word, it is not flattering; for it throws overboard almost entirely the Old Testament, and makes the essence of the New to consist in an esoteric doctrine not very visible there, but more fully developed outside of it. The metaphysical element is made the fundamental element in religion. But, 'the Bible-books, especially the more ancient of them, are destitute of metaphysics, and consequently of method and classification in their ideas.' Israel, therefore, instead of being a light of the Gentiles and a salvation to the ends of the earth, falls to a place in the world's religious history behind the Arya. He is dismissed as ranking anthropologically between the Aryas and the yellow men; as having frizzled hair, thick lips, small calves, flat feet, and belonging, above all, to those 'occipital races' whose brain cannot grow above the age of sixteen; whereas the brain of a theological Arya, such as one of our bishops, may go on growing all his life.
But we, who think that the Old Testament leads surely up to the New, who believe that, indeed, 'salvation is of the Jews,'[1] and that, for what concerns conduct or right-eousness (that is, for what concerns three-fourths of human life), they and their documents can no more be neglected by whoever would make proficiency in it, than Greece can be neglected by anyone who would make proficiency in art, or Newton's discoveries by whoever would comprehend the world's physical laws,—we are naturally not satisfied with this treatment of Israel and the Bible. And admitting that Israel shows no talent for metaphysics, we say that his religious greatness is just this, that he does not found religion on metaphysics, but on moral experience, which is a much simpler matter; and that, ever since the apparition of Israel and the Bible, religion is no longer what, according to M. Burnouf, to our Aryan forefathers in the valley of the
