What is Jewish History? In the first place, what does it offer as to quantity and as to quality? What are its range and content, and what distinguishes it in these two respects from the history of other nations? Furthermore, what is the essential meaning, what the spirit, of Jewish History? Or, to put the question in another way, to what general results are we led by the aggregate of its facts, considered, not as a whole, but genetically, as a succession of evolutionary stages in the consciousness and education of the Jewish people? If we could find precise answers to these several questions, they would constitute a characterization of Jewish History as accurate as is attainable. To present such a characterization succinctly is the purpose of the following essay. JEWISH HISTORY AN ESSAY IN THE PHILOSOPHY OF HISTORY I THE RANGE OF JEWISH HISTORY Le peuple juif n'est pas seulement considérable par son antiquité, mais il est encore singulier en sa durée, qui a toujours continué depuis son origine jusqu'à maintenant ... S'étendant depuis les premiers temps jusqu'aux derniers, l'histoire des juifs enferme dans sa durée celle de toutes nos histoires.--PASCAL, _Pensées_, II, 7. To make clear the range of Jewish history, it is necessary to set down a few general, elementary definitions by way of introduction. It has long been recognized that a fundamental difference exists between historical and unhistorical peoples, a difference growing out of the fact of the natural inequality between the various elements composing the human race. Unhistorical is the attribute applied to peoples that have not yet broken away, or have not departed very far, from the state of primitive savagery, as, for instance, the barbarous races of Asia and Africa who were the prehistoric ancestors of the Europeans, or the obscure, untutored tribes of the present, like the Tartars and the Kirghiz. Unhistorical peoples, then, are ethnic groups of all sorts that are bereft of a distinctive, spiritual individuality, and have failed to display normal, independent capacity for culture. The term historical, on the other hand, is applied to the nations that have had a conscious, purposeful history of appreciable duration; that have progressed, stage by stage, in their growth and in the improvement of their mode and their views of life; that have demonstrated mental productivity of some sort, and have elaborated principles of civilization and social life more or less rational; nations, in short, representing not only zoologic, but also spiritual types.[2]