manipulate the rooster in the customary way. Unswung and uncursed the bird had to be carried to the butcher, and only on the following day a touching reconciliation was effected.

After the Fast, a bookdealer at Wollstein, a friend of his, who usually kept him informed about new books on Jewish subjects, sent Graetz the “Nineteen Letters by Ben Usiel,” which he had longed to possess. The book again electrified him, and he conceived the idea of offering himself as a disciple to its author, whose identity had meantime been revealed. Samson Raphael Hirsch appeared to him to be the ideal of a Jewish theologian of the time and of the confidence-inspiring teacher for whom he had yearned, to obtain from him guidance and, if possible, a solution of the manifold problems occupying his mind. Accordingly, Graetz wrote to the District Rabbi (Landesrabbiner) of Oldenburg. He did not conceal his views, but clearly and frankly laid bare the state of his feelings and the course of his intellectual development. He was successful. After a short time, Hirsch addressed the following letter to him:

“My dear young Friend:--With pleasure I am ready to fulfill, as far as in me lies, the wish expressed in your letter to me. You know the sentence of our sages, יותר משעגל רוצה לינק הפרה רוצה להניק {Hebrew: Yoter mishe’egel rotzeh linak, haparah rotzah l’hanik},6 and if, as I should gladly infer from your letter, the views therein expressed are more than an evanescent mood; if it is your resolute determination to study Torah for its own sake, you are most cordially welcome, and I shall expect to see you after פסח הבע''ל {Hebrew: Pesach haba aleynu l’tovah}.7 But I have one request to make. In the ardor of your feelings, you have conceived an ideal picture of the author of the ‘Letters’ by far exceeding the real man in size. Reduce the picture by half, by three-fourths, indeed, and ask yourself whether you are still attracted by it. Do not expect to find an accomplished master, but a student occupied with research. If your heart still says yes, then come. I should like to be informed as soon as possible, whether I may expect you after Pessach, as I shall have to modify another relation accordingly. Be kind enough, too, if you have no objection, to let me know how you expect to support yourself here. I trust that you will neither take umbrage at this question nor misconstrue it. It was put only because I wanted to express my willingness to assist you as much as I can during your stay here, if it should be necessary. Therefore, I beg you to be as frank and unreserved in your answer as I ventured to be in my question. With kindest regards, etc.

Oldenburg, December 26, ’36.”

To this letter Graetz replied, that he did say “yes” from the bottom of his heart; that it was his dearest ambition to devote himself to genuine Judaism and its doctrines; that he especially desired to learn the methods of Talmud study, particularly of the Halakha, pursued by a man whom he admired profoundly; that as for his livelihood, the satisfaction of the most elementary needs sufficed for him; and that his parents would give him a small allowance.

In answer thereto, the formal invitation to come to Oldenburg was extended by Hirsch on February I, 1837. He offered Graetz board and lodging in his own house, with the understanding that his parents would provide for other needs, and he expected his disciple after Passover (in May). Wishing to visit relatives on the way and see the sights of Berlin and Leipsic, Graetz set out as early as the beginning of April. In Berlin the museum and the picture-gallery made a deep impression upon him. That he was a remarkably sharp observer is shown in the following accurate characterization of the preacher Solomon Plessner, with whom he became acquainted in Berlin:

“This famous man I also visited, and I found attractive features indicative of acuteness, but a neglected exterior and careless, ungrammatical speech, not guiltless of the Jewish sing-song (mauscheln). This surprises me, for his language in his sermons is pure and choice. He is between forty and fifty years old, wears a beard, and seems to be honestly and genuinely religious. But his manner is excited; he speaks with rapid utterance, all the while running to and fro and arranging his books absent-mindedly.”

In Leipsic he visited his countryman Fürst, concerning whom he reports:

“A little man whose face was familiar to me from my childhood days came towards me. I handed him the letter given me by his mother. He said indifferently: I shall write in a few days. But when I told him the goal and purpose of my journey, and showed him the letters [from Hirsch], his attitude changed, and he talked with me in a very friendly way. Finally, when he recognized that I was not an ignoramus, he confided several matters to me, told me about his scientific adversaries, and boasted that he had taught Gesenius, that he had become reconciled with Ewald, that the greatest scholars corresponded with him, etc.... Our conversation grew more and more confidential, and finally we parted as friends. He invited me to visit him again, if I changed my mind and staid over פסח {Hebrew: Pesach}.... In case I did not remain, I had to promise that I would enter into correspondence with him.... I was particularly pleased to find, that Fürst has no intention of accepting baptism, and that he means to promote the cause of Judaism.... To work for Judaism, he says, is the prime obligation of every Jew that devotes himself to study, by which he means strictly scientific, possibly also philologic study.”

In order not to fritter away all his time while traveling, Graetz began to study Greek, and the Greek conjugations served to beguile dreary hours, banishing remembrance of the mishaps that could not fail to befall one with straitened means on so long a journey, and counteracting the despondency which in consequence often seized upon him. In a miserable village, in which he was forced to spend a whole day on account of the Sabbath, he found a copy of the New Testament, and read it for the first time. He describes the impression made upon him by this first reading in the following words:

“Despite the many absurdities and inconsistencies, the mildness of the character of Jesus attracted me; at the same time I was repelled, so that I was altogether confused.”

On May 8, finally, he arrived in Oldenburg, where a new world opened before him.

In Samson Raphael Hirsch he met a man whose spiritual elevation and noble character compelled his profound reverence, and who fully realized all the expectations that he had harbored concerning him. Hirsch was a man of modern culture, and his manner was distinguished, even aristocratic, although he kept aloof from all social intercourse. He was short of stature, yet those who came in contact with him were strongly impressed by his external appearance, on account of his grave, dignified demeanor, forbidding familiarity. With great intellectual gifts and rare qualities of the heart, he combined varied theological attainments and an excellent classical education. Comprehensive or