one perhaps their equal, or superior, in villainy, as if God would
delegate the exercise of his power to the workers of iniquity.

I was one day sauntering on the Caesodre, when a Jew, with whom I
had previously exchanged a word or two, came up and addressed me.

Jew.--The blessing of God upon you, brother; I know you to be a
wise and powerful man, and I have conceived much regard for you; it
is on that account that I wish to put you in the way of gaining
much money. Come with me, and I will conduct you to a place where
there are forty chests of tea. It is a sereka (a robbery), and the
thieves are willing to dispose of it for a trifle, for there is
search being made, and they are in much fear. I can raise one half
of what they demand, do you supply the other, we will then divide
it, each shall go his own way and dispose of his portion.

Myself.--Wherefore, O son of Arbat, do you propose this to me, who
am a stranger? Surely you are mad. Have you not your own people
about you whom you know, and in whom you can confide?

Jew.--It is because I know our people here that I do not confide in
them; we are in the galoot of sin. Were I to confide in my
brethren there would be a dispute, and perhaps they would rob me,
and few of them have any money. Were I to apply to the sabio he
might consent, but when I ask for my portion he would put me in
ndui! You I do not fear; you are good and would do me no harm,
unless I attempted to deceive you, and that I dare not do, for I
know you are powerful. Come with me, master, for I wish to gain
something, that I may return to Arbat, where I have children . . .