Judaism in science, in the widest interpretation of it, is the endeavour to remove all transcendentalism. The Aryan feels that the effort to grasp everything, and to refer everything to some system of deductions, really robs things of their true meaning; for him, what cannot be discovered is what gives the world its significance. The Jew has no fear of these hidden and secret elements, for he has no consciousness of their presence. He tries to take a view of the world as flat and commonplace as possible, and to refuse to see all the secret and spiritual meanings of things. His view is non-philosophical rather than anti-philosophical. Because fear of God in the Jew has no relation with real religion, the Jew is of all persons the least perturbed by mechanical, materialistic theories of the world; he is readily beguiled by Darwinism and the ridiculous notion that men are derived from monkeys; and now he is disposed to accept the view that the soul of man is an evolution that has taken place within the human race; formerly, he was a mad devotee of Buchner, now he is ready to follow Ostwald. It is due to a real disposition that the Jews should be so prominent in the study of chemistry; they cling naturally to matter, and expect to find the solution of everything in its properties. And yet one who was the greatest German investigator of all times, Kepler himself, wrote the following hexameter on chemistry: “O curas Chymicorum! O quantum in pulvere inane!” The present turn of medical science is largely due to the influence of the Jews, who in such numbers have embraced the medical profession. From the earliest times, until the dominance of the Jews, medicine was closely allied with religion. But now they would make it a matter of drugs, a mere administration of chemicals. But it can never be that the organic will be explained by the inorganic. Fechner and Preyer were right when they said that death came from life, not life from death. We see this taking place daily in individuals (in human beings, for instance, old age prepares for death by a calcification of the tissues). And as yet no one has seen the organic arise from the inorganic. From the time of Schwammerdam to that of Pasteur it has become more and more certain that living things never arise from what is not alive. Surely this ontogenetic observation should be applied to phylogeny, and we should be equally certain that, in the past, the dead arose from the living. The chemical interpretation of organisms sets these on a level with their own dead ashes. We should return from this Judaistic science to the nobler conceptions of Copernicus and Galileo, Kepler and Euler, Newton and Linnæus, Lamarck and Faraday, Sprengel and Cuvier. The freethinkers of to-day, soulless and not believing in the soul, are incapable of filling the places of these great men and of reverently realising the presence of intrinsic secrets in nature.