The elders--Lilienthal tells us in his Memoirs [1]--sat there absorbed in deep contemplation. Some of them, leaning on their silver-adorned staffs or smoothing their long beards, seemed as if agitated by earnest thoughts and justifiable suspicions; others were engaging in a lively but quiet discussion on the principles involved; such put to me the ominous question: "Doctor, are you fully acquainted with the leading principles of our government? You are a stranger; do you know what you are undertaking? The course pursued against all denominations but the Greek proves clearly that the Government intends to have but one Church in the whole Empire; that it has in view only its own future strength and greatness and not our own future prosperity. We are sorry to state that we put no confidence in the new measures proposed by the ministerial council, and that we look with gloomy foreboding into the future." [Footnote 1: I quote from _Max Lilienthal, American Rabbi, Life and Writings_, by David Philipson, New York, 1915, p, 264.] In his reply Lilienthal advanced an impressive array of arguments: What will you gain by your resistance to the new measures? It will only irritate the Government, and will determine it to pursue its system of repression, while at present you are offered an opportunity to prove that the Jews are not enemies of culture and deserve a better lot. When questioned as to whether the Jewish community had any guarantee that the Government plan was not a veiled attempt to undermine the Jewish religion, Lilienthal, by way of reply, solemnly pledged himself to throw up his mission the moment he would find that the Government associated with it secret intentions against Judaism. [1] The circle of "enlightened" Jews in Vilna pledged its support to Lilienthal, and he left full of faith in the success of his enterprise. [Footnote 1: Op. Cit. p. 266.] A cruel disappointment awaited him in Minsk. Here the arguments which the opponents advanced in a passionate debate at a public meeting were of a utilitarian rather than of an idealistic nature. So long as the Government does not accord equal rights to the Jew, general culture will only he his misfortune. The plain uneducated Jew does not balk at the low occupation of factor [1] or peddler, for, drawing comfort and joy from his religion, he is reconciled to his miserable lot. But the Jew who is educated and enlightened, and yet has no means of occupying an honorable position in the country, will be moved by a feeling of discontent to renounce his religion, and no honest father will think of giving an education to his children which may lead to such an issue. [2] [Footnote 1: The Polish name for agent. See Vol. I, p. 170, n. 1.] [Footnote 2: Quoted from Lilienthal's own account in _Die Allgemeine Zeitung des Judentums_, 1842, No. 41, p. 605b.]