some portion. The grand defect of the religions of which we speak was their essentially superstitious character. They only threw into the world millions of amulets and charms. No great moral thought could proceed from races oppressed by a secular despotism, and accustomed to institutions which precluded the exercise of individual liberty.
The poetry of the soul—faith, liberty, virtue, devotion—made their appearance in the world with the two great races which, in one sense, have made humanity, viz., the Indo-European and the Semitic races. The first religious intuitions of the Indo-European race were essentially naturalistic. But it was a profound and moral naturalism, a loving embrace of Nature by man, a delicious poetry, full of the sentiment of the Infinite—the principle, in fine, of all that which the Germanic and Celtic genius, of that which a Shakespeare and a Goethe should express in later times. It was neither theology nor moral philosophy—it was a state of melancholy, it was tenderness, it was imagination; it was, more than all, earnestness, the essential condition of morals and religion. The faith of humanity, however, could not come from thence, because these ancient forms of worships had great difficulty in detaching themselves from Polytheism, and could not attain to a very clear symbol. Brahminism has only survived to the present day by virtue of the astonishing faculty of conservation which India seems to possess. Buddhism failed in all its approaches toward the West. Druidism remained a form exclusively national, and without universal capacity. The Greek attempts at reform, Orpheism, the Mysteries, did not suffice to give a solid aliment to the soul. Persia alone succeeded in making a dogmatic religion, almost Monotheistic, and skilfully organized; but it is very possible that this organization itself was but an imitation, or borrowed. At all events, Persia has not converted the world; she herself, on the contrary, was converted when she saw the flag of the Divine unity as proclaimed by Mohammedanism appear on her frontiers.
It is the Semitic race[1] which has the glory of having made the religion of humanity. Far beyond the confines of history, resting under his tent, free from the taint of a corrupted world, the Bedouin patriarch prepared the faith of mankind. A strong antipathy against the voluptuous worships of Syria, a grand simplicity of ritual, the complete absence of temples, and the idol reduced to insignificant theraphim, constituted his superiority. Among all the tribes of the nomadic Semites, that of the Beni-Israel was already chosen for immense destinies. Ancient relations with Egypt, whence perhaps resulted some purely material ingredients, did but augment their repulsion to idolatry. A "Law" or Thora, very anciently written on tables of stone, and which they attributed to their great liberator Moses, had become the code of Monotheism, and contained, as compared with the institutions of Egypt and Chaldea, powerful germs of social equality and morality. A chest or portable ark, having staples on each side to admit of bearing poles, constituted all their religious matériel; there were collected the sacred objects of the nation, its relics, its souvenirs, and, lastly, the "book,"[2] the journal of the tribe, always open, but which was written in with great discretion. The family charged with bearing the ark and watching over the portable archives, being near the book and having the control of it, very soon became important. From hence, however, the institution which was to control the future did not come. The Hebrew priest did not differ much from the other priests of antiquity. The character which essentially distinguishes Israel among theocratic peoples is, that its priesthood has always been subordinated to individual inspiration. Besides its priests, each wandering tribe had its nabi or prophet, a sort of living oracle who was consulted for the solution of obscure questions supposed to require a high degree of clairvoyance. The nabis of Israel, organized in groups or schools, had great influence. Defenders of the ancient democratic spirit, enemies of the rich, opposed to all political organization, and to whatsoever might draw Israel into the paths of other nations, they were the true authors of the religious preeminence of the Jewish people. Very early they announced unlimited hopes, and when the people, in part the victims of their impolitic counsels, had been crushed by the Assyrian power, they proclaimed that a kingdom without bounds was reserved for them, that one day Jerusalem would be the capital of the whole world, and the human race become Jews. Jerusalem and its temples appeared to them as a city placed on the summit of a mountain, toward which all people should turn, as an oracle whence the universal law should proceed, as the centre of an ideal kingdom, in which the human race, set at rest by Israel, should find again the joys of Eden.[3]
[Footnote 1: I remind the reader that this word means here simply the people who speak or have spoken one of the languages called Semitic. Such a designation is entirely defective; but it is one of those words, like "Gothic architecture," "Arabian numerals," which we must preserve to be understood, even after we have demonstrated the error that they imply.]
[Footnote 2: I Sam. x. 25.]
[Footnote 3: Isa. ii. 1–4, and especially chaps. xl., and following, lx., and following; Micah iv. 1, and following. It must be recollected that the second part of the book of Isaiah, beginning at chap. xl., is not by Isaiah.]
Mystical utterances already made themselves heard, tending to exalt the martyrdom and celebrate the power of the "Man of Sorrows." Respecting one of those sublime sufferers, who, like Jeremiah, stained the streets of Jerusalem with their blood, one of the inspired wrote a song upon the sufferings and triumph of the "servant of God," in which all the prophetic force of the genius of Israel seemed concentrated.[1] "For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness. He is despised and rejected of men; and we hid, as it were, our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. And he made his grave with the wicked. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand."
[Footnote 1: Isa. lii. 13, and following, and liii. entirely.]
Important modifications were made at the same time in the Thora. New texts, pretending to represent the true law of Moses, such as Deuteronomy, were produced, and inaugurated in reality a very different spirit from that of the old nomads. A marked fanaticism was the dominant feature of this spirit. Furious believers unceasingly instigated violence against all who wandered from the worship of Jehovah—they succeeded in establishing a code of blood, making death the penalty for religious faults. Piety brings, almost always, singular contradictions of vehemence and mildness. This zeal, unknown to the coarser simplicity of the time of the Judges, inspired tones of moving prophecy and tender unction, which the world had never heard till then. A strong tendency toward social questions already made itself felt; Utopias, dreams of a perfect society, took a place in the code. The Pentateuch, a mixture of patriarchal morality and ardent devotion, primitive intuitions and pious subtleties, like those which filled the souls of Hezekiah, of Josiah, and of Jeremiah, was thus fixed in the form in which we now see it, and became for ages the absolute rule of the national mind.
This great book once created, the history of the Jewish people unfolded itself with an irresistible force. The great empires which followed each other in Western Asia, in destroying its hope of a terrestrial kingdom, threw it into religious dreams, which it cherished with a kind of sombre passion. Caring little for the national dynasty or political independence, it accepted all governments which permitted it to practise freely its worship and follow its usages. Israel will henceforward have no other guidance than that of its religious enthusiasts, no other enemies than those of the Divine unity, no other country than its Law.
And this Law, it must be remarked, was entirely social and moral. It was the work of men penetrated with a high ideal of the present life, and believing that they had found the best means of realizing it. The conviction of all was, that the Thora, well observed, could not fail to give perfect felicity. This Thora has nothing in common with the Greek or Roman "Laws," which, occupying themselves with scarcely anything but abstract right, entered little into questions of private happiness and morality. We feel