The world gave Aaron Cohen credit for being exceedingly wealthy, and fabulous1 tales of the success of his ventures obtained credence2 with the people. Instead of the age of romance being over, there was never a time in the world's history which afforded so much material for romance as the present, and in which it was so eagerly sought after and believed in. Imagination is more powerful than science, and this is the age of both. Small wonder, therefore, for the current report that Aaron Cohen was a millionaire; but such was not the case. He had money and to spare, and his private establishment was conducted on a liberal scale. Had he retired3 at this period he might have done so on an income of some five thousand pounds, which people's imagination would have multiplied by ten; and he might have justified4 this flight as to his means were it not that in addition to the charities to which he openly subscribed5, a considerable portion of the profits of his enterprises was given anonymously7 to every public movement for the good of the people and for the relief of the poor. For several years past great curiosity had been evinced to learn the name of the anonymous6 donor8 of considerable sums of money sent through the post in bank-notes in response to every benevolent9 appeal to the public purse. A colliery disaster, a flood, an earthquake in a distant country, a case of national destitution--to one and all came large contributions from a singularly generous donor, who, in the place of his signature, accompanied the gift with the simple words, "In Atonement." Several well-known benefactors11 were credited with these liberal subscriptions12, but so careful was the giver in the means he adopted to preserve his anonymity13 that they were not traced to the right source. They were strange words to use to such an end. In atonement of what? Of an undiscovered crime, the committal of which had enriched the man who would not sign his name? A few ingenious writers argued the matter out in the lesser14 journals, and although specifically they were very far from the truth, they were in a general sense more often nearer to it than they suspected.
These charitable donations were Aaron's constant appeal to the Divine Throne for mercy and forgiveness for the one sin of his life, and thus did he effectually guard against becoming a millionaire.
He was, indeed, unceasing in his secret charities to individuals as well as to public bodies. Many a struggling man never discovered to whom he was indebted for the timely assistance which lifted him out of his troubles, and started him on the high road to prosperity; many a widow had cause to bless this mysterious dispenser of good. If upon his deathbed a life-long sinner, repenting16, may be forgiven his numberless transgressions17, surely a life-long record of noble deeds may atone10 for an error prompted by the purest feelings of love. Such a thought did not enter Aaron's mind; the flattering unction was not for him. He walked in sorrow and humility18, wronging no man, doing good to many, and faithfully performing his duty to all. At the Judgment19 Seat he would know.
Perhaps of all the institutions in which he took a part, those which most deeply interested him were the Jewish working men's clubs in the East End. He was one of their most liberal patrons; their library shelves were lined with the books he had presented, and he frequently took the chair at their Sunday evening gatherings20. The announcement of his name was sufficient to crowd the hall; to shake hands with Aaron Cohen was one of the ambitions of the younger members. When he made his appearance at these gatherings he felt that he was among friends; there was a freemasonry among them, as indeed there is among Jews all the world over. Aaron devoted21 particular attention to the young people. He knew that the hope of Judaism lay in the new generation, and it was his aim to encourage in the minds of the young the pride of race which engenders22 self-respect and strengthens racial character. He regarded old customs as something more than landmarks23 in his religion; they were essentials, the keystones of the arch which kept the fabric24 together, and he was anxious that they should be preserved. Symbols are unmeaning to the materialist25; to those who have faith they convey a pregnant message, the origin of which can be traced back to the first days of creation, when God made man in His own image. They are the links which unite the past, full of glorious traditions, and the future, full of Divine hope. Of this past Aaron spoke26 in words which stirred the sluggish27 fires in the hearts of the old, and made them leap into flame in the hearts of the young. "I have heard," he said, "of Jews who were ashamed that it should be known that they were Jews; of Jews who, when Jews were spoken of slightingly in Christian28 society, have held their tongues in order that they might perchance escape from the implied disparagement29. I will not stop to inquire whether this springs from cowardice30 or sensitiveness, for in either case it is both wrong and foolish. Lives there any member of an old historic family who is not proud of the past which has been transmitted to him as a heritage, who is not conscious that his lineage sheds a lustre31 upon the name he bears? Not one. He pores over the annals of his race, and, pausing at the record of a noble deed performed, thinks proudly, 'This deed was performed by my ancestor, and it lives in history.' He takes up a novel or a poem, and reads it with exultant32 feelings, as having been inspired by another ancestor who, mayhap, shed his blood in defence of king and country. Let me remind you, if you have lost sight of the fact, that there is no historic family in England or elsewhere the record of whose deeds can vie in splendour with the record of the Jew. His history is at once a triumph of brain power and spiritual vitality33, and the proudest boast a Jew can make is that he is a Jew. It is not he who holds the lower ground; he stands on the heights, a noble among the men who presume to despise him. Be true to yourselves, and it will not be long before this is made manifest and universally acknowledged. In personal as well as in racial history you stand pre-eminent34. What greater schoolman than Maimonides? What greater master of philosophy than Spinoza? What poets more sublime35 than Isaiah and Ezekiel? In infamous36 Russia Jews who practised their religion in secret have been among its most eminent ministers of finance, and the glory of Spain departed when it persecuted37 our brethren and drove them from the country. The Disraelis, father and son, were Jews; Benary was a Jew; Neander, the founder38 of spiritual Christianity, was a Jew; in Germany the most celebrated39 professors of divinity were Jews; Wehl, a Jew, the famous Arabic scholar, wrote the 'History of Christianity'; the first Jesuits were Jews; Soult and Messina were Jews; Count Arnim was a Jew; Auerbach, Pasta, Grisi, Rachel, Sara Bernhardt, Baron40 Hirsch, the philanthropist, Meyerbeer, Mendelssohn--all Jews. These are but a few of the names which occur to me; are you ashamed to be associated with them? In war, in politics, in philosophy, in finance, in philanthropy, in exploration and colonisation, in all the arts and professions, you stand in the front rank. I see in this audience many young men, some of whom, I believe, are by their talents destined41 to become famous, and some to grow rich by their shrewdness and industry. To them I say, Work and prosper15, and work in the right way. Whatever be the channel they have chosen to the goal they wish to reach, let them work honestly towards it, and when they stand upon the fairer shore let them not forget their religion, let them not forget that they owe their advancement42 to the intelligent and intellectual forces which have been transmitted to them by their great ancestors through all the generations."
This address was received with enthusiasm, and Aaron's hearers went to their homes that night stirred to their inmost hearts, and proud of the faith of their forefathers43.
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1
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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credence
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| n.信用，祭器台，供桌，凭证 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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justified
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| a.正当的，有理的 | |
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subscribed
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| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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anonymously
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| ad.用匿名的方式 | |
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donor
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| n.捐献者；赠送人；(组织、器官等的)供体 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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atone
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| v.赎罪，补偿 | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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subscriptions
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| n.（报刊等的）订阅费( subscription的名词复数 )；捐款；（俱乐部的）会员费；捐助 | |
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13
anonymity
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| n.the condition of being anonymous | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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16
repenting
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| 对（自己的所为）感到懊悔或忏悔( repent的现在分词 ) | |
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transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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18
humility
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| n.谦逊，谦恭 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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engenders
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| v.产生（某形势或状况），造成，引起( engender的第三人称单数 ) | |
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23
landmarks
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| n.陆标( landmark的名词复数 )；目标；（标志重要阶段的）里程碑 ~ (in sth)；有历史意义的建筑物（或遗址） | |
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fabric
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| n.织物，织品，布；构造，结构，组织 | |
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materialist
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| n. 唯物主义者 | |
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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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sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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disparagement
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| n.轻视，轻蔑 | |
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30
cowardice
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| n.胆小，怯懦 | |
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lustre
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| n.光亮，光泽；荣誉 | |
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exultant
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| adj.欢腾的，狂欢的，大喜的 | |
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vitality
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| n.活力，生命力，效力 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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38
Founder
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| n.创始者，缔造者 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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40
baron
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| n.男爵；(商业界等)巨头，大王 | |
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41
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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42
advancement
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| n.前进，促进，提升 | |
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43
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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