We will not follow out into any detail the course of the conversations at Cordova Lodge. It is cleverly constructed, being based on a discussion of Ecclesiastes. The whole of that biblical book appears in the second chapter of _Path and Goal_, and it is the text for what follows. What is the object of the interchange of these opinions? “We do not search for that which appertains to _one_ time or to _one_ nation, but those truths which flow from the constitution and wants of human nature, and are on that account universal and unchanging.” No definite result is reached, except, perhaps, the final justification of Mondoza’s suggested “eucrasy”--the “harmony of character which is the perfection of culture.” Here, then, we have the very antithesis to the view expressed in Herzberg’s _Jewish Family Papers_. Kalisch believed in the possible harmonization of various elements into a perfect culture. But he does not describe as Jewish the resultant harmony. He would not have cared at all about the name; he was chiefly concerned with the thing. And in the light of this--for I think we may not unjustly attribute the host’s sentiments to the host’s author--he regarded the “political community as only an elementary stage”; nationality was at best preparatory for the “universal union” of men; while “the feeling of nationality is a onesidedness to be merged in a genuine and ardent cosmopolitanism.” Cosmopolitanism is the political correlative to a belief in culture. In the end there is a very general agreement among the visitors at Cordova Lodge. “Is this a dream?” cries Mondoza. “It heralds,” said Rabbi Gideon, with a trembling voice, “the approach of the time predicted by our prophets, when ‘the Lord shall be One and His name One’; and when ‘He shall bless the nations saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance.’” (Isaiah 19. 25.) So, after all, Kalisch’s “Goal” is not widely distant from the Goal that may rightly be termed Jewish. FRANZ DELITZSCH’S “IRIS”