How long the position of this school will prove tenable is another question. Being brought up in the old Low Synagogue, where, with all attachment to tradition, the Bible was looked upon as the crown and the climax of Judaism, the old Adam still asserts itself in me, and in unguarded moments makes me rebel against this new rival of revelation in the shape of history. At times this now fashionable exaltation of Tradition at the expense of Scripture even impresses me as a sort of religious bimetallism in which bold speculators in theology try to keep up the market value of an inferior currency by denouncing loudly the bright shining gold which, they would have us believe, is less fitted to circulate in the vulgar use of daily life than the small cash of historical interpretation. Nor can I quite reconcile myself to this alliance of religion with history, which seems to me both unworthy and unnatural. The Jew, some writer aptly remarked, was the first and the fiercest Nonconformist of the East, and so Judaism was always a protesting religion. To break the idols, whether of the past or of the present, has always been a sacred mission of Judaism, and has indeed been esteemed by it as a necessary preliminary to the advent of the kingdom of God on earth. One of its daily prayers was and still is: “We therefore hope in Thee, O Lord our God, that we may speedily behold the glory of Thy might, when ... the idols will be cut off, when the world will be perfected under the kingdom of the Almighty.” It bowed before truth, but it had never made a covenant with facts only because they were facts. History had to be re‐ made and to sanctify itself before it found its way into its sacred annals. Nor did Judaism make a virtue of swallowing down institutions. Such institutions as crept into it in course of time had, when the Synagogue was conscious of their claims to form part of religion, to submit to the laborious process of a thorough adaptation to prophetic notions before they were formally sanctioned. But when this process was deemed impossible or impracticable, Judaism boldly denounced the past in such fierce language as the prophets used and as still finds its echo in such passages of the liturgy as “First our ancestors were worshippers of idols and now God has brought us near to His service”; or “But of a truth, we and our ancestors have sinned.”