Or, recall Mazzini's bitter experience. To no man was his Italy more really one than to this ardent son of hers, who loved every born Italian because he was an Italian, and counted none of the fragments of his unhappy country too petty or too corrupt to be included in the hope of her restoration. To Mazzini's earliest imagination, it was the whole Italian seed, who were ready for redemption, and would rise to achieve it at his summons. But when his summons came, how few responded, and after the first struggles how fewer still remained,--Mazzini himself has told us with breaking heart. The real Italy was but a handful of born Italians; at times it seemed to shrink to the prophet alone. From such a core the conscience indeed spread again, till the entire people was delivered from tyranny and from schism, and now every peasant and burgher from the Alps to Sicily understands what Italy means, and is proud to be an Italian. But for a time Mazzini and his few comrades stood alone. Others of their blood and speech were Piedmontese, Pope's men, Neapolitans,--merchants, lawyers, scholars,--or merely selfish and sensual. They alone were Italians; they alone were Italy.
It is a similar winnowing process, through which we see our prophet's thoughts pass with regard to Israel. Him, too, experience teaches that _the many are called, but the few chosen_. So long as his people lie in the shadow of captivity, so long as he has to speak of them in the passive mood, the object of God's call and preparation, it is _their seed_, the born people in bulk and mass, whom he names Israel, and entitles _the Servant of Jehovah_. But the moment that he lifts them to their mission in the world, and to the light of their destiny, a difference becomes apparent upon them, and the Servant of Jehovah, though still called Israel, shrinks to something less than the living generation, draws off to something finer than the mass of the people. How, indeed, could it be otherwise with this strange people, than which no nation on earth had a loftier ideal identified with its history, or more frequently turned upon its better self, with a sword in its hand. Israel, though created a nation by God for His service, was always what Paul found it, divided into an _Israel after the flesh_, and an _Israel after the spirit_. But it was in the Exile that this distinction gaped most broad. With the fall of Jerusalem, the political framework, which kept the different elements of the nation together, was shattered, and these were left loose to the action of moral forces. The baser elements were quickly absorbed by heathendom; the nobler, that remained loyal to the divine call, were free to assume a new and ideal form. Every year spent in Babylonia made it more apparent that the true and effective Israel of the future would not coincide with all the _seed of Jacob_, who went into exile. Numbers of the latter were as contented with their Babylonian circumstance as numbers of Mazzini's "Italians" were satisfied to live on as Austrian and Papal subjects. Many, as we have seen, became idolaters; many more settled down into the prosperous habits of Babylonian commerce, while a large multitude besides were scattered far out of sight across the world. It required little insight to perceive that the true, effective Israel--the real _Servant of Jehovah_--must needs be a much smaller body than the sum of all these: a loyal kernel within Israel, who were still conscious of the national calling, and capable of carrying it out; who stood sensible of their duty to the whole world, but whose first conscience was for their lapsed and lost countrymen. This Israel within Israel was the real _Servant of the Lord_; to personify it in that character--however vague might be the actual proportion it would assume in his own or in any other generation--would be as natural to our dramatic prophet as to personify the nation as a whole.