its national interests and spiritual ideals rooted in the past of the Jew. By the side of a Lassalle, a Lasker, and a Marx towers a Riesser, a Geiger, a Graetz. The leveling process unavoidably connected with widespread culture, so far from causing spiritual desolation in German Judaism, has, on the contrary, furnished redundant proof that even under present conditions, so unfavorable to what is individual and original, the Jewish people has preserved its vitality to the full. An analogous movement stirred the other countries of Western Europe--France, Italy, and England. The political emancipation of the Jews was accomplished earlier in them than in Germany. The reconstruction of the inner life, too, proceeded more quietly and regularly, without leaps and bounds, and religious reform established itself by degrees. Yet even here, where the Jewish contingent was insignificant, the spiritual physiognomy of the Jews maintained its typical character. In these countries, as in Germany, the Jew assimilated European culture with all its advantages and its drawbacks. He was active on diplomatic fields, he devoted himself to economic investigations, he produced intellectual creations of all kinds--first and last he felt himself to be a citizen of his country. None the less he was a loyal son of the Jewish people considered as a spiritual people with an appointed task. Crémieux, Beaconsfield, Luzzatti are counterbalanced by Salvador, Frank, Munk, Reggio, and Montefiore. All the good qualities and the shortcomings distinctive of the civilization of modern times adhere to the Jew. But at its worst modern civilization has not succeeded in extinguishing the national spirit in Jewry. The national spirit continues to live in the people, and it is this spirit that quickens the people. The genius of Jewish history, as in centuries gone by, holds watch over the sons of the "eternal people" scattered to all ends of the earth. West-European Jewry may say of itself, without presumption: _Cogito ergo sum_.