The fact that no woman in the world represents the idea of the wife so completely as the Jewess (and not only in the eyes of Jews) still further supports the comparison between Jews and women. In the case of the Aryans, the metaphysical qualities of the male are part of his sexual attraction for the woman, and so, in a fashion, she puts on an appearance of these. The Jew, on the other hand, has no transcendental quality, and in the shaping and moulding of the wife leaves the natural tendencies of the female nature a more unhampered sphere; and the Jewish woman, accordingly, plays the part required of her, as house-mother or odalisque, as Cybele or Cyprian, in the fullest way. The congruity between Jews and women further reveals itself in the extreme adaptability of the Jews, in their great talent for journalism, the “mobility” of their minds, their lack of deeply-rooted and original ideas, in fact the mode in which, like women, because they are nothing in themselves, they can become everything. The Jew is an individual, not an individuality; he is in constant close relation with the lower life, and has no share in the higher metaphysical life. At this point the comparison between the Jew and the woman breaks down; the being-nothing and becoming-all-things differs in the two. The woman is material which passively assumes any form impressed upon it. In the Jew there is a definite aggressiveness; it is not because of the great impression that others make on him that he is receptive; he is no more subject to suggestion than the Aryan man, but he adapts himself to every circumstance and every race, becoming, like the parasite, a new creature in every different host, although remaining essentially the same. He assimilates himself to everything, and assimilates everything; he is not dominated by others, but submits himself to them. The Jew is gifted, the woman is not gifted, and the giftedness of the Jew reveals itself in many forms of activity, as, for instance, in jurisprudence; but these activities are always relative and never seated in the creative freedom of the will. The Jew is as persistent as the woman, but his persistence is not that of the individual but of the race. He is not unconditioned like the Aryan, but his limitations differ from those of the woman. The true peculiarity of the Jew reveals itself best in his essentially irreligious nature. I cannot here enter on a discussion as to the idea of religion; but it is enough to say that it is associated essentially with an acceptance of the higher and eternal in man as different in kind, and in no sense to be derived from the phenomenal life. The Jew is eminently the unbeliever. Faith is that act of man by which he enters into relation with being, and religious faith is directed towards absolute, eternal being, the “life everlasting” of the religious phrase. The Jew is really nothing because he believes in nothing.