Victorian London - Populations - Immigrants

Victorian London - Populations - Immigrants - Jewish

Jews.—The tangible benefits which flow from civil and religious liberty may be seen in the improved social and political status of the Jews of London, since the abolition of the Test Acts and the passing of the Jewish Emancipation Bill. Until within a comparatively recent period the Jews were deprived of the privileges of the universities; and as that of the capital was the first to break down the barrier of caste, the Jews affect the University of London more than any other sea of learning in the United Kingdom. A large number of Jewish youths pass through the City of London School, whence they have carried off many of the most important prizes, scholarships, &c. The community have their own college for the study of the Hebrew language and Rabbinical law in Creechurch-lane, Leadenhall-street. Within the memory of living men the Jews of the metropolis were scarcely ever to be found resident outside their own quarter, at the east end of the city, embracing Bevis Marks, Aldgate, Houndsditch, the Minories, Haydon-square (twenty-five years ago a garden surrounded with substantial houses, now a busy railway centre), Goodman’s-fields, Whitechapel, Petticoat-lane (since called Middlesex-street, but dear to the heart of Israel as “the lane “), part of Spitalfields, &c. A large number of rich Jewish families have migrated from the “four streets” (rows of handsomely appointed residences, which encompassed Goodman’s-fields, formerly a green space used as a military exercising ground, but since built over), and taken up their quarters in Bloomsbury and Maida-vale. So plentiful are Jewish households in she south-west district, that certain streets and terraces where they have formed colonies are playfully called the “New Jerusalem.” Social persecution kept the chosen people together as in a sort of Ghetto; but the large spirit of toleration has scattered them broadcast over the City. As a people they are much less orthodox than formerly. Indeed the London Jews are probably the most liberal of their race. Rag Fair, as it is called, the greatest old clothes market of the metropolis, is held in an open space close to Houndsditch. Sunday morning is its busiest time. There are also Sunday morning bazaars, for the sale of second-hand jewellery and plate, held in public rooms of certain well known Jewish coffee-houses of the district, where valuable and portable property readily changes hands. Houndsditch is the head-quarters of the fancy warehousemen, mostly Jews, who supply the hawkers and small shopkeepers of London with combs, razors, sponges and mock jewellery for the ornamentation of the ambitious poor and others. An immense trade in new and second-hand clothing, and in new boots, shoes, furs, caps, &c., for exportation to the colonies, is carried on in this quarter, and by the chosen people. The London artisan often purchases the tools of his trade in Petticoat-lane on Sunday mornings; where also may be bought the highly spiced confectionery in which the children of Israel delight—the brown and sweet “butter cake,” the flaccid “bola,” the “stuffed monkey,” and a special pudding made of eggs and ground almonds. The poorer Jews of London eat Spanish olives and Dutch cucumbers pickled in salt and water, as food rather than as a relish. They love herrings steeped in brine, German sausage, the dried flesh of beef and mutton, smoked salmon, and, indeed, fish of all sorts, stewed with lemons and eggs, or fried in oil. Every Jewish luxury may be obtained in perfection in Petticoat-lane, besides “cosher” meat, and matsaz or unleavened cakes, used at the Feast of the Passover, which falls about Eastertide. The Jews slaughter their beasts by cutting the animal’s throat; the butchers being an inferior sort of rabbi, who affix the seal of the synagogue to every portion of the carcase. The rabbis are also most particular in supervising the manufacture of the unleavened bread, the mere suspicion of fermentation being sufficient to induce them to condemn a batch of it as unfit to be eaten during the solemn festival of the Passover. Raw and fried fish are staple commodities of “the lane,” and several fried-fishmongers have been known to amass large fortunes. “Cosher” rum and shrub, and liqueurs, such as cloves, aniseed, noyeau, &c., of which the Jews are exceedingly fond, may he obtained in this quarter. Drunkenness, however, is an offence all but unknown. The Jews of London are among the best fathers, sons, and husbands in the metropolis. They are a most affectionate, home-staying, sober people; but their thrift has been much overrated. Fond of display, extravagant in their habits, and given over to good living, the Jews are often poor. Their poverty, however, is seldom obtrusive because of their many noble charities, the personal generosity of the great families among them, and their own natural secretiveness. Besides the sums distributed by the Jewish Board of Guardians in connection with the great synagogue in Duke’s-place, Aldgate, the community of London Jews support a Convalescent Home, a Ladies’ Benevolent Society, a Home for the Deaf and Dumb, a house for the distribution of “cosher” food to the poor, an Orphan Asylum, and three separate free schools for boys and girls. Independently of the great synagogue there are nearly a dozen Jewish places of worship in the metropolis; the principal ones being situated in Bevis Marks, Fenchurch-street, Portland-road, Berkeley-street, Barnsbury, Bayswater, &c. The Jews are divided into sects, all agreeing as to the fundamentals of faith, but having somewhat different customs and ceremonies. They include the Portugese, Polish, and German Jews, and a branch called seceders, whose ritual probably more nearly approaches the Temple service than that of any of the others. There are shops for the sale of Hebrew books, and articles used in the rites of the synagogue, in Bevis Marks and Bloomsbury. The Jews of London support two newspapers, The Jewish Chronicle and The Jewish World, and they have several burial grounds devoted exclusively to their own use. They have no need of funeral reform, their religion enjoining the greatest simplicity in burying the dead; the use of feathers and bands is never permitted, and the coffin is always of plain unpainted and on-draped wood. Thus, the Jews of London, even when ostentatious in life, practise humility in death.

Charles Dickens (Jr.), Dickens's Dictionary of London, 1879

    In Miss Potter's opinion pauper immigration has no effect on tailoring, for, in busy times, machinists and pressers make their own terms. She states that Jews and Gentiles can work peacably together. Miss Potter speaks strongly on the inefficiency of sanitary inspection; is further of the opinion that at the East End the Gentile is generally going downwards, while the position of the Jews is improving. The Gentile makes money to drink, the Jew to save. Except as to sanitation, the coat-maker can take care of themselves. In her opinion, the standard of life of the Polish Jews is so low that they can do with very much less that the English. They live on very little, and are as little particular about quality as about quantity. They are capable of thriving where an Englishman could not live, and she further gives it as an opinion that Jews and Gentiles do not compete; Gentiles do not follow the coat trade, and Jews only make coats. ...
    Mr. Hollington says .... "... the cause of sweating is the surplus or surfeit of uneducated or unskilled labour. That is the whole origin of the thing, and is caused by the immigration of Jews, and by the Jewish Board of Guardians, and the large proportion of women who work at the trade. That is what the surplus is composed of."
    This statement as to Jewish immigration was contradicted by Mr Stephany and Mr Alexander, both official of the Jewish Board of Guardians. ... Mr Alexander states that the opening up of the trade to girls has enabled many to get work and aid in maintaining the family. He further says that the Jewish Board do all they can to prevent the Jewish poor entering crowded trades, and issue warnings in Poland and Russia against their co-religionists coming here. The Jewish Board of Guardians sent home 627 cases in 1886, 146 in 1887. He has endeavoured to ascertain the existence of a supposed organisation for procuring labour from abroad, but has been unable to discover one, and he contends that the great reason why the Jews live so much cheaper than the Gentiles is their sobriety.

...

We are of the opinion that certain trades are, to some extent, affected by the presence of poor foreigners, for the most part Russian and Polish Jews. These Jews are not charged with immorality or with vice of any description, though represented by some witnesses as being uncleanly in their persons and habits. On the contrary, they are represented on all hands as thrifty and industrious, and they seldom or never come on the rates, as the Jews support by voluntary contributions all their indigent members. What is shown is that the Jewish immigrants can live on what would be starvation wages to Englishmen, that they work for a number of hours almost incredible in length, and that until of late they have not easily lent themselves to trade combinations.

Select Committee of the House of Lords, Report on the Sweating System,
Parliamentary Papers 1890, Vol.XVII

JEWS.-The tangible benefits which flow from civil and religious liberty may be seen in the improved social and political status of the Jews of London since the abolition of the Test Acts and the passing of the Jewish Emancipation Bill. The Jews were at one time deprived of the privileges of the universities; and as that of the capital was the first to break down the barrier of caste, the Jews affect the University of London more than any other seat of learning in the United Kingdom. A large number of Jewish youths pass through the City of London School, whence they have carried off many of the most important prizes, scholarships, etc. The community have their own colleges for the study of the Hebrew language and Rabbinical law at Queen Square House, E.C., also at Portsea and Ramsgate. Within the memory of living men the Jews of the metropolis were scarcely ever to be found resident outside their own quarter, at the east end of the City, embracing Bevis Marks, Aldgate, Houndsditch, the Minories, Haydon-sq (forty-five years ago a garden surrounded with substantial houses, now a busy railway centre), Goodman's-fields, Whitechapel, Petticoat-la (since called Middlesex-st, but dear to the heart of Israel as "the lane"), part of Spitalfields, etc. A large number of rich Jewish families have migrated from the "four streets" (rows of handsomely appointed residences which encompassed Goodman's-fields, formerly a green space used as a military exercising ground, but since built over), and taken up their quarters in Bayswater, Bloomsbury and Maida-vale. So plentiful are Jewish households in the west district that certain streets and terraces where they have formed colonies are playfully called the "New Jerusalem." They are also largely resident in Canonbury and Stoke Newington. Social persecution kept the chosen people together as in a sort of Ghetto; but the large spirit of toleration has scattered them broadcast over the City. Rag Fair, as it is called, the greatest old clothes market of the metropolis, is held in an open space close to Houndsditch. Sunday morning is its busiest time. There are also Sunday morning bazaars, for the sale of second-hand jewellery and plate, held in public rooms of certain well-known Jewish coffee-houses of the district, where valuable and portable property readily changes hands. Houndsditch is the headquarters of the fancy warehousemen, mostly Jews, who supply the hawkers and small shopkeepers of London with combs, razors, sponges and mock jewellery for the ornamentation of the ambitious poor and others. An immense trade in new and second-hand clothing and in new boots, shoes, furs, caps, etc. for exportation to the Colonies is carried on in this quarter, and by the Chosen People. The London artisan often purchases the tools of his trade in Petticoat la on Sunday mornings; where also may be bought the highly spiced confectionery in which the children of Israel delight - the brown and sweet "butter-cake", the flaccid "bola," the "stuffed monkey" and a special pudding made of eggs and ground almonds. The poorer Jews of London eat Spanish olives and Dutch cucumbers pickled in salt and water as food rather than relish. They love herrings steeped in brine, German sausage, the dried flesh of beef and mutton, smoked salmon, and, indeed fish of all sorts, stewed with lemons and eggs or fried in oil. Every Jewish luxury may be obtained in perfection in Petticoat-la, basides "cosher" meat and matsaz or unleavened cakes used at the feast of the Passover which falls about Eastertide. The Jews have a special method for slaughtering their beasts, the slaughterer being an inferior sort of rabbi who affixes the seal of the synagogue to every portion of the carcase. The rabbis are also most particular in supervising the manufacture of the unleavened bread, the mere suspicion of fermentation being sufficient to induce them to co demo a batch of it as unfit to be eaten during the solemn festival of the Passover. Raw and fried fish are staple commodities of the lane, and several fried fishmongers have been known to amass large fortunes. "Cosher" rum and shrub, and liqueurs, such as cloves, aniseed, noyeau, etc., of which the Jews are exceedingly food, may be obtained in this quarter. Drunkenness, however, is an offence all but unknown. The Jews of London are among the best fathers, sons, and husbands in the metropolis. They are a most affectionate, home-staying, sober people; but their thrift has been much overrated. Fond of display, extravagant in their habits, and given over to good living, the Jews are often poor. Their poverty, however, is seldom obtrusive because of their many noble charities, the personal generosity of the great families among them, and, their own natural secretiveness. There are shops for the sale of Hebrew books, and articles used in the rites of the synagogue, in Bevis Marks and Bloomsbury. The Jews of London support two newspapers, The Jewish Chronicle and The Jewish World, and they have several burial grounds devoted exclusively to their own use. They had no need of funeral reform, their religion enjoining the greatest simplicity in burying the dead; the use of feathers and bands is never permitted, and the coffin is always of plain unpainted and undraped wood. Thus, the Jews of London, even when ostentatious in life, practise humility in death.
    HISTORY AND STATISTICS.-. The question when the Jews first settled in England has not yet been satisfactorily answered. But it is beyond question that, soon after the Conquest, William I invited large numbers of them to come over from Normandy. It is said that he appointed for their residence that part of the City termed the Old Jewry, and that their first synagogue was erected in the N.W. corner of the street. Their burial-ground, called the "Jews' Garden," was in St. Giles' Cripplegate, on the spot now occupied by Jewin-st. After suffering great persecution, the Jews, numbering about 16,000 were banished from England by Edward I in the year 1290, and for a period of 365 years but few Jews resided in this country. When Oliver Cromwell became - Lord Protector, he was induced by Manasseh ben Israel, a rabbi of Amsterdam, to permit the Jews to return. In February, 1657, a piece of land was granted them for a burial-ground, and in the same year a Synagogue was erected in King-st Duke's-pl, by Jews who had originally come from Spain and Portugal. They were, at that time, treated by the law as aliens; him every restriction has gradually been removed, and they are now placed on a footing of perfect equality with their fellow-citizens. The number of Jews resident in the metropolis is probably not less than 40,000.
    RELIGIOUS ORGANISATION.- The great majority of English Jews are Ashkenazim, whose ancestors came over from Germany (Ashkenaz), Holland, and Poland. They are under the spiritual supervision of the Chief Rabbi of the United Hebrew Congregations of the British Empire, the Very Rev. Hermann Adler, Ph.D., Hon. LL.D. (appointed 1891), 22, Finsbury.sq, E.C. and 6, Craven-hill, Hyde-pk, W.
    The principal synagogues belonging to the Ashkenazim were incorporated into the United Synagogue by Act of Parliament, dated July 14, 1870, 33 and 34 Vict. c. 116. The president of the United Synagogue is the Right Hon. Lord Rothschild, and the secretary Mr. P. Ornstien. The synagogues at present comprised in the Union are:-
    Great Synagogue, St. James's-pt, Aldgate, E.C.
    Bayswater, Chichester.pl, Harrow-rd, W.
    Borough, Vowler-st, Walworthrd, SE.
    Brondesbury, Chevening-rd and Carlisle-rd.
    Central, Great Portland-st W.
    Dalston, Poet's-rd Canonbury.
    East London, Rectory-sq, Stepney-gn, E.
    Hambro', Union-st, Commercial-rd, E.
    Hammersmith and West Kensington, Brook-gn, W.
    Hampstead, West End-la, Hampstead, N.W.
    New Great St. Helen's, Bishopsgate, E.C.
    New West End, St. Petersburgh-pl, Bayswater, W.
    North London, Lofting-rd, Thornhill-rd N.
    St. John's Wood, 41, Abbey-rd, St. John's Wood, N.W.
    South Hackney, Devonshire-rd, Mare-st, N.E.
    Stoke Newington, Shacklewell-la, N.
    The following synagogues, though under the spiritual supervision of the Chief Rabbi, are not constituents of the United Synagogue. and are called Associate Synagogues
    East Ham and Manor-pk, Carlyle-rd, Manor-pk.
    Poplar Hebrew Congregation, 1 and 2, Montague-pl, E
    South-East London, New Cross-rd, SE.
    West Ham .Associate, Earlham-gr., Forest-ga, E.
    2. The Sephardim Community includes those Jews whose ancestors originally came from Spain and Portugal. The Sephardim differ from the Ashkenazim in the pronunciation of Hebrew and in some points of liturgy. One of their leading members was the great philanthropist, the late Sir Moses Montefiore, Bart. The Haham is the very Rev. Moses Gaster, Ph.D. (appointed 1887). Their place of worship is in Bevis Marks, with a branch synagogue in Lauderdale-rd, Maids Vale, W. In addition to these places of worship, there is the West London Synagogue of British Jews (Reformed) the members of which differ from the before-mentioned congregations in some matters of ritual. Their chief ministers are Revs. D. W. Marks, Morris Joseph and Isidor Harris, MA.
    These synagogues furnish sitting accommodation for about 15,000 adults.
    The Jews' Cemeteries in London are: Willesden-la, Willesden; Ball's pond, E.; Golder's-gn, NW.; Montagu-rd, Edmonton, N.; Forest-gate; West Ham; Plashet, E; 319 Mile End-rd, E.; Kingsbury-rd, Ball's-pond; Bancroft-rd, Mile End.
    EDUCATIONAL INSTITUTIONS.- The following is a list of the more important Jewish educational institutions in the metropolis:-
    The Beth Hamidrash College and Jewish Institute, Mulberry-st, Whitechapel, E., at which classes are held three times a week for the exposition of biblical and post-biblical works in Hebrew; lecturer and librarian, the Rev. H. Hyamson. The attendance as readers or at the lectures averages over 130,000 annually.
    The Beth Hamidrash, "Ety Haim," Heneage-la, E.C. Secretary, Mr. S. I. Cohen.
    The Jewish Religious Education Board, 42, Hallam-st, Portland-pl. W., under which nearly 10,000 Jewish children now receive Hebrew and religious instruction. It also helps in the training of professional and voluntary teachers. The president is Mr. H. Lucas.
    There are also the following institutions:-
    Jewish Voluntary Schools Assn., 17, Westbourne-ter., Hyde-pk, W. Assn. Prest., Mr. C. G. Montefiore.
    North London Beth Hamidrash, 125, Green Lanes, N.
    North-East London Beth Hamidrash, 47, Victoria-pk-rd.
    Society for Promoting the Study of Hebrew Literature, 35, Great Alie-st E.
    Stoke Newington Hebrew Speaking Society, Shacklewell-la, N.
    Talmud Torah Trust, 60, Old Broad-st of which Lord Swaythling is president and Mr. Stuart S. Samuel, M.P., is treasurer.
    PUBLIC HEBREW LIBRARIES.
    In addition to the British Museum and Guildhall where there are large collections and MSS. there are libraries at the Jews' College, Queen-sq House, W.C., Librarian, Dr. A. Büchler. Open Sundays 10 to 1; Mon., 11 to 12; Tues., 11 to 12 and 4 to 5; Wed., 11 to 12 and 4 to 5; Fri.,11 to 12.
    Herzl-Nordau Literary Assn., 164, Commercial-rd, E. Open daily from 2 p.m. to 11 p.m. Librarian, Mr. Zelin.
    Western Hebrew Library, New West End Synagogue, St. Petersburgh-pl, W. Sun., 10.30 to 1.
    Metropolitan Schools, etc., Bayswater, 179, Harrow-rd, W.
    Bethnal-gn Talmud Torah, 13, Bethnal-gn-rd, E.
    Brick-lane Talmud Torah, 59, Brick-lane.
    Commercial-rd Talmud Torah, 62, Christian-st E.
    Great Garden-st Classes, Whitechapel.
    Jews' Infant Schools, Commercial-st, E.
    Jews' Free School, Bell-la, Spitalfields.
    Spanish and Portuguese Schools, Thraw-st Spitalfields, E.
    Stepney Jewish Schools, 71, Stepney-gn.
    Westminster Jews' Free School, Hanway-pl, W. Etc., etc.
    CHARITIES AND OTHER ASSOCIATIONS.
    The following are some of the Charitable Societies associated with the Jewish community in London.
    Aged Needy Soc., St. James-pl, Aldgate.
    Association for the Protection of Girls and Women, 124, Marylebone-rd, SW.
    Baroness do Hirsch Convalescent Home.
    Tudor House; Hampstead. heath.
    Homes for Aged Jews, 23 and 25, Well-st, Hackney, 37 and 39, Stepney-gn, E. Will shortly be moved to new building in Nightingale-la, Wandsworth Common, S.W
    Jewish Convalescent Home and Sanatorium for Consumptives, St. Patrick's-rd West, Brighton. Hon. Sec. Mr. G. S. Joseph, 23, Clanriccarde-gdns. W.; Miss R. Jacob, 16, St. John's Wood-pk, N.W.
    Board of Guardians for Relief of Jewish Poor, Middlesex-st, E.C.
    Deaf and Dumb Home, Walmer-rd.
    Jews' Hospital and Orphan Asylum, West Norwood.
    Emigration Soc.,20, Bucklersbury, E.C.
    Jews' Temporary Shelter, 82, Leman-st, Whitechapel, E.
    Besides the above there are a hundred minor charitable and friendly societies, chiefly in the East End of London, in connection with the Jewish community.

Charles Dickens Jr. et al, Dickens Dictionary of London, c.1908 edition
(no date; based on internal evidence)