Part 8 (1/2)

”That is called philosophy,” I said.

”I know the word,” he murmured under his breath.

”And the greatest minds of all times have occupied themselves with it.”

”And has anything ever come of it?” he said, an ironical smile flitting about the corners of his sunken mouth.

”Why, yes! For if thinking, interpreting, and reasoning did not make the things of this earth clear to us and throw a moral light upon them, there would be only one course left to us; we should be driven to desperation.”

He was obviously trying to adjust the meaning of my words in his mind, for it was after a few minutes' pause that he said:

”And you really believe, Herr Kreisphysikus, that it is of some use?

Well, I won't argue with you, because I don't understand--but that we should accomplish anything for the general good through morality, I mean, the same sort of morality for many or for all--that--that seems unlikely to me. I've always found that each man has his own morality, just as every Jew has his own _Shulchan Oruch_. And there is nothing too bad or too wicked for one man to do to another but that he can excuse it as being moral. I've experienced it, Herr Kreisphysikus--I”--he paused an instant--”yes, and why shouldn't I tell you? At the time when my only child forsook the faith of his fathers, he wrote me a letter, yes--and he explained the necessity for his taking the step, and in the finest words and thoughts told me how it is the highest morality to be true to yourself--not to what has been handed down to you by others--and how each must find in himself the moral laws of the world--and how each must free himself in order to strive unhampered toward the light. No one should abide by what others have offered him, for to take is--mercy! And the strong man must not kill himself out of compa.s.sion and mercy. But my son said of himself, he was strong, and for that reason, he said, he must go his own way pitilessly, and I should forgive him the pain he caused me--he was not one of those who quietly gives a little of himself here and a little there, as is the custom in narrow circles; he was one of the few--one of the magnificently wealthy--a great giver who gives himself to mankind!”

His voice had risen as he conveyed the contents of the letter to me; but then, as though tired out, he added:

”I know every word by heart. I read the letter a thousand times; and, do you know, Herr Kreisphysikus, so that I'd be sure to understand it and read it perfectly, he wrote it in Hebrew letters.”

He drew the Bible that always lay on the table closer to himself, took out a piece of paper showing signs of much handling, and gave it to me.

It was the letter.

The depths of my soul were stirred.

”What could I do, nebb.i.+.c.h, Herr Kreisphysikus? This letter was the only thing I'd ever read of philosophy. Then--yes, after getting it, I sat s.h.i.+veh! Because I learned from the letter: 'Be true to yourself.' And I was true to myself in being true to my religion. 'And each must find in himself the moral laws of the world,'--and the moral law of my world is to hold sacred what the G.o.d of Israel has commanded. But I hid my sorrow in my soul, and I never again reproached Madame Eichelkatz with having led him into error through her education. What could a frivolous Madame Eichelkatz do, and how could she hinder a man who 'gives himself to mankind,' nebb.i.+.c.h?

”She never saw him again, nor did he stand at her grave; because I got the rabbi to write to him he should not come. He answered with only two lines.”

Simon reached out again for the book, took a slip of paper out, set his horn-rimmed spectacles on his nose, and read:

”'Weep not, my father! Is not all weeping a lament? And all lamenting an accusation? Accuse not my mother in her grave--accuse not me. Your soul will be healed; for yours is not a petty grief.'

”That was the last I heard from him. Not a tear was shed at Madame Eichelkatz's grave. Then I settled down here with Feiwel Silbermann. I had enough to live on, more than enough, and I began to ponder over mankind and things in general. I've grown old, and I am a stranger to people. Rabbi Dr. Merzbach has been dead a long time, and Cantor Elias, and Meyer Nathanson the Shammes, and Saul Feuerstein, the professional bankrupt, and Dr. Krakauer, saving your reverence, and all the others.

The new generation scarcely knows me.”

The last words were uttered brokenly, his head sank softly forward. He had dropped off to sleep from sheer exhaustion. After a few minutes he came to himself, and Feiwel Silbermann carried him to bed while I stood there. We administered some bouillon and Tokay wine; but he remained apathetic, and only murmured, almost unintelligibly: ”Yes--times change--the Khille is no longer _fromm_.” Then he fell asleep again.

I was greatly disturbed on leaving him, and returned the next morning at the very earliest hour possible. He was asleep. Two days later he had pa.s.sed into the eternal sleep of death.

NOVEMBER 23.

To-day we carried Simon Eichelkatz to his last resting-place. Only a few people accompanied him. But at his grave stood a solitary man.

”Myself I sacrifice to my love, and my neighbor I sacrifice as myself, thus runs the speech of all creators.”

The Nietzsche phrase flitted through my mind, a phrase that I had heard explained by the son, the heir of that unlearned, wise old man whom we had just consigned to the earth. ”But all creators are hard--thus spoke Zarathustra.”