lawyers of the era of reconstruction days following the end of the Civil

War; Tom's brother-in-law was Robert Vance Davidson, a pro- minent lawyer of a later period - subsequently Attorney General of Texas. From the time the train left Galveston till after Father left us in New Orleans, tears streamed down my face. Tom was just the opposite, cool and apparently indifferent to what was in prospect for him; but Tom's father and mother for a decade were not living.

While at Bellevue, I was advised at different intervals of the death of my brother Joe and my old Negro mammy Aunt Eveline. I can still recall my feeling of loneliness when these sad events, by no means concurrent, reached me. There was no one to whom I could unburden myself or who would be able to offer sympathy to me.

At Bellevue, food was substantial in volume, but vitamins were unknown. Dietary methods in selection or preparation were ignored. "Epicureans" among us purchased rabbits and squirrels from the natives living in the area; the school cook prepared them, and there was no objection to having a special stew (always stew) of rabbit, squirrel, or even occasionally quail placed at our place.

The facilities, sanitary, domestic, educational, were rough, if indeed not rugged. There was no school library room or books of reference except those in the home of Mr. William R. Abbott [the principal]. Toilets were outside, concentrated as a unit, distant from the nearest sleeping quarters by at least one hundred yards. Our quarters, usually a four-room cottage, were heated by fire- places only, to which each occupant had to bring wood from the shed; no running water, hence no hot water. Our bathtub, a good- sized washtub, always had to be shared by at least two occupants. Quite the normal procedure in winter was to break ice in the pitcher or in the washbowl where we frequently poured water the night before so that the ice could be more readily broken; the pitcher frequently, in fact usually, dethroned from its normal rest- ing place and set near the fire or embers for the night.

How my father felt 'about my education at Bellevue is evident in a letter which he sent to the principal in 1887:

I am in receipt of [the] report of my son for the month of December, 1886, and note that his course of instruction includes only the following,

MY MEMORIES OF FATHER 49

viz.: Latin, German, mathematics, orthography, and Bible lessons. I did not suppose that he was studying either Greek or French, but did hope and believe that his instruction embraced something of every other branch of your report. Does he not study geography, history, rhetoric, or com- position, etc.? Please let me know everything he studies, even to the books he is using. I want to know what my boy is doing. I know he is at a good school and believe you are taking all pains with him; still, you will appreciate a father's interest and anxiety and advise me fully about my son. Above all things I do want him to have a good, substantial founda- tion, plenty of useful knowledge, and [to be] well prepared and fitted for the practical duties of life - Your kind reply will oblige.

On one of my trips home from school at Bellevue, I awoke to realize the train had not moved for quite a while. Inquiry developed that we were at Little Rock, Arkansas, and likely to remain there several hours till a freight train wreck ahead of us could be removed from the tracks. I dressed, went uptown, found a place to take breakfast. On my return to the train, I saw a sign, "B. Kempner, Shoes." I went in the store, asked for Mr. Kempner, was told he was "in his office in the rear." I after some delay and inquiry found the so-called office, with an elderly gentleman in carpet slippers seated at a desk which with its chair comprised the entire available space. I started out saying I was detained by a wreck on the railroad, saw his name and thought I would like to meet Mr. Kempner since we had the same name. The gentleman immediately said, "I can't help you; people are calling on me for money or aid every day, and I can't help everybody." I tried to tell him I didn't want anything, but he preferred to tell me of the demands made on him. I finally got in a few words to tell him rather positively that I had made a mistake in calling on him, that I would get on my train and leave him and Little Rock. I got as far as the door when he smiled and said, "Now what do you want? I may help a little." I thanked him and said, "No, all I want is to have my train start for Galveston."

T o Washington and Lee University, I embarked in 1889 at the age of sixteen and a half; spent three years in [the] academic depart-

ment, no degree, as I flunked chemistry. In the season o f 1892-93, I entered the law department expecting also to take chemistry, so as to obtain my B.A. degree as well as my law'degree. This pro- ceeding was denied me under the university's regulations. About twelve Texas boys a t W. & L. with characteristic Texas pride organized in my sophomore year a Texas club. I was elected presi- dent and retained the honor during the remaining three years. We had only one meeting afcer organizing.

In 1891, Father wrote to the president of the university to ex- press his interest in m y work a t W. & L.:

Dear Sir:

I have a letter from my son Ikey asking my wishes as to his future and suggesting that he could now take up the law course. I desire his education and training to be thorough and complete. He is young yet. There is no necessity for him to begin the study of a profession and to embark in life prematurely. When he comes out to take his place among men, I want him fitted for any position to which he may aspire or be called. I prefer that he read law, but at the proper time. He seems to think for himself that he is now ready. What is your opinion? Is his general education now finished? - or entirely sufficient? - do you think for all purposes? Ac[c]ording to the "old way" of learning, a collegiate education embraced regular grades of study: the Freshman, Sophomore, Junior and Senior; and when a boy went through the senior course, he "graduated." In this sense has my son "graduated" at your univer- sitv?

'while he ought not be hindered or delayed in taking up a professional course, if fully prepared for it, but, on the contrary, should be encouraged in it, if through with his general education - at the same time there is no necessity for any undue haste in his case. I am glad to be able to say I can afford every facility and opportunity, and he has health; and, I hope, the mind for the best mental attainments. Is the "ground work" now ready for the professional course to be added? I do not want to influence your judgment one way or the other. I want your plain simple views on the subject and your careful consideration and recommendation - please also have him thoroughly examined and tested by your other professors - as many as you deem roper - I will of course pay the charges for it and for a full report o f the result showing in what he is proficient and deficient with recommendations -not a re ort on your usual printed circular form - but full, general, and searc Ei ng - to which please add your personal views. I will thank you very much for your kind attention

MY MEMORIES OF FATHER s 1

to my requests and full reply to this letter with bill for the special examina- tions and report.

If Ikey were your son, under the circumstances, what would you wish him to do? As you advise, so far as I can, I will do. I shall leave this matter with you and have heard Ikey talk about you. I know what you think will have great weight with him. So I ask of you that, after you have concluded what to say to me, that you take him aside, show him this letter, or not, as you think proper, and tell him what you shall have advised me with reference to him, and induce him to your way of thinking about it.

Very Respectfully Y [oulrs.

When I returned home after three years in academic work, my father asked for my general impressions of what my education had so far done for me. H e always expressed great confidence in the influence which advanced education could exert - doubtless because i t had been denied him. H e strongly desired his children to have a complete and thorough university education. H e wanted me to go abroad after I finished in law, and at the time of his death had completed arrangements for me to enter the University of Got- tingen, Germany. I remember telling him I doubted the need o r wisdom of such a move as after my three years in college, particu- larly in the study of moral philosophy under the guidance of a professor who had been a Presbyterian minister, I was inclined to have some socialistic theories which he, my father, might not approve and which might be encouraged in a German university. His reply was, "You are almost twenty years old. If at twenty you are not socialistic, you have no heart. If at forty you are still socialistic, you have no mind." Shortly before his death, he wrote to me:

Dear Iky :

I am in receipt of your long letter of the 2 3 inst. I have read and reread same several times.

It is my wish and desire that you should, after finishing at Lexington, go to Germany and remain there until1 you have learned to speak the German fluently, and from there proceed to France and learn the French (and Spanish if possible). I certainly appreciate your motives for wishing to be at home, but you must remember that you are quite young. I can

for the next r or 2% years do without your assistance. After you return from Europe with a liberal English education - read and write English, German, French, and Spanish - you will then be of sure enough help to me and the pride and honor of your parents. The place Gottingen is a beautiful city of about r 5 or 30,000 inhabitants - has one of the finest universities in Europe. Plenty Americans reside there, and only the purest of German is used there. This is my only reason for sending you to Gottingen. I am altogether willing that you should travel in Germany, Holland, Switzerland, Baveria, and England - if you so desire, I will gladly hrnish you the means. . . . . When you land at Hamburg or Bremen, I will have [your cousin] Jake [Cohen] and his wife to meet you and from there go with them to Breslau, their home - see my father, if possible, and sisters -remain a few days -travel some and remain in Breslau and Berlin each [a] few days.

With love, I am your father H. Kempner

During the eight years I spent away at school and college [in Virginia], I did not come home for a single Christmas or Easter holiday. It took three days each way to make the journey - and eight days were the limit of our Christmas holidays; Easter was only from Good Friday to Easter Monday morning; and my parents, particularly my father, were strict constructionists of school rules. The result: I, to my regret, miss today, and always have, sharing any holiday spirit of Christmas festivities. I presume habit in my youth has unconsciously warped my sense of enjoy- ment of something then denied me.

I remained in the study of law [at W. & L.], passed all examina- tions creditably, second or third in my class of about fifty, but was called home in April, 1894, by my father's illness. I did not return for final examinations in June. T h e trip, after I received the telegram instructing me to come home, will never be forgotten. M y brother Dan, who was at the University of Virginia, had a similar wire. W e telegraphed each other and arranged to meet en route. The journey seemed endless, but we finally arrived about twenty-four hours before Father passed away, though he was con-

Harris Kcrnpncr Tcsas Pinnccr

Kefir.vdi<~ed Jrom I . H . Ku ,n f i>~er 7'esti,no11iul U i ~ l i i e i . boo,' !el, Ca1;~e~loit. Y I rn.. Jil~r7rai y I I . 196 1

Isaac Herbert Kernpncr, of Galveston Industrialist, banltcr, ancl co~nmurial Icadcr

MY MEMORIES OF FATHER 5 5

scious enough to recognize us. Our mother's grief was heartrending. Except for Dan and myself, the other children were too young to realize what had occurred.

On my father's death, Friday, April 13, 1894, it was discovered that while he had prepared and, after discussion with his attorney, approved the terms of his will, he had not signed it. The result necessitated the cumbersome handling of the estate by my mother nominally as "survivor in community," requiring a tremendous bond, which was generously and without compensation signed by individual friends, acceptable to the court. In the present day of self-interest, a group would be hard to find to give bond for over a million and [a] half dollars to cover an estate whose continued solvency or liquidation would be dependent on the integrity and ability of a twenty-one-year old with no business experience beyond that gained by three or four summers casual work in his father's office.

On the night of my father's death, about an hour after his passing away, I went, shaken with grief, out on the west porch of the second story of our then home at 16th and I. I looked into a sky of darkness, only a few stars visible. Alone and disconsolate, I talked aloud how hopeless was the future for my mother and her eight children and made a vow that, as I could not help the dead, I would always seek to help the living. I realize how this resolu- tion has helped me. The thorough cooperation of my brothers and sisters to keep our family relations free from strife and the family fortune intact has been our goal. Each and everyone of my brothers and sisters have kept our interests on an equal and equitable basis.

I vividly recall how Mother's grief broke out anew on the eve of the Jewish New Year, Rosh Hashonah, following Father's death, as she entered our home after coming from services at the synagogue; with tears streaming down her face she cried, "How can there be any happy New Years?"

It is authoritatively related that when a cable was received by our paternal grandfather in the village of Jaskrow in Poland, he immediately, before opening the message, said, "Mein Herschel1 (which seemed to be Father's Russian or Polish name) ist todt"

[My Herschel1 is dead], even though my father cabled him several times a year.

Father's career is in retrospect a saga of personal achievement, a demonstration of the potentialities and rewards of individual initiative, intellectual honesty, and free enterprise. In New York in 1853, an immigrant boy, sixteen years of age with less than $~oo.oo, disembarked from a forty-day voyage on a sailing vessel. He worked as a day laborer there, a bricklayer's assistant; studied the English language at night. Four years of loneliness ensued in a strange country, [but he] determined, through it all, to work and help his less fortunate parents and sisters. He heard of Texas, decided to move there; settled (I never knew why or exactly in what year) at Cold Springs, San Jacinto County, presumably early in 1858. This date seems accurate because in the court records of Harris County is listed a fine of $5.00 and costs levied against and paid by Harris Kempner on May 2 I, 1858, for riding horseback through the streets of Houston at a speed of five miles per hour. H e had left his native Russian Poland because of decided reluctance or rather unwillingness to be forced into the military service of the Czar. But when his neighbors in San Jacinto County and adjoining, who had become his customers and friends supporting his modest mercantile pursuits and been so kind to him, enlisted in the Con- federate Army, he volunteered with them. He was wounded while on active service as a private in Parson's Cavalry Brigade; then promoted to a lieutenant and transferred to the quartermaster corps.

He came to Galveston to engage in business some time between 1868 and 1870. Galveston then was the distributing commercial center for all Texas and the site of whatever culture later genera- tions would admit prevailed in Texas. Incidentally, I saw a news- paper clipping boasting that it then took only eight days for mail from San Antonio to reach Galveston.

In 1872, he and our mother were married by Rabbi Isaac M. Wise. He had by then, under the impact of industry and ability, become a sterling citizen, a wholesale merchant, a member of the firm of Marx and Kempner at Galveston - who, along with Kauf- man and Runge, P. J. Willis & Company, Legerse & Company,

M Y MEMORIES OF FATHER 5 7

Leon & H. Blum, were known statewide as the state's leading grocery merchants.

My father's philosophy of charity rested on the basis that he really wanted to help ameliorate poverty and illness and to give to worthy causes and deserving individual poor. He was a strong believer in the power of the churches, cathedrals, and synagogues, but felt keenly that the hypocrisy and narrowness of many all too often belied their faith and diminished materially their potential spiritual influence.

Father had great faith in Texas and in Texas lands. He came from the agricultural section of Poland and knew land was treasured there, but there those in his religious and social status could not - were not permitted to -acquire it. He had great esteem for his right in this country to acquire land; he had fine judgment to select land and a visible pride of possessing what land he could pay for. He would not buy on credit. He selected investments in rural land rather than city property. He frequently reminded me that city property was subject to being excessively taxed and municipal affairs badly managed. He pointed out to me occasionally in the early 1890's his fear that Galveston would not become a large city because of her inadequate water supply. At that time, we depended on cisterns to catch rain water to supply household or factory needs. I sometimes wonder if his views on city property and avoidance of heavy personal indebtedness did not, in the years after his death, influence my reluctance to invest in city property anywhere. He was averse to investing in city properties generally in Texas; he believed taxes for municipal improvements would absorb much of the profit from increased values.

Father was innately and inherently reverent - with strong attachment to and pride in Judaism as a religious belief wherein he could put his personal faith in one God to whom alone all humans are accountable. He was deeply religious. He observed strictly all Jewish holidays -fasting at Yom Kippur and having the Seder ceremonies at home each year at Pesach [Passover]. He was uncon-

ditionally tolerant of the faith and ceremonies of others, but he thoroughly mistrusted the good faith and sincerity of any one who changed his religious belief or, rather, deserted his early home and church or synagogue training -any such person, he insisted, either was an atheist or an opportunist seeking social prestige.

Father was a student of, or at least gave much thought to, what I might call practical economics. He regarded interest on financial obligations as at once the source of readily earned revenue and the tool that tended to make income more pliable or viable. He readily undertook to borrow money within prudent limits to acquire land or bank stocks, where he felt sure earnings would yield more than the amount of interest he was called on to pay and increase in values would enable him readily, though gradually, to discharge the obligation.

In the spring of I 893, a party near Cleburne, presumably a cotton dealer, wired my father, "How much per bale will you ad- vance on bill lading?" As his business was advancing on cotton shipped him for sale on commission, he wired back the prevailing price. The shipment was made with drak on our firm. The money advanced per bale was paid against railroad bill of lading. When the shipment arrived it turned out to be linters, about one-fourth the value of cotton, that a third firm, apparently by their scheme, had collected as their indebtedness from an uncertain debtor. Father sued the Santa Fe Railroad which issued the lading, the oil mill that allegedly was in collusion with the shipper, and a cotton firm that apparently by the scheme collected a debt from the shipper. An attorney, after hearing Father's opinion of his clients, said, "Well, Mr. Kempner, you must think all cotton men are thieves." Father answered, "No, but I think some skillful thieves have gotten in the cotton business."

He had tremendous regard for the law and for the respect and obedience accorded legal interpretation. He felt pride in having his annual invitation to the judges of the Supreme Court of Texas to come down from Austin to a formal dinner at our home being regularly accepted for over ten consecutive years. He felt it was a distinguished honor which a lowly born Pole could enjoy nowhere except in the United States.

MY MEMORIES O F FATHER 59

H e was a man in whom the spirit of charity prevailed to a re- markable extent. Even in his earlier years he gave out of proportion to his limited means. H e paid the expenses of six or more of his nephews to emigrate from Poland to Texas and found employment for them on arrival. H e constantly remitted funds to his three sisters and other relatives in Poland, to the poor of the locality from which he emigrated, to the impoverished in East Texas where he, a foreigner, had first located and been hospitably received. His charitable disposition sprang from his sense of justice or, rather, of injustice aroused by seeing some people afflicted by persecution or stricken through no fault of theirs. Though given the usual oppor- tunity, shortly after coming to Texas, to own Negro slaves, he declined to acquire any, though among his friends in East Texas their Negro slaves were well provided for and slavery regarded as humane and an economic necessity. H e highly regarded his privilege to vote and always exercised it, though he had no desire to par- ticipate in local or state politics. H e retained from his Polish youth vivid recollections of the evil perpetuated by arbitrary or venal officeholders and the persecutions of Jews, solely because of their religious belief. In this new country where personal liberty was vouched its citizens, he recognized and possessed the value of faith, cultivated admiration for integrity, the effective warmth and need of charity to the impoverished or unfortunate. Three things Father guarded zealously: his religious heritage, his American citizenship, his responsibility to society in general as well as to his family in particular. These objectives, encouraged by Mother, he preached to me, which I have ever tried to practice.

CORRECTION

Inadvertently the late Rabbi David Philipson's date of death was erroneously given as 1948, on page I 33 of the November, 1966, issue of American Jewish Archives. The correct date of death is 1949 -June 29, 1949, to be exact.

The Honen Daliem Congregation of St. Eustatius

J O H N HARTOG

"Statia" - St. Eustatius - is a small island, part of the Netherlands Antilles, in the northern reaches of the Caribbean Sea. The island enjoys a certain fame in the United States, because in 1776 the cannon of llStatia'"s Fort Orange fired off a salute to the Great Union Flag, the predecessor of-the Stars and Stripes. It was the second time that the fort of a foreign power had saluted the flag of the new North American nation; a few weeks before Governor Johannes de Graaff of St. Eustatius ordered the Great Union Flag to be greeted, a similar salute took place on the island of St. Croix, which was then a Danish dependency. There was, however, a difference, for it was a merchantman flying the Great Union Flag that the Danes had saluted, while the Dutch on St. Eustatius greeted a vessel belonging to the navy of the new United States.

A visitor to present-day St. Eustatius will find no Jewish com- munity on the island, but during the years of the American Revolu- tion, "Statia" sheltered a flourishing Jewish congregation, called "Honen Daliem," which means : He who shows mercy to the poor. When Jews first settled on St. Eustatius, we cannot say, but we do know that, of the many Jews who left Dutch Brazil after the Por- tuguese reconquest of 1654, several came, via Amsterdam, to the Caribbean area. Some probably settled on St. Eustatius, and there are records which indicate that the Amsterdam Jew Jacob Loew had relatives on the is1and.1 Later, in 17 I I, two Jewish merchants,

Dr. Hartog, Librarian of the Public Library of Aruba, Netherlands Antilles, is the author o f a five-volume history of the Netherlands Antilles; an English translation of his work is currently in preparation.

Dr. Hartog wishes to acknowledge the assistance of the Rev. R. J. Willingham, a Methodist clergyman on St. Eustatius. It was Mr. Willingham who copied the tomb- stone inscriptions which appear in the appendices to Dr. Hartog's essay.

I Isaac S. Emmanuel, "New Light on Early American Jewry," American Jewish Archives, VII ( 1 9 5 5 ) ~ I .

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS 6 I

Juda Obediente and Salomon Nunez Netto, visited "Statia," though they did not live there.2 The registrar's lists and the parish registers suggest that, in 1722, St. Eustatius had 1,204 inhabitants, of which four families - twenty-two persons - were Jewish. Six of the Jews were adult men, five were adult women, and there were five boys and six girls. Though these four families were not poor - they had, respectively, three, seven, four, and two slaves - they certainly possessed no great wealth.3

In I 7 30, the parnasim of the Jewish congregation in Amsterdam requested equal rights for the Jews who were settling on St. Eustatius -which gives us reason to believe that a significant immigration of Jews had taken place even before that year. Appar- ently, the immigrants were a rather contentious lot, because a letter which Everard Raecx, the commander, or administrateur, of St. Eustatius, wrote on September 18, 1730, reveals that he had found it necessary to ameliorate conflicts among the few Jews on the island.

There were several periods of immigration after 17 30. Usually, the Jews were individual immigrants, and their numbers were not very large, but there was a steady flow of immigrant Jews, and the settlement increased. Most of the Jews came from Amsterdam, and distinguished names were often to be found among them. In 1768, for example, Joseph d'Ishac Mesquita de Lima settled on St. Eustatius; Joseph Baesa was there in 1771, David d'Isaac Pretto Henriquez in 1772, and Samuel d'Isaac Mendes Balboa in 1774.4 In 1 737, the Statian Jews sought permission to build a synagogue, and their petition was granted two years later, though the Dutch authorities saw to it that the synagogue would be situated so that "the divine service of the Jews would not hinder the one of the

Indictment of Noel and Johanna Clinet, Dec. 29, 171 I ; Testimony of Two Jews, Curagao, Jan. 24, 17 14 (State Archives, The Hague, folio 4 ~ 4 ) .

3 Letter, Chamber of Amsterdam to Gov. Everard Raecx, Sept. 18, 1730 (State Archives [W. I. Comp. 4731).

4 Publications of the American Jewish Historical Society [PAJHS], XXIX (1925); 38; according to PAJHS, XLIV (1954-55), I 16, there were in 1810 on the island of St. Thomas nine Jewish families and, in 1803, thirty-two families, "who arrived from Europe, St. Eustatius, and Curagao." The emigration of Jews from St. Eustatius probably took place around 1800.

Christians."~ The synagogue was constructed on the site where present-day visitors still find the ruins of the house of prayer in the center of Oranjestad, the capital of St. Eustatius. Built of yellow bricks, the building measures 12.75 meters by 8.50 meters and is situated on a street known to this day as "Synagogue Pad" - Synagogue Path. The walls of the synagogue are about 60 centi- meters thick and some 7 meters high; the floor and roof have dis- appeared, but a flight of stairs leads one to conclude that the synagogue was a two-storied building. Elsewhere on the island is the Jewish cemetery, in which sixteen beautifully carved tomb- stones have been preserved.

Most of the Jews settling on St. Eustatius were Sephardim, people of Iberian ancestry. The year in which they founded Con- gregation Honen Daliem remains unknown, but the Memorias Curiel in the archives of Curapo's Congregation Mikvi: Israel6 indicates that, in 1738, a certain Salomon de Leon, acting in the name of the Statian congregation, appealed to the Curaqaons for help in building the synagogue. A collection was held in the Curaqaon community for that purpose, and money was sent to St. Eustatius. The Statians were apparently not well-off; their community was, of course, much smaller than the Curapon community, and it ap- pears, in fact, that the Statians relied heavily on their Curaqaon coreligionists, because several letters are extant to prove that the Curapon Jews supported the Statians. In 1762, for instance, Ishac Diaz Delgado and Samuel Hoheb, Jr., thanked Mikvi: Israel for a remittance of 300 pesos, and in I 772, after a hurricane had damaged the Statian synagogue, the parnasim of Honen Daliem, David Furtado and Judah Benjamin, together with the congregation's treasurer, Samson Mears, wrote that they had started the repairs and reconstruction of the synagogue and that the damages were estimated at about 5,500 pesos. The Curaqaon congregation helped then, too.

5 Letters, Chamber of Amsterdam to Gov. I. Faesch, Feb. 23, 1 7 3 7 , and Nov. 2 1 , 1 7 3 9 . A letter from Gov. Faesch, dated July 9, 1738, indicates that the synagogue had not yet been built (State Archives, T h e Hague, 3 4 1 - W. I. Comp. 4 7 4 ) .

6 Memorias Curiel, manuscript in the archives of MikvC Israel, Curagao.

7 Letters in the archives of MikvC Israel, Cura~ao.

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS 6 3

Honen Daliem, however, maintained a correspondence not only with its sister congregation on Curaqao, but also with the Shearith Israel congregation in New York City. After the hurricane of 1772, the Statians seem also to have petitioned help from New York, for the same parnasim addressed a letter of gratitude to Shearith Israel for having sent them £38.10.6. Still, it is worth noting that, where the Statians could help others less fortunate than themselves, they did not hesitate to do so. In January, 1775, for instance, when a Scottish lady visited St. Eustatius, she remarked that she had met there two Inquisitional victims whom the Statian Jews had received warmly and affectionately. *

W e know that, on Curaqao, by far most of the Jews were Sephardim, though there were also a few Ashkenazim -Jews of Central and East European background - there. On St. Eustatius, too, Sephardim predominated, but there were many more Ashke- nazim there than was the case on Curaqao. Indeed, there were enough Ashkenazim on "Statia" for conflicts to trouble the rela- tions between the two groups. The friction between Sephardim and Ashkenazim came repeatedly to a boiling point, and it happened more than once that the government had to be called in to help settle disputes. In 1760, however, after some years of such diffi- culties, Governor Jan de Windt appointed a commission to draw up communal regulations - ascamoth - and this appears to have helped, for we hear of no conflicts in later years.9

The social status of the Statian Jews was, i t appears, not on a par with that of their Curaqaon coreligionists. On Cura~ao, the Jews formed a separate corps of the Civil Guard, whereas on St. Eustatius, they were not allowed to be members of the Guard. On the other hand, the Statian Jews did take part in elections for mem- bers of the Council.

How many Jews did St. Eustatius shelter at her apogee? W e get an idea of this from the story of British Admiral George B.

8 N. Taylor Phillips, "Items Relating to the History of the Jews of New York," PAJHS, XI (1903), 150-51. See also Janet Schaw, Jou~nal of a Lady of Quality, edited by E. W. and C. M. Andrews (New Haven, 1921).

9 Letter, Chamber of Amsterdam to Gov. Jan de Windt, Dec. 19, 1760 (State Archives, The Hague, 342 - W. I. Comp. 475).

64 AMERICAN JEWISH ARCHIVES, APRIL, I 967

Rodney's occupation of the island in I 78 I On February I 3, I 78 I, Rodney ordered all male Jews to appear at the city weigh house, which at the time was being used as a guard house. On the set day, I O I male Jews appeared. They were searched, and the money and valuables which they carried - some 8,000 pounds sterling, all told -were confiscated. So badly mistreated were they by Rodney's men that, during the search, the English even tore out the lining of their victims' coats. Ultimately, thirty Jews were banished from "Statia" and found sanctuary on the neighboring English island of St. Kitts, whose Assembly "to their great honor passed an act for their present relief and future provision until they should have time to recover from their calamitous situation."^^ The other seventy-one Jews were held in custody for three days, and then sent home to watch the sale of their properties. Interestingly enough, several cases concerned Jews who, before they came to St. Eustatius, had served the English. The Jewish tea-merchant Pollock, for example, had previously served the English so well that they even granted him lands on Long Island. He was, nevertheless, so roughly used by Rodney on St. Eustatius that he and others -Samuel Hoheb, among them - petitioned Parliament, which led to an investigation. The subsequent events of Rodney's occupation may be lefi to other writers, however. What concerns us most in this instance is the Jewish community. As we have seen, I O I male Jews had assembled at the weigh house. According to Rodney's order, no women or children were required to present themselves, so that one is inclined to consider the I O I persons at the weigh house as heads of families. The Statian congregation must, therefore, have been by then quite a sizable one.

No records are extant as to what happened to the thirty de- portees; we cannot determine where they finally went or whether they ever returned to their homes on St. Eustatius following the

10 T. C. Hansard, ed., The Parliamentary History of England from the Earliest Period to the Year 1803 (London, I 8 14), XXII, 2 I 8 : debate about the persecution of thc Jews; petition of Samuel Hoheb, in Hansard, p. 1023. See also two Dutch-language sources about the fatc of St. Eustatius and the Jews: Nieuwe Nederlmdsche Jaerboekcn (1781), XVI (2), 784, and H . Garunan, ed., Engelsche Tyranny (Amsterdam, 1781), pp. 96- 98 (pamphlet).

11 PAJHS, XI (1903)~ 152.

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS 65

short-lived English occupation. Whatever the case with these un- fortunates, Congregation Honen Daliem survived the ordeal, as we know from a letter which Moses de Fonseca, a Statian Jew, directed to the board of Mikvi: Israel on Curacao concerning various affairs. In short, Rodney's attack on the island turned out to be no more than an episode, and prosperity returned to "Statia" as soon as her English occupiers had left. Around 1790, the island was supporting many mercantile firms, both large and small, and we find 157 Jews registered that year as residents of St. Eustatius.

The congregation had no qualified rabbi, but was served by a hazzan, Jacob Robles, the first Statian congregational functionary to be known by name.'= When Robles died in 1792, Eliau de Pinna, who failed to mention his own position in the community, besought the Curacaons to find a successor. De Pinna did, however, declare in his letter that he was sending his request "por ordem do seiiores do Mahamad" - in the name of Honen Daliem. Who succeeded Robles as hazzan cannot be determined. Indeed, there are no records to show that he had any successor at all. After the year 1795, the situation on St. Eustatius changed for the worse, and most of the Statian Jews left.

What happened after 1795 was a period of utter confusion due to French and English occupation. Little is known of those years, but St. Eustatius was not restored to the Kingdom of the Nether- lands until 181 6. A census showed in I 8 18 that there were only five Jews left on St. Eustatius and only one on St. Martin.13 By 1837, St. Martin had seen her sole surviving Jewish settler go the way of all flesh, and by then, too, four of the remaining Statian Jews had died. Only one Jew still lived on St. Eustatius -Mrs.

Archives, Mikvt Israel, Curasao.

'3 W e know, for sure, that there must have been a small Jewish community on St. Martin during some part of the eighteenth century. In 1778, Jacob Diaz Delgado swore on the Books of Moses in a lawsuit (Letter, Commander Abraham Heyliger, of St. Martin, to the Board of the West India Company, Feb. 5 , 1778 [State Archives, The Hague, W. I. Comp., book 5 , fol. 424-441). From a later traveler, Marten D. Teenstra, we know that, "at the East end of the Backstreet, to the South," there was even a synagogue, but when Teenstra came to St. Martin during the 182o's, he found the building in ruins. Marten D. Teenstra, De Nederl. Westindische Eilandm (Amster- dam, 1837).

Anna Vieira de Molina, a widow of Surinamese birth - and with her death in 1846 Jewish history came to an end on St. Eustatius.14

F L O O R P L A N OF THE S Y N A G O G U E

' 4 J. de Hullu, St. Eustatius in 18[9, reply to the questionnaire of the Director-General of the Colonies of 18x5, published in Bijd~agcn tot de land- m wolkcnkunde van Ncd . Indie ( 1 9 1 3 ) ~ p. 4 3 2 ; and St. Martin m Sabaomstreeks 1818, reply to the same questionnaire, published in De lndische Gids (1916)~ p. 203. Journal of the lieutenant governor of St. Eustatius, I 846 (Government Archives, Curapo) .

THE HONEN DALIEM CONGREGATION OE' ST. EUSTATIUS 67

PLAN OF CEMETERY

Numbers marked here correspond to the description of stone attached.

This is only a rough map, and is NOT to scale. The numbers are my invention (RJW) and are purely arbitrary.

x marks a broken inscription, which may not belong to this cemetery. The words on it are:

emory of MRS

NNAH MEARS

WIFE OF MR.

SAMSON MEARS

WHO DEPARTED THIS

LIFE JANRY THE I 8th AD I 768 AGED 44 YEARS.

68

STONE NO. I .

s*.

DA B.A. JAEL HOHEB

F O EM 2 KISLEV

5538

S. A. G. D. G.

STONE NO. 2 .

[THERE IS HERE A PICTURE

OF A MAN, & UNDERNEATH

[a11 Xn3WI 713 2ln1W 372 TWO TABLETS. ON THE [?ill] it? PV9i) FIRST ARE THE ROMAN

NUMERALS I TO V & ON

THE SECOND VI TO X]

n13D m n n nn p7s 5~31 wnn [rt5nl t 5 n w9x nn>g

[ta>rnI v 5 i a w9wsa i 3~ i 119~nn [ P ~ Y ~ I -p n ~ n pan 59~wnn n9a a x ui a77a9 ?a awn o t t i 9 ~ n5um ~ a ~ n

uiwn 919 [?59ral w5nn [ n ~ n a l 7 m n nin5x [a51 3% [?~*nin-l nw 93x5 331 ihln59ap5 n9a [?77%1 ~ n 1 n 15 l ~ i u x h mn91

a9nu yap [ a n v x l PW'I~K n t ) ~ a 5 l a 9 m n [nl59n151 ni59ni5 17pni nuiw95 n m nnnxa Inn x w ~ [nnn5l n m 5

Yawl P91W 310 15 951 ~5195 15 nF9i) tlnpnn niw nnn wlrn5 m a a9wtn

T H E HONEN DALIEM CONGREGATION OF ST. EUSTATIUS 69

Here lieth the remains of Mr. Solomon Levy who was a bright example to Virtue a loving Hosband Father to M ? mankind he departed this life be lovd and lamented by all who knew him I 6 of July 1789 Aged 62 years & 7 mo.

STONE NO. 3.

S E P U L T U R A .

DO.

BEM AVENTURADO

AMASQUIL VENABON

AGUEBIR ANEHELA

NEHIM ZEMIROTH

BEJISRAEL JAHACOB

HISQUIAO ROBLES

FALECE~DA DA IDADE

DE 40 ANNOS SERVINDO

0 CARGO DE

HAZAN N'ESTA ILHA

ST. EUSTATIUS

EM2 TEBET ANN0 5 5 5 I .

QUE CORRESPONDE

2 8 DEZEMBRO I 7 9 I

7 0

STONE NO. 4.

HERE LIES

interd the remains of MOSES WAAG

Born I I May I 7 58 and departed this life

On the 25 Febr. 1 8 2 5 Sacred to whose memory His beloved and affectionate

Wife hath placed this STONE.

STONE NO. 5.

tnmn [vnxnl vnan nlnp [tnrnnl

ai-3 u h tlxl5 -7 [aqnl am a-lia9xi av- [ ? ~ Y I 31-1 x

[;rlnl nln p ~ 5 tnpn nlw 'ID al;l5[~1 x191 1 ~ - 1 [an1 Dn

19% nX f13?.31 9172

[;l-nl nl;l 13 59 inx nx1 ln- -;rli i-ytll 53n anx~

nlw ~'IWY Ywn rln

Here lye the Remains of the Worthy youth Haim de Leon who departed this life on Sunday being the Eve of the Grand Day of Atonement in the year 5547 of the Creation which answers to the day of October Anno 1 7 8 7 he was for his Virtues his fear of God Obedience to his Parents & fair dealings with all Mankind beloved by every one who had the Pleasure of his acquaintance he was snatched from this troublesome World to enjoy Eternal bliss at the Age of Nineteen."

* On the stone, the English appears below the Hebrew.

Cor<r/esy. Dr. JOIFII N U ~ / < , : . . l i i , h u . \ '4

7-he ruins of rhc cighrcenrh-ccntur!~ s!.nagogur

on St. I?ustatius

A romhsrone, dared I 760 , in rhc old Jc\\~ish cclnerery o n St. I-,:usrarius

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS

STONE NO. 6.

STONE NO. 7

SEPULTURA

DO

ANJO DAVID FILHO DE

IMANUEL & IEUDITH DE

LEA0 FALECEO EM 4 TAMUZ A' 5 5 2 0 QUE

CORRESPONDE I 8 DE JUNIO

1760 DE IDADE DE t ANNOS

8 MEZES & 2 6 DIAS

HERE LYETH & ENTERED THE BODY OF DAVID HAIM HEZECIAH THE

SON OF EMMANUEL & JUDITH DE LION WHO DEPARTED THIS LIFE

THE 4TE OF TAMUZA 5 5 2 0 HEBREWS STILE WHICH CORRESPONDS

THE I ~ T H JUNE 1760 AGED 2 YEARS 8 MONTHS 26 DAYS.

STONE NO. 8.

DO BEM AVENTURADO E, VIRTUOZO

ABRAHAM HISQUIAU DE LA MOTTA

FO EM 6 MAR AO 5502

QUE CORRESPONDE A I 0 MAY0 A0 1742.

STONE NO. 9.

Prosecuted All His Days Enveyed[?] to the Grave Inspite of False Friends Is Raised Bi the Brave Joseph Buzaglo de Pazo Aged 60 years May I 5 I 7 6 I .

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS

STONE NO. 1 0 .

35

nnxi ?on';, nSn wpni b7171 w n 7

[nnnl taxi .,on '7nx n n aSnn 37

nnxi 7w1 3-il 1'5 737

[ n w i x l q w i x nwiu nqn iqwun 42

[?7wl13 1~531 7Vq3 qW53 p37 nq3 33

[ P ~ w ~ > I 7tvlD '7pi q7XD 73Xn13 3-2

[?Y~YIII Y'IYIS 73mn n5n i5nixn3 ~ 7 x 3 nnn YWK o9wi~p3 p i w i ~ i x ymni tDn n7lxn 1-r~ 1x3 innwii

[?hxu7~ [ ~ u l 93'7 [?lqpl~n;1 13 7177 an foq3 13 ai? lum [?a~~uwnxnl a97uwnxn

[psi pqi 7 pwu i [aial or3 in7nn'7 73pn

'7pn

STONE NO. I I .

S A

DOBEMAVENTURADO ABRAHAM RODRIGUES

HENRIQUES FALESEO E M 2 KISLEU

A' 55 3 2 Q U E CONKE PONDE ~8 NOVEMBRO I 7 7 I

n3mn

76

STONE NO. 1 2 .

STONE NO. 13.

SEPULTURA

DO BEMAVENTURA ADO

IACOB CANTER FALO

26 SEBAT 5545 CORRESPONDE A 6 DE

FEBRO 1785 DA IDADE

DE 44 ANNOS.

SBAGDG.

STONE NO. 14 .

SEPULTURA

DO

ANJINHO RACHEL FA D E IS HM DE DD.

1-10 JSRL PEREIRA FALECE~ EM

6 HESVAN 5 548 QUE CORRESPONDE A I 8 OUTO 1787 DA IDADE DE 3 AOS

2 MS E 9 DIAS

SAGDG.

THE HONEN DALIEM CONGREGATION OF ST. EUSTATIUS

STONE NO. 1 5 .

SEPULTURA DA

BEMAVENTURADA

RACHEL Q U E FOY

MULHER D E IACOB

CARCIA DA IDADE

DE CIRCA 58 ANOS

FALECEO E M 2 9

SIVAN 5 5 5 I Q U E

CORRESPONDE A

PRIMEIRO D E IULIO

'79' SAGDG.

Do Bern do A b m de Seml. A0 5548.

;1amn

NEW LOAN EXHIBITS

The American Jewish Archives is pleased to announce the availability of sixty-one new loan exhibit items. The material will be sent free of charge for a two week period to any institution in the United States and Canada. The only expense involved is the cost of return expressage. The items deal, for the most part, with the eighteenth and nineteenth centuries. Twenty to thirty of them make an adequate exhibit.

Inquires should be addressed to the Director of the American Jewish Archives, Clifton Avenue, Cincinnati, Ohio 452 20.

Reviews of Books

CAHNMAN, WERNER J., Edited by. Intemrriage and Jewish Life- A Symposium. New York: The Herzl Press and the Jewish Reconstruc- tionist Press. 1963. t I 2 pp. $5.00

Thirteen essays on "Intermarriage and Jewish Life" - each written by a noted expert on some phase of this all-important and engrossing subject - comprise the volume under review and offer much food for thought within the brief confines of 208 pages. What we now know, in particular, about interfaith marriages -there are other forms of intermarriage that might have been considered, such as the interracial and the interethnic -is considered and discussed by noted social scientists, rabbis, and educators like Ruby Jo Reeves Kennedy, Erich Rosenthal, Meir Ben Horin, Joseph Maier, Louis Rosenberg, Alvin Chenkin, David Max Eichhorn, Jack J. Cohen, Richard L. Rubenstein, Ralph M. Weisberger, Isaac N. Trainin, Jacob Baar, and Jacob T. Zuckerman. Professor Cahnman himself has written an especially discerning paper on "Intermarriage Against the Background of American Democracy."

In my view, the most noteworthy of the essays included in this book are Cohen's "Intermarriage and Jewish Education," Rosenthal's "Some Recent Studies About the Extent of Jewish Out-marriages in the U. S. A.," Ben Horin's "Intermarriage and the Survival of the Jewish People," Kennedy's "What Has Social Science to Say About Intermarriage?", Rubenstein's "Intermarriage and Conversion on the American Campus," and Eichhorn's valuable contribution on "Conversions, Requirements and Results." In addition, we are benefited by the specific knowledge which the book offers about the actual workings of intermarriage among Jews in Canada (a rewrite of Louis Rosenberg's already extensive research in that country) and by Baar and Cahnman's brief study of "Interfaith Marriages in Switzerland."

This is a book that all students of intermarriage among Jews will want to include in their personal libraries. If only it had been specifically directed to Jewish parents and their young people who are, I believe, urgently in need of a good, popularly written handbook on this subject - one that could be recommended to them by rabbis and others who seek to stem the increasing tide of such marriages! If it had included also a discussion of

REVIEWS OF BOOKS 79

the increasing problem of Negro-white marriages, this book, valuable as it is, might have proved to be indispensable.

W e are indebted to Dr. Emil Lehman, Director of the Theodor Herzl Institute, whose "master-minding" of the Conference is apparent in this volume, even as we should be grateful to the Reconstructionist Foundation for joining with the Herzl Press in publishing this important symposium. Newton, Mass. ALBERT I. GORDON

Rabbi Albert I. Gordon, of Temple Emanuel in Newton, Mass., is the author of Jew. in Suburbia, of Jews in Transition, and of Intermarriage - Interfaith, Interethnic, Interracials

HALPERIN, SAMUEL. The Political World of American Zionism. Detroit: Wayne State University Press. 1961. ix, 43 I pp. $8.00

Of books on Zionism, there already exists a library of tremendous size, and more are bound to come. In the beginning, these were almost all in favor of some phase of Zionism. Then there came a flood, or at least a freshet, of anti-Zionist books to flow along with the continuing output of the pro-Zionist volumes. In recent years, denoting the maturity of Zionism, have come the numerous memoirs, autobiographies, and biographies that mainly concern Zionism, such as Chaim Weizmann's Trial and Error; Israel Cohen's A Jewish Pilgrimage; Irving Fineman's Woman of Valor, The Story of Henrietta Szold; Alexandra Lee Levin's biography of Dr. Harry Friedenwald, Vision; and the recollections of Maurice Samuel. Even Felix Frankfurter Reminisces contains considerable material of per- tinence to Zionism, as does the new Zangwill biography.

In short, Zionism is all over the literary landscape. Seemingly, it pops up everywhere, if only tangentially, as in Admiral Lewis E. Strauss's autobiography.

When it is considered that as recently as the 19~0's Zionism was looked down upon, even in many Jewish circles, though improperly and inaccurately, as rather a measly movement, hardly respectable, a kind of oddity or aberration that men otherwise practical took up as a kind of hobby, the ubiquitousness of Zionism in books would seem to be nothing if not remarkable. Obviously, Zionist books have a sizeable public, or publishers would not produce them. Nor is the explanation, in my opinion, to be found solely or even greatly in the fact that Zionism's basic ob- jective at last has materialized in the form of the modem Jewish state, Israel. Israel's existence has, of course, a bearing on the enormous output

of Zionist literature, pro and con. But even supposing that the Jewish state did not yet exist, I believe that this flow of books on Zionism would be as strong as it is now. For the stirring dream would have continued, perhaps become all the deeper and more moving from the fact that fulfill- ment of the Zionist dream still lay in the future. And it has been, and is, a dream of great fascination, for all its present-day reality, even for many who have been, in the past, non-Zionist - persons like myself, reared in the "old" Reform tradition.

There, in fact, is the point about this vast and growing literature on Zionism. Including even items not particularly well written, the literature is fascinating. Certainly, this is true for most Jews of any intellectual or social bent, not to mention those of religious feeling; and equally so for not a few non-Jews. Witness, as an example, the case of the Christian minister, the Reverend John Haynes Holmes, as revealed in Carl Hermann Voss's study of Holmes, in association with Rabbi Stephen S. Wise, Minister and Rabbi. And this is so simply because Zionism itself, in its basic and also in its many subsidiary and corollary facets, is so fascinat- ing. Even to those few Jews who still hate it. Perhaps more so to them. It gives them nightmares. They insist upon fighting it, obsessively, I believe. Only a very fascinating subject could produce that kind of re- action.

For the claim that Zionism does indeed have a fascinating quality, Professor Halperin's study is but additional proof. For even his book is highly interesting, at times absorbingly so. I say "even his book" be- cause it is a highly academic type of work, not at all the kind of book on Zionism that one expects. Halperin is a political scientist who uses the modern, scientific jargon of his discipline, and he has turned out a political science type of book, loaded with statistics, tables, and formulae. He applies this methodology to Zionism in a rigidly scholastic effort to ana- lyze how it happened that the stepchild of modern Judaism, certainly of American Judaism, Zionism, has become, at last, the favorite. Except to other political scientists, this could be pretty forbidding stuff. Indeed, I had to ponder this book for a long time before I was able to evaluate it. certainly in the way it deserves.

At the outset, I was, frankly, annoyed by the title - intriguing but, in a large sense, misleading, I think. For "The Political World of American Zionism" suggests that Halperin's major purpose would be the telling of the story of the unending and hugely explosive battles within the Zionist movement which went on among the various factions that have made up the movement. Certainly, the jockeying for leadership, the violent dis-

REVIEWS OF BOOKS 8 I

agreements over policy, the equally, or more, violent personality clashes among the great leaders of the movement - these are a large part of "the political world of American Zionism," the very stuff that makes up much of the fascination of the story of Zionism.

T o be sure, it was not to be expected that Professor Halperin would go into the greatest battle of them all in American Zionism, the fateful split in 1921 between the Zionists led by Weizmann and Louis Lipsky, and those headed by Louis D. Brandeis and Julian W . Mack. Halperin carefully limits his study to the period between 1929 and 1949. Even so, in the period that he does cover, there were plenty of great inner struggles, stirring and frequently acrimonious. But this book, while mentioning such episodes, does not dwell upon them.

Halperin had another purpose, which is suggested by his own state- ment that his book is a "case study of an American interest group and social movement," one that he hopes "may contribute to the eventual construction of a general theory of interest group behavior."

In short, if we give full credit to his own disclaimers, Halperin did not really intend to write another book on Zionism, but rather a work based on a text on which to hang certain theories in political science. These could apply to any movement, the peace movement, say, or the effort to get people to stop smoking cigarettes. Zionism, presumably, was quite incidental. His main interest was to find out, using the Zionist move- ment as an example, what techniques are effective, and under what con- ditions, for transforming a not very popular movement into one of great and even overwhelming acceptance.

Curiously enough, I do not feel that Halperin succeeded very well in his self-assigned political science theme. He relates a great deal about the various activities in which the Zionists engaged in order to win converts. Also in order to bring pressure upon the United States government in support of Zionist goals, especially to get the government to bring pressure upon Great Britain to abide by the Balfour Declaration. Halperin does a splendid job of summarizing the basic propaganda themes advanced by the Zionists. His summary is worth quoting here:

" I . Zionism is the Jewish badge of honor - the achievements of Jewish pioneers in Palestine are a shining success and an example for all mankind - Jewish pride and self-respect are enhanced by what happens in Palestine.

1 6 2 . The Jews everywhere constitute one people - whatever happens

to Jews in one land affects their status in another - the unfortunate refugees of Europe must be helped by their more blessed brethren in

America - the Jew who cares about his people is a Zionist, for Palestine depends on him.

"3. Zionism provides stimulating and pleasant activity of a social nature, as well as work for a worthy cause -Zionism means identifying oneself with the history and destiny of the Jewish people - the Zionist cause is dramatic, for it combats the enemies of the Jewish people while it re-creates the Jewish state and union.

"4. Zionism is a constructive way to solve the Jewish problem- auto-emancipation and self-determination are preferable to the endless doles of philanthropy - the Jews must rely upon themselves and not upon the conscience and mercy of the world - no country wants Jewish refugees except Palestine.

" 5 . Zionism perpetuates Judaism and provides for Jewish survival as a distinctive grouping - Palestine will be the cultural center that will en- rich American Jewish life by promoting Jewish religion and education - Jewish morale is bolstered by Zionism and the Jew is enabled to express himself in his own unique way, eventually to the benefit of world culture.

"6. Zionism will help end anti-Semitism by ending the abnormality of Jewish national homelessness -when anti-Semitism does occur, it can be compensated for by the Jewish sense of belongingness fostered by Zionism.

"7. The Jewish state is inevitable - biblical prophecy, a crying world need, and the impressive achievements of Palestinian Jewry all require a statehood solution.

"8. Assistance for Palestine is consonant with loyalty to the United States - Palestine is on the front line of the war against Nazism - Palestine is a bulwark of democracy in the midst of feudalism - Zionism brings modernity, progress, and democracy to the backward Middle East.

"9. The Zionist solution proposes historic justice - a Jewish state is just compensation for innumerable massacres, especially for the 6,000,ooo European martyrs of Nazism and Fascism."

Yet Halperin really does not, as he himself practically concedes, dis- cover how, with these themes, Zionism was "put over." And so well that, as he emphasizes, many previous non-Zionists in America became even "more Zionistic" than regular members of the official Zionist organiza- tions. He finally concludes that it was the Hitler atrocities that did it. One may ask: Does it really take a full-scale scientific investigation to establish this obvious fact?

Still - and this is the pleasantly curious aspect of this book - in setting the stage for various academic formulations ("The extent to which an interest grmp will derive support from both effective and formal allies

REVIEWS OF BOOKS 8 3

varies with the ability of such allies to derive mutual benejts from the alliance."), Halperin does present a huge chunk of well-digested Zionist history in a superb manner.

There are some historical shortcomings. He falls into a common error of implying that Brandeis and Mack, after the 1921 split, disappeared, for all practical purposes, from Zionism. They did not, but continued playing a big role, if largely behind the scenes. H e omits altogether the major role of Robert Szold and, just as glaringly, that of Henrietta Swld, as well as that of Horace M. Kallen. He admits that it would be "most diflicult" to describe the American Zionist movement "aside from the work of some of its foremost rabbinical spokesmen," notably Stephen S. Wise. Yet he mentions Rabbi Wise almost only as an afterthought. Zionism in America without Stephen S. Wise! That, indeed, is incredible - a Hamlet without Hamlet!

Incidentally, were Rabbi Wise still alive and able to read this book, he probably would be puzzled by, even indignant at, the cool way in which Halperin tells the heated story of Zionism's triumph in America. But then, that very coolness is, of course, in the best (?) academic tradition.

Yet, with these things noted, I conclude that Halperin, in his history - the part of his book that he set down, but incidentally, to be only the proofs of his intended performance - has achieved a work that may very well be indispensable in any library of Zionist literature, certainly for the 1929-1949 era. It has been remarked often that a really thorough, disciplined history of Zionism is yet to be written. I would like to see Halperin do that job, but without those academic formulae that really are mainly redundancies. He is too good a historian, too admirably con- scientious and also perceptive in his review of the mountains of materials. to be lost in academic verbiage. Wilmette, Ill. HARRY BARNARD

Harry Barnard is a noted author and lecturer. His Indcptndent Man, a biography of Michigan's late Senator James Couzens, was published in 1958.

Voss, CARL HERMANN. Rabbi and Minister - The Friendship of Stephen S. Wise and John Haynes Holmes. Cleveland: The World Publishing Co. 1964 3 8 3 pp. 66.95

This is a fascinating biography of two men who played a decisive role in their community and nation - John Haynes Holmes and Stephen S.

84 AMERICAN JEWISH ARCHIVES, APRIL, I 967

Wise. Both possessed the gift of matchless eloquence, and were pre- eminent as speakers whose very presence and bearing in pulpit and on platform attracted instant attention. What made these two preachers truly unique, however, was not mere eloquence, but their dedication to God and man. What inspired, moved, and stirred Holmes and Wise was a passion for social justice, a fierce impatience with evil in all its forms: civic corruption, exploitation of labor, abridgment of free speech, and militarism. Holmes and Wise become alive, noble and beautiful, un- forgettable spirits at the hands of Dr. Voss, who writes with great facil- ity and with profound appreciation.

While both were intensely involved in all the major social issues of their day, Stephen S. Wise, in addition, played a dominant role in Jewish life, and particularly in Zionism. The love for Zion was looked upon by the Reform rabbinate and by the German Jews, who dominated Jewish life in Wise's youth, not only as pure folly, but as bordering on treason. From the moment Theodor Herzl appeared on the scene with his gospel of political Zionism, Wise served the cause with a zeal and an abandon which few could equal. The day Israel was proclaimed a state, Wise publicly declared, was one of the happiest days in his life.

Both men were pacifists - Holmes so absolute that he refused to sup- port not only World War I, but also to fight Hitler, which was a grievous error, even as was his ardor for prohibition. Realizing that pacifism when carried to its extreme would mean the triumph of Prussianism, and later on of Hitler, Wise had the courage to abandon the idea, even as did another famous ~acifist - Albert Einstein.

While Wise was not untouched by personal tragedy, that which affected him most deeply was the destruction of European Jewry under Hitler. That the entire civilized world knew precisely Hitler's intentions and plans is no longer a subject for debate. A coded message from Geneva which Wise took to Sumner Welles, Under-Secretary of State, stated clearly and specifically that Hitler intended to use "prussic acid." Wise struggled to arouse the conscience of Christendom and its religious and political leaders - but to no avail. Not only did Pope Pius XI1 remain silent, but so did Franklin D. Roosevelt, Winston Churchill, and all the Western leaders, who preferred to soft-pedal the Jewish tragedy. What sickened Wise even more was that the reputed leaders of American Jewry lacked both the courage and the will to demand that the civilized world take steps to halt the slaughter of the Jews -which was common knowledge in all European capitals. No one was interested in the fate of the Jews. Due to this lack of concern, Hitler succeeded in accomplishing

REVIEWS OF BOOKS 8 5

what on the surface appears to be impossible, killing over six million Jews within two or three years.

Wise's agony was sharpened when Great Britain, under Ernest Bevin, sealed against the Jewish remnant which survived Hitler the doors of the Holy Land that had been promised to the Jews as a homeland.

Soviet Russia was another bitter disillusionment. Having hailed the Russian Revolution as a liberating influence, Wise soon recognized that the Bolshevik regime had become a tyranny, cynically immoral, and fiercely anti-Semitic.

The instrument of Wise's labors was the Free Synagogue which he established and from whose pulpit at Carnegie Hall he preached almost until his death. As the years passed, and the size of the audiences began to diminish - with only five hundred present one Sunday morning - he began to sense the inadequacy of his ministry, from a strictly Jewish angle. Preaching alone, no matter how eloquent and exalting, is no sub- stitute for prayer, for study, for Torah, and for Mitzvos - the absence of which has led to the spiritual impoverishment of our people. Jews must come to the synagogue chiefly to pray, to experience the reality of God - and not only to hear. A rabbi with Wise's command of Jewish learning - he translated the Book of Judges for the Jewish Publication Society Bible - should have made specific and large Jewish demands on the American Jew - not only that he love Eretz Israel, but that he know the Hebrew language, that he possess knowledge of the Torah, and that he be pious and God-fearing in the accepted Jewish meaning of these terms. Few men loved Jews and Judaism more than Wise did. It is there- fore most unfortunate that his involvement with social issues robbed him of the time and energy to deal with the religious problems which the American Jews face. Had he done so, his influence would have been more profound and enduring.

This personal observation does not detract one iota from this fitting tribute to two devoted servants of God and man, and from the value and importance of this volume, which will be read with joy by the hosts of Jews and Gentiles who come under the influence of these two unfor- gettable personalities. Brooklyn, New York THEODORE N. LEWIS

Rabbi Theodore N. Lewis is the spiritual leader of the Progressive Synagogue in Brooklyn, New York.

Brief Notices

LIFSON, DAVID S. The Yiddish Theatre in America. New York: Thomas Yoseloff. 1965. 659 pp. $10.00

As Dr. David S. Lifson says, the Yiddish theatre on New York's Second Avenue "became in its brief existence an important bridge between the new European theatre art forms and the American theatre." It was also "a catalyst of old-world folkways and American culture and mores for a large and influential part of the population." The author considers himself "a devoted patriott" and offers fourteen chapters ranging from the theatre's European origins to its decline after 1940. Included are photographs, notes, a selected bibliography, and an index, as well as appendices listing the New York productions of Maurice Schwartz ("Mr. Second Avenue"), Artef productions from 1928 to 1937, and Folksbuehne productions from 19 I 5 to 1940.

LOMASK, MILTON. Seed Money: The Guggenheim Story. New York: Farrar, Straus and Company. 1964. ix, 307 pp. $6.50

Milton Lomask sets out in this volume to tell the story of the American Guggen- heims and the five foundations which they established; hence the book's title - money employed to "seed" an impressive array of worthy undertakings from den- tistry and aeronautics to music and nonobjective art. He traces the Guggenheims from the time they left their native Switzerland in 1847 up through the accomplishments of the present-day John Simon Guggenheim Memorial Foundation. The book is well-documented and well-illustrated and contains an index.

MALAMUD, BERNARD. Idiots First. New York: Dell Publishing Company. 1963. z I z pp. $1.45

This paperback brings together twelve of Bernard Malamud's recent short stories, each of them underlining the variety and range of his gifts. Most notable among them, perhaps, is "The Jewbird," which first appeared in The Reporter of April I I, 1963. There can be no question that Malamud is one of the most arresting writers to emerge in twentieth-century America.

MANDEL, BERNARD. Samuel G~ompers: A Biography. Yellow Springs, Ohio: Antioch Press. 1963. xxii, 566 pp. $8.00

No one can begin to grasp the unfolding of trade unionism in America without at- tempting an assessment of Samuel Gompers, founder of the American Federation of Labor. Many, of course, will ponder the question which Louis Filler raises in his introductory essay: "Samuel Gompers: Labor Statesman or Labor Faker?" Professor Filler leaves the question unanswered, but Dr. Bernard Mandel furnishes -and in abundant detail -the material from which the reader can judge for himself. There are, in addition, a number of photographs, copious notes, and a useful index.

MEDRES, I. Tzvishn T z v a y Velt Milthomes ["Between T w o World Wars"]. Montreal: Eagle Publishing Company. 1964. pp.

The author, whose Mmzreal fun Ncchten ("Montreal of Yesterday") appeared in

BRIEF NOTICES 87

1947, presents here a collection of Yiddish essays dealing, in large part, with develop ments and changes on the Canadian Jewish scene between the First and Second World Wars.

MENDELSON, WALLACE, Edited by. Felix Frankfurter: A Tribute. New York: Reynal and Company. 1964. viii, 242 pp. $4.00

Published not very long before Justice Felix Frankfurter's death in February, 1965, this volume brings together seventeen tributes by a star-studded list of contributors -to mention only a few, Sir Isaiah Berlin, former Attorney General Francis Biddle, James Reston, Dean Roscoe Pound, and Archibald MacLeish.

MEZVINSKY, SHIRLEY. The Edge. Garden City, N. Y.: Doubleday & Company. 1965. 2 10 pp. $4.50

This first novel deals with the emotional upsets which suike at a young Jewish matron in suburbia.

MUIR, ROSS L., and CARL J. WHITE. Over the Long T e r n . . . The Story of J. & W . Seligman & Co., 1864-1964. New York: J. & W . Seligman & Co. 1964. 172 pp.

For a hundred years, J. & W . Seligman & Company has been one of America's leading stock brokerage firms. Founded by eight German Jewish brothers in the 18601s, the firm has had a seat on the New York Stock Exchange since 1869. In this handsomely published, richly illustrated volume, the authors offer an account of what the firm "has been in the past and what it is now," but they have tried to "avoid the technical language of finance" and have striven "to place the firm's activities over the years within a framework of the age in which they occurred." The book certainly reflects the present-day parmers' sense of themselves as "custodians of a tradition of excellence."

NEMEROV, HOWARD. Journal of the Fictive Lifc. New Brunswick, N. J.: Rutgers Uni- versity Press. 1965. 189 pp. $6.00

This work is, as its publisher says, one "which fits none of the literary categories." It is a brilliantly original attempt at self-analysis by one of America's most gifted men of letters. Howard Nemerov discusses the conflict within himself between the modes of fiction and poetry: "For a Jewish Puritan of the middle class, the novel is serious, the novel is work, the novel is conscientious application - why, the novel is prac- tically the retail business all over again. But poeuy is exalted pleasure, and in the world of my childhood and adolescence, pleasure is primarily known as something that has to be paid for."

, Patry a d Fiction: Essays. New Brunswick, N. J.: Rutgers University Press. 1963. xii, 381 pp. $7.50

Nemerov brings together in this volume some three dozen essays, lectures, and re- views done between 1948 and 1962. The writers to whose work he addresses himself run the - chronological - gamut from Dante and Shakespeare to Karl Shapiro and Eli Siegel. What is perhaps most impressive is Nemerov's ability to sustain throughout a spirit of sensitivity and independence.

NEWMAN, EDWIN S., Selected and Edited by. The Hate Reader. Dobbs Ferry, N. Y.: Oceana Publications. 1964. I 82 pp. $3.50

The editor, a New York attorney, has assembled "a collection of materials on the

impact of hate movements in American society, including excerpts and commentary of eminent political and social scientists."

PARZEN, HERBERT. Architects of Conservative Judaism. New York: Jonathan David. 1964. 240 pp.

It cannot be said of Conservative Judaism, Rabbi Parzen believes, that it repre- sents a "community of interest" which has spread "throughout the ranks, engendering loyalty, responsibility, discipline." It seems rather "a group of organizations, without inner principles of cohesion." Rabbi Parzen sets out to examine the "architects" of Conservatism - among them, Isaac Leeser, Sabato Morais, Solomon Schechter, Cyrus Adler, Louis Ginzberg, Israel Friedlaender, and Mordecai M. Kaplan -in an effort "to account for the prevailing characteristics and tendencies" of Conser- vatism.

PATAI, RAPHAEL, Edited by. Herzl Year Book: Essays in Zionist History and Thought. New York: Herzl Press. Vol. V (1963): 384 pp. ($7.50); Vol. V I (196~-65): 371 pp. ($7.50)

Vol. V, subtitled "Studies in the History of Zionism in America: 1 894-1919,'' includes papers presented in 1957 and 1962 at the Theodor Herzl Institute's Second and Third Conferences on the History of Zionism in America. Among the subjects discussed are Reform Judaism and Zionism, the American Jewish Committee and Zionism, American Labor and Zionism, Zionism in Minnesota, Jacob De Haas, and Louis D. Brandeis. The writers represented include, in part, Moses Rischin, C. Bezalel Sherman, W . Gunther Plaut, Leo Shubow, and Bernard G. Richards. Vol. VI, too, offers material on American Zionism by Jacob Kabakoff, Yonah Malachy, Raphael Patai, and Herbert Parzen.

PODHORETZ, NORMAN. Doings and Undoings: The Fifties and After in American Writing. New York: Farrar, Straus, & Giroux. 1964. 371 pp. 964.95

This volume by the editor of Commentary magazine offers "a collection of occasional essays, written over a period of about ten years . . . [each] in hot response to a par- ticular event and out of a highly specific context." Among the writers discussed by Mr. Podhorea are Nathanael West, Norman Mailer, Saul Bellow, Philip Roth, and Hannah Arendt. Included is his controversial "My Negro Problem - and Ours" from the February, 1963, issue of Commentary.

POSTAL, BERNARD; JESSE SILVER; and ROY SILVER. Encyclopedia of Jews in Sports. New York: Bloch Publishing Company. 1965. xiii, 526 pp. $ I 2.95

As United States Senator Abraham Ribicoff says in his foreword, "This encyclo- pedia fills a necessary gap." It is a "treasure house of facts about thousands of Jewish athletes in all generations and in all countries . . . compiled with care, dedication and professional skill." It is also extremely well-illustrated and includes an essay on the history of what might be called "muscular Judaism." Dr. Solomon B. Freehof has contributed a brief study on "Sports in Talmudic Literature."

ROGERS, WILLIAM G. Wise Men Fish Here: The Story of Frances Steloff and the Gotham Book Mart. New York: Harcourt, Brace & World. 1965, x, 246 pp. $5.95

The Gotham Book Mart on West Fortyseventh Street, in New York City, is an internationally celebrated rendezvous for poets, writers, actors, and dancers. Its proprietor, Frances Steloff (nt'e Ida Frances Stolov), was born in 1887 to Russian

BRIEF NOTICES 89

Jewish immigrant parents in Saratoga Springs, New York. She was among the earliest to recognize and promote the books of writers like Gertrude Stein and Andrt Gide, and her customers have included people like Katherine Anne Porter and Thornton Wilder.

ROTHCHILD, SYLVIA. Sunshine and Salt. New York: Simon and Schuster. 1964. 249 pp. $4.50

Brooklyn-born Mrs. Sylvia Rothchild has written a poignant novel of Jewish- Christian relations in rural New England.

RUBIN, RUTH, Compiled and Edited by. Jewish Folk Smgs in Yiddish and English. New York: Oak Publications. 1965. 96 pp. $2.45

Montreal-born Ruth Rubin is well-known for her contributions to the field of social- musical anthropology. Yiddish songs, she says, figured prominently in the develop- ment of a rich American Jewish cultural life, and "America is one of the most impor- tant preservers of Yiddish folksongs today." This book offers some fifty such songs along with English adaptations by the editor and guitar accompaniments by Ethel Raim. The publication is also richly illustrated.

RUBINGER, NAPHTALI J. Abraham Lincoln and the Jews. New York: Jonathan David. 1962 75 PP- $3.75

"A short, popular and readable account of those unique couplings of fate which have joined the life of Abraham Lincoln with the emerging American Jewish community of the mid-nineteenth century" is undertaken here by the rabbi of Albany's Temple Ohav Sholom.

SACHAR, ABRAM LEON. A History of the Jews. Fifth Edition, Revised and Enlarged. New York: Alfred A. Knopf. 1965. xvi, 478, xv pp. $7.95

Dr. Abram L. Sachar first published his one-volume survey of Jewish history in 1930, but in every one of its editions he has aimed "to set down . . . the salient events, ideas, and influences that have shaped the destiny of the Jews and their role on the world scene; and. . . to pay . . . proper attention to economic, political, and diplo- matic factors, as well as to the purely social and religious." H e has always been in- terested in stressing "this diversified interaction between Jewish and non-Jewish life." Beautifully written, the volume includes sections like "Factors in American Jewish History" and "The Western Hemisphere in the Twentieth Century." There is a selected bibliography and an index.

SACK, BENJAMIN G. History of the Jews in Canada. Montreal: Harvest House. 1965. xviii, 229 pp. $2.50 (paper)

Like Fransois-Xavier Garneau, pioneer historian of the French Canadians, Benjamin G . Sack might have said: "1 shall write the history which you do not even know exists." he first to unearth original sources in ~ rench , ~ n ~ l i s h , and other languages, Sack initially published his geshichte in Yiddish during the 1940's. Ralph Novek trans- lated it for the present edition, which includes a glossary, a bibliography, and an index.

SAMUEL, MAURICE. Little Did I Know. New York: Alfred A. Knopf. 1963. vii, 3 z6 pp. $5.95

Maurice Samuel is surely one of the most distinguished of Jewish IittLrateurs in

America. This latest volume of "recollections and reflections" supplements earlier autobiographical works like I, the Jew and Level Sunlight. Like so many of his other books, Little Did I Know documents Samuel's interest and involvement in the Zionist cause. His portrait of Chaim Weizmann - personification of "the best that was in the Shterl Jew combined with the qualities of worldly greatness, and the more I ponder the mixture the more intriguing I find it" - is not the first which he has ever penned, but constimtes one of the great features of this book.

SAMUEL, SIGMUND. In Return. Toronto: University of Toronto Press. 1963, x, 166 pp. 84.50

Toronto-born Sigmund Samuel (1867-1962) was a notable industrialist whose phi- lanthropies included the Toronto Western Hospital, the Royal Ontario Museum, and the University of Toronto. "I have always felt an obligation to the community of which I am a member and from which my money has come," he wrote in this auto- biography. In Return sheds much light on the life of a man who, as J. Iceiller Mackay points out in the foreword, combined within himself "a strong historic sense, a deep love of Canada and an unswerving attachment to British institutions."

SANDBERG, SARA. Mama Made Minks. Garden City, N. Y.: Doubleday & Company. 1964. viii, 182 pp. 43.95

Sara Sandberg -Mrs. Frank Rosen - tenders here an affectionate tribute to her mother and the fur store, F. M. Sandberg's, over which she presided for years on Madison Avenue in Harlem. "Mother," writes the author, had "an endless supply" of anecdotes with which to regale her customers, but more, "she was as good a listener as a psychiatrist - and . . . always agreed, completely and sincerely, with whoever happened to be speaking, even though she often heard both, entirely diver- gent sides of the same story."

STEINBACH, ALEXANDER ALAN. Through Stoms We Grow. New York: Bloch Publishing Company. 1964. xi, 260 pp. $4.95

A collection of sermons, lectures, and essays by the rabbi of Brooklyn's largest Reform congregation, Temple Ahavath Sholom, this volume, writes Dr. Robert Gordis by way of introduction, offers "discourses. . .deeply Jewish in their themes and attitudes and in the sources from which they derive their inspiration," yet "en- riched by the insights of philosophy, literature and art drawn from the cultures of the world."

TULL, CHARLES J. Father Coughlin and the New Deal. Syracuse, N. Y.: Syracuse Uni- versity Press. 1965. x, 292 pp. $6.50

Part of the Syracuse University Press's "Men and Movements Series," Professor Charles J. Tull's book is a well-written, well-documented study of one of the most interesting demagogues ever to emerge on the American scene. In 1938, the Reverend Charles E. Coughlin, the "Radio Priest" of Royal Oak, Michigan, "openly espoused anti-Semitism and held the Jews conveniently responsible for all the nation's ills, real and imagined" -in addition to advocating "an extreme form of isolation which ap- peared to many to be more pro-German than American." That this book cannot be said to be the iast word on &s subject is due, in large part no doubt, to "the severe limitations imposed by the refusal of Father Coughlin and the Detroit Archdiocese to cooperate in any way."

BRIEF NOTICES 9 I

Y I V O Annual of lewish Social Science: Volume XIII. New York: YIVO Institute for , * Jewish Research. 1965. 3 10 pp.

Published with the aid of the Lucius N. Littauer Foundation, this valuable volume contains considerable material of specific American Jewish interest: Leibush Lehrer's "Reactions of Second Generation Secularist Jews to Problems of Jewish Living"; David Rudavsky's "Jewish Education and the Religious Revival"; Solomon Poll's "The Role of Yiddish in American Ultra-Orthodox and Hassidic Communities"; Nathan Hurvitz' "Sixteen Jews Who Intermarried"; Arthur Gorenstein's "The Commissioner and the Community: The Beginnings of the New York City 'Kehillah' (1908-1909)"; Alfred J. Kutzik's "Faulkner and the Jews"; and Isacque Graeber's "Jewish Themes in American Doctoral Dissertations, 193 3-1962."

ZIMMERMAN, ISIDORE, with FRANCIS BOND. Punishment Without Crime. New York: Clarkson N. Potter. 1964. xiv, 304 pp. $5.00

This is "the true story of a man who spent twenty-four years in prison for a crime he did not commit." Sentenced to death for a murder committed in 1937, Zimmerman was saved by Governor Herbert H. Lehman, who commuted the sentence to life im- prisonment. Later, the evidence against Zimmerman was judged erroneous, and he was freed. "We can blame ourselves," writes Drew Pearson in his introduction, "that the process of criminal review is not perfected enough to prevent a man from spending twenty-four years in prison before the slow-grinding machinery of justice rectifies the mistake. And we should blame ourselves that we have not banned capital punish- ment, so that those who suffer from judicial error can be saved before it is too late."

ZUKERMAN, WILLIAM. Voice of Dissent: Jcwish Problems, 1948-1961. New York: Book- man Associates. 1964. 386 bP. $6.00

William Zukerman (1885-1961) was the founder-editor of Jewish Ncwslcttcr, "a liberal, dissenting and nonconformist publication," as he called it, which began in the late I ~ ~ o ' s , but was unable to survive his death. Jewish Ncwslettcr was particularly noted for its antiZionism; it "insisted that Israel was no more sacred than any other modern state" and that Israel's "most important policies and acts . . . have exerted a detrimental and in some cases a tragic effect on Jewish communities outside of Israel, including America." Issued posthumously, this volume brings together "the most important of Mr. Zukerman's editorials . . . as a way of perpetuating the opinion and sentiment of that minority for whom he was so eloquent a spokesman."

The American Jewish Archives is eager to secure for its collection, letters,

papers, and other material dealing with Chaim Weizmann. The Archives will

gladly accept originals, but if holders of Weizmann material wish to retain

the originals in their own possession, the Archives will be happy to photo-

duplicate such items for its collection and return the originals to their owners.

Selected Acquisitions

Appleton, Wis., Zion Congregation. Brief history (1860-1964), by Louis J. Mar- shall, 1964; Typescript; Xerox copy (Received from Arthur B. Kaplan,

Appleton.)

Buffalo, N. Y. Scrapbook materials re- flecting Buffalo Jewish community life, I 9!4; Typescript and Printed; Type- scrrpt, Mimeographed, and Printed copies. Buffalo Council of Jewish Congrega- tions. Minute book, 1917-1918; Manu- script; English and Yiddish (Received from Dr. Selig Adler.

Buffalo.)

Charleston, S. C., Congregation Beth Elohim. Resolution and circular for aid in rebuilding the synagogue, 1838; Manuscript; Photostat and Xerox copies (Received from Dr. Isaac S. Emmanuel,

Cincinnati, Ohio.)

Chesapeake, Va., Temple Sinai. Consti- tution and bylaws, revised, 1958; Reli- gious School curriculum, 1954~1955, 1962-1963, and 1965-1966; Rehpous School attendance records, 1959-1963; and miscellaneous items, 1956-1958; Manuscript and Typescript (Received from Rabbi Frank Stern,

Chesapeake.)

Cleveland, Ohio. Charter merging Anshe Chesed Congregation with the Israelite Society of Cleveland, I 845 ; Manuscript; Phoustat. Charter granted Anshe Chesed Congregation by the General Assembly of the State of Ohio, 1842; Printed; Photostat. "Israelite Anshe Church Soci- ety" (Anshe Chesed). Deed of land for the first synagogue in Cleveland, pur- chased from James H. Kelley, 1848; Manuscript; Photostat. The Israelite So- ciety. Deed from John A. Woolsey, donating property to the society, 1843;

and deed from Josiah Barber for the Willet Street Cemetery, 1840; Manu- script; Photostat (Received from Abraham L. Nebel,

Shaker Heights, Ohio.)

Lancaster, Pa. Letter from Elizabeth Kieffer to Dr. Malcolm H. Stem, giving information regarding the early Jewish settlers of Lancaster County, Pa., 1965; Typescript; Xerox copy (Received from Dr. Malcolm H. Stern,

New York, N. Y.)

New Orleans, La. "The Jewish Commu- nity of New Orleans between 1890 and 1914," by Raymond Termini, 1964; Typescript (Received from Mrs. Sylvia Berlin

Mutnick, New Orleans.)

Omaha, Neb. Constitution and bylaws of the Omaha Hebrew Club, 191 1, and amended, 1928; constitution of Congre- gation of Israel, 192 I ; and constitution and bylaws of Congregation Bnai Sholem, 19 2 2; Printed; English and Yiddish (Received from Nathan Yaffe, Omaha.)

Pensacola, Fla., Ladies Benevolent Society of Temple Beth El. Constitution and bylaws, 189 I ; Typescript and Manu- script; Photostat

Port Arthur, Tex., Congregation Rodef Shalom. Minutes of Board of Trustees meetings, 1944 and 1947 ; correspon- dence pertaining to congregational efforts to secure a rabbi, 1935, 1944, 1947, and 1948; and telegram to the Port Arthur Jewish community regarding resettle- ment of Jewish displaced persons, 1950; Typescript and Manuscript (Received from Rabbi Israel B. Koller,

Port Arthur.)

SELECTED ACQUISITIONS 9 3

Sanra Fe, N. Mex., Santa Fe Jewish Temple. Minute book, 1946-1958; ex- cerpts from the Temple minutes, 1950- 1955 ; historical and personal notes, 1946-1958; financial report of the Reli- gious School, 19 59; and miscellaneous information, 1965-1966; Typescript and Manuscript; Typescript and Xerox copies (Received from Frederick 2. Mann and

Emil Pick, Santa Fe, N. Mex., through Dr. Abraham I. Shinedling, Albuquerque, N. Mex.)

Trinidad, Colo., Congregation Aaron.

Cemetery records, 1874-1 941 ; and miscellaneous correspondence and rec- ords pertaining to the cemetery, 1903- I 9 I 6; Manuscript; Xerox copies (Received from Mrs. Gilbert Sanders.

Trinidad.)

Waco, Tex., Congregation Rodef Sholom. Speech given by Mrs. Benjamin Haber when the first temple was demolished and a new temple built in 1909; Manu- script; Xerox copy (Received from Rabbi Mordecai Podet,

Waco.)

Bainbridge, Ga.; Formal agreement be- tween the City Council of Bainbridge and representatives of the B'nai B'rith Lodge to establish a Jewish cemetery, I 878; and biographical information on the signatories, 1965; Manuscript and Typescript (Received from Irvin Ehrlich, Cincin-

nati, Ohio.)

B'nai B'rith. Pamphlets, "History of B'nai B'rith, 1 843-1 868" and "History of B'nai B'rith, 1868-1903,'' by Herbert S. Levy; Typescript; Mimeographed copies (Received from Donald Harris, Cincin-

nati, Ohio.)

(Received from Dr. Alfred Jospe, Washington, D. C.)

Cincinnati, Ohio, Council of Jewish Women. History of the Council, 1895- 1965, written by Rose (Mrs. Julius) Wolf, 1895-1940, Hortense (Mrs. Jo- seph) Wolf, 1940-1955, and Ruth C. (Mrs. Adolph H.) Feibel, 1955-1965; Typescript; Xemx copy (Received from Mrs. Adolph H. Feibel,

Cincinnati.)

Fairmont, W. Va., B'nai B'rith, Simon D. Goodman Lodge No. 726. Minute book, 1913-1922; Manuscript (Received from the Simon D. Goodman

Lodge No. 726, Fairmont.)

B'nai B'rith Hillel Foundations. Letters, Springfield, Ill., B'nai B'rith Lodge No. 67. reports, and various other items reflect- Records and minute books, 1866-1917; ing the early history, 1915-1945; Type- Manuscript script; Mimeogmphed, Typescript, and (Received from Robert Shosteck, B'nai Xerox copies B'rith Archives, Washington, D. C.)

ETTING, ELIJAH; York, Pa. Petition for the ment ordering that money be paid to incorporation of York, Pa., listing Etting Gratz, signed by the Commissioners of as one of the petitioners, 1762; Manuscript; Indian Affairs in the Middle Department, Photostat with endorsements by Gratz and Joseph

(Received from Rabbi Eli L. Cooper, Simon, 1776; Manuscript York, Pa.) (Gift of Philip D. Sang, Chicago,

I11 .) GRATZ, BARNARD; Philadelphia, Pa. Docu-

GROSSMAYER, MAX; Denver, Colo. Life membership in the Order of the Scottish Rite, 1900; and Scottish Rite certificate, I 890; Printed

(Received from Bertram Handelsman, Fullerton, Calif.)

JAFFA FAMILY; Trinidad, Colo. Miscel- laneous documents relating to the business affairs of the Jaffa Family, 1879-1921; Manuscript, Typescript, and Printed

(Received from Mrs. Edith Blumenthal, Los Angeles, Calif., through Mrs. Gilbert Sanders.)

MARGOLYES, SIMON. Pardon granted Mar- golyes by President Ulysses S. Grant, I 877; Manuscript; Xerox copy

(Received from the Kentucky Historical Society, Frankfort, Ky.)

MORDECAI, MORDECAI M.; Baltimore, Md. Leases granting Mordecai the rental of lots in Baltimore County, Md., 1772 and I 7 7 3 ; Manuscript; Xerox copies

(Received from the Hall of Records, Annapolis, Md.)

NORTH DAKOTA. Petition to the State Governor objecting to the sale of the Jewish cemetery and the removal of the graves, 1902; patent for the land, con- firming its ownership by the Jewish Cemetery Association, Ramsey County, N. Dak., 1911; documents, deeds, char- ters, and miscellaneous items relating to the Jewish cemetery in Devils Lake, N. Dak., I 902-19 3 3 ; Manuscript, Printed, and Typescript; Xerox and Original copies

(Received from Howard 0. Berg and Dave Glickson, Devils Lake, N. Dak.)

RAPHAEL, SOLOMON; Richmond, Va. Deed of emancipation for a slave owned by Raphael, I 801 ; Manuscript; Photostat

(Received from the Chancery Court of the City of Richmond, Va.)

APPELBAUM, MEYER; Toledo, Ohio. Let- ter from Appelbaum to Rabbi I. B. Berman, expressing dissatisfaction with his salary as teacher in the Talmud Torah, and his reluctance to leave because he is uncertain of the conditions which he would find else- where, 1899; letter addressed to him from Professor Gotthard Deutsch, thanking him for a magazine article, 1903; and letter addressed to him from the president of the University of Chicago, concerning the study of biblical Hebrew, 1903; Type- script and Manuscript; English, Hebrew, and Yiddish, with English translatiun

(Received from Mrs. Saul B. Appel- baum, Santa Barbara, Calif.)

APPELBAUM, SAUL B.; Santa Barbara, Calif. Letter from Abba Eban, thanking him for his help in advancing the cause of Zionism in America, 195 z ; Typescript

(Received from Mrs. Saul B. Appel- baum)

BEER-HOFMANN-LENS, MIRIAM; New

York, N. Y. Letter to Amy K. (Mrs. Sheldon H.) Blank, thanking her for a letter from Dr. Jacob Z. Lauterbach con- cerning her father, Richard Beer-Hofmann, 1959; Typescript; German

(Received from Mrs. Sheldon H. Blank, Cincinnati.)

BLUMENTHAL, HART; Philadelphia, Pa. Correspondence, clippings, and miscellane- ous material pertaining to his interests and activities, including the Joseph Krauskopf Memorial Award given him in recognition of his consecrated service to Reform Con- gregation Keneseth Israel and the Phila- delphia community, 1909-193 3 ; Type- script, Manuscript, and Prznted

(Received from Walter Hart Blumen- thal, Philadelphia.)

BUBER, MARTIN; Jerusalem, Israel. Letter to Rabbi Philip S. Bernstein regarding a speaking invitation, 1950; Manuscript

(Received from Rabbi Philip S. Bern- stein, Rochester, N. Y.)

SELECTED ACQUISITIONS 95

BUCHANAN, JAMES; Washington, D. C. Letter to Rabbi Isador Kalisch, acknowl- edging receipt of his "Guide for Rational Inquiries into the Biblical Writings," 1858; Manuscript; Photostat

(Received from Abraham L. Nebel.)

CARDOZO, BENJAMIN N.; Washington, D. C. Letter from Ernest H. Breuer, New York State law librarian, to Michael H. Cardozo regarding U. S. Supreme Court Justice Cardozo, I 965 ; Typescript copy

(Received from Ernest H. Breuer, The New York State Library, Albany, N. Y.)

COHEN, JACOB X.; New York, N. Y. Addresses, sermons, correspondence, and newspaper clippings relating to his career as a civil engineer; and his activities as associate rabbi of The Free Synagogue, New York, N. Y., particularly with re- gard to social justice and discrimination in employment and education, 1924-195 5 ; Typescript and Manuscript

(Received from Mrs. Jacob X. Cohen, Hewlett, N. Y.)

COHEN, SOLOMON PEIXOTTO; Charleston, S. C. Letter from Congregation Beth Elohim, Charleston, S. C., to the parnas- sim and elders of the Portuguese Hebrew Congregation of Amsterdam, Holland, pertaining to the legacy of Cohen's daughters, I 839; Manuscript; Photostat

(Received from Dr. Isaac S. Emmanuel.)

CRONBACH, ABRAHAM; Cincinnati, Ohio. Correspondence between Dr. Cronbach and Dr. Stephen S. Wise regarding Cron- bach's activities as assistant rabbi of The Free Synagogue, New York, N. Y., 19 I 5-1917; correspondence, pamphlets, newspaper and magazine articles, manu- scripts, and miscellaneous items relating to his professional activities and personal interests, 1933-1965; and genealogy of the Gonbach family as of February, 1965, prepared by Dr. Cronbach; Typescript, Manuscript, and Printed

(Received from Mrs. Abraham Cron- bach.)

DAVID, THEODORE W. Letter from David to Mrs. Jacob David regarding his activities

in the army, Savannah, Ga., 1898; and letter from Rabbi Ernst M. Lorge de- scribing other aspects of David's life and family, Chicago, Ill., 1966; Manuscript and Typescript; Xerox copy

(Received from Rabbi Ernst M. Lorge, Chicago, Ill.)

EGELSON, LOUIS I.; New York, N. Y. Mementos, pictures, and congratulatory letters sent Rabbi Egelson at the time he received an honorary Doctor of Divinity degree from the H U C - JIR, and in honor of his fortieth year in the rabbinate, Cincinnati, 1954; Typescript and Manu- script

(Received from Mrs. Louis I. Egelson, New York.)

ENELOW, HYMN G.; New York, N. Y. Sermons, addresses, and articles written by Rabbi Enelow, n. d.; Typescript, Manu- script, and Printed

(Received from Mrs. Paul J. Basinger, Chicago, Ill.)

FEUER, LEON I.; Toledo, Ohio. Corre- spondence, committee reports, minutes of various meetings, reports, and miscel- laneous material of Rabbi Feuer, during his tenure as president of the Central Conference of American Rabbis, 1963- 1965; and transcript of an oral interview, I 963 ; Manuscript, Typescript, and Printed; Original, Typescript, Mimeographed, and Printed copies

(Received from Rabbi Leon I. Feuer, and the Institute of Contemporary Jewry, Oral History Division, The Hebrew Uni- versity of Jerusalem, Jerusalem, Israel.)

FRANKEL, ZACHARIAS; Breslau, Germany. Letter to Rabbi Isador Kalisch, com- menting on Kalisch's sermons, 1838; Manuscript; Geman; Photostat

(Received from Abraham L. Nebel.)

FRANKFURTER, FELIX; Washington, D. C. Letter from Herman Bernstein, editor of The American Hebrew, concerning his pub- lishing Frankfurter's New Year's message, 191 8; and letter from Justice Frankfurter to Louis Shecter, regarding Judge Simon Sobeloff, 1954; Typescript

(Received from Rabbi Samson A. Shain, Lancaster, Pa., and Louis Shecter, Bal- timore, Md.)

FRIEDMAN, LEE M.; Boston, Mass. Letter to Rabbi James A. Wax, in which Fried- man gives data on his family history and on the history of the Jews in Memphis, Tenn., and St. Louis, Mo., 1948; Type- script; Xerox copy

(Received from Lawrence Meyers, Memphis, Tenn.)

GOLDMAN, ROBERT P.; Cincinnati, Ohio. Correspondence regarding the American Jewish Conference, the Union of Amer- ican Hebrew Congregations, the HUC- JIR Board of Governors, the H U C - JIR Biblical and Archaeological School, and the Cincinnati Jewish Community Council; minutes of the H U C - JIR Board of Governors meetings; reports; printed materials; and miscellaneous items, 1943- 1963; Printed, Typescript, and Manuscript

(Received from Robert P. Goldman.)

GOLDMARK FAMILY; Pest, Hungary, and Philadelphia, Pa. Pamphlet entitled "Gold- mark-Stern Letters, 1845-1870,'' con- taining family letters and genealogical information, 1964; Printed copy

(Received from Mrs. Marcus Lester Aaron, Pittsburgh, Pa.)

GREENHUT, JOSEPH B.; Peoria, Ill. Ethical letter from Greenhut to his wife, children, and randchildren, r 908; and "Memories of taptain Greenhut," by Clan G. (Mrs. Aaron) Rabinowitz, 196 r ; Manu- script and Typescript; Xerox copies

(Received from Mrs. Aaron Rabinowitz, Westport, Conn.)

GROSSMAYER, MAX; Denver, Colo. Prom- issory notes, biographical sketch, business papers, correspondence, and patent, r 859- 1949; Typescript, Manuscript, and Printed; Original and Xerox copies

(Received from Bertram Handelsman.)

HERZL, THEODOR. Letter to S. Mason, Providence, R. I., in which Hcrzl com- ments on the role of American Jewry, 1901 ; Manuscript; German; Xemx copy

(Received from the Jewish Theological Seminary of America, New York, N. Y).

THE HENRY HURWITZ MENORAH ASSO- CIATION MEMORIAL COLLECTION. Letters to and from Henry Hurwitz concerning The Menorah Journal, the Menorah Asso- ciation, Zionism, anti-Zionism, welfare funds, defense agencies, Jewish cultural activities, and other matters of Jewish interest; original manuscripts from con- tributors to The Menorah Journal; scrap- books regarding the Menorah Association and the Federation of Jews of Lithuanian Descent; and correspondence and miscel- laneous items regarding the chapters of the Menorah Association, 1913-1961; Manu- script and Typescript

(Received from David L. Hurwood, New York, N. Y.)

JOHNSON, LYNDON B.; Washington, D. C. Correspondence between Rabbi Newton J. Friedman and Johnson concerning personal matters, 1949-1963; group pic- ture, including Friedman and Johnson, taken at Lake Austin, Tex., 1941; letter from Senator Johnson regarding the Presi- dential inauguration, 1960; and invitation to Rabbi Friedman to participate in a conference on equal employment oppor- tunities, 1963 ; Typescript; Xerox copies

(Received from Rabbi Newton J. Friedman, Beaumont, Tex.)

KALLEN, HORACE M.; New York, N. Y. Personal correspondence, articles written by Dr. Kallen, manuscripts, lectures, book reviews, and newspaper clippings, 1942 and r 964-1965; Printed, Manuscript, and Typcscript

(Received from Dr. Horace M. Kallen.)

KAPLAN, KIVIE; Chestnut Hill, Mass. Letter relating to his activities on behalf of civil rights, 1966; Typescript

KOCH, MRS. MORRIS; Louisville, Ky. Scrapbook, compiled by Mrs. Koch, con- cerning her activities and those of her family, 1940-1965; Printed, Typescript, and Manuscript; Xerox copies

(Received from Mrs. Morris Koch.)

SELECTED ACQUISITIONS 97

KOHUT, REBEKAH (MRS. ALEXANDER) ; New York, N. Y. Letters to Mrs. Kohut regarding her numerous interests and activities, 1929-1950; Manuscript and Typescript

(Received from Mrs. William Gresser, New York, N. Y.)

KORN, BERTRAM W.; Philadelphia, Pa. Correspondence concerning Dr. Korn's activities at Reform Congregation Kene- seth Israel, Philadelphia, and his personal interests, 1947-1963 ; Typescript

(Received from Dr. Bertram W. Korn.)

KUSWORM, SIDNEY G.; Dayton, Ohio. Scrapbooks containing letters and news- paper and magazine articles relating to his activ~ties as a lawyer, communal leader, president of B'nai B'rith District Grand Lodge No. 2, and national treasurer of the B'nai B'rith; tributes to him on various occasions; and birthday greetings sent him for a number of years, 1904-1965; Type- script, Manuscript, and Printed

(Received from Sidney G. Kusworm.)

K u n , HATTIE (MRS. MILTON) ; Wil- mington, Del. Correspondence between Mrs. Kutz, Dr. Jacob R. Marcus, and S. L. Kopald, Jr., concerning the estab- lishment of the Milton and Hattie Kutz Distinguished Service Chair in American Jewish History at the HUC - JIR, Cin- cinnati, 1965; announcement of Mrs. Kutz's death, sent to each member of the HUC - JIR Board of Governors; and resolution adopted by the Board of Trus- tees of Temple Beth Emeth, Wilmington, Del., in memory of Mrs. Kutz, 1965; Typescript and Manuscript

(Received from Dr. Jacob R. Marcus, Cincinnati, and Joseph H. Keller, Wil- mington, Del.)

LACHMAN, SAMSON; New York, N. Y. Letter to Lachman from Charles Evans Hughes, accepting the nomination as president of the New York County Lawyers' Association, 19 19; Typescript; Xerox copy

(Received from Henry Hofheimer, New York, N. Y.)

LANDSBERGER, FRANZ; Cincinnati, Ohio. Miscellaneous papers and correspondence of Dr. Landsberger, 1942-1 943 ; Type- script, Manuscript, and Printed; English and German

(Received from Mrs. Franz Lands- berger, Cincinnati.)

LEHMAN, HERBERT H.; Albany, N. Y. Letter to Governor Lehman from Jacob Billikopf concerning Billikopf s trip to Nazi Germany and his meeting with Dr. Judah L. Magnes, I 9 3 3 ; Typescript; Mimeo- graphed copy

LEWISOHN, LUDWIG. Letters from Lewi- sohn, Dr. Stephen S. Wise, and Thelma Spear Lewisohn to Rabbi Philip S. Bern- stein regarding Lewisohn's impending mar- riage to Edna Manley, 1939-1940; letter to Lewisohn from Rabbi Bernstein regard- ing Miss Manley's conversion to Judaism, 1940; conversion certificate of Miss Manley, and newspaper articles relating to this marriage, 1940; letter to Dr. Stanley F. Chyet from Carl Wittke, Cleveland, Ohio, concerning Wittke's impressions of Lewisohn, 1 ~ 6 5 ; letter to Dr. Chyet from Mrs. J. H. Evans, Atlanta, Ga., concerning the Lewisohn family, 1965; copy of the contract between Lewi- sohn and Harcourt, Brace and Howe, Inc., concerning Lewisohn's translation of Jakob Wassermann's novel Christian Wahn- schaffe, 1920; excerpt from a letter from Lewisohn to Thelma Spear Lewisohn con- cerning personal matters, 1938; A Night in Alexandria, a dramatic poem by Lewi- sohn and autographed by him, 1909; letter from Lewisohn to President Charles William Eliot, of Harvard University, requesting a graduate scholarship to con- tinue his studies, 1901; letter from Lewi- sohn to J. A. Nurenberger concerning his work, 1942; and letter from Lewisohn to Charles Cowen concerning personal mat- ters, 1943 ; Typescript, Manuscript, and Printed; Original, Typescript, and Xerox copies; Restricted

(Received from Rabbi Philip S. Bern- stein, Dr. Stanley F. Chyet, Mrs. Ludwig Lewisohn, Washington, D. C., Mrs. Thelma Spear Lewisohn, New York, N. Y., and purchased from Robert K.

Black, Upper Montclair, N. J., and Paul J. Richards, Brookline, Mass.)

MIHALY, EUGENE; Cincinnati, Ohio. Let- ter from Dr. Mihal to the Board of Directors of the ~ l i g o n Meadows Cor- poration, resigning his membership due to the Board's refusal to allow a Negro guest to use the Corporation's facilities, and an anonymous reaction of one of the mem- bers, 1965; Typescript; Mimeographed copy

(Received from Dr. Eugene Mihaly.)

NAZISM. Clippings and correspondence regarding the work of the Non-Sectarian Anti-Nazi League and the Jewish War Veterans of the U. S. A. in the anti-Nazi economic boycott, 193 3-194 I ; Printed, Typescript, and Manuscrzpt

(Received from Mrs. Mark Corets, New York, N. Y.)

NIETO, JACOB; San Francisco, Calif. Cor- respondence, addresses, sermons, news- paper clippings, and miscellaneous docu- ments and papers pertaining to Nieto's rabbinical career, to the early history of San Francisco, Calif., Jewry, and to the Nieto family, I 884-1 930; Typescript and Manuscript

(Received from the HUC - JIR, Los Angeles, Calif.)

PRINZ, JOACHIM; Newark, N. J. Letter to Prinz from Barry M. Goldwater, asking why Prinz warned the Jewish communi- ties of America that it would be "political suicide" to vote for Goldwater as the Republican candidate for President of the United States, and Prinz's reply to Gold- water, 1965; Typescript

(Received from Rabbi Joachim Prinz.)

RAMIREZ, BALTAZAR LAUREANO; Mexico City, D.F . Letter from Ramirez to Rabbi David Polish, of Evanston, Ill., describing the history of the Mestizo Jewish Comrnu- nity of Mexico City, 1957; and letter from Seymour B. Liebman to Carl F. Barron, giving biographical information on Ramirez and describing the Mestizo Jewish Community of Mexico City, 1961 ; Type- script copies

(Received from Rabbi David Polish.)

RICE, BARBARA; Milwaukee, Wis. Letters and mementos relating to her family, 1905-1 9 I I ; Manuscript and Printed; Eng- lish and German

(Received from Mrs. Barbara Rice, through Mrs. Joseph L. Baron, Milwaukee, Wis.)

ROOSEVELT, FRANKLIN DELANO; Washing- ton, D. C. Letter from President Roose- velt to Rabbi Samuel H. Goldenson on the occasion of the 100th anniversary of Temple Emanu-El, New York, N. Y., 1945; Typescript; Xerox copy

(Received from Rabbi Julius Mark, New York, N. Y.)

ROSENBAUM, MERTON J.; Richmond, Va. Letter from Rosenbaum, stationed "some- where in France" during World War I, to Rebecca, who later became his wife, 19 17; Manuscript

(Received from Mrs. Merton J. Rosen- baum, Richmond.)

SANDMEL, SAMUEL; Cincinnati, Ohio. Original manuscript of Dr. Sandmel's We Jews and Jesus; and letters relating to the book, 1965; Typescript and Manuscript

(Received from Dr. Samuel Sandmel.)

SILVER, ALTON S.; Cincinnati, Ohio. Car- respondence and papers relating to Silver's activities with the Jewish deaf, 1961-196s; Manuscript, Typescript, and Printed

(Received from Mrs. Alton S. Silver, Cincinnati, Ohio)

SZOLD, HENRIETTA; New York, N. Y., and Baltimore, Md. Letter to Judge Mayer Sulzberger concerning her trip to London, England, 1909; letter to Mrs. A. M. Osness, the founding president of the Dayton, Ohio, Hadassah, in which Miss Szold acknowledges a telegram of con- gratulations, 1926; correspondence with Louis Ginzberg, 1904-1907; and letter to Dr. Stephen S. Wlse concerning her article "Catholic Israel," 1899; Manuscript and Typescript; Original and Xerox copies

(Received from Mrs. Judah Smith, Cincinnati, Ohio, The Jewish Theological Seminary of America, and Daniel Efron, Jerusalem, Israel.)

SELECTED ACQUISITIONS 99

TUCKER, SOPHIE; New York, N. Y., and Hollywood, Calif. Photographs, plaques, speeches, correspondence regarding her Jubilee Dinner, 1947, and her activities in the American Federation of Actors, 1939; miscellaneous items, 191 1-1966; and photographs and citations, 19 I 1-1966; Manuscript, Typescript, and Printed

(Received from Moses C. and Charles Z. Abuza, New York, N. Y.)

WARBURG, FELIX M.; New York, N. Y. Miscellaneous letters, papers, newspaper clippings, and mementos relating to War- burg and the Warburg family, 1939-1964, including a genealogical chart of the family up to 1894; Manuscript, Typescript, and Printed; Original, Typescript, and Xerox copies; Restricted

(Received from Edward M. M. War- burg, New York.)

WISE, ISAAC MAYER. Letter from Dr. Jacob R. Marcus to Mrs. Albert J. May, New York, N. Y., inquiring whether Dr. Wise observed any of the dietary laws, and her reply, 1966; Typescript and Manuscript

WITT, LOUIS; Dayton, Ohio. Correspond- ence, articles, newspaper clippings, and miscellaneous items pertaining to the pro- fessional activities of Rabbi Witt, and sermons and lectures delivered by him, 1915-1950; Typescript, Manuscript, and Printed

(Received from Mrs. Myron Witt, Columbus, Ohio.)

ZIONISM. Letter from Emanuel Neumann to Rabbi Leon I. Feuer concerning Presi- dent Harry S. Truman's recognition of the State of Israel, 1965; and statement made by Harold P. Manson on the same subject, n. d.; Typescript and Printed; Typescript and Printed copies

(Received from Rabbi Leon I. Feuer.)

ZUKERMAN, WILLIAM; New York, N. Y., and London, England. Correspondence, scrapbooks, and miscellaneous material, I 9 2 7-1 960; Manuscript, Typescript, and Printed; English and Yiddish

(Received from Mrs. William Zuker- man, New York, N. Y., through Joseph Kerman, Berkeley, Calif.)

ABRAHAM, SIMON; New Orleans, La. Two sketches of Abraham, written by his daughter, Mrs. Laz Aron, 1965; Type- script; Xerox copies

(Received from Mrs. Laz Aron, New Orleans.)

BARROWAY, HARRY LEWIS; Camden, N. J. Memoir by Barroway, ending with the year 1905, 1965; Typescript; Mimeo- graphed copy

(Received from Mrs. Ruth Goldberg, Cherry Hill, N. J.)

BELL FAMILY; Santa Fe, N. Mex. Memoir of Irving A. Bell, 1965; memoir of Morris L. Bell and his wife, Ethel Victor Bell, prepared by their sons, Gerald S. and Irving A. Bell, 1963-1965; and tribute to Gerald S. Bell, by Dr. Abraham I. Shinedling, I 965 ; Typescript

(Received from Gerald S. and Irving A. Bell, Santa Fe, N. Mex., and Dr. Abraham I. Shinedling.)

BLOOM, JESSIE S. (MRS. ROBERT) ; Seattle, Wash. Memoirs of Mrs. Bloom's life in Europe, the United States, and Alaska, and relating to the early civic development of Fairbanks, Alaska, 1887-1947; and correspondence and mementos of Mrs. Bloom, 19 I 9-1965; Mmuscript, Typescript, and Printed

(Received from Mrs. Robert Bloom, Seattle.)

DZIALYNSKI FAMILY; Florida. "The His- tory of the Dzialynski Family," by Ruth Hope Leon, n. d.; Typescript; Xerox copies

(Received from the University of Florida, Gainesville, Fla.)

GAMORAN EMANUEL; New York, N. Y. AJA autobiographical questionnaire, n. d.; and two anecdotes written by Dr. Gamo- ran, n. d.; Typescript

(Received from Mrs. Emanuel Gamoran, New York.)

HALPERN, SEYMOUR; Washington, D. C. AJA autobiographical questionnaire, and biographical information, 1965; Typescript

(Received from the Hon. Seymour Halpern.)

HAYS, JOSEPH; Cleveland, Ohio. Auto- biography, 19 16; Printed; Xerox copy

(Received from Frank E. Joseph, Cleveland.)

KAUFFMAN, RACHEL (MRS. JULES) ; LOS Angeles, Calif. Interview by Dr. Norton B. Stern, relating to her family life, 1966; Typescript copy

(Received from Dr. Norton B. Stern, Santa Monica, Calif.)

LIEBMAN, SEYMOUR B.; Mexico, D. F. AJA autobiographical questionnaire, 1966; Manuscript and Typescript

(Received from Seymour B. Liebman.)

MCDONALD, JAMES G.; London, England. Pages taken from McDonald's diary, 1934 and 1935, dealing with his activities as high commissioner for refugees (Jewish and others) from Germany; Typescript

(Taken from the Felix M. Warburg Collection, housed at the American Jewish Archives.)

PARTRIDGE, IRVING EMERSON; Hartford, Conn. A biography of Partridge, 118th Grand Master of Masons for the State of Connecticut, published at the 176th Annual Communication, 1964; and an account of Partridge's role in gaining recognition for the Grand Lodge of the State of Israel and his efforts to eliminate anti-Jewish

discrimination in Scottish Rite and Shrine lodges, written by Dr. Abraham J. Feldman, Hartford. Conn.. 1964: Printed . , .. and Typescript

(Received from Dr. Abraham J. Feld- man.)

ROSENBAUM, BABBETTE M.; Cincinnati, Ohio. Autobiography, 1840-1 895 ; Printed; Xerox copy

(Received from Troy Kaichen, Cin- cinnati.)

ROSENBLUM, BASHA; Petaluma, Calif. De- scription of her early life in Petaluma, 1965; and an article published in The Maccabean, July-August, I 95 3, regarding the early Jewish community of Petaluma; Printed and Typescript; English and Yiddish; Xerox copies

(Received from Mrs. Basha Rosen- blum.)

ROSENTHAL, MAURICE M. and ANNETTE K.; Alameda, N. Mex. Autobiographical essays, 1965 ; Typescript

(Received from Maurice M. Rosenthal.)

WERTHEIM, MR. AND MRS. JOSEPH; Carlsbad, N. Mex. Memoirs of Mrs. Wertheim, covering the period 186 1-1965; marriage license issued to Wertheim and Emma Vorenberg, Mora, N. Mex., 19 I 3 ; and marriage certificate of Wertheim and Miss Vorenberg, signed by Dr. Leopold Freudenthal, Mora, N. Mex., 191 3; Printed, Manuscript and Typescript; Original and Xerox copies

(Received from Mrs. Emma Vorenberg Wertheim, Carlsbad, N. Mex., through Dr. Abraham I. Shinedling.)

ZWONKIN, ELY; San Diego, Calif. "I Can't Afford a Psychiatrist," a memoir by Zwonkin, n. d. Typescript; Xerox copy

(Received from Sion David, Cincinnati, Ohio.)

SELECTED ACQUISITIONS

ABRAHAM FAMILY; London, England, and Cincinnati, Ohio. Genealogical chart of the Abraham and related families, 1729- I 947 ; Manuscript and Typescript; Photostat

(Rcceived from Mrs. W. Gunther Plaut, Toronto, Canada.)

ARON FAMILY; New Orleans, La. Genea- logical information on the Aron and Schwabacher families, 1700-1964; Manu- ~cr ip t

(Received from Rabbi Julian B. Feibel- man, New Orleans.)

AVER FAMILY; Cincinnati, Ohio. Family tree, 1826-1966; Printed

(Received from Stanley Klein, Cincin- nati.)

DUPONT FAMILY; Wilmington, Del. Gene- alogical information, 193 5 ; Typesmipt; Typescript copy

(Received from Dr. Malcolm H. Stern.)

RANSOHOFF FAMILY; Cincinnati, Ohio. Family tree, I 800-19 j 5 ; Manuxcript; Xerox copy

CAMERON, WILBERT, JR. "Anti-Semitism and the Leo Frank Case," Master of Arts thesis, University of Cincinnati, Cincin- nati, Ohio, 1965; Typescript copy

EIDLIN, HAROLD. "The English-Jewish Weekly Press as a Communicator for American Jewry," Master of Arts thesis, American University, Washington, D. C., 1964; Xerox copy

ROSEMAN, KENNETH D. "Power in A Mid-West Jewish Community," Rabbin- ical thesis, Hebrew Union College - Jewish Institute of Religion, Cincinnati, 1966; Typescript copy; Restricted

SEGAL, JACK. "The Jews of Portland (Oregon) : Their Religious Practices and Beliefs," Master of Arts thesis, Oregon State University, Eugene, Ore., 1965; Mimeographed copy

ADLER, LIEBMANN; Chicago, Ill. Copies of various sermons delivered by Rabbi Adler, 1965 ; Typescript; Xerox copies

(Received from Rabbi Jacob J. Wein- stein, Chicago, Ill.)

ALTMANN, ALEXANDER; Waltham, Mass. Lecture, "Moses Mendelssohn and the Jewish-Christian Dialogue - An Anal- ysis of the Lavater Controversy," given by Professor Altmann before the student body of the H U C - JIR, Cincinnati, 1965; Tape recording

ANTISEMITISM. Information on the John Birch Society and antisemitism, com iled by the Anti-Defamation League o? the

B'nai B'rith, 1966; Typescript; Xerox copy (Received from Allen Freehling, Cin-

cinnati, Ohio.)

BAMBERGER, BERNARD J.; New York, N. Y. Lecture, "The Changing Image of the Prophet in Jewish Thought," given by Dr. Bamberger before the student body of the H U C - JIR, Cincinnati, 1966; Tape recording

BIRMINGHAM, Mich. The Birmingham Temple. Ritual used for the High Holyday service, n. d.; Printed; English and He- brew; Xerox co y

(Received (om Mrs. Abe Cohen, Oak Park, Mich.)

BLANK, AMY (MRS. SHELDON H.); Cin- cinnati, Ohio. Song cycle, "The Spoken Choice A Hymn of Young Men and Maidens," written by Mrs. Blank, with music by Rabbi Joseph Topel, 1963; Manuscript and Typescript; Xerox copy

BRANDEIS, LOUIS D.; Washington, D. C. Brief statement relating to Brandeis, by Walter S. Hilborn, 1966; Typescript

(Received from Walter S. Hilborn, Los Angeles, Calif.)

CALIFORNIA. Notes taken from the public records of Mariposa County, 1851-1904, and Calaveras County, I 850-1949; Type- script; Restricted

(Received from Robert E. Levinson, Berkeley, Calif.)

CHARLESTON, S. C. Copy of an article from the Sauth Carolina Gazettc, in which George Vissels states that he will no longer be responsible for debts incurred by his wife, Catherine Vissels, "who at present calls herself Catherine Solomons; she was formerly a Jewess, but after was chris- tened," I 7 65 ; Printed; Xerox copy

(Received from Thomas J. Tobias, Charleston.)

CHYET, STANLEY F. Dramatic reading, "Isaac Mayer Wise: Servant of Provi- dence," composed by Dr. Chyet for the Isaac M. Wise Temple Creative Arts Centennial Celebration, Cincinnati, 1966; Typescript; Original and Xerox copies

(Received from Dr. Stanley F. Chyet.)

CLAVA, BENJAMIN MOSES; Philadelphia, Pa. Inventory of his estate, 1785; Manu- script; Xerox copy

(Received from the State of New Jersey, Department of Education, Trenton, N. J.)

CUSHING, RICHARD CARDINAL; Boston, Mass. Telephone message from Cardinal Gushing to Temple Sinai, Stamford, Conn., for its Sabbath Eve service, 1966; Tape recordkg

DALSHEIMER, HELEN (MRS. HUGO) ; Pikes- ville, Md. Transcript of an oral interview, n. d.; Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

FACKENHEIM, EMIL L.; Toronto, Canada. Lecture, "On the Essence and Existence of Judaism," given by Dr. Fackenheim before the student body of the H U C - JIR, Cincinnati, 1966; Tape recording

FOREIGN AFFAIRS. Diplomatic dispatches consisting of reports to the Department of State from American diplomatic repre- sentatives abroad, and containing items of Jewish interest about the Jews of Turkey and Palestine, I 8 18-1906; Manuscript and Typescript; Microjilm

(Received from the General Services Administration, National Archives and Records Service, Washington, D. C.)

FREEHOF, SOLOMON B.; Pittsburgh, Pa. Transcript of an oral interview, 1963; Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

HASIDISM; Brooklyn, N. Y. Invitation to a Hasidic wedding, 1965; Printed; English, Hebrew, and Yiddish

(Received from Miss Jeanette Weiss, Cincinnati.)

HERTZ, RICHARD C.; Detroit, Mich. Lec- ture on the subject of the pastoral rab- binate, given by Rabbi Hertz before the student body of the H U C - JIR, Cincin- nati, 1966; Tape recording; and transcript of an oral interview, 1963; Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

HOMILETICS AND SERMONS. Scrapbook con- taining sermons of distinguished rabbis, I 870-1 877 ; Printed; English and German

(Received from Herman Rosenberg, Chicago, Ill., through Rabbi Jacob J. Weinstein.)

IAKOVOS, ARCHBISHOP (m' Demetrios A. Coucouzis); New York, N. Y. Statement condemning anti-Semitism, signed by Archbishop Iakovos, Primate of the Greek Orthodox Church of North and South America, during his visit to the Cincin-

SELECTED ACQUISITIONS 1°3

nati campus of the HUC-JIR, 1965; Typescript

INQUISITION. Records of the Mexican Inquisition regarding various individuals, I 597-1634; Manuscript; Spanish; and pro- ceso of Marguerita de Moreira, n. d.; proceso of Francisco and Antonio Car- rasco, 1693; and list of those reconciled, released, or sentenced by the Inquisition, I 649; Manuscript; S anish; Xerox copies

(Received from %?! eymour B. Liebman.)

ISSERMAN, FERDINAND M.; St. Louis, Mo. Address by Rabbi Isserman at a meeting of the National Union for Social Justice in Detroit, Mich., at the invitation of Fr. Charles E. Coughlin, 193 5; Typescript COPY

(Received from Rabbi Ferdinand M. Isserman.)

KAHN, EMANUEL M.; Dallas, Tex. Address of Kahn, president of Congregation Emanu-El, Dallas, at a meeting of the congregation, 1895; Printed; Xerox copy

(Received from Rabbi Levi A. Olan, Dallas, Tex.)

KARP, ABRAHAM J.; Rochester, N. Y. Sermon, "Pray for the Peace of the City," given by Rabbi Karp on Rosh Hashanah, I 964; Typescript; Xerox copy

(Received from Thomas P. Liebschutz, Cincinnati.)

KLENICKI, LEON; Cincinnati, Ohio. Report submitted to the World Union for Pro- gressive Judaism on his trip to Buenos Aires, Argentina, and Sao Paulo and Rio de Janeiro, Brazil; and his report to the American Jewish Committee on this same trip, 1965 ; Xerox copies; Restricted

(Received from Leon Klenicki.)

KLUTZNICK, PHILIP M.; Chicago, Ill. Memorandum by Klutznick on the visit of Pope Paul VI to the United States; and Klutznick's statement on behalf of the Jewish community, 1965; Typesc~ipt; Xerox copies; Restricted

(Received from Philip M. Klutznick.)

KOHLER, KAUFMANN; Cincinnati, Ohio.

Manuscripts of sermons and addresses, n. d.; Manuscript; German

KOHUT, REBEKAH; New York, N. Y. Ci- tation giving her an honorary doctorate from the Jewish Institute of Religion, New York, N. Y., 1935; and an article regarding the Alexander Kohut Memorial Foundation, 193 1 ; Printed

LACHMAN, SAMUEL. "A Civil War Inci- dent," written about him by his grandson, Henry Hofheimer, n. d.; Typescript

(Received from Henry Hof heimer, New York, N. Y.)

MAAS, SAMUEL; Galveston, Tex. List of land which Maas owned and on which he paid taxes, 1841; newspaper obituary of Maas, 1877; and newspaper obituary of Samson Heidenheimer, I 894; Manuscript and Printed; Xerox copies

(Received from Mrs. Dorothy Myerson, New York, N. Y.)

MAGNIN, EDGAR F.; LOS Angeles, Calif. Interview with Rabbi Magnin, conducted by Benjamin Efron and Dr. Norton B. Stern, 1966; Typesc~ipt copy

(Received from Dr. Norton B. Stern.)

MANNER, EDNA B.; New York, N. Y. Manuscripts of plays, short stories, and poems by Miss Manner and others, 1921- I 9 2 9 ; Manuscript and Typesc~ipt

(Received from Edna B. Manner.)

MEARS, OITO; Denver, Colo. Pension records and miscellaneous papers relating to his participation in the Civil War, 1907-193 I ; Printed and Manuscript; Xerox cqpies

(Received from the General Services Administration.)

MORGENSTERN, JULIAN; Macon, Ga. Transcript of an oral interview, 1963; . - Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

PETUCHOWSKI, JAKOB J.; Cincinnati, Ohio. Transcript of an oral interview, 1964; Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

PHILATELY. "Jews on Stamps Collection," compiled by James D. Raymond, Montreal, Canada; Typescript; Xerox copies

(Received from James D. Raymond.)

POLISH, DAVID; Evanston, Ill. Address, "Varieties of Rabbinic Experience," given by Rabbi Polish before the student body of the HUC - JIR, Cincinnati, 1966; Tapc rccording

RIBICOFF, ABRAHAM A.; Washington, D. C. Address by Senator Ribicoff at the Hartford, Conn., Jewish Community Center on the Warsaw Ghetto uprising, 1966; Typescript copy

(Received from the Hon. Abraham A. Ribicoff.)

SANDMEL, SAMUEL; Cincinnati, Ohio. Transcript of an oral interview, n. d.; Typescript copy

(Received from The Hebrew Univer- sity of Jerusalem.)

SCHOLEM, GERSHOM; Jerusalem, Israel. Lectures on Jewish mysticism given by Professor Scholem before the student body of the H U C - JIR, Cincinnati, 1966; Tape wcording

SEVILLA, SIMON BAEZ. Determination made by Pedro Medena Rico on the disputed claims filed against the estate of Sevilla, 1660; Manuscript; Spanish; Photostat

(Received from Seymour B. Liebman.)

SINGER, ISAAC BASHEVIS; New York, N. Y. Lectures, "The Kabbalah and Modern

Man" and "The Autobiography of Yid- dish," given by Singer before the student body of the H U C - JIR, Cincinnati, 1965; Tape recording; Restricted

STONE, EARL S.; Denver, Colo. Transcript of an oral interview, 1963; Typescript ~- -

COPY (Received from The Hebrew Univer-

sity of Jerusalem.)

THEATER, YIDDISH. Manuscripts of Yid- dish plays by S. Anski, Ossip Dimov, Abraham Goldfaden, Jacob Gordin, Boris Thomashefsky, and others, n. d.; Manu- script; Yiddish

(Purchased from M. Vaxer, New York, N. Y.)

TOPEL, JOSEPH; Brooklyn, N. Y. Choral tone poem, "Ararat," by Rabbis Topel and Stanley F. Chyet, performed at the Central Conference of American Rabbis conven- tion, Cincinnati, I 965 ; Tapc recording

UNGAR, REGINA; New York, N. Y. Account and log of Miss Ungar's trip from Mechanicsburg, Pa., across the Alcan Highway to Alaska and return, 1948; Typescript; Mimeographed copy

(Received from Mrs. Robert Bloom.)

Voss, CARL HERMANN; Saratoga Springs, N. Y. Interview with Dr. Voss by Dr. Stanley F. Chyet on the subject of Zion- ism, 1965; Tapc recording

WESTERN JEWS. "Pioneer Jews in Cali- fornia and Arizona, 1849-1 875," by Don W . Wilson, 1966; Typescript; Xerox copy

(Received from Don W . Wilson, Cincinnati .)

P R I N T E D I N T H E U N I T E D STATES OF A M E R I C A

*.- .. T-ii". ... 1010 ARCH S T R E E T . P H I L A D E L P H I A . PA. 18107