The years that followed until Ruth was grown to womanhood and Joseph was a young man were eventful years for Aaron and his family. He returned to England the possessor of a few thousands of pounds, and was received with open arms by the Jewish community. He found to his surprise that the story of his life in a foreign land was known to his co-religionists, who are ever eager to acknowledge the success of their brethren. With Jews, as with Christians, success is a power, an "open sesame;" they are proud of it as reflecting honour upon the race, and, as is the human fashion, are willing to overlook a retrograde step or two in matters of religious observance on the parts of those who have won their way into the front ranks. It is also human, perhaps, that they are less tolerant to those who have not been so successful. Aaron Cohen, as we know, had no need of such indulgence; by poor and rich, by the heterodox and the orthodox, he was hailed as a worthy upholder of the old faith which has survived the persecutions of thousands of years. Before he went to Gosport he had resided in the East End of London, and he derived pleasure from his visits to the old familiar ground and from the renewal of acquaintance with old friends who had not prospered in life's battle. That he should be asked to assist these was natural, and the practical aid he tendered brought its reward. In a certain sense he became suddenly famous. "That's Aaron Cohen," said the East End Jews, pointing him out as he passed; "he used to live here, and he has made an enormous fortune"--multiplying his riches, of course, a hundredfold. But a man may be famous without being popular; Aaron was both, and he was not allowed to remain in ignorance of the fact. He was offered an honourable office in his synagogue, and he gladly accepted it. He was asked to serve on the board of several of the Jewish charities with which London abounds, and he did not refuse one of these requests. It was his earnest wish to make himself practically useful to the community, and also to do something towards the stemming of the tide of loose religious observance which was steadily rising among his brethren. Upon this subject he had many conversations with the clerical leaders of the chosen people, who saw the inroads that were being made and seemed powerless to provide a remedy. It did not occur to them that by a bold grasp of the nettle danger they might pluck from it the flower safety. Aaron Cohen believed in the thirteen articles of the Creed framed by Maimonides, which are accepted as the fundamental articles of the Jewish faith. He believed in following--so far as was practicable in the present age--the precepts which Moses transmitted to his race, with which all faithful Jews should be familiar. Some, he knew, were obsolete; such as those affecting the Nazarites, of whom not one disciple exists to-day among English-speaking communities: others were impracticable; such, for instance, as those relating to the burnt sacrifices, the redeeming of the male firstling of an ass, and the punishment of criminals by stoning and the sword. But in this code of six hundred and thirteen precepts are to be found many which breathe the pure essence of the faith in which he was born, and these he believed it incumbent upon him to obey. His lectures and addresses to Jewish audiences in the East End of London were listened to with breathless interest; the halls were not large enough to accommodate those who thronged to hear him. He drew from history illustrations of their past grandeur which fired and thrilled them. Sensible of the impression he made upon them, Aaron Cohen had reason to be proud of the part he was playing, but there was more room in his heart for humbleness than pride; the shadow of a committed sin for ever attended him.

Apart from these communal matters he had much to do. In business hours business claimed him, and he answered zealously to the call. To such a man idleness would have been little less than a living death, and, taking up his residence in London, he embarked very soon in enterprises of magnitude. The knowledge he had gained during his partnership in France was of immense value to him, and in conjunction with other men of technical resource, he contracted for public works in various parts of the country. His fortune grew, and he gradually became wealthy. He moved from one house to another, and each move was a step up the ladder. A house in Prince's Gate came into the market, and Aaron purchased it, and furnished it with taste and elegance. There he entertained liberally but not lavishly, for his judgment led him always to the happy mean, and his house became the resort of men and women of intellect and culture. Mr. Moss, who was wedded to Portsmouth, and continued to flourish there, paid periodical visits to London, and was always welcome in Aaron's home. He was as musically inclined as ever; and opportunities were afforded him of hearing the finest singers and players at Prince's Gate. On occasions, Aaron readily consented to give an introduction, through concerts held in his house, to young aspirants in whom Mr. Moss took an interest; and to other budding talent in the same direction Aaron's rooms were always open. In relation to their intimacy in Gosport a conversation took place between Mr. Moss and Aaron some three years after the latter was settled in London. Aaron had just completed a successful contract, and business had called Mr. Moss to the metropolis.

"I heard to-day," said Mr. Moss, "that you had cleared six or seven thousand pounds by the contract."

"The balance on the right side," replied Aaron, "is a little over seven thousand."

"I congratulate you. The gentleman I spoke with said that if he had had the contract he would have made a profit of three times as much."

"It is likely."

"Then, why didn't you do it, Cohen?"

Aaron smiled and shook his head. "Let us speak of another subject."

"But I want to get at the bottom of this. I should like you to know what the gentleman said about it."

"Very well. What did he say?"

"That you are ruining the labour market."

"Ruin to some men may mean salvation to others. He doubtless gives an explanation. How am I ruining the labour market?"

"By high wages and short hours."

"That is a new view."

"You do pay high wages, Cohen, according to what everybody says."

"Oh, it's everybody now, as well as your gentleman friend. Yes, I pay good wages, and I don't consider them high."

"And the hours are not as long as they might be."

"Quite true. They might be twelve, fourteen, sixteen, out of the twenty-four. We read of such unfair strains upon human labour. My hours are reasonably long enough. If I am satisfied and my workmen are satisfied, I give offence to no man."

"You are wrong, Cohen; you give offence to the capitalist."

"I regret to hear it."

"He says you are ruining the capitalist."

"Oh, I am ruining the capitalist now. But if that is the case, he is no longer a capitalist."

"You know what I mean. I don't pretend to understand these things as you do, because I have not studied political economy."

"I have, and believe me it is a horse that has been ridden too hard. Mischief will come of it. Apply your common sense. In what way would your friend have made twenty-one thousand pounds out of the contract instead of seven thousand?"

"By getting his labour cheaper and by making his men work longer hours."

"Exactly. And the difference of fourteen thousand pounds would have gone into his pocket instead of the pockets of his workmen."

"Yes, of course."

"Ask yourself if that is fair. The wages I pay my men are sufficient to enable them to maintain a home decently, to bring up their families decently, and perhaps, if they are wise and thrifty--only, mind you, if they are wise and thrifty--to make a small provision for old age, when they are no longer able to work. Their hours are long enough to give them just a little leisure, which they can employ partly in reasonable amusement and partly in intellectual improvement. I have gone thoroughly into these matters, and I know what I am talking about. Men who do their work honestly--and I employ and will keep no others--have a right to fair wages and a little leisure, and I decline to grind my men down after the fashion of the extreme political economist. The contract I have just completed was tendered for in an open market. My tender was the lowest, and was accepted. I make a considerable sum of money out of it, and each of my men contributes a mickle towards it. They believe I have treated them fairly, and I am certain they have treated me fairly. Upon those lines I intend to make my way. Your sweater is a political economist. I am not a sweater. It is the course I pursued in France, and by it I laid the foundation of what may prove to be a great fortune. I am tendering now for other contracts, and I shall obtain my share, and shall pursue precisely the same course. Mr. Moss, you and I are Jews. At a great disadvantage because of the nature of your business, which I myself once intended to follow, you have made yourself respected in the town in which you reside. Why? Because you are a fair-dealing man. I, on my part, wish to make myself respected in whatever part of the wor............