"Am I to set the world right?" I asked him.

"No, not the world, but yourself."

"How shall I know that I am right?" I queried again.

"By living in obedience to the law of G.o.d," he answered emphatically.

He read to me the words of Jesus, and for the first time I heard them without theological arrogance or ecclesiastical intonation. He read them, not with the tenderness one a.s.sociates with the speech of Jesus, but as Moses might have read them from the tablets of stone, or John the Baptist might have preached them before he met Jesus by the Jordan. As a dictator might read the law, so he read the Beat.i.tudes and he laid the same stress upon "Sell all thou hast and give to the poor," as filled his commanding voice when he read those words of Jesus: "But I say unto you love your enemies."

Very decidedly he pressed upon me the necessity of changing my whole att.i.tude towards life, and it was not difficult in that atmosphere to persuade myself that I had changed it. I soon discovered, however, that for me, at least, this was no "once for all" task, but a continual struggle. I found the world always with me, my temper strong, and my pa.s.sions stronger still; yet I am sure that my view-point had been modified at least, if not changed. I certainly felt my transgressions keenly, my repentance sincere and my conscience more sensitive.

I have tried since under different conditions to work for a permanent change, to reach some high level in which obedience might come without struggle; but that exalted plane I have never reached. The best I can say for myself is, that I left Tolstoy with less faith in the materialistic philosophy with which I had become inoculated, that I trusted less the things which can be demonstrated by touch or sight and that I felt a faint touch of the power of the spiritual.

This early acquaintance with Tolstoy helped me to understand rationally the doctrine of the New Birth which I have so often heard expounded since.

While Tolstoy's rationalism forbade him to speak of his experience in terms of mysticism, the change which had taken place in him was fundamental, and Lyoff Tolstoy, the follower of the Man of Nazareth, was a totally different man from Count Tolstoy; n.o.bleman, soldier, courtier and author.

I coveted the experience which brings about such results and I believe that it is not only rational but essential to an entrance into true discipleship with the Master. I know something of the pangs and pains of this new birth, this attempt to like the unlike, to love the unlovely, to regard wealth, place, honour, of no import, and to believe that the purpose of life is to do G.o.d's will.

This conscious subst.i.tution of the "_Alter_" for the "_Ego_" is no light achievement, and but few men win victory in the struggle as calmly and serenely as did my host and teacher. Yet I am sure that the most valuable lesson I learned then and have since relearned from the same teacher is, that national and racial divisions are much more superficial than my professors in the university led me to believe.

"Alles ist Ra.s.se" was the note which dominated the teaching of History in all its mult.i.tudinous divisions. I sometimes think that the opposite is true and that there is nothing in race; for I have experienced oneness with all sorts of people, both in the lower and the higher spheres of our nature.

This latter theory Tolstoy dogmatically affirmed. "You are a Jew, you say," and he would grasp my arm so tightly that I could feel the pulsing blood in his sensitive hands. "I am a Russian; yet I feel no difference in the touch of your hands, in the look of your eyes, and hear none as you speak to me. There are differences in the colour of the skin, the shape of the nose and eyes, but beneath the surface we are all alike."

So far as I know, Tolstoy has not changed these views, but I doubt that even the man who alters his view-point often has changed in that one fundamental belief.

To me this oneness of all men has become a conviction, the one religious doctrine which I hold with a scientific dogmatism; for I know Chinamen, whose slanting eyes do not prevent them from seeing the world just as I see it; Hindoos who, removed from their imprisoning system of caste, take this human view of man. I have met j.a.panese the travail of whose soul is akin to mine, and Negroes whose souls are so white that one might envy them their purity.

Knowing every shade of Slav, Teuton and Latin, the Aryan and Semitic peoples, I have found them all alike at their best and at their worst.

Dissimilar they are in their various environments, reflecting all the differences of climate, food, religion and government; but let them climb the heights to which the soul aspires or let them sink to the level to which fleshly l.u.s.t drags them, and they are brother angels or brother brutes.

Yes, one other thing I learned from Tolstoy and learned repeatedly; it is, perhaps, of more value than all the other things he taught me. It was the initial lesson and the hardest. "Give everything and ask nothing in return."

I have ceased to demand brotherhood or even to expect it. I am giving it, and that is often hard. To yield to every man the fraternal feeling is even harder, I think, than it is not to feel slighted or hurt when one is left out; but even that is difficult enough. When one has finally yielded himself to all men of all races and cla.s.ses, when one can be unconscious of hampering barriers between, when one does not feel anything but pity for the tainted, a desire to include the halt and the halting rather than to exclude them, then one has reached the highest point of spiritual experience. Towards that point I am travelling, and repeatedly that which has buoyed me has been Tolstoy's words as he pressed my hand at every good-bye.

"Young man, you can't make this world right unless _you_ are right."

"The kingdom of G.o.d must be within _you_, if you want to hasten its coming into the world." "Give everything and ask nothing in return."

XXVII

AWAKENED JUDAISM

When I saw fifty lifeless bodies of men, women and children, beaten into pulp, lying in a heap on the floor of the synagogue in Kishineff, I said to myself, "Blood is thicker than water"; for my breast laboured and I wept for the "slain of the daughter of my people." But I felt these pangs no less when I saw three times as many native Russian youth put to death by fierce Kosaks as in their untamed fury they slew all who obstructed their path. I have felt the same terrible emotions when I tried to comfort Polish and Lithuanian women, who mourned over the shapeless bodies of their husbands and sons, mutilated by falling rock and burned by fierce fires.

I have watched by the bedsides of the dying of many races and have tried to guide the souls of men into some secure haven, feeling for _all_ that deep compa.s.sion which a brother's heart alone can feel.

For the coa.r.s.e, blatant Jew or Jewess, who offends against good taste at summer resorts in America, I have the same feeling of pity, bordering on contempt, that I have for the strident, irreverent, sharp-voiced Yankee who disturbs the quiet of picture galleries and cathedrals in Europe, and is _persona non grata_ with all thoughtful travellers. I feel for all those who offend by accentuating or ridiculing race peculiarities, and am no less repelled by the vulgar caricature of the stage Irishman than by that of the Jew or the Italian.

I have long been protesting by voice and pen against the categoric judgment pa.s.sed upon races, and feel keenly for the child, whether it is called in derision, "n.i.g.g.e.r," "Sheeny," or "Dago." In the steerage, the mine, and on the playground, I have stood between the bully and his victim, never asking which was Jew or which Gentile, and have tried to defend every "underdog," no matter what his pedigree.

I count my friends among all races and cla.s.ses, those nearest and dearest to me often being racially and historically farthest removed. A cla.s.smate with whom I could discuss the problems of Hebrew grammar most profitably, was a full-blooded Negro, and at a recent Student Conference I found a Chinaman of a certain group most responsive to my proffer of friendship.

For twenty years my work has brought me in constant contact with people of New England lineage; while among my hospitable hosts have been truly cultured Bostonians, the elect of society in the "City of Brotherly Love," the most refined and the richest in New York, and people of all nationalities in Ghettos and slums.

There came a time, however, when, in spite of my cosmopolitan nature, I felt pride of race--felt the spirit of Israel within me; and this feeling was awakened by one who, like myself, had struggled against the current, but made for himself a permanent place in the history of the Jewish race.

When first I saw this prince among men, Theodore Herzl, he stood head and shoulders above his brethren, like Saul among the sons of Kish.

Around him surged a ma.s.s of enthusiastic men who hailed him as the New Moses to lead them out of their manifold captivities. Banners of blue and white were waving wildly, and the double triangle, the shield of David, was everywhere; over the speaker's desk, around the crowded gallery, on souvenir postal cards and decorating the cigarettes which the Russian delegates smoked continually.

Jews had gathered from "every nation under Heaven." For an hour they waved flags and shouted their huzzas! hurrahs! and elyens! in a dozen languages. They broke through the cordon of ushers and carried Theodore Herzl upon their shoulders, up and down the great hall, until their frenzy of delight had exhausted itself. Then the founder of the Zionistic Movement began to speak. I quote a part of what he said:

"This century, through its technical achievements, has brought us among other things a splendid renaissance. But this magic progress has not been used for the humanizing of society. Although distances have been annihilated, we are still tortured by the miseries of great numbers of our brothers crowded into small s.p.a.ce.

"In giant steamers, swiftly and without danger, we cross unknown seas; railroads carry us safely into mountains, which formerly we hesitated to climb. Events that happened in countries not yet discovered when the Jews were locked into Ghettos, are now made known to us the next hour.

"The Jewish problem, therefore, is an anachronism, and that, not because a hundred years ago there was a time of enlightenment which in reality existed for only a few n.o.ble souls.

"I do not believe that electricity was discovered to enable some sn.o.bs to illuminate their drawingrooms, but that by its light we may solve the problems of humanity. One of them, and that not the least important, is the Jewish question. In solving it, we do not act for ourselves only, but for many others who are 'weary and heavy laden.'

"That the Jewish question exists, it would be folly to deny, and it is most difficult where there are the most Jews. Look at France or even England, where the poor Jews have carried anti-Semitism, as they are now carrying it to America.

"I think I understand this anti-Semitism. It is a complicated movement which I look upon from the standpoint of a Jew, yet without fear or hate. I think I recognize its component parts: A coa.r.s.e joke, common commercial envy, inherited prejudice, religious intolerance and that which professes to be self-protection.

"I do not regard the Jewish question as a social or a religious one. It is a national problem, and to solve it, we must make it, first of all, a political world question whose solution must come through councils of all the civilized nations; for we are a nation! A nation!"

Many a time I have felt the lashing of emotions roused against the enc.u.mbering flesh; but never before as then, when thousands and thousands of men took up the cry: "We are a nation! A nation!"

What a tumult it was! A nation was born again and this was its parliament, ultimately to convene in its own Jerusalem, its historic centre and rightful home. Millions all over the scattered Jewries had their hopes awakened, and thought to see them realized in a not far distant future.

It was my privilege to know Theodore Herzl most intimately. He was a frequent guest in the Vienna home of my brother, who was one of his most trusted lieutenants.

After that Pentecost at Basel I saw the development of the Zionistic Movement from behind the scenes. I should like to say here that the largeness of Dr. Herzl speaks in the fact that when he was told of my changed religious and social views, he nevertheless took me into his confidence and shared with me his innermost thoughts.

Personally, he was one of the most charming men I have ever met. His presence was regal, and the rulers of great empires, recognizing in him the "stuff" of which they were made, treated him with consideration and respect. His cultural achievements were not superficial, in spite of the fact that he was extremely versatile; his literary style was brilliant, yet subdued, and he lacked utterly that a.s.sertiveness which too often characterizes the Jew.

His features were sensitive yet firm; as if cut from finest marble.

He possessed in a large degree that quality so rare in leaders--disinterestedness, and he viewed the Zionistic Movement from an impersonal standpoint. He was a straight-forward, honest soul, without guile, and those who a.s.sisted him by their talents and means had to do it "_fur die Sache_," and not for any prize which he held out to them.

Consequently, he gathered about himself great, apostolic spirits, in which Judaism, fortunately, is not entirely lacking.

Zionism--that is, a Jewish state, preferably in Palestine--as a solution of the Jewish problem, came to him after years of keen, personal suffering which were part of the problem.

He was a Jew in spite of the fact that he was a patriotic Austrian; a Jew, although he interpreted current events for the Gentile readers of the _Neue Freie Presse_, which is undeniably one of the most influential German newspapers in the world; a Jew, although the faith of his fathers was only a memory, and, as he told me, he had struggled with the problem of race inheritance much as I had.