The highest point in Aaron Cohen's prosperity was reached in 1893. From the day of his return to England there had been no break in the onward2 march of his fortunes; every enterprise he undertook flourished, and the old saying was applied3 to him, "Everything he touches turns to gold." A kind of superstition4 is associated with such men; people regard them as under the spell of some beneficent enchantment5. Aaron's reputation, however, was not due solely6 to the fact that he was uniformly fortunate in his ventures, but that he was a just and charitable man. No appeal for assistance in any worthy7 movement was made to him in vain; his purse was ever open, and he was ever ready to respond. Among his co-religionists he was a power for good, and his advice was sought by high and low. The poorest Jew, in a time of difficulty, did not hesitate to go to him for counsel, and only those held back whose conduct would not stand the searching light he threw upon all matters submitted to him. By the oppressor he was held in awe9, by the oppressed he was worshipped. One of the former, who had grown rich by usury10, came to him for advice. Aaron listened in silence, and spoke11 no word of counsel to assist him out of his difficulty. "Reform your life," he said; "give back to the poor what you have stolen from them; then come to me again."
He did not confine his labours and charities to the Jewish community; his name was to be found among the administrators12 of all their benevolent13 funds, and it was also to be found on the lists of numberless Christian14 charities. In so generous a spirit did he meet the appeals that were made to him, and so devoid15 of narrowness were his benefactions, that he grew into the esteem16 of all classes of society. Early in the year a public indignation meeting was held at the Mansion17 House under the auspices18 of the Lord Mayor, to protest against the barbarous treatment of the Jews in Russia. Church and synagogue joined hands in the common cause of human brotherhood19. It was not a question of theology but of humanity, and Catholic Cardinal20, Protestant Bishop21, and Jewish Chief Rabbi stood shoulder to shoulder in the indignant protest. Aaron was requested to speak on the occasion, and his words went forth22 to the world, and were quoted far and wide. In the course of his speech he said: "We do not ask for favour, we scarcely dare ask for justice, though it is to be hoped that this will come by-and-by, when the eyes of the rulers of Russia are open to the fact that in their oppression of the Jew they are not only violating the laws of God and man, but are retarding23 their own prosperity. We ask merely for toleration, for permission to follow the faith in which we were born, to worship God according to our ancient usage. The history of nations furnishes the proof that the Jew, fairly treated, is a good citizen, that he is obedient to the law, and loyal to the head of the State and in his support of lawful24 authority. In his love of family life, in the orderly regulation of his household, in the performance of his duty to wife and children, he is surely entitled to rank with his Christian brother. He is, moreover, industrious25 and enterprising, he excites emulation26 and stimulates27 the commercial activity of his neighbour, by which the wealth of the general community is increased. These are distinct virtues28, private and national, but Russian rulers seem to account them crimes. When a tale of bodily slavery reaches a civilised country a thrill of horror runs through the land, and it is not the least of the glorious records of England that wherever the English-speaking race holds sway the shackles29 of the slave are removed, and he hears the blessed words, 'You are free!' But in Russia they are not content to chain the body; they hold man's soul in bondage30. Not only do they say to the Jew, 'Your presence is a contamination; you shall not live in this or that town or city; you shall not engage in such or such pursuits; you shall wear badges of disgrace;' but they add, 'You shall not think; you shall not pray.' Incredible are the instances of cruelty which are brought before us: of families torn asunder31; of the deliberate wrecking32 of cherished hopes and worthy aspirations33; of steady and honourable34 lives brought to ruin; of shameful35 robbery and pillage36, and even of worse doings which I should blush to name. It is indeed time that the voice of humanity should be forced upon the ears of the oppressors who are making life horrible for millions of helpless human beings; and we, the Jewish residents in this honoured land, render our grateful homage37 to this distinguished38 assembly, and our sincere thanks for its powerful assistance in the endeavour we are making to rescue our brethren from misery39 and despair."
He was congratulated on all sides for these stirring words, which were recognised and acknowledged as a fitting tribute to the Jewish character. Some called it a vindication40; he would not have it so. "We need no vindication now in this happy land," he said. "We have proved ourselves; the old prejudice is dying away."
When the speech was read to Rachel her eyes overflowed41 with tears of joy. Aaron, coming in shortly afterwards, found her holding the newspaper to her heart. She took his hand, and raised it to her lips.
"No, no," he said; "you humble42 me."
He folded her in his arms, where she lay, contented43 and happy.
As a matter of course he was sometimes beguiled44 into bestowing45 money upon unworthy objects or persons, but it did not affect him. "Where lives the man who does not make mistakes?" he said. "If there is one deserving case in ten I am satisfied." In the wide scope of his charities he had some curious experiences, and one of these, becoming known, was the theme of much comment, both serious and humorous. A gentleman called upon him and solicited46 a contribution to an old-established society, the name of which he did not mention. He contented himself with saying that it was known all the world over, and that its objects were universally approved of.
"You do not, I suppose," said Aaron, "expect me to give in the dark. Favour me with the name of the society."
"You have doubtless heard of it," replied the gentleman. "It is the Society for the Promotion47 of Christianity amongst the Jews."
Aaron smiled as he said, "Yes, I have heard of it. But, my dear sir, I am myself a Jew."
"I am aware of it," said the gentleman, "and the reason I make the appeal is that you have been described to me as a man who has no narrow prejudices, and who is in no sense dogmatic or bigoted48."
"It is, then, a compliment you are paying me when you ask me to contribute to a fund which is antagonistic49 to my race."
"In your view antagonistic," observed the gentleman. "There are generally two sides to a question."
"I see. Meaning that my view is not necessarily the correct view."
The gentleman nodded courteously50. He was not a collector for the society, nor a paid officer, but a man of means who was also noted51 for his benevolence52.
"I have myself occasionally," he remarked, "given a donation to an object with which I was not in entire sympathy."
"When you decided53 to pay me a visit had you any hope of converting me?"
"Your conversion54 would give our society an immense impetus55, but I had no hope of it. But there are men whose views are not so firmly fixed56 as your own, and I thought you would not object to assist them in the praiseworthy task of examining their consciences."
"Through a lens made of gold. In other words, giving them mercenary assistance to a spiritual conclusion."
"It is an original way of putting it," said the gentleman, greatly interested in the turn the conversation was taking.
"I cannot but consider the matter seriously," said Aaron, thoughtfully, "for there can be no doubt of your sincerity57. Still, it occurs to me that if we were both equally sincere in our advocacy of objects of a similar nature, it would be as well that we should pause and ask ourselves this question. Instead of endeavouring to convert Jews or Christians58 to a faith in which they were not born, would it not be better to employ ourselves in the effort to make those who call themselves Christians true Christians, and those who call themselves Jews true Jews?"
"There is force in your argument, but it is no answer to my appeal for a contribution to the objects of my society."
"You can probably," Aaron then said, "furnish me with particulars of the working of your society."
"Anticipating your request I have brought the papers with me."
Aaron looked through the printed books and papers handed to him, and made certain calculations.
"I perceive," he said, "that you take credit to yourselves for making a stated number of conversions59 during the past five years, and that you have spent a stated sum of money during that period. The number of conversions is very small, the amount of money expended60 very large. I have worked out the sum, and according to my figures each convert has cost you nearly eleven thousand pounds. You find these wavering Jews very expensive."
"Very expensive," assented61 the gentleman, with a half humorous sigh.
"I cannot say I sympathise with you, but I will make a proposition to you. You are zealous62 in the furtherance of an object which you believe to be worthy, and I am zealous in the furtherance of an object which I know to be worthy. I will give you a cheque as a donation to your object if you will give me a cheque for half the amount as a donation to mine. Do not be afraid; it is not for the promotion of Judaism among the Christians."
The gentleman, who was rich and liberal-minded, laughed good-humouredly as he said, "I consent, on the further understanding that your cheque is for a reasonable amount."
"Will this do?" asked Aaron, filling in a cheque for one hundred pounds.
The gentleman made a wry63 face, but, without remark, he wrote a cheque for fifty pounds, and they exchanged documents.
"My contribution," said Aaron, "represents the one hundred and tenth part of a convert--the one hundred and tenth part of one transitory and, in all probability, worldly and insincere conversion. Your contribution represents a sick bed for two years in a hospital for poor children. During those two years you will be engaged in converting the one hundred and tenth part of an apostate64 Jew, and my hospital beds will be occupied by two poor Christian children, who, by God's mercy, will, I trust, be restored to health. You will pardon me for saying that I think I have the best of the transaction."
"You are a singular man," said the gentleman, "and I will not dispute with you. But I should like a few words with you upon what you say as to our converts being worldly and insincere. Is that really your opinion?"
"It is something more than an opinion. It is a conviction."
"Based upon some kind of proof, I presume?"
"Based upon proof and observation. Once a Jew, always a Jew, whether he follows the Mosaic65 laws or disregards them. So powerful is the seed of Judaism that it can never be entirely66 destroyed in the heart of one born in the ancient faith. We who are Jews know this to be incontrovertible; you who are Christians may not be able to understand it. So much for observation; now for the proof. I observe on your list of converts the name of Borlinski."
"You know the name?" the gentleman interrupted, eagerly.
"It is very familiar to me," replied Aaron.
"There are two Borlinskis on the list," said the gentleman. "Josef and Izak."
"I am acquainted with them both."
"We are very proud of the Borlinskis," said the gentleman, speaking with enthusiasm, "as the most important converts on our books. They are under engagement with us."
"On a salary?"
"Yes, an insignificant67 salary; twenty-five shillings a week each."
"Employed by you to make other converts."
"Yes."
"Have they been successful?"
"They have been with us for a few months only," said the gentleman. "These things take time."
"Truly, they take time--and money. Would you mind relating to me how the Borlinskis became associated with your society?"
"Not at all. It was a matter of conscience, purely68 a matter of conscience. That is why we are so proud of them. Josef Borlinski came first. He presented himself at our office; he had doubts; he had had doubts since childhood. In his country--Poland--no such society as ours exists, where a man can obtain monition and teaching to confirm or dispel69 those doubts. There are in that country converted Jews, but the conversion is sudden and effected by a kind of terrorism. Josef Borlinski is a reasonable being, and wished to be convinced through his reason. We cheerfully took up the task of convincing him of the error of his ways; we argued with him, we gave him books, he attended our meetings, we expounded70 the Gospel to him. At length he was satisfied, and became a zealous and happy convert to Christianity."
"How many months or years did it take to convince Josef Borlinski of his error?" asked Aaron.
"Nearly two years."
"During which time you supported him."
"We could do no less. He was desperately71 poor, almost starving when he came to us. Then, he was a foreigner, and the only trade--if it can be called one--to which he could turn his hand was that of an itinerant72 glazier, at which he could not earn more than three or four shillings a week, sometimes not so much. In any circumstances, it would have been a dangerous occupation for him to follow; he would have had to be out the whole of the day exposed to the weather, and the poor fellow is consumptive."
"So that you first adopted, and then converted him. How did you get hold of Izak Borlinski?"
"He is Josef's cousin, and Josef brought him to us."
"Zealous Josef! Izak also had doubts, and wished to be convinced through his reason?"
"That is so."
"And you adopted and converted him as well as Josef?"
"Yes."
"Clever Josef! Poor, consumptive Josef! It would not surprise me if he presently introduces another of his countrymen to you who has had doubts since childhood, and wishes to be convinced--through his reason and your pocket. Him, also, you can adopt and convert. Ah, what a loss to the stage is Josef Borlinski! Only that he lacks industry, for in him are united a fox's cunning and a sloth's love of idleness. The rogue73! He imposed upon me for months, until at length, my suspicions aroused, I unmasked the rascal74."
"Do you mean to say that we have been imposed upon?" asked the gentleman, in an excited tone.
"Judge for yourself. Six years ago Josef Borlinski came to this country, and lived for some time upon charity. I am on the committees of several of our benevolent institutions, and at every meeting I attended, the name of Josef Borlinski cropped up. It was always Josef Borlinski, Josef Borlinski, destitute75 and starving. The continual recurrence76 of the name irritated me, and I went to see this Josef Borlinski, destitute and starving. I found him down Whitechapel way playing draughts77 with his cousin, Izak. I saw before me a young man with black eyes, black hair, and a general appearance of belonging to the lymphatic order of being. I questioned him. How long had he been in England? Eighteen months. Why had he lived upon charity all that time? He was unfortunate; he could not obtain work. Was he willing to work? Oh yes, yes, yes, several times repeated, his little cunning eyes watching me as we conversed78. Was he married? No. Had he a trade? Unfortunately no, he had no trade. Then, what could he do, what did he feel himself fitted for? Anything, everything. He is a man of professions this Josef Borlinski, glib80 of tongue, quick at response, supple81 as a reed, slippery as an eel79. I reflected. He spoke English fairly well; he looked strong and healthy, not a symptom of consumption visible. How much a week could he, a single man, live upon? Upon anything, nothing--a few shillings, a few pence. Thus spoke Josef Borlinski, humbly82 and smoothly83, interlarding his speech with Hebrew exclamations84 and pious85 adjurations. I offered him a situation at twenty shillings a week, to be increased if he gave satisfaction, which required no special knowledge of a trade, and in which he would have to work five days out of the seven. Boundless86 were his professions of gratitude87. I was his benefactor88; he would bless me all his life. He commenced work on the following Monday, and on the Tuesday he presented himself to me, with his coat rent, and black cloth round his hat. He had received a letter from Poland; his father was dead; a week of mourning was incumbent89 upon him; could he be spared to fulfil this religious obligation? Grief was in his countenance90, tears in his eyes, his voice trembled. I sympathised with him; he could have his week's mourning. But he was destitute; he was starving; how was he to support himself during this week of enforced idleness? I gave him something more than a week's wages, and he departed, blessing91 me. His week of mourning over, it was reported to me that he had not returned to work. I sought him out, and found him playing draughts with his cousin Izak. He made a thousand excuses; he was ill; he was overwhelmed with sorrow at the loss he had sustained; he did not understand English customs; he did not think it was lawful to resume work in the middle of the week; moreover, he was in rags. He obtained money from me for a new suit of clothes, and a further extension of leave till the end of the week. On the Monday he duly presented himself, and in the afternoon fell down in a swoon, and had to be conveyed home in a cab, where he remained for three weeks, supported, as usual, by charity. My wife sent him wine and jelly, and the rascal was in clover. I visited him, and found him playing draughts with his cousin Izak. 'The game requires no exertion,' he said languidly; 'it is my only amusement; it diverts my mind from the sorrow by which I am oppressed.' I thought it extremely curious. The effects of his swoon having passed away, he commenced work again, and on the second day I received a letter from him. He had been compelled, he wrote, to take to his bed; he had spasms92; he was doubled up with pain; he hoped to be better soon; meanwhile, could I send him a few shillings for medicine and food? He obtained what he asked for, and I called to see how he was progressing. I found him playing draughts with his cousin Izak. I was now thoroughly93 interested in Josef Borlinski. Such a chapter of accidents--such a plausible94 speaker and writer--so regularly unfortunate when he went to work, and so fond of playing draughts with his cousin Izak. I He was weeks getting rid of his spasms, but at length he recommenced work. Would you believe it? On the evening of the first day I found him waiting for me in this house. His left hand was in bandages, and the linen95 was besmeared with blood. In Heaven's name what had happened? He told me a lugubrious96 tale of having cut three of his fingers to the bone. The accident happening in my service made me responsible, and I felt myself bound to support him, especially as I discovered that he had related his woes97 to my wife, who was filled with pity for the rascal. 'You will look after the poor man,' she said to me; 'I promised him that you would.' 'I will look after him,' I replied. I did, and at every visit I paid him I found him playing draughts with his cousin Izak. He was, however, so long getting well this time, that I sent my own doctor to him. I also employed an agent to make inquiries98 into the history of the Borlinskis. My doctor reported that it was with great difficulty he had succeeded in obtaining a sight of Josefs wounded fingers. He had him held fast while he took off the bandages, and then he discovered that the fingers were without a scar, no wound of any kind had been received. My agent reported that the Borlinskis were well known in the village in Poland from which they had emigrated. They had lived the lives of idle scamps there, and had never been known to do one day's honest work. They preferred to hang about the drinking shops, to beg, to pilfer99 on the sly, to impose on charitable strangers, to do anything but work. As liars100 they were pre-eminent. Josef lost his father fourteen years before he came to England, therefore his statement that he had just received a letter from Poland informing him of his father's death was an invention, a trick. His swoon was a trick; his spasms a trick; his cutting his fingers to the bone a trick. From the hairs of his head to the soles of his feet he is a knave101 and a trickster; through his blood runs the incorrigible102 vice8 of indolence, and rather than work he will resort to any subterfuge103. Only on one day in the whole year does his conscience disturb him, on the day of the White Fast. To-day a Jew, to-morrow a Christian, the next day a Mohammedan, the next a Pagan--it matters not to him so long as he can make money out of it, and eat the bread of idleness. My dear sir, I wish you joy of your Borlinskis."
The gentleman rose to take his leave, his belief in the genuineness of the conversion of the Borlinskis visibly shaken. He put but one question to Aaron Cohen.
"Josef Borlinski being what you describe him to be, what becomes of your assertion, 'Once a Jew, always a Jew'?"
"I have spoken of the White Fast," replied Aaron, "as the only day upon which Josef's conscience is awake. He believes, as we all do, in a future state, in the immortality104 of the soul. The White Fast is the great Day of Atonement, when Jews pray to be forgiven the sins they have committed during the past year. The most ignorant of them believe that if they pray and fast on the Day of Atonement their transgressions105 are atoned106 for. We have our black sheep, as you have; but the blackest of them observes this day with superstitious107 fear, and Josef Borlinski is not an exception. This year, on the Day of Atonement, I myself saw Josef in synagogue, enveloped108 in the white shroud109 he brought from Poland, beating his breast, and praying for forgiveness for his sins. From sunset to sunset food did not pass his lips; from sunset to sunset he prayed, and grovelled110, and trembled. Come to our synagogue next year, and you shall see him there, if before that time he is not called to his account. Though he be converted to twenty different religions, and baptized twenty times over, Josef Borlinski is a Jew, and will remain a Jew to the last hour of his life."
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subscription
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| n.预订，预订费，亲笔签名，调配法，下标（处方） | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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applied
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| adj.应用的；v.应用，适用 | |
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superstition
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| n.迷信，迷信行为 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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solely
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| adv.仅仅，唯一地 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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awe
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usury
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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administrators
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| n.管理者( administrator的名词复数 )；有管理（或行政）才能的人；（由遗嘱检验法庭指定的）遗产管理人；奉派暂管主教教区的牧师 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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devoid
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| adj.全无的，缺乏的 | |
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esteem
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mansion
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| n.大厦，大楼；宅第 | |
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auspices
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brotherhood
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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bishop
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forth
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retarding
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lawful
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industrious
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emulation
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stimulates
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| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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shackles
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bondage
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asunder
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wrecking
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aspirations
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honourable
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shameful
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pillage
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homage
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distinguished
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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vindication
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| n.洗冤，证实 | |
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overflowed
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| 溢出的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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contented
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| adj.满意的，安心的，知足的 | |
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beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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promotion
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| n.提升，晋级；促销，宣传 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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antagonistic
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| adj.敌对的 | |
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courteously
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| adv.有礼貌地，亲切地 | |
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noted
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| adj.著名的，知名的 | |
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benevolence
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| n.慈悲，捐助 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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conversion
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| n.转化，转换，转变 | |
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impetus
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| n.推动，促进，刺激；推动力 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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sincerity
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| n.真诚，诚意；真实 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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zealous
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| adj.狂热的，热心的 | |
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wry
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| adj.讽刺的；扭曲的 | |
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apostate
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| n.背叛者，变节者 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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purely
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| adv.纯粹地，完全地 | |
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dispel
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| vt.驱走，驱散，消除 | |
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expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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itinerant
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| adj.巡回的；流动的 | |
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rogue
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| n.流氓；v.游手好闲 | |
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rascal
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| n.流氓；不诚实的人 | |
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destitute
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| adj.缺乏的；穷困的 | |
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recurrence
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| n.复发，反复，重现 | |
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draughts
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| n. <英>国际跳棋 | |
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conversed
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| v.交谈，谈话( converse的过去式 ) | |
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eel
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| n.鳗鲡 | |
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glib
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| adj.圆滑的，油嘴滑舌的 | |
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supple
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| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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smoothly
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| adv.平滑地，顺利地，流利地，流畅地 | |
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exclamations
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| n.呼喊( exclamation的名词复数 )；感叹；感叹语；感叹词 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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gratitude
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| adj.感激，感谢 | |
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benefactor
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| n. 恩人，行善的人，捐助人 | |
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incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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spasms
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| n.痉挛( spasm的名词复数 )；抽搐；（能量、行为等的）突发；发作 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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lugubrious
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| adj.悲哀的，忧郁的 | |
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woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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pilfer
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| v.盗，偷，窃 | |
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liars
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| 说谎者( liar的名词复数 ) | |
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knave
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| n.流氓；（纸牌中的）杰克 | |
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incorrigible
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| adj.难以纠正的，屡教不改的 | |
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103
subterfuge
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| n.诡计；藉口 | |
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immortality
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| n.不死，不朽 | |
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105
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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atoned
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| v.补偿，赎（罪）( atone的过去式和过去分词 )；补偿，弥补，赎回 | |
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107
superstitious
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| adj.迷信的 | |
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108
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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grovelled
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| v.卑躬屈节，奴颜婢膝( grovel的过去式和过去分词 )；趴 | |
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