Afterwards I found this objection more particularly developed in the Kantian philosophy, where it is shown that the Category of Cause, or the form of hypothetical judgments used in reference to the objects of nature, by which their relation to one another is determined _a priori_, can be applied only to objects of experience through an _a priori_ schema. The first cause, which implies a complete infinite series of causes, and therefore in fact a contradiction, since the infinite can never be complete, is not an object of the understanding, but an idea of reason, or, according to my theory, a fiction of the imagination, which, not content with the mere knowledge of the law, seeks to gather the multiplicity, which is subject to the law, into an image, though in opposition to the law itself. On another occasion I read in the Bible the story of Jacob and Esau; and in this connection my father quoted the passage from the Talmud, where it is said, "Jacob and Esau divided between them all the blessings of the world. Esau chose the blessings of this life, Jacob, on the contrary, those of the future life; and since we are descended from Jacob, we must give up all claim to temporal blessings." On this I said with indignation, "Jacob should not have been a fool; he should rather have chosen the blessings of this world." Unfortunately I got for answer, "You ungodly rascal!" and a box on the ear. This did not of course remove my doubt, but it brought me to silence at least. The Prince Radzivil, who was a great lover of the chase, came one day with his whole court to hunt in the neighbourhood of our village. Among the party was his daughter who afterwards married Prince Rawuzki. The young princess, in order to enjoy rest at noon, betook herself with the ladies of her court, the servants in waiting and the lackeys, to the very room, where as a boy I was sitting behind the stove. I was struck with astonishment at the magnificence and splendour of the court, gazed with rapture at the beauty of the persons and at the dresses with their trimmings of gold and silver lace; I could not satisfy my eyes with the sight. My father came just as I was out of myself with joy, and had broken into the words, "O how beautiful!" In order to calm me, and at the same time to confirm me in the principles of our faith, he whispered into my ear, "Little fool, in the other world the _duksel_ will kindle the _pezsure_ for us," which means, In the future life the princess will kindle the stove for us. No one can conceive the sort of feeling which this statement produced in me. On the one hand, I believed my father, and was very glad about this future happiness in store for us; but I felt at the same time pity for the poor princess who was going to be doomed to such a degrading service. On the other hand, I could not get it into my head, that this beautiful rich princess in this splendid dress should ever make a fire for a poor Jew. I was thrown into the