Discrimination and generalisation, strength and love, science and poetry, every real and deep emotion of the human heart, have reverence as their essential basis. It is not necessary that faith, as in men of genius, should be in relation only to metaphysical entity; it can extend also to the empirical world and appear fully there, and yet none the less be faith in oneself, in worth, in truth, in the absolute, in God. As the comprehensive view of religion and piety that I have given may lead to misconstruction, I propose to elucidate it further. True piety is not merely the possession of piety, but also the struggle to possess it; it is found equally in the convinced believer in God (Handel or Fechner), and also in the doubting seeker (Lenau and Dürer); it need not be made obvious to the world (as in the case of Bach), it may display itself only in a reverent attitude (Mozart). Nor is piety necessarily connected with the appearance of a Founder; the ancient Greeks were the most reverent people that have lived, and hence their culture was highest; but their religion had no personal Founder. Religion is the creation of the all; and all that humanity can be is only through religion. So far from the Jew being religious, as has been assumed, he is profoundly irreligious. Were there need to elaborate my verdict on the Jews I might point out that the Jews, alone of peoples, do not try to make converts to their faith, and that when converts are made they serve as objects of puzzled ridicule to them. Need I refer to the meaningless formality and the repetitions of Jewish prayer? Need I remind readers that the Jewish religion is a mere historical tradition, a memorial of such incidents as the miraculous crossing of the Red Sea, with the consequent thanks of cowards to their Saviour; and that it is no guide to the meaning and conduct of life? The Jew is truly irreligious and furthest of mankind from faith. There is no relation between the Jew himself and the universe; he has none of the heroism of faith, just as he has none of the disaster of absolute unbelief. It is not, then, mysticism that the Jew is without, as Chamberlain maintains, but reverence. If he were only an honest-minded materialist or a frank evolutionist! He is not a critic, but only critical; he is not a sceptic in the Cartesian sense, not a doubter who sets out from doubt towards truth, but an ironist; as, for instance, to take a conspicuous example, Heine. What, then, is the Jew if he is nothing that a man can be? What goes on within him if he is utterly without finality, if there is no ground in him which the plumb line of psychology may reach?