A well-known economist has correctly indicated one of the principal causes through which the doctrine of Marx made greater headway than similar doctrines before it. Marx, he points out, made his socialistic movement the movement of a definite section of society—the “proletariate”—whose condition and wants inevitably produce in each of its individual members a deep-rooted and powerful desire for a change in the social order, and which is therefore really fitted to fight unitedly and patiently for the attainment of the ideal that promises the satisfaction of their common demands. His predecessors in the development of Socialism, on the other hand, appealed vaguely and in general fashion to “the people,” “the poor,” and similar undefined entities.[64] A similar statement may be made about Zionism, though in a negative sense. One of the principal causes that have prevented Zionism hitherto from finding a firm and secure foundation is the fact that it has not so far succeeded in recognizing and defining its own “proletariate”—its natural body of supporters, which is really fitted to fight unwearyingly for the Zionist ideal, without being turned aside to follow any other. From its inception until the present day, Zionism has appealed to “the people” generally. But “the people” is not its natural support, because the only want of which the great majority of the people is sufficiently conscious—the want which alone, therefore, can form the basis of common national work—is the need for freedom from material pressure. So soon as we leave this common ground, we find the people divided into parties and classes, whose conscious demands differ in each case, and whose relation to our national life, therefore, in each case takes on a different form. If, then, Zionism could really point the way to our material regeneration, it would doubtless unite under its banner the whole people, without distinction of party or class, except, perhaps, that small minority which is already “emancipated” from all national ties, and stands on the threshold of another way of escape from _galuth_. But, as I have already said, the people does not see in Zionism the way to its material regeneration, and cannot see it there, because it is not there. The unsophisticated masses have always a “feeling for reality” that prevents them instinctively from believing in promises inconsistent with the reality before their eyes. It is only occasionally, in times of deep distress from which there is no escape, that the masses will listen to a promise of redemption that lets a ray of comfort into their hearts; but they turn away and disregard it so soon as they see hope of a remedy more in touch with actualities. It is not strange, therefore, that Zionism, brief though its life has been, has already experienced many a sudden rise and many a sudden fall in the popular estimation, its fortune varying with circumstances. But is a people subject to such