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Rh and nothing else, that makes intellectuals — philosophers, doctrinaires, Utopists — incapable of understanding the depth of this metaphysical hatred, which is the beat-difference of two currents of being manifested as an unbearable dissonance, a hatred that may become tragic for both, the same hatred as has dominated the Indian Culture in setting the Indian of race against the Sudra. During the Gothic age this difference is deep and religious, and the object of hatred is the Consensus as religion; only with the beginning of the Western Civilization does it become materialist, and begin to attack Jewry on its intellectual and business sides, on which the West suddenly finds itself confronted by an even challenger.

But the deepest element of separation and bitterness has been one of which the full tragedy has been least understood. While Western man, from the days of the Saxon emperors to the present, has (in the most significant sense of the words) lived his history, and lived it with a consciousness of it that no other Culture can parallel, the Jewish Consensus ceased to have a history at all. Its problems were solved, its inner form was complete, conclusive, and unalterable. For it, as for Islam, the Greek Church, and the Parsees, centuries ceased to mean anything, and consequently no one belonging inwardly to the Consensus can even begin to comprehend the passion with which Faustians livingly experience the short crowded epochs in which their history and destiny take decisive turns — the beginning of the Crusades, the Reformation, the French Revolution, the German Wars of Liberation, and each and every turning-point in the existence of the several peoples. All this, for the Jew, lies thirty generations back. Outside him history on the grand style flowed on and past. Epochs succeeded to epochs, every century witnessed fundamental human changes, but in the ghetto and in the souls of its denizens all stood still. And even when he regarded himself as a member of the people amongst whom he sojourned and took part in their good and evil fortune — as happened in so many countries in 1914 — he lived these experiences, not really as something his own, but as a partisan, a supporter; he judged them as an interested spectator, and hence it is just the deepest meanings of the struggle that must ever remain hidden from him. A Jewish cavalry-general fought in the Thirty Years' War (he lies buried in the old Jewish cemetery at Prague ) — but what did the ideas of Luther or Loyola mean to him? What did the Byzantines — near relatives of the Jews — comprehend of the Crusades? Such things are among the tragic necessities of the higher history that consists in the life-courses of individual Cultures, and often have they repeated themselves. The Romans, then an ageing people, cannot possibly have understood what was at issue for the Jews in the trial of Jesus or the rising of Barcochebas. The European-American