AARON IS ASKED FOR A SUBSCRIPTION, AND RELATES THE STORY OF A CONVERT.

The highest point in Aaron Cohen's prosperity was reached in 1893. From the day of his return to England there had been no break in the onward march of his fortunes; every enterprise he undertook flourished, and the old saying was applied to him, "Everything he touches turns to gold." A kind of superstition is associated with such men; people regard them as under the spell of some beneficent enchantment. Aaron's reputation, however, was not due solely to the fact that he was uniformly fortunate in his ventures, but that he was a just and charitable man. No appeal for assistance in any worthy movement was made to him in vain; his purse was ever open, and he was ever ready to respond. Among his co-religionists he was a power for good, and his advice was sought by high and low. The poorest Jew, in a time of difficulty, did not hesitate to go to him for counsel, and only those held back whose conduct would not stand the searching light he threw upon all matters submitted to him. By the oppressor he was held in awe, by the oppressed he was worshipped. One of the former, who had grown rich by usury, came to him for advice. Aaron listened in silence, and spoke no word of counsel to assist him out of his difficulty. "Reform your life," he said; "give back to the poor what you have stolen from them; then come to me again."

He did not confine his labours and charities to the Jewish community; his name was to be found among the administrators of all their benevolent funds, and it was also to be found on the lists of numberless Christian charities. In so generous a spirit did he meet the appeals that were made to him, and so devoid of narrowness were his benefactions, that he grew into the esteem of all classes of society. Early in the year a public indignation meeting was held at the Mansion House under the auspices of the Lord Mayor, to protest against the barbarous treatment of the Jews in Russia. Church and synagogue joined hands in the common cause of human brotherhood. It was not a question of theology but of humanity, and Catholic Cardinal, Protestant Bishop, and Jewish Chief Rabbi stood shoulder to shoulder in the indignant protest. Aaron was requested to speak on the occasion, and his words went forth to the world, and were quoted far and wide. In the course of his speech he said: "We do not ask for favour, we scarcely dare ask for justice, though it is to be hoped that this will come by-and-by, when the eyes of the rulers of Russia are open to the fact that in their oppression of the Jew they are not only violating the laws of God and man, but are retarding their own prosperity. We ask merely for toleration, for permission to follow the faith in which we were born, to worship God according to our ancient usage. The history of nations furnishes the proof that the Jew, fairly treated, is a good citizen, that he is obedient to the law, and loyal to the head of the State and in his support of lawful authority. In his love of family life, in the orderly regulation of his household, in the performance of his duty to wife and children, he is surely entitled to rank with his Christian brother. He is, moreover, industrious and enterprising, he excites emulation and stimulates the commercial activity of his neighbour, by which the wealth of the general community is increased. These are distinct virtues, private and national, but Russian rulers seem to account them crimes. When a tale of bodily slavery reaches a civilised country a thrill of horror runs through the land, and it is not the least of the glorious records of England that wherever the English-speaking race holds sway the shackles of the slave are removed, and he hears the blessed words, 'You are free!' But in Russia they are not content to chain the body; they hold man's soul in bondage. Not only do they say to the Jew, 'Your presence is a contamination; you shall not live in this or that town or city; you shall not engage in such or such pursuits; you shall wear badges of disgrace;' but they add, 'You shall not think; you shall not pray.' Incredible are the instances of cruelty which are brought before us: of families torn asunder; of the deliberate wrecking of cherished hopes and worthy aspirations; of steady and honourable lives brought to ruin; of shameful robbery and pillage, and even of worse doings which I should blush to name. It is indeed time that the voice of humanity should be forced upon the ears of the oppressors who are making life horrible for millions of helpless human beings; and we, the Jewish residents in this honoured land, render our grateful homage to this distinguished assembly, and our sincere thanks for its powerful assistance in the endeavour we are making to rescue our brethren from misery and despair."

He was congratulated on all sides for these stirring words, which were recognised and acknowledged as a fitting tribute to the Jewish character. Some called it a vindication; he would not have it so. "We need no vindication now in this happy land," he said. "We have proved ourselves; the old prejudice is dying away."

When the speech was read to Rachel her eyes overflowed with tears of joy. Aaron, coming in shortly afterwards, found her holding the newspaper to her heart. She took his hand, and raised it to her lips.

"No, no," he said; "you humble me."

He folded her in his arms, where she lay, contented and happy.

As a matter of course he was sometimes beguiled into bestowing money upon unworthy objects or persons, but it did not affect him. "Where lives the man who does not make mistakes?" he said. "If there is one deserving case in ten I am satisfied." In the wide scope of his charities he had some curious experiences, and one of these, becoming known, was the theme of much comment, both serious and humorous. A gentleman called upon him and solicited a contribution to an old-established society, the name of which he did not mention. He contented himself with saying that it was known all the world over, and that its objects were universally approved of.

"You do not, I suppose," said Aaron, "expect me to give in the dark. Favour me with the name of the society."

"You have doubtless heard of it," replied the gentleman. "It is the Society for the Promotion of Christianity amongst the Jews."

Aaron smiled as he said, "Yes, I have heard of it. But, my dear sir, I am myself a Jew."

"I am aware of it," said the gentleman, "and the reason I make the appeal is that you have been described to me as a man who has no narrow prejudices, and who is in no sense dogmatic or bigoted."

"It is, then, a compliment you are paying me when you ask me to contribute to a fund which is antagonistic to my race."

"In your view antagonistic," observed the gentleman. "There are generally two sides to a question."

"I see. Meaning that my view is not necessarily the correct view."

The gentleman nodded courteously. He was not a collector for the society, nor a paid officer, but a man of means who was also noted for his benevolence.

"I have myself occasionally," he remarked, "given a donation to an object with which I was not in entire sympathy."

"When you decided to pay me a visit had you any hope of converting me?"

"Your conversion would give our society an immense impetus, but I had no hope of it. But there are men whose views are not so firmly fixed as your own, and I thought you would not object to assist them in the praiseworthy task of examining their consciences."

"Through a lens made of gold. In other words, giving them mercenary assistance to a spiritual conclusion."

"It is an original way of putting it," said the gentleman, greatly interested in the turn the conversation was taking.

"I cannot but consider the matter seriously," said Aaron, thoughtfully, "for there can be no doubt of your sincerity. Still, it occurs to me that if we were both equally sincere in our advocacy of objects of a similar nature, it would be as well that we should pause and ask ourselves this question. Instead of endeavouring to convert Jews or Christians to a faith in which they were not born, would it not be better to employ ourselves in the effort to make those who call themselves Christians true Christians, and those who call themselves Jews true Jews?"

"There is force in your argument, but it is no answer to my appeal for a contribution to the objects of my society."

"You can probably," Aaron then said, "furnish me with particulars of the working of your society."

"Anticipating your request I have brought the papers with me."

Aaron looked through the printed books and papers handed to him, and made certain calculations.

"I perceive," he said, "that you take credit to yourselves for making a stated number of conversions during the past five years, and that you have spent a stated sum of money during that period. The number of conversions is very small, the amount of money expended very large. I have worked out the sum, and according to my figures each convert has cost you nearly eleven thousand pounds. You find these wavering Jews very expensive."

"Very expensive," assented the gentleman, with a half humorous sigh.

"I cannot say I sympathise with you, but I will make a proposition to you. You are zealous in the furtherance of an object which you believe to be worthy, and I am zealous in the furtherance of an object which I know to be worthy. I will give you a cheque as a donation to your object if you will give me a cheque for half the amount as a donation to mine. Do not be afraid; it is not for the promotion of Judaism among the Christians."

The gentleman, who was rich and liberal-minded, laughed good-humouredly as he said, "I consent, on the further understanding that your cheque is for a reasonable amount."

"Will this do?" asked Aaron, filling in a cheque for one hundred pounds.

The gentleman made a wry face, but, without remark, he wrote a cheque for fifty pounds, and they exchanged documents.

"My contribution," said Aaron, "represents the one hundred and tenth part of a convert--the one hundred and tenth part of one transitory and, in all probability, worldly and insincere conversion. Your contribution represents a sick bed for two years in a hospital for poor children. During those two years you will be engaged in converting the one hundred and tenth part of an apostate Jew, and my hospital beds will be occupied by two poor Christian children, who, by God's mercy, will, I trust, be restored to health. You will pardon me for saying that I think I have the best of the transaction."

"You are a singular man," said the gentleman, "and I will not dispute with you. But I should like a few words with you upon what you say as to our converts being worldly and insincere. Is that really your opinion?"

"It is something more than an opinion. It is a conviction."

"Based upon some kind of proof, I presume?"

"Based upon proof and observation. Once a Jew, always a Jew, whether he follows the Mosaic laws or disregards them. So powerful is the seed of Judaism that it can never be entirely destroyed in th............