apple seed everywhere.” 160 This was immigration-as-transformation on the Soviet and Zionist model, complete with the acquisition of an Apollonian language, an Apollonian body, and perhaps even an Apollonian spouse (true of both Inna Gaister and Swede Levov but not in Palestine, where all Jews were supposed to become enlightened Apollonians while all non-Jewish Apollonians were fated to remain unenlightened). The head was still Mercurian, but now it was firmly attached to a first baseman’s frame, suburban landscape, and the country’s most important social and political institutions. The Superman cartoon had been created by two Jewish high school students in Cleveland, in 1934. 161 Jewish American intellectuals, too, had stopped being exiled rebels in order to become salaried professors. A Russian-style prophetic intelligentsia had been transformed into a large contingent of rigorously trained intellectuals (“bourgeois experts”) organized into professional corporations. By 1969, Jews (less than 3 percent of the population) made up 27 percent of all law faculties, 23 percent of medical faculties, and 22 percent of all biochemistry professors. In the seventeen most prestigious American universities, they accounted for 36 percent of law professors, 34 percent of sociologists, 28 percent of economists, 26 percent of physicists, 24 percent of political scientists, 22 percent of historians, 20 percent of philosophers, and 20 percent of mathematicians. In 1949, there was one Jewish professor on the faculty of Yale College; in 1970, 18 percent of Yale College professors were Jews. The United States began to catch up with the Soviet Union in the realm of Jewish accomplishment at the very time that the Kremlin set out to reverse the Jewish accomplishment in the Soviet Union. Within two decades, both had achieved a great deal of success. 162 Having moved into the upper reaches of American society, most Jews adopted America’s official faith. In the 1940s and 1950s, Liberalism replaced Marxism as the orthodoxy of Jewish intellectuals (with Lionel Trilling’s The Liberal Imagination providing an early manifesto). Like their counterparts in Palestine and the prewar Soviet Union, American Jews of the 1940s and 1950s eagerly identified with their new home’s first principles (themselves sharpened by the prewar Jewish search for “that society in which no racial barriers could possibly exist” and increasingly referred to as “Judeo-Christian”). But what exactly were those principles? State Liberalism separate from Christianity and tribalism was only half a faith—a set of legal rules, metaphysical assumptions, and founding fathers endowed with transcendental meaning but tenuously connected to the exigencies of kinship and personal immortality. To the (rather limited) extent that the postwar American state was, indeed, separate from