events have taken place, and the self-consciousness of Judaism has itself undergone a change. In 'Nathan' we see a man who comes forward for the vindication of his rights as a human being, and he may be regarded as giving expression to an abstract religious idea rather than to historical and organic Judaism; it is the end of all wisdom in his eyes that the right ring is lost, and that his peculiar teachings have no greater claim to authenticity and trustworthiness than those of another. How different in 'Deronda'! Here the Jew demands the rights pertaining to his race, and claims admittance into the community of nations as a legitimate member. The blood of the prophets surges in his veins, the voice of God calls to him, and he becomes conscious and emphatically declares that he is not as others are; the days of levelling are over. Contrasted with the revolting treatment to which public opin-
