It is true, and it may be readily understood on simply practical grounds, that even the Israelite could not, as a man, withdraw himself from the theoretic contemplation and admiration of Nature. But in celebrating the power and greatness of Nature, he celebrates only the power and greatness of Jehovah. And the power of Jehovah has exhibited itself with the most glory in the miracles which it has wrought in favour of Israel. Hence, in the celebration of this power, the Israelite has always reference ultimately to himself; he extols the greatness of Nature only for the same reason that the conqueror magnifies the strength of his opponent, in order thereby to heighten his own self-complacency, to make his own fame more illustrious. Great and mighty is Nature, which Jehovah has created, but yet mightier, yet greater, is Israel's self-estimation. For his sake the sun stands still; for his sake, according to Philo, the earth quaked at the delivery of the law; in short, for his sake all Nature alters its course. "For the whole creature in his proper kind was fashioned again anew, serving the peculiar commandments that were given unto them, that thy children might be kept without hurt." [89] According to Philo, God gave Moses power over the whole of Nature; all the elements obeyed him as the Lord of Nature. [90] Israel's requirement is the omnipotent law of the world, Israel's need the fate of the universe. Jehovah is Israel's consciousness of the sacredness and necessity of his own existence,--a necessity before which the existence of Nature, the existence of other nations, vanishes into nothing; Jehovah is the salus populi, the salvation of Israel, to which everything that stands in its way must be sacrificed; Jehovah is exclusive, monarchical arrogance, the annihilating flash of anger in the vindictive glance of destroying Israel; in a word, Jehovah is the ego of Israel, which regards itself as the end and aim, the Lord of Nature. Thus, in the power of Nature the Israelite celebrates the power of Jehovah, and in the power of Jehovah the power of his own self-consciousness. "Blessed be God! God is our help, God is our salvation."--"Jehovah is my strength."--"God himself hearkened to the word of Joshua, for Jehovah himself fought for Israel."--"Jehovah is a God of war." If, in the course of time, the idea of Jehovah expanded itself in individual minds, and his love was extended, as by the writer of the Book of Jonah, to man in general, this does not belong to the essential character of the Israelitish religion. The God of the fathers, to whom the most precious recollections are attached, the ancient historical God, remains always the foundation of a religion. [91] CHAPTER XII. THE OMNIPOTENCE OF FEELING, OR THE MYSTERY OF PRAYER.