Everything was ready for the departure of the Cohens, which was to take place at the end of the week. Before the day arrived they received other tokens in proof of the appreciation in which they were held. A deputation of working men waited on Aaron, and presented him with an address. The employers of labour themselves--secretly glad, perhaps, that he was going from among them--paid him a special honour. Rachel's heart throbbed with gratitude and with pride in her husband. But her greatest pleasure, in which were mingled touches of deep sorrow, was derived from the affecting testimony of the poor she had befriended. Old men and women witnessed their departure, and bidding farewell to Rachel, prayed God's blessing upon her. Children gave her flowers, and their childish voices were full of affection. The tears ran from her eyes; she could hardly tear herself away. At length it was over; they were gone; but it was long before her sweet face faded from their memory.
The years that followed until Ruth was grown to womanhood and Joseph was a young man were eventful years for Aaron and his family. He returned to England the possessor of a few thousands of pounds, and was received with open arms by the Jewish community. He found to his surprise that the story of his life in a foreign land was known to his co-religionists, who are ever eager to acknowledge the success of their brethren. With Jews, as with Christians, success is a power, an "open sesame;" they are proud of it as reflecting honour upon the race, and, as is the human fashion, are willing to overlook a retrograde step or two in matters of religious observance on the parts of those who have won their way into the front ranks. It is also human, perhaps, that they are less tolerant to those who have not been so successful. Aaron Cohen, as we know, had no need of such indulgence; by poor and rich, by the heterodox and the orthodox, he was hailed as a worthy upholder of the old faith which has survived the persecutions of thousands of years. Before he went to Gosport he had resided in the East End of London, and he derived pleasure from his visits to the old familiar ground and from the renewal of acquaintance with old friends who had not prospered in life's battle. That he should be asked to assist these was natural, and the practical aid he tendered brought its reward. In a certain sense he became suddenly famous. "That's Aaron Cohen," said the East End Jews, pointing him out as he passed; "he used to live here, and he has made an enormous fortune"--multiplying his riches, of course, a hundredfold. But a man may be famous without being popular; Aaron was both, and he was not allowed to remain in ignorance of the fact. He was offered an honourable office in his synagogue, and he gladly accepted it. He was asked to serve on the board of several of the Jewish charities with which London abounds, and he did not refuse one of these requests. It was his earnest wish to make himself practically useful to the community, and also to do something towards the stemming of the tide of loose religious observance which was steadily rising among his brethren. Upon this subject he had many conversations with the clerical leaders of the chosen people, who saw the inroads that were being made and seemed powerless to provide a remedy. It did not occur to them that by a bold grasp of the nettle danger they might pluck from it the flower safety. Aaron Cohen believed in the thirteen articles of the Creed framed by Maimonides, which are accepted as the fundamental articles of the Jewish faith. He believed in following--so far as was practicable in the present age--the precepts which Moses transmitted to his race, with which all faithful Jews should be familiar. Some, he knew, were obsolete; such as those affecting the Nazarites, of whom not one disciple exists to-day among English-speaking communities: others were impracticable; such, for instance, as those relating to the burnt sacrifices, the redeeming of the male firstling of an ass, and the punishment of criminals by stoning and the sword. But in this code of six hundred and thirteen precepts are to be found many which breathe the pure essence of the faith in which he was born, and these he believed it incumbent upon him to obey. His lectures and addresses to Jewish audiences in the East End of London were listened to with breathless interest; the halls were not large enough to accommodate those who thronged to hear him. He drew from history illustrations of their past grandeur which fired and thrilled them.