He sat silent for many minutes, his mind in a state of chaos1; but presently his native strength of character came to his aid, and he resumed the task which the entrance of Mr. Dillworthy had interrupted! In addition to the important meeting he had to attend that night, his presence was expected at the board of a Jewish charity, of which he was the founder2. This meeting came first, and his colleagues could not proceed to business without him; he must not disappoint them. Before all, duty. The thought shaped itself in whispered words, which he repeated again and again, and their iteration brought to him a sense of their true significance. Duty had been a leading principle of his life, and in the part he had taken in public matters he had never neglected it, and had never studied his personal convenience. But he had now to consider the principle in its most comprehensive aspect, and he felt that its application to his private affairs was imperative3 in the conflicting interests in which he was engaged. This being so, what was his duty here at home in respect of his wife and the girl he had brought up as their daughter, and how should he perform it? Love played so vital a part in the consideration of this question that he could not thrust it aside. It was, indeed, its leading element. For years past he had lived in a fool's paradise, and time had crept on and on until suddenly he saw the flowers withering4 before him. He had been false to himself, he had worn a mask, and now it was to be torn aside; but this he could bear. How would Rachel bear it?
Unconsciously he had risen from his chair, and was pacing to and fro while he reflected. Pausing, he saw upon the table the papers he had been studying. The meeting of the Jewish society was of minor5 consequence, and required but little thought; the second meeting, however, was of vast importance, for there a decision was to be arrived at which would affect thousands of poor families and have a direct bearing upon the question of capital and labour. There had been a great strike in the building trade, and thousands of men had deliberately6 thrown themselves out of employment, choosing, in their adherence7 to a principle, what was almost next door to starvation. The strike had been brought about by a rival contractor8, a Mr. Poynter, an employer of labour on an extensive scale, and a man as well known as Aaron himself. To say that these two were rivals does not necessarily imply that they were enemies, for that is a game that two must play at, and it was a game in which Aaron played no part. He did not approve of Mr. Poynter's methods: he went no further than that; and if he was called upon to express his opinion upon the subject he did so in a manner which robbed it of any personal application. Mr. Poynter, on the other hand, was nothing if he was not personal, and he hated Aaron with a very sincere and conscientious9 hate. He hated him because he had lost several profitable contracts, which Aaron had obtained; and this hatred10 may be applied11 in a general sense, because he hated every successful rival, great or small. He hated him because Aaron was genuinely respected by large bodies of working men, and had great influence with them; and this hatred may also be applied in a general sense, because he hated all employers of labour who were held by their workmen in higher respect than himself. He hated Aaron because he was a Jew; and this may certainly be applied in a general sense, because he had a bitter hatred of all Jews, and would have willingly subscribed12 liberally and joined in a crusade to hunt them out of the country. He did not subscribe13 to the Society for Promoting Christianity among the Jews, because to Christianise them would be to admit them upon terms of equality, and the idea was abhorrent15 to him. On no terms could a Jew be made the equal of a Christian14. That a Jew could be a good man, that he could be a just man, that he could do anything without an eye to profit or self-aggrandisement--these, in his belief, were monstrous16 propositions, and no man of sense, certainly no true Christian, could seriously entertain them. Mr. Poynter was a Christian, a true Christian, regular in his attendance at church, and fairly liberal, also, in his charities, though his left hand always knew what his right hand did. And here he found another cause for hating Aaron. He heard his name quoted as a man of large benevolence17, and he went so far as to declare that Aaron's charities were a means to an end. "He looks upon them as an investment," he said; "they bring him a good return. Did you ever know a Jew part with money without an eye to the main chance?" When he heard that it was generally reported that Aaron gave away in secret much more than he gave away in public, his comment was, "What is easier than to set such a rumour18 afloat? Any rich man can do it by an expenditure19 of ten pounds a year! If money is bestowed20 in secret, who is to know of it but the donor21? If it becomes public, who could have spoken of it first but the donor? No one but a fool would be gulled22 by so transparent23 a trick!" These detractions were generally uttered to men who sympathised with the speaker, and they were not without effect. By which it will be seen that Aaron had enemies, as all men have. Mr. Poynter posed as a moral man, and it is the very essence of these usurpers of morality that each of them must stand alone, and that upon the pedestal he sets up there shall be no room for any other braggart24. He was a married man, with sons and daughters, and a wife, who all looked upon the husband and father as a pattern. Whether his children followed the pattern or not does not concern this history, which has to do with the head of the family alone. Whatever a man may be in the prime of life, the earlier Adam, if it differ from the later, will very likely assert itself in the blood of his descendants, and this may have been the case with Mr. Poynter's children, despite the respect in which they held him. You come into contact with a sober-faced man whose distinguishing mark is one of intense respectability; you see him at home in the bosom25 of his family, whom he entertains with severely26 respectable platitudes27; you hear his opinions on matters of current interest, a trial, a scandal in high life, tittle-tattle of the stage, the Court, the Church, and society in general. What an intensely respectable gentleman, what severely respectable views, what strict morality, what an estimable father of a family! Ah, but draw the curtain of years aside, and we behold28 another man--another man, yet still the same, a man about town, philandering29, deceiving, lying, and playing the base part to serve his selfish pleasures. Where is the morality, where the respectability now--and which of the two is the true man?
Was this the case with Mr. Poynter? The course of events may possibly supply the answer to this question presently. Meanwhile, nothing is more certain to-day than that he is accepted as he presents himself. But, if in the past life of such a man as Aaron Cohen may be found an episode of his own creating upon which he looks with dismay, why might it not be so with such a man as Mr. Poynter?
In a country like England, where operations of magnitude are being continually undertaken, there is room for all who occupy the higher rungs of the ladder; it is only the lower rungs which are overcrowded, and which need clearing by means of emigration to lands where there is room for the toiling30, suffering millions. But Mr. Poynter chose to believe that there was not room for Aaron and himself, and he nursed and fostered a venomous desire to drag Aaron down. This desire, indeed, had really become a disease with him, and had grown by what it fed on. He hunted about for the means, he asked questions. It was unquestionably true that there were Jews who had grown rich through dishonesty and usury31, and Mr. Poynter did not stop to consider that this applied equally to Christians32. Perhaps it was the knowledge of his own early life that made him think, "If I could find something in his past that would bring shame upon him--if I could only rake up something that would show him in his true light! It would be the commercial and social ruin of him. He would never be able to hold up his head again." He would gladly have paid for some such discovery.
At the present time he had special reasons for hate. One reason was that the strike in the building trade was affecting him seriously. He was engaged in large contracts, in the carrying out of which thousands of men were needed, and it was chiefly against himself that the strike was ordered by the unions. He was on the brink33 of great losses, and Aaron had been called in as a mediator34 and arbitrator. The strike at an end, and the masters the victors, he was safe, and more prosperous than ever; but every day that it was prolonged meant so many hundreds of pounds out of his pocket. His fate seemed to hang upon the final advice to the men which Aaron was to give, and his profits would be large or small according to the nature of that advice. He laid the credit of the strike at Aaron's door; for in their enterprises he and Aaron employed different methods. Aaron had pursued in England the course he had pursued in France. He paid his men liberally, gave them bonuses, even to a certain extent acknowledged them as co-operators. In Mr. Poynter's eyes this was a crime, for it struck at the very root of his prosperity. "He is a rabid socialist," Mr. Poynter said; "men of his stamp are a danger to society."
Another reason was that tenders had lately been called for works of exceptional magnitude, and he had entertained hopes of obtaining the contract. Again he was worsted by this insidious35 enemy. Within the last few hours he had heard that Aaron's tender had been accepted. He ground his teeth with rage. He could have undertaken the works in spite of the strike, for he had very nearly completed arrangements for the introduction of foreign workmen, whom he was determined36 to employ if the English workmen held out. There would be a row, of course, and the lower classes would cast obloquy37 upon him, for which he would have to thank his rival and enemy. When he heard that he had lost the contract he said to a friend, "I would give half I am worth to drag him down." And he meant what he said.
The last meeting of the strikers was now being held. It had been called for seven o'clock, and it was known that the discussion would occupy several hours. Aaron was not asked to attend this discussion, which was to be private, even the representatives of the press not being admitted. Eleven o'clock was the hour at which he was expected, and it was understood that he would bring with him certain propositions from the masters, which, with the workmen's views, were to be discussed, and a decision arrived at. To-morrow morning's papers would announce whether the strike was to be continued or was at an end.
He studied the papers before him--the arguments and statements of employers of labour, comparisons of wages here and in foreign countries, the comparative rates of living here and there, and the conflicting views of the living wage, documents of every description, among which were pathetic letters from wives of the strikers, imploring38 him to put an end to the strike. He had mastered them all, and was familiar with every detail, but he read them again in order to divert his attention for this night from his own private affairs. His mind must be free; he would think of them to-morrow. He had public duties to attend to. Before all, duty.
The words haunted him, and he was dismayed to find that all his efforts to concentrate his attention upon his public duties were vain. Pictures of the past presented themselves: he saw his home in Gosport; he saw Rachel lying in bed with her dead babe by her side; he saw himself engaged in the task of completing the guilty deception39, changing the clothing of the infants, and giving his own child to a strange woman,--every incident connected with his sin was stamped indelibly upon his brain, and now rose vividly40 before him. Very well. He had half an hour to spare before he left his house for the Jewish meeting; he would devote the time to a consideration of his private affairs.
He gathered his papers, arranged them in order, and put them in his pocket. He dallied41 with them at first, but feeling that he was prolonging the simple task in order to shorten the time for serious thought, he smiled pitifully at his weakness, and completed it expeditiously43.
In admitting Ruth into his household, in adopting her as a daughter he had undertaken a sacred responsibility. He was fully42 conscious of this twenty years ago in Gosport, and what he had done had been done deliberately. It was a question then of the sacrifice of a precious life. The doctor had stated the case very clearly. The pregnant words they had exchanged were in his memory now, and might have been spoken only a few moments since. "Her life," the doctor had said, "hangs upon the life of her child." "If our child lives," Aaron had asked, "there is hope that my wife will live?" "A strong hope," the doctor had answered. "And if our child dies?" asked Aaron. The doctor answered, "The mother will die."
He recalled the agony of those hours, the sufferings through which Rachel had passed with so much sweetness and patience, his poverty and helplessness, the dark future before him. Then came the ray of light, Mr. Moss44, with the strange commission of the deserted45 child. He had not courted it, had not invited it; he had had no hand in it. He had regarded it as a message from heaven. What followed? The death of his own babe, the calm and peaceful death, the young soul taken to heaven, his beloved wife in an untroubled sleep by the side of her dead babe. It was a visitation of God. Could he be accused of having had a hand in it? Heaven forbid! On the contrary, who could blame him for believing that it was a Divine direction of the course he was to take? And who was wronged? Surely not the mother who had deserted her babe. Surely not the babe, who had found a happy home. The wrong--and herein was the sting--was to Rachel, whose life had been saved by the deceit. So far, then, was he not justified46?
But if, before the committal of a sin, we could see the consequences of the sin--if he had seen the consequences of his, would he not have paused, and said, "It rests with God; let it be as He wills; I will be no party to the deceit"? In that case Rachel's life would have been sacrificed. There was no human doubt of it. Rachel would have died, and the blessings47 she had shed around her, the good she had been enabled to do, the suffering hearts she had relieved, the light she had brought into despairing homes, would never have been. Against a little evil, so much good. Against a slight error, so much that was sweet and beautiful.
But in these reflections he had taken into account only Rachel and himself--only their two lives. How about Ruth herself?
He had never disguised from himself that there was much in Ruth's character which was not in accordance with Rachel's views or his own, which she did not assimilate with either of their natures. Being one of his family in the eyes of the world, he had brought her up as a Jewess. She was born a Christian. Was this not a crime of which she had been made the victim? He had experienced great difficulties in her education. He wished to correct the defect which exists in ninety-nine English Jewesses out of a hundred--he wished her to pray in the Hebrew tongue, and to understand her prayers. To this end he himself had endeavoured to teach her to read and translate Hebrew. She would not learn. Even now as a woman she understood but a very few words, and this scanty48 knowledge was mechanical. A parrot might have learned as much. She had an aversion to Jewish society. As a child, when she was necessarily in leading strings49, she was taken by Rachel to the synagogue on every Sabbath day, but when she began to have intelligent ideas she rebelled; she would not go, and Rachel walked to the House of God alone. It was a grief to her that Ruth would not follow in her footsteps, and she and Aaron had frequently conversed50 upon the subject. "It is so with many Jewish women," Aaron said. "It would be wrong to force her; she will find out her error by-and-by." But Ruth never did, and Rachel suffered in silence.
There was another sorrow. Between their son Joseph and Ruth did not exist that love which brother and sister should bear each other. Joseph was ready with demonstrative affection, but Ruth did not respond. Aaron had taken note of this, but he was powerless to remedy it, and the lad, who was as solicitous51 as his father to spare the dear mother pain, made no trouble of it. Ruth respected and admired her reputed father, and in the feelings she entertained towards him there was an element of fear, because of his strength of character, but she did not love him as a child should. He, knowing what he knew, found excuses for her. "It is in her blood," he said to himself.
All this was hidden from Rachel, to whom Ruth was tender and kind. Who could be otherwise to so sweet a woman? But Rachel did not know of what she was deprived until Esther Moss began to make long visits to their home. "Esther is like a daughter to me," she said, and only Aaron was aware of the depth of meaning these simple words conveyed. In Rachel's association with Esther she had realised what a daughter might have been to her.
But now he had to consider the matter, not from his or Rachel's point of view, but from Ruth's. She was a woman in her springtime, and love had come to her, and she had held out her arms to it. And the man she loved was a Christian.
It was not within his right to take into consideration that the man she loved was a spendthrift and a scapegrace. The question had often intruded52 itself since she was grown to womanhood, whether he would not be adding sin to sin by encouraging her to marry a Jew. She had answered the question herself. What right had he to gainsay53 her? He might, as a true and sincere friend, say to her, "This man will not make you happy. He has vices54 and defects which will bring misery55 upon your home. You must not marry him." But he had no right to say to her "You must not marry this man because he is a Christian." It would be a detestable argument for one in his position, and in hers, to advance.
Then Mr. Dillworthy might be wrong in his estimate of the young man's character. The only objection Lord Storndale had to the union was that Ruth was a Jewess. But she was not a Jewess, and it was in his power to go to the young man's father and make the disclosure to him. Lord Storndale's natural reply would be, "Let it be clearly understood. You have done this lady a grievous wrong. You are a wealthy man. Repair the wrong by making a suitable settlement upon her. But it must be publicly done, and the injustice56 of which you have been guilty must be publicly acknowledged." The only answer he could make would be, "It is just. I will do as you dictate57."
What would be the effect as regarded himself? Among his co-religionists he was held up as a pillar of the old Jewish faith. His voice had been raised against apostasy58; he had taken a decided59 stand against the more liberal ideas of civilised life which prevailed and were adopted by a large section of his race. Even now he was pledged to deliver a public address against the backsliding of the modern Jew, who was disposed to adapt his life to the altered circumstances of the times. He had written this address, and public attention had been drawn60 to the coming event. His arguments were to himself convincing, and by them he hoped to stem the tide. He had always been orthodox, and he hoped to prevail against the wave of heterodoxy which was sweeping61 over modern Judaism. He had stepped forward as a champion. In the light of the domestic revelation which must presently be made, how dare he, himself a transgressor62, presume to teach his brethren their religious duty? His sound judgment63 of things which interested or affected64 him was due to his common sense, which, he had been heard to say, was a rare quality.
"You are always right," Mr. Moss once said to him. "How is it?"
"If I form a correct opinion," he replied, with a smile, "it is because I exercise my common sense. I do not judge from my own standpoint."
He did this now. He put himself in the place of other men. He listened to his own confession65. He passed the verdict upon himself.
"This man has been living the life of a hypocrite. He has accepted money for false service. Not perhaps by word of mouth, but most assuredly by his acts, he has lied. He has violated the canons of his religion. He has deceived his wife--for money, which he pretends to despise. He has robbed a young girl of her birthright. And he dares to preach to us of duty!"
Who would believe him if he told the true story of his hard trial, if he described the bitter tribulation66 of his soul when his beloved wife was lying at death's door? He had counselled many men in their days of struggle and temptation to be brave and do their duty. How had he performed his in his hour of temptation? No one would believe the only story he could plead in extenuation67 of his sin. He would be condemned68 by all.
And he was in the zenith of his fame. On this very day, when exposure seemed to be approaching with, swift and certain steps, he had been honoured as few men live to be. If he felt pleasure in the position he had won, it was because it was a source of pride and pleasure to Rachel. Was he, with his own hand, to destroy the ideal he had created? Was this the plain duty that lay now before him?
"The carriage is at the door, sir."
It was a servant who interrupted his tortured musings; he had given orders to be informed when his carriage was ready. With slow steps he left his study.
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1
chaos
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| n.混乱，无秩序 | |
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Founder
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| n.创始者，缔造者 | |
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imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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adherence
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| n.信奉，依附，坚持，固着 | |
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8
contractor
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| n.订约人，承包人，收缩肌 | |
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conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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applied
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| adj.应用的；v.应用，适用 | |
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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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subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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abhorrent
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| adj.可恶的，可恨的，讨厌的 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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benevolence
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| n.慈悲，捐助 | |
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rumour
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| n.谣言，谣传，传闻 | |
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expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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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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gulled
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| v.欺骗某人( gull的过去式和过去分词 ) | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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braggart
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| n.吹牛者；adj.吹牛的，自夸的 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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platitudes
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| n.平常的话，老生常谈，陈词滥调( platitude的名词复数 )；滥套子 | |
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behold
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| v.看，注视，看到 | |
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philandering
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| v.调戏，玩弄女性( philander的现在分词 ) | |
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toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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usury
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| n.高利贷 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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mediator
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| n.调解人，中介人 | |
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insidious
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| adj.阴险的，隐匿的，暗中为害的，（疾病）不知不觉之间加剧 | |
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determined
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| adj.坚定的；有决心的 | |
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obloquy
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| n.斥责，大骂 | |
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imploring
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| 恳求的，哀求的 | |
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deception
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| n.欺骗，欺诈；骗局，诡计 | |
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vividly
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| adv.清楚地，鲜明地，生动地 | |
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dallied
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| v.随随便便地对待( dally的过去式和过去分词 )；不很认真地考虑；浪费时间；调情 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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expeditiously
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| adv.迅速地，敏捷地 | |
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moss
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| n.苔，藓，地衣 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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justified
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| a.正当的，有理的 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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strings
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| n.弦 | |
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50
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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51
solicitous
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| adj.热切的，挂念的 | |
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52
intruded
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| n.侵入的，推进的v.侵入，侵扰，打扰( intrude的过去式和过去分词 )；把…强加于 | |
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53
gainsay
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| v.否认，反驳 | |
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54
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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55
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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56
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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57
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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58
apostasy
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| n.背教，脱党 | |
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59
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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60
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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61
sweeping
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| adj.范围广大的，一扫无遗的 | |
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62
transgressor
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| n.违背者 | |
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63
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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64
affected
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| adj.不自然的，假装的 | |
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65
confession
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| n.自白，供认，承认 | |
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66
tribulation
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| n.苦难，灾难 | |
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67
extenuation
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| n.减轻罪孽的借口；酌情减轻；细 | |
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68
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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