of aims larger and more attractive to our generous part than the securing of personal ease or prosperity. And a people possessing this good should surely feel not only a ready sympathy with the effort of those who, having lost the good, strive to regain it, but a profound pity for any degradation resulting from its loss; nay, something more than pity when happier nationalities have made victims of the unfortunate whose memories nevertheless are the very fountain to which the persecutors trace their most vaunted blessings.
These notions are familiar: few will deny them in the abstract, and many are found loudly asserting them in relation to this or the other particular case. But here as elsewhere, in the ardent application of ideas, there is a notable lack of simple comparison or sensibility to resemblance. The European world has long been used to consider the Jews as altogether exceptional, and it has followed naturally enough that they have been excepted from the rules of justice and mercy, which are based on human likeness. But to consider a people whose ideas have determined the religion of half the world, and
