spirit and the refined, gentle spirit of Emma Lazarus. Charmed by
the magic of his verse, the iridescent play of his fancy, and the
sudden cry of the heart piercing through it all, she is as yet unaware
or only vaguely conscious of the of the real bond between them: the
sympathy in the blood, the deep, tragic, Judaic passion of eighteen
hundred years that was smouldering in her own heart, soon to break
out and change the whole current of thought and feeling.

Already, in 1879, the storm was gathering. In a distant province
of Russia at first, then on the banks of the Volga, and finally in
Moscow itself, the old cry was raised, the hideous mediaeval charge
revived, and the standard of persecution unfurled against the Jews.
Province after province took it up. In Bulgaria, Servia, and, above
all, Roumania, where, we were told, the sword of the Czar had been
drawn to protect the oppressed, Christian atrocities took the place
of Moslem atrocities, and history turned a page backward into the dark
annals of violence and crime. And not alone in despotic Russia, but
in Germany, the seat of modern philosophic thought and culture, the
rage of Anti-Semitism broke out and spread with fatal ease and
potency.
In Berlin itself tumults and riots were threatened. We in America
could scarcely comprehend the situation or credit the reports, and
for a while we shut our eyes and ears to the facts; but we were soon
rudely awakened from our insensibility, and forced to face the truth.
It was in England that the voice was first raised in behalf of
justice and humanity. In January, 1881, there appeared in the
"London Times" a series of articles, carefully compiled on the
testimony of eye-witnesses, and confirmed by official documents,
records, etc., giving an account of events that had been taking place
in southern and western Russia during a period of nine months,