the people were ready to put all their strength into it—the kind of belief which is calculated to intensify the energy of the workers, and to spur them on to put forth greater efforts. In a word: theory and practice are two departments which no doubt depend on each other, but each one needs special abilities and different qualities of mind, which can with difficulty be combined in one man. We must therefore honour every man according to his value in his own department. If I might borrow an illustration from religion, I should say that Pinsker was the originator of the gospel of political Zionism, and Herzl its apostle; Pinsker brought the new dispensation, and Herzl gave it currency. But it is usual for the apostle to recognise the originator and to acknowledge his greatness: as he spreads the gospel, so he publishes abroad and sanctifies the name of him who brought it. Had the Zionist apostle followed this custom, Pinsker would now have a world-wide reputation, and would be venerated by all whose watchword is Zion. But Herzl would not be satisfied with the practical mission which was in reality his _métier_. He must needs “originate” the gospel itself over again—in an inferior form, it is true—so that it should be all his. Thus the odd result has come about that the further the gospel spreads, the more completely is its true originator forgotten. But it is not for Pinsker’s reputation that I am concerned. In his lifetime he was so far from the desire for notoriety and ascendancy, that I have no doubt that if he were alive to-day, he would rejoice wholeheartedly at the wide vogue given to his idea, and not a shade of displeasure would pass over his face because of the injustice done to himself personally. My only regret is that Pinsker’s wonderful pamphlet has sunk with him, and the Zionist gospel itself has become more superficial and more materialistic.[56] Zionism is a faith, and, like every other faith, it needs one authoritative “Bible,” to be conned by the true believers, to be their fountain-head of spiritual influence. At present Zionism has no “Bible.” Great as is Herzl’s influence with the new Zionists, his pamphlet could not attain that high dignity. But its general spirit pervades all the other brochures and speeches on which Zionists live, and from which they derive their faith; and that spirit, as we have seen, is not calculated to raise the masses above material interests, and render them capable of making great sacrifices for a higher national ideal. Pinsker’s pamphlet is the only one that is worthy to take the first place in the literature of Zionism, and to be revered by the party as the _fons et origo_ of all its views and policies. If this pamphlet were disseminated among Zionists, and made familiar to them, it would undoubtedly help to educate them in its spirit—a spirit of pure idealism, which sets more store by the dignity of the whole people than by the advantage of the individual, never flinches in the