marry for love; those
without wealth had to marry for money, sometimes with disastrous
consequences. By the time of _Nina_, Trollope's best exploration of
this subject was the marriage between Plantagenet Palliser and Lady
Glencora M'Cluskie, the former a cold fish and the latter a hot-blooded
heiress in love with a penniless scoundrel (_Can You Forgive Her?_
1865). Yet to come was the disastrous marriage of intelligent Lady
Laura Standish to the wealthy but old-maidish Robert Kennedy in _Phineas
Finn_ and its sequel.

But _Nina Balatka_ is different from Trollope's previous novels in four
respects. First, Trollope was accustomed to include in his novels his
own witty editorial comments about various subjects, often paragraphs
or even several pages long. No such comments are found in _Nina_.
Second, the story is set in Prague instead of the British isles. Third,
the hero and heroine are already in love and engaged to one another
at the opening; we are not told any details about their falling in
love. The hero, Anton Trendellsohn is a successful businessman in his
mid-thirties--not the typical Trollopian hero in his early twenties, still
finding himself, and besotted with love. Anton is rather cold as lovers
go, seldom whispering words of endearment to Nina. But it is the fourth
difference which really sets this novel apart and makes it both a
masterpiece and an enigma. That fourth--and most important--difference
is clearly stated in the remarkable opening sentence of the novel:

Nina Balatka was a maiden of Prague, born of Christian parents,
and herself a Christian--but she loved a Jew; and this is her
story.

Marriage--even worse, love--between a Christian and a Jew would have
been unacceptable to Victorian British readers. Blatant anti-semitism
was prevalent--perhaps ubiquitous--among the upper classes.

Let us consider the origins of this anti-semitism. Jews were first
allowed into England by William the Conqueror. For a while they
prospered, largely through money-lending, an occupation to which
they were restricted. In the 13th century a series of increasingly
oppressive laws and taxes reduced the Jewish community to poverty, and
the Jews were expelled from England in 1290. They were not allowed to
return until 1656, when Oliver Cromwell authorized their entry over
the objections of British merchants. Legal protection for the Jews
increased gradually; even the "Act for the More Effectual Suppress