socialisation; they both intensely praise and love life, but they both pour contempt and irony upon the shallow optimist, who thinks it delightful, and the quietist, who wishes it to be calm, sweet, and peaceful. They thus both preach a life of danger, in opposition to that of pleasure, of comfort, of happiness, and they do not only preach this noble life, they also act it: for both have with equal determination staked even their lives on the fulfilment of their ideal. It is astonishing--but only astonishing to your superficial student of the Jewish character--that in Disraeli also we find an almost Nietzschean appreciation of that eternal foe of the Jewish race, the Hellenist, which makes Disraeli, just like Nietzsche, confess that the Greek and the Hebrew are both amongst the highest types of the human kind. It is not less astonishing--but likewise easily intelligible for one who knows something of the great Jews of the Middle Ages--that in Disraeli we discover that furious enmity against the doctrine of the natural equality of men which Nietzsche combated all his life. It was certainly the great Maimonides himself, that spiritual father of Spinoza, who guided the pen of his Sephardic descendant, when he thus wrote in his _Tancred_: "It is to be noted, although the Omnipotent Creator might have formed, had it pleased him, in the humblest of his creations, an efficient agent for his purpose that Divine Majesty has never thought fit to communicate except with human beings of the very highest order."