hopes and aspirations, but had he in any degree shared the views of the new school of sceptics, he could not have been the typical Jew, who sees in the unity of his people a symbol of the unity of his God. The pure theism of Judaism may be said to have its poles in the anthropomorphic utterances of some of the Rabbinical writers, and in the present pantheism of the extreme German school; but we should say that the ordinary, the representative Jewish thought of the day lies between these two extremes, and, in so far as it gives expression to any belief on the subject, distinctly recognises a personal God presiding over human destiny and natural laws. There may be here and there an inquiring spirit that wanders so far afield that his attraction towards his people is lost, and with it the influence his genius should exert; but Jewish thought, if owning a somewhat nebulous conception of the Deity, slowly progressing towards one fuller and grander, cannot be said to be drifting towards Pantheism. Judaism, unlike many other faiths, has not a history and a religious belief apart,--the one not only includes and supplements, but is actually non-existent, ‘unthinkable,’ without the other. Thus to have made an earnest Jew, with the strong racial instinct of Mordecai, a weak theist, would have been an inartistic conception, and Jewish criticism has not discovered this flaw in George Eliot’s exceptional but faithful Jewish portraiture. Judging, then, from such sources as are open to us, we are led to infer that the feeling of nationality is still deeply rooted in the Jewish race, and that the religious feeling from which it is inseparable perhaps gives it the strength and depth to exist and to continue to exist without the external props of ‘a local habitation and a name.’ Dr. Kaufmann, therefore, very well expresses what appears to be the general conviction of his co-religionists, when he suggests that ‘in the very circumstance of dispersion may lie fulfilment’ (p. 87). MANASSEH BEN ISRAEL PRINTER AND PATRIOT When the prophet of the Hebrews, some six-and-twenty hundred years ago, thundered forth his stirring ‘Go through! go through the gates! prepare a way, lift up a standard for the people!’ it may, without irreverence, be doubted if he foresaw how literally his charge would be fulfilled by one of his own race in the seventeenth century of the Christian era. The story of how it was done may perhaps be worth retelling, since many subjects of lesser moment have found more chroniclers.