Then he arraigns Rome herself, "the great people who is mistress of three-quarters of the earth, the terror of the world, whose triumph can know no limit now that she has carried off the victory over a people destined to perish, whose territory can be covered in a five hours'

march". And finally his Jewish heart is revolted by "the n.o.ble matrons followed by their servants, whose tender soul is about to take delight in the b.l.o.o.d.y sights of the arena".

_Bi-Mezulot Yam_ ("In the Depths of the Sea") revives a terrible episode of the exodus of the Jews from Spain (1492). The refugees embarked on pirate vessels, where they were exploited pitilessly. The cupidity of the corsairs is insatiable. After despoiling the Jews of all they own, they sell them as slaves or cast them into the water. This is the lot that threatens to overtake a group of exiles on a certain ship.

But the captain falls in love with the daughter of a Rabbi, a maiden of rare beauty. To rescue her companions, she pretends to yield to the solicitations of the captain, who promises to land the pa.s.sengers safe and sound on the coast. He keeps his word, but the girl and her mother must stay with him. At a distance from the coast, the two women, with prayers to G.o.d upon their lips, throw themselves into the sea, to save the girl from having to surrender herself to the desires of the corsair.

It is one of the most beautiful of Gordon's poems. Indignation and grief inspire such words as these:

"The daughter of Jacob is banished from every foot of Spanish soil. Portugal also has thrust her out. Europe turns her back upon the unfortunates. She grants them only the grave, martyrdom, h.e.l.l. Their bones are strewn upon the rocks of Africa. Their blood floods the sh.o.r.es of Asia.... And the Judge of the world appeareth not! And the tears of the oppressed are not avenged!"

What revolts the poet above all is the thought that the downtrodden victims will never have their revenge--all the crimes against them will go unpunished:

"Never, O Israel, wilt thou be avenged! Power is with thy oppressors. What they desire they accomplish, what they do, prospereth.... Spain--did her vessels not set forth and discover the New World, the day thou wast driven out a fugitive and outlaw? And Portugal, did she not find the way to the Indies? And in that far-off country, too, she ruined the land that welcomed thy refugees. Yea, Spain and Portugal stand una.s.sailed!"

But if vengeance is withheld from the Jews, implacable hatred takes possession of all hearts, and never will it be appeased.

"Enjoin it upon your children until the end of days. Adjure your descendants, the great and the little, never to return to the land of Spain, reddened with your blood, never again to set foot upon the Pyrenean peninsula!"

The despair, the grief of the poet are concentrated in the last stanzas, telling how the maiden and her mother throw themselves into the water:

"Only the Eye of the World, silently looking through the clouds, the eye that witnesseth the end of all things, views the ruin of these thousands of beings, and it sheds not a single tear."

His last historical poem, "King Zedekiah in Prison", dates from the period when the poet's skepticism was a confirmed temper of mind.

According to Gordon, the ruin of the Jewish State was brought about by the weight given to moral as compared with political considerations. He no longer contents himself with attacking Rabbinism, he goes back to the very principles of the Judaism of the prophets. These are the ideas which he puts into the mouth of the King of Judah, the captive of Nebuchadnezzar. He makes him the advocate of the claims of political power as against the moralist pretensions of the prophets.

The king pa.s.ses all his misfortunes in review, and he asks himself to what cause they are attributable.

"Because I did not submit to the will of Jeremiah? But what was it that the priest of Anathoth required of me to do?"

No, the king cannot concede that "the City would still be standing if her inhabitants had not borne burdens on the Sabbath day".

The prophet proclaims the rule of the letter and of the Law, supreme over work and war, but can a people of dreamers and visionaries exist a single day?

The king does not stop at such rebellious thoughts. He remembers all too well the story of Saul and Samuel--how the king was castigated for having resisted the whims of the prophets.

"Thus the seers and prophets have always sought to crush the kings in Israel", he maintains.

"Alas! I see that the words of the son of Hilkiah will be fulfilled without fail. The Law will stand, the kingdom will be ruined. The book, the word--they will succeed to the royal sceptre. I foresee a whole people of scholars and teachers, degenerate folk and feeble."

This amazing view, so disconcerting to the prophet-people, Gordon held to the very end. And seeing that the Law had killed the nation, and a cruel fatality dogged the footsteps of the people of the Book, would it not be best to free the individuals from the chains of the faith and liberate the ma.s.ses from the minute religious ceremonial that has obstructed their path to life? This was the task Gordon set himself for the rest of his days.

In a poem inscribed to Smolenskin, the editor of _Ha-Shahar_ ("Daybreak"), on the occasion of the periodical's resuming publication after an interval, the poet poured forth his afflicted soul, and pointed out the aim he had decided to pursue:

"Once upon a time I sang of love, too, and pleasure, and friendship; I announced the advent of days of joy, liberty, and hope. The strings of my lyre thrilled with emotion....

"But yonder comes _Ha-Shahar_ again, and I shall attune my harp to hail the break of day.

"Alas, I am no more the same, I know not how to sing, I waken naught but grief. Disquieting dreams trouble my nights. They show me my people face to face.... They show me my people in all its abas.e.m.e.nt, with all its unprobed wounds. They reveal to me the iniquity that is the source of all its ills.

"I see its leaders go astray, and its teachers deceiving it. My heart bleeds with grief. The strings of my lyre groan, my song is a lament.

"Since that day I sing no more of joy and solace; I hope no more for the light, I wait no more for liberty. I sing only of bitter days, I foretell everlasting slavery, degradation, and no end.

And from the strings of my lyre tears gush forth for the ruin of my people.

"Since that day my muse is black as a raven, her mouth is filled with abuse, from her tongue drops complaint. She groans like the Bat-Kol upon Mount h.o.r.eb's ruins. She cries out against the wicked shepherds, against the sottish people.

"She recounts unto G.o.d, unto all the human kind, the degrading miseries of a hand-to-mouth existence, of the soul that pierces to the depths of evil."

But the patriotism of the poet carries the day over his discouragement:

"From pity for my people, from compa.s.sion, I will tell unto its shepherds their crimes, unto its teachers the error of their ways."

Will he succeed in his purpose? Is not all hope lost? No matter, he at least will do his duty until the end:

"From every part of the Law, from every retreat of the people, I shall gather together all vain teachings, all the poisonous vipers, wherever they may be, and in the sight of all suspend them like a banner. Let the wounded look upon them, perhaps they will be cured--perhaps there is still healing for their ills, perhaps there is still life in them!"

The poet kept his word. In a series of satires, fables, and epistles, he reveals the moral plagues that eat into the fabric of Jewish society in the Slav countries. He gives a realistic description, at once accurate and subjective, of an extraordinary _milieu_, lacking plausibility though it existed and defied all opposition. Gordon descended to the innermost depths of the people's soul, he knew its profoundest secrets.

He caught the spirit of the peculiar manners of the ghetto and reproduced them with unfailing fidelity. Also he knew all the dishonor of some of the persons who ruled its society, and he sounded their mean, crafty brains. His heart was filled with indignation at the painful spectacle he himself bodied forth, and he suffered the misfortunes of his people.

His poetic manner changed with the new direction taken by his mind. He was no more an artist for art's sake. Cla.s.sical purity ceased to interest him. What he pursued above all things was an object which can be reached only by struggle and propaganda. His style became more realistic. He saturated it with Talmudic terms and phrases, thus adapting it more closely to the spirit of the scenes and things and acts he was occupied with, and making it the proper medium for the description of a world that was Rabbinical in all essential points. But Gordon never went to excess in the use of Talmudisms; he always maintained a just sense of proportion. It requires discriminating taste to appreciate his style, now delicate and now sarcastic, by turns appealing and vehement. Here Gordon displayed the whole range of his talent, all his creative powers. The language he uses is the genuine modern Hebrew, a polished and expressive medium, yielding in naught to the cla.s.sical Hebrew.

The social condition of the Jewish woman, the saddest conceivable in the ghetto, inspired the first of Gordon's satires. The poem is ent.i.tled "The Dot on the I", or, more literally, "The Hanger of the Yod" (_Kozo shel Yod_).

"O thou, Jewish Woman, who knows thy life! Unnoticed thou enterest the world, unnoticed thou departest from it.

"Thy heart-aches and thy joys, thy sorrows and thy desires spring up within thee and die within thee.

"All the good things of this life, its pleasures, its enjoyments, they were created for the daughters of the other nations. The Jewish woman's life is naught but servitude, toil without end.

Thou conceivest, thou bearest, thou givest suck, thou weanest thy babes, thou bakest, thou cookest, and thou witherest before thy time."

"Vain for thee to be dowered with an impressionable heart, to be beautiful, gentle, intelligent!"

"The Law in thy mouth is turned to foolishness, beauty in thee is a taint, every gift a fault, all knowledge a defect.... Thou art but a hen good to raise a brood of chicks!"

It is vain for a Jewish woman to cherish aspirations after life, after knowledge--nothing of all this is accessible to her.

"The planting of the Lord wastes away in a desert land without having seen the light of the sun...."

"Before thou becomest conscious of thy soul, before thou knowest aught, thou art given in marriage, thou art a mother."

"Before thou hast learnt to be a daughter to thy parents, thou art a wife, and mother to children of thine own."

"Thou art betrothed--knowest thou him for whom thou art destined?

Dost thou love him? Yea, hast thou seen him?--Love! Thou unhappy being! Knowest thou not that to the heart of a Jewish woman love is prohibited?"

"Forty days before thy birth, thy mate and life companion was a.s.signed to thee." [1]

"Cover thy head, cut off thy braids of hair. Of what avail to look at him who stands beside thee? Is he hunchbacked or one- eyed? Is he young or old? What matters it? Not thou hast chosen, but thy parents, they rule over thee, like merchandise thou pa.s.sest from hand to hand."

[Footnote 1: According to popular belief, it is decided forty days before its birth to whom a child will be married.]