though much of its contents does not fit the realities of to-day. It is not so much the contents that matter as the point of view from which I have tried to deal with the various questions as they arose. I have tried to judge not on the basis of that ‘you-never-can-tell’ attitude which shrouds itself in the mists of the future, but on the basis of present realities, or of impending realities which can be prognosticated from existing conditions. Even to-day this point of view needs reiteration. For once it has happened, as by a miracle, that what was wildly improbable a short time ago has become to a certain extent actual: and this ‘miracle’ has led those who were always waiting for miracles to claim a victory, and to insist on maintaining their attitude for the future also, and on laying down as the one principle of policy this perverted axiom—that if such a thing has happened once in exceptional circumstances, its like may happen again, and we can therefore construct our world as we please, regardless of present realities, and relying on a repetition of the miracle when we need it. There is a Jewish proverb which says: ‘A mistake which succeeds is none the less a mistake.’ So a plan of work which turns its back on realities, and relies on the possibility that something out of the ordinary may turn up and change realities to its advantage, is a mistaken plan, even if it succeeds for once in a way. And if it goes on banking on the element of chance, which does in fact interfere occasionally with the normal course of events, and continues to act accordingly, it will end in disaster, despite its initial success. “All the details of the diplomatic conversations in London which led to the Declaration have not yet been made public; but the time has come to reveal one ‘secret,’ because knowledge of it will make it easier to understand the true meaning of the Declaration.