Many pages might be filled with the further development of these general ideas; and as many more might without difficulty be given to an exposition of the differences between the two doctrines in points of detail, in such a way as to show that the detailed differences are but the outcome of the broad and fundamental difference between Judaism and Christianity, and that all the compromises and concessions whereby Mr. Montefiore tries to make peace between the two creeds have no real value, either theoretical or practical. But it is not my purpose here to write a book, and I will content myself, so far as general principles are concerned, with the brief hints above set forth. As for details, I will touch here on only one point, to which our author himself attaches more than ordinary importance, and will leave the reader to draw his own conclusions as to the rest. The Gospels, unlike Judaism, forbid divorce, either absolutely, as in the version of Mark (x. 2-12), or with an exception in the case of unfaithfulness, as in the version of Matthew (xix. 3-12). At the present time, when all Christian nations are struggling with the prohibition of divorce, which came to them from the Gospels, and are trying to annul it or restrict its operation within narrow limits, it may be taken as fairly evident that the recognition of divorce, even on other grounds than unfaithfulness, is demanded by the conscience of society. Nor is it surprising that Judaism, with its essentially social aim, has been true to its general spirit in its attitude on this question, and has decided, with the school of Hillel, that divorce is permissible not alone on the ground of unfaithfulness, but also when there is from other causes a rupture of the bond of sympathy between man and wife. The important thing here is not the cause, but the effect—the rupture within the home, which must lower the moral tone of the life of the family, and interfere with the proper upbringing of the children. Long experience has taught Judaism that there is no reason to go back on this decision. Even the enemies of Israel cannot deny that Jewish family life has reached a high level of morality; and a result like this does not come about by a miracle, in the teeth of the national code of law, least of all in the case of the Jews, whose life has always been so profoundly influenced by the prescriptions of the _Torah_.[174] It must indeed be admitted that at first only the husband had the right of divorce, and no wife could divorce her husband. In conformity with the primitive view (a view still widely accepted all over the world) that man alone is important, and woman is but “an help meet for him,” it was demanded above all things of the husband that his position in the home should correspond to his moral obligations as the father of the family, and that he should not be compelled by law to live with a woman who was distasteful to him, and to