But, as a fact, I have caught at the enjoyments of life, and found pleasure in them; hence the fierce struggle that goes on in me between my clear reason, which approves the enjoyments of life, and rejects the devotion of self-sacrifice as a folly, and my enthusiasm, which is always rising up and laying violent hands on me, and trying to drag me down again to her ancient solitary realm. Up, I ought perhaps to say, for it is still a grave question whether the enthusiast who gives up his life for the idea does not in a single moment live more and feel more than Herr von Goethe in his sixth-and-seventieth year of egotistic tranquillity." Heine was not a typical Hebrew, and hence the struggle of which he speaks; but his words express what we want to have expressed. The true Hellene lives for the sake of life, and for whatsoever things are lovely and charming. The true Hebrew lives for the sake of his idea, and for whatsoever things are of spiritual power. The consequence is that, while the imagination, the rapture, and the pathos of the Hebrew rose to heights and descended to depths utterly beyond the consciousness of the ordinary Hellene, the Hellenes, on the contrary, attained to a justness of intellectual and artistic perception which formed no part of the ordinary Hebrew culture. The general manner of all the Hebrew prophets, of Isaiah, Ezekiel, Jeremiah, or Joel, is the same--the manner of the fiercest afflatus, of entire abandonment, finding expression in phrases of magnificent solemnity and in imagery of the profoundest awesomeness. This manner the Greeks never show. Not even AEschylus, the most Hebraic of Hellenes, has any passages in which he loses control of his artistic sense. Neither he nor any other Hellene sees ecstatic visions or dreams ecstatic dreams. There is no place in the Greek comprehension for that state of mind which can beget visions like these: "And I looked, and behold! A whirlwind came out of the north, a gray cloud and a fire enfolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire"--with the further visions of living creatures "like burning coals of fire," and the "wheels within wheels," with the rings of them full of eyes. To this there is not and could not be any parallel in the Greek. When the Persian queen in AEschylus dreams the most startling dream of her life, it is obviously a vision constructed by the poet's intellect alone. When Plato sees visions, they, too, are intellectual constructions with the meaning as clear as the words. There is nothing rapt, nothing fantastic. Greek imagery in this region is to Hebrew imagery what the sculpture of Greece is to those weird creations of symbolism at Nineveh and Babylon, the colossal human-faced bulls and the genii with the eagle-head. And if you remind me that I am comparing prophet with poet, and not prophet with prophet, I answer that the poets