The Strange Story of Rab Ráby. Mór Jókai
my dear friend, that would kill the goose which lays the golden eggs. This coffer is our pledge of power, our shield of protection, our bond of union. As long as it exists are we rulers in this city and in all its dependencies. As long as this coffer answers for us, so long can we get the laws made in our favour. As long as we have our money, they won't take our sons for military service, or ask us for accounts, and if a meadow or a plot of land is to be divided, we look after the allotment. It is we who direct public works. It is we who fell the timber in the forest, who cast the net into the Danube, and limit the vintage; we buy and sell; and fix the tithes. As long as the key of that coffer is in our hands, we must needs be great powers in the city, like Kaiser Joseph in his palace at Vienna. At the end of that key we whistle a tune to which all men must dance."
"Quite right, quite right!" shouted the whole assembly.
And who could contradict them?
CHAPTER VI.
The Jew Abraham was the father of twelve children, all sons, and all red-haired. And each one equally resembled his father.
Yet it will be well to explain matters from the beginning.
Up till the Emperor Joseph's time, the Jews had been devoid of any family names, as once in the Promised Land.
But when Joseph II. admitted the Jews to the rights of citizens, he stipulated that they should render military service if called upon, and that they should choose a surname—and that a German one.
To this end, royal commissions were despatched on all sides which should provide the Jews with surnames. And a nice business it was! Whoever had a well-filled purse had a free choice, if it so pleased him, but woe to him who set about it empty handed, for the nickname wherewith his mocking neighbours had christened him, stuck to him pitilessly.
Because Abraham had not sufficiently opened his purse-strings, he still had to go by his nickname of "Rothesel," wherewith he was known among his neighbours.
The epithet "roth" (red), he had received from the colour of his beard, but he had been qualified as "esel" (ass), because he had done nothing more enterprising with his wife's dowry of two hundred thalers, than buy up wine with it. On this account everyone had decided he must be an ass. And everyone, on the face of it, was right. For what could a Jew want with wine? He dared not retail it, for the trading rights belonged only to the communes, to say nothing of the difficulty of transporting it over the frontier. Whence could he carry it? for in Hungary the law forbade any Jew to trade in such wares.
So that when his neighbours called Abraham an ass for laying out his money in wine when he began life, they were not far out, for he hardly earned salt to his bread by such a business.
But Abraham was in his way a student of the times. Looking ahead, he saw under the rule of the later Hapsburgs that many ancient laws, though still unrepealed, had nevertheless fallen into desuetude, and consequently that the statute forbidding Jews the commerce in wine, might follow suit. Consequently, Abraham found means of transporting his Hungarian vintages to Vienna. And as he was the first in the field his enterprise was crowned with success. Nor did he deceive the customer as to the difficulties of the Hungarian wine trade.
In spite of all this, he did not part with his wealth too readily. The commission had expected that he would come out with ducats by the thousand, but he produced nothing more than a cellar full of wine. In retaliation for this they left him his nickname of "Rothesel."
What did it matter to him, for what is a name after all? The name of the creditor is always a good one, that of the debtor as surely a disgraceful one.
But his own family did not share his views on the subject. If it was indifferent to the father what men called him, his wife and children took a different view of "Rothesel," and, owing to their urgent representations, Abraham determined to rid himself of this incubus, yet without paying too dearly for it.
He reckoned two hundred ducats would cover it, and with this sum off he went to Vienna, ostensibly, on a question of his wine trade.
Arrived there, he began to think out how best he could forward the affair without getting too much fleeced in the process.
He began at the beginning, that is to say, at the chancery court, where all such problems have to be conciliated. And a long list it was! The expediting of such business is a serious matter.
But to the Jew there suddenly came a brilliant idea. He bethought him of an acquaintance at Court. The title of this acquaintance was doubtful, for he was only a young man, and whether to address him as a chancery clerk or as chancellor, he knew not. He was the nephew of the postmaster of Szent-Endre, Mr. John Leányfalvy. This worthy had adopted the orphan son of his sister, while yet a child, and had sent him to Vienna that he might carve out a career for himself in the imperial city. Each time that Abraham had made his business visits there, he had spoken to the postmaster and asked him if he had any message for "young Matyi." And when the uncle had taken this opportunity of sending his nephew a gift of country produce, Abraham always carried out these commissions faithfully, and was duly welcomed by "Mr. Matyi."
The latter was quite at home at Court, and had employment in the palace itself. What he did there, whether he had a voice in the Kaiser's councils, or brushed his coat, Abraham did not know, perhaps the latter was the likeliest supposition; in this case, he would be a patron to be prized, for servants are worth propitiating.
Consequently, the crafty Jew had determined to seek out the postmaster's nephew at headquarters. And in order he might not appear empty-handed, he took a pear with him. At that time there was a rage for pears carved out of wood, whereof one half formed a musical box, being filled with a mechanism which enabled him who put it to his mouth to produce quite a respectable tune. Such a pear did Abraham buy in a shop at Nürnberg, but he stuffed the hollow half of the pear with two hundred ducats. This pear he had destined for the young man if he prospered his petition with the Emperor. The said petition was drawn up neither by agent nor attorney, but as concocted by Abraham, ran thus: "Your Imperial Majesty, the high commissioners insisted on calling me 'Rothesel,' I only beg permission to insert a humble little 'i' in the middle of my name."
Furnished with this formula, Abraham set out for the palace. The entrée there proved much easier than he had imagined. For was there not a standing order that no petitioner should be denied admittance? So he was allowed to enter the great corridor, where already many people were assembled.
Abraham had what you might call prodigious luck at the very outset. The first person he met in the ante-chamber was "Mr. Matyi" himself. His appearance was that of a refined handsome youth of about four-and-twenty, with a red and white complexion like a girl's; he wore his hair powdered, a pea-green silk coat turned up with red, an embroidered waistcoat, a lace-frilled vest, with knee-breeches of cherry-coloured velvet, silk stockings, and buckled shoes. At his side hung an Italian rapier, and from his waistcoat pocket dangled a watch-chain laden with all kinds of trinkets. Under his arm he carried the tri-cornered hat of the period.
Moreover, this elegant young dandy was not ashamed to recognise his old acquaintance in the crowd; no sooner had he caught sight of his red mantle than he went up to him, asked him how he fared, and how it was with his uncle, and when he heard Abraham's errand, exclaimed, "Why that's a mere trifle." Thereupon, taking his hand, he led the Jew through three or four rooms in succession, which they traversed without knocking, till they came to a fifth, where he hung his hat up on a peg, as a sign that they had reached the presence-chamber, and told the Jew to wait while he should announce him to the Emperor. Abraham's knees nearly failed under him when he knew that only those folding doors divided him from the Kaiser. Yet his friend could enter freely; he must then be some kind of chamberlain.
In half a minute the latter was back again.
"You can enter, Abraham."
And thereupon he pushed the Jew, with his petition in his hand, through the door.
Abraham