"Neither kindred nor an inch of ground. I am an orphan in every sense of the word. My father, after losing his last cent, and seeing his little farm in Volhynie devastated by hail and other plagues, died, leaving me to the charity of men. From pity they sent me to school, where I pa.s.sed the examination and entered the university."

"Why did you leave the country?"

"Because with us college pranks are considered as a crime; because we are not permitted to love our country, neither in its past nor future; because those who stifle seek the air. For writing some simple patriotic verses I was threatened with banishment to Siberia."

"Always the malady of the oppressed," remarked the Jew. "Where veterans are seen tearing up all their rights, the young try to reconquer, and, in their unreflecting enthusiasm, often find exile, misery, and death."

They both sighed, and Jacob asked:--

"Why do you dream of returning to a country from which you were obliged to flee?"

"I know not myself" replied Ivas sadly; "I only know that I return to my native land. Suffering has pushed me to it. I have not learned to live in any other country, and exile is to me intolerable, morally and physically. I left home believing that ideas of liberty, concord, light, and justice vibrated in the hearts of other men as in mine.

Alas! society is not what I thought it. It has no place for the oppressed, no hand to hold out to the dying, no consolation to offer to the afflicted, no shelter to the proscribed. I return, then, to the country I have left. There, at least, beat some generous hearts, while in Europe"--

"Europe has grown old," interrupted Jacob. "She is afraid of quarrelling. The world is in the hands of charlatans who profit by the sufferings of martyrs. Truth is no more comprehended. They mock at her.

Men who are crafty and unscrupulous profit by everything in these days.

Self-interest is the only spring of human interest. The heart has given out its last spark of generosity, and the world is drifting towards scepticism and intolerance. Men pride themselves on unbelief, for liberty has degenerated into an unbridled license. Revolution has set up a pedestal for the ambition of impostors, and the apostles of progress make money out of their dupes. Fortunately humanity will grow better."

While he was speaking, the sun rose high in the heavens, and the heat, which was great, made it uncomfortable to walk abroad. The Jew closed the shutters, and the two companions continued their conversation in a subdued light and comparative coolness.

"I ought to make myself known to you," said the Jew, after a short silence. "We understand each other already, but my exceptional position requires explanation. Our acquaintance, which commenced near Genoa, will not end here, I hope. You can tell me more of yourself later on, but it is right that I should be the first to make a frank confidence.

It is a courtesy that I wish to show to our new-born friendship.

"The word 'Jew' contains all my history. It tells my destiny, it divines my character. This known, the consequences are certain. The Jew, even while he has ceased to be a pariah in society, still remains no less an enigma. For several thousand years he has borne engraved on his forehead his holy mission,--a mission of, suffering, humility, and abas.e.m.e.nt. But from this deep abas.e.m.e.nt he comes out greater, to go forward toward the universal power he lends to the entire world. He builds and tears down thrones, dominates over governments, makes laws, and reigns in an invisible manner. It is with pride that I say it, the word 'Jew' has immense significance.

"Pardon me if I forget myself in speaking of the Jews. I feel myself a child of that great family on the foreheads of which the finger of Moses has inscribed the mysterious name--Jehovah.

"Before being a man I am a Jew. This word recalls much suffering, the first legislation worthy of humanity, the most ancient morals emanating from divine wisdom in the Ten Commandments.

"As G.o.d is eternal, so are his laws. When nations were wandering and lost in the by-ways of polytheism and of anomalism (if I can by this word express the absence of laws), the one G.o.d is manifested to us; and to us is communicated the sacred fire, which we have preserved during all ages.

"We are spread over the whole world, holding fast the word of G.o.d.

During two thousand years we have not made proselytes: we have guarded the treasure for ourselves. The world is busy, toils and labours; and we live on, absorbed entirely in guarding this treasure. We are preserved in all our suffering, a distinct people, bearing everywhere our country in our hearts, in our holy books and our religious services, and in all the minute circ.u.mstances of life. But to-day, I fear, alas! that we have thrown from our shoulders this dear burden.

The Jewish idea seems to have diminished with the cessation of persecution. But to return to my personal history.

"I was born of one of those Jewish families scattered in the Polish villages. You probably know something of the Jews in Poland, a country that I love as well as you do, and on which I can cast only one reproach. The Poles, though deeply imbued with the idea of human dignity, refused the name of man to all those who were not n.o.ble.

Poland, like the Republic of Venice, has not known how to reform herself. Caste prevailed to so great a degree that she has preferred to perish sooner than adopt a new mode of existence, and risk all in the defence of liberty. Nevertheless, in the lives of these people I recognize a great and brilliant spirit like our own. In speaking of Poland, I do not call myself a Pole, for I am a Jew, and we are a distinct people, it matters not what land we dwell in. In judging Poland's past impartially, one can perhaps criticise, but must acknowledge that it is full of poetry; it is a Homeric epoch."

"Stop!" cried the young Pole, "you are a son of the present; do not excuse the past."

"Why do you speak thus?"

"Why? Because I was born in the midst of new ideas. I condemn the most brilliant epochs of our history, for they were the veritable cause of our ruin. We who are descended from those guardians of our rights are now their judges, and we justly consider as the greatest kings those who tried to crush the n.o.bility to establish their own power."

"You are partly right. Nevertheless, when I meditate on Poland, she seems to me strange, frightful, at times almost savage, but always grand and magnificent, chivalrous and n.o.ble. No one has a better right than the Jew to condemn the Polish n.o.bility, yet it is necessary to judge a nation without personal prejudice."

"We will discuss this subject at another time," interrupted the young man; "but there is really something strange in the fact that I, a n.o.ble Pole, should condemn the past more than you, a Jew. You are truly magnanimous!"

Jacob smiled, and said, "I am older than you, dear brother, if not in years, at least in experience. Suffering, labour, and meditation, and perhaps, also, the sorrows of bygone generations, have prematurely aged me."

"That is true; but tell me more about yourself."

"Do not be impatient. I cannot do otherwise. We will travel over a rocky road, like the mineralogists. Every time that we encounter a curious stone we will strike it with our hammer to find out what it contains. So we will pause to discuss different subjects. But do you not remember that it will soon be time to go to Aqua Sola?"

"Ah, yes! It is true that we shall meet my beautiful benefactress, who, like the Samaritan, gave me aid in my distress."

"This Italienne who bathed your temples with water, and at the same time, perhaps, lighted a fire in your heart. But between yesterday and to-day there is an abyss. Who knows how many will keep the rendezvous at Aqua Sola?"

"Do you think many will fail to put in an appearance?"

"Experience has taught me to count very little on engagements twenty-four hours old, and not at all on those dating back several weeks."

"The evening is still far off," said the Pole.

"Very far. The sun is yet high in the heavens."

"Then pray continue your autobiography."

CHAPTER III.

EDUCATION OF JACOB.

"Who does not love to recall the occurrences of youth, however sad? I cannot boast of happiness in my childhood, yet the memory of those days brings tears to my eyes, and I repeat that which is written in one of our books: 'Youth is a garland of flowers; old age, a crown of thorns.'

Even in comparison with maturity, full of power and intelligence, those years seem to me strewn with flowers, although they were unhappy.

"My parents were descended from an important and once wealthy family, whose fortunes had declined for several generations. They found themselves for a time in the lowest degree of society, working in the village inns or occupying themselves in some little business or petty speculations in wheat or cattle. To speak frankly, my father was an innkeeper in a little village. He was a quiet, studious man, loving his books, and little calculated for business. My mother took care of everything. She was the second wife of my father, Joel, who had lost his first after the birth of a son, Joel, who was already well grown when I came into the world.

"Joel, the elder, was of a gloomy character, silent, concentrated, a dreamer. He was absorbed in abstruse speculations, and was happy only when he was left in undisturbed possession of his books. He was generally esteemed on account of his learning, but his family suffered from his inapt.i.tude for business, which was for us a question of life.

"It has been, and is still, with the Jews, a traditional duty to ama.s.s wealth. This does not proceed from the character of the race, but from the conditions under which they live. The only rights accorded, or, rather, dearly sold, to the Jews can at any moment be revoked, suspended, or torn in shreds by the tribunal of the clergy. Where can justice be found? To whom can they complain? The Jew has been forced to seek in gold, which is worshipped by all nations, the means of obtaining justice, rights, and consideration. The poor Jew has no defence, no protection, but the head of the community to which he belongs. The Christians have, in a measure, made a religious duty of avenging the death of Christ on us; this Christ who was a Jew also. We are therefore obliged to cling to our money as the only safeguard, though the law of Moses condemns severely this love of gold. (Exodus xxii. 25.)

"My father could not be accused of enriching himself at the expense of others. In the end, plunged as he was in metaphysical studies, which made him forget the affairs of this world, he lost even the little h.o.a.rd that had been saved with so much difficulty. All the care and labour fell on my poor mother, who was much younger, and therefore interested in the future. I had two sisters younger than myself, and my half-brother was much older.

"Our rural establishment consisted of a rented farm, and a tavern situated near a highway. The locality was much frequented. We were brought up in a continual bustle, which, however, did not disturb my father, who was too absorbed to notice it. My mother and two servants worked hard to satisfy their guests. It would have been a most profitable business, in spite of a neighbouring rival, if fortune had only smiled on us. But that which was made by the sale of brandy, hay, and oats was lost in other ways. In his transactions with the dealers in hides and cattle, my father always came out worsted. He attributed this ill-luck to the will of G.o.d; but my mother grieved bitterly over his lack of business tact. We grew poorer every day. The family jewels, my father's furs and clothes, all that we possessed of any value, were gradually parted with.

"The owner of the tavern was a n.o.ble. Fat, hearty, always gay and good-humoured, he was a _viveur_; a heart good enough, but terribly dissipated. He cared not for the morrow, provided that to-day was pa.s.sed agreeably. At all times he required money. He was our plague, although he was not wicked. Every time that he sent for Joel my mother wept, for she knew that he would have to take money with him.

"At the manor-house, which was about half a mile from the tavern, there was always a gay company. When he was alone a single day, Micuta almost died of _ennui_. If no one came to amuse him, he ordered his horses, and went to visit his neighbours. His wife wept then, like my mother.

She could not prevent his dissipation nor correct his faults, but, womanlike, she loved him in spite of all. To procure money with which to amuse himself was the sole object of this n.o.bleman, and when he was told that he would ruin himself, he replied carelessly, 'Ah, bah!

Providence will provide. I will die as I have lived.'"

"Such types," said Ivas, "are common with us. Every district possesses several Micutas."

"At the same time that he sent for Joel to bring him money," resumed the Jew, "his wife, Madame Micuta, sent to my mother, and begged her not to give him any. But how could she resist when he was determined to have his way at any cost? Joel always yielded to his demands. For his continual banquets it was necessary to have fish, meat, sugar and vegetables, spices and wine. And that was not all; the accounts increased, and my father was obliged to give his note and pay usurious interest.