An Obscure Apostle: A Dramatic Story

by Eliza Orzeszkowa

CHAPTER IX

The day had scarcely begun to dawn when, in Kamionker's house, everybody, with the exception of the little children, was awake and stirring. It was an important day for the landlord of the inn, as it was that of the principal fair, which brought crowds of people of all sorts to the town. Both Jankiel's daughters, two strong, plain, and slatternly girls, with the help of the boy Mendel, whose stupid, malicious face bore the traces of Reb Moshe's training, were busy preparing the two guest rooms for the arrival of distinguished customers. Next to the guest rooms was the large bar-room, where, during the fair, crowds of country people were wont to drink and to dance. The servant pretended to clean the benches around the wall, and made a scanty fire in the great black stove, as the morning was cool and the air damp and musty. In Jankiel's room, the first from the entrance, the window of which looked upon the still empty market-square, were two people, Jankiel and his wife Jenta, both at their morning prayers.

Jankiel, dressed his everyday gabardine with black kerchief twisted round his neck, rocked his body violently and prayed in a loud voice:

"Blessed be the Lord of the world that he hath not made me a heathen!
Blessed be the Lord that he hath not made me a slave! Blessed be the
Lord that he hath not made me a woman!"

At the same time Jenta, dressed in a blue sleeveless jacket and short skirt, bent her body in short, jerky motions, and in a voice much lower than her husband's, began:

"Blessed be the Lord of the world that he has made me according to his will!"

Rocking to and fro, she sighed heavily:

"Blessed be the Lord who gives strength to the tired and drives away from their eyes sleep and weariness!"

Then Jankiel took up the white tallith with the black border, and, wrapping himself in its soft folds, exclaimed:

"Blessed be the Lord who enlightened us with his law and bade us to cover ourselves with the tallith!"

He put the philacteries, or holy scroll, upon his forehead and wrists, saying:

"I betroth myself for ever, betroth myself unto truth, unto the everlasting grace."

Both husband and wife were so absorbed in their prayers that they did not hear the quick step of a man.

Meir Ezofowich crossed the room where Jankiel and his wife were praying, and the next, which was full of beds and trunks, where the two smaller children were still asleep, and opened the door of his friend's room.

There was as yet only a dim light in the little apartment where Eliezer stood at the window and prayed. He recognised his friend's step, but did not interrupt his prayers, only raised his hands as if inviting him to join:

"O Lord of Hosts, how long wilt thou be angry against the prayer of thy people?"

Meir stood a few steps apart and responded, as the people respond to the singer:

"Thou feedest them with the bread of stones, and givest them tears to drink in great measure."

"Thou makest us a strife unto our neighbours, and our enemies laugh among themselves," intonated Eliezer.

In this way the two friends sang one of the most beautiful complaints that ever rose from earth to heaven. Every word is a tear, every word a melody expressing the tragic history of a great people.

There were as different expressions in the faces of the two young men as their characters were unlike each other. Eliezer's blue eyes were full of tears, his delicate features full of dreaminess and rapture; Meir stood erect, his burning eyes fixed on the sky, and his brow contracted as if in anger. They both prayed from the depths of their hearts until the end, and then their formally united souls parted. Eliezer intoned a prayer for the Wise Men of Israel:

"O Lord of heaven! guard and watch over the Wise Men of Israel, their wives, children and disciples, always and everywhere! Say unto me Amen!"

Meir did not say Amen. He was silent.

The singer seemed to wait for a response, when Meir, slightly raising his voice, said, with quivering lips:

"Guard, O Lord, and watch over our brethren in Israel that live in sin and darkness, always and everywhere; bring them from darkness into light, from bondage to freedom! Say unto me Amen!"

"Amen!" exclaimed Eliezer, turning towards his friend; and their hands met in a hearty grasp.

"Eliezer," said Meir, "you look changed since I saw you last."

"And you, Meir, look different."

Only a week had passed over their heads. Sometimes one week means as much as ten years.

"I have suffered much during the week," whispered the singer.

Meir did not complain.

"Eliezer," he said, "give me 'More Nebuchim.' I came to you so early to ask for that book. I want it very much."

Eliezer stood with his head hanging down dejectedly.

"I no longer have the book," he said, in a low voice.

"Where is it?" asked Meir.

"The book which brought us light and comfort is no more. The fire has devoured it, and its ashes are scattered to the winds."

"Eliezer!" burst out Meir, "have you got frightened and burned it?"

"My hands could never have committed the deed; even had my mouth commanded it, they would not have obeyed. A week ago my father came to me in great fury and ordered me to give up the accursed book we had been reading on the meadow. He shouted at me, 'Have you that book?' I said, 'I have.' He then asked me, 'Where is it?' I remained silent. He looked as if he would have liked to beat me, but did not dare, on account of my position in the synagogue, and the love people bear me. He then ransacked the whole room, and at last found it under the pillow. He wanted to carry it to the Rabbi, but I knelt before him and begged him not to do so, as he would not allow me to sing any more, and would deprive me of people's love, and of my singing. Father seemed struck by my remark, for he is proud that a son of his, and one so young in years, holds such a position, and he thinks, also, that, when his son sings and prays before the Lord, the Lord will prosper him in his business, and forgive all his sins. So he did not take the book to the Rabbi, but thrust it into the fire, and, when it burned and crackled, he leaped and danced for joy."

"And you, Eliezer, you looked on and did nothing?"

"What could I do?" whispered the singer.

"I should have put the book on my breast, protected it with my arms, and said to my father, 'If you wish to burn it, burn me with it.'"

Meir said this with indignation, almost anger, against his friend.

Eliezer stood before him with downcast eyes, sad, and humbled.

"I could not," he whispered. "I was afraid they would deprive me of my office, and denounce me as an infidel. But look at me, Meir, and judge from it how I loved our Master; since he was taken away from me my face has shrunk, and my eyes are red with tears."

"Oh, tears! tears! tears!" exclaimed Meir, throwing himself upon a chair, and pressing his throbbing temples with both hands; "always those tears and tears!" he repeated, with a half-sarcastic, half-sorrowful voice. "You may weep for ever, and do no good either to yourself or to others. Eliezer! I love you even as a brother; but I do not like your tears, and do not care to look at your reddened eyes. Eliezer, do not show me tears again; show me eyes full of fire. The people love you, and would follow you like a child its mother."

Scolding and upbraiding his friend, Meir's eyes betrayed a moisture which, not wishing to betray, he buried his face in both hands.

"Oh, Eliezer, what have you done to give up that book? Where shall we go now for advice and comfort? Where shall we find another teacher? The flames have consumed the soul of our souls, and the ashes have been thrown to the winds. If the spirit of the Master sees it he will say, 'My people have cursed me again,'" and tears dropped through his fingers upon the rough deal table.

Suddenly he stopped his laments, and, changing his position, fell into a deep reverie.

Eliezer opened the window.

The sandy ground of the market-square seemed divided in long slanting paths of red and gold by the rays of the rising sun. Along one of these shining paths, towards Kamionker's house, came a powerful bare-footed man. His heavy step sounded near the window where the two young men were sitting. Meir raised his head; the man had already passed, but a short glimpse of the matted red hair and swollen face was enough for Meir to identify him as the carrier, Johel.

A few minutes later two men dressed in black passed near the window. One of them was tall, stately, and smiling; the other, slightly stooping, had iron-gray hair and a wrinkled brow. They were Morejne Calman and Abraham Ezofowich. Evidently they had not crossed the square, but passed along the back streets almost stealthily, as if to avoid being seen. Both disappeared in the entrance of Kamionker's house, where Johel had preceded them.

Eliezer looked up from the book which he had been reading.

"Meir," he said, "why do you look so stern? I have never seen you look so stern before."

Meir did not seem to have heard his friend's remark. His eyes were fixed upon the floor, and he murmured:

"My uncle Abraham! My uncle Abraham! Woe to our house. Shame to the house of Ezofowich!"

In the next room, divided from Eliezer's by a thin wall, loud voices and bustle were audible. Jankiel shouted at his wife to go away and take the children with her. Jenta's low shoes clattered upon the floor, and the suddenly-roused children began to squall. By degrees the noise sounded fainter and farther off. Then the floor resounded with the steps of men, chairs were drawn together, and a lively discussion in low but audible voices began.

Meir suddenly rose.

"Eliezer," he whispered, "let us go away."

"Why should we go away?" said the young man, raising his head from the book.

"Because the walls are thin," began Meir.

He did not finish, for from the other side of the wall came the violent exclamation from his uncle Abraham:

"I do not know anything about that; you did not tell me, Jankiel."

The mirthless, bilious cackle of Jankiel interrupted. "I know a thing or two," he exclaimed; "I knew that you, Abraham, would not easily agree to it. I shall manage that without your help."

"Hush!" hissed Calman. The voices dropped again to a whisper.

"Eliezer, go away!" insisted Meir.

The singer did not seem to understand. "Eliezer! do you want to honour your father, as it is commanded from Sinai?"

Kamionker's son sighed.

"I pray to Jehovah that I may honour him." Meir grasped him by the hand.

"Then go at once—go! if you stop here any longer you will never be able to honour your father again!" He spoke so impressively that Eliezer grew pale and began to tremble.

"How can I go now, if they are discussing secrets there?"

The voice of Jankiel became again distinctly audible:

"The tailor Shmul is desperately poor; the driver Johel is a thief.
Both will be well paid."

"And the peasants who carted the spirit?" asked Abram.

Jankiel laughed.

"They are safe; their souls and bodies and everything that belongs to them is pledged to my innkeepers."

"Hush!" whispered again the phlegmatic, therefore cautious, Kalman.

Eliezer trembled more and more. A ray of light had pierced his dreamy brain.

"Meir! Meir!" he whispered, "how can I get away? I am afraid to cross the room; they might think I had overheard their secrets."

With one hand Meir pushed the table from the window, and with the other helped his friend to push through. In a second Eliezer had disappeared from the room. Meir drew himself up and murmured:

"I will show myself now, and let them know that somebody has overheard their conversation."

Then he opened the low door and entered into the next room. There, near the wall, on three chairs closely drawn together, sat three men. A small table stood between them. Kalman, in his satin garment, looked calm and self-possessed. Jankiel and Abraham rested their elbows on the table. The first was red with excitement and his eyes glittered with malicious, greedy light; the latter looked pale and troubled, and kept his eyes fixed on the floor; but nothing was capable of disturbing the smiling equanimity of Kalman. When Meir entered the room, he heard distinctly his uncle's words:

"And if the whole place burns down with the spirit vaults?"

"Ah! ah!" sneered Jankiel, "what does it matter? One more Edomite will become a beggar!"

Here the speaker stopped and began to quiver as if with rage or terror; he saw Meir coming into the room. His two companions also saw him. Kalman's mouth opened wide. Abraham looked threatening, but his eyes fell before the bold, yet sorrowful glance of his nephew, and his hands began to tremble.

Meir slowly crossed the room and entered into the next, where Johel stood near the stove staring absently at his bare toes.

Jankiel sent a malediction after the retreating figure; the two others were silent.

"Why did you bring us in such an unsafe place?" asked Kalman at last, in his even voice.

"Why did you not warn us that somebody might hear from the other side of the wall?" asked Abraham impetuously. Jankiel explained that it was his son's room, who did not know anything about business and never paid the slightest attention to what was going on around him.

"How should I know that cursed lad was there? He must have entered like a thief, through the window. Well!" he said, after a while, "what does it matter if he heard? He is an Israelite, one of us, and dare not betray his own people."

"He may dare," repeated Kalman; "but we will keep an eye on him, and if he as much as breathes a syllable of what he heard we will crush him."

Abraham rose.

"You may do what you like," he said impulsively. "I wash my hands of the whole business."

Jankiel eyed him with a malicious expression.

"Very well," he said, "in that case there will be all the more for us two. Those who risk will get the money."

Abraham sat down again. His nervous face betrayed the inward struggle. Jankiel, who had a piece of chalk in his hand, began writing on a black tablet:

"Eight thousand gallons of spirit at four roubles the gallon make thirty-two thousand roubles. These divided into three make ten thousand six hundred and sixty-six roubles sixty-six and one third kopecks. Six hundred roubles to each of the two, Johel and Shmul, and there remains for each of us ten thousand and sixty-six roubles, sixty-six and one third kopecks."

Abraham rose again. He did not speak, but twisted his handkerchief convulsively with both hands, Then he raised his eyes and asked:

"And when will it come off?"

"It will come off very soon," said Jankiel.

Abraham said nothing further, and without saying good-bye, swiftly left the room.

The large market-square showed signs of life. Long strings of carts and people began to arrive from all directions. Inside the houses and shops everybody was busy preparing for the day's business.

In Ezofowich's house the inmates had risen earlier than usual to-day. The part of the home occupied by Raphael and Ber with their families resounded with gay and lively conversation. Various objects of trade, with their corresponding money value, were mentioned. Sometimes the calculations were interrupted by remarks in feminine voices, which occasioned laughter or gay exclamations. Everything showed the peace and contentment of people who strove after the well-being of their families and lived in mutual confidence and harmony.

The large sitting-room smelt of pine branches, which were scattered upon the even more than usually clean floor. On the old-fashioned, high-backed sofa, before a table spread with fine linen, sat old Saul and sipped his fragrant tea. The huge samovar had been taken down from the cupboard and gleamed with red coals and hissed and steamed in the next room, where a large kitchen fire illuminated the long table and white, scrubbed benches. The steaming of the samovar, the great kitchen fire and fresh curtains everywhere, together with the unusual stir of all the inmates, showed distinctly that many visitors were expected and preparations made accordingly.

But it was yet early in the day, and Saul sat alone, evidently relishing the atmosphere of well-being and orderliness and the sounds of the busy life filling the house from top to basement. It was one of those moments, not by any means rare in Saul's life, when he realised the many blessings which the Lord had bestowed upon his house with which to gladden his old age.

Suddenly the door opened and Meir entered. The happy expression vanished from Saul's wrinkled face. The sight of his grandson reminded him of the thorn which lurked amidst the flowers. The very look of the young man acted as a false or stormy discord in a gay and peaceful melody. Trouble was depicted on his pale face, and his eyes looked indignant and angry. He entered boldly and quickly, but meeting the eyes of his grandfather, he bent his head and his step became slower. Formerly he was wont to approach his father and benefactor with the confidence and tenderness of a favourite child. Now he felt that between him and the old man there arose a barrier, which became higher and stronger every day, and his heart yearned for the lost love and for a kind look from the old man, who now met his eyes with a stern and angry face. He approached him timidly, therefore, and said in a sad, entreating voice:

"Zeide! I should like to speak with you about important business."

The humble attitude of the once favourite child mollified the old man; he looked less stern, and said shortly but gently: "Speak out."

"Zeide, permit me to shut the door and windows so that nobody hears what I have to say."

"Shut them," replied Saul, and he waited with troubled face for the grandson to begin.

After closing the door and windows Meir came close to his grandfather and began:

"Zeide! I know that my words will bring you trouble and sorrow, but I have nobody to go to; you were to me father and mother, and when in trouble I come to you." His voice shook perceptibly.

The grandfather softened.

"Tell me everything. Though I have reason to be angry with you, because you are not what I should like to see you, I cannot forget that you are the son of my son who left me so early. If you have troubles I will take them from you; if anybody has wronged you I will stand up for you and punish him."

These words soothed and comforted the young man.

"Zeide!", he said, in a bolder tone, "thanks to you I have no troubles of my own, and nobody has wronged me; but I have come across a terrible secret, and do not know what to do with it, as I cannot keep it concealed. I thought I would tell you, so that you, Zeide, with the authority of your gray hair, might prevent a great crime and a great shame."

Saul looked at his grandson half-anxiously, half-curiously.

"It is better people should not know any secrets or trouble about any; but I know that if you do not speak to me, you will speak to someone else, and troubles might come from it. Say, then, what is this terrible secret?"

Meir answered

"This is the secret: Jankiel Kamionker, as you know, zeide, rents the distillery from the lord of Kamionka. He distilled during the season six thousand gallons of spirits, but did not sell any as prices were low. Now prices have risen and he wants to sell; but he does not want to pay the high government taxes."

"Speak lower," interrupted Saul, whose face betrayed great uneasiness.

Meir lowered his voice almost to a whisper.

"In order not to pay the taxes Kamionker last night carted away all the spirits to the Karaite's hill, where his innkeepers from all parts came to bargain for it and buy it up. But he thought what would become of him if the government officials came down to visit the vaults and did not find the spirits—he would be held answerable and punished. Then he hired two people. Zeide! he tempted two miserable outcasts to—"

"Hush!" exclaimed Saul, in a low voice. "Be quiet; do not say a word more. I can guess the rest."

The old man's hands trembled, and his shaggy eyebrows bristled in a heavy frown.

Meir was silent, and looked with expectant eyes at his grandfather.

"Your mouth has spoken what is not true. It cannot be true."

"Zeide!" whispered Meir, "it is as true as the sun in heaven. Have you not heard, zeide, of the incidents that happened last year and last year but one? These incidents are getting more and more numerous, and every true Israelite deplores it and reddens with shame."

"How can you know all this? How can you understand these things? I do not believe you."

"How do I know and understand it? Zeide, I have been brought up in your house, where many people come to see you: Jews and Christians, merchants and lords, rich and poor. They talked with you and I listened. Why should I not understand?"

Saul was silent, and his troubled countenance betrayed many conflicting thoughts. A sudden anger toward the grandson stirred his blood.

"You understand too much. You are too inquisitive. Your spirit is full of restlessness, and you carry trouble with you wherever you go. I felt so happy to-day until my eye fell upon you, and black care entered with you into the room."

Meir hung his head.

"Zeide," he said sadly, "why do you reproach me? It is not about my own affairs I came to you."

"And what right have you to meddle with affairs that are not your own?" said Saul, with hesitation in his voice.

"They are our own, zeide. Kamionker is an Israelite, and as such ought not to cast a slur on our race; besides, they are our own, still more because your son, zeide, Abraham belongs to it."

Saul rose suddenly from the sofa and fell back again. Then he fixed his penetrating eyes upon Meir.

"Are you speaking the truth?" he asked sternly.

"I have seen and heard it all myself," whispered Meir.

Saul remained thinking a long time.

"Well," he said slowly, "you have the right to accuse your uncle. He is your father's brother, and from his deed shame and ignominy might come upon our house. The family of Ezofowich never did dishonourable things. I shall forbid Abraham to have anything to do with it."

"Zeide, tell also Kamionker and Kalman not to do it."

"You are foolish," said Saul. "Are Kamionker and Kalman my sons or my daughters' husbands? They would not listen to me."

"If they do not listen, zeide," exclaimed Meir "denounce them before the owner of Kamionka or before the law."

Saul looked at his grandson with flaming eyes.

"Your advice is that of a foolish boy. Would you have your old grandfather turn informer, and bring calamity upon his own brethren?"

He wanted to say something more, but the door opened to admit several visitors; they were Israelites from the country, respectable merchants or farmers from the neighbouring estates, arrived for the great fair. Saul half-rose to welcome his guests, who quickly stepping up to him, pressed his hand in hearty greeting, and explained that it was not so much business as the desire to see the wise and honoured Saul which had brought them to town. Saul answered with an equally polite speech, and asked them to be seated round the table, and without leaving his own seat on the sofa clapped his bony hands. At the signal a buxom servant girl came in with glasses of steaming tea, which filled the whole room with its subtle aroma. The guests thanked him smilingly, and then began a lively conversation about familiar subjects.

Meir saw that he would have no further opportunity of seeing his grandfather alone, and quickly left the room and went into the kitchen. This also was full of visitors, but of a different class from those in the pitting-room. Upon the benches by the wall sat some fifteen men in old worn-out garments; and Sarah, Saul's daughter, and Raphael's wife, Saul's daughter-in-law, conversed with them and offered tea or mead and other refreshments.

The men responded gaily, if somewhat timidly, and accepted the refreshments with humble thanks. Most of them were inn-keepers, dairy farmers, or small tradesmen from the country. Their dark, lean faces and rough hands betrayed poverty and hard work. The smallest expense for food during their stay in town would have made a difference to them. They went, therefore, straight to Ezofowich's house, the doors of which were always hospitably open on such days, as had been the custom of the family for hundreds of years.

The two women in their silk gowns and bright caps flitted to and fro between the huge fireplace and the grateful guests. Outside the house there was another class of visitors. Those were the very poorest, who had not come to buy or to sell at the fair, but to obtain some wine and food out of the charity of their wealthier brethren. To these the servant carried bread and clotted milk and small copper coins. The murmur of their thanks and blessings penetrated to the kitchen, where the two busy women smiled yet more contentedly, and produced more small coins from their capacious pockets.

In another part of the roomy kitchen stood the children of the house, pleased with their pretty dresses and coral necklaces, eating sweets. The elder boys listened to the conversation of the men, and a few of the younger children played on the floor. Close to this group sat the great-grandmother, Freida. Days like this conveyed to her clouded memory pictures of the past, when she herself, a happy wife and mother, looked after the comforts of her numerous guests. Her great-granddaughter had roused her earlier than usual to-day, and dressed her in the costliest garments, and now, before she would be led into the sitting-room to her chair near the window, they were completing her toilette. The black-eyed Lija fastened the diamond star into her turban; her younger sister arranged the pendants; another put the costly pearls around her neck and twisted the golden chain cunningly among the soft folds of her white apron. Having done this they smiled and drew back a little to admire the effect of their handiwork, or peeped roguishly into the great-grandmother's eyes and kissed her on the forehead.

The men sitting round the wall nodded their heads sympathetically, looked reverentially at the old lady, and now and then exclamations of wonder and pleasure at seeing her surrounded by such tender care escaped from their lips.

The other part of the house, which had been so lively early in the morning, was now silent and deserted. Meir crossed the narrow passage that divided the house, and opened the door of his Uncle Raphael's room, meeting his friend and cousin Haim upon the threshold. The youthful, almost childish face, surrounded by golden hair, looked beaming and excited.

"Where is Uncle Raphael?" asked Meir.

"Where should he be? He is at the fair, together with Ber, buying bullocks."

"And you, Haim, where are you going?"

But the lad did not even hear the question. Trilling a gay song, he had rushed off where the stir and lively spectacle of the fair attracted him.

Meir went out into the porch and looked around. The fair had scarcely begun, but in the midst of some forty carts he saw Ber discussing the prices of the cattle with the peasants. A little further on he saw Raphael standing in the porch of a house, surrounded by merchants, evidently talking and arranging business, as all their fingers were in motion. To approach these two men, who, after his grandfather, had the greatest, authority in the family, and engage them in private talk was impossible. Meir saw that, and did not even try.

The sight of the motley crowd, where everybody was engaged upon some business of his own, looked strange and unreal. His thoughts were so different from any of the thoughts that moved that bustling multitude.

"Why should it trouble me?" he murmured. "What can I do?" And yet it seemed to him impossible to wait in passive inactivity until a red glare in the sky should announce that the nefarious design had been accomplished.

"What wrong has the man ever done us?" he said to himself. He was thinking of the owner of Kamionka.

His dull, listless eyes rested on the porch of Witebski's house, and he saw the merchant himself standing and leisurely smoking a cigar. He was looking at the lively scene with the eyes of a man who had nothing whatever to do with it. The fact is, he dealt in timber, which he bought in large quantities, from the estates; therefore the fair had no special attraction for him. Besides, he considered himself too refined and thought too highly of his own business to mix with a crowd occupied with selling and buying corn or cattle.

Meir descended the steps and went towards Witebski, who, seeing him, smiled and stretched out a friendly hand.

"A rare visitor! A rare visitor!" he exclaimed. "But I know you could not come sooner to see the parents of your betrothed. We have heard how your severe grandfather ordered you to sit in Bet-ha-Midrash to read the Talmud. Well, it does not matter much; does it? The zeide is a dear old man, and did not mean it unkindly, just as you did not mean to do any wrong. Young people will now and then kick over the traces. Come into the drawing-room; I will call my wife, and she will make you welcome as a dear son-in-law."

The worldly-wise merchant spoke smilingly, and holding Meir by the hand, led him into the drawing-room. There, before the green sofa, he stood still, and looked into Meir's face and said:

"It is very praiseworthy, Meir, that you are bashful and shy of your future wife. I was the same at your age, and all young men ought to feel like it; but my daughter has been brought up in the world, where customs are somewhat different. She is wondering that she does not even know the fiance who is to be her husband within a month. I will go and bring her here. Nobody need know you are together. I will shut the door and window, and you can have a quiet talk together and make each other's acquaintance."

He was moving towards the door, but Meir grasped him by the sleeve.

"Reb!" he said. "I am not thinking of betrothals or weddings; I came to you on a different errand altogether."

Witebski looked sharply at the grave and pale face of the young man, and his brow became slightly clouded.

"It is not about my own affairs I have come to you, Reb—"

The merchant quickly interrupted:

"If it be neither your affair nor mine, why enter it?"

"There are affairs," said the young man, "which belong to everybody, and it is everybody's business to think and speak about them."

He was thinking of public affairs, but though he did not express himself in these words, he felt all their importance.

"I have come across an awful secret to-day."

Witebski jumped up from the easy-chair where he was sitting.

"I do not want to hear about any awful secrets! Why should you come to me about it, when I am not curious to know anything?"

"I want you, Reb, to prevent a terrible deed."

"And why should I prevent anything; why do you come to me about it?"

"Because you are rich and respected, and know how to speak. You live in peace and friendship with everybody; even the great Rabbi smiles when he sees you. Your words could do much if you only would—"

"But I will not," interrupted Witebski in a determined voice and with clouded brow. "I am rich and live in peace with everybody;" and lowering his voice, he added: "If I began to peer into people's secrets and thwarted them, I should be neither rich nor live in peace with anybody, and things would, not go so well with me as they are going now."

"Reb!" said Meir, "I am glad that everything is prospering with you: but I should not care for prosperity if it were the result of wrong-doing."

"Who speaks about wrong-doing?" said Eli, brightening up again. "I wrong no man. I deal honestly with everybody I do business with, and they are satisfied and feel friendly towards me. Thanks to the Lord, I can look everybody in the face, and upon the fortune I leave my children there are no human tears or human wrongs."

Meir bent his head respectfully.

"I know it, Reb. You are fair and honest, and carry on your business with the wise intelligence the Lord gave you, and bring honour upon Israel. But I think if a man be honest himself, he ought not to look indifferently upon other people's villainy; and if he do not prevent it when he can, it is as bad as if he had done it himself. I have heard that a great wrong is going to be done by an Israelite to an innocent man. I can do nothing to prevent it, and I am looking for somebody who might be able to save this innocent man from a great calamity."

Here a loud and jovial laugh quite unexpectedly interrupted Meir's speech, and Witebski patted him playfully on the shoulder.

"Well, well," he said, "I see what you are driving at. You are a hot-headed youth, and want to take some trouble out of your own head and put it into mine. Thank you for the gift, but I will have none of it. Let things be. Why should we spoil our lives when they can be made so pleasant? There, sit ye down, and I will go and bring your bride. You have never heard her play on the piano. Ah, but she can play well. It is not the Sabbath, and she will play and you can listen a little."

He said this in his most lively manner, and moved towards the door; but again Meir arrested his steps.

"Reb!" he said, "listen at least to what I have to say."

There was a gleam of impatience in Witebski's eyes. "Ah, Meir! what an obstinate fellow you are, wanting to force your elders to do or hear things they do not want to! Well, I forgive you, and now let me go and bring the young woman."

Meir barred the way

"Reb," he said, "I will not let you go before you have heard me. I have no one else to go to; everybody is occupied with business or visitors. You alone, Reb, have time."

He stopped, because the merchant laid his hand upon the young man's shoulder; he was no longer smiling, but looked grave and displeased.

"Listen, Meir," he said. "I will tell you one thing. You have taken a wrong turning altogether. People shake their heads and speak badly of you; but I am indulgent with you. I make allowance because you are young, and because I am not of the same way of thinking as the people here, and know that many things in Israel are not as they ought to be. I think it; but do not speak about it or show it. Why should I expose myself to their ill-feeling? What can I do? If it be the Lord who ordered it so, why should I offend Him and make Him turn against me? If it be people's doing, other people will come in time to set it right. My business is to look after my family and their well-being. I am not a judge or a Rabbi either; therefore I keep quiet, try to please God and the people, and be in nobody's way. These re my principles, and I wish they were yours also Meir. I should let you go your own way, and not give advice to you either; but since you are to be my son-in-law, I must keep my eye upon you."

"Rob!" interrupted Meir, whose eyelids quivered with suppressed irritation, "do not be angry with me or think me rude, but I cannot marry your daughter. I shall never be her husband."

Witebski turned rigid with amazement.

"Do we hear aright?" he said, after a while. "Did not your grandfather pledge you to her and send the betrothal gifts?"

"My grandfather agreed with you about it," said Meir, in a trembling voice; "but he did it against my wish."

"Well," said Witebski, with the greatest amazement, "and what have you to say against my daughter?"

"I have no feelings against her, Rob; but my heart is not drawn to her. She also does not care for me. The other day, when passing your house, I heard her crying and lamenting that they wanted her to marry a common, ignorant Jew. It may be I am a common, ignorant Jew, but her education likewise is not to my taste. Why should you wish to bind us? We are not children, and know what our heart desires and what it does not desire."

Witebski still looked at the young man in utter bewilderment, and raising both hands to his head, exclaimed indignantly:

"Did my ears not deceive me? You do not want my daughter—my beautiful, educated Mera?"

A hot flush had mounted to his forehead. The gentle diplomatist and man of the world had disappeared, only the outraged father remained.

At the same time the door was violently thrown open, and upon the threshold, with a very red face and blazing eyes, stood Mistress Hannah.

Evidently she had been at her toilette, which was only partly completed. Instead of her silk gown she wore a short red petticoat and gray jacket. The front of her wig was carefully dressed, but a loose braid fastened by a string dangled gracefully at her back. She stood upon the threshold and gasped out:

"I have heard everything!"

She could not say any more from excitement. Her breast heaved and her face was fiery red. At last she rushed with waving arms at Meir, and shouted:

"What is that? You refuse my daughter! You, a common, stupid Jew from
Szybow, do not wish to marry a beautiful, educated girl like my Mera!
Fie upon you—an idiot, a profligate!"

Witebski tried in vain to mitigate the fury of his better half.

"Hush, Hannah, hush!" he said, holding her by the elbow.

But all the breeding and distinguished manners upon which Mistress Hannah prided herself had vanished. She shook her clenched fist close in Meir's face:

"You do not want Mera, my beautiful daughter! Ai! Ai! the great misfortune!" she sneered. "It will certainly kill us with grief. She will cry her eyes out after the ignorant Jew from Szybow! I shall take her to Wilno and marry her to a count, a general, or a prince. You think that because your grandfather is rich and you have money of your own you can do what you like. I will show your grandfather and all your family that I care for them as much as for an old slipper!"

Eli carefully closed the door and windows. Mistress Hannah rushed toward a chest of drawers, opened it and took out, one after the other, the velvet-lined boxes, and throwing them at Meir's feet, exclaimed:

"There, take your presents and carry them to the beggar girl you are consorting with; she will be just the wife for you."

"Hush!" hissed out the husband, almost despairingly, as he stooped down to pick up the boxes but Mistress Hannah tore them out of his hands.

"I will carry them myself to his grandfather, and break off the engagement."

"Hannah," persuaded the husband, "you will only make matters worse. I will take them myself and speak with Saul."

Hannah did not even hear what he said.

"For shame!" she cried out; "the madman, the profligate, to prefer the Karaite's girl to my daughter! Well, the Lord be thanked we have got rid of him. Now I shall take my daughter to Wilno and marry her to a great nobleman."

It was about noon when Meir left Witebski's house, pursued by the curses and scoldings of its mistress and the gentle remonstrances and conciliatory words of Eli. The fair was now in full swing. The large market square was full of vehicles of all kinds, animals and people, that it seemed as if nobody could pass or find room any longer. In one part of the square where the crowd was less dense, close by the wall of a large building, sat an old man surrounded by baskets of all shapes and sizes. It was Abel Karaim.

Though the day was warm and sunny, his head was covered with a fur cap, from under which streamed his white hair, and his beard spread like a fan over his breast. The sun fell upon the small and thin face, scarcely visible from under his hair, and the fur which fell over the shaggy eyebrows gave but little protection to the dim eyes blinking in the sunlight.

Close to him, slim and erect, stood Golda, with her corals encircling the slender neck, setting off the clear olive of her complexion, and her heavy tresses falling down her back. A few steps in front of these two stood long rows of carts full of grain, wood, and various country produce; between the carts bullocks and cows lowed, calves bleated, horses neighed and stamped, small brokers and horse-dealers flitted to and fro bargaining with the peasants. In this hubbub of voices, in midst of bargaining and quarrels, mixed with the shrill voices of women and squalling children, sounded the quavering voice of old Abel unweariedly at his task of reciting. The surging elements around did not distract him; on the contrary, they seemed to stimulate him, as his voice sounded louder and more distinct.

"When Moses descended from Mount Sinai, a great light shone from his face, and the people fell down on their faces and called out as in one voice: Moses, repeat to us the words of the Eternal. And a great calm came upon the earth and the heavens. They grew silent, the lightning ceased, and the wind fell. And Moses called the seventy elders of Israel, and when they surrounded him, as the stars surround the moon, he repeated to them the words of the Eternal."

At this moment two grave men, poorly dressed, came from the crowd and passed close by him.

"He is reciting again," said one.

"He is always doing so," said the other.

They smiled, but did not go further. An old woman and some younger people joined them. The woman stood listening and asked:

"What is it he is telling?"

"The history and the covenant of the Israelites," replied Golda.

The young people opened their mouths, the woman drew nearer, the men smiled, but all stood still and listened.

"When the people heard the commandments of the Lord, they called out as in one voice: We will do all that the Lord commands. And Moses erected twelve stones against the Mountain of Sinai, and said unto the people: Keep therefore the words of this covenant; your captains of your tribes, your elders, and your officers, with all the men of Israel."

"Your little ones, your wives, and the stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water."

"He says beautiful things, and speaks well," said one.

"And the hewer of thy wood and the drawer of thy water," repeated the two poorly dressed men as they raised their shining eyes to heaven. The woman, who had listened attentively, drew from her shabby gown a dirty handkerchief, and undoing one of the knots, deposited a big copper coin on Abel's knees.

A few more had joined the little group which surrounded Abel, Jews, Christians, and young people. These few had torn themselves from the noisy, haggling crowd, and listened to other words than those of roubles and kopecks—the sounds of the far past. It seemed almost as if Abel felt the attention of the people, and as if all these eyes upon him warmed his heart and stirred his memory. His eyes shone brighter from under the half-closed eyelids; the fur cap pushed at the back of his head, and the long white hair falling upon breast and shoulder, gave him the air of a half-blind bard who, with national songs, rouses and gladdens the spirit of the people. In a louder and steadier voice he went on:

"When the Israelites crossed the Jordan, Joshua erected two great stones, and wrote upon them the ten commandments. One half of the people rested under Mount Gerisim, the other half under Mount Ebal, and the voice spoke unto all men: He breaks the covenant of the Lord who worships false gods, he who does not honour his father and mother. He breaks the covenant who covets his neighbour's property and leads astray the blind. He breaks it who wrongs the stranger, the orphan, and the widow; he who putteth a lie into his brother's ear, and sayeth of the innocent, Let him die. And when the people of Israel heard it they called out, as if in one voice: All that thou commandest, we will do."

"Amen," murmured around Abel the voices which a short time before had haggled desperately over their small bargains. A peasant woman pushed through the little group, picked up one of the baskets and asked the price. Golda told her, after which the woman began to bargain; but Golda did not answer again, not because she did not want to, as rather that she did not hear the shrill voice any longer. Her eyes were fixed upon one point in the crowd, a hot blush suffused her features, and a half-childish, half-passionate smile played upon her lips. She saw Meir making his way through the crowd and coming near where she stood; but he did not see her. His face looked troubled and restless, and presently he disappeared within the precincts of the synagogue. This was almost as crowded as the market square, but not so noisy.

Meir went towards the dwelling of the Rabbi Todros; all the people were moving in the same direction. Close to the Rabbi's little hut the crowd was still denser; but there was no noise, no pushing, or eyes shining with the greediness of gain; a grave silence prevailed everywhere, interrupted only by timid whispers. Meir knew what brought the people here and where they came from. There were scarcely any inhabitants of Szybow amongst them, as these could always see the Rabbi and come to him for advice. They came mostly from the country around; some from far distant places. There was a slight sprinkling of merchants and well-to-do people, but the great bulk bore the stamp of poverty and hard work in their lean, patient faces, and upon their garments.

"Why should I go there?" said Meir to himself; "he will not listen to me now; but where else can I go?" he added after a while, and he again mixed with the crowd, which bore him onwards until he found himself before the wide-open door of the Rabbi's dwelling.

Beyond the door, in the entrance hall, people stood closely pressed together like a living and breathing wall; no other sound than their long-drawn breaths were audible. Meir tried to push his way through, which did not present much difficulty, for many of the poor people had been humble guests at Ezofowich's, and recognised Saul's grandson and made way for him. They did this in a quick, absent-minded way, their eyes being riveted on the room beyond; they stood on tip-toe, and whenever they caught a broken sentence, their faces glowed with happiness as if the honoured sage's words were balm for all the sorrows of their lives.

The interior of the room, which Meir beheld from the open door, presented a singular appearance. In the depth of it, between the wall and a table, sat Rabbi Todros in his usual worn-out garments with his cap pushed to the back of his head. The upper part of his body bent forward; he sat perfectly motionless except for his eyes, which roamed along the people, who looked at him humbly and beseechingly. There was a small space between the sage and those who stood before him, which none dared to cross without his permission. The whole scene was lighted up by the rays of the sun streaming in through the window, on one side; on the other by the lurid and fitful flames in the fire-place. Near the latter crouched the melamed, feeding the fire with fresh fuel and putting various herbs into steaming vessels.

Besides the function of apothecary he had also the office of crier. He called out the names of the people who, according to his opinion, were entitled to appear before the master.

He now raised his thick forefinger towards the entrance, and called out:

"Shimshel, the innkeeper."

The summoned man whose name, Samson, time and custom had transformed into Shimshel, did not in the least resemble his namesake, the Samson of history. He was slender and red-haired, and bent almost to the ground before the Rabbi.

"Who greets the Wise Man bows before the greatness of the Creator," he said in a timid, shaking voice. It was not only his voice which trembled, but all his limbs, and his blue eyes roamed wildly about the room.

Isaak Todros sat like a statue. His eyes looked piercingly at the little red-haired man before him, who, in his terror, had lost his tongue altogether.

"Well?" said the sage, after a lengthy pause.

Shimshel raised his shoulders almost to his ears and began:

"Nassi! let a ray of your wisdom enlighten my darkness. I have committed a great sin, and my soul trembles while I am confessing it before you. Nassi! I am a most unfortunate man; my wife Ryfka has lost my soul for ever, unless you, oh Rabbi, tell me how to make it clean again."

Here the poor penitent choked again, but gathering courage, proceeded:

"Nassi! I and my wife Ryfka and the children sat down, last Friday, to the Sabbath feast. On one table there was a dish of meat, on the other a bowl of milk which my wife had boiled for the younger children. My wife ladled out the milk for the children, when her hand shook and a drop of milk fell upon the meat."

"Ai! Ai! stupid woman, what had she done! She had made the meat unclean."

"Well, and what did you do with the meat?" The questioned man's head sank upon his breast, and he stammered:

"Rabbi, I ate from it, and so did my wife and children."

The Rabbi's eyes flashed with anger.

"Why did you not throw the unclean food on the refuse heap? Why did you make your mouth and the mouths of your family unclean?" shouted the Rabbi.

Shimshel choked again, and stopped. The sage, still motionless, asked:

"Nassi! I am very poor, and keep a small inn that brings but little profit. I have six children, an old father who lives with me, and two orphaned grandchildren, whose parents died. Rabbi it is difficult to find food for so many mouths, and we have meat only once a week. Kosher meat is very dear, so I buy three pounds every week, and eleven people have to keep up their strength, on it. Rabbi! I knew we should have nothing during the week, except bread and onions and cucumber. I was loth to throw that meat away and so ate from it, and allowed my family to eat from it."

Thus complained and confessed the poor Samson, and the master listened with clouded brows.

Then he spoke, transfixing the sinner with angry eyes. He explained in a long and learned speech the origin of the law of clean and unclean food. How great and wise men had written many commentaries about it, and how great the sin of a man was who dared to eat a piece of meat upon which a drop of milk had fallen.

"Your sin is abominable in the sight of the Lord," he thundered at the humble penitent. "For the sake of greediness you have broken the covenant which Jehovah made with his people, and transgressed one of the six hundred and thirteen commandments which every true Israelite is bound to keep. You deserve to be cursed even as Elisha cursed the mocking children, and Joshua the town of Jerico. But since it was only your body which sinned, whilst the spirit remained faithful, and you came to me and humbled and confessed yourself, I will forgive you, under the condition that you and your family abstain from meat and milk during four weeks, and the money saved thereby be distributed among the poor. And after four weeks, when your souls will be clean again from the abomination, you may dwell in peace and piety among your brethren Israelites."

"Say everybody Amen."

"Amen," called the people within the room and without, and those who pressed their eager faces against the window.

The little red-haired Samson, relieved of the burden that had oppressed his conscience, though otherwise burdened with a four-weeks' fast, murmured his thanks and retreated towards the entrance.

Reb Moshe again raised his finger and called out:

"Reb Gerson, melamed."

At his summons a round-backed, middle-sized man, with shaggy hair and clouded mien, appeared. He was a colleague of Reb Moshe, a teacher from a small town, where he enlightened the Israelitish youths. He stood in the middle of the room, holding a heavy book with both hands, After greeting the master, he began in these words:

"Rabbi! my soul has been in trouble, Two days ago my children read that evening prayers ought to be said until the end of the first watch. The children asked me: 'What is the first watch?' I remained mute, for I did not know how to answer, and I come to you, Rabbi, for a ray of wisdom to enlighten my mind. Tell me, oh Rabbi, what are the watches according to which every Israelite has to regulate his prayers. Where are they, so that I may give an answer to the children?"

The round-backed man stopped, and all eyes rested with excited curiosity upon the sage, who, without changing his position, answered:

"What should it be but the angels' watch? And where do they watch? They watch before the throne of the Eternal, when the day declines and night approaches. The angels are divided into three choirs. The first choir stands before the throne and keeps watch till midnight. Then is the time to say evening prayers. The second comes at midnight and keeps watch until dawn; when you see the sky turn rosy-red and pale-blue, the third choir arrives, and then it is time to say morning prayers."

The master stopped, and a low murmur of admiration and rapture was heard among the crowd. But the melamed did not retire yet; his eyes fixed upon his book he began anew:

"Rabbi, give me another ray of wisdom to carry back to my scholars. Near our little town lies the estate of a great lord. Sometimes the children go there and hear all sorts of things. Once, coming thence, they told in town that the origin of thunder had been explained to them. They were told that thunder comes from heaven when two clouds meet and give out a force they called electricity. I never heard of it before: is it true that such a force exists and that it originates thunder?"

During Reb Gerson's speech the Rabbi's face twitched with suppressed impatience, and he smiled scornfully.

"It is not true!" he exclaimed. "There is no such force, and not from there comes thunder. When the Roman emperor destroyed the Temple, and dispersed the people of Israel, there was thunder. Where did it come from? It came from Jehovah's breast, who wept aloud over the destruction of his people. And now the Lord weeps over his people, and his moans are heard upon earth as thunder; his tears fall into the seas and make them heave and rise, and shake the earth to its foundations, and send forth fire and smoke. I have told you now whence come thunder and earthquakes. Go in peace and repeat to your children what I have told you."

With a humble bow and thanks the melamed retired into the crowd. At the same time from beyond the door the loud wail of a child became audible.

Reb Moshe called out:

"Haim, dairy farmer from Kamionka, and his wife Malka."

From the crowd came a man and a woman. Both looked pale and troubled The woman carried a sick child in her arms. They knelt before him, and holding up to him the child, wasted with disease, asked for his help and advice. Todros bent tenderly over the fragile little body and looked long and attentively at it. Reb Moshe, squatting on the floor, looked at the master for orders, mixing and stirring the decoctions. In this way, one by one, came the people to their teacher, sage, physician, prophet almost, plied him with questions and asked for advice. A troubled husband brought his comely, buxom wife, and asked for judgment by help of a certain water, called the water of jealousy. If the wife be guilty of infidelity, the efficacy of the water is believed to cause death; if innocent, it will enhance her beauty and give her health. Another man asked what he was to do if the time for prayers came during a journey and he could not turn his face to the east, because the storm and dust would blind his eyes. A great many came crying and bewailing their miserable lives, and asked the sage to look into the future and tell them how long it would be till the Messiah arrived. The greater part of the people did not want anything, asked neither questions nor came for advice; they simply wanted to see the revered master, breathe the same air with him, and fill their souls with the words that dropped from his lips, and see the light of his countenance.

It was evident that Isaak Todros felt and appreciated his high position. He attended to all their wants with the greatest gravity, zeal, and patience. He explained, and put the people right in points of law, inflicted penances upon sinners, gave physic to the sick, advice to the ignorant—without changing his position—only fixing his either stern or thoughtful eyes upon those who came to him. Several times when the people wailed and complained, entreating him to foretell the coming of the Messiah, his dark eyes grew misty. He loved those who came to him with their troubles and felt for them. Big beads of perspiration stood upon his forehead, and his breath came hard and fast; still he went on with his ministrations, in the deep conviction that he was doing his duty, with a fervent faith and belief in all that he was achieving and teaching, and the disinterestedness of a man who wants nothing for himself, except the little black hut, a scanty meal, and the tattered garments he had worn for many years.

In the meanwhile a man passed rapidly through the court of the synagogue, looking around him as if in search of something or somebody. It was Ber, Saul's son-in-law. He looked at the people crowding round the Rabbi's dwelling; at last his eyes lighted on Meir, and he grasped him by the sleeve of his coat.

The young man awoke, as from a trance, and looked round absently at his uncle.

"Come with me," whispered Ber.

"I cannot go away," said Meir, in an equally low voice. "I have important business with the Rabbi, and shall wait till all the people have left so that I may speak with him."

"Come away," repeated Ber, and he took the youth by the shoulder.

Meir shook him off impatiently, but Ber repeated:

"Come with me now; you can return later when the people have gone—that is, if you wish it, but I do not think you will."

Both left the crowded hut. Ber walked swiftly and silently, leading his companion to a quiet part of the precincts where, under the shadow of the walls of Bet-ha-Midrash, nobody could overhear, their conversation.

Meir leaned against the wall. Ber stood silently before him, looking intently at his young kinsman.

Ber's outward appearance did not present any striking features; many would pass him without taking particular notice, yet the student of human nature would find in him a character worth knowing. He was forty years old, always carefully dressed, yet according to old customs. His delicately moulded features and blue eyes had a dreamy and apathetic expression, which only lighted up under the excitement of business speculations. A deep yearning after something, and carefully suppressed dreams and stifled aspirations gave to his mouth an expression of calm resignation. Sometimes, when the ghost of the past appeared before him, two deep furrows appeared across his forehead. It was evident that some fierce conflicts had raged under that quiet exterior, and left wounds and scars which now and then would remind him painfully of the past.

He now stood opposite the young man whom he had dragged away from the crowd almost by force.

"Meir," he said at last, "an hour ago your grandfather had a long talk with his son, Abraham. He left his visitors on purpose to speak with him, and bade me to be present at their conversation. Rest in peace, Meir; your uncle will have no hand in the vile deed which will be perpetrated."

"Will be perpetrated?" interrupted Meir passionately. "Not if I can prevent it."

Ber smiled bitterly

"How can you prevent it? I guessed you wanted to speak about it to the Rabbi, and I went after you to warn you and save you from the consequences of such a step. You thought that if you put the case before him, he would rise in anger and forbid any one to do such an infamous deed If he did that they would obey him; but he will not."

"Why should he not?" exclaimed Meir.

"Because he does not understand anything about it. If you questioned him about clean or unclean food, whether it was allowed to snuff a candle on the Sabbath, or gird the loins with pocket-handkerchiefs, he would answer readily enough. He would tell you whether to bless first the wine or first the bread, or how the spirits transmigrate from one body to another, how many Sefirots emanate from Jehovah and how to transpose the sacred letters in order to discover fresh mysteries, or about the arrival of the Messiah. But if you began to speak to him about distilleries, taxes, estates, and things in connection with them, he would open his eyes widely and would listen to you like a man struck with deafness, because these things are to him like a sealed letter. For him, beyond his sacred books, the world is like a great wilderness."

Meir bent his head.

"I feel the truth of what you say; yet if I asked him whether it be right for the sake of gain to wrong an innocent man?"

Ber answered:

"He would ask you whether the innocent man were an Edomite or an
Israelite."

Meir looked intently at the sky, thinking deeply, and evidently puzzled.

"Ber," he said at last, "do you hate the Edomites?"

The questioned man shook his head.

"Hatred is like poison to the human mind. Once, when I was young, I even thought of going to them and entreating them to help us. I am glad now that I did not do it and remained with my own people, but I have no ill-feeling towards them."

"And I have none," said Meir. "Do you think Kamionker hates them?"

"No," said her decidedly. "He makes use of them. They are his milch cows. He may despise them, because they do not look after their business but allow themselves to be cheated."

"And Todros; does he hate them?" questioned Meir.

"Yes," said Ber, very emphatically; "Todros hates them. And why does he hate them? Because he does not live in the Present; he still lives in the Past, when the Roman emperor besieged Jerusalem and drove the Israelites out of Palestine. He breathes, thinks, and feels as if he were living two thousand years ago. He does not know that from the time of his ancestor, Halevi Todros, other wise people have lived, and that times are changed, and that those who hated and persecuted us once have since then stretched out their hands in peace and goodwill. How can he know anything? He never left Szybow since he was born; never read anything but the books left by his forefathers; has never seen or spoken to any one out of Israel."

Meir listened, and nodded his head in sign that he agreed with his companion.

"I see that it is of no use at all going to him," he said, thoughtfully.

"It is not," said Ber; "therefore I came in search of you. He will not prevent Kamionker from wronging the lord of Kamionka, who represents to him the people of Ai, with whom Joshua went to war, or the Roman nation who destroyed the Temple, or the Spaniards who, five hundred years ago, burned and despoiled the Jews. He would not even listen to you, and would denounce you as an infidel. If he has not brought his hand down upon you, it is owing to the love and respect the people bear towards your grandfather, Saul. If you accused Kamionker before him, Kamionker would set him, against you, as already does Reb Moshe. Meir! be careful! there are rocks ahead. Save yourself before it is too late."

Meir did not reply to the warning.

"Ber," he said, "I am sure that man, blind and revengeful as he is, possesses a great soul. Look how patiently he sits night and day over his books, how full of pity and compassion are his eyes when he listens to the poor people and comforts them, and does not want anything for himself. Ber! his faith is so sincere!"

Ber smiled at his words, and turned his dreamy eyes to heaven.

"You speak thus about the Rabbi, Meir; what do you say about the people who, in the midst of misery, hunger, and humiliation still thirst for wisdom and knowledge. Never mind whether it is the true wisdom or true knowledge, but look how they raise themselves above their narrow lives by their faith and reverence for their Wise Men. Do you think that this narrow, bigoted, greedy people have a great soul?"

"Israel has a great soul, and I love it more than my life, my happiness, and my peace." He stopped for a minute, then grasped Ber by the shoulder. "I know what is wanting in Todros to make him a great man, and what is wanting in the Israelitish people to show their greatness to the world. They ought to come out of the Past, in which they persist to dwell, into the Present. They want Sar-Ha-Olam, the angel of knowledge, to touch them with his wings."

Whilst the young man spoke thus, his face glowing with excitement,
Ber looked at him thoughtfully.

"When I look at you, Meir, and listen to you, I see myself as I was at your age. I felt the same anger, the same grief, and I wanted—"

He stopped, and passed his hand over his brow, marked with two deep lines, and his eyes looked far away as if into the future.

Anybody seeing their animated faces and lively gesticulation as they stood near the wall of the Bet-ha-Midrash, would have concluded that they were discussing bargains. What else did people like them live or care for? Yet they think and suffer, but nobody guesses it or wishes to penetrate the mystery of their thoughts. It is like the depth of an unfathomable sea—its depths unknown even to those who are perishing in it.

"Come home with me," said Ber. "Your grandfather will soon be sitting down to dinner with his guests and be displeased at not seeing you at table. There is already a storm brewing for you, because Mistress Hannah has returned the betrothal gifts, broken off the engagement, and given Saul a piece of her mind in presence of all the visitors."

Meir carelessly waved his bands.

"I wished for it," he said. "I shall ask my grandfather's pardon. I can only think about one thing now: where to go next."

Ber looked wonderingly at the speaker. "How obstinate you are," he remarked. They were near the entrance gate when Ber suddenly stopped.

"Meir, whatever you do, don't go to the government authorities."

Meir passed his hand over his forehead.

"I thought of that," he said, "but I am afraid. If I reveal the whole truth, they will not only punish Kamionker, but also those poor wretches he tempted with his money. Poor people, ignorant people, I am sorry for them—"

He suddenly paused, and looked fixedly in one direction. An elegant carriage, drawn by four horses, crossed the market-square. Meir pointed at the carriage, which stopped before Jankiel Kamionker's inn, and his eyes opened wider, for a sudden idea took hold of his mind.

"Ber!" he exclaimed, "do you see him? That is the lord of Kamionka."

The sun was declining towards the west when, in the porch of Saul's house, stood a group of men gaily conversing among themselves. They were Saul's visitors who, after having feasted at his hospitable board, were now saying good-bye, and pressing the old man's hand, thanking him for his kind reception; then, by twos and threes, they mounted the waiting carts, their faces still turned towards their venerable host, who stood in the porch.

In the sitting-room the women, with the help of the servants, were busy clearing the table, and putting away the dinner service.

The fair was also drawing to an end; the carts grew fewer by degrees, so did the people upon the square. All the noise and liveliness concentrated itself now in the several inns where the people were drinking and dancing. Jankiel Kamionker's inn was by far the most frequented and noisiest, No wonder.

The crafty dealer rented several distilleries and some seventy inns about the country, and ruled over a small army of subtenants and inn-keepers, of the Samson kind, who bought meat once a week, and starved on other days. They depended entirely on Kamionker, who, if he did not treat them generously they, on their side, were not generous towards the peasants, whom they plied with drink. Through his subordinates, Kamionker held thousands of peasants' families under his thumb. Therefore they all came to his inn. He did not himself look after his humble customers, but left them to his wife and his two strong and ugly daughters, who carried bottles and glasses round the tables, together with salted herrings, and different kinds of bread. Nobody could have guessed, seeing the faded woman, shabbily dressed, moving in that stifling atmosphere of alcohol and human breath, that she was the wife of one of the wealthiest men in the country.

Neither did the man in his musty garments who stood humbly at the door of the guest's room, look like a great capitalist and financier.

He stood near the threshold, and his guest, the lord of Kamionka, reclined in an easy-chair smoking a cigar. The young gentleman was tall and handsome; his dark hair fell upon a white forehead, though the other part of his face was slightly browned by the sun. He had a good-natured and thoughtful face.

The gay playfulness with which his eyes twinkled was evidently caused by the sight of the nimble Jew, whose body seemed to be made of india rubber, and the two corkscrew curls behind his ears of a fiery red, seemed to dance to and fro with his every motion.

Then he became thoughtful again, because the red-haired Jew spoke about important business. The young nobleman did not know anything about the man himself with whom he dealt.

He was to him a Jew, and the tenant of his distillery. Thus he might be also a prominent member of a powerfully organised body, a greatly respected and pious person, a mystic deeply versed in sacred knowledge, and finally a man who, in those dirty, freckled hands, held the entangled threads of many Jewish and Christian families; of all this the lord of Kamionka knew nothing. Therefore it never occurred to him to invite the Jew to draw nearer or sit down. Reb Jankiel likewise did not think of such a thing. He had been accustomed to stand humbly, as his fathers had done before him; nevertheless, his pale blue eyes were full of malice whenever the young gentleman turned his look elsewhere and could not see him. It may be Reb Jankiel did not realise his own feelings, yet he could not help seeing the contrast between his present humble attitude and the proud position he occupied in his own community. Such feelings, though ill-defined, if united to a bad heart, could produce no other results than hatred and even crime.

"You bore me, Jankiel, with your everlasting bargains and agreements," said the nobleman carelessly, twisting his cigar between his fingers. "I stopped at your inn for a few minutes to rest my horses, and you get me into business discussions at once."

Reb Jankiel bowed nimbly.

"I beg the gracious lord's pardon," he said smilingly, "but the distillery will be starting work next month, and I should like to renew the agreement."

"Of course you will be my tenant, as you have been these last three years; but there is plenty of time."

"It is better to arrange everything beforehand. I shall have to buy a hundred head of cattle for fattening purposes, and I cannot afford the outlay unless I am sure of the tenancy. If the gracious lord permits, I shall come to-morrow to write the agreement."

The young nobleman rose.

"Very well, come to-morrow, but not in the morning, as I shall not be at home."

"The gracious lord thinks of spending the night in the neighbourhood?" asked Jankiel, his face twitching nervously.

"Yes, in the near neighbourhood," answered the nobleman, and was going to say something more when the door behind Jankiel's back opened gently, and a young Jew, with a pale face and burning eyes, entered boldly.

At the sight of the newcomer Jankiel drew back instinctively, and an expression of terror came into his face.

"What do you want here?" he asked in a choking voice.

The nobleman glanced carelessly at the young Jew.

"Do you want to speak to me, my friend?" he asked.

"Yes, with the gracious lord," said the newcomer, and he advanced a few steps nearer. But Jankiel barred him the way.

"Do not permit him to come nearer, gracious lord, and do not speak with him. He is a bad man, and interferes with everybody."

The lord of Kamionka waved the frantic Jankiel aside.

"Let him speak if he has any business with me. Why should I not speak with him?"

Saying this, he looked with evident curiosity at the youthful face of the intruder.

"The gracious lord does not know me," began the young man.

"And why should the gracious lord know such a good-for-nothing fellow?" interrupted Jankiel. But the lord of Kamiorika bade him be silent.

"I have seen you, gracious lord, at my grandfather's, Saul, whose son, Raphael, buys your corn."

"So you are Saul's grandson?"

"Yes, gracious lord, I am his grandson."

"And the son of Raphael Ezofowich?"

"No; I am the son of Benjamin, the youngest of Saul's sons, who died long ago."

Meir did not speak Polish very fluently, yet he made himself understood. He had heard it spoken by those who came to deal with members of his family, and had learned it of the Edomite, who had also taught him to read and write.

"Did Raphael send you to me?"

"No; I came on my own account."

He seemed to collect his thoughts, then boldly raised his head.

"I came to warn you, gracious lord. Bad people are preparing a great misfortune for you—"

Jankiel rushed forward, and, with outstretched arms, placed himself between the two.

"Will you hold your tongue," he shouted. "Why do you come here to disturb the gracious lord with your foolish talk?" and, turning towards the nobleman, he said:

"He is a madman and a villain."

It was not the lord now who waved Jankiel but Meir himself. With heightened colour, breathing quickly, he pushed him away, said:

"He will not allow me to speak, but I will say quickly what I have to say. Do not trust him, gracious lord; he is a bad man, and your enemy. He wants to do you a grievous harm—guard yourself and guard your house like the apple of your eye. I am not an informer; therefore I came to say it in his presence, and warn the gracious lord. He will revenge himself upon me, but that does not matter. I am doing my duty, as every true Israelite ought to do, for it is written: 'The stranger that dwelleth with you shall be unto you as one born among you,' and it is further said: 'If thou remainest silent, upon thy head be the woes of Israel.'"

The young nobleman looked at the speaker with some interest, but his eyes twinkled. The quotation from Scripture, beautiful in itself, but easily marred by faulty pronunciation, appeared more ridiculous than interesting.

"I perceive that old Saul has a grandson who is well grounded in the Scriptures, and has a prophetic gift; but tell me clearly, and distinctly, my young prophet, what misfortune is threatening me, and why this honest Jankiel, who has been dealing with me for years, has suddenly become my enemy?"

Jankiel stood close to the easy-chair, and, bending closer to the lord, whispered smilingly:

"He is mad. He always foretells all sorts of terrible things, and he hates me because I laugh at him."

"Oh! then I shall not laugh at him and make him hate me," said the nobleman gaily; and turning towards Meir, he asked: "Tell me what is the misfortune that threatens me. If you tell me the truth, you will be doing a good deed, and I shall be grateful for it."

"You ask me a difficult thing, gracious lord; I thought you would understand from a few words. It is hard for me to speak more clearly," and he passed his hand over his brow which was wet with perspiration. "Promise me, gracious lord, that if I speak out, my words will fall like a stone into water. Promise me to make use of my information, but not to go to law."

The nobleman looked amused, yet curious.

"I give you my word of honour that your secret will be safe with me."

Meir's burning eyes turned towards Jankiel, his whole frame shook, he opened his mouth—but the words refused to come. Jankiel, seeing his emotion which momentarily deprived him of his tongue, suddenly grasped him by the waist and dragging him towards the door, shouted:

"Why do you enter my house and disturb my honoured guest by your foolish talk? The gracious lord is my guest, has known me for years; there! off with you at once."

Meir tried to get out of Jankiel's hands, and though he was the taller and stronger, Jankiel was nimbler, and despair redoubled his energy. Struggling and panting, both rolled towards the door, and the young gentleman looked at the struggle with an amused expression. Meir's pale face towering above Jankiel's red head suddenly flushed.

"Do you laugh at me, gracious lord?" he said brokenly.

"You do not know how difficult it is for me to speak, but guard your house from fire!"

At these last words he disappeared through the door, which the panting Jankiel slammed after him.

The lord of Kamionka still smiled. The struggle between the nimble, red-haired Jankiel and the tall young Jew looked very funny. During the battle the long coat tails had flapped about like wings, and Jankiel, in his desperate efforts to get rid of the intruder, had performed the most extraordinary acrobatic feats. It was a ridiculous scene altogether—the more ridiculous as the combatants belonged to a race at which it was an old, time-honoured custom to laugh. How could the young nobleman understand the deeper meaning of the play enacted before him? He saw before him a young Jew who spoke in broken Polish, the grandson of a merchant, and who would be, in his turn, a merchant. That he was a noble spirit in rebellion against everything mean and dishonest, a despairing spirit longing for freedom and wider knowledge, that coming to him as he did he had done an heroic action that would destroy his whole future—of all this the nobleman had not the slightest suspicion.

After a short pause he looked at Jankiel, and asked:

"Explain to me now; what did it all mean? What kind of a man is he really?"

"What kind of man?" said Jankiel, who seemingly had regained his composure. "It was a stupid affair, and I beg the gracious lord's pardon that it should have happened to him under my roof. He is a madman and very spiteful. He went mad from mere spitefulness."

"Hm!" said the young gentleman. "He did not look like a madman. He has a handsome face and an intelligent one."

"He is not altogether mad—" began Jankiel, but the lord interrupted him.

"He is the grandson of Saul Ezofowich?" he asked, thoughtfully.

"He is Saul's grandson; but his grandfather does not like him."

"Whether he likes him or not, I could scarcely ask his grandfather about him."

"On the contrary, ask him, gracious lord, what he thinks of his grandson," exclaimed Jankiel triumphantly. "Ask his uncles; I will go and bring his uncle Abraham."

"No need," said the nobleman shortly.

He rose, and looked thoughtful, then fixed his eyes upon Jankiel's face.

Jankiel boldly met his searching glance. "Listen, Jankiel," said the lord of Kamionka, "you are a man of years, a respectable merchant, and father of a large family. I ought to trust you more than a young man whom I have seen to-day for the first time, and who may be wrong in the head for anything I know; but there must be something at the bottom of what he tells me. I must get some information about him."

"The gracious lord can get that information very easily," said
Jankiel, shrugging his shoulders contemptuously.

The owner of Kamionka thought a little, and then asked:

"Is that celebrated Rabbi of yours in town?"

"Where should he be?" said Jankiel. "He has never been out of the town during his life."

"A steady man, your Rabbi," said the nobleman, reaching for his hat. "Now, Jankiel, show me the way, and, if I do not hear anything new, I shall at least have seen and spoken with that celebrated man."

Jankiel opened the door for his distinguished guest, and followed him into the square, which was now almost deserted. Half-way across they met Eli Witebski, whom the lord of Kamionka greeted affably. By his manner and appearance the wealthy merchant came a little nearer to the civilised sphere in which the landowner moved himself.

"Has the gracious lord come to town on business?" asked Eli.

"No; I am only passing."

"And where might the gracious lord be going now?"

"To see your Rabbi, Witebski."

Witebski looked astonished.

"To see the Rabbi! And what business can the noble lord have with the
Rabbi?"

"It is a ridiculous story, Witebski. There, tell me, do you know Saul
Ezofowich's grandson?"

"Which of them?" asked Eli. "Saul has many grandsons."

"What is his name?" asked the nobleman, half-turning his head toward
Jankiel.

"Meir, Meir, that worthless fellow!"

Witebski nodded his head as a sign that he understood.

"Well," he said, with an indulgent smile, "I would not quite call him a worthless fellow. He is young, and will mend; he is hot-headed though."

"What! a little wrong here?" laughed the gentleman, pointing to his forehead.

"Well," said Eli, "he is not mad, but rash and impulsive, and just now had done a very foolish thing, and put me into a most awkward position. Ai! Ai! what trouble and vexation I had through him, and shall have still—"

"Oh, that's it!" said the lord. "He is a kind, of half-witted mischief-maker, who does not know what he wants, and gets in everybody's way?"

"The noble lord has guessed it," said Eli, but he added at once. "He is very young, and will yet be a decent man."

"Which means that he is not a decent man at present? I see."

"This way, please," said Jankiel, showing the gates of the synagogue court.

"And where does your Rabbi live?"

Kamionker pointed to the little black hut close to the synagogue.

"What, in that little cottage?"

And he went towards it with Jankiel alone, as Witebski, guessing that some unpleasant business had brought them hither, directly took his leave, and, bowing politely, left them.

The door of the hut was already closed, but a little group of worshippers still lingered at the open window. It was very silent within; but the Rabbi did not rest, he never rested, as the few hours spent in broken sleep could scarcely be called by that name. He was bending over his books, which he knew by heart, but still pondered over, and of which he strove with his whole mind and soul to penetrate the mystery.

Reb Moshe rested, but not altogether. He sat in the corner of the fireplace, his knees drawn up to his chin, and his hands buried in his beard. He looked fixedly at the Master, not unlike a fanatic savage worshipping his fetish, or as a scientist watches the universe. The eyes of Reb Moshe expressed deep veneration, wonder, and utter devotion.

Suddenly the door opened, and upon the threshold stood the lord of
Kamionka who, turning to Jankiel, said:

"Remain outside; I will speak alone with the Rabbi."

Saying this, he stooped in order to enter the low doorway, and then looked around.

Opposite him, near the wall, sat a man with a mass of coal-black hair, slightly tinged with gray, about him a worn-out garment, and with a yellow, wrinkled face, who, looked at the intruder with amazed and piercing eyes. In a far corner squatted another man, only dimly visible; upon him the young gentleman bestowed only a passing glance. It did not even enter his mind that the man in the tattered clothes and with the piercing eyes could be the celebrated Rabbi, whose fame, spreading over the Jewish communities, had sent a faint echo into the Christian world.

He approached the man very politely. "Could I see the Rabbi of Szybow for a few minutes?"

There was no answer.

The man sitting near the wall craned his long yellow neck, and opened his eyes and mouth wider.

The sudden amazement, or perhaps other feelings, gave him the appearance of stupidity, almost idiotism.

No wonder that Isaak Todros looked like one turned to stone at the sight of the nobleman standing before him. He was the first Edomite who had ever crossed his threshold—the first he had ever seen closely, and the first time he had heard the sonorous language, which sounded strange and unintelligible to his ears. If the angel Matatron, the heavenly patron and defender of Israel, or even the foremost of the evil spirits had stood before him, he would have been less appalled: with supernatural beings he was in constant though not direct communication. He studied them—their nature and their functions. But this tall, stately man, in his abominable garment which reached barely to his knees, with the white, effeminate forehead and unintelligible language, who was he? Was he a Philistine? a cruel Roman, or perhaps a Spaniard—one of those that murdered the famous Abrabanel family, and drove his ancestor Todros out of Spain?

The lord waited a few minutes, and not getting an answer, repeated the question:

"Could I speak with the Rabbi of Szybow?"

At the sound of the somewhat raised voice the squatting figure in the corner moved and rose slowly. Reb Moshe, with open mouth and stupid, glaring eyes, came into the light, and in his hoarse voice uttered the monosyllable "Hah!"

At the sight of the man dressed in such primitive and now-a-days unseen simplicity, the lord's face twitched all over with suppressed merriment.

"My good sir," he said, turning to the melamed, "is that man deaf and dumb? I asked him twice whether I could see the Rabbi of Szybow, and got no answer."

Saying this, he pointed at Todros, who, craning his neck in the melamed's direction, asked:

"Was sagd er? Was will er?" (What does he say? What does he want?)

Reb Moshe, instead of answering, opened his mouth still wider. At the same time murmurs and whispers became audible from the open window, and the young gentleman, looking in that direction, saw a cluster of faces peeping into the room: the faces looked inquisitive, and a little frightened. He turned towards them and asked:

"Does the Rabbi of Szybow live here?"

"He does," said some voices.

"Where is he, then?"

A great many fingers pointed at the bench near the wall.

"What! That man is your wise and celebrated Rabbi?"

The faces framed in the open window radiated with a peculiar blissfulness, and nodded.

The young man made an heroic effort to control his risible muscles, and with twinkling eyes he pointed at the melamed.

"And who is this?"

"He is the melamed," said several voices; "a very wise and pious man."

The nobleman turned again to Todros.

"Reverend sir," he said, "could I speak alone with you for a few minutes?"

Todros remained silent as the grave, but his breath went faster and his eyes grew fiercer.

"Mr. Melamed," said the nobleman to the barefooted man in the long coarse shirt, "perhaps this is a day when your Rabbi is not allowed to speak?"

"Hah?" asked Reb Moshe drawlingly. The nobleman, half-amused, half-angry, turned towards the people.

"Why do they not answer?"

There was a momentary silence. The faces looked perplexedly at each other. One of them at last said:

"They only understand the Jewish language." The owner of Kamionka looked at them in open-eyed amazement; he could scarcely believe that he heard aright.

"What! You don't mean to say they do not understand the language of the country they live in?"

"Well, they do not understand it."

There was some indefined resentment in the voice that said that.

At this moment Isaak Todros drew himself up, and raising both arms above his head, began to speak quickly:

"And a day will arrive when the Messiah, who sleeps in Paradise, will wake up and descend to the earth. Then a great war will spread over the world. Israel will stand up against Edom and Ishmael, until Edom and Ishmael will fall at his feet like shattered cedars."

His gestures were at once solemn and threatening, his eyes blazing, and catching his breath, he repeated again:

"Edom and Ishmael will lie at the feet of Israel like broken cedars, and the thunderbolt of the Lord will fall upon them and crush them to powder."

It was now the Edomite's turn to look astonished, for he did not understand a word. He looked not unlike a tall, stately cedar as he stood there, but not like one that could be easily crushed to powder. His face was rippling over with laughter, which he carefully tried to suppress.

"What does he say?" he asked the people at the window.

There was no answer. All eyes were riveted upon the sage, and on the melamed's face there was an expression of ecstatic rapture.

"My good people, tell me what he said," repeated the nobleman.

A deep voice, as if in sarcastic retribution, answered with another question.

"Did the gracious lord not understand?"

This ingenuous question put an end to the young man's self-control, and he burst out into a peal of laughter and turned towards the door.

"Savages!" he murmured to himself, and he still laughed as he crossed the precincts, and the people who crowded round the Rabbi's window looked after him with astonished and deeply-offended eyes. The young man laughed, tickled by the ludicrous aspect of the whole scene; yet under his apparent merriment there was an under-current of resentment and anger, that the Wise Men of Israel should have shown themselves to him like savages, who did not even speak the language of the country whose air they breathed, and that had nourished them for many centuries. The people around the Rabbi's hut followed him with looks of displeasure almost amounting to hatred, because he had blasphemed what they loved and revered beyond anything. Poor sages of Israel with their worshippers! Poor Edomite laughing at the sage and his worshippers! But poorest of all, the country, the sons of which after journeying together for so many centuries do not understand each other's heart and language.

At the gate of the precincts Jankiel Kamionker met the young nobleman.

"Well, Jankiel," he said, "you have indeed a wise and learned Rabbi."

Jankiel did not reply to this, but began at once to speak about the agreement and the Kamionka distillery. He spoke glibly and easily, and did not appear to remember what had occurred or refer to it. Neither did the lord of Kamionka, upon whom the whole scene had left an impression of astonishment and amusement. The young prophet, and Jankiel with his red curls trying to evict him; the Rabbi, who only spoke the Jewish language, and his companion in the wonderful costume: it was as good as a play. How his friends would enjoy his description; how the good-natured Sir Andrew would laugh, and his daughter, the beautiful Hedwiga, of whom he thought night and day as the believer in his paradise, would smile!

Thinking of her he jumped into the carriage, and looking at the west, he exclaimed:

"How long you have kept me!"

He nodded to Jankiel and called to the coachman:

"Drive on."

The four grays and the light carriage carried him swiftly through the town till he disappeared in a cloud of golden dust. In the western sky the red clouds died gradually away, and the transparent dusk of an August evening enveloped the town and darkened the sitting-room in the Ezofowich house. Loud and angry cries had reverberated in that usually peaceful household. The shrillest and angriest among them was that of Reb Jankiel, who abused all the members of the family one after the other, who answered either angrily or quietly according to their different characters. After that, the accusing and threatening man, shaking with fury, or perhaps terror, had rushed out of the house towards the Rabbi's dwelling; and those who remained behind sat silent and motionless, as if riveted to their chairs by their angry and perplexed feelings.

Saul sat on the sofa with his head sunk upon his breast, his hands lying motionless upon his knees, and sighed loudly and heavily. Around him sat on chairs Raphael, Abraham, and Ber. The wives of Raphael and Ber, the much-respected and beloved women, entered quietly and sat down behind their husbands. In a corner of the room, not noticed by any one, sat young Haim, Abraham's son and Meir's devoted friend.

It was Saul who interrupted the silence.

"Where is he gone to?"—meaning Jankiel.

"He is gone to denounce him before the Rabbi," said Abraham.

"He will bring Meir before the ecclesiastical tribunal," said
Raphael.

Saul rocked himself and moaned aloud:

"Ai! ai! my poor head! Did I live to see a grandson of mine brought up to judgement like a thief or robber?"

"It is as informer he will appear before the judges," said Abraham swiftly and passionately.

"Something must be done with Meir, father."

"Think of it and tell us what to do with him. Things cannot remain as they are. He will ruin us and our sons and bring shame upon the whole family. Father! people used to say that it was always an Ezofowich who tried to undermine the faith of Israel: that the house of Todros and the house of Ezofowich are like two rivers than run in opposite directions, but meet now and then, and struggle to see which is the stronger, and to push the other underground. This talk had subsided, people began to forget, till Meir stirred it up again. Something must be done. Think of it, father, and we will do as you command us."

Two red spots appeared on Saul's face.

"What is to be done with him?" he asked in a voice that sounded like a smothered sob.

Raphael said:

"He must be married as quickly as possible."

Ber, who had until now remained silent, observed:

"Why not send him into the world?"

Saul thought a long time, and then replied:

"Your advice is not good. I cannot punish him severely. What would my father Hersh say to it, in whose footsteps he wishes to go, and whom I am not at liberty to judge. I cannot marry him quickly, because the child is not like other children—he is proud and sensitive, and does not brook any fetters. Besides, he is so disgraced and openly rebuked already that no wealthy or respectable Israelite will give him his daughter in marriage."

Again Saul's voice shook. He had lived to see his grandson, the most beloved of all his children, come down so low that no respectable family would receive him as son-in-law.

"I cannot send him away either," he continued, "because I am afraid that in the world he will lose all that is left of his father's faith. I am in the position of the great and wise Rabbi of whom it is written that he had a reckless son who ate pork in secret. People advised him to send his son out into the world and expose him to misery and a wandering life. But he replied: 'Let my son remain at home. The sight of his father's troubled and sorrowful face may soften his heart and lead him to a better life; stern misery would change it into hard stone.'"

Saul became silent—all around were silent; nothing was heard but now and then a sigh from the women.

The room became darker and darker.

After a while, in a subdued, almost timid, voice, Ber began:

"Allow me to open my heart before you to-day. I speak but seldom, because as often as I want to speak the remembrance of my younger years seems to rise before me and smother my voice; therefore it is the voice least heard of all the voices in the family. I left off speaking or advising, and looked only after my business and my family. But I must speak now. Why trouble so much about Meir? Give him his liberty; let him go into the world, and do not punish him either by your anger or by dooming him to poverty. What wrong has he done? He keeps all the commandments faithfully; has studied the holy books; all the members of our family, and even the poor, ignorant people love him like their own soul. What do you want from him? What has he done? Why should you punish him?"

Ber's speech, delivered in a lazy, half-timid voice, made a deep impression on all those present. His wife Sarah, evidently frightened, pulled him by the sleeve and whispered:

"Hush, Ber! hush! they will be angry with you for your rash words."

Saul raised his head several times arid bent it down again. One might have said that gratitude for Ber's defence of his grandson struggled with his rising anger.

"Ber, your own sins have spoken through your mouth. You stand up for
Meir because you were once what he is now," said the passionate
Abraham.

Raphael, with his usual gravity, said:

"You say, Ber, that he has not sinned against the ten commandments. That is true; but you forget that the covenant does not stand alone upon the ten commandments which Moses brought from Sinai, but also upon the six hundred and thirteen which the great Tanaites, Amoraits and Gaons, with other Wise Men, have put down in the Talmud. We not only owe obedience to them, but also to the six hundred and thirteen of the Talmud; and Meir has transgressed many of them."

"He has sinned greatly," called out Abraham, "but the greatest and blackest sin be committed to-day, when he denounced a brother Israelite before the stranger, and thus broke the solidarity and faith of his people. What will become of us if we accuse each other before the stranger? Whom shall we love and shield if not our brethren, who are bones of our bones and our blood. He felt more sorry for a stranger than for a brother Israelite, and for that he ought to—"

The violent and impulsive man broke off his sentence in the middle and remained open-mouthed, like one turned to stone.

He sat opposite the window, at which he stared fixedly with stupefied eyes.

"What is that?" he called out in a trembling voice:

"What is that?" said everybody; and all except Saul rose from their seats.

The room, which had been quite dark, became suddenly lighted up, as if by the reflection of thousands of torches from without; not only the house of Ezofowich, but the whole sky above was illuminated by a red glare.

The men and women stood spell-bound in the middle of the room, and looked silently at the fiery volumes, which rose higher and higher into the heavens above.

"How quickly he has done the deed!" said Abraham.

Nobody answered.

The little town, so quiet a moment before, became suddenly very noisy and tumultuous. No nation in the world is so easily carried away by sensations of any kind. This time the sensation was a powerful one. It was aroused by the mighty element which carries destruction upon earth and lifts its blood-red banner up to the skies, The noise of thousands of running feet re-echoed in the streets like the rushing of many waters. The square was black with a dense crowd, which swiftly and noisily moved in one direction. Above the din of all the voices single words were heard now and then more distinctly.

"Kamionka! It is the Kamionka estate!" exclaimed those that knew the country.

"Hear! hear! it is Kamionka!" took up a chorus of voices.

"Ai! Ai! such a fine place! such a magnificent place!"

Those were the last words that reached the inmates of Ezofowich's house. The crowd streamed on, and the voices sounded faint and far off.

Then Saul rose from the sofa, and, his face turned towards the window, he stood silent and motionless.

Then he raised his trembling hands and said, in a faltering voice:

"In my father Hersh's time and in my own, such things did not happen, and sins like this were not in Israel. Our hands used to spread gold and silver over the land, but not fire and tears."

He paused a few moments, gazing thoughtfully at the window.

"My father Hersh and his grandfather lived in friendship; they often conversed together about important affairs, and the lord of Kamionka—he wore then a gold brocaded sash and a sword at his side—said to my father Hersh: 'Ezofowich, you are a large-hearted and a far-seeing man; if our side win we will make a nobleman of you at the Diet.' His son was not quite like his father, but he always spoke courteously to me, and I bought his corn for thirty years. Whenever he wanted money I was always ready, because his estate brought much gain to me. The lady of Kamionka—she is still living—liked my mother Frieda very much; she used to say: 'Mistress Frieda has a great many diamonds and I have only one.' She called her son, who was as the apple of her eye, her diamond—the same son whose house is now in flames," and he pointed at the fiery columns with a silent gesture of grief and horror.

Then Raphael spoke.

"When I was last time at Kamionka, the old lady was sitting with her son upon the balcony, and when I began to speak about business, she said to him: 'Remember, Sigismond, never sell your corn to anybody but to an Ezofowich; they are amongst the Jews the most honest and friendly towards us.' And after that she began to ask whether old Frieda was still alive, and her son Saul, and if he had many grandchildren. Then she looked at her son and said to me: 'Raphael, I have no grandson!' And I bowed politely and said: 'May the gracious lady live a hundred years and see a great many grandsons of her own!' I did not put a lie into her ear; I sincerely wished her well. Why should I not wish her well?"

Raphael left off speaking, and Saul, turning towards him, asked:

"Raphael, has he ever wronged you?"

Raphael thought a little and then replied:

"No. He has never done me the slightest wrong. He is a little proud, it is true, and does not look sharp after his business; he is fond of amusements, and when an Israelite bows to him he gives a careless nod and does not try to make a friend of him . . . but his heart is good, and his word is his bond, and in business he is more likely to wrong himself than anybody else."

Sarah, who stood near her husband, wrung her hands, and rocking her body gently, sighed mournfully:

"Ai! all such a handsome gentleman to have such a misfortune happen to him."

"Such a fine young man, and he was going to marry such a beautiful young lady," said the wife of Raphael.

"And how will he be able to marry now, when he is ruined?" said Saul, and he added in a lower voice:

"A great sin has been committed in Israel!"

"A great shame has fallen to-day on Israel's head," said Raphael.

From a corner of the room where the glare penetrated least, came or rather crept forth Abraham. Bent almost in two, and trembling in every limb, he kissed his father's hand.

"Father," he said, "I thank you that you saved me from it."

Saul raised his head. The colour came back to his face, and energy gleamed in his eyes.

"Abraham," he said, in a commanding tone, "have your horses ready at once, and drive as quickly as you can to the estate where the young lord is staying. He cannot see the conflagration from there; drive quickly and tell him to come and save his property and his mother."

"You, Raphael, go at once to the Jankiel's and Leisor's inns where the peasants are drinking. Tell them to drive home quickly to save their lord's property."

Obedient as two children, Saul's two sons left the room at once and the women went into the porch. Then Ber came close to Saul.

"Father! what do you think now of Meir? Was he not right to warn the lord of Kamionka?"

Saul bent his head, but did not answer.

"Father," said her, "save Meir! Go to the Rabbi, and to the judges, and elders; ask them not to bring him before their tribunal."

For a long while Saul did not answer.

"It is very difficult for me to go," he said at last. "The hardest task to humble my gray head before Todros," but he added after a pause, "I will go tomorrow—we must stand up for the child—though he be rash and does not pay due reverence to the faith and customs of his father."

While the foregoing took place in the house of Ezofowich, the little meadow close to the town was covered with a waving, murmuring and compact mass of people. From this spot, the terrible conflagration could be seen most distinctly; therefore the whole population, eager and greedy for sensation, congregated there.

The reflected light of the fire rose above the pine forest, which was enveloped in a ray light and so transparent that every branch and stem could be seen distinctly. The wide half-circle of the glare, dark red below, grew paler and paler above, till the golden yellow light lost itself in the pale blue sky. The stars twinkled with a feeble, uncertain light, and on the opposite side, beyond the birch wood, rose the red ball of the moon.

Among the population, sentences and words, quick and sharp, whizzed about like pistol shots. Somebody was telling that when Jankiel Kamionker heard about the fire, he had gone off to the estate tearing his hair like a madman, wailing and lamenting over the loss of the spirits which he had there in such quantities. Hearing this, many people smiled knowingly; others shook their heads compassionately at the supposed heavy losses of Jankiel; but the greater part of the people remained silent. They guessed the truth; here and there somebody knew about it; but nobody dared to meddle in a business so full of danger, even with an unwary word.

A full hour after the first gleam of the fire had been noticed a light carriage and four gray horses were seen in full gallop across the streets in the direction of the meadow.

It was not the regular road to Kamionka, in fact, there was no road at all; but by driving across the meadow, the young owner shortened his way considerably. He did not sit in the carriage, but stood straight up, holding on by the box, seat, and kept his eyes fixed upon the red glare of the flames, where his mother was, which was consuming the house of his fathers.

When the horses came to the meadow and he saw the crowd, he shouted to the coachman:

"Be careful; do not hurt the people."

"A good man," said one in the crowd; "at such a moment he still thinks of other people."

Some groaned aloud.

A few heads clustered together, whispering. The name of Jankiel was whispered low—very low.

But there was a spot, not on the meadow, but in the little street close by, where people talked aloud. Near Shmul's hut, upon the bench before the window, stood Meir. Thence he looked at the meadow, black with people, and at the red glare of the fire; around him in the street stood a dozen or more young men, his friends. Their faces looked excited and indignant.

Haim, the son of Abraham, who an hour before had been an unseen witness to Saul's conversation with his sons, told his friends about it. Carried away by his indignation, he repeated in a loud voice every word that had passed and his friends re-echoed them. The young and usually timid spirits grew bolder under the pressure of shame and exasperation. Only one voice was missing among the chorus of voices—the most prominent of all, because he was the leading spirit of the young people. Eliezer was not among those who crowded round Meir; he sat apart, leaning against the black wall of the hut, His elbows rested on his knees and his face was buried in his hands. He looked like one petrified in this position; full of grief and shame. From time to time he rocked his body slightly. The dreamy, timid man was overwhelmed with bitter arid desperate thoughts.

Presently, from beyond the corner of the street, a black thin shadow glided swiftly along the walls; and close by the group of young men, the heavy panting, almost moaning, of an exhausted human being became audible.

"Shmul!" said the young men.

"Hush!" said Meir, in a low voice, jumping down from the bench. "Let nobody utter the name of the miserable man, so as not to bring him into danger. I have been standing here to watch for his return. Go away from here, and remember that your eyes have not seen Shmul coming from that direction, not seen—"

"You are right," whispered Aryel; "he is our poor brother,"

"Poor brother, poor, poor!" they repeated all round.

They dispersed at once. Near the hut remained only Meir and Eliezer, whom nothing could rouse from his stupor.

Shmul ran into the hut, now deserted by every one except the blind mother and the smallest children.

There he threw himself at full length upon the floor and beat his forehead in the dust; sobbing and moaning, he uttered in broken sentences:

"I am not guilty, not guilty, not guilty. I did not fire it. I did not hold the vessel full of oil. He, Johel, did it all; I stood on watch in the fields—when I saw the fire—Ai! ai! I understood what I had been doing—"

"Hush!" said a low, sorrowful voice close to the despairing, almost senseless, man. "Hold your tongue, Shmul, till I shut the door and window."

Shmul raised his face, but again dropped it on the dusty floor.

"Morejne," he moaned, "morejne, my daughters were growing up; it was necessary to marry them; I had no money to pay the taxes with for the whole year!"

"Get up and calm yourself," said Meir.

Shmul did not listen. With his lips sweeping the dusty boards, he kept on moaning.

"Morejne! save me. I am lost, body and soul."

"You have not lost your soul, Shmul. The Eternal will weigh your poverty against your sin; that is if you do not take the money with which bad people tempted you."

This time Shmul lifted his face from the floor. The lean and ashy-pale face, covered with dust and twitching with nervous terror, presented a picture of the deepest human misery.

He looked at Meir with despairing eyes, and pointing at the miserable room, he groaned:

"Morejne! how shall we be able to live without that money?"

Fully half-an-hour passed before Meir left the cottage, where the outcast Shmul accused himself, wailed and moaned in a voice that gradually became lower till it almost sank to a whisper. The ruddy glow from the street fell upon one corner of the dark entrance. There, coiled up between the goats, his head resting upon a projecting board, with the red light of the fire upon his face, slept Lejbele. Neither noise nor the glare of the fire, not even the lamentations of his unhappy father, had disturbed his innocent sleep among his friends, the goats.

Next morning an unusual stir prevailed amongst the inhabitants of the town. The common topic of all their conversation was the conflagration at the Kamionka estate. The whole house was reduced to ashes; nearly all the outbuildings had been burned down; the barns and ricks with all the year's harvest had been devoured by the flames.

The old lady, the mother of the lord of Kamionka, was very ill, and had been carried into a neighbour's house.

To discuss these and other items of news, people stood in groups about the streets or before their houses; all the ordinary business of their every-day life seemed suspended for the time being.

Now and then among the groups a single question was heard repeatedly:

"What will become of him?"

The question had nothing whatever to do with the ruined young nobleman, but referred to Jankiel.

Some pitied the former sincerely, as also some blamed the latter; but the landowner was to them a perfect stranger, known to most of them only by sight. Jankiel Kamionker was connected with them by a thousand threads of common interest and friendship; besides that, he was surrounded by the halo of wealth and the reputation of ardent piety. No wonder that even those who blamed him trembled for his safety.

"Will they suspect him?" asked somebody here and there.

"Nobody would dream of suspecting him, but for Meir Ezofowich putting bad thoughts into their heads," was said here and there.

"He has broken the solidarity and the covenant of Israel."

"What else could you expect? He is a kofrim, a heretic!"

"He dared to raise his hand against Reb Moshe!"

"He lives in friendship with the Karaite's girl!"

Those who spoke cast ominous, threatening glances in the direction of
Ezofowich's dwelling.

The house was unusually quiet and lifeless. The windows looked upon the square, which, as a rule, were open in summer-time so that anybody could see the daily life of people who had nothing to conceal, were shut to-day. No one had remembered to open them, or to straighten the sitting-room—as a rule kept in such perfect order. The women wandered aimlessly from one place to another; their caps were crushed and in disorder from their frequently putting their hands upon their heads; they stood before the kitchen fire and sighed distractedly. Sarah's eyes were red; her husband, Ber, had two deep wrinkles on his forehead, a sure sign to her that he suffered grievously. He did not open his lips to her, but sat with his head resting upon his hand, looking vacantly at his brothers-in-law. Raphael had his account books before him, but his thoughts were elsewhere as he raised his head frequently and looked at his brothers. Old Saul sat on the sofa reading the sacred books; but, judging by his countenance, derived but little comfort from them.

Near the window in her deep easy-chair sat the great-grandmother, dozing. Hers was the only face that did not show any change, or lose any of its usual serenity. She opened her eyes now and then, then dozed off again. Soon after twelve o'clock the women busied themselves with arranging the table for dinner.

The door opened softly. Meir entered the room, and standing close to the wall, his eyes looked around at all faces. It was a troubled look, almost timid and very sorrowful. Those present raised their eyes at him for a second only; but in that short instant a heavy load of mute reproaches fell upon the young man. It was the reproach of people used to a quiet, peaceful life, for past troubles and troubles still to come; there was some pity in it for the offender, and also a threat of casting him off.

Only the great-grandmother opened her eyes when she saw him, and with a smile, murmured:

"Kleineskind!"

Meir's eyes rested tenderly and thoughtfully upon her face. At this moment there came a sudden dash and a heavy thump. From among the groups that looked angrily at Ezofowich's house, somebody had thrown a heavy stone, which, breaking the window, flew close over Freida's head and fell into the middle of the room.

Saul's face became of a dull red; the women arranging the table screamed in terror; Raphael, Abraham, and Ber jumped up suddenly. All stared at the broken window, but presently their attention became concentrated upon their great-grandmother Freida, who stood straight up and looked attentively at the stone in the middle of the room, and then called out in her loud, tuneless whisper:

"It is the same stone! They threw it through the window the same when Reb Nohim quarrelled with Hersh because he wanted to live in friendship with the strangers. It is the same stone—at whom did they throw it now?" All the wrinkles in her face quivered, and her eyes for the first time wide open, travelled about the room.

"At whom did they throw it?" she repeated.

"At me, dear bobe," replied, from the opposite wall, a voice full of unspoken grief.

"Meir!" exclaimed the great-grandmother—not in her usual whisper, but in a loud, almost piercing voice.

Meir crossed the room, stood before her and took the little wrinkled hand caressingly in his own. He looked at her eyes full of tenderness, and as if in mute entreaty. She seemed to feel his look, for her eyelids flickered tremulously and restlessly. Saul rose from the sofa.

"Raphael," he said. "Give me my cloak and hat."

"Where are you going, father?" asked both sons simultaneously.

"I am going to humble my head before the Rabbi; to ask him to delay his judgment on my headstrong child until the anger in the hearts of the people has subsided."

Presently the gray-headed patriarch of the greatest family in the town, dressed in his long cloak and tall shiny hat, was seen slowly and gravely crossing the market-place. The groups standing about made way for him, bowing respectfully.

Somebody said loudly

"Poor Reb Saul, to have such a grandson!" The old man did not reply, but pressed his lips closer together.

More than an hour had elapsed ere Saul returned from his errand. He found all the elder members of the family in the same position as he had left them. Meir sat close to the easy-chair of the great-grandmother, who tightly clutched him by the coat sleeve.

Sarah met her father and relieved him of his hat and cloak.

"What news do you bring, father?" asked Raphael.

Saul breathed heavily, and looked gloomily on the floor.

"What could I bring from there," he said after a momentary silence, "but shame and humiliation? The hearts of Todros rejoices over the misfortune of the house of Ezofowich. Smiles, like reptiles, are writhing and crawling over his yellow face."

"And what did he say?" asked several voices. "He said he had been far too forbearing towards my godless, insolent grandson—that Reb Moshe, Kamionker, and all the people were urging him to sit in judgment upon Meir; at my intercession he would put off the trial until to-morrow after sunset, and said if Meir humbled himself and asked his and his people's pardon, the sentence would be less severe."

All eyes turned towards Meir.

"What do you say to it?" asked a chorus of voices.

Meir looked thoughtfully down.

"Give me time—till to-morrow," he pleaded. "I may perhaps find a way out of it."

"How can you find a way?" they exclaimed. "Allow me not to answer you till to-morrow," repeated Meir.

They nodded and became silent. It was mute consent.

In all their hearts fear and anger were struggling with family pride. They felt angry with Meir, yet trembled for his fate, and the very thought that a member of their family should humble himself publicly before the Rabbi and the people seemed unbearable.

"Who knows," whispered Raphael, "he may find a way to avoid it?"

"Perhaps his mother will appear to him in his sleep and tell him what to do," sighed Sarah.

The belated dinner, passed off in gloomy silence, interrupted only by the sighs of women and a smothered sob from the children, who had been forbidden to laugh and chatter.

The grieved and mournful faces looked now and then at Freida, who showed an unusual restlessness. She did not speak, neither did she doze during the meal; but moved uneasily in her chair, looked at Meir, then at the shattered window, and in the middle of the room on the spot where the stone had fallen.

"What ails her?" asked the members of the family of each other, in a perturbed voice.

"She is recalling something to her mind," others replied. "She is afraid of something. She wants to speak, but cannot find words."

When the dinner was over, two great-granddaughters wanted to help Freida into the next room and lay her down to rest as usual, but she planted her feet firmly on the floor and pointed to the easy-chair by the window. Presently the inmates of the room began gradually to disperse.

Raphael and Ber went driving away to a neighbouring estate, where they had some important business to transact. Abraham shut himself up in his room to look after his accounts, or perhaps to read. Saul gave orders to his daughter to keep the house quiet, and sighing wearily, lay down upon his bed. The women, after raking out the fire in the kitchen, shut the door of the sitting-room and betook themselves with their needlework to the courtyard, where they watched the children at play, and conversed together in a low voice. The great-grandmother remained alone in the sitting-room.

Strange to say, though perfect silence reigned in the house, she did not fall asleep or even doze for a moment.

She sat in the easy-chair with her eyes wide open, and looking at the broken window, her lips kept moving continually as if she were speaking to herself. Sometimes she rocked her head, heavy, with the voluminous turban, and the diamonds flashed out and glittered in the sudden motion, and the pendants jingled against the links of the golden chain. Her lips moved incessantly. Presently her hands also moved quickly. It seemed as if she spoke with somebody; with the spirits of the Past, who came forth from her clouded memory. Suddenly she rocked her head, and said aloud:

"It was the same way when my Hersh found the writing of the
Senior—bad people threw stones at him."

She stopped; great tears gathered in her eyes and ran down her withered cheeks.

Meir rose from the bench where he had been sitting, crossed the room quickly, sat down on the low stool where the old woman rested her foot, and putting his folded hands upon her knee asked:

"Bobe! where is the writing of the Senior?"

At the sound of the voice which, as well as the face, reminded her of the man she had loved so well, and the days of her youth and happiness, she smiled. Her eyes full of tears did not look at her great-grandson, but somewhere far beyond, and she began to whisper:

"The day he quarrelled with Reb Nohim and angered the people, he came home and sat down sorrowful upon the bench and called his wife, Freida. Freida was then young and beautiful; she wore a white turban and stood before the kitchen fire, looking after the servants; but when she heard her husband's voice, she went at once and stood before him, waiting for his words. 'Freida!' he said, 'where the writing of the Senior?'"

Then suddenly the whisper ceased. The young man sitting at her feet pressed his hands convulsively together and asked again:

"Bobe! where is the writing of the Senior?"

The old woman gently swayed her head, and her lips moved.

"He asked: 'Where is the writing of the Senior? Did the Senior bury it in the ground? No! he could not have buried it, as dampness and worms would have destroyed it. Did he hide it in the walls? No! he knew that fire might destroy the walls. Where did he hide it?' Thus asked Hersh, and his wife Freida pondered over his words and then pointed at the bookcase where the Senior's old books were preserved, and said: 'Hersh my Hersh! the writing is there.' When Freida said that, Hersh rejoiced and said: 'You, Freida, have a wise head, and your soul is as beautiful as your eyes.'"

And smiling at the dim pictures of her youthful days, she whispered:

"Then he said: 'A virtuous woman is far above rubies and her husband doth trust her!'"

The young man looked at her with entreating eyes, and again asked:

"Bobe! what did Hersh do with the writing?"

The old woman did not answer at once, but her lips moved silently as if she spoke with an invisible being, and then took up the thread of her tale again:

"Hersh came back from a long journey, deeply grieved, and said to Freida: 'Everything is lost. We must bide the Senior's writing again; it is no use now.' Freida asked: 'Hersh! where will you hide the writing?' Hersh replied: 'I will hide it where it was before, and you alone, Freida, will know the secret.'"

Meir's eyes sparkled with sudden joy.

"Bobe! is the writing there?" And he pointed at the old bookcase.

Freida gave no answer, but continued in a whisper:

"He said: 'You alone will know the secret. And when the time is drawing near and your soul is about to leave your body, tell it to the son or grandson who resembles most your husband'—'and which of my sons or grandsons is most like my husband Hersh?' 'It is Meir, the son of Benjamin, who is like him as two grains of sand are like each other. He is my child, the dearest of all. Freida will tell him the secret.'"

Meir took both the hands of his great-grandmother in his own, and covered them with kisses.

"Bobe," he whispered, "Is the writing there?" pointing at the bookcase. But the old woman still followed the thread of her musings.

"Hersh said to Freida: 'If the elders of the family raise their hands against him and the people throw stones at him, you, Freida, tell him the secret. Let him take the writing of the Senior to his heart, and leave everything, his house and wealth and family, and go forth into the world; for that writing is more precious than gold and pearls. It is the covenant of Israel with the Present, which flows like a great river over their heads and with the nations which tower around him like great mountains.'"

"Bobe! the elders of the family have risen up against me; the people have thrown stones at me—I am that dearest grandson of whom your husband Hersh spoke—tell me, is the writing among those old volumes?"

A broad, almost triumphant, smile lit up the wrinkled face. She shook her head with a feeling of secret joy, and whispered:

"Freida has watched over her husband's treasure and guarded it like her own soul. When she became a widow, Reb Nohim Todros came to her house and wanted to have the bookcase and the volumes put into the fire; then Reb Baruch Todros came and wanted to burn the books; but whenever they came, Freida screened the bookcase with her own body, and said: 'This is my house, and everything in it is my own.' And when Freida stood before the bookcase, Freida's sons and grandsons stood before her and said: 'It is our mother; we will not let her be harmed.'"

"Reb Nohim was very angry and went away—Reb Isaak did not come, because he knew from his fathers that as long as Freida lives nobody touched the old bookcase—Freida has watched over her husband's treasure; it remains there and sleeps in peace."

With these last words the old woman pointed her thin hand at the bookcase, which stood not far from her, and a quiet laugh, a laugh of joy and almost childish triumph, shook her aged breast.

With one bound Meir reached the bookcase, and with a powerful hand shook the old, rusty lock. The door flew open and a cloud of dust burst forth which covered Meir's head as it had once—long ago—covered Hersh's golden hair and Freida's white turban. He did not heed it, but plunged his hand amongst the books from which his ancestors, had drawn their wisdom and where that lay hidden which was to direct him on his way.

At the sight of the open bookcase and the clouds of dust Freida stretched forth both arms and called out:

"Hersh! Hersh! my own Hersh!"

It was not the usual tuneless whisper, but a loud cry wrung from the heart, full of the joys and griefs of the past. She had forgotten the great-grandson, and thought the tall, golden-haired youth, covered with dust, was her husband come back to her from unknown worlds.

Meir turned his excited face and burning eyes to her.

"Bobe!" he said breathlessly, "where is it? On the top? Below? In this book—that—or that?"

"In that," said the woman, pointing at the book upon which Meir's hand rested.

Presently a roll of yellow papers rustled under the parchment cover of the volume. Holding them in both hands, Meir fell down before his great-grandmother and kissed her hands and feet.

Freida smiled, and touched his head gently; but by and by her eyelids drooped, and her whole face took the expression of sweet dreaminess again. Tired with the strain upon her clouded memory, looking still into the bright dreamland of the past, the centenarian had fallen asleep—touched, as it were, by a gentle wave of the eternal sleep.

The passionate outpouring of thanks did not rouse her again. Meir hid the precious papers in his breast and went swiftly upstairs towards the top of the house, where his young cousins dwelt.

During the whole of the evening, and the greater part of the night, the large window near the pointed roof flickered with an uncertain light, and people were seen moving about constantly. At early dawn, some people came out of the house by a side door and went in different directions.

Soon afterwards strange news began to circulate about the town. The news was undefined, vague, told and explained in different ways; but, such as it was, it excited the greatest curiosity among the people. The everyday work seemed to go on as usual, but in the midst of the dashing and rattling of implements of handiwork a continual hum of conversation was going on. Nobody could point out the source from which sprung all the rumours which filled the public mind; they seemed to be floating in the air, and pervading all the streets and alleys.

"To-day, after sunset the elders of the Kahol and the judges, with
Rabbi Isaak at their head, will sit in judgment upon Meir Ezofowich."

"How will they judge him? What will they do to him?"

"No; there will be no judgment. The bold grandson of Reb Saul will come to the Bet-ha-Midrash and confess his sins before the Rabbi and the people, and ask forgiveness!"

"No, he will not humble himself or ask forgiveness."

"Why should he not?"

"Ah, ah, it is a great secret, but everybody knows about it, and everybody's eyes burn with curiosity. Young Meir has found a treasure!"

"What treasure?"

"A treasure that has been buried for five hundred years—a thousand years—ever since the Jews came into this country, in the house of Ezofowich. The treasure is the writing of one of their ancestors, left as a legacy to his descendants."

"What does the writing say?"

"No one knows for certain."

All the inhabitants of the poorer streets had heard something about it from their fathers and grandfathers; but everybody bad heard it different. Some said it was the writing of a wise and saintly Israelite, who lived long ago, and who wanted to make his nation powerful and wise. Others maintained that this same ancestor of Ezofowich was an unbeliever, bribed by the stranger to destroy the name of Israel and the holy covenant from the face of the earth.

"The writing was to teach people how to make gold out of sand, and it tells poor people how to get rich."

"No! it teaches how to drive away the evil spirits, so that they cannot touch you, and how to transpose the letters of God's names into a word with which you can work miracles."

"The writing teaches how to make friends out of your enemies, and to enter into a covenant of peace with all nations. Somebody heard that it showed the way how to bring Moses back to life again, and call on him to bring his people out of bondage into the land that flows with gold and wisdom."

"Why did they not search for the treasure sooner?"

"They were afraid. It is said that whoever touches that writing will be scorched with fire and burned into powder. Serpents will twist themselves around his heart! His forehead will become as black as soot! Happiness and peace will go from him for ever! Stones will fall upon him like hail! His forehead will be branded with a red mark! Long, long ago, there still lived people who remembered it, the great merchant, Hersh Ezofowich, Saul's father, had touched that writing."

"And what became of him?"

"The old people said that when he touched the papers serpents coiled round his heart and bit him, so that he died young."

"And now young Meir has found that writing?"

"Yes, he has found it, and is going to read it before the people in
Bet-ha-Midrash after sunset."

Going to and fro amongst the people who exchanged the above opinions, was Reb Moshe, the melamed. He appeared first in one street, then in another; was seen in one court, and near another's window; always listening intently; he smiled now and then and his eyes gleamed, but he said nothing. When directly appealed to by people, and urged to give an opinion, he shook his head gloomily and muttered unintelligible sentences. He could not say anything, as he had not spoken to the master yet, to whom, out of fanatical faith and mystic personal attachment he had given himself up body and soul. Without definite orders from the revered sage he dared not give an opinion or settle things even in his own mind. He might unwittingly act against his master's wish, or transgress any of the thousands of precepts; though he knew them all by heart, yet he might fail to catch their deeper meaning without the guiding spirit. The melamed was fully conscious of his own wisdom, yet what did it mean in comparison with the Rabbi's, whose mind pierced the very heavens? Jehovah looked upon him with pleased eyes, and wondered how he could have created such a perfect being as Rabbi Isaak Todros.

About noon, when his mind and ears were full of what he had heard, he glided silently into the Rabbi's hut. He could not get the Rabbi's ear at once, because he was conversing with an old man, whose dusty, travel-stained garments showed that he had come a great distance; he now stood leaning on his stick before the Rabbi, looking at him with humble, and at the same time radiant, eyes.

"I dearly wished," he said, in a voice trembling with age and emotion, "to go to Jerusalem to die in the land of our fathers; but I am poor and have no money for the journey. Give me, O Rabbi, a handful of the sand which they bring to you every year from there, so that my grandchildren may scatter it upon my breast when the soul is about to leave my body. With that handful of soil, I shall lie easier in my grave."

The Rabbi took some white sand out of a carefully, wrapped-up bag and gave it to the old man.

The man's whole face lighted up with joy; he carefully secured the precious relic under his ragged garments, and then kissed the Rabbi's hand with fervent gratitude.

"Rabbi," he said, "I have nothing to pay you with."

Todros craned his yellow neck towards him:

"You have come from a far country, indeed, if you do not know that Isaak Todros does not take payment. If I do good to my brethren, I ask only for one reward: that the Almighty may increase by one drop the wisdom I possess already, but of which I can never have enough."

The old man looked with admiring eyes at the sage, who, so full of wisdom, yet wished for more.

"Rabbi," he sighed, "allow me to kiss your benevolent hand."

"Kiss it," said the master gently, and when the old man bent his head covered with white hair, the Rabbi put his arm round him and kissed him on the forehead.

"Rabbi!" exclaimed the old man, with a burst of happiness in his voice, "you are good—you are our father—our master and brother."

"Blessing upon you," replied Todros, "for having preserved your faith until your old age, and the love for our fatherland which makes you prize a handful of its soil more than gold and silver."

Both their eyes were full of tears. It was the first time they had ever met, and yet their hearts were full of brotherly love and mutual sympathy.

Reb Moshe, who sat in his usual corner waiting for the end of the interview, also had tears in his eyes. When Isaak Todros was alone be still waited a little, and then said in a low voice:

"Nassi!"

"Hah?" asked the sage, who was already buried in mystic speculation.

"There is great news about the town."

"What news?"

"Meir Ezofowich has found the writing of his ancestor, the Senior, and is going to read it to-day before the assembled people."

The Rabbi was now fully awake, and craning his neck towards the melamed, exclaimed:

"How did you come to hear of it?"

"Ah! the whole town is full of it. Meir's friends since early morning have been among the people spreading the news."

Todros did not say a word; but his eyes had a keen, almost savage expression.

"Nassi! will you allow him to do this?"

Todros was silent. At last he said in a determined voice:

"I will."

Reb Moshe gave a convulsive start.

"Rabbi!" he exclaimed, "you are the wisest man that ever was, or will be on this earth; but has your wisdom considered all the consequences, and that this writing may detach the people from you and the covenant?"

Todros looked at him sternly:

"You do not know the spirit of the people if you can speak and think like that. Have not I and my fathers before me tried to mould and educate the people and make them faithful to their religion? Let him read the papers—let the abomination come forth from its hiding-place, where it has lain till now; it will be easier to fight against it and crush it down, once and for ever. Let him read it: the measure of his transgressions will then be full, and my avenging hand will come down upon him!"

A long silence followed upon these words. The master was absorbed in thought, and the humble follower looked at him in silent adoration.

"Moshe!"

"What is your will, Nassi?"

"That writing must be taken from him and delivered into my hands."

"Nassi! how is it to be taken from him?"

"That writing must be taken and delivered into my hands!" repeated the Rabbi decisively.

"Nassi! who is to take it from him?" Todros fixed his glaring eyes upon his follower. "That writing must be taken from him and delivered into my hands," he repeated for the third time.

Moshe bent his head.

"Rabbi!" he whispered, "I understand. Rest in peace. When he reads the abomination before the people such a storm will break over his head that it will lay him in the dust."

Again there was silence. The Rabbi interrupted it:

"Moshe!"

"Yes, Nassi!"

"When is he going to read that blasphemous writing?"

"He is going to read it in the Bet-ha-Midrash after sunset."

"Moshe! go at once to the shamos (messenger) and tell him to convoke the elders and the judges in the Bet-ha-Kahol for a solemn judgment."

Moshe rose obediently, and went towards the door. The Rabbi, raising both arms, exclaimed "Woe to the headstrong and disobedient! Woe to him who touches the leper and spreads contagion!"

Saying this, his whole face became suffused with a wave of dark, relentless hatred. And yet, a quarter of an hour ago the same face was full of brotherly love; the same mouth spoke gentle and comforting words, and the eyes were full of tears.

Thus gentleness and wrath, love and relentless hatred dwelt side by side in the same heart; virtues and dark crimes flow from the same source. Charity goes hand in hand with persecution and neighbour often stands for enemy. Man, who tended to human suffering and healed the sick, with the same hand lit the stakes and prepared the instruments of torture.

What mysterious influences rule such dual lives?—asks the perplexed student of human nature.

But for these mysterious undercurrents which lead human brains and hearts into awful error, Rabbi Isaak might have been a great man.

Let us be just. He would have been a great man but for those that raised the weapons of fire and sword, and the still more deadly weapons of scorn and contempt, against his brethren, and thus confined them in the narrow, dark,—a spiritual and moral Ghetto!

The sun had set, and the earth was wrapped in the dim light of a summer evening. The large court of the synagogue swarmed with a crowd. The interior of Bet-ha-Midrash was already full of people. There could be seen heads of old men and fair locks of children, long beards, black like crow's wings and blonde like hemp. They all moved and swayed, necks were craned, beards raised, and eyes glowed in anticipation of some new sensation. Everything appeared in shadow. The large room was lighted by a small lamp, suspended at the entrance door, and a single tallow candle in a brass candlestick, which stood on a white table; this, with a solitary chair close to the high and bare wall, constituted the platform from which the speaker was wont to address the people. In Israel, everybody, young or old, and of whatever social position, had the right to speak in public, according to the democratic principles prevailing in the ancient law. Every Israelite had the right to enter this building, whether for the purposes of praying, reading, or teaching.

The people who crowded outside the building looked often in at the windows of the room where the elders and judges held their conferences. In the entrance hall the lamp was being lit, and burning candles were placed upon the long table. Presently people well-known to the inhabitants ascended, the steps of the portico. Singly or in twos arrived the judges of the community—all of them men well on in years, fathers of large families, wealthy merchants, or house owners. There ought to have been twelve in number, but the bystanders counted only up to eleven. The twelfth judge was Raphael Ezofowich. People whispered to each other that the uncle of the accused could not sit in judgment against him; others said that he would not. After the judges arrived, the elders, amongst whom was Morejne Calman, with his hands in his pockets and the stereotyped, honeyed smile on his lips, and Jankiel Kamionker, whose face looked very yellow, and whose eyes had the hunted look of a criminal. The last, but not least of them, was Isaak Todros, who glided in so swiftly and silently that scarcely anybody in the crowd noticed him.

At the same time, from the depth of Bet-ha-Midrash, a clear, resonant voice reached the ears of the surging crowd without:

"In the name of the God of Abraham, Isaac, and Jacob, hear, O
Israel!"

The murmur of the crowd within and without increased, and almost rose to a tumult. For a few moments the voice of the speaker was drowned in the general hubbub, and his few sentences sounded indistinct and broken.

Suddenly somebody from the crowd shouted:

"Silence and listen, for it is said: 'You shall listen to whosoever speaketh in the name of Jehovah!'"

"That is true," murmured voices. "He began in the name of the God of
Abraham, Isaac, and Jacob."

Then everything became quiet, except for the rustle of those near the door, who tried to get a better view of the speaker. They did not see anything unusual. Behind the white table, pale and grave, stood Meir Ezofowich. He was much paler than usual, and his eyes burned feverishly. His emotion was not the outcome of fear or doubt, but of a powerful conviction and radiant hope. In his hands he held a few sheets of old yellow paper, which he raised now and then, to show whence he took his words.

"O Israel!" he read out, in a clear and thrilling voice, "you are a great people! You were the first among nations who recognised one God in heaven, and heard on earth, amid the roar of thunder and flashes of lightning, those ten great commandments, which, like ten rocks, helped you and other nations to climb towards the sun of perfection. Israel! blind from his birth, or blinded by malice, must be the man who fails to recognise the greatness of your mission. Dry from its birth, or dried by the searching breath that comes from the nether world, must be the eye that does not shed a tear at the sight of your sufferings. Ill-fated he who, looking at you, calls you contemptible. May the Lord pity him and forgive him, as he possesses not the balance in which are weighed a nation's virtues and crimes, possesses not the wisdom which shows how pain and degradation produce sin. Israel! of you were born Moses, whose love was like the flaming bush, David with the golden harp, the beautiful Esther, weeping over the misery of her people. The Maccabees with their mighty swords came from among you, and the prophets who died for their faith. Whilst living happily in the land of your fathers, you loathed to bind a brother into slavery; upon your fields you left the tenth sheaf to the poor and needy, and gave a hearing to anybody who spoke to the people. Humbling yourself only before Jehovah, you said: 'We are all alike in the eyes of our Father.' And when, in after years, ill-fated, vanquished, covered with the blood of your sons who defended the land of their fathers, you stood an outcast amongst nations, and suffered from contempt and persecution, you yet remained faithful unto your God and the memory of your fathers, and taught other nations who suffered like you how to defend themselves without weapons. The Lord hath made you intelligent, pure, and charitable, O my people; but it is nigh two thousand years since you possessed the one necessary thing on earth—a fatherland."

Here the voice of the speaker gave way, and he paused for a minute. The crowd had caught his emotion, and a low tremor seemed to pass through the people. A few subdued voices murmured:

"Let us listen! Let us listen! It is the writing of a true Israelite who tells of the glory of his people."

They listened in silence, and Meir went on:

"Woe to the people who have no fatherland! The soul of the people clings to the soil as a child clings to its mother's breast which gives it nourishment, health, and relief from sickness. The Lord ordained it thus; but the people acted against His will and tore your soul, O Israel, from the soil to which it was attached. As an outcast you went and knocked for charity at the very doors of those that had despoiled you; your head bent down under laws from which your mind recoiled; your tongue tried to imitate their speech, and the roof of your mouth dried up in exceeding bitterness; your face darkened from wrath and humiliation, and you lived in fear lest your faith and the name of Israel should be obliterated from the face of the earth. Then under torments and awful sorrows your greatness fell from you; your sins and transgressions began to grow and multiply, and Jehovah your Lord, looking down upon you said: 'Is this my chosen people with whom I made the covenant of Truth and Grace? Can he not keep it except with the words of his mouth, which do not agree with the deeds of his hands? Does he see the covenant only in his offerings; songs, prayers, and incense, and forget the high ladder I showed my servant Jacob in his dream to teach the people in all times how to reach me, who is Perfection and Understanding.'"

Here the voice of the reader became drowned again in a low, ever-increasing murmur.

"What is it he is reading?" they asked each other. "It is the writing of a bad Israelite who throws ugly words at his people."

"Which are those sins that have been multiplying amongst us? And how are we to praise the Lord if our songs and, prayers have no value in His eyes?"

Meir grew pale when he found his voice powerless against the increasing tumult. But he would not stop now, and went on reading. By and by curiosity prevailed over discontent and they became silent once more.

They listened to the tale of Michael Senior's life; how, by order of the king, and out of love for his people, he had stood at the head of their affairs, and wanted to lead them into new ways, at the end of which he saw the dawning of a happy future; how he had been thwarted in all his undertakings, and the heart of the people turned away from him.

"Great thoughts crowded into my brain which I could not utter, because my old friends and my pupils abandoned me! In my breast there was fire, at which they would not warm themselves, but said it had been kindled by evil spirits. Then my body wasted away, the light of my eyes became dim, and the sleep of death drew near. I cried out in anguish: 'Lord of the world! do not forsake thy messenger! Give him a voice powerful enough to reach the ears of those that are not born, since those that live will listen no longer.' And I opened the Holy Book and read:"

"'Though he be dead, he yet speaketh.' Son of my sons, you who have found this writing, read it to the people to let them know what I desired from them. The first thing I asked from them was; Forgetfulness. Did I want them to forget their Lord Jehovah, or the name of Israel which produced the greatest men of the past? No, I could not ask them to forget it because the remembrance is dear to me and rejoices my heart."

"I asked my people to forget the wrongs and sorrows of the past. Do not remember injuries! Do not say an eye for an eye! Mar Zutra every day, before he lay down to rest, said, 'I forgive all those that have saddened me.' Mar Zutra was a great man."

"When you begin to forget Israel, you will approach the flame which you speak of as alien, and which belongs to all nations. The alien flame, from which you fly in your blind hatred, has been kindled by Sar-ha-Olam, the angel of knowledge, who is the Angel of Angels and the prince of the world. The knowledge of religion is sacred, but other knowledge has equally been created by him who dwells in perfect wisdom. Good is the apple of paradise, but are we therefore to refuse other products of the earth? A time will come when the world will be full of knowledge, as the sea is full of water."

"Thus spoke and wrote the sage whom your teachers hold accursed. His name was Moses Majmonides, a true prophet, who did not look into the past but into the future, for he knew that a time would come when all those who did not gather around the flame of wisdom would fall into the dust, and their name become a by-word of contempt and derision. He was the second Moses; he was my teacher from whom came all my joy and all my sorrow."

Here the reader dropped the hands that held the papers, and an expression of rapture shone in his face.

"He was my teacher from whom came all my joy and all my sorrow." Strange coincidence! Both he and his ancestor who had died three hundred years ago had listened to the same teacher. In the hearts of both he had kindled the heroic, self-sacrificing love, the greatest upon earth—the love of the ideal. But the descendant who read these words which one by one dispersed all his doubts, felt no sorrow; nothing but a great joy and hope.

A hoarse and thick voice shouted from the crowd:

"Hear! hear! he praises alien flames! He calls the accursed heretic a second Moses!"

All heads turned towards the door to see who had spoken. It was Reb Moshe, who had climbed upon the bench near the door and was thus raised above the crowd; he shook his head, laughed derisively, and fixed his malignant eyes upon Meir. But the people's curiosity was not yet satisfied; under their ragged garments many hearts were beating with a new, and by themselves undefined sensation.

"He speaks to us through the mouth of his descendant. Listen to him whose soul dwells already amongst the Sefirots."

An old man with stooping back, who leaned upon his stick, raised his white head and said to Meir, plaintively:

"How could Israel warm himself at the sun of knowledge when he was driven away from it by his enemies? And we once had, Reb, famous physicians and wise men who were ministers at the courts of kings; but when they thrust us from the portals of knowledge we went forth and said: Henceforth Israel will hold aloof from the stranger, like an elder brother whom the younger brethren have offended."

Meir looked at the old man with a gentle, half-triumphant smile.

"Reb!" he replied, "the voice of my ancestor will give an answer to your question:"

"A time will come when wrong and injustice will disappear from the earth. The gates of knowledge will be thrown open wide before you. Enter quickly with a joyful heart, because understanding is the greatest weapon given by the Lord who rules the world by the eternal laws of wisdom."

"They do not wish to behold the works of the Creator; of such it is said: 'A fool hath no delight in understanding.'"

"The second thing I asked from my people is: Remembrance. Rava asked Raba, the son of Moro, the origin of the proverb! 'Do not throw mud into the fountain from which thou drinkest.' Raba answered with the words of the Scriptures: 'Thou shalt not abhor an Egyptian, because thou wast a stranger in his land.' Eliezer the son of Azalrya, said: 'The Egyptians did not invite the Israelites into their country from self-interest, therefore the Lord rewarded them.' Since the country whose bread you eat did not treat you as cattle to plough his field, but as a tired brother to rest on his bosom, how have you rewarded it, O Israel?"

"It is not said, Thou shalt despoil the stranger, but 'One Law shall be for him that is home-born and unto the stranger that sojourneth among you.'"

"When I was holding the office bestowed upon me by the king, two base Israelites were found who had gone to the enemy's camp and betrayed the king's secrets and brought calamity and trouble upon the kings troops. What did I do with these base subjects? I ordered it to be published by the sound of trumpets, all over the country, that these two, traitors to their God and their country, were for ever expelled from the bosom of Israel. I did this because when contemplating their deed my heart boiled over with wrath. I saw, as if in a dream, the second Moses, who said: 'Thrust them out of Israel, for they have betrayed those that received them as guests into their land.'"

"Not only for the good of your souls did I ask you for remembrance and gratitude, but also for your earthly welfare. When I sat in the great Synod assembled at the wish of the king and nobles, in the rich town of Lublin, I advised and urged the wise and honest men to send out a proclamation that would shake the hearts and brains of the people, even as the gardener shakes the trees to make the ripe fruit fall."

"In this proclamation we said: 'Be useful to the country wherein you live and the inhabitants will respect you. This is the first step towards happiness, because contempt is bitter and respect sweet to the human heart.'"

"But there are still other things which I have in my mind: He who is the servant of the soil, hath bread in abundance. How is the soil to nourish you if you treat it, not as a faithful servant, but as a stranger who only cares for the present day?"

"Rabbi Papa said: 'Do not engage in trade, but cultivate the soil, though both are good things; but the first is blessed by men.' If you come into the land, plant all kinds of trees that produce fruit."

"There will come a time when wrong-doing will disappear from the earth, and the nations will call out to the sons of Israel: 'Take the plough into your hands and cultivate the land, that you and your sons may eat your bread in peace.' But false prophets will raise their voice and tell you not to till the soil in the land of bondage."

"Oh, my descendant who reads this, tell the people to beware of false prophets! Call out to them in a loud voice: The false prophets have brought you low, O Israel!"

It was evident that the descendant fulfilled the command of his ancestor with conviction and unspeakable joy. Had he not himself felt the deep hatred towards the false sages? Why he considered them as such, he could not have told. His tongue was tied by want of knowledge, and his spirit, longing for light, had beaten against the walls of darkness in the midst of which he was imprisoned. Now he knew and understood; therefore from the depth of his heart he called out:

"Do not believe, O Israel, in your false sages."

The crowd grew noisy.

"Of whom does he speak?"

"Who are the false sages and prophets in Israel?"

"He speaks of our rabbis and learned men; abominable blasphemy comes out of his mouth."

"He throws only blame upon the children of Israel!"

"He bids us plough the soil in the land of bondage."

"Rabbi Nohim, the grandfather of Rabbi Isaak, said to our fathers: 'You shall not till the soil with your own hands in the land of bondage.'"

"Rabbi Nohim was the wisest of wise men; his wisdom lighted up the whole earth."

"Hersh Ezofowich quarrelled fiercely with Reb Nohim."

"Hersh Ezofowich was a great sinner!"

"Why, does he not tell us how to make poor people rich?"

"He said we ought to become servants of the soil on which we live. When the Messiah comes and takes us to the promised land, we shall leave this one. Why should we become its servants?"

"It was said the writing would teach us how to change sand into gold!"

"And how to drive out evil spirits."

"How to bring Moses to life again."

"They have told us lies; there is nothing wise or pleasing to the
Lord in the writing."

Questions and mutterings followed rapidly one upon the other, accompanied by the scornful laughter of those that had been balked in their hopes and expectations. The melamed, towering above the crowd, threw out insulting remarks, or burst into harsh laughter full of venomous malice. Under the second wall opposite the melamed stood Ber on a bench. These two men, standing opposite each other, presented a striking contrast. The melamed shook his head and waved his arms, wildly shouting and laughing; Ber stood silent and motionless, his head thrown back, resting against the wall, and from his blue eyes that looked into the far, far distance, tears fell in thick drops. Close to Meir in a compact body stood a dozen or more of young men, who looked with rapt attention at the reader. They breathed quickly, smiled now and then, and raised their arms and sighed. They seemed not to see or hear the crowd; their spirits, longing for truth and blindly searching for it, had fastened upon the new thoughts. A thin, quavering voice was heard from the crowd: "They talked much about that, long, long ago; when I was young." A deep sigh accompanied the young man's words. Perhaps he was one of Hersh's friends. Young boys who pushed their heads between the people laughed and shouted, then disappeared again.

The old yellow papers began to tremble in Meir's hands; upon his pale face appeared two red burning spots. He looked half angrily, half entreatingly at the public.

"Be quiet!" he called out. "Let me read the words of the great man to you to the end. He has chosen me as his messenger, and I must obey his commands."

His voice was loud and authoritative; his whole frame seemed to expand under the influence of a new power.

"Be quiet," shouted the melamed. "Let him read the abomination which hitherto has lain in hiding. Let it come forth that we may stamp it out all the easier."

"O Israel!" began the youthful voice once more. "O Israel, the third thing I ask from you is Discernment."

"In ages past, the learned men among us were called Baale Tressim or armour-bearers. What was their armour? Their armour was the understanding of the covenant. Why were they armed? To protect Israel from annihilation. They said: Israel shall not disappear from the surface of the earth, for we will give him a strong hold from the covenant of 'Moses. Thus said the Tanaim. And the Sanhedrin where they sat, and the schools in which they taught became as the arsenal where they ground and prepared their weapons. Gamaliel, Eliezer, Joshua, Akiba, and Jehuda were amongst them like suns among the stars. Others followed in their footsteps, and through five hundred years they compiled, explained and wrote the great book which they' named the Talmud, and which through centuries was a bulwark to the Israelites, shielding them from the devouring elements From its pages the sons of Israel drew wisdom and comfort, and during the great dispersion they were never divided, because their thoughts and sighs went towards it and gathered round it, like children round their mother."

"But is everything which is good in itself equally perfect?"

"This book, which during five hundred years was written and composed by wise and loving men, cannot be a foolish or a bad book. He who speaks thus of it, tell him to clean his heart from evil, and then open it and read."

"There are clouds in the sky, and in the purest heart the Lord discerns a flaw. Did Jehovah himself write the books of Our Law? Did the angels write them? No; people wrote them. Has there ever been a man during all the ages who did not know what it meant to go astray? Is there any human work which is adequate or all times and all ages?"

"The throne of the Pharaohs has been shattered; Nineveh fell into ruins; Rome which ruled over half the world broke asunder; and Greek wisdom has made way for other wisdom. The desert spreads now where once were rich and powerful cities; and cities are rising where formerly was desert. Thus human works, the greatest of them, pass away and others take their place."

"Israel! the nourishment which sustained your soul through many generations contains grain, but also chaff. In your treasure hoards there are diamonds and worthless sand."

"The books of your Law are as the pomegranate which the foolish man ate with the rind, which left a bitter taste in his mouth. When Rabbi Meir saw him doing this, he plucked fruit from the tree, threw away the bitter rind and ate the luscious fruit. I wished to teach you as Rabbi Meir taught the man who ate the pomegranate. I wished for you the gift of discernment, for the books of your faith. Wished that you might use your intelligence as a sieve in order to separate the grain from the chaff, the diamonds from the sand; so that you may keep the pure grain and the diamonds."

"You have thrust me off for this my request; your hearts became hardened against me because of the fear and hatred towards things new. And yet it is written: 'Do not look at the vessel, but look at its contents.' There are new pitchers full of old wine, and old ones that are empty."

"Meir," whispered Ber, "look at the people!" and then he added in a still lower voice: "Depart from this place as quickly as you can."

Meir looked around at the seething, muttering crowd; a smile half-angry, half-sad came on his lips.

"I did not expect this; I expected something quite different," he said in a low voice, and he bent his head; but he raised it again almost instantly and called out:

"I am the messenger of my ancestor. He has chosen me to read his thoughts to you. I must obey him."

He drew a deep breath, then added in a still louder voice:

"He penetrated the doubts which were to arise in those who were not born, and gave an answer to them. He penetrated into the inner life of the human soul, which thirsts after truth and knowledge, and offers you freedom and happiness through my mouth. I love him as if he had given me life. I bow down before the greatness of the man who has worked out his own immortality and dwells now in Jehovah's glory. I think as he thought; I wish for you as he wished. I am like him; I am the child of his spirit." His clear voice shook with emotion, and smiles and unshed tears were together on his mobile features.

"My ancestor says to you that all nations are moving on towards knowledge and happiness; but our heads are so full of little things that there is not room for great thoughts; that the study they call Kabala, and which you consider, is a cursed science, for it kills the Israelite's intellect and leads him away from true science."

His voice became drowned in the general uproar, laughter and groaning, so that only broken sentences reached the small, inattentive audience. Yet he did not cease speaking, but went on quicker and quicker, with heaving breast. It almost seemed as if recognising the futility of his efforts, he tried to stand at his post as messenger of the dead as long as he could. Perhaps he had not lost hope altogether.

"Woe I woe!" called out voices in the crowd. "Heresy and sin have entered the house of Israel! Out of the mouths of children comes blasphemy against holy things."

"Listen, listen!" cried Meir. "It is still far to the end of my ancestor's writing."

"Let us stop his mouth and drive him from the spot where only true
Israelites should speak."

"Listen, it is written here that Israel should leave off expecting a
Messiah in the flesh."

"Woe! woe! he will take from the heart of this only hope and comfort."

"Because he will not come upon earth in the shape of man, but in the shape of Time, bringing to all people knowledge, happiness and peace."

"Meir, Meir, what are you doing? You will be lost! Look at the people! Go away while there is time," whispered those around him.

Ber stood at his side. Eliezer, Aryel, Haim, and a few others surrounded him; but he neither saw nor heeded anything. Large beads of perspiration stood on the proudly-raised brow, and his eyes looked despairingly and angrily at the tumultuous crowd.

Suddenly a dull thump was heard near the entrance door. The melamed had jumped down from the bench, and, with his naked feet, stamped several times upon the floor. Then, in a few bounds, he cleared the crowd, which made way for him, and with a violent jerk of his arm threw down the brass candlestick with the yellow candle. At the same time someone climbed on the bench and blew out the lamp near the door. Except for the pale streaks of moonlight, which came through the windows, the whole room was plunged into darkness, and amidst that darkness seethed and boiled the raging element—an exasperated populace.

Nobody could have singled out any individual expression. Words, curses, groans, came down like hailstones, and mixed together in a chaos indescribable. At last, from the wide open door of the Bet-ha-Midrash poured the dark stream of people which, outside in the court, was met by another of those who had not found room within, and were less noisy, though equally excited. A large wave of moonlight lit up the open space and the Bet-ha-Kahol with its closed door and shuttered windows. On the portico steps, motionless and silent, his elbows resting on his knees, sat the shamos (messenger) awaiting orders from the interior of the building which, in the midst of the uproarious mob stood dark and mute like the grave.

The crowd broke up into many groups. One of these, the largest, crossed the gates of the precincts; shouting and struggling, it poured into the moonlit square, where it looked like a monster bird flapping its huge wings It was mostly composed of poorly-dressed men with long beards and maliciously gleaming eyes. Children of different ages flittered to and fro among them, picking up stones and mud. They all thronged towards one point; a single man surrounded by a bodyguard of friends. Pushed and knocked about, they resisted with their arms and shoulders until, yielding to the pressures they finally gave way, and were swallowed up by the crowd. Then a shower of stones fell upon the back of the man whom, until now, they had screened; dozens of hands grasped his garments and tore them into strips; upon his bare head fell mud and handfuls of gravel picked out of the gutter. In his ears thundered the yells and groans of the infuriated mob; before his face flashed the clenched fists and inflamed faces of his assailants, and beyond, as if veiled in a blood-red mist, silent and closely shuttered, appeared the house of his fathers.

Towards that house, as if to a haven of salvation, he directed his steps as quick as the grasping hands and the children crowding round his feet would let him. From his compressed lips came no sound either of complaint or entreaty; he did not seem to feel the hands that smote him or the stones, which pelted his body, and which might maim or kill him at any moment. With breast and shoulders he tried desperately to push aside the mob. It was not himself he defended, but the treasure he carried; now and then he touched his breast to make sure it was still there. Suddenly a burly figure, dressed in a coarse shirt, and with a thick stick in his bands, barred his way, and shouted:

"Fools, what are you doing? Why do you not take the loathsome writing from him? The Rabbi Isaak has ordered it to be torn from him; he has bidden it in his breast!"

In an instant the young man, who had been assailed from the back and sides only, found himself attacked in front also. Rough and dark bands reached at his breast; his convulsively clenched arms were wrenched asunder, and they began to tear his garments. Then he raised his pale face towards the moonlit sky with a despairing cry:

"Jehovah!"

He felt a lithe and supple body creep up from under his feet, and a pair of hot lips were pressed to the hand which hung down powerless. A wonderful contrast this single kiss of love in the midst of all that hatred and fury. With a last, almost superhuman effort, he pushed off his assailants, stooped down, and, before anybody had time to rush at him again, lifted a child up in his arms. It threw its arms around his neck, and looked with streaming eyes dilated with terror at the people.

"It is my child! it is my Lejbele! do not hurt him!" called the frightened voice of the tailor Shmul from the crowd.

"Reb!" called out several voices to the melamed, "he is shielding himself behind the child—the child loves him!"

"Take away the child and tear from him the writing!" yelled the melamed.

But nobody obeyed him. They still pulled at his clothes at his sides and behind, a few stones whizzed over his head; but he saw a clear space in front of him, and, with a few bounds, he reached the porch, which an invisible hand opened quickly, and as quickly bolted after he had entered.

Meir put the child down in the dark passage, and he himself entered the sitting-room, where, by the light of the lamp, he saw the whole family assembled. Panting and breathless, he leaned against the wall, and his dull eyes looked slowly round the room. All were silent. Never since the house of Ezofowich had existed in the world had a member of that family looked like the pale, panting youth whose head was covered with dust and mud, and whose garments hung in tatters around him. The forehead, moist with the dew of mortal anguish, was marked across with a red scar, caused by a rough stone, or perhaps some blunt instrument in the darkness of the Bet-ha-Midrash.

But for the expression of pride and undaunted courage in his face, he might have been taken for a begging outcast or a hunted criminal.

Saul covered his face with both hands. Some of the women sobbed aloud. Raphael, Abraham, and other grave members of the family rose from their seats, stern and angry, and called out in one voice:

"Ill-fated lad!" They were about to surround him, and to speak to him, when suddenly the shutters flew open with a crash, the windows shattered into bits, and heavy stones thundered against the furniture from beyond the broken windows, yells and shouts arose, over which dominated the hoarse voice of the melamed. They called for Meir to give up the writing, heaped abuse and insults on the family, and threatened them with heaven's and the people's wrath.

The members of the family stood motionless, as if turned to stone with terror and shame.

Saul took his hands from his face, drew himself up proudly, and went quickly towards the door.

"Father, where are you going?" cried the men and women in terror.

He pointed his shaking hand at the window, and said:

"I will stand in the porch of my house, and tell the foolish rabble to be quiet, and take itself off."

They barred his way. The women clung around his shoulders and knees.

"They will kill you, father!" they moaned.

Suddenly the raging tumult ceased. Instead yells, a low murmur passed from mouth to mouth.

"The shamos! the shamos! the shamos!" It was indeed the same man who, silent and motionless, had sat on the steps of the Be-ha-Kahol waiting for orders, and who now approached the house of Ezofowich to proclaim the sentence of the tribunal before the family of the accused. The crowd, stirred by ardent curiosity to hear the sentence, pressed close to the windows, in which not a single pane of glass remained. Others, scattered over the square and in the neighbouring streets, drew nearer, and surrounded the house like a dark, living wall. The door of the house was opened and shut again, and the shamos entered the sitting-room.

He looked anxiously, almost suspiciously around, and bowed very low before Saul.

"Peace be with you," he said in a low voice, as if he himself felt the bitter irony of the greeting.

"Reb Saul," he began, in a somewhat more assured voice, "do not be angry with your servant if he brings shame and misfortune into your house. I obey the commands of the Rabbi, the elders, and the judges who sat in judgment upon your grandson Meir, and whose sentence I am ordered to read out to him and you all."

A deep silence followed upon his words. At last Saul, who stood leaning upon the shoulder of his son Raphael said in a low voice:

"Read."

The messenger unrolled the paper he was holding in his hand, and read:

"Isaak Todros, the son of Baruch, Rabbi of Szybow, together with the judges and elders of the Kahal, who constitute the tribunal of the community of Szybow, heard the following accusations, confirmed by many witnesses, against Meir Ezofowich, son of Benjamin:"

"Meir Ezofowich, son of Benjamin, is accused, and found guilty, of the crime of breaking the Sabbath. Instead of giving himself up to the study of holy books, he watched and defended the dwelling of the heretic Abel Karaim, and raised his hand in anger against Israelitish children."

(2.) "That Meir Ezofowich was seen reading the accursed book, 'More Nebuchim,' by Moses Majmonides, the false sage, excommunicated by many saintly rabbis and learned men; read this same book aloud to his companions, thus teaching them heresy and other abominations."

(3.) "That Meir Ezofowich held rebellious speeches against the covenant and the wise men of Israel, perverting thus their youthful minds."

(4.) "That under pretext of charity and pity for the poor of the town, he gave them criminal and foolish advice, saying, they ought to see what the elders did with the money they received from them; and further, they should distinguish in the covenant between God's work and people's invention; finally, told them to work in the fields like peasants."

(5.) "That having hair growing on his face, he refused to get married, and broke his engagement with the Israelitish girl Mera, daughter of Eli, and showed thereby his resolution to avoid the married state."

(6.) "That he lived in impure friendship with Golda, the granddaughter of a heretic, who, not belonging to the faithful, had been allowed to live in his place through the great charity of the Rabbi and the elders. Meir, the son of Benjamin, has been seen in their dwelling, and meeting the girl Golda in lonely places, taking flowers from her, and joining his voice with hers in worldly songs on a Sabbath."

(7.) "That he has not paid due respect to the learned men, and has raised a sacrilegious hand against the melamed Moshe, whom he knocked down, throwing the table upon him, causing, thereby, bodily harm to the melamed and great scandal to the community."

(8.) "That in his great, unheard-of malice, he denounced a brother Israelite, Reb Jankiel Kamionker, before an alien, thereby breaking the solidarity of his people, and bringing Reb Jankiel into trouble and perhaps danger."

(9.) "That in his boundless audacity he extracted the writing of his ancestor, Michael Senior, from its hiding-place, where it should have rotted away, and with criminal insolence read it to a large crowd of people, thereby endangering the old law and customs of the Israelites; and as the writing, we have been told, contains blasphemous and pernicious doctrines we consider the reading of the said document as the greatest of his crimes. Therefore, according to the power given us by our law over the sons of Israel, we decree:"

"That to-morrow after sunset, a great and terrible curse will be pronounced against the audacious and disobedient Meir Ezofowich, son of Benjamin, through the mouth of Rabbi Isaak, son of Baruch, for the hearing of which all the Israelites of Szybow and the environs will be summoned by the messenger; and Meir Ezofowich will be thrust out and ignominiously expelled from the bosom of Israel. All of you who remain faithful unto the Lord and the covenant live in peace and happiness with all your brethren in Israel."

The shamos had finished; and putting the paper under his coat, bowed low, and swiftly left the room.

For several minutes a deadly silence prevailed within and without.

Suddenly Meir, who had stood like one entranced, threw his arms wildly above his head and uttered a heart-broken cry:

"Expelled from Israel! cursed and expelled by my own people!" His voice died away in a loud sob. With his head pressed against the wall he sobbed in great anguish. It was enough to hear one of these sobs, which shook his whole frame, to guess that he had been wounded in the most vital part of his soul.

Then approached his uncles, their wives and daughters, with voices of entreaty, anger, threats, and prayers, beseeching him to give up the writing of the Senior, to let it be burned publicly, and perhaps the decree of the elders would be mitigated. The men crowded round him; the women kissed him.

Still shaken by sobs, and his face closely pressed to the wall, deaf to all the voices of entreaty and anger, his only answer was a motion with his head and the short monosyllable:

"No! No! No!"

This single word, thrown out amidst his sobs, was more eloquent than the longest speech: it expressed such deep suffering, love, and undaunted courage.

"Father," exclaimed Raphael, turning towards Saul, who sat alone and motionless, "Father! why do you not command him to humble himself? Bring him to reason; tell him to give up the writing to us, and we will carry it to the Rabbi and ask him to relent!"

When Raphael said this, Meir uncovered his face and turned it towards his grandfather.

Saul raised his head, stretched out his hands as if blindly groping for support, and then rose. The previously dull eyes became all at once singularly restless, till they met with the fixed look of his grandson. He opened his mouth, but no words came.

"Speak, father! command him!" urged several voices.

The old man seemed to totter on his feet. A cruel struggle was taking place within him. Several times he tried to speak, but could not. At last in a heavy whisper, he said:

"He is not cursed yet—I am still allowed:"

"In the name of the God of Abraham, Isaac, and Jacob I bless you, son of my son!"

And trembling in every limb, his eyes full of tears, he sank back in his chair.

Those present exchanged glances of amazement and reverence. Meir bounded forward and threw himself at the feet of the old man. In a low, feverish voice he spoke of the love he bore him—about the Senior's legacy to his descendants, and that he would go into the world and come back sometime. Then he rose from his knees and quickly left the room.

At this moment there was nobody near the windows of the house. The great crowd of people had retreated towards the middle of the square, and there they stood almost motionless, quietly whispering with each other. A singular thing happened. Scarcely had the messenger finished reading the sentence when the storm of wrath and anger suddenly subsided. What had happened to them? Their emotional nature which, like a stringed instrument, answered to the slightest touch, quivered under a new feeling. It was respect and sympathy for the misfortune of an ancient and charitable family. The crowd, which such a short time before had yelled and cursed and was ready to tear everything to pieces, became suddenly quiet and subdued, and began to disperse peacefully. Here and there still sounded malicious laughter or insulting epithets, but more voices were heard in gentle pity.

"Yet he was good and charitable!"

"He never was proud!"

"He fed my foolish child and kissed it!"

"He saved my old father when the cart had fallen upon him!"

"He worked with us like a common man, and sawed wood!"

"His face shone with beauty and intelligence!"

"All eyes rejoiced looking at his young age!"

"Herem!! Herem! Herem!" (Excommunicated) repeated many.

Then they shook their heads in wonder, faces paled with horror, and breasts heaved with sighs.

***

Three shadows glided swiftly over the moonlit deserted fields which separated the town from the Karaite's Hill. The first belonged to a tall, slender man; the second to a child who clung to the sleeve of his garment; these two shadows were so close together that often they formed but one; the third shadow showed the outline of a burly figure, which kept carefully in the distance, now and then stood still or doubled up, at times disappearing altogether behind palings, shrubs, or trees. It was evident the shadow wanted to hide itself, and was looking for something, listening and watching for something or somebody.

At the open window of Abel's cottage a low voice called out:

"Golda! Golda!"

From the window bent a face, whitened in the moonlight, and surrounded by waves of black hair. A low passionate whisper sounded in the still evening air:

"Meir! Meir! I heard a terrible noise and awful voices! My heart trembled in fear; but it is nothing now you are here."

Two arms were stretched forth towards the approaching young man. The corals on her neck quivered under the throbbing emotion where sobs mingled with laughter.

Suddenly she uttered a piercing cry.

Meir stood before her, and she saw his torn garments and the red scar on his forehead.

She moaned, and put her hand gently on his brow, and caressingly touched the dusty hair and ragged clothes with the almost motherly feeling that longs to comfort and soothe. Meir sat on the bench in the posture of a man deadly tired. He leaned his head against the window-frame, and seemed to draw in the mild evening breeze. The moon reflected herself in the mournful eyes that were raised in question towards the silvery clouds. After a while he straightened himself and said quickly, in a low voice:

"Golda, people may search for me; if they find me they will take my treasure. I will give it to you to hide it, and then I will go into the fields and woods to cry out unto Jehovah for mercy."

The girl, too, stood straight and grave. "Give it to me," she said quietly. The leaves of the paper rustled in Meir's hands, and, giving them to the girl, he said:

"Hide it in your breast, and guard my treasure as the apple of your eye. It contains the precious words of my ancestor, which have removed all blindness from my eyes. They will be my passport which will open to me the doors and hearts of wise men. It is quiet here, and safe—nobody sees or suspects. When I am ready I shall come and ask you for it."

Golda took the paper.

"Rest tranquil about your treasure," she said. "I would rather lay down my life than give it up to anyone but you. It is safe here, it is quiet, nobody will suspect."

Meir rose from the bench.

"Sleep in peace," he said. "I must go; my soul is full of cries; I must walk, walk. I shall go and throw myself down among the trees, and send my prayers up to Jehovah with the evening breeze. I must unburden my mind of the heavy load."

He was going away, but Golda held him by the sleeve.

"Meir," she whispered, "tell me what has happened. Why did the people beat and hurt you? Why must you go out into the world?"

"People have beaten and stoned me," replied Meir gloomily, "because I would not go against the truth, and would not agree to what the people agree. I must go, because to-morrow a terrible curse will be pronounced against me, and I shall be excommunicated and expelled from Israel."

"Herem!" (the curse) shrieked the girl, and she threw her folded hands in horror above her head. She stood thus for a moment; then a gentle, thoughtful smile came on her face.

"Meir!" she whispered, "zeide is cursed and I am cursed; but the mercy of the Lord is greater than the greatest terror and His justice vaster than the vastest sea. When zeide reads this, he leaves off grieving and says: 'The cursed ones are happier than those that curse . . . because a time will come when the justice of the Lord will enter into the human heart, and then they will bless the names of those that have been cursed.'"

Meir looked at the girl, whose deep-set eyes glowed with inspiration.

"Golda!" he said softly, "you are the second half of my soul. Come with me into the world as my wife; holding each other's hands, we will bear the curse together and live so that people shall bless our names."

A great wave of fire passed over Golda's face and left it radiant with ineffable joy.

"Oh, Meir!" she exclaimed. She wanted to say something more, but could not. She bent her lithe figure very low and hung upon his arm.

He put his arm around her neck and pressed his lips to the wavy black hair. It was only for a moment. The girl straightened herself, and with the hot blush still dying her face, she said softly:

"And zeide?"

Meir looked at her like a man suddenly aroused from sleep. She went on in the same low voice:

"His feet are so weak that he could not go with us, and besides he would never leave the graves of his fathers. How can I leave him? How could he live without me, whom he brought up with his hands, taught to spin, to read the Bible, and told all his beautiful stories? Who would feed him if I went away? Who during the cold winter nights would lie at his feet and warm his cold limbs? And when the soul is about to part from his body, who will rock the old head to its eternal sleep? Meir! Meir! you have a grandfather whose hair is white as snow, and who will rend his garments when you are gone. But your zeide has many sons, daughters, and grandchildren; he is rich and respected by everybody. My zeide has only this poor hut, his old Bible and granddaughter Golda."

Meir sighed.

"You are right, Golda; but what will become of you when your grandfather dies, and you remain alone in the world, exposed to poverty and human scorn?"

Golda sat down because her limbs trembled. She passed both her hands over her hot face, and with upraised eyes replied:

"I shall sit before the door of this hut, spin my wool and tend my goats, looking along the road whence you will come back!"

It was an adaptation from the story of Akiba.

Meir asked dreamily:

"And what will you do if people come and laugh at you and say: 'Akiba is drinking at the spring of wisdom whilst your body is consumed with misery and your eyes are dull from weeping?'"

A voice stifled with emotion replied to him:

"I shall answer this: 'Let misery consume my body, and my eyes run over with tears; yet truly will I guard my husband's faith.' And if he stood before me and said: 'I have come back because I did not wish you to weep any longer,' I should say to him: 'Go and drink more.'"

Meir rose. There was no despair on his face now, but hope and courage depicted in his whole bearing.

"I will come back, Rachel," he exclaimed. "Jehovah will give me strength, and good people will help me if I show them my hard yearning after knowledge and the writing of the Senior, which is the covenant of peace between Israel and the nations. I shall drink long and eagerly at the spring of wisdom; then come back and teach my people, and for all the misery and contempt which you suffer, I shall put a golden crown upon your head."

Golda shook her head. The expression in her face showed she had been carried away by a wonderful dream. She dreamt she was Rachel, greeting her husband Akiba. With passionate eyes and a far-away smile, she whispered:

"And I shall embrace your knees, and with eyes that have regained their former beauty I shall look at all your glory and say: 'Lord and Master! your glory be my crown.'"

They looked long at each other, and through their tearful eyes there shone a love as deep and earnest as their hearts were pure and heroic.

A low, childish laughter reached their ears. They looked astonished in the direction whence it came. Upon the threshold of the hut sat Lejbele, holding in his arms a snow-white kid. The kid had been purchased at the fair with the money Golda had taken for the baskets. The child had seen it in the entrance, brought it out on the threshold, and nestled his face to the soft white hair and laughed aloud.

"The child always follows you," said Golda. "He kissed me to-day, when everybody beat and stoned me; with him I shielded my treasure against their strong hands," replied Meir. Golda disappeared from the window and stood upon the threshold. She bent over the child, her flowing hair covered his head and shoulders, and she kissed him on the forehead. Lejbele was not frightened; he seemed to feel safe here. He had seen the girl before, whose luminous eyes looked at him with an expression of great sweetness. He raised his grateful, now almost intelligent, eyes to her, and whispered:

"Let me play with this little goat?"

"Will you have some milk?" said Golda.

"Yes," he said; "please give me some."

She brought a bowl full of milk and fed the child; then asked:

"Why do you leave your father and mother, and follow Meir?"

The child rocked his head and replied:

"He is better than daddy, and better than mammy. He fed me and patted my head, and saved me from Reb Moshe."

"Whose little boy are you?" asked Golda. Lejbele remained silent and kept on rocking his head. He evidently tried to collect his confused thoughts. Suddenly he raised his finger and pointed after the retreating figure of Meir, and said aloud:

"I am his."

And he laughed: but it was no longer the laugh of an idiot, only the expression of joy that he had found the way to clothe in words the thoughts of his loving little heart.

Golda looked in the direction where Meir had disappeared, and sighed heavily. Presently she rose, wrapped herself in a gray shawl, went half-way up the hill, and sat down under a dwarfed pine-tree. Perhaps she wanted to look down and watch his return from the woods. Her elbows resting on her knees—her face buried in her hands, she sat motionless, like a statue of sorrow; the black hair which covered her like a mantle, glittered and shone in the bright moonlight.

At the same time the low door of the Rabbi's hut was softly opened and Reb Moshe crept in, looking worn, ashamed and troubled. He squatted down near the fireplace and looked anxiously at Isaak Todros who sat in the open window, his eyes fixed on the sky.

"Rabbi!" he whispered timidly.

"Rabbi!" he said a little louder, "your servant will look guilty in your eyes—he has not brought the abominable writing. The storm was fearful, but his friends defended him; he resisted himself, and then a little child shielded him. The foolish people tore his clothes, beat, abused and stoned him; but did not take the writing from him."

"Nassi! your servant is ashamed and troubled; have mercy upon him, and do not punish him with the lightning of your eyes."

Todros, without taking his eyes from off the sky, said:

"The writing must be taken from him and delivered into my hands."

"Nassi! the writing is no longer in his hands."

"And where is it?" said the Rabbi, in a louder voice, without turning round.

"Rabbi! I should not have dared to appear before you, had I not known what became of it. I followed him—my whole soul entered into my eyes and ears. I saw how he gave the writing to the Karaitish girl to hide it; I heard how he called it his treasure, and his passport to go into the world with, and which would open for him the hearts of the people."

Todros shuddered convulsively.

"It is true," he whispered angrily. "That writing will be to him a shield and weapon, on which our sharpest arrows will have no effect. Moshe!" he said, in a more determined voice, "the writing must be taken from the Karaitish girl."

The melamed crawled to his master's knees, and raising his face to him said, in a low voice:

"Rabbi! the girl said she would sooner lay down her life than part with the writing."

Todros was silent for a moment, and then repeated:

"The writing must be taken from her."

The melamed remained, silent and thoughtful for a long time.

"Rabbi!" he said in a very low whisper, "and if anything happens to the girl?"

Todros did, not answer at once. At last he said:

"Blessed is the hand that removes garbage from the house of Israel!"

The melamed seemed to drink in the words eagerly and ponder over their meaning. Then he smiled.

"Rabbi!" he said, "I have understood your wish—depend upon your servant; he will find men whose hands are strong and whose hearts are steel. Rabbi!" he added, entreatingly, "let a gentle ray from your eyes fall upon your servant; let him see your wrath is softened towards him. My soul without your love and favour is like a well without water or a dark prison where no love enters."

Todros replied:

"No gentle ray will come from my eye, nor will my wrath be softened till the writing has been torn out of the accursed hands."

Moshe groaned:

"Rabbi, the writing shall be in your hands tomorrow."

The moon fell bright upon the faces of both men, of whom one looked at the heavens, the other into his master's face. The master searched the heavens for the silvery streaks which are the ways the angels travel from star to star through eternity; the pupil looked into the master's eyes for the reflection of the supernatural light.

In both their minds the name of the angel of death whom they had called up was present—yet both their hearts were full of love and boundless admiration.