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And on those occasions the reasons now given could not be urged, because restrictive laws had prevented Jews from being offensive editors or even considerable employers of labor.

I deny your facts, however. I know the Jewish newspapers of Germany, which (pardon me for saying it) you certainly do not; and the literary labors of their editors, Fürst, Frankel, Grætz, Geiger, Stein, Philippson and others, have become classics in the Oriental literature of Germany. They certainly have never discussed Christianity disrespectfully or unworthily. It may well be that there are secular journals in Germany employing irreverent and blasphemous scribes. Unfortunately, such persons are not unknown even here. It may also be that some such persons are Jews by birth or profession, though how a sensible man can believe - the silly story that the bulk of the German press is in Jewish hands, I do not see. Such a fact would be the completest vindication of the nobility of the Jewish character, and so overwhelming a reproach upon the rest of their countrymen, that it ought not to be uttered by a thoughtful man. If, however, there be secular journals employing editors who happen to be Jews, that is no reason for charging their sins on the Jewish church, and your characterization of the Börsen Zeitung (the Bourse Gazette), of Berlin, as a Jewish paper, is as unfair as if I were to denounce one of the flashy, obscene, illustrated sheets that meet usat every street-corner, as a Christian newspaper, because its publishers and editors probably adhere to some Christian church.

Nor is it true that the Jews of Germany are“ speculators, brokers, employers of labor, but rarely, if ever, do they add anything to the wealth of which they manage to secure a considerable share.” Without adverting to the fact that even socialistic students of political economy have hitherto thought that the intelligent dealing in money exchanges and the wise supervision of labor are virtuous and useful methods of adding to a country's wealth, I beg to point out the fact that one of the chiefobjections urged by their persecutors is that the Jews, ignoring mere material advantages, devote so much labor to their education that their eminence in the learned professions of law, physic and scientific teaching threatens to increase inordinately their mental and moral influence over the people of the Empire.

Admitting even what you deny—the right of the government to dictate to its citizens certain kinds of labor, how could these Christian Socialists justly claim that there should be one kind of regulation for the Germans of the Christian faith and another for Germans of the Jewish faith ?

The truth is that the movement is not confined to the small party of Christian Socialists, but embraces large numbers of other parties, and instead of being the expression of a desire for a better social state, is simply a relic of medieval barbarism and nothing but an attack on the freedom of religious opinion. The thin disguise of the learned academical term “Anti-Semite” ought not to obscure the vision of an American. You should blush for humanity when you learn that thousands of the most talented young Germans hold conventions at universities to deprive their Jewish countrymen, not of profitable sinecures, but of the privilege of attending institutions of learning, and you should feel mortified to reflect that you have defended, or at least not condemned, an attack upon a whole community for the acts of a trifling fraction of them, even if these acts were as reprehensible as they are probably noble and beneficial to the State.

It is a notion often expressed or implied of fate in our newspapers, that the Jews are foreigners in Germany. Nothing can be further from the truth. Jews probably dwelt in Germany before Christ was born, and the rites of the Jewish Church were celebrated while the barbarous native tribes practiced heathenism, and before Christianity had obtained a foothold there. I, myself, within the last few months, read from the tombstones in the cemetery at Worms, the inscriptions commemorative of Jews who were buried there more than eight hundred years ago, and no man knows for how many centuries they had lived there before.

It is true that prior to the nineteenth century they were deprived of civil rights, on the avowed ground that they were not Christians, and it is also true that at the beginning of this century, when the influence of the French Revolution was stirring men's minds all over Europe, many brilliant intellects embraced Christianity as the only method of entering a state of which they felt themselves component parts by birth and by the immemorial residence of their ancestors. But liberalism became triumphant and gradually their emancipation followed. Jews became artificers, mechanics, lawyers, doctors, soldiers, officers and judges. In all the industrial branches they have labored zealously, and the blood shed for their step-mother country has reddened the battle-fields of Europe.

But they are Jews, and therefore every wrong perpetrated by one of them is charged upon the whole community, and their very virtues are distorted into crimes. The court preacher and the university professors and students shout that the Jews are rich, and though the great majority are as miserably poor as their fellow-citizens, and though they furnish at least their proportion to the Socialist party, these utterances incite mobs to insult, rob and murder them. Well may Karl Hillebrand, Carl Vogt, Mommsen, Virchow, and the other great leaders of modern thought, whom you seem to believe ignorant of the causes and meaning of this movement, blush for their country and its shame, and the reproachful words and indignait protests of a Beecher and a Collyer reflect honor on the American name and on the excellency of human nature.

You, however, deem it due to the Stæcker party“ to point out that they are making an impartial assault upon a whole system, of which the Jews are merely the more prominent part.” That is to say, that the eightieth part of the German population is the part that is to be singled out and assaulted for the social system which exists all over the civilized world, and this you call impartial!

Do you happen to have heard of the German Jews Lasalle and Karl Marx, the two men who, in modern times, have dealt some of the heaviest blows at the Capitalistic régime? And did you read the Russian attacks upon the Jews as Nihilists or Socialists ?

To a lover of freedom all these subterfuges ought to be painfully transparent. In every country where barbarism temporarily or permanently obtains the upper hand, free thought is oppressed and reasons of the most inconsistent and contradictory nature are given therefor. When the Russian wishes to knout and exile the Jew, he denounces him as a Socialist; when the German professor or preacher has the same end in view, he calls him an Anti-Socialist. The true inwardness of it all is a brutal ignoring of human right, and I am ashamed and humiliated when I see that any of my fellow-countrymen have permitted themselves to be deceived, and especially when, as in your case, they have been made the unwitting instruments of misleading others.

When this craze shall be over, and the virtue and true Chris

tianity of Germany shall again obtain the upper hand, the demon of persecution will be allayed, and many now led by contagious and unreasoning passion will regret the reproach which their acts have thrown on their country.

On that day let it not be said that America was partly to blame for having encouraged wrong and oppression.

Respectfully yours,

MAYER SULZBERGER.

SCENES OF YOUTH.

(From the German.)
My soul returns in dreamings

To the gladsome days of yore,
To the days whose joys and sorrows

Are fled forevermore.

High o'er the waving hedges

The castle turrets rise,
And the scenes of happy childhood

Greet my weary, aged eyes.

I recognize the towers,

The archway and the door ;
I enter at the gateway,

And pass the bridge once more.

Through the loved old park I wander,

Along the well-worn way;
I cross the courtyard pavement

With time grown old and grey.

I greet the well-known faces

Of companions old and dear,-
I hear the pleasant voices

Which I never more shall hear.

There gleams the moss-grown fountain,

And the flowers are as gay
As when beneath their fragrance,

I dreamed my youth away.

Oh years of fondest mem'ry!

Could I once more behold
In lise the forms I love so well,

Those loving friends of old.

Could I but for a moment

Revisit as a child
Those scenes of youthful pleasure--

Of my boy-hood free and wild,

I would crave to live no longer,

But would freely lay my head
’Neath the flowers by the fountain,
And be happy with the dead.

EDWIN CHAMBERS.

BERNARD PALISSY. THERE are certain destinies in the histories of literary men

I which posterity appears to take delight in rendering posthumous justice. From the many of the class alluded to, take De Foe for an example. De Foe has been redeemed from ignominy, by the admiration of the people of Europe and America, and were dear Oliver Goldsmith to rise from the grave, the debts whose evil influence rusted the powers of his mind during his life would be readily liquidated by his admirers. But this sort of posthumous influence is usually attained by writers of poetry and romance, whose spirit seems more vital in its grasp upon the human mind. Toward the men of science, we remain cold and ungrateful. The march of experiment is so rapidly progressive, that each decade seems to efface the marvels of its antecedent; and newer discoveries blot the memory of those to whom we are so largely indebted. At the best, we estimate their achievements according to the value their isolation represents.

We overlook their toilsome days, their sleepless nights, their sacrifice of health and property, and measure out our tribute of laurels, or the palms of martyrdom, with a niggard's hand. For though no subsequent fiction, be it said, can dislodge from our affections Robinson Crusoe, or the Vicar of Wakefield, or Tam o' Shanter, the lustre of such names as Davy, Farraday and Morse

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