Jewish History

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PASCAL, Pen

t is necessary to set down a few general, el

aces of Asia and Africa who were the prehistoric ancestors of the Europeans, or the obscure, untutored tribes of the present, like the Tartars and the Kirghiz. Unhistorical peoples, then, are ethnic groups of all sorts that are bereft of a distinctive, spiritual individuality, and have failed to display normal, independent capacity for culture. The term historical, on the other hand, is applied to the natio

ancient brought forth recognized forms of social life and a variety of theories of living of fairly far-reaching effect. All these culture-bearers of the Orient soon disappeared from the surface of history. Some (the Chaldeans, Phoenicians, and Egyptians) were washed away by the flood of time, and their remnants were absorbed by younger and more vigorous peoples. Others (the Hindoos and Persians) relapsed into a semi-barbarous state; and a third class (the Chinese) were arrested in their growth, and remained fixed in immobility. The best that the antique Orient had to bequeath in the way of spiritual possessions fell to the share of the classic nations of the West, the Greeks and the Romans. They greatly

t was the contemporary of the earliest civilized nations, the Egyptians and the Chaldeans. In those remote days it created and spread a religious world-idea underlying an exalted social and moral system surpassing everything produced in this sphere by its Oriental contemporaries. Again, with the classical Greeks and Romans, it forms the celebrated historical triad universally recognized as the source of all great systems of civilization. Finally, in fellowship with the nations of to-day, it leads an historical life, striding onward in the path of progress without stay or interruption. Deprived of political independence, it nevertheless continues to fill a place in the world of thou

ays long past, or began at a date comparatively recent. And granted that there are "historical" and "unhistorical" peoples, then it is beyond dispute that the Jewish people deserves to be called "the most historical" (historicissimus). If the history of the world be conceived as a circle, then Jewish history occupies the position of the diameter, the line passing through its centre, and the history

nals of a single people. To sum up its peculiarity briefly, it embraces a period of thirty-five hundred years, and in all this vast extent it suffers no interrupti