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Rh tory finds a natural close. Mendelssohn’s Pentateuch marks the modernization of the literature of Judaism. There was much opposition to the book, but on the other hand many Jews eagerly scanned its pages, acquired its noble diction, and committed its rhythmic eloquence to their hearts. Round Mendelssohn there clustered a band of devoted disciples, the pioneers of the new learning, the promoters of a literature of Judaism, in which the modern spirit reanimated the still living records of autiquity. There was certainly some weakness among the men and women affected by the Berlin philosopher, for some discarded all positive religion, because the master had taught that all positive religions had their saving and truthful elements.

It is not, however, the province of this sketch to trace the religious effects of the Mendelssohnian movement. Suffice it to say that, while the old Jewish conception had been that literature and life are co-