and as usual their knowledge is power. They can attain relative affluence in the midst of poverty, and increase and multiply under the heel of persecution. They are turned: out of one kingdom after another, out of England in the past, and now out of Russia, but the race bears local translation from Abraham downwards. Having how no..country' of their own, they cannot be expatriated. The Jew is not extinct or absorbed by the foreigner, but is still in land after land the evident, and so far as human nature permits, the complacent Jew. The Babylonish captivity left the Jewish captives unaltered; they absorbed from the nations, and annexed their mentality, as they do from the English to-day, but were not absorbed by them. Many of them also enjoyed Mesopotamia, and settled there for good.

Antisemitism is a creed with a propagandism in France as well as in Germany. Mons. Edouard Drumont ordains the proximate fate of the Jews in a few lines. "Antisemitism," says he, "has the advantage of not disturbing anybody. When the question is ripe, it will triumph without interrupting the circulation of the omnibuses. When the moment shall have come, when the officer with the resolution and good sense necessary for the work shall be found, then Antisemitism, which for some years will have educated public opinion, will have need of nothing more than one battalion of foot, and one company of well-chosen cavalry, to conduct the grand offenders to Mazas. All the world will then say, 'This has been talked about too long. It was due now to come to pass.'

We ask here whether the love of acquiring wealth and keeping it, and making power out of it, is not innate in nearly every man, and whether anything short of altering or curing that love and will, can allow the conditions marked when and then in the last paragraph, to be easily realized without disturbing anybody? The passion is so hugely visible an object, so dominant and general in all

Christian lands, and in all classes, that to compass its extinction offhand, M. Drumont must rather be written Antihuman than Antisemite. It would take a jail as big as Paris to house the money-lust of Paris. However, he names Rothschild as the Capital to be attacked, perhaps thinking that if the fountain of evil is found in the Jew, and its gush stopped, the inundation will be at an end.

Supposing nominal capital, gold and representative paper abolished, and stomachs not abolished, bread and cheese will then be capital surviving, and will be a circulating medium. And thinking now again mainly of the Jews, their unimprisoned masses, more self-denying than the undervaluers and destroyers of property, will store their provender in their pockets, and have in Ghetto the biggest platefuls at last, and so will have something to sell. Of course service to the commune must be in the conditions of this barter, for barter would begin presently. Let it be equal all round. Still unless you can alter man's push, strength will help itself to more than weakness, cunning to more than stupidity, and audacity to more than timidity, and man will get more than woman. So hereditary sleight of mind and hand, ingrained love of possession and hoarding, the genius which an inveterate will, corporate and individual, means in worldly things, are a worm that never dies, and a fire that is not quenched. Property, most private, is its intimate and omnipotent god. On its own ground nothing is successful against it. Least of all, that unbred and bodiless thing, dogmatic Equality, not extant for many minutes even in chaotic revolution. The Jewish Will, a real naughty Old Testament from Abraham to Rothschild, upheaving mountains of inequality, is sleepless and practical in working; as it was before Abraham was thought of.

But if you could destroy, and then by social legislation prohibit, private property, where would the Jew be then? Would he not be checkmated? Well, no experiment has shown that success in that plan means in the long run

anything else than the lower nomad state; Mesopotamia is covered with the ruins of public and private property, and shows the tombs of Nineveh and Babylon. Yet, Semites continue to wander there, and are not communists. And however low or brute the state, if Jews were surviving, they would still be usurers of the most convenient goods, if not of money; in which case, gold, which no antisemitism supposes to be annihilated or irrecoverable,-gold, the topmost representative of accumulation or private property,would always be within hail, and Saviours of Society, Cæsars great or small, would be at hand to put their image and superscription upon it.

The Jewish race itself is now as remarkable for inequality as other races; it is also distinguished by a wide family charity, which embraces the whole people, and makes the inequality exemplary to other societies. Though it consists of the very rich and the very poor, the disgrace of want is not evident in the Jews as in the Christians. So the inequality is a way to racial permanence, by perpetuating a great community throughout its ramifications. Perhaps the tradition of the distribution of land among the tribes, and of its recovery to its first owners at certain intervals, may still influence the Jewish character.

II. THE PATIENCE OF THE JEWS.

Not reckoning time, but state of man, human character, there is no future for the Jews, but an immanent monotonous present. A present, however, not of ennui, but outwardly various. They have no Way before them, and do not want one. Christ was proffered to them as the Way, the Truth, and the Life. They rejected Him in favour of the Messiah of the letter of the Word, who was to make them the ruling nation for all time. Against this interpretation, flattering to their self-love, and corrigible by no spiritual

insight, demonstration and History, and the woes and catastrophes of ages, are ineffectual. For the Jews are the Jews. Is this heroism, or is it something more mysterious? This hardness which makes a despised and at present a cowering race into the enduring anvil of the wrath of ages?

They had indeed temptation to a future almost after their own heart, but refused the way of it when it was offered. Mahometanism, in its early times, cast longing eyes upon the Jews, as wholesale possible converts. It held before them a prospect of in part fulfilling their own views of prophecy, of dominating the world under the Crescent, and of triumphing by some concessions to Christ at the expense of the Cross. Mahomet and his Successors would furnish temporal rulers in whom the victorious Israelites should believe. The Messiah would be an open promise dilated with hope, or Mahomet himself might in time be accepted as the crown of prophecy. A more absolute monotheism than the Jews liked was given in the Koran : Allah was not one of the Gods of the nations as Jehovah was for the Jews, but was God alone. Notwithstanding this drawback, if only mundane causes had been at work, a Mahometan Judaism might have been contracted. Islam without the Jews threatened Southern Europe from east to west, and like the Jews of the letter, intended universal dominion. It seemed from the Mahometan side as if a compromise could be made between the forecast of old Judaism, and the realization so nearly the same of young Mahometanism. See Gibbon in his record of Mahomet. There was, however, apart from the Jewish character, another cause at work, as we shall see presently, which overruled the issue.

III.—THE JEWS AND THE OLD TESTAMENT.

The Antisemites in France, the "Jew Haters" in Germany, and in general those who write and think about the modern

Jew in his social and political relations, take no notice of his lineage from the Old Testament. They may justify themselves in this, if they choose to consider him as a fact of the day, this child of three thousand years. Those who disbelieve in the Word of God and the direct dealing of Jehovah with the Jews, ignore what is generally called the Jewish Church as furnishing the true light on the Jewish nature and character, and on the Use which he serves. But apart from the Jewish Dispensation taken in full faith into the account, the Jew cannot be understood. Apart from this preliminary fact of facts, the Divine Providence in its series of revelations from Adam to Noah, from Noah to Abraham, and from Abraham to Christ, cannot be rationally seen. The Mosaic dispensation was the end and remainder of what could be and exist before Christ came into the world. The Jew, up to this point, was the final instrument in the hand of Jehovah.

The legend of the Wandering Jew, if applied to the whole Jewish race since Christ, and seen spiritually, with the few details which it gives and the suggestions which it leaves, furnishes a true account of all we have to say concerning the Fate of the Jews. Wandering, dispersion, preservation until Christ's second coming, are foretold in it. After this, will the Wandering Jew disappear? The Second Coming has indeed taken place in the revelation of the spiritual sense of the Word, and of Christ the Lord therein as one God in one Person. But the New Church in which this Advent will be received and acknowledged, is yet in its Infancy. On this account the Jew is still here for important Ends, of which we treat in the sequel.

IV.-JUDAISM AND THE INCARNATION.

In the dealing of Jehovah with the Jews, two ends were successively accomplished: 1. The Jewish Church wa