THE initiated New Yorker knows half a dozen restaurants at the edge of the great Ghetto, where eating and drinking are a pleasure bought for a modest price, and where the fragrance of fine cigars mingles with that of better wine, and good fellowship reigns supreme. Some of these restaurants are splendidly furnished, and cater to the lucrative trade of those Americans who have had a taste of the social life of Southern Europe and who like to lapse into its mild sins every once in a while.

One of these places, now so fashionable that the real Hungarian rarely darkens its doors, where the popping of champagne corks is heard in the early morning hours, and where the oyster and lobster have almost entirely supplanted the native Gulyas,—is one of the pioneers among them, and in its early days served as a boarding house for the Hungarian Jews who, for one reason or another, had exiled themselves from the gay boulevards of Budapest. Here they tried to find consolation in food cooked Magyar fashion, and in playing for a few hours at “Clabrias,” their social game of cards, which could also occasionally degenerate into gambling. The keeper of the place whose Semitic name of Cohen had been changed into the Magyar, Koronyi, recovered the fortune which he had lost in the Old Country, but in spite of the fact that his bank account grew larger every day, he still kept the boarding house as he had always kept it, with his wife as the cook and himself as the waiter.

In stentorian voice he would call out: “Harom LÖvÖs” (three soups) or “Harom Gulyas” (three Hungarian stews). Into the kitchen and out of it he would rush with full and empty plates, in evident enjoyment of his hard task.

The reputation of the place travelled as far as Broadway, and great was the day when rich clothing merchants came to eat his twenty-five cent dinner with evident relish; but still greater the day when their Gentile customers were brought thither to taste of the fleshpots of “Little Hungary.”

With increased speed he would run to the kitchen calling: “Harom LÖvÖs,” returning with three plates of soup upon his outstretched arm, unburdened by a coat sleeve; and his bank account grew and his children also.

Two sons, boys still, helped the father call out the orders, until they came to a realization of the dignity of the business and the size of their father’s bank account. It was a sorry day for Simon Koronyi when bills of fare appeared upon his tables. They were there only after a bitter struggle which cost him many a sleepless night. With the bills of fare came waitresses, leaving the old man no occupation but to stand silently, and receive the quarters which were heaped in great piles in the till, while he grew daily more silent and morose.

The sons had caught the enterprising spirit of this country; they bought a lot on a street a few blocks nearer Broadway and built a house with a suggestion of Hungary in its style. The dining-room was frescoed in Hungarian scenes, with mottoes in the Magyar tongue, and was soon transformed into a fashionable resort.

Simon Koronyi, the founder of “Little Hungary,” moved into the house reluctantly. Stormy scenes followed the introduction of American dishes into the bill of fare, and when as a last straw a cash register appeared on the counter, the old man’s heart almost broke. Hesitatingly, his gentle old fingers moved over the keys of the machine, but he was pushed rudely aside by the hurrying hand of his younger son. Thus dishonoured in the sight of his guests, Simon Koronyi, tottering like a drunken man, went to his apartments up-stairs, and there remained until the “Chevra Kedisha,” the Jewish Funeral Society, carried him to his last resting place.

A few blocks north of these fashionable “Little Hungarys,” the real Hungary begins, and hither come the “Magyars” as the ruling race in Hungary is called. If you call them Slavs they will reject it as an insult.

The Magyar has not the slightest relation to the Slavs, unless it be that of ruling a portion of them with a rather iron hand, and hating all of them proportionately. The Magyar’s closest relation is to the Finns on the north and to the Turks in the east of Europe, and he is classed anthropologically as a Ugro-Finn. In his development he has leaned closely to the west, having a Germanic culture while still retaining a somewhat untamed Asiatic nature, which manifests itself in nothing worse than a love of fast horses, fiery wine, and the wild music with which the gypsy bewitches him, and draws the loose change out of the pockets of his tight-fitting trousers.

In that strange conglomerate of races and nationalities called the Austro-Hungarian Empire, the Magyar has gained a dominant influence, and although numerically among the smallest, he has gained for himself the greatest privileges, and practically dictates the policy of the Empire. Upon those rich plains by the Danube and the Theis, he has been a plowman who enjoyed the fruits of his toil as long as the marauding Turk would let him, furnishing wheat and corn for the rest of Europe, and gaining not a little wealth since his arch-enemy has been driven back into peace. What he has made of his country in the last forty years of internal and external peace, how he has created for himself a capital which surpasses Vienna, and built factories and railroads unrivalled anywhere, forms a glorious page in the history of Europe.

From this comparatively wealthy country; from its freedom, its broad prairies and its picturesque village life, there have come to America one hundred thousand men and women who are hard to wean from this Magyar land, but who, like all others, finally lose themselves in the national life, bringing into it fewer vices and more virtues than we ever connect with the Hungarian as he is superficially known among us. In Little Hungary rosy-cheeked maidens with bare arms akimbo, stand in many a doorway while their swains court them on the street as they were in the habit of doing at home. Nearly every second house advertises “Sor-Bor” or “Palenka” for sale—the wine, beer, and whiskey to which the Magyar is devoted; everywhere one hears the sound of the cymbal, that unpromising instrument which looks more like a kitchen utensil than anything else, but out of which the gypsy hammers sweet music. Little Hungary has but a small domain in New York; it ends abruptly with more restaurants in which gulyas, the favourite stew of the Magyar, lures the appetite; close by is Little Bohemia, and finally the big Germany which overshadows every other nationality.

The Hungary of New York, however, is only a stopping place,—is more Jewish than Magyar, and consequently does not promise a good field for observation. In Cleveland some twenty thousand Magyars live together round about those giant steel mills which send their black smoke like a pall over that much alive but very dirty city. Although street after street is occupied solely by them, I have not seen a house that shows neglect, and the battle with Cleveland dirt is waged fiercely here, judging by the clean doorsteps, window-panes, and white curtains which I saw at nearly every house. A large Catholic church, with its parochial school dedicated to St. Elizabeth, the Hungarian queen, shows that the Magyar does not neglect his religion. There are also a Greek Catholic church and a flourishing Protestant congregation. A weekly newspaper keeps the Hungarians in touch with one another and with the homeland, although it does not represent the Magyar spirit either by its contents or through the personality of its editor, who has no influence among his countrymen. I looked in vain for a Hungarian political “boss,” for no party can claim these people exclusively. Social Democracy has made great gains among them, which is due in no small measure to the fact that they come from a comparatively wealthy country, from conditions which are not unbearable, and from something of ease and comfort; and so, finding the work in the iron-mills hard and grinding, they soon grow dissatisfied, which means—Social Democracy. A sort of pessimistic philosophy is developed, and the happy Hungarians grow melancholy, dejected, and homesick. They cling with rare tenacity to the fatherland, in which they have a just pride, and whenever the opportunity offers itself they show how much they love it. The erection of a monument to Louis Kossuth by men and women of the labouring classes, the enthusiasm with which it was dedicated, the festivities which recalled by speech, song, and dress the greatness of the man whose memory they honoured, speak much for their idealistic and loyal love of country.

Of all foreigners the Hungarians are among the most tolerant towards the Jews, who live in large numbers in Hungary, while Hungarian Jews in Cleveland love to be known as Magyars and are treated as such by their fellow countrymen. The Magyar’s good nature is also shown by his treatment of the gypsies, who have followed him in large numbers to America, and are really a sort of parasite, being supported by the easy-going and pleasure-loving Magyars, who dance the czardas to the fiery notes of fiddles and cymbals whose owners finally possess the largest portion of their patron’s wages.

The Hungarian gypsy boy, who is supposed to choose between the violin and the penny, must in most cases take the two, for in Hungary as in America he is both musician and thief with equal adeptness. One gypsy in Cleveland keeps a saloon which is a combination of the Hungarian “czarda” (inn) and its American namesake, the saloon, and it combines the evils of both institutions. The regular bar is supplemented by rickety chairs and tables and a clear space for the dancing floor, without which the Hungarian czarda does not exist. On Saturday night, the soot of the week washed away, the Hungarian is found here in all his native glory. His moustache, twisted to the fineness of a needle-point, is his most prominent national characteristic, unless it be his small, shining eyes which barely escape looking out into the world from Mongolian openings. A small head and prominent cheek-bones are also characteristic, while the colour of the hair is dark brown and black, the blond being almost unknown. He differentiates himself from his neighbour the Slav by his agility of both temper and limbs, and to see him dance a czardas, to hear him sing it and the gypsy play it, is as good as seeing that other acrobatic performance, a circus. When the gypsy inn-keeper knows that his guests have pay-day money in their pockets, he has ready a band of gypsies, who look shabby enough, and very unpromising from an artistic standpoint; the leader, who plays the first violin, tunes it with remarkable care and tenderness, the second violin scrapes a few hoarse notes after him, the bass-viol comes in grudgingly, and the cymbal-player exercises his fingers by beating cotton-wrapped sticks over the strings of his strange instrument. One patriotic youth, who has had just enough liquid fire poured into him, now lifts his voice and sings a song of the puszta (the Hungarian prairie), of the horses and cattle which graze upon it, and of the buxom maiden who draws water from the village well. Slowly, pathetically, almost painfully melancholy, the notes ring out as if the singer were bewailing some great loss, the musicians follow upon their instruments as sorrowful mourners follow a hearse; but all at once the measure becomes brisk and the notes jubilant, the singer and the musicians are caught as by a fever, faster and faster the bows fly over the strings, the cymbal is beaten furiously, and the bass-viol seems in a roaring rage.

HO FOR THE PRAIRIE! From Roumania to the sheep farms of the west is a long journey. Those who make it, form a most useful element in the development of the country.
HO FOR THE PRAIRIE!
From Roumania to the sheep farms of the west is a long journey. Those who make it, form a most useful element in the development of the country.

Sunday morning finds the dancers sobered and reverent on the way to church, most of them going to the Roman Catholic church, in which a zealous priest blesses, but is not blessed by them. Seldom have I found among foreigners such frank criticism of the priest and yet such loyalty to the Church. The Hungarian Catholic is not narrow; he is much more liberal than the Slav or the German Austrian, and a bigoted priest may hold him to the Church but will not win him to himself. It is always hard to judge of a priest or preacher from the reports of disgruntled members of his flock, but the Catholics seldom speak ill of their shepherd unless there is much hard truth to tell. The following, which I heard from trustworthy sources, is characteristic. At a meeting of one of the lodges the motion was made to have a mass said on a certain memorial day; the priest arose to second the motion, and said, “We have two kinds of mass, the five-dollar and the ten-dollar one, and I would not advise you to have the cheap one.” True or untrue, the fact remains that this priest has built a fine church and a magnificent parochial school. He is a good financier, and I doubt not that he is such for the glory of his Church and not for his own enrichment; I can testify to the fact that he has done much good, that he has quieted much turbulence, that he is not a friend of strong drink, and that he is a narrow but exceedingly careful shepherd of his flock.

The Greek Catholic priest in Cleveland was driven from the church by his independent parishioners, who found him not only a good financier, but a bad man, a “peddler in holy goods,” as they called him, who was ready to dispense his blessing to man and beast for money, large or small, or for a drink more often large than small. The Protestant church is shepherded by a young man from the Oberlin Theological Seminary, who is in touch with the American life and its interpretation of the Christian Church and ministry.

The Protestant Hungarian is, as a rule, better educated, morally on a higher level, and in America more quickly assimilated, than his Catholic brother. In Hungary this has well-defined causes. First, splendidly equipped Protestant ministers, not a few of them graduates of English and Scotch universities and imbued by the Puritan spirit of those countries. Second, a Protestant theology of the Calvinistic type, which, harsh and hard as it is, makes everywhere strong men and women, and which in Hungary distinguishes the Calvinistic communities from the Catholic by a severer philosophy of life and a much more moral conduct. The third cause may in the eyes of some persons be the most real one. Wherever a religious community is in the minority and is or has been severely persecuted, it becomes thrifty and highly moral. Whatever the reason, the fact exists and is a pleasant one to chronicle.

Not so pleasant is the problem that, in common with all foreigners, the Magyar presents. Neither church, priest, nor preacher holds authority over him very long after he reaches these shores. He rebels against, loses interest in his church, and finally ceases to support it; neglect not seldom ends in hate, and a rude atheism is a common disease among these people. Besides this, it is not easy to find enough and suitable priests and preachers for these foreigners, as slight differences in language call for different pastors, and in Cleveland alone the Church could use advantageously men of twenty nationalities of whose existence the average man has scarcely any idea. The imported pastor is almost always in discord with his congregation, which is generally in accord with the freer American spirit and cannot be treated as he treated his parish in Hungary or Poland. Many, perhaps most, of the pastors who are educated abroad have no sympathy with the democratic spirit of our country, and they frequently complain of its effect upon their authority. I met one such priest on his way back to Europe. He was leaving his work because, as he said, “I could find nobody in my parish to black my boots, for everybody considered himself as good as I am. In the old country my people would stop on the street and kiss my hand, but here the children say, ‘Hello, Father,’ and go on their way.” The ministers trained in America are few, and these are yet young and inexperienced.

The English Protestant churches are not seriously concerned about this growing problem, the solution of which does not consist only in building missions and paying money into the treasury, but also in presenting to these foreigners a living, acting, and blessing Christ, who, when uplifted, draws all men unto Him.

It is good to be able to say of people who come to a strange country, as of the Hungarian, that they maintain their integrity. He is, as a rule, honest, easily imposed upon, somewhat quarrelsome, addicted to drink, not so industrious as the Slav but much more intelligent, comprehending more easily and assimilating more quickly. He is not a problem but a lesson. Crossing the ocean in December on the Red Star Line steamer Vaterland, I found among the mixture of steerage passengers over two hundred Magyars, or, as we more exactly call them, Hungarians. I was eager to know what they were carrying home to their native country after years of living with us, and I found that many of them seemed completely untouched by the American life. Their language, spoken by but a few people in Europe, is almost unknown in America, and the man without a language is almost always “the man without a country.” If anything, these poor creatures seemed worse than when they came, for many of them had failed and were broken in spirit. Some whose tongues had become loosened were aware of the larger life, and were full of the praises of America. They were going back to look again upon the village in which they were born, in which they made whistles from the hanging willows by the creek, where they chased the pigs into the mud-puddles, where they lived their small and simple life, and to which they were now returning as travelled men. They had crossed the ocean, seen miles of earth, had struggled with wind and weather, felt freedom’s breezes blow, and had grown mightily. Brain, heart, and soul had developed, or perhaps only changed, but even change is experience, if not always life and growth. It was good to talk to these men who had “arrived,” who saw things as we see them and felt them as we feel them, and who carried American flags in their pockets to show to their friends and who gloried in their American citizenship. “I love the old country,” said one of them, “but I love America more. Stay in Hungary? Oh, no! I do not even want to die there, but if I do, I want them to wrap me in this shroud,” and he pulled out of his pocket the Stars and Stripes.