the lawyer, the surgeon, and a fourth official, all Jews, and none but the corpse was German. Behold a picture of the present!" The success is won fairly enough, by qualities which his rivals might display, if they had them,-by intelligence, effort, and readiness to accept all inevitable conditions. The only advantages Jews possess is their cosmopolitan character, which is an accident; their mutual sympathy, which, though sometimes carried rather far- -as in the feeling which the Jews of all countries have displayed for Lord Beaconsfield is natural in an oppressed race; and a certain limitation of sympathy to their own people, which makes all Christians deem them hard. Read Lord Beaconsfield upon Irishmen or on English politics, and then read him on his own people, and mark the difference of the passion. Trades' unionism, however, even upon a large scale, is not in itself immoral, and in Asia "white men " hold together against dark men quite as strongly as Jews have ever done against the Gentiles among whom they dwell. ties the world does not attribute to Jews, an over-fervid imagination and breadth of enterprise. The Jew has not the constructive faculties in any unusual degree, and still less the industrial; in fact, he produces nothing, neither buildings, nor food, nor ships; but he has keen intelligence and great strenuousness, and in our day keen intelligence tells, while strenuousness, in many departments of life, compensates for industry. The Jew succeeds as a lawyer, as an official, as a professor, as an advocate, as a Parliamentary debater, as a proprietor of journals, as a physician, and in many walks of literature, occasionally, as in Heine's case, rising to the highest. That he is a great wealth-maker, we should, if we had the courage to defy a universal prepossession, be inclined to deny, for he adds nothing to the wealth of the world, and the mass of his nation remains, therefore, poor to penury, no poverty surpassing that of Russian, Polish, German, and Austrian Jews, that is, of the enormous majority; but he has mastered the secret that money is to be made rapidly by the distribution of products; he has been compelled, by the oppression of centuries, to comprehend exactly the value of paper "securities" and the mode of dealing with them, and his intellect being exactly fitted to the work, whenever he gets fair play in those departments of life he beats all competitors, except, perhaps, Armenians and Parsees. The Armenians have never invaded the orderly countries, and have, therefore, never been able to accumulate freely; and the Parsees have confined their great capacities to rather too narrow a field, the trade of India and a few ports of the southern Asiatic coasts. Neither Armenian, Parsee, nor Christian, how ever, will labor as the Jew labors in his own groove, take half the trouble, or watch opportunity with half the aggressive intelligence. Within his limits the Jew succeeds, and as he is extremely strenuous, rarely burdens himself with more education than he needs for though Jews are among the most cultivated of mankind, the majority care more to be linguists, mathematicians, and masters of the ways of trade-and has the sympathy of his entire people, he rises more rapidly and with less friction than his competitors, till in some places every prominent person seems to be more or less a Jew, and Dr. Stocker's fierce epigram becomes literally true, "At the post-mortem examination of a body lately, there were present the district physician, It is more easy to explain why Jews succeed than why they fail, but in one respect they certainly do fail. They genuinely desire to be liked by the peoples among whom they sojourn, and they are not liked, either in Asia, or America, or Europe. This is not due to their creed, for Asia tolerates all creeds, and their cultus, depending on pedigree, gives no offence by proselytism, while in Europe whole classes hold a faith hardly distinguishable from theirs. Nor is it their conception of life which is offensive. Jews have become an adaptable race; they do not reverence asceticism, and their idea of luxury, apart from a certain love of splendor, which the East thinks magnificent and the West vulgar, differs very little from that of their competitors. The rich German, or Frenchman, or Englishman has not much right to talk about Jewish profusion, or his hunger after material comfort, or even his fondness for display. Still, the Jew is disliked, as his rivals, living like him, are not disliked, and in all Western countries things are pardoned to successful natives which in successful Jews arouse the bitterest resentment. The reason is alleged to be want of patriotism, but though the Jews are often cosmopolitan, and in countries where they are persecuted distinctly hostile to the oppressive régime-a hostility rising in states like Roumania to a passion-they often can be and are patriotic. There are no more decided Germans, their importance felt. They all, if they Frenchmen, or Italians than the Jews of grow rich, ask rank at the sovereigns' those countries; and the English Jews hands. They all, not without reason, are would be English, too, were they not so full of the pride of pedigree, and look few, and so impatient of the English down on other races as both parvenus temperament. The main reasons, we be- and stupid. They assert themselves lieve, for the dislike are two, -the first strongly, with a certain triumph, as 'of being that the Jews in all countries remain people to whom justice has been done at Jews, that is, distinctive, and thereby ac- last; and as self-assertion has till recently quire the dislike with which any foreign been difficult, their manners have often race whatever similarly successful would become, as a witty American said, "a litbe regarded; and the second, that they tle large in proportion." Their method are an exceedingly pushing people. They of asserting themselves is not their fault, are not more disliked than the Scotch for all Orientals not of the highest type were, and the Greeks are, in England, or pursue it, a wealthy Baboo, or Parsee, or than the Poles are in those districts of Persian asserting himself in just the same Germany where the races come in con- way, with a certain swell and fuss, but it tact. The Jews say, of course, every-makes them prominent; and, granted a where, that they are merely citizens with separate people, very successful, very cona distinctive creed; but citizens with a spicuous, and very vain, planted among distinctive creed rarely refuse to intermarry, do not live so completely among themselves, do not help each other so markedly, and are not separated from the majority by so unmistakable a difference of appearance. They are separate, and with the mass of mankind separation implies hostility, more especially when, as in this case, separation is not accompanied and palliated by seclusion. The Jew is everywhere except in the open fields, in all societies, in all marts, in all streets, and everywhere is the least secluded of men, the man, in fact, who makes him self the most visible. He is gregarious, not solitary; a man of society, not a recluse; a pushing man, not a retiring, and far less a humble one. There, we suspect, we arrive at the final secret of popular dislike. "My people," said one of the most accomplished and best-born of their number to the writer, "have all one foible which breeds trouble. All Jews are vain." They like to be at the top, to be great in society, to be en évidence everywhere, to be important, and to make แ another people much more numerous, much less successful, and rather proud than vain, the two understanding each other's language perfectly, and being close enough to differentiate each other at a glance and follow each other's nuances of manner, we have all the materials of popular dislike. We doubt its being very deep, even in Germany, where, after all, there is a rooted respect for the intellectuality which is the Jew characteristic; and believe that with the existing distress, which embitters the country against all who are rich and extravagant, it will pass away, if not as completely as in France, at least as much as in England, where Jewish blood is no bar at all, and where Jews of the synagogue reach every kind of office at least twice as easily as Roman Catholics. There is here, as in Germany, a philosophic distrust of the influence the Jewish mind, which is very separate, may exert on politics, journalism, and theology; but it is not a popular dislike, properly so called. If it were, it would be exhibited at the hustings. NOVEMBER DAYS. THAT time of year thou mayest in me behold, Bare ruin'd quires, where late the sweet birds In me thou seest the twilight of such day Death's second self, that seals up all in rest. To love that well which thou must leave ere SHAKESPEARE. There is none, you know, to advise her, Ah, heaven! the mother is wiser So the mother knits and fondles And starts in his sleep in his chair. How far to their cottage is it? A good hour's climb, I should say: It's grand in the wood in the sunlight Look back! she is floating yonder I saw her between the trees, When their fringes were drawn asunder By the fingers of the breeze. How naked and forsaken She shrinks through the blue day-sky! Look up through the boles before us, It's a good hour yet till gloaming, Give me your hand, my darling! In the world beneath us there's snarling- SERENADE AWAKE, beloved! it is the hour The moon looks from her cloudy bow'r, And our thoughts shall wander far Arise, my fair! a strange new wind Comes kindly down from heaven; Its fingers round my forehead bind A chaplet angel-given. I'll sing to thee of the dawns to be, And the buds that yet shall blow, In the happy clime of a future time Which only the angels know! It is upon suggestions such as these that the Agnostic philosophy, or the philosophy of nescience, is founded — the doctrine that, concerning all the highest problems which it both interests and concerns us most to know, we never can have any knowledge or any rational and assured belief. It may be well to come to the consideration of this doctrine along those avenues of approach which start from the conception we have now gained of the unity of nature. If this terrible misgiving had affected individual minds alone in moments of weariness and despair, there would have been little to say about it. Such moments may come to all of us, and the distrust which they leave behind them may be the sorest of human trials. It is no unusual result of abortive yet natural Nothing, certainly, in the human mind effort and of innate yet baffled curiosity. is more wonderful than this that it is But this doubt, which is really nothing conscious of its own limitations. Such more than a morbid effect of weakness consciousness would be impossible if and fatigue, has been embraced as a doc- these limitations were in their nature abtrine and systematized into a philosophy. solute. The bars which we feel so much, Nor can it be denied that there are some and against which we so often beat in partial aspects of our knowledge in which | vain, are bars which could not be felt at its very elements seem to dissolve and all unless there were something in us disappear under the power of self-analysis, | which seeks a wider scope. It is as if so that the sum of it is reduced to little these bars were a limit of opportunity more than a consciousness of ignorance. rather than a boundary of power. No All that we know of matter is so different absolute limitation of mental faculty ever from all that we are conscious of in mind, is, or ever could be, felt by the creatures that the relations between the two are whom it affects. Of this we have abunreally incomprehensible and inconceivable dant evidence in the lower animals, and Hence this relation constitutes a in those lower faculties of our own nature region of darkness in which it is easy to which are of like kind to theirs. All their lose ourselves in an abyss of utter scep- powers and many of our own are exerted ticism. What proof have we - it has without any sense of limitation, and this been often asked that the mental im- because of the very fact that the limitapressions we derive from objects are in tion of them is absolute and complete. any way like the truth? We know only In their own nature they admit of no the phenomena, not the reality of things. larger use. The field of effort and of We are conversant with things as they attainable enjoyment is, as regards them, appear, not with things as they are "in co-extensive with the whole field in view. themselves." What proof have we that Nothing is seen or felt by them which these phenomena give us any real knowl- may not be possessed. In such possesedge of the truth? How, indeed, is it sion all exertion ends and all desire is possible that knowledge so ' relative "satisfied. This is the law of every faculty relative to a subject to a limit which is absolute. In to us. and so "conditioned" |