Where so much light is radiated, there cannot fail to be some shadows. Graetz’s admirable qualities have a reverse side. He often permits subjective views to obtrude themselves too much, and in stating his hypotheses he is apt to clothe them in terms too positive and incisive, not heeding that events dovetail into each other; that men yield to changeful humors and motives, often of a contradictory nature; and that illogical, even irrational turns of language and thought may occasionally occur in the texts. It surely is not astonishing to find inaccuracies, human errors, and misconceptions here and there in a gigantic work of twelve bulky volumes. Faults and shortcomings vanish into forgetfulness by the side of the multiplicity of his results and the grandeur of his achievement. Perspective, life-like characterization, distinct outline, glowing color--these Jewish history owes solely to Graetz’s rich fancy. He opened up new problems, created the historical types, constructed the framework of Jewish history. But his greatest achievement, one that cannot be rated sufficiently high, is that of having procured a hearing with all strata of his coreligionists by means of his charming, easy style. He revived the consciousness of an illustrious past, glorious in spite of persecution and degradation, and the belief in a future of spiritual triumph for Israel. Energetic and ardent as his temperament was, he merged his being in the past of his race, as it were, giving devoted study to the most hidden emotions of the national soul. He associated with the rabbis, philosophers, and poets whose features and forms he draws as with companions and intimate friends. When storms are imminent in the course of the history, he is visibly swayed by hope and fear, and when a catastrophe has overwhelmed his people, he is bowed down with anguish and grief. The reader sees his suffering, and cannot withhold passionate sympathy. For instance, he trembles at the thought of the disgrace and misfortune threatening Israel on account of the aberrations of the pseudo-Messiah Sabbataï Zevi, and consoles himself with the brilliant light of Jewish origin irradiating the world through Spinoza. According to his favorite method of setting men and events over against each other and permitting them to elucidate each other by their very opposition, he sharply contrasts the two figures. He represents both as the product of the Jewish passion for speculation on the infinite, and shows how in the end both sever their connection with Judaism; the one, lured on by the will-o’-the-wisp mysticism, to sink into the abyss of deception and immorality; the other, borne upward by philosophic thought, to soar to the calm but cold heights of an ideal sage.[62] His creative, life-dispensing power wafted the warm, liberating breath of spring over the dull apathy settling like an icy crust on the soul-life of the Jewish brotherhood. He re-awakened