"What I saw and learnt up there it is impossible to communicate by word of mouth."

But I entreated him sore, and ere we had parted for the night he delivered himself as follows, speaking of these divine things in Hebrew:--

"I may only relate what I witnessed when I descended to the lower Paradise. I saw there ever so many souls both of living and of dead people, known and unknown to me, without measure and number, coming and going from one world to the other, by means of the Pillar which is known to those who know Grace. Great was the joy which the bodily breath can neither narrate nor the bodily ear hear. Many very wicked people came back in repentance, and all their sins were forgiven them, because this was a season of great Grace in Heaven. I wondered indeed that so many were received. They all begged and entreated me to come up with them to the higher regions, and on account of the great rejoicing I saw amongst them I consented. Then I asked for my heavenly teacher to go with me because the danger of ascending such upper worlds is great, where I have never been since I exist. I thus ascended from grade to grade till I came into the Temple of the Messiah, in which the Messiah teaches Torah with all the Tanaim and the Zaddikim and the Seven Shepherds; and there I saw a great rejoicing. I did not know what this rejoicing meant. I thought at first that this rejoicing might perhaps be on account of my speedy death. But they made known to me that I shall not die yet, because there is great rejoicing in Heaven when I make celestial unions below by their holy teaching. But what the rejoicing meant, I still did not know. I asked, 'When will the Master come?' I was answered: 'When thy teaching shall be known and revealed to the world, and thy springs shall spread abroad that which I have taught thee, and that which thou hast received here, and when all men will be able to make unions and ascensions like thee. Then all the husks of worldly evil will disappear, and it will be a time of Grace and Salvation.' I wondered very much, and I felt great sorrow because the time was to be so long delayed. Because when can this be? But in this my last ascent three words that be mighty charms and three heavenly names I learnt. They are easy to learn and to explain. This cooled my mind. I believe that through them people of my genius will reach soon my degree, but I have no permission to reveal them. I have been praying at least for permission to teach them to you, but I must keep to my oath. But this I make known to you, and G.o.d will help you. Let your ways be directed towards G.o.d, let them not turn away from Him. When you pray and study, in every word and utterance of your lips direct your mind to unification, because in every letter there are worlds and souls and Deity. The letters unify and become a word, and afterwards unify in the Deity, wherefore try to have your soul absorbed in them, so that all universes become unified, which causes an infinite joy and exaltation. If you understand the joy of bride and bridegroom a little and in a material way, how much more ecstatic is the unification of this celestial sort! O the wondrous day when Evil shall at last be worked out of the universe, and G.o.d be at one with His creation. May He be your help!"

I sat a while in dazed wonder.

"Dear Master," said I at last, "you to whom are unveiled the secrets of all the universes, cannot you read _my_ future?"

"Yes," he said. I looked at him breathlessly. "You will always be faithful to me," he said slowly.

My eyes filled with tears. I kissed his hand.

"And you will marry my daughter."

My heart beat: "Which?"

"She whom you have just seen."

"But she is married," I said, as the blood swirled deliciously in my veins.

"Her husband will give her a bill of divorcement."

"And what will become of him?"

"He will marry the woman we have saved. And she, too, will win many souls."

"But how know you?" I whispered, half incredulous.

"So it is borne in upon me," said the Baal Shem, smiling.

And so indeed after many days it came to pa.s.s. And so ended this first strange day with the beloved Master, whose light shines through the worlds.

VIII

It is now many years since I first saw the Baal Shem, and as many since I laid him in his grave, yet every word he spake to me is treasured up in my heart as gold, yea, as fine gold. But the hand of age is heavy upon me, and lest I may not live to complete even this briefer story, I shall set down here but the rough impression of his doctrine left in my mind, hoping to devote a separate volume to these conversations with my divine Master. And this is the more necessary, as I said, since every day the delusions and impostures of those who use his name multiply and grow ranker. Even in his own day, the Master's doctrine was already, as you will have seen, sufficiently distorted by souls smaller than his own, and by the refraction of distance--for how should a true image of him pa.s.s from town to town, by forest and mountain, throughout all that vast empire? The Master's life alone made clear to me what I had failed to gather from his followers. Just as their delirious dancings and shrieks and spasms were abortive attempts to produce his prayer-ecstasy, so in all things did they but caricature him. But now that he is dead, and these extravagances are no longer to be checked by his living example, so monstrous are the deeds wrought and the things taught in his name, that though the Cha.s.sidim he founded are become--despite every persecution by the orthodox Jews, despite the scourging of their bodies and the setting of them in the stocks, despite the excommunication of our order and the closing of our synagogues, and the burning of our books--a mighty sect throughout the length and the breadth of Central Europe, yet have I little pleasure in them, little joy in the spread of the teaching to which I devoted my life. And sometimes--now that my Master's face no longer shines consolingly upon me, save in dream and memory--I dare to wonder if the world is better for his having lived. And indeed at times I find myself sympathizing with our chief persecutor, the saintly and learned Wilna Gaon.

And first, since there are now, alas! followers of his who in their perverted straining after simplicity of existence wander about naked in the streets, and even attend to the wants of nature in public, let me testify that though the Master considered the body and all its functions holy, yet did he give no countenance to such exaggerations; and though in his love for the sun and the water and bodily purity--to him a celestial symbol--he often bathed in retired streams, yet was he ever clad becomingly in public; and though he regarded not money, yet did he, when necessary, strive to earn it by work, not lolling about smoking and vaunting his Perfection, pretending to be meditating upon G.o.d, while others span and toiled for him.

For in his work too, my Master lived in the hourly presence of G.o.d; and of the patriarchs and the prophets, the great men of Israel, the Tanaim and the Amoraim, and all who had sought to bring G.o.d's Kingdom upon earth, that G.o.d and Creation, Heaven and Earth, might be at one, and the Messiah might come and the divine peace fall upon all the world. And when he prayed and wept for the sins of his people, his spirit ascended to the celestial spheres and held converse with the holy ones, but this did not puff him up with vanity as it doth those who profess to-day to make soul-ascensions, an experience of which I for my own part, alas! have never yet been deemed worthy. For when he returned to earth the Baal Shem conducted himself always like a simple man who had never left his native hamlet, whereas these heavenly travellers feign to despise this lower world, nay, some in their conceit and arrogance lose their wits and give out that they have already been translated and are no longer mortal. My Master did, indeed, hope to be translated in his lifetime like Elijah, for he once said to me, weeping--'twas after we returned from his wife's funeral--"Now that my wife is dead I shall die too. Such a saint might have carried me with her to Heaven. She followed me unquestioningly into the woods, lived without society, summer and winter, endured pain and labor for me, and but for her faith in me I should have achieved naught." No man reverenced womankind more than the Master; in this, as in so much, his life became a model to mine, and his dear daughter profited by the lesson her father had taught me. We err grievously in disesteeming our women: they should be our comrades not our slaves, and our soul-ascensions--to speak figuratively--should be made in their loving companionship.

My Master believed that the breath of G.o.d vivified the universe, renewing daily the work of creation, and that hence the world of everyday was as inspired as the Torah, the one throwing light on the other. The written Law must be interpreted in every age in accordance with the ruling attribute of G.o.d--for G.o.d governs in every age by a different attribute, sometimes by His Love, sometimes by His Power, sometimes by His Beauty. "It is not the number of ordinances that we obey that brings us into union with G.o.d," said the Master; "one commandment fulfilled in and through love of Him is as effective as all." But this did not mean that the other commandments were to be disregarded, as some have deduced; nor that one commandment should be made the centre of life, as has been done by others. For, though the Zaddik, who gave his life to helping his neighbor's or his enemy's a.s.s lying under its burden, as enjoined in Exodus xxiii. 5, was not unworthy of admiration--indeed he was my own disciple, and desired thus to commemorate the circ.u.mstances of my first meeting with the Baal Shem,--yet he who made it his speciality never to tell the smallest falsehood was led into greater sin. For when his fame was so bruited that it reached even the Government officers, they, suspecting the Jews of the town of smuggling, said they would withdraw the charge if the Saint would declare his brethren innocent. Whereupon he prayed to G.o.d to save him from his dilemma by sending him death, and lo! when the men came to fetch him to the law-court, they found him dead. But a true follower of the Master should have been willing to testify for truth's sake even against his brethren, and in my humble judgment his death was not a deliverance, but a punishment from on high.

Had, moreover, the Saint practised the Humility--which my Master put as the first of the three cardinal virtues--he would not have deemed it so fatal to tell a lie once; for who can doubt there was in him more spiritual pride in his own record than pure love of truth? And had he practised the second of the three cardinal virtues--Cheerfulness--he would have known that G.o.d can redeem a man even from the sin of lying.

And had he practised the third--Enkindlement--he would never have narrowed himself to one commandment, and that a negative one--not to lie. For where there is a living flame in the heart, it spreads to all the members.

"Service is its own reward, its own joy," said the Baal Shem. "No man should bend his mind on _not_ doing sin: his day should be too full of joyous service." The Messianic Age would be, my Master taught, when every man did what was right and just of mere natural impulse, not even remembering that he was doing right, still less being uplifted on that account, for no man is proud because he walks or sleeps. Then would Righteousness be incarnate in the world, and the devil finally defeated, and every man would be able to make celestial unions and soul-ascensions.

Many sufferings did the Baal Shem endure in the years that I was with him. Penury and persecution were often his portion, and how his wife's death wounded him I have already intimated. But it was the revival of the Sabbatian heresy by Jacob Frank that caused him the severest perturbation. This Frank, who was by turns a Turk, a Jew, and a Catholic, played the role of successor of Zevi, as Messiah, ordered his followers to address him as the Holy Lord, and, later, paraded his beautiful daughter, Eve, as the female G.o.dhead. Much of what my grandfather had told me of the first Pretender was repeated, save that as the first had made alliance with the Mohammedans, so the second coquetted with the Christians. Hence those public disputations, fostered by the Christians, in which the Frankists did battle with the Talmudists, and being accredited the victors, exulted in seeing the sacred books of the Rabbis confiscated. When a thousand copies of the Talmud were thrown into a great pit at Kammieniec, and burned by the hangman, the Baal Shem shed tears, and joined in the fast-day for the burning of the Torah. For despite his detestation of the devil's knots, he held that the Talmud represented the oral law which expressed the continuous inspiration of the leaders of Israel, and that to rely on the Bible alone was to worship the mummy of religion.

Nor did he grieve less over the verbal tournament of the Talmudists and Frankists in the Cathedral of Lemberg, when the Polish n.o.bility and burghers bought entrance tickets at high prices. "The devil, not G.o.d, is served by religious disputations," said the Master. And when at last the Frankists were baptized in their thousands, and their Messiah in pompous Turkish robes paraded the town in a chariot drawn by six horses, and surrounded by Turkish guards, the Baal Shem was more pleased than grieved at this ending. When these Jewish Catholics, however, came to grief, and, on the incarceration of Frank by the Polish Inquisition, were reduced to asking alms at church-doors, the Baal Shem was alone in refusing to taunt them for still gazing longingly towards "the gate of Rome," as they mystically called the convent of Czenstochow, in which Frank lay imprisoned. And when their enemies said they had met with their desert, the Baal Shem said: "There is no sphere in Heaven where the soul remains a shorter time than in the sphere of merit, there is none where it abides longer than in the sphere of love." Much also in these troublous times did the Baal Shem suffer from his sympathy with the sufferings of Poland, in its fratricidal war, when the Cossacks hung up together a n.o.bleman, a Jew, a monk, and a dog, with the inscription: "All are equal."

Although these Cossacks, and later on the Turks, who, in the guise of friends of Poland, turned the Southern provinces into deserts, rather helped than hindered the cause of his followers by diverting their persecutors, the Baal Shem palpitated with pity for all--dogs, monks, n.o.blemen, and Jews. But, howsoever he suffered, the serene cheerful faith on which these were but dark shadows, never ceased altogether to shine in his face. Even on his death-bed his three cardinal virtues were not absent. For no man could face the Angel of Death more cheerfully, or antic.i.p.ate more glowingly the absorption into the Divine, and as for Humility, "O Vanity! vanity!" were his dying words; "even in this hour of death thou darest approach me with thy temptations. 'Bethink thee, Israel, what a grand funeral procession will be thine because thou hast been so wise and good,' O Vanity, vanity, beshrew thee."

Now although I was his son-in-law, and was with him in this last hour, it is known of all men that not I, but Rabbi Baer, was appointed by him to be his successor. For although my acquaintance with the Baal Shem did not tend to increase my admiration for his chief disciple, I never expressed my full mind on the subject to the Master, for he had early enjoined on me that the obverse side of the virtue of Humility is to think highly of one's fellow-man. "He who loves the Father, G.o.d, will also love the children."

But, inasmuch as he abhorred profitless learning, and all study for study's sake that does not lead to the infinite light, I did venture to ask him why he had allowed Baer, the Scholar, to go about as his lieutenant and found communities in his name.

"Because," he said with beautiful simplicity, "I saw that I had sinned in making ignorance synonymous with virtue. There are good men even among the learned--men whose hearts are uncorrupted by their brains.

Baer was such a one, and since he had great repute among the learned I saw that the learned who would not listen to a simple man would listen to him."

Now, before I say aught else on this point, let this saying of the Master serve to rebuke his graceless followers who despise the learned while they themselves have not even holiness, and who boast of their ignorance as though it guaranteed illumination; but as to Rabbi Baer I will boldly say that it would have been better for the world and the Baal Shem's teachings had I been appointed to hand them down. For Baer made of the Master's living impulse a code and a creed which grew rigid and dead. And he organized his followers by external signs--noisy praying, ablutions, white Sabbath robes, and so forth--so that the spirit died and the symbols remained, and now of the tens of thousands who call themselves Cha.s.sidim and pray the prayers and perform the ceremonies and wear the robes, there are not ten that have the faintest notion of the Master's teaching. For spirit is volatile and flies away, but symbol is solid and is handed down religiously from generation to generation. But the greatest abuse has come from the doctrine of the Zaddik. Perhaps the logic of Baer is sound, that if G.o.d, as the Master taught, is in all things, then is there so much of Him in certain chosen men that they are themselves divine. I do not doubt that the Master himself was akin to divinity, for though he did not profess to perform miracles, pretending that such healing as he wrought was by virtue of his knowledge of herbs and simples, and saying jestingly that the Angel of Healing goes with the good physician, nor ever admitting to me that he had done battle with demons and magicians save figuratively; yet was there in him a strange power, which is not given to men, of soothing and redeeming by his mere touch, so that, laid upon the brow--as I can personally testify--his hands would cure headache and drive out ill-humors. And I will even believe that there was of this divinity in Rabbi Baer. But whereas the Baal Shem veiled his divinity in his manhood, Baer strove to veil his manhood in his divinity, and to eke out his power by arts and policies, the better to influence men and govern them, and gain of their gold for his further operations. Yet the lesson of his history to me is, that if Truth is not great enough to prevail alone, she shall not prevail by aid of cunning. For finally there will come men who will manifest the cunning without the Truth. So at least it has been here. First the Baal Shem, the pure Zaddik, then Rabbi Baer, the worldly Zaddik, and then a host of Zaddikim, many of them having only the outward show of Sainthood. For since our otherwise great sect is split up into a thousand little sects, each boasting its own Zaddik--superior to all the others, the only true Intermediary between G.o.d and Man, the sole source of blessing and fount of Grace--and each lodging him in a palace (to which they make pilgrimages at the Festivals as of yore to the Temple) and paying him tribute of gold and treasure; it is palpable that these sorry Saints have themselves brought about these divisions for their greater glory and profit. And I weep the more over this spoliation of my Cha.s.sidim, because there is so much perverted goodness among them, so much self-sacrifice for one another in distress, and such faithful obedience to the Zaddik, who everywhere monopolizes the service and the worship which should be given to G.o.d. Alas! that a movement which began with such pure aspiration, which was to the souls of me and so many other young students as the shadow of a great rock in a weary land, that a doctrine which opened out to young Israel such spiritual vistas and transcendent splendors of the G.o.dhead, should end in such delusions and distortions.

Woe is me! Is it always to be thus with Israel? Are we to struggle out of one slough only to sink into another? But these doubts dishonor the Master. Let me be humbler in judging others, cheerfuller in looking out upon the future, more enkindling towards the young men who are growing up around me, and who may yet pa.s.s on the torch of the Master.

For them let me recall the many souls he touched to purer flame; let me tell them of those who gave up posts and dignities to spread his gospel and endured hunger and scorn. And let me not forget to mention Rabbi Lemuel, the lover of justice, who once when his wife set out for the Judgment House in a cause against her maidservant set out with her too.

"I need you not to speak for me," she said, in ill-humor; "I can plead my own cause."

"Nay, it is not for thee I go to speak," he answered mildly; "it is the cause of thy servant I go to plead--she who hath none to defend her." And, bursting into tears, he repeated the verse of Job: "If I did despise the cause of my manservant or of my maidservant, when they contended with me, what shall I do when G.o.d riseth up?"

These and many such things, both of learned men and of simple, I hope yet to chronicle for the youths of Israel. But above all let the memory of the Master himself be to them a melody and a blessing: he whose life taught me to understand that the greatest man is not he who dwells in the purple, amid palaces and courtiers, hedged and guarded, and magnified by illusive pomp, but he who, talking cheerfully with his fellows in the market-place, humble as though he were unworshipped, and poor as though he were unregarded, is divinely enkindled, so that a light shines from him whereby men recognize the visible presence of G.o.d.

MAIMON THE FOOL AND NATHAN THE WISE

I

Happy burghers of Berlin in their Sunday best trooped through the Rosenthaler gate in the cool of the August evening for their customary stroll in the environs: few escaped noticing the rec.u.mbent ragged figure of a young man, with a long dirty beard, wailing and writhing uncouthly just outside the gate: fewer inquired what ailed him.

He answered in a strange mixture of jargons, blurring his meaning hopelessly with sc.r.a.ps of Hebrew, of Jewish-German, of Polish, of Russian and mis-punctuating it with choking sobs and gasps. One good soul after another turned away helpless. The stout roll of Hebrew ma.n.u.script the swarthy, unkempt creature clutched in his hand grew grimier with tears. The soldiers on guard surveyed him with professional callousness.

Only the heart of the writhing wretch knew its own bitterness, only those tear-blinded eyes saw the pitiful panorama of a penurious Jew's struggle for Culture. For, nursed in a narrow creed, he had dreamt the dream of Knowledge. To know--to know--was the pa.s.sion that consumed him: to understand the meaning of life and the causes of things.

He saw himself a child again in Poland, in days of comparative affluence, clad in his little damask suit, shocking his father with a question at the very first verse of the Bible, which they began to read together when he was six years old, and which held many a box on the ear in store for his ingenuous intellect. He remembered his early efforts to imitate with chalk or charcoal the woodcuts of birds or foliage happily discovered on the t.i.tle-pages of dry-as-dust Hebrew books; how he used to steal into the unoccupied, unfurnished manor-house and copy the figures on the tapestries, standing in midwinter, half-frozen, the paper in one hand, the pencil in the other; and how, when these artistic enthusiasms were sternly if admiringly checked by a father intent on siring a Rabbi, he relieved the dreary dialectics of the Talmud--so tedious to a child uninterested in divorce laws or the number of white hairs permissible in a red cow--by surrept.i.tious nocturnal perusal of a precious store of Hebrew scientific and historical works discovered in an old cupboard in his father's study. To this chamber, which had also served as the bedroom in which the child slept with his grandmother, the young man's thoughts returned with wistful bitterness, and at the image of the innocent little figure poring over the musty volumes by the flickering firelight in the silence of the night, the ma.s.s of rags heaved yet more convulsively. How he had enjoyed putting on fresh wood after his grandmother had gone to bed, and grappling with the astronomical treatise, ignoring the grumblings of the poor old lady who lay a-cold for want of him. Ah, the lonely little boy was, indeed, in Heaven, treading the celestial circles--and by stealth, which made it all the sweeter. But that armillary sphere he had so ably made for himself out of twisted rods had undone him: his grandmother, terrified by the child's interest in these mystic convolutions, had betrayed the magical instrument to his father. Other episodes of the long pursuit of Knowledge--not to be impeded even by flogging pedagogues, diverted but slightly by marriage at the age of eleven,--crossed his mind. What ineffable rapture the first reading of Maimonides had excited, _The Guide of the Perplexed_ supplying the truly perplexed youth with reasons for the Jewish fervor which informed him. How he had reverenced the great mediaeval thinker, regarding him as the ideal of men, the most inspired of teachers. Had he not changed his own name to Maimon to pattern himself after his Master, was not even now his oath under temptation: "I swear by the reverence which I owe my great teacher, Rabbi Moses ben Maimon, not to do this act?"

But even Maimonides had not been able to allay his thirst. Maimonides was an Aristotelian, and the youth would fain drink at the fountain-head. He tramped a hundred and fifty miles to see an old Hebrew book on the Peripatetic philosophy. But Hebrew was not enough; the vast realm of Knowledge, which he divined dimly, must lie in other languages. But to learn any other language was pollution to a Jew, to teach a Jew any other was pollution to a Christian.

In his facile comprehension of German and Latin books, he had long since forgotten his first painful steps: now in his agony they recurred to mock him. He had learnt these alien alphabets by observing in some bulky Hebrew books that when the printers had used up the letters of the Hebrew alphabet to mark their sheets, they started other and foreign alphabets. How he had rejoiced to find that by help of his Jewish jargon he could worry out the meaning of some torn leaves of an old German book picked up by chance.

The picture of the innkeeper's hut, in which he had once been family-tutor, flew up irrelevantly into his mind--he saw himself expounding a tattered Pentateuch to a half-naked brood behind the stove, in a smoky room full of peasants sitting on the floor guzzling whisky, or pervaded by drunken Russian soldiery hacking the bedsteads or throwing the gla.s.ses in the faces of the innkeeper and his wife.

Poor Polish Jews, cursed by poverty and tyranny! Who could be blamed for consoling himself with liquor in such a home? Besides, when one was paid only five thalers, one owed it to oneself not to refuse a dram or so. And then there came up another one-room home in which a youth with his eyes and hair had sat all night poring over Cabalistic books, much to the inconvenience of the newly married Rabbi, who had consented to teach him this secret doctrine. For this had been his Cabalistic phase, when he dreamed of conjurations and spells and the Mastership of the Name. A sardonic smile twitched the corners of his lips, as he remembered how the poor Rabbi and his pretty wife, after fruitless hints, had lent him the precious tomes to be rid of his persistent all-night sittings, and the smile lingered an instant longer as he recalled his own futile attempts to coerce the supernatural, either by the incantations of the Cabalists or the prayer-ecstasy he had learnt later from the Cha.s.sidim.

Yes, he had early discovered that all this Cabalistic mysticism was only an attempt at a scientific explanation of existence, veiled in fable and allegory. But the more reasonable he p.r.o.nounced the Cabalah to be, the more he had irritated the local Cabalists who refused to have their "divine science" reduced to "reason." And so, disillusioned, he had rebounded to "human study," setting off on a pilgrimage in the depth of winter to borrow out-of-date books on optics and physics, and making more enemies by his obtrusive knowledge of how dew came and how lightning. It was not till--on the strength of a volume of Anatomical tables and a Medical dictionary--he undertook cures, that he had discovered the depths of his own ignorance, achieving only the cure of his own conceit. And it was then that Germany had begun to loom before his vision--a great, wonderful country where Truth dwelt, and Judaism was freer, grander. Yes, he would go to Germany and study medicine and escape this asphyxiating atmosphere.

His sobs, which had gradually subsided, revived at the thought of that terrible journey. First, the pa.s.sage to Konigsberg, accorded him by a pious merchant: then the voyage to Stettin, paid for by those young Jewish students who, beginning by laughing at his ludicrous accent in reading Herr Mendelssohn's _Phdon_--the literary sensation of the hour that had dumfoundered the Voltaireans--had been thunderstruck by his instantaneous translation of it into elegant Hebrew, and had unanimously advised him to make his way to Berlin. Ah, but what a voyage! Contrary winds that protracted the journey to five weeks instead of two, the only other pa.s.senger an old woman who comforted herself by singing hymns, his own dialect and the Pomeranian German of the crew mutually unintelligible, his bed some hard stuffed bags, never anything warm to eat, and sea-sickness most of the time. And then, when set down safely on sh.o.r.e, without a pfennig or even a sound pocket to hold one, he had started to walk to Frankfort, oh, the wretched feeling of hopelessness that had made him cast himself down under a lime-tree in a pa.s.sion of tears! Why had he resumed hope, why had he struggled on his way to Berlin, since this fate awaited him, this reception was to be meted him? To be refused admission as a rogue and a vagabond, to be rejected of his fellow-Jews, to be hustled out of his dream-city by the overseer of the Jewish gate-house!

Woe! Woe! Was this to be the end of his long aspiration? A week ago he had been so happy. After parting with his last possession, an iron spoon, for a gla.s.s of sour beer, he had come to a town where his Rabbinical diploma--to achieve that had been child's play to him--procured him the full honors of the position, despite his rags.