The San Francisco Call. Newspaper, April 12, 1896, Page 17

THE SAN FRANCISCO CALL, SUNDAY, APRIL 12, 1896. 17 Ta e wha s Beax LT A, e Loty mATTES BN SN e vy e 15 WY wnlice ax auTecs STE G roanth e ancuue <nionsy o Tee saerm The poet w tted black a slim, da hair. , little man with m informed by an eager brill # heap of paper-covered bool &n extinct cigar in the other. —Children of the Ghetto. In Israel Zangwill's “‘Children of the Ghetto,” this describes the poet Melchitsedek Pinchas. the most interesting characters in the book. holy city; with his own ha light the fires upon the hi ds h s oi Zion. about him— In the L Engl lon h, Gentile and Jew. Hebrew agreed that the character is drawn from | the lifejand that in the life Melchitsedek | Pinchas is Professor Naphtaly Herz Imber, Hebrew poet, 1d gives it out that he intends to tainly the description of his pers: s to him as do the com of Melchitsedek Pinchas now famous book. Looking ¥ in his glass Professor Imber v the likeness. al ? They rey_called T Th name in the first volume oi the idren of Ghetto,” referred to by N ek as the national v songs is there Am Rhein.’ ” ice Cabba set by the I Abrabam in whi ve the light. The are but thirty ve chosen him to go forth the real truth. This is his n the Temple ial announce- 6 Had instead of 50 cents is to be spent not on bimself but in further spreading a knowledge of the truth. He is to continue here the publication of his magazine Uriel, the first number of which has been published in Boston. He has aiready begun the formation of a class | of his doctrines. His t the theosophists and every as it is against orthodoxy, Christian ; for his teachings are those ith—the only teachings that controverted and thrown tis why all those at which he 1 follow him; that is why the 1 the Temple Emanu-El; that is why the eosophists themselves publish his writ- , and why Rabbi Voorsanger's own aper, the Jewish Messenger, prints in its last issue something from his pen, although the writing brands the rabbis ites. This, mind you, is the pro- own word for it. he professor comes to San Francisco as oor man. His trousers are somewhat ned with weather and wear and hang upon his coarse boots. The pro- does not care. He places his ©ger upon his forehead, and you un- derstand—for it is the seat of the mind. It is a rather remarkable face, with its halo of black hair. It is swarthy, and ns from tip of chin to top of crown out- ward to a central point at the nose. The eves are black and keen, and smiling and mellow, and convincing. The mouth is most self-satished. Itis wide and strai and when smiling, which and falling, self-convinced and self-satis- its own wisdom while awaiting ner’s expected assent. His mouth best when it is closed, for his teeth colored and some of them are miss- ssor is short and slight of figure : 1is best appearance in his best ent, which is an all-enveloping over- He is occupying modest lodgings in rivate house on upper Bush street. u call upon him, which you are welcome to do, you will catch a first ewhat startling glimpse of him— hy face sud bright black eyes ling shag, y mane of hair—as he besdown bebind the railing on the upper landing to catch sight of you as you enter. For he has heard the door-bell and realizes that the people who 1ing the bell at this house must be coming to see him. If he has other guests in the little back room he has excused himself from them that he migk the doo; court, If there be not chairs enough 1” will himself sit upon the edge of the ed. On a stand there is a row of hooks and another in the corner. There are con- fused heaps of newspapers, with marked articles either referring to or written by the professor. The books are all in the Hebrew except a few pamphlets and a couple of little Engtish dictionaries. ‘ou wish to know my mi: to expound the truth. They I have opposed theosophy not truth. the did not reach the truth. years the Cabbala has remained hidden— Te d only to the chosen. The thirty- alists are scattered throughout 1. They are to be found in the mong statesmen, among the very nd among the very lowly. and spi Because it is Mme. Blavatsky was misled. rich not The may nan their mission to perform. iber has never been greater. “Their 1 Its secrets When one of the thirty-six finds that his m on is at an end, he communicates to gome other who has been chosen, and who 18 Tipe 1o receive them. The candidate must be over 40 years of age. Iam nota Cabbalist for I am not that age. Butl bave been chosen by the thirty-six to ex- pound the doctrine. For it was written 2000 years ago that in this year the world should pe given the light. Witness tue wonders of this year —see the X-ray. Could anything be more wonderful? ¥ “They say I an a great fighter, that I have fonght th body. And yet the most learned t among them are on my side, It is the same way with the theosophists,” and the professor | smiles with that fetching undulation of the line of the closed mouth. “See here in the ‘Emunu-El’ I have written an article on ‘Have We Love for God? I am surprised that Dr, Voorsanger rabbis harder than any- | His face was hatchet- ed and not unlike an Aztec's, The eyes | iance. He had | n his hand and Hebrew ) It is one of | broken hearts we publish your criticism. and picturesque | He is the dreamer and the agitator of the great movement for the return of the chosen people to the is to re- | In| the arrogant conceit of his great learning | he moves in poverty among the people | boasting of occult powers of his own and | with a sneer ever on his lips for those | colony it is | mystie, expounder of the who the other day arrived in this “Did I not | of Art for e English | yle, and so it | of h: t I should be | P, s, for am I not reierred | came acquainted with the late Laurence But the money | theology and all | i Voorsanger permits him to lecture | eachers and professors of religion as | ; ght, | L is after each | unciation is closed, the corners rising | not lose what is going on at | He will receive you with effusive | For 2000 | | i | They are | ern lan, known except to the irue believer. | Zangwil awing wood in yovr back yard | book, : of them. In every station of | where it is supp are to be found in no books. | Zion in Palestine. | | band to the work of restoration. | after week my national poems appeared OELEGATED BYTHE ~ OF THE CABBALA \ AE HAS COME T SAI FRATCISCO. MALTOCT O LN ¢ Ot OFTHE “CHLDREN OF THE GHETTO" 36 70 REVEA at that time. My girl's father persecuted me, saying I had hypnotized his daughter. and I lost all my money. But the first number of the magazine is out and I witl continue to publish it here. Now I will show you something wonderful.” From among the mass of other papers the professor unfolded with great care a half dozen sheets of yellow, worn and creased letter paper, closely written over. “I¢ is the last letter from my sepneuma. Read it. Such expressions of love you never heard.” 3 And while the reading is going on the professor walks the floor and talks. ana stops before the glass to smile. “Is it not wonderful?” he says. “She swore to her | father that she would never write to me,and the next day wrote that. Gas, to be sure. music of the psalms and the ancient anno- tation. I have not studied medicine, but T exposed the fallacy of the Koch lymph and destroyed faith® in it. I have shown the theory of evolution to be false. I could cure the sick, but I will not descend to charlatanism. It is my mission simply to spread a knowledge of truth.” The visitor remarks that all the world is wondering just now of what the newly discovered X-ray is composed—which the professor himself had mentioned as being the most wonderful of discoveries and a | demonstration of the truth of Cabbalistic | prophecy. i 4 |~ Putting his finger to his nose he replies | smiling, and witbout hesitation: *I will | tell you. I will writeit. I will give you a new theory of the light of the sun. See, up to heaven. when yet alive he was con- verted to flames of fire and became Metatoron, the great spirit of the Cabbalah. So am I wrapped up into the heaven of lyrical poetry, and IEecomo all fire and flame and light.” The poet was a slim, dark, little man with long, matted hair. His face was hatchet-shaved and not unlike an Aztec’s. The eyes were informed by an eager bril- liance. He had a heap of little paper- covered books in one hand and an extinct cizar in the other. He placed the books upon the breakfast-table. ‘At last,” he said. ‘‘See, I have got it printed—the great work which this ignor- ant English Judaism has left to molder whileit pays its stupid reverends thousands a year for !euring white ties.”” would print iy, for it charges even the rabbis with hypocrisy. But the fact is he did not read it; he said, ,Give it to the printer, anything that Professor Imber writes, I shall print.” It is so everywhere. “‘Ah, yes, it is because I have the truth. 1 do not care for money. 1 am bappy in having the truth. I work with my hands, and my pen and my tongae for my living. “Ab; I can show you many wonderful things,” he says, taking a sip of black coffee from u glass. ‘See, here is the Jewish Messenger. I have written a criti- cism of Dr. Graetz’s history. When they learned I was going to do so they cried: ‘Don’t. We have invested $1500 in this { book and you will ruin it But I must tell the truth. I sent the criticism to Dr. Isaacs, the editor, and he said: ‘With Dr. Graetz we know and love.’ And he | did print it. It was read all over the | world.,” | " Professor Imber is walking the floor as | he talks, inhaling the smoke of his little | tobacco cigarette and occasionally stop- ping to look at himself in the cheap little mirror. “Thunder and lightning! They do not understand,” he said. ‘‘But they will, they will. truth will come to them slowly. It is so dark and murky now. It | is the hour before dawn. “Semething of my life? An! I have had a worderful career. Read this here, it is the story of my literary life in ti.e | Jewish Exponent of Philadelphia. I en- tered the lLiterary arena at the age of 11 by | writing footnotes upon the ‘Schulchan Aruch.” A few years later I wrote a Cab- balistic explanation of the beautiful song of King Solomon, known by the name of the ‘Industrious Woman.’ A* the ageof 13 my first poem appeared, it was dedicated to the good Kaiser Franz Joseph, Emperor of Austria, and my humble aedication | was acknowledged by a gracious gift from | the monarch in the form of a 25-florin p.ece. My first little book of poems was published by the aid of the great Jewish philosopher, Abraham Krochmal. This little book was also accepted by the noble Kaiser and was honorea with another sign grace in the shape of 50 florins. My egasus was in his element when I pe- Oliphant, and gazing on the sacred mount- | ains of Judan was fed by national food,and | my muse, inspired by thess feelings, took | Zion’s harp, which was bung upon the | desolate bushes, and the old melody of the Levites began to echo through the whole Holy Land. I saw how | my persecuted brethren flocked to Mount Moriah, gathering themselves unaer a na- | tional Hebrew standard to restore their old beloved country by building colonies | and settlements. I began also to lay my a co-worker on Mrs. Oliphant’s book, ‘Sep- neumata,’ and I helped to outline Oli- ghant’s last book on ‘Scientific Religions.’ hose were happy days,” and the pro fes- sor, smiling in satisfied remembrance, stopped to light another cigarette. **Ah, Mrs. Oliphant was an angel. She was a naive woman. She called me Her- zel; it is a pet name,” and he took a long draught of the cigarette, inhaled the smoke and, as it slowly, slowly curled, ex- haled through his nostrils. *‘She wrote to me while in Italy, and I was still in Egypt, asking me tc come to her again, saying, ‘Thisis a call to my son to come out of Egypt.’ Ah, she was my inspira- tion. What do_you think of this: She prophesied one day that I should come to California, be familiar with the many Flaces where she had been—for she had ived several years in San Francisco—and find great happiness there. She said I would find my sepneuma—you know, my soul affinity—in America, and so I did, “I had no thought of coming here at the time, Even after I came to this country my intention was to remain in Washing- ton. But circumstances have impelled me to come here. I had completely forgotten the prophecy, but at the moment tbat the train stopped on the summit of the Rocky Mountains it returned to me like a flash. Aad I know that it is to be fulfilled. I am to find happiness here. Evervthing tells me so—after my ten years of trial I am to find happiness. “My trial? Ah, that was a lofe affair— W-h-e-w!” The professor stood in the middle of the room, his feet wide apart, his left hand with cigarette in air, the thumb of his other hand caught in his suspenders, ac- cessible because of the open vest and coat. His hair, from the excited handling during his long monologue, was at odds with his head. *“Whew!” he said, and then watched with smiling interest for signs of the inter- est which be felt sure the mentiou of a love affair would excite. He pronounced “love” as if it were written with an “‘f.” “*Ah, it was terrible,” he went on. “I was in delirium. [ was taken to a hospital in Chicago. See, I have dedicated my lit- tle booklet, “fhe Keynote to Mystic Sci- ence,’ to her: ‘To my supreme and dearly beloved Leila G. Thayer of Boston, dedicated in love and in truth by your Herzel.’ “No, she is not a Jewess. Her father opposed our marriage and persecuted me until I was ruined and bad to leave Boston. He is engaged in the shoe business there. Ah, it was terrible. She came to meas a pupil when I first went there to start a class. Bhe said, ‘What shall I do for you? I said, ‘Use me, but do not abuse me.’ ‘Oh, I shall never abuse you,’ she said. But I prophesied, sayving, ‘Listen, within two years you will do so.” She burst into tears | STUDIES OFA NATIONAI POET:, WAL * Beugve m i Week in the two Jerusalem papers, Habazaleth and Hazwi, to encourage my aflicted brothers to go onward in the work of res- toration. “In Rishon le Zion I wrote, by request of the colonists, a Jewish national Mar- seillaise, under the name ‘Mishmor Ha- jardon’ (The Waich on the Jordan). The poem has been translated into many mod- fm\ge_s—iuto English by " Israel . Itis given a place in Zangwill's ‘The Children of the Ghetto,’ osed to be sung b;}the voet Pinchas and to excite his envy. This song is still_heard on the lips of "the lovers of ow often have I stood at sunset, leaning on an old venera- ble bush. Rishon le Zion,when the colonists left their field work marching home with their plows upon their shoulders sing- i"f the words of my ‘Misumor Hajardon.’ Ifelt myself transported to that remote age of the past when such S0Ngs were heard from the happy tents of Shem, and ‘my eyes overflowed with tears of joy.” he professor l;n\useu again in ‘his walk to look at his refléction, still inhaling and expeiling through mouth and nose the smoke of his ci arette. ‘“‘Before I left Palestine,”” he says, “1 published in Jerusalem my ‘Barkai, a book of which a critic said, ‘Barkai is a national temple wherein each Jewish col- ony has its niche of fame.” ‘Barkai’ was a success, for every copy was sold in a short time. When in® Palestine I moved in the circles of world celebrities. In the home of the noble family of the Oliphants I was and said it wasimpossible. Butit has come true. 1 mean that she has renounced me. Is it not wonderful? I will show you in a moment. I went to Chicago and from there Rabbi Levy, finding that [ was al- most insane and that she was coming to me, telegraphed to her father to guard ber from me. And yet Levy professed to be my friend. They asked me why I did not marry a Hebrew girl, and I told them that L could find none so spiritual as my sepneuma and that made Mrs. Levy angry. I wrote a novel while I was there, but I do mnot know how far. 1 could not remember from one chapter to another, for my head was delirious with thoughts of her. Her father forced her to renounce me. She swore to him she would never write to me again, and then the next rh‘y; she wrote me the wonderful letter which I will show you. I taught her to obey her parents, saying that I was a spiritual man and must live out my pro- fessions, but her father could not appre- ciate me. “I went to Cincinnati then, and Rabbi Wise, head master in the Hebrew college where they manufacture rabbis, slandered me, saying I was doing missionary work for the Baptists. I brought smt against him for $5000 for slander. I have all the documents were. It was a great case. Dr. Wise went to Chicago to find the Bap- tists who baptized me and made affidavits about it. But the Baptists went on the stand and swore they had never seen me. I was about to win ‘the $5000 suit when I fell sick and 1 dropped it. ““Then I went back to Boston and started my magazine Uriel, but I had little money 1 think it ought to be printed, don’t you?” 1tis Here is something of the letter. dated at Clifton, Mass., June 20, 1893: My darling Herzel, thou dear one whom I have once ur twice cailed “my husband.” in anticipation of the time when our lives should | Ok, darling, listen with patience to what I am going to say. Last night papa called felt what was coming and my knees trembled, but Isentup & prayer to the dear God to sustain me. Itseems that yesterday morning papa re- ceived a telegram {Tom some unknown person be as one. me to have a private talk with him, I in Chicago saying, *‘Guard Lii& from Imber.” Well, darling, it came to the point that papa said I must choose batween my duty to my parents and my love for you. Oh, cruel words that they may seem, after all my vows of love YetI was forced to it. to thee, my precious. s 5 i TORIREL THE V'S'TDKS FIRST GUMPSK oF THE POET Al Nl you may note how readily I write. I write better than I talk.” Taking u seat at a table, interrupting him- self at every paragraph to talk, he rapidly wrote out the following: The Cabbala and the X Ray. There 18 a legend in the Talmud that when the prophet Enoch pleaded to the generation of the flood that they should return to the Lord, otherwise he would take away his luminous candles — the sun, moon and stars— they proudly replied: “Let him take them, we do not need them,as we have stones which will illuminate our world just as good as God's candles.” We know that the generations of the flood were at the highest pitch of civilization, and the flood has destroyed a culture which was cultivated many millions of years. From the above legend, which is like most of the legends, which are the coffins wherein truth lies mummified—from the above legend we can learn that they, the geunerations of the flood, were so civilized that they knew how to preserve and concentrate the scattered prisms of life in_crystals to free themselves from the caprice of nature. A PROPHECY. The Sohar, the Bible of the Cabbala, says that in the year in Jewish calendation, which is in the Christian era 1896, the light will be revealed to the world. Anotner version says in the year 5566, which is 1906. Perhaps it means the perfection of the revelation, for it takes a decade from the discovery up to the perfect knowiedge of the discovered matter. “Is it not wonderful?”’ said the pro- fessor, when he had read itall., “Now I have told vou I can cure the sick. I will show you that I can cure myself. You see I am suffering with a severe cold ?”’ It was very evident. *“When you have gone I will concentrate my mind for a few moments and the cold will be gone. I will prove it to you. I will come to see you this evening to prove it.”” And he did. That evening he traveled two miles to stand under an electric light, and pointing to his nose and wenrinf that convincing smile exclaimed: “*See! I ha done as I said.” This is the picture of Naphtaly Herz Imber, mystic, who has been likened to ‘“‘one of those weird gargoyles in the towers of Notre Dame,”” and who is said to be the material out of which Israel Zang- will has made his Melchitsedek Pinchas of the ““Children of the Ghetto.” Zangwi Il portrays the character in de- tail in the tenth chapter of the book. Now look upon this picture. THE NEO-HEBREW POET. He came through the open door, knocked perfunctorily at the door of the room, opened it and then kissed the Mezuzah outside the door. Then he advanced, snatched the Rebbitzin’s hand away from the handle of the coffee-pot and kissed it with equal devotion. He then seized upon Hannan’s hand and pressed his grimy lips to that, murmuring in German: } felt, deu.dgh-!mi!nwo(uld fe less (e{l:ible “You look so charming this morning, or me to die than for two or three. | ; ’ » And papa said that if I should marry you | hire the roses of Carmel.’ Next he bent it would kill him and my mamma, And die of a broken heart. was ki whom m; I shall prevented sweet correspondence. Then the professor turned to himself again. g“The Cabbala—the truth which I nave,” he said, *‘gives me universal knowledge. Knowledge comes to nte at desire. I go to a strange land, and with no: previous knowledge I at once speak the language with the periection of the most learned native. regular correspondent of the Jeading musi- cal journals and author of a booklet on the if such should be the case, very likely Ishould For who of any princi- ple could bear the thoughtof killing his par- ents, to whom he owes s0 much? Icould not be happy, darling, in your arms if I thought I Klngms parents. - And so, ‘dear, O thou heart truly loves, itis probable that i,, from continuing our 1 never studied music, but Tam a down and pressed his lips to the Reb's coat-tail, finally he said: *‘Good morning, sir,” to Levi, who replied very affably, “Good morning, Mr. Pinchas.” *‘Peace be unto you, Pinchas,” said the Reb. *I did not see youin Shool this morning, though it was the new moon.” “No; I went tothe great Shool,” said Pinchasin German. “If you do not see me at your place you may be sure I am somewhere else. Any one who has lived so long as [ in the Land of Israel cannot bear to pray without a quorum. In the Holy Land I used to learn for an hour in the Shool every morning before the service began. ButIam not here to talk about myself. Icome toask you to do me the honor to accept a copy of my new volume of poems—*Metatoron’s Flames.” Is it not a beautiful title? When Enoch was taken *‘And who paid for it, now, Mr. Pin chas?” said the Rebbitzin. “Who? Wh-0-0?” stammered Melchi- sedek. “Who but myself?”’ “But you say you are blood-poor.” “‘True as the law of Moses! But I have written articles for the jargon papers. They jump at me—there is not a man on the staff of them all who has the pen of a ready writer. Ican’tget any money out of them, my dear Rebbitzin, else I shouldn’t be without breakfast this morn- | | own autograph. | eration, the great.Gaon, whose excellency ing, but the proprietor of the largest of them is also a printer, and he has printed my little book in return. But Idon’t think Ishall fill my stomach with the sales. Oh! the Holy One, blessed be he! Bless you, Rebbitzin, of course I'll taze a cup of coffee; I don’t know any one else who makes coffee with such a_sweet savor; it would do for a spice offering when the Almighty restores us our temple. You are a happy mortal, Rabbi. You will per- mit that I seat myself at the table.’” Without awaiting permission he pushed a chair between Levi and Hannah and sat down: then he gotup again and washed his hands and helped himself to a spare egg. ‘‘Here is your copy, Reb Shemuel,” he went on after an interval. “You see it is dedicated generally: ¢ ‘To the pillars of English Judaism.’ The remark touched the rabbiin a ten- der place. It was the one worry of his life, the consciousness that persons in high | quarters disapproved of him as a force im- iiyeding the Anglicization of the Ghetto. | He knew his shortcomings, but could | never quite comprehend the importance of becoming English. He had a iatent feel- ing thatyJudaism had flourished befors England was invented, and so the poet’s remark was secretly pleasing to him. “They are a set of donkey-heads, but one must give them a chance of rising to higher things. It is true that not one of them understands Hebrew, not even the chief rabbi, to whom courtesy made me | send a copy. Perhaps he will be able to read my poems with a dictionary; he cer- tainly can’t write Hebrew without two | grammatical blunders to every word. No, no, don’t defend him, Reb Shemuel, be- cause you're under him. He ought to be | under you—only he expresses his ignor- | rance in good English, and the fools | think to talk nonsense in good English is | to be qualified for the rabbinate.” “You know very well,”” went on Pin- | chas, *‘that I and you are the only two | persons in London who can write correct oly language.” “No, no,” said the rabbi, deprecatingly. “Yes, yes,”’ said Pinchas, emphaticaily. “You can write quite as well as I. But | just cast your eye now on the special dedi- | cation which I have written to you in my ‘To the light of his gen- reaches to the ends of the earth, from whose Ips all the people of the Lord seek knowledge, the never failing well, the mighty eagle who soars to heaven on the wings of understanding, to Rav Shemuel, may whose light never be dimmed and in whose day may the redeemer come unto Zion.” There, take it, honor me b?v taking it. Itis the homage of the man of genius to the man of learning, the humbie offer- ing of the one Hebrew scholar in England to the other.” “Thank you,” said the old rabbi, much | moved. *“Itis too handsome of you, and I | shall read it at once and treasure it among my dearest books, for vou know weil that | I consider that you have the truest voetic | gift of any son of Israel since Jehuda | Halevi.”” “‘Ihave! Iknowit! Ifeelit! It burns me. The sorrow of our race keeps me awake at night—the national hopes tingle like electricity through me—I bedew my couch with tearsin the darkness.’”” Pinchas gaused to take another slice of bread and utter. ‘It is then that my poems are born. The words burst into music in my head, and I sing like Isaiah the restora- tion of our land, and become the poet patriot of my people. But these English! They care only to make money and to stuff it down the throats of gorging rever- ends, My scholarship, my poetry, my divine dreams—what are these to & besotted, brutal congregation of men of the eartb? [ sent Bucledorf, the rich banker, a copy of my little book, with a special dedication written in my own autograph in German, so that he might understand it. And what did he send me? A beggarly five shillings! Five shillings to the one poet n whom the heavenly fire lives! How can the heavenly fire live on five shillings? I had almosta mind to send it back. And then there was Gideon, the member of Parliament. I made one of the poems an acrostic on his name, so that he might be handed down to posterity. There, that’s the one. No, the one on the page you were just looking at. Yes, that’s 1t, beginning: Great leader of our Isra 1 sing thy high heroic deeds, Divinely gifted learned mau. “I wrote his dedication in English, for he understand neither Hebrew nor Ger- man, the miserable, purse-proud, vanity- eaten mag-gf- u;]-cnrm." “Why, didn’t he give you anything at all?’’ said the Reb, = ' > Ti “Worse! He sent me back the book. But I'll be revenged on him. I'll take the acrostic out of the next edition and let him rot in oblivion. 1 have been all over the world, to every great city where Jews congregate. In Russia, in Tarkey, in Germany, in Roumania, in Greece, in Morocco, in Palestine. Everywhere the greatest rabbis have leaped like harts on | the mountain with joy at my coming. They have fed and ciothed me like & prince. I have preached at the syna- gogues, and everywhere people have said it waslike the Wilna (:'Eon come again.” * * * * * s host; * Now here you have it. It may be left to you. Is Pinchas Imbar and Imbar Pinchas? 8. W. WaLL. Poseo 1A BosToN ART Seroor Ay YoLTARE. / MAPTHALY HeRz, mapn Pony “w s THAT wis Adove AFAR