usury and similar distasteful pursuits are forbidden.

As a reward for all these virtuous endeavors the sect expected from the
Russian Government, which it petitioned to that effect, complete civil
equality for its members, permission to intermarry with Christians, and
the right to wear a special badge by which they were to be marked off
from the "Talmudic Jews." As an expression of gratitude for the
anticipated governmental benefits, the members of the sect pledged
themselves to give their boys and girls who were to be born during the
coming year the names of Alexander or Alexandra, in honor of the Russian
Tzar.

The first religious half of the program of "New Israel" might possibly
have attracted a few adherents. But the second "business-like" part of
it opened the eyes of the public to the true aspirations of these
"reformers," who, in their eagerness for civil equality, were ready to
barter away religion, conscience, and honor, and who did not balk at
betraying such low flunkeyism at a time when the blood of the victims of
the Balta pogrom had not yet dried.

Thus it was that the withering influence of reactionary Judaeophobia
compromised and crippled the second attempt at inner reforms in Judaism.
Both movements soon passed out of existence, and their founders
subsequently left Russia. Gordin went to America, and, renouncing his
sins of youth, became a popular Yiddish playwright. Priluker settled in
England, and entered the employ of the missionaries who were anxious to
propagate Christianity among the Jews. A few years later, during 1884
and 1885, "New Israel" cropped up in a new shape, this time in Kishinev,
where the puny "Congregation of New Testament Israelites" was founded by
I. Rabinovich, having for its aim "the fusion of Judaism with
Christianity." In the house of prayer, in which this "Congregation,"
consisting altogether of ten members, worshipped, sermons were also
delivered by a Protestant clergyman.

A few years later this new missionary device was also abandoned. The
pestiferous atmosphere which surrounded Russian-Jewish life at that time
could do no more than produce these poisonous growths of "religious
reform." For the wholesome seeds of such a reform were bound to wither
after the collapse of the ideals which had served as a lode star during
the period of "enlightenment."

CHAPTER XXVI

INCREASED JEWISH DISABILITIES

1. THE PAHLEN COMMISSION AND NEW SCHEMES OF OPPRESSION

The "