energy and honesty in the pursuit of conduct, in the best of the Semitic. To treat science and art with the same kind of seriousness as conduct, does seem, therefore, to be a not impossible thing for the Aryan genius to come to.
But for all this, however, man is hardly yet ripe. For our race, as we see it now and as ourselves we form a part of it, the true God is and must be pre-eminently the God of the Bible, the Eternal who makes for righteousness, from whom Jesus came forth, and whose Spirit governs the course of humanity. Only, we see that even for apprehending this God of the Bible rightly and not wrongly, science, and what so many people now disparage, letters, and what we call, in general, culture, seem to be necessary.
And meanwhile, to prevent our at all pluming ourselves on having apprehended what so much baffles our dogmatic friends (although indeed it is not so much we who apprehend it as the 'Zeit-Geist' who discovers it to us), what a chastening and wholesome reflexion for us it is, that it is only to our natural inferiority to these ingenious men that we are indebted for our advantage over them! For while they were born with talents for metaphysical speculation and abstruse reasoning, we are so notoriously deficient in everything of that kind, that our adversaries often taunt us with it, and have held us up to public ridicule as being 'without a system of philosophy based on principles interdependent, subordinate, and coherent.' And so we were thrown on letters; thrown upon reading this and that,—which anybody can do,—and thus gradually getting a notion of the history of the human mind, which enables us (the 'Zeit-Geist' favouring) to correct, in reading the Bible, some of the mistakes into which men of more metaphysical talents than literary experience have fallen. Cripples in like manner have been known, now and then, to be cast by their very infirmity upon some mental pursuit which has turned
