warrior" and of "garments rolled in blood." Gideon, and Barak, and
Samson, and Jephthah, and David are names that sound like trumpets;
and the great Maccabean Princes of a later age played an equal
part with Romans and Lacedæmonians. All this is historically true;
but it never occurred to Lord Derby and his friends that the idea
which underlay their scheme is the opposite of that which animates
modern Judaism. Broadly speaking, the idea of modern Judaism is not
Nationality, but Religion. Mr. Lucien Wolf has lately reminded us
that, according to authoritative utterances, "The Jews are neither
a nation within a nation, nor cosmopolitan," but an integral part
of the nations among whom they live, claiming the same rights and
acknowledging the same duties as are claimed and acknowledged by
their fellow-citizens. It is worth noticing that Macaulay accepted
this position as disposing of the last obstacle to the civil and
political enfranchisement of the English Jews, and ridiculed the
notion that they would regard England, "not as their country, but
merely as their place of exile." Mr. Wolf thus formulates his faith:
"In the purely religious communities of Western Jewry we have the
spiritual heirs of the law-givers, prophets, and teachers who,
from the dawn of history, have conceived Israel, not primarily
as a political organism, but as a nation of priests, the chosen
servants of the Eternal."

Mr. Claude Montefiore, who is second to none as an interpreter
of modern Judaism, has lately been writing in a similar strain.
The Jew is a Jew in respect of his religion; but, for the ordinary
functions of patriotism, fighting included, he is a citizen of
the country in which he dwells. A Jewish friend of mine said the
other day to a Pacificist who tried to appeal to him on racial
grounds: "_I would shoot a Jewish Prussian as readily as a Christian