It is alleged19 that the dispersion of the Jewish race is a penalty incurred21 for the commission of a great crime: namely, the crucifixion of our blessed Lord in the form of a Jewish prince, by the Romans, at Jerusalem, and at the instigation of some Jews, in the reign22 of Tiberius Augustus Caesar. Upon this, it may be observed, that the allegation is neither historically true nor dogmatically sound.
I. Not historically true. It is not historically true, because at the time of the advent23 of our Lord, the Jewish race was as much dispersed24 throughout the world as at this present time, and had been so for many centuries. Europe, with the exception of those shores which are bathed by the midland sea, was then a primeval forest, but in every city of the great Eastern monarchies25 and in every province of the Roman empire, the Jews had been long settled. We have not precise authority for saying that at the advent there were more Jews established in Egypt than in Palestine, but it may unquestionably be asserted that at that period there were more Jews living, and that too in great prosperity and honour, at Alexandria than at Jerusalem. It is evident from various Roman authors, that the Jewish race formed no inconsiderable portion of the multitude that filled Rome itself, and that the Mosaic26 religion, undisturbed by the state, even made proselytes. But it is unnecessary to enter into any curious researches on this head, though the authorities are neither scant27 nor uninteresting. We are furnished with evidence the most complete and unanswerable of the pre-dispersion by the sacred writings themselves. Not two months after the crucifixion, when the Third Person of the Holy Trinity first descended28 on Jerusalem, it being the time of the great festivals, when the Jews, according to the custom of the Arabian tribes pursued to this day in the pilgrimage to Mecca, repaired from all quarters to the central sacred place, the holy writings inform us that there were gathered together in Jerusalem ‘Jews, devout29 men, out of every nation under heaven.’ And that this expression, so general but so precise, should not be mistaken, we are shortly afterwards, though incidentally, informed, that there were Parthians, Medes, and Persians at Jerusalem, professing30 the Mosaic faith; Jews from Mesopotamia and Syria, from the countries of the lesser31 and the greater Asia; Egyptian, Libyan, Greek, and Arabian Jews; and, especially, Jews from Rome itself, some of which latter are particularly mentioned as Roman proselytes. Nor is it indeed historically true that the small section of the Jewish race which dwelt in Palestine rejected Christ. The reverse is the truth. Had it not been for the Jews of Palestine, the good tidings of our Lord would have been unknown for ever to the northern and western races. The first preachers of the gospel were Jews, and none else; the historians of the gospel were Jews, and none else. No one has ever been permitted to write under the inspiration of the Holy Spirit, except a Jew. For nearly a century no one believed in the good tidings except Jews. They nursed the sacred flame of which they were the consecrated32 and hereditary33 depositaries. And when the time was ripe to diffuse34 the truth among the ethnics35, it was not a senator of Rome or a philosopher of Athens who was personally appointed by our Lord for that office, but a Jew of Tarsus, who founded the seven churches of Asia. And that greater church, great even amid its terrible corruptions36, that has avenged38 the victory of Titus by subjugating39 the capital of the Caesars, and has changed every one of the Olympian temples into altars of the God of Sinai and of Calvary, was founded by another Jew, a Jew of Galilee.
From all which it appears that the dispersion of the Jewish race, preceding as it did for countless40 ages the advent of our Lord, could not be for conduct which occurred subsequently to the advent, and that they are also guiltless of that subsequent conduct which has been imputed41 to them as a crime, since for Him and His blessed name, they preached, and wrote, and shed their blood ‘as witnesses.’
But, is it possible that that which is not historically true can be dogmatically sound? Such a conclusion would impugn42 the foundations of all faith. The followers43 of Jesus, of whatever race, need not however be alarmed. The belief that the present condition of the Jewish race is a penal20 infliction44 for the part which some Jews took at the crucifixion is not dogmatically sound.
2. Not dogmatically sound. There is no passage in the sacred writings that in the slightest degree warrants the penal assumption. The imprecation of the mob at the crucifixion is sometimes strangely quoted as a divine decree. It is not a principle of jurisprudence, human or inspired, to permit the criminal to ordain45 his own punishment. Why, too, should they transfer any portion of the infliction to their posterity46? What evidence have we that the wild suggestion was sanctioned by Omnipotence47? On the contrary, amid the expiating48 agony, a Divine Voice at the same time solicited49 and secured forgiveness. And if unforgiven, could the cry of a rabble50 at such a scene bind51 a nation?
But, dogmatically considered, the subject of the crucifixion must be viewed in a deeper spirit. We must pause with awe52 to remember what was the principal office to be fulfilled by the advent. When the ineffable53 mystery of the Incarnation was consummated54, a Divine Person moved on the face of the earth in the shape of a child of Israel, not to teach but to expiate55. True it is that no word could fall from such lips, whether in the form of profound parable56, or witty57 retort, or preceptive58 lore59, but to guide and enlighten; but they who, in those somewhat lax effusions which in these days are honoured with the holy name of theology, speak of the morality of the Gospel as a thing apart and of novel revelation, would do well to remember that in promulgating60 such doctrines61 they are treading on very perilous63 ground. There cannot be two moralities; and to hold that the Second Person of the Holy Trinity could teach a different morality from that which had been already revealed by the First Person of the Holy Trinity, is a dogma so full of terror that it may perhaps be looked upon as the ineffable sin against the Holy Spirit. When the lawyer tempted64 our Lord, and inquired how he was to inherit eternal life, the great Master of Galilee referred him to the writings of Moses. There he would find recorded ‘the whole duty of man;’ to love God with all his heart, and soul, and strength, and mind, and his neighbour as himself. These two principles are embalmed65 in the writings of Moses, and are the essence of Christian66 morals.*
* ‘Thou shalt love thy neighbour as thyself: I am the Lord.’
—Leviticus xix. 18.
It was for something deeper than this, higher and holier than even Moses could fulfil, that angels announced the Coming. It was to accomplish an event pre-ordained by the Creator of the world for countless ages. Born from the chosen house of the chosen people, yet blending in his inexplicable67 nature the Divine essence with the human elements, a sacrificial Mediator68 was to appear, appointed before all time, to purify with his atoning69 blood the myriads70 that had preceded and the myriads that will follow him. The doctrine62 embraces all space and time—nay, chaos71 and eternity72; Divine persons are the agents, and the redemption of the whole family of man the result. If the Jews had not prevailed upon the Romans to crucify our Lord, what would have become of the Atonement? But the human mind cannot contemplate73 the idea that the most important deed of time could depend upon human will. The immolators were preordained like the victim, and the holy race supplied both. Could that be a crime which secured for all mankind eternal joy—which vanquished74 Satan, and opened the gates of Paradise? Such a tenet would sully and impugn the doctrine that is the corner-stone of our faith and hope. Men must not presume to sit in judgment75 on such an act. They must bow their heads in awe and astonishment76 and trembling gratitude.
But, though the opinion that the dispersion of the Jewish race must be deemed a penalty incurred for their connection with the crucifixion has neither historical nor doctrinal sanction, it is possible that its degrading influence upon its victims may have been as efficacious as if their present condition were indeed a judicial77 infliction. Persecution, in a word, although unjust, may have reduced the modern Jews to a state almost justifying78 malignant79 vengeance80. They may have become so odious81 and so hostile to mankind, as to merit for their present conduct, no matter how occasioned, the obloquy and ill-treatment of the communities in which they dwell and with which they are scarcely permitted to mingle82.
Let us examine this branch of the subject, which, though of more limited interest, is not without instruction.
In all the great cities of Europe, and in some of the great cities of Asia, among the infamous83 classes therein existing, there will always be found Jews. They are not the only people who are usurers, gladiators, and followers of mean and scandalous occupations, nor are they anywhere a majority of such, but considering their general numbers, they contribute perhaps more than their proportion to the aggregate84 of the vile11. In this they obey the law which regulates the destiny of all persecuted85 races: the infamous is the business of the dishonoured87; and as infamous pursuits are generally illegal pursuits, the persecuted race which has most ability will be most successful in combating the law. The Jews have never been so degraded as the Greeks were throughout the Levant before the emancipation88, and the degradation89 of the Greeks was produced by a period of persecution which, both in amount and suffering, cannot compare with that which has been endured by the children of Israel. This peculiarity91, however, attends the Jews under the most unfavourable circumstances; the other degraded races wear out and disappear; the Jew remains93, as determined94, as expert, as persevering95, as full of resource and resolution as ever. Viewed in this light, the degradation of the Jewish race is alone a striking evidence of its excellence96, for none but one of the great races could have survived the trials which it has endured.
But, though a material organization of the highest class may account for so strange a consequence, the persecuted Hebrew is supported by other means. He is sustained by a sublime97 religion. Obdurate98, malignant, odious, and revolting as the lowest Jew appears to us, he is rarely demoralized. Beneath his own roof his heart opens to the influence of his beautiful Arabian traditions. All his ceremonies, his customs, and his festivals are still to celebrate the bounty99 of nature and the favour of Jehovah. The patriarchal feeling lingers about his hearth100. A man, however fallen, who loves his home is not wholly lost. The trumpet101 of Sinai still sounds in the Hebrew ear, and a Jew is never seen upon the scaffold, unless it be at an auto102 da f?¨.
But, having made this full admission of the partial degradation of the Jewish race, we are not prepared to agree that this limited degeneracy is any justification103 of the prejudices and persecution which originated in barbarous or medi?|val superstitions104. On the contrary, viewing the influence of the Jewish race upon the modern communities, without any reference to the past history or the future promises of Israel; dismissing from our minds and memories, if indeed that be possible, all that the Hebrews have done in the olden time for man and all which it may be their destiny yet to fulfil, we hold that instead of being an object of aversion, they should receive all that honour and favour from the northern and western races, which, in civilized105 and refined nations, should be the lot of those who charm the public taste and elevate the public feeling. We hesitate not to say that there is no race at this present, and following in this only the example of a long period, that so much delights, and fascinates, and elevates, and ennobles Europe, as the Jewish.
We dwell not on the fact, that the most admirable artists of the drama have been and still are of the Hebrew race: or, that the most entrancing singers, graceful106 dancers, and exquisite107 musicians, are sons and daughters of Israel: though this were much. But these brilliant accessories are forgotten in the sublimer108 claim.
It seems that the only means by which in these modern times we are permitted to develop the beautiful is music. It would appear definitively109 settled that excellence in the plastic arts is the privilege of the earlier ages of the world. All that is now produced in this respect is mimetic, and, at the best, the skilful110 adaptation of traditional methods. The creative faculty111 of modern man seems by an irresistible112 law at work on the virgin113 soil of science, daily increasing by its inventions our command over nature, and multiplying the material happiness of man. But the happiness of man is not merely material. Were it not for music, we might in these days say, the beautiful is dead. Music seems to be the only means of creating the beautiful, in which we not only equal, but in all probability greatly excel, the ancients. The music of modern Europe ranks with the transcendent creations of human genius; the poetry, the statues, the temples, of Greece. It produces and represents as they did whatever is most beautiful in the spirit of man and often expresses what is most profound. And who are the great composers, who hereafter will rank with Homer, with Sophocles, with Praxiteles, or with Phidias? They are the descendants of those Arabian tribes who conquered Canaan, and who by favour of the Most High have done more with less means even than the Athenians.
Forty years ago—not a longer period than the children of Israel were wandering in the desert—the two most dishonoured races in Europe were the Attic114 and the Hebrew, and they were the two races that had done most for mankind. Their fortunes had some similarity: their countries were the two smallest in the world, equally barren and equally famous; they both divided themselves into tribes: both built a most famous temple on an acropolis; and both produced a literature which all European nations have accepted with reverence115 and admiration116. Athens has been sacked oftener than Jerusalem, and oftener razed117 to the ground; but the Athenians have escaped expatriation, which is purely118 an Oriental custom. The sufferings of the Jews, however, have been infinitely119 more prolonged and varied120 than those of the Athenians. The Greek nevertheless appears exhausted121. The creative genius of Israel, on the contrary, never shone so bright; and when the Russian, the Frenchman, and the Anglo-Saxon, amid applauding theatres or the choral voices of solemn temples, yield themselves to the full spell of a Mozart or a Mendelssohn, it seems difficult to comprehend how these races can reconcile it to their hearts to persecute86 a Jew.
We have shown that the theological prejudice against the Jews has no foundation, historical or doctrinal; we have shown that the social prejudice, originating in the theological but sustained by superficial observations, irrespective of religious prejudice, is still more unjust, and that no existing race is so much entitled to the esteem122 and gratitude of society as the Hebrew. It remains for us to notice the injurious consequences to European society of the course pursued by the communities to this race; and this view of the subject leads us to considerations which it would become existing statesmen to ponder.
The world has by this time discovered that it is impossible to destroy the Jews. The attempt to extirpate123 them has been made under the most favourable92 auspices124 and on the largest scale; the most considerable means that man could command have been pertinaciously125 applied126 to this object for the longest period of recorded time. Egyptian Pharaohs, Assyrian kings, Roman emperors, Scandinavian crusaders, Gothic princes, and holy inquisitors have alike devoted127 their energies to the fulfilment of this common purpose. Expatriation, exile, captivity128, confiscation129, torture on the most ingenious, and massacre130 on the most extensive, scale, with a curious system of degrading customs and debasing laws which would have broken the heart of any other people, have been tried, and in vain. The Jews, after all this havoc131, are probably more numerous at this date than they were during the reign of Solomon the Wise, are found in all lands, and, unfortunately, prospering132 in most. All of which proves that it is in vain for man to attempt to battle the inexorable law of nature, which has decreed that a superior race shall never be destroyed or absorbed by an inferior.
But the influence of a great race will be felt; its greatness does not depend upon its numbers, otherwise the English would not have vanquished the Chinese, nor would the Aztecs have been overthrown133 by Cortez and a handful of Goths. That greatness results from its organization, the consequences of which are shown in its energy and enterprise, in the strength of its will and the fertility of its brain. Let us observe what should be the influence of the Jews, and then ascertain134 how it is exercised. The Jewish race connects the modern populations with the early ages of the world, when the relations of the Creator with the created were more intimate than in these days, when angels visited the earth, and God himself even spoke135 with man. The Jews represent the Semitic principle; all that is spiritual in our nature. They are the trustees of tradition and the conservators of the religious element. They are a living and the most striking evidence of the falsity of that pernicious doctrine of modern times—the natural equality of man. The political equality of a particular race is a matter of municipal arrangement, and depends entirely136 on political considerations and circumstances; but the natural equality of man now in vogue137, and taking the form of cosmopolitan138 fraternity, is a principle which, were it possible to act on it, would deteriorate139 the great races and destroy all the genius of the world. What would be the consequence on the great Anglo-Saxon republic, for example, were its citizens to secede140 from their sound principle of reserve, and mingle with their negro and coloured populations? In the course of time they would become so deteriorated141 that their states would probably be reconquered and regained142 by the aborigines whom they have expelled, and who would then be their superiors. But though nature will never ultimately permit this theory of natural equality to be practised, the preaching of this dogma has already caused much mischief143, and may occasion much more. The native tendency of the Jewish race, who are justly proud of their blood, is against the doctrine of the equality of man. They have also another characteristic, the faculty of acquisition. Although the European laws have endeavoured to prevent their obtaining property, they have nevertheless become remarkable for their accumulated wealth. Thus it will be seen that all the tendencies of the Jewish race are conservative. Their bias144 is to religion, property, and natural aristocracy: and it should be the interest of statesmen that this bias of a great race should be encouraged, and their energies and creative powers enlisted145 in the cause of existing society.
But existing society has chosen to persecute this race which should furnish its choice allies, and what have been the consequences?
They may be traced in the last outbreak of the destructive principle in Europe. An insurrection takes place against tradition and aristocracy, against religion and property. Destruction of the Semitic principle, extirpation146 of the Jewish religion, whether in the Mosaic or in the Christian form, the natural equality of man, and the abrogation147 of property, are proclaimed by the secret societies who form provisional governments, and men of Jewish race are found at the head of every one of them. The people of God co??perate with atheists; the most skilful accumulators of property ally themselves with communists; the peculiar90 and chosen race touch the hand of all the scum and low castes of Europe! And all this because they wish to destroy that ungrateful Christendom which owes to them even its name, and whose tyranny they can no longer endure.
When the secret societies, in February, 1848, surprised Europe, they were themselves surprised by the unexpected opportunity, and so little capable were they of seizing the occasion, that had it not been for the Jews, who of late years unfortunately have been connecting themselves with these unhallowed associations, imbecile as were the governments, the uncalled-for outbreak would not have ravaged148 Europe. But the fiery149 energy and the teeming150 resources of the children of Israel maintained for a long time the unnecessary and useless struggle. If the reader throw his eye over the provisional governments of Germany and Italy, and even of France, formed at that period, he will recognize everywhere the Jewish element. Even the insurrection, and defence, and administration of Venice, which, from the resource and statesmanlike moderation displayed, commanded almost the respect and sympathy of Europe, were accomplished151 by a Jew—Manini—who, by the bye, is a Jew who professes152 the whole of the Jewish religion, and believes in Calvary as well as Sinai,—‘a converted Jew,’ as the Lombards styled him, quite forgetting, in the confusion of their ideas, that it is the Lombards who are the converts—not Manini.
Thus it will be seen, that the persecution of the Jewish race has deprived European society of an important conservative element, and added to the destructive party an influential153 ally. Prince Metternich, the most enlightened of modern statesmen, not to say the most intellectual of men, was, though himself a victim of the secret societies, fully154 aware of these premises155. It was always his custom, great as were the difficulties which in so doing he had to encounter, to employ as much as possible the Hebrew race in the public service. He could never forget that Napoleon, in his noontide hour, had been checked by the pen of the greatest of political writers; he had found that illustrious author as great in the cabinet as in the study; he knew that no one had more contributed to the deliverance of Europe. It was not as a patron, but as an appreciating and devoted friend, that the High Chancellor156 of Austria appointed Frederick Gentz secretary to the Congress of Vienna—and Frederick Gentz was a child of Israel.
It is no doubt to be deplored157 that several millions of the Jewish race should persist in believing in only a part of their religion; but this is a circumstance which does not affect Europe, and time, with different treatment, may remove the anomaly which perhaps may be accounted for. It should be recollected158, that the existing Jews are perhaps altogether the descendants of those various colonies and emigrations which, voluntary or forced, long preceded the advent. Between the vast carnage of the Roman wars, from Titus to Hadrian, and the profession of Christ by his countrymen, which must have been very prevalent, since the Christian religion was solely159 sustained by the Jews of Palestine during the greater part of its first century, it is improbable that any descendants of the Jews of Palestine exist who disbelieve in Christ. After the fall of Jerusalem and the failure of Barchochebas, no doubt some portion of the Jews found refuge in the desert, returning to their original land after such long and strange vicissitudes160. This natural movement would account for those Arabian tribes, of whose resistance to Mohammed we have ample and authentic161 details, and who, if we are to credit the accounts which perplex modern travellers, are to this day governed by the Pentateuch instead of the Koran.
When Christianity was presented to the ancestors of the present Jews, it came from a very suspicious quarter, and was offered in a very questionable162 shape. Centuries must have passed in many instances before the Jewish colonies heard of the advent, the crucifixion, and the atonement; the latter, however, a doctrine in perfect harmony with Jewish ideas. When they first heard of Christianity, it appeared to be a Gentile religion, accompanied by idolatrous practices, from which severe monotheists, like the Arabians, always recoil163, and holding the Jewish race up to public scorn and hatred164. This is not the way to make converts.
There have been two great colonies of the Jewish race in Europe; in Spain and in Sarmatia. The origin of the Jews in Spain is lost in the night of time. That it was of great antiquity165 we have proof. The tradition, once derided166, that the Iberian Jews were a Phoenician colony has been favoured by the researches of modern antiquaries, who have traced the Hebrew language in the ancient names of the localities. It may be observed, however, that the languages of the Jews and the Philistines167, or Phoenicians, were probably too similar to sanction any positive induction168 from such phenomena169; while on the other hand, in reply to those who have urged the improbability of the Jews, who had no seaports170, colonizing171 Spain, it may be remarked that the colony may have been an expatriation by the Philistines in the course of the long struggle which occurred between them and the invading tribes previous to the foundation of the Hebrew monarchy172. We know that in the time of Cicero the Jews had been settled immemorially in Spain. When the Romans, converted to Christianity and acted on by the priesthood, began to trouble the Spanish Jews, it appears by a decree of Constantine that they were owners and cultivators of the soil, a circumstance which alone proves the antiquity and the nobility of their settlement, for the possession of the land is never conceded to a degraded race. The conquest of Spain by the Goths in the fifth and sixth centuries threatened the Spanish Jews, however, with more serious adversaries173 than the Romans. The Gothic tribes, very recently converted to their Syrian faith, were full of barbaric zeal174 against those whom they looked upon as the enemies of Jesus. But the Spanish Jews sought assistance from their kinsmen175 the Saracens on the opposite coast; Spain was invaded and subdued176 by the Moors177, and for several centuries the Jew and the Saracen lived under the same benignant laws and shared the same brilliant prosperity. In the history of Spain during the Saracenic supremacy178 any distinction of religion or race is no longer traced. And so it came to pass that when at the end of the fourteenth century, after the fell triumph of the Dominicans over the Albigenses, the holy inquisition was introduced into Spain, it was reported to Torquemada that two-thirds of the nobility of Arragon, that is to say of the proprietors179 of the land, were Jews.
All that these men knew of Christianity was, that it was a religion of fire and sword, and that one of its first duties was to avenge37 some mysterious and inexplicable crime which had been committed ages ago by some unheard of ancestors of theirs in an unknown land. The inquisitors addressed themselves to the Spanish Jews in the same abrupt180 and ferocious181 manner in which the monks182 saluted183 the Mexicans and the Peruvians. All those of the Spanish Jews, who did not conform after the fall of the Mohammedan kingdoms, were expatriated by the victorious184 Goths, and these refugees were the main source of the Italian Jews, and of the most respectable portion of the Jews of Holland. These exiles found refuge in two republics; Venice and the United Provinces. The Portuguese185 Jews, it is well known, came from Spain, and their ultimate expulsion from Portugal was attended by the same results as the Spanish expatriation.
The other great division of Jews in Europe are the Sarmatian Jews, and they are very numerous. They amount to nearly three millions. These unquestionably entered Europe with the other Sarmatian nations, descending186 the Borysthenes and ascending187 the Danube, and are according to all probability the progeny188 of the expatriations of the times of Tiglath-Pileser and Nebuchadnezzar. They are the posterity of those ‘devout men,’ Parthians, Medes, and Elamites, who were attending the festivals at Jerusalem at the time of the descent of the Holy Spirit. Living among barbarous pagans, who never molested189 them, these people went on very well, until suddenly the barbarous pagans, under the influence of an Italian priesthood, were converted to the Jewish religion, and then as a necessary consequence the converts began to harass17, persecute, and massacre the Jews.
These people had never heard of Christ. Had the Romans not destroyed Jerusalem, these Sarmatian Jews would have had a fair chance of obtaining from civilized beings some clear and coherent account of the great events which had occurred. They and their fathers before them would have gone up in customary pilgrimage to the central sacred place, both for purposes of devotion and purposes of trade, and they might have heard from Semitic lips that there were good tidings for Israel. What they heard from their savage190 companions, and the Italian priesthood which acted on them, was, that there were good tidings for all the world except Israel, and that Israel, for the commission of a great crime of which they had never heard and could not comprehend, was to be plundered191, massacred, hewn to pieces, and burnt alive in the name of Christ and for the sake of Christianity.
The Eastern Jews, who are very numerous, are in general the descendants of those who in the course of repeated captivities settled in the great Eastern monarchies, and which they never quitted. They live in the same cities and follow the same customs as they did in the days of Cyrus. They are to be found in Persia, Mesopotamia, and Asia Minor192; at Bagdad, at Hamadan, at Smyrna. We know from the Jewish books how very scant was the following which accompanied Esdras and Nehemiah back to Jerusalem. A fortress193 city, built on a ravine, surrounded by stony194 mountains and watered by a scanty195 stream, had no temptations after the gardens of Babylon and the broad waters of the Euphrates. But Babylon has vanished and Jerusalem remains, and what are the waters of Euphrates to the brook196 of Kedron! It is another name than that of Jesus of Nazareth with which these Jews have been placed in collision, and the Ishmaelites have not forgotten the wrongs of Hagar in their conduct to the descendants of Sarah.
Is it therefore wonderful that a great portion of the Jewish race should not believe in the most important portion of the Jewish religion? As, however, the converted races become more humane197 in their behaviour to the Jews, and the latter have opportunity fully to comprehend and deeply to ponder over true Christianity, it is difficult to suppose that the result will not be very different. Whether presented by a Roman or Anglo-Catholic or Genevese divine, by pope, bishop198, or presbyter, there is nothing, one would suppose, very repugnant to the feelings of a Jew when he learns that the redemption of the human race has been effected by the mediatorial agency of a child of Israel: if the ineffable mystery of the Incarnation be developed to him, he will remember that the blood of Jacob is a chosen and peculiar blood; and if so transcendent a consummation is to occur, he will scarcely deny that only one race could be deemed worthy199 of accomplishing it. There may be points of doctrine on which the northern and western races may perhaps never agree. The Jew like them may follow that path in those respects which reason and feeling alike dictate200; but nevertheless it can hardly be maintained that there is anything revolting to a Jew to learn that a Jewess is the queen of heaven, or that the flower of the Jewish race are even now sitting on the right hand of the Lord God of Sabaoth.
Perhaps, too, in this enlightened age, as his mind expands, and he takes a comprehensive view of this period of progress, the pupil of Moses may ask himself, whether all the princes of the house of David have done so much for the Jews as that prince who was crucified on Calvary. Had it not been for Him, the Jews would have been comparatively unknown, or known only as a high Oriental caste which had lost its country. Has not He made their history the most famous in the world? Has not He hung up their laws in every temple? Has not He vindicated201 all their wrongs? Has not He avenged the victory of Titus and conquered the Caesars? What successes did they anticipate from their Messiah? The wildest dreams of their rabbis have been far exceeded. Has not Jesus conquered Europe and changed its name into Christendom? All countries that refuse the cross wither202, while the whole of the new world is devoted to the Semitic principle and its most glorious offspring the Jewish faith, and the time will come when the vast communities and countless myriads of America and Australia, looking upon Europe as Europe now looks upon Greece, and wondering how so small a space could have achieved such great deeds, will still find music in the songs of Sion and still seek solace4 in the parables203 of Galilee.
These may be dreams, but there is one fact which none can contest. Christians204 may continue to persecute Jews, and Jews may persist in disbelieving Christians, but who can deny that Jesus of Nazareth, the Incarnate205 Son of the Most High God, is the eternal glory of the Jewish race?
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subsist
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| vi.生存，存在，供养 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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solaces
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| n.安慰，安慰物( solace的名词复数 ) | |
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toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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elegies
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| n.哀歌，挽歌( elegy的名词复数 ) | |
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reverent
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gratitude
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| adj.感激，感谢 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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vilest
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| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
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obloquy
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persecution
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| n. 迫害,烦扰 | |
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15
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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harassed
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| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
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harass
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| vt.使烦恼，折磨，骚扰 | |
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18
perplexed
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| adj.不知所措的 | |
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19
alleged
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| a.被指控的，嫌疑的 | |
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20
penal
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| adj.刑罚的；刑法上的 | |
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21
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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22
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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23
advent
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| n.(重要事件等的)到来，来临 | |
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24
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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25
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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26
mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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28
descended
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| a.为...后裔的，出身于...的 | |
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29
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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30
professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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31
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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32
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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33
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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34
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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35
ethnics
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| n.伦理学，人种学 | |
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36
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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37
avenge
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| v.为...复仇，为...报仇 | |
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38
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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39
subjugating
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| v.征服，降伏( subjugate的现在分词 ) | |
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40
countless
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| adj.无数的，多得不计其数的 | |
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41
imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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42
impugn
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| v.指责，对…表示怀疑 | |
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43
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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44
infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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45
ordain
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| vi.颁发命令；vt.命令，授以圣职，注定，任命 | |
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46
posterity
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| n.后裔，子孙，后代 | |
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47
omnipotence
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| n.全能，万能，无限威力 | |
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48
expiating
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| v.为（所犯罪过）接受惩罚，赎（罪）( expiate的现在分词 ) | |
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49
solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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50
rabble
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| n.乌合之众，暴民；下等人 | |
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51
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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52
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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53
ineffable
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| adj.无法表达的，不可言喻的 | |
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54
consummated
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| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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55
expiate
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| v.抵补，赎罪 | |
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56
parable
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| n.寓言，比喻 | |
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57
witty
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| adj.机智的，风趣的 | |
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58
preceptive
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| adj.教训性的，好教训人的 | |
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59
lore
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| n.传说；学问，经验，知识 | |
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60
promulgating
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| v.宣扬（某事物）( promulgate的现在分词 )；传播；公布；颁布（法令、新法律等） | |
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61
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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62
doctrine
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| n.教义；主义；学说 | |
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63
perilous
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| adj.危险的，冒险的 | |
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64
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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65
embalmed
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| adj.用防腐药物保存（尸体）的v.保存（尸体）不腐( embalm的过去式和过去分词 )；使不被遗忘；使充满香气 | |
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66
Christian
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| adj.基督教徒的；n.基督教徒 | |
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67
inexplicable
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| adj.无法解释的，难理解的 | |
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68
mediator
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| n.调解人，中介人 | |
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69
atoning
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| v.补偿，赎（罪）( atone的现在分词 )；补偿，弥补，赎回 | |
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70
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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71
chaos
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| n.混乱，无秩序 | |
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72
eternity
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| n.不朽，来世；永恒，无穷 | |
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73
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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74
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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75
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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76
astonishment
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| n.惊奇，惊异 | |
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77
judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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78
justifying
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| 证明…有理( justify的现在分词 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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79
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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80
vengeance
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| n.报复，报仇，复仇 | |
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81
odious
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| adj.可憎的，讨厌的 | |
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82
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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83
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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84
aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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85
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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86
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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87
dishonoured
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| a.不光彩的，不名誉的 | |
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88
emancipation
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| n.（从束缚、支配下）解放 | |
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89
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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90
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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91
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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92
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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93
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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94
determined
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| adj.坚定的；有决心的 | |
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95
persevering
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| a.坚忍不拔的 | |
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96
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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97
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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98
obdurate
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| adj.固执的，顽固的 | |
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99
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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100
hearth
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| n.壁炉炉床，壁炉地面 | |
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101
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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102
auto
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| n.(=automobile)(口语)汽车 | |
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103
justification
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| n.正当的理由；辩解的理由 | |
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104
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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105
civilized
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| a.有教养的，文雅的 | |
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106
graceful
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| adj.优美的，优雅的；得体的 | |
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107
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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108
sublimer
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| 使高尚者，纯化器 | |
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109
definitively
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| adv.决定性地，最后地 | |
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110
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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111
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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112
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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113
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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114
attic
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| n.顶楼，屋顶室 | |
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115
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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116
admiration
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| n.钦佩，赞美，羡慕 | |
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117
razed
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| v.彻底摧毁，将…夷为平地( raze的过去式和过去分词 ) | |
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118
purely
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| adv.纯粹地，完全地 | |
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119
infinitely
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| adv.无限地，无穷地 | |
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120
varied
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| adj.多样的，多变化的 | |
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121
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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122
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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123
extirpate
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| v.除尽，灭绝 | |
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124
auspices
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| n.资助，赞助 | |
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125
pertinaciously
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| adv.坚持地；固执地；坚决地；执拗地 | |
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126
applied
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| adj.应用的；v.应用，适用 | |
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127
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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128
captivity
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| n.囚禁；被俘；束缚 | |
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129
confiscation
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| n. 没收, 充公, 征收 | |
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130
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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131
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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132
prospering
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| 成功，兴旺( prosper的现在分词 ) | |
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133
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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134
ascertain
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| vt.发现，确定，查明，弄清 | |
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135
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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136
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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137
Vogue
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| n.时髦，时尚；adj.流行的 | |
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138
cosmopolitan
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| adj.世界性的，全世界的，四海为家的，全球的 | |
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139
deteriorate
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| v.变坏；恶化；退化 | |
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140
secede
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| v.退出，脱离 | |
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141
deteriorated
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| 恶化，变坏( deteriorate的过去式和过去分词 ) | |
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142
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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143
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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144
bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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145
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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146
extirpation
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| n.消灭，根除，毁灭；摘除 | |
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147
abrogation
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| n.取消，废除 | |
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148
ravaged
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| 毁坏( ravage的过去式和过去分词 )； 蹂躏； 劫掠； 抢劫 | |
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149
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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150
teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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151
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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152
professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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153
influential
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| adj.有影响的，有权势的 | |
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154
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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155
premises
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| n.建筑物，房屋 | |
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156
chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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157
deplored
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| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
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158
recollected
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| adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 ) | |
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159
solely
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| adv.仅仅，唯一地 | |
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160
vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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161
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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162
questionable
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| adj.可疑的，有问题的 | |
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163
recoil
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| vi.退却，退缩，畏缩 | |
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164
hatred
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| n.憎恶，憎恨，仇恨 | |
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165
antiquity
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| n.古老；高龄；古物，古迹 | |
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166
derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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167
philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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induction
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| n.感应，感应现象 | |
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169
phenomena
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| n.现象 | |
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170
seaports
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| n.海港( seaport的名词复数 ) | |
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171
colonizing
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| v.开拓殖民地，移民于殖民地( colonize的现在分词 ) | |
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172
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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173
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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174
zeal
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| n.热心，热情，热忱 | |
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175
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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177
moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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supremacy
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| n.至上；至高权力 | |
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proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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181
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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182
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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183
saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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184
victorious
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| adj.胜利的，得胜的 | |
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185
Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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186
descending
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| n. 下行 adj. 下降的 | |
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187
ascending
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| adj.上升的，向上的 | |
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188
progeny
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| n.后代，子孙；结果 | |
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189
molested
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| v.骚扰( molest的过去式和过去分词 )；干扰；调戏；猥亵 | |
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190
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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191
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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192
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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193
fortress
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| n.堡垒，防御工事 | |
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194
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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195
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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196
brook
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| n.小河，溪；v.忍受，容让 | |
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197
humane
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| adj.人道的，富有同情心的 | |
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198
bishop
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| n.主教，（国际象棋）象 | |
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199
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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200
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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201
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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202
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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203
parables
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| n.（圣经中的）寓言故事( parable的名词复数 ) | |
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204
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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205
incarnate
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| adj.化身的，人体化的，肉色的 | |
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