like that of hewing Agag in pieces, came so natural to us, that the sense of affinity between the Teutonic and the Hebrew nature was quite strong; a steady, middleclass Anglo-Saxon much more imagined himself Ehud’s cousin than Ossian’s. But meanwhile, the pregnant and striking ideas of the ethnologists about the true natural grouping of the human race, the doctrine of a great Indo-European unity, comprising Hindoos, Persians, Greeks, Latins, Celts, Teutons, Slavonians, on the one hand, and, on the other hand, of a Semitic unity and of a Mongolian unity, separated by profound distinguishing marks from the Indo-European unity and from one another, was slowly acquiring consistency and popularising itself. So strong and real could the sense of sympathy or antipathy, grounded upon real identity or diversity in race, grow in men of culture, that we read of a genuine Teuton,—Wilhelm von Humboldt—finding, even in the sphere of religion, that sphere where the might of Semitism has been so overpowering, the food which most truly suited his spirit in the productions not of the alien Semitic genius, but of the genius of Greece or India, the Teutons born kinsfolk of the common Indo-European family. ‘Towards Semitism he felt himself,’ we read, ‘far less drawn;’ he had the consciousness of a certain antipathy in the depths of his nature to this, and to its ‘absorbing, tyrannous, terrorist religion,’ as to the opener, more flexible Indo-European genius, this religion appeared. ‘The mere workings of the old man in him!’ Semitism will readily reply; and though one can hardly admit this short and easy method of settling the matter, it must be owned that Humboldt’s is an extreme case of Indo-Europeanism, useful as letting us see what may be the power of race and primitive constitution, but not likely, in the spiritual sphere, to have many companion cases equalling it. Still, even in this sphere, the tendency is in Humboldt’s direction; the modern spirit tends more and more to establish a sense of native diversity between our European bent and the Semitic and to eliminate, even in our religion, certain elements as purely and excessively Semitic, and therefore, in right, not combinable with our European nature, not assimilable by it. This tendency is now quite visible even among ourselves, and even, as I have said, within the great sphere of the Semitic genius, the sphere of religion; and for its justification this tendency appeals to science, the science of origins; it appeals to this science as teaching us which way our natural affinities and repulsions lie. It appeals to this science, and in part it comes from it; it is, in considerable part, an indirect practical result from it.