That the effort to ameliorate the conditions through charity, and the effort to assimilate and yet keep the essentials apart, are ineffectual has been shown. There remains the third possibility--Zionism. To a consideration of its theoretic background this section will be devoted. Although a natural commingling is unavoidable, Zionism presents three distinguishable aspects--as (1) a creative vision, (2) a solution, (3) a fulfillment. _The National Ideal_ In its first aspect, Zionism applies the sauce of the proverbial goose to the proverbial gander. Nationalism is the partial cause, or at least the excuse, for making the modern position of the Jew in Europe untenable; nationalism for the Jew becomes a means of evacuating the position. Europe has intimated to the Jew that it can get along without him; the Jew now proposes to show that he can get along without Europe. Nationalism is nothing new to the Jew; from the final dispersion in 70 C. E., through the universalism of the Roman Empire and later of the Roman Church, the national ideal, as indicated in our introduction, was religiously preserved; but its modern practical form first arose among the leaders of the Chovevei Zion movement in the middle of the last century. The "Rom und Jerusalem" of Moses Hess (1862), "Die Verjüngen des Jüdischen Stammes" of Graetz, the Jewish historian (1864), the "Hashachar" of Smolenskin (1869), the "Auto-Emancipation" of Dr. Leo Pinsker (1882) clearly foreshadowed the final and effective expression of political Zionism--namely, "The Jewish State," published by Herzl in 1896. _The Vision of a Jewish State_ Basing its structure on the formulas of the prophets,[1] who proclaimed that polity was indispensable for effecting the true mission of Israel--for the realization of the religious, social, or ethical ideal; conceiving Israel, as did Reform Judaism, to be its own Messiah, not fated, however, to remain a minutely scattered leaven among nations who condemned or destroyed it, but destined according to the prophetic promise to re-establish itself upon Zion;[2] convinced that a true assimilating of the fruits of emancipation in contradistinction to an imitating of Gentile culture could only be effected by an emancipation from within, by an auto-emancipation;[3] the vision of a Jewish State grew into outline. To the consummation of the picture, a wealth of economic, scientific, and cultural inspiration has been devoted. Herzl and his predecessors selected the stone which had been rejected by the philanthropists and the earnest, but mistaken, builders of Reform Judaism in their efforts to create a fit habitation for the European Jew; and lo! it has become the chief corner-stone.