Kaufmann, young as he was in 1868, was already a student of the Breslau Seminary. Let another student of the same institution tell us of the impression the _Family Papers_ made there. Dr. F. de Sola Mendes writes that “he was yet studying at the Breslau Theological Seminary when the book was first brought under his notice by a fellow-student, one of its most enthusiastic admirers. A large number of copies were at once procured and read with avidity by our comrades. It is impossible to describe the applause the book called forth; never had we read so glowing and so powerful a vindication of pure Judaism. We were rejoiced that the country which produced an Eisenmenger, a Wagenseil, Schudt, Pfefferkorn _et hoc genus omne_, should have yielded in our day, too, so triumphant a Defender of the Faith. Our venerable Director, Dr. Frankel, was as enthusiastic as any of his young disciples in its praise.” The writer of the lines just quoted determined to render the book into English. “The work of translation was commenced and carried on in leisure intervals for the next few years. In January, 1874, in conjunction with Mr. A. Herzberg, then of London, brother of the author, a prospectus was issued in England, proposing the publication of the work by subscription. The project was heartily indorsed by the Chief Rabbi and Dr. H. Adler, the latter of whom kindly made valuable suggestions as to omissions and alterations proper in a version to come before average English readers.” One wonders what the author would have said to such “omissions and alterations.” But the matter was not taken up by the Anglo-Jewish public, and Dr. Mendes eventually issued his excellent translation in New York (1875), under the auspices of that American Jewish Publication Society which preceded the present organization bearing the same name. There must clearly be much significance in a work which has from time to time aroused so much feeling. As a boy, I read it with mingled delight and consternation. Even then, unconsciously, I must have had a premonition of its inner meaning. I promised above to sum up its import in a sentence, and I can do it. _Herzberg stands in line with Ahad ha-‘Am._ The former does not give a Zionist turn to his exposition, nor does he speak of a _Hebrew_ culture. But he is practically at the same standpoint. Civilization for the Jew must be expressed in Jewish terms. That is the real moral of Herzberg’s work. Now, as of old, I face such an ideal with delight, but also with consternation. It gives us back much we were in danger of losing, but it tends to take away from us much that we had gained. LONGFELLOW’S “JUDAS MACCABÆUS” Whenever Handel’s melody falls on one’s ears, it is impossible to miss the musical beauty of the chorus: See the conquering hero comes, Sound the trumpets, beat the drums.