For a while the saved soul sat on a golden throne and was contented. But soon he began to be a little bored. He went to an older inhabitant and asked him what one does in Heaven. "Nothing," was the answer. "The place is populated with souls who have done nothing but try to get here, and now they must rest from their labors. What can there be to do, in a place that is perfect?" For a moment the new arrival suspected for the first time that all these years he had been mistaken. Would it not be better to be building something, even if one had to destroy something else as a preliminary? But he layed the suspicion aside as unworthy of him. "Before I can logically object to Heaven," he thought, "I must propose something better. And of course, that is impossible." So he sat down again, to await Eternity. G. S. Patriotism, sir, is the last resort of scoundrels.--_Dr. Johnson._ The Crucified Dionysus ALEXANDER S. KAUN Achad Ha'am, in his admirable essay, _Priest and Prophet_, differentiates between the two ways of serving an Idea. The Prophet is essentially one-sided; a certain idea fills his whole being, masters his every feeling and sensation, engrosses his whole attention. His gaze is fixed always on what _ought_ to be in accordance with his own convictions; never on what _can_ be consistently with the general condition of things outside himself. He is a primal force. The Priest also fosters the Idea, and desires to perpetuate it; but he is not of the race of giants. Instead of clinging to the narrowness of the Prophet, and demanding of reality what it cannot give, he broadens his outlook, and takes a wider view of the relation between his Idea and the facts of life. Not what _ought_ to be, but what _can_ be, is what he seeks. The Idea of the Priest is not a primal force; it is an accidental complex of various forces, among which there is no essential connection. Their temporary union is due simply to the fact that they have happened to come into conflict in actual life, and have been compelled to compromise and join hands. The Priest sooner or later becomes a dominant force, an interpreter, a teacher; the Prophet remains all his life "a man of strife and a man of contention to the whole earth," and is cried after, "The Prophet is a fool, the spiritual man is mad." Throughout the ages we have seen the repetition of this phenomenon: from Jeremiah to Nietzsche, from Paul to Brandes. The narrow-minded, hapless giants have been sowing seed for future generations; the broad-minded interpreters have been cultivating the soil for their contemporaries.