obtain their rights. Should they insist on returning to
Palestine, the Poles will assist them in realizing this consummation.

Similar utterances could be heard a little later in the mystic circle of
Tovyanski and Mitzkevitch in Paris, [1] in which the historic destiny of
the two martyr nations, the Poles and the Jews, and their universal
Messianic calling were favorite topics of discussion. But alongside of
these flights of "imprisoned thought" one could frequently catch in the
very same circle the sounds of the old anti-Semitic slogans. The
Parisian organ of the Polish refugees, _Nowa Polska_, "New Poland,"
occasionally indulged in anti-Semitic sallies, calling forth a
passionate rebuttal from Hernish, [2] an exiled journalist, who reminded
his fellow-journalists that it was mean to hunt down people who were the
"slaves of slaves." Two other Polish-Jewish revolutionaries, Lubliner
and Hollaenderski, shared all the miseries of the refugees and, while in
exile, indulged in reflections concerning the destiny of their brethren
at home. [3]

[Footnote 1: Andreas Tovyanski (In Polish _Towianski_, 1799-1878), a
Christian mystic, founded in Paris a separate community which fostered
the belief in the restoration of the Polish and the Jewish people. The
community counted among its members several Jews. The famous Polish poet
Adam Mitzkevich (in Polish _Mickiewicz_, 1798-1855) joined Tovyanski in
his endeavors, and on one occasion even appeared in a Paris synagogue on
the Ninth of Ab to make an appeal to the Jews.]

[Footnote 2: See above, p. 105.]

[Footnote 3: Lubliner published _Des Juifs en Pologne_, Brussels, 1839;
Hollaenderski wrote _Les Israelites en Pologne_, Paris, 1846.]

In pacified Poland, which, deprived of her former autonomous
constitution, was now ruled by the iron hand of the Russian viceroy,
Paskevich, the Jews at first experienced no palpable changes. Their
civil status was regulated, as heretofore, by the former Polish
legislation, not by that of the Empire. It was only in 1843 that the
Polish Jews were in one respect equalized with their Russian brethren.
Instead of the old recruiting tax, they were now forced to discharge
military service in person. However, the imperial ukase extending the
operation of the Conscription Statute of 1827 to the Jews of the Kingdom
contained several alleviations. Above all, its most cruel provision, the
conscription of juveniles or cantonists, was set aside. The age of