highest order."

But what about Christianity, to which Disraeli was sincerely attached,
and whose creation he always considered as one of the eternal glories
of his race? Did not the Divine Majesty think it fit then to
communicate with the most humble of its creatures, with the fishermen
of Galilee, with the rabble of Corinth, with the slaves, the women,
the criminals of the Roman Empire? As I wish to be honest about
Disraeli, I must point out here, that his genius, although the most
prominent in England during his lifetime, and although violently
opposed to its current superstitions, still partly belongs to his
age--and for this very pardonable reason, that in his Jewish pride he
overrated and even misunderstood Christianity. He all but overlooked
the narrow connection between Christianity and Democracy. He did not
see that in fighting Liberalism and Nonconformity all his life, he was
really fighting Christianity, the Protestant Form of which is at the
root of British Liberalism and Individualism to this very day. And
when later in his life Disraeli complained that the disturbance in the
mind of nations has been occasioned by "the powerful assault on the
Divinity of the Semitic Literature by the Germans," he overlooked
likewise the connection of this German movement with the same
Protestantism, from the narrow and vulgar middle-class of which have
sprung all those rationalising, unimaginative, and merely clever
professors, who have so successfully undermined the ancient and
venerable lore. And thirdly, and worst of all, Disraeli never
suspected that the French Revolution, which in the same breath he once
contemptuously denounced as "the Celtic Rebellion against Semitic
laws," was, in spite of its professed attack against religion, really
a profoundly Christian, because a democratic and revolutionary
movement. What a pity he did not know all this! What a shower of