Whitechapel exists under false pretences. It has no right to its name, for the word Whitechapel arouses grim fears in the minds of those who know it not. Its reputation is as theatrically artificial as that of the New York Bowery. Its poverty and its tradition of lawlessness are sedulously fostered by itself for the benefit of the simple-minded slummer.

To-day it is, next to St. John's Wood, the most drably respectable quarter of the town. This is explained by the fact that it is the Ghetto: the home of the severely moral Jew. There is no disorder in Whitechapel. There is no pillage or rapine or bashing. The colony leads its own pleasant life, among its own people, interfering with none and desiring intercourse with none. It has its own manners and customs and its own simple and very beautiful ceremonies. The Jews in London are much scattered. They live in various quarters, according to the land of their birth. Thus, the French Jews are in Soho, the German Jews in Great Charlotte Street, the Italian Jews in Clerkenwell, while those of Whitechapel are either Russian Jews or Jews who have, for three generations, been settled in London. The wealthy Jew, who fancies himself socially, the fat, immoral stockbroker and the City philanderer, has deserted the surroundings of his humbler compatriots for the refinements of Highbury, Maida Vale, and Bayswater.

The Whitechapel Ghetto begins at Aldgate, branches off at that point where Commercial Street curls its nasty length to Shoreditch, and embraces the greater part of Commercial Road East, sprawling on either side. Here at every turn you will meet the Jew of the comic papers. You will see expressive fingers, much jewelled, flying in unison with the rich Yiddish tongue. You will see beards and silk hats which are surely those which decorated the Hebrew in EugÈne Sue's romance. And you will find a spirit of brotherhood keener than any other race in the world can show. It is something akin to the force that inspired that splendid fraternity that once existed in London, and is now no more: I mean the Costers. If a Jew is in trouble or in any kind of distress, a most beautiful thing happens: his friends rally round him.

The atmosphere of the Ghetto is a singular mixture. It is half-ironic gaiety and half-melancholy. But it has not the depressing sadness of the Russian Quarter. Its temper is more akin to that of the Irish colony that has settled around Southwark and Bermondsey. There is sadness, but no misery. There is gloom, but no despair. There is hilarity, but no frivolity. There is a note of delight, with sombre undertones. There is nothing of the rapture of living, but rather the pride of accepted destiny. In the hotels and cafÉs this is most marked. At the Aldgate Hotel, you may sit in the brasserie and listen to the Russian Trio discoursing wistful music, while the packed tables reek with smoke and Yiddish talk; but there is a companionable, almost domestic touch about the place which is so lacking about the Western lounges. Young Isaacs is there, flashing with diamonds and hair-oil, and Rebecca is with him, and the large, admiring parents of both of them sit with them and drink beer or eat sandwiches. And Isaacs makes love to his Rebecca in full sight of all. They lounge in their chairs, arms enclasped, sometimes kissing, sometimes patting one another. And the parents look on, and roll their curly heads and say, with subtle significance, "Oi-oi-oi!" many times.

Out in the street there is the same homely, yearning atmosphere. It is the homeliness of a people without a home, without a country. They are exiles who have flung together, as well as may be, the few remnants of their possessions, adding to them little touches that may re-create the colour of their land, and have settled down to make the best of things. Their feasts and festivals are full of this yearning. The Feast of Maccabeus, which is celebrated near our Christmas-time, is delightfully domestic. It is preceded, eight days before, by the Feast of the Lights. In each house a candle is lit—one candle on the first day, two on the second, three on the third, and so on until the eighth day, which is that dedicated to Maccabeus. Then there are feastings, and throughout the rich evenings the boys walk with the girls or salute the latter as they lounge at the corners with that suggestion in their faces of lazy strength and smouldering fire. A children's service is held in the synagogues, and cakes and sweets are distributed. The dark, vivid beauty of these children shows marvellously against the greys of Whitechapel. Every Saturday of the year the streets are filled with them, for then all shops are shut, all work suspended, and the little ones are in those best frocks and velvet suits in which even the poorest parents are so proud to clothe their offspring. They love colour; and ribbons of many hues are lavished on the frocks and tunics. One of my London moments was when I first saw, in Whitechapel High Street, a little Jewess, with masses of jet-black hair, dressed in vermilion and white. I wonder, by the way, why it is that the children of the genteel quarters of London, such as Kensington Gardens, have no hair, or at any rate, only skimpy little twigs of it, while the children of the East are loaded with curls and tresses of an almost tropical luxuriance, and are many times more beautiful. Does that terrifying process called Good Breeding kill all beauty? Does careful feeding and tending poison the roots of loveliness? I wonder.... Anyway, the Jews, beautiful alike in face and richness of tresses, stand to the front in two of the greatest callings of the world—art and fighting. Examine the heroes of the prize-ring; at least two-thirds of them are Jews. Examine the world's greatest musicians and singers, and the same may be said.

On Sundays, of course, only the rags of everyday are seen, for then the work of the week begins again. At about the time of our Easter the Feast of the Passover is celebrated. Then, if you walk down Middlesex Street any Sunday morning you will notice an activity even more feverish than that which it mostly presents. Jews of every nationality flock to it; and for the week preceding this Feast the stall-holders do tremendous business, not, as is customary, with the Gentiles, but among their own people. The Feast of the Passover is one of the oldest and quaintest religious ceremonies of the oldest religion in the world. Fasting and feasting intermingle with observances. Spring-cleaning is general at this season, for all things must be kosher-al-pesach, or clean and pure. At the cafÉs you will find a special kosher bar, whereon are wines and spirits in brand new decanters, glasses freshly bought and cleansed, and a virgin cloth surmounting the whole. The domestic and hardware shops are busy, for the home must be replenished with chaste vessels—pots and pans and all utensils are bought with reckless disregard of expense. Milk may not be bought from the milkman's cans. Each house fetches its own from the shops, in new, clean jugs, which are, of course, kosher; and nothing is eaten but unleavened bread.

When the fast is over, begins the feast, and the cafÉs and the family dining-rooms are full. Down a side street stand straggling armies of ragged, unkempt Jews—men, women, and children. These are the destitutes. For them the season brings no rejoicing. Therefore their compatriots come forward, and at the office of the Jewish Board of Guardians they assemble to distribute supplies of grocery, vegetables, meat, fish, eggs, and so forth. Country or sex matters not; all Jews must rejoice, and, when necessary, must be supplied with the means of rejoicing. So here are gathered all the wandering Jews without substance. Later, after the fine feed which is provided for them, there are services in the synagogue. The men and women, in strict isolation, are a drama in themselves. Men with long beards and sad, shifty faces; men with grey beards, keen eyes, and intellectual profile; men with curly hair and Italian features; and women with dark, shining hair and flashing eyes—men, women, and children of every country and clime, rich and poor, are gathered there to worship after the forms of the saddest of all faiths.

The Ghetto is full of life every evening, for then the workshops and factories and warehouses are closed, and the handsome youth of Whitechapel is free to amuse itself. Most of the girls work at the millinery establishments, and most of the boys at the wholesale drapery houses. The High Street is one of the most picturesque main streets of London. The little low butchers' shops, fronted by raucous stalls, the gabled houses, and the flat-faced hotels, are some of the loveliest bits of eighteenth-century domestic architecture remaining in London. And the crowd! It sweeps you from your feet; it catches you up, drags you, drops you, jostles you; and you don't mind in the least. They are all so gay, and they look upon you with such haunting glances that it is impossible to be cross with them. If you leave the London Docks, and crawl up the dismal serenity of Cable Street, the High Street seems to snatch you. You catch the mood of the moment; you dance with the hour. There is noise and the flare of naphtha. There are opulent glooms. The regiment of lame stalls is packed so closely, shoulder to shoulder, that if one gave an inch the whole line would fall. Meat, greengrocery, Brummagem jewellery for the rich beauty of Rhoda, shell-fish, confectionery, old magazines, pirated music, haberdashery, "throw-out" (or Sudden Death) cigars—all these glories are waiting to seize your pennies. Slippery slices of fish sprawl dolefully on the slabs. The complexion of the meat-shops, under the yellow light, is rich and strange. But there is very little shouting; the shopkeepers make no attempt to entice you. There are the goods: have 'em if you like; if not, leave 'em.

If you are hungry, and really want something to eat, I suggest your going to one of the restaurants or hotels, and trying their table d'hÔte. They run usually to six or seven courses, two of which will satisfy any reasonable hunger. Yet I have seen frail young girls tackle the complete menu, and come up fresh and smiling at the end. Of course, women are, as a rule, much heavier eaters than men, but these delicate, pallid girls of the Ghetto set you marvelling. I have occasionally joined a party, and delightful table companions they were. For they can talk; they have, if not humour, at any rate a very mordant wit, as all melancholy peoples have; and they languish in the most delicately captivating way.

On my first experience, we started the meal with Solomon Grundy—pickled herring. Then followed a thick soup, in which were little threads of a paste made from eggs and flour and little balls of unleavened dough. Then came a kind of pea-soup, and here a little lady of the party ordered unfermented Muscat wine. The good Jew may not touch shell-fish or any fish without scales, so we were next served with fried soles and fried plaice, of which Rachel took both, following, apparently, the custom of the country. Although the menu consists of seven courses, each item contains two, and sometimes three or four, dishes; and the correct diner tastes every one. Roast veal, served in the form of stew, followed, and then came roast fowl and tongue. There were also salads, and sauerkraut, and then a pease-pudding, and then almond-pudding, and then staffen, and then ... I loosened a button, and gazed upon Rachel in wonder. She was still eating bread.

It is well to be careful, before visiting any of the Ghetto cafÉs, to acquaint yourself with rules and ceremonies. Otherwise you may unintentionally give offence and make yourself several kinds of idiot. I have never at any period of my London life been favoured with a guiding hand. Wherever I went, whatever I did, I was alone. That is really the only way to see things, and certainly the only way to learn things. If I wanted to penetrate the inmost mysteries of Hoxton, I went to Hoxton, and blundered into private places and to any holy of holies that looked interesting. Sometimes nothing happened. Sometimes I got what I asked for. When at seventeen I wanted to find out if the Empire Promenade was really anything like the Empire Promenade, I went to the Empire Promenade. Of course, I made mistakes and muddled through. I made mistakes in the Ghetto. I was the bright boy who went to a shabby little cafÉ in Osborn Street, and asked for smoked beef, roll and butter, and coffee. The expression on that waiter's face haunts me whenever I feel bad and small. He did not order me out of the restaurant. He did not assault me. He looked at me, and I grieved to see his dear grey eyes ... so sad. He said: "Pardon, but this is a kosher cafÉ. I am not a Jew myself, but how can I serve what you order? Tell me—how can I do it? What?"

I said: "I beg your pardon, too. I don't understand. Tell me more."

He said: "Would you marry your aunt? No. Neither may a Jewish restaurant serve milk, or its derivatives, such as, so to speak, butter, cheese, and so forth, on the same table with flesh. You ask for meat and bread and butter. You must have bread with your meat. If you have coffee, sir, you will have it Black."

I said: "It is my fault. No offence intended. I didn't know. Once again, I have made an ass of myself. Had I better not go?"

He said, swiftly: "No, don't go, sir. Oh, don't go. Listen: have the smoked beef, with a roll. Follow with prunes or kugel. And if you want a drink with your meal, instead of afterwards, have tea-and-lemon in place of black coffee."

And so, out of that brutal mistake, I made yet another London friend, of whom I have, roughly, about two thousand five hundred scattered over the four-mile radius.