the chances of security for an apostate Jew were not very certain. Travestied in the guise of a Christian, he never could have looked like one. Stamped on his features were all the marked characteristics of his Orientalism. Even his tongue would have played him false, for the rabbi had forbidden him the use of that language common to the state in which he lived. By some complications brought about by the Jews themselves in Eastern Europe, they are not always subjected to the same regulations as Christians. Religious laws made for their own government, which underpinned their social life, were rarely meddled with. In a primitive society, necessarily ignorant, any accredited head, according to the laws of sociology, must be a despotic one. A rabbi, then, in these unknown towns, wielded almost the power of life and death. That modern infliction of Boycotting has been borrowed directly from the Jews. For a trivial divergence from common custom the punishment was severe. In these Polish or Russian districts, thirty years ago, a Jew did not dare read a Christian book.

What Franzos shows markedly in his "Jews of Barnow" is that barrier which Jews throw around their household. The seclusion of the family, so purely Oriental in its character, is something which the Polish rabbi takes particular pains to teach. This hiding, of what is the finest trait the Jew possesses, that love and peace which dwell in his home, that reverence which children have for their parents, that sacrifice of everything to his affections, because it never is known, has tended more than anything else to alienate the Jew from his neighbor. Among the ultra-orthodox Jews, whether they live in Odessa, Cracow, Frankfort, London, or New York, their doors are inhospitably closed to those of another belief. Has there been transmitted some instinct engendered by mistrust?

Is Judaism, then, so sensitive a plant that it should wither by mere contact? If, to live, it must have seclusion, it approaches closely to the Eastern's idea of a woman's virtue, something wanting the protection of high walls and difficult approaches. In our age, any religion which requires exclusiveness so that it may exist is hardly worth the keeping.

Franzos's stories exhibit those barbarities even now practiced under the sacred name of religion. There are Jews who are not merely galled by the opprobrium which in some places is still attached to their race, but are sincerely desirous of removing it. Franzos, because he describes what is the iron law of Talmudical or rabbinical tradition, shows how superstition degrades the man. It is difficult at this day, when research and modern methods of criticism have thrown such a flood of light on the past, to realize the mental condition of that vast body of Jews at the time of the commencement of the Christian era and the destruction of Jerusalem. The whole national and municipal administration of the country was in the hands of the priesthood. Every law, every ordinance, every police and sanitary regulation, became a religious obligation. Every action in every man's family, whether social or political, was regulated for him by rules handed down from former generations, and these rules were barnacled by conventionalisms. For his guidance in the most commonplace actions, a Jew had perforce recourse to his rabbi. As must always be the case, when municipal administration emanates from a church, religious observances override legal or social obligations. With the crucifixion of Christ came that hatred of Jews, the intensity of which can only now be measured by its continuance. The exclusion of Jews from the society and communion of mankind petrified into marble-like hardness all those existing traditions which guided the Jew's methods of life. Forbidden by every conceivable form of oppression and disability from accompanying the rest of mankind on their march toward a higher civilization, every advance, mental or physical, denied them, it was as if a hot iron had been seared over the bloody wound which had lopped them off from the family of nations. It is a wonder that all future growth was not arrested. As to the charge of tribalism (the writer acknowledging that the vast majority of Jews believe in it), and even according some unknown and undefined power as derivable from tribalism, to make a charge of this is but to repeat the old fable of the wolf and the lamb.

All that intelligent Jews are doing to-day is to take advantage of their freedom. They are trying to rid themselves of that incubus which has been weighing them down. That large and increasing number of Reformers and Reform synagogues, springing up in the large cities of Western Europe and the United States; the decadence, the difficulty of maintaining synagogues of pure orthodox Jews; the complaints, the lamentations which are constantly heard from the mouths of orthodox ministers and their organs, over what they call "the neglect of religious observance," show that the time of change has come. Even among some of the orthodox, the gross superstitions accompanying the offerings (auction-sales of God's blessings, knocked down to the highest bidder) have been for the major part abolished. Efforts are continually made to modify the ritual by denationalizing the older-fashioned form of prayer, and giving it more of that spiritual life which Maimonides first developed. Dietary and physical observances, which the Eastern Jew borrowed or adopted from the nations which once surrounded him, are being expunged.

What is the true reason for this change, a change which, born in America and in England, is now commencing to exert some slight influence in Germany? The blood of the martyrs is the seed of the Church. Every act of wrong done to Jews rendered them the more rigid in their belief, causing at the same time differentiation in their surroundings. Whenever, through the operation of better, more humane laws, oppression was removed, Jews became more like the men among whom they lived. Why should M. Renan find fault with the French Jew, and take the Parisian Israelite as the type of some Hebraic Athenian? Under normal conditions men float in the general current, at about equal depths, for the social law of specific gravity remains forever the same. Those sociologists are ignorant of their calling who demand, then, of the Jew an instantaneous reversal of an existence formed by his surroundings, and a forgetting of the great belief which has been burned into his heart by the fires of thousands of years.

To the American Jew, "The Jews of Barnow" shows very clearly a great many things he may have been ignorant about. Jews who came to this country fifty years since, who by thrift, honesty, and intelligence, have secured an ample store of the world's goods, are prone to forget their early surroundings, or hesitate to tell their American children of that bigotry which existed in their European birth-places. They have educated their children in their own creed; but American school-boys or school-girls have had one inestimable blessing, the contact with an outer world and the opportunity of thinking for themselves. Education and superstition can never have a co-existence. These fathers would feel ashamed, then, did they tell their children the absurdities which they once were taught. That one story of Franzos's, "The Child of Atonement," is a revelation. As an American Jew reads it, he might be inclined to deem the Rabbi of Sadagóra a Torquemada, or that it was a clever creation, having no existence save in the brain of the romance-writer. But it is not a fancy-drawn picture, but had once actual being. Such stories as "The Child of Atonement" and "The Nameless Graves" can not be read by any intelligent Jew without the burning brand of shame rising to his cheeks. As to the truthfulness of many portions of Franzos's book, unfortunately there can be no possible doubt. There may not be many Rabbis of Sadagóra, but excommunication, the cherem, that social inquisition, is as prevalent in Russia and Poland, in 1882, as it was a thousand years ago. The Rabbi of Sadagóra of Franzos's book