And the fact that Moses himself was married to an Egyptian woman and that "a mixed multitude" went up with the Jews out of Egypt shows that the narrow tribalism of Ezra and Nehemiah, with the regrettable rejection of the Samaritans, was but a temporary political necessity; while the subsequent admission into the canon of the book of "Ruth," with its moral of the descent of the Messiah himself from a Moabite woman, is an index that universalism was still unconquered. We have, in fact, the recurring clash of centripetal and centrifugal forces, and what assured the persistence and assures the ultimate triumph of the latter is that the race being one with the religion could not resist that religion's universal implications. If there were only a single God, and He a God of justice and the world, how could He be confined to Israel? The Mission could not but come. The true God, urges Mr. Wells, has no scorn or hatred for those who seek Him through idols. That is exactly what Ibn Gabirol said in 1050. But those blind seekers needed guiding. Religion, in fact, not race, has always been the governing principle in Jewish history. "I do not know the origin of the term Jew," says Dion Cassius, born in the second century. "The name is used, however, to designate all who observe the customs of this people, even though they be of different race." Where indeed lay the privilege of the Chosen People when the Talmud defined a non-idolater as a Jew, and ranked a Gentile learned in the Torah as greater than the High Priest? Such learned proselytes arose in Aquila and Theodotion each of whom made a Greek version of the Bible; while the orthodox Jew hardly regards his Hebrew text as complete unless accompanied by the Aramaic version popularly ascribed to the proselyte Onkelos. The disagreeable references to proselytes in Rabbinic literature, the difficulties thrown in their way, and the grotesque conception of their status towards their former families, cannot counterbalance the fact, established by Radin in his learned work, "The Jews Among the Greeks and Romans," that there was a carefully planned effort of propaganda. Does not indeed Jesus tell the Pharisees: "Ye compass sea and land to make one proselyte"? Do not Juvenal and Horace complain of this Judaising? Were not the Idumeans proselytised almost by force? "The Sabbath and the Jewish fasts," says Lecky, doubtless following Josephus, "became familiar facts in all the great cities." And Josephus himself in that answer to Apion, which Judaism has strangely failed to rank as one of its greatest documents, declares in noble language: "There ought to be but one Temple for one God ... and this Temple common to all men, because He is the common God of all men."