Under the stimulus of a new creative vision, many poets, practical or otherwise, have brought their own tints to add to the rosy prospect, and these we have designated to be Zionism as a "fulfillment." Just prior to the birth of these United States, Thomas Paine, who in a few respects was the Herzl of the new republic, rapturously exclaimed in his pamphlet _Commonsense_: "We have it in our power to begin the world over again. A situation similar to the present hath not happened since the days of Noah!" Stimulated by the potentialities of an empty country and a great race eager to reoccupy it, modern theorists have likewise, and with some reason, discovered in Palestine a land of promise. Basing their faith in the inherent demand for social justice which racial genius, as witnessed in the Deuteronomic experiment and the whole social trend of the prophetic writings, has created as a permanent characteristic of the Jew and which the injustice of centuries has accentuated, a group of Jewish socialists have entered the Zionist cause in the hope of establishing a form of the communistic principle as a foundation for the new society. The communistic ownership of land is particularly urged. Past experiments of this nature--the Brook Farm and the French Commune as a small and a large example--have failed partly for lack of scientific guidance and sufficient exact knowledge of actual conditions, and partly because of the social unfitness of the participants. Social Zionism, however, has secured for its director an acknowledged authority in communistic economics, Dr. Franz Oppenheimer of the University of Berlin; and it is counting on the Jewish heritage of social instinct to furnish the proper human material for its purpose. Amos, the herdsman of Tekoa, who came down from his mountain in 750 B. C. to storm at the capitalistic greed of Israel, raised the first plea in history for social justice. The successful consummation of the prophet's ideal in the new Israel would be a contribution to the world distinctly Hebraic and possibly the most valuable of the modern Jew. _The Yearning for a Spiritual Revival_ To Ahad Ha-'Am,[12] the leading writer of to-day in Hebrew, a "spiritual revival" should be the desideratum of the Zionists. Spiritual is of course not used in the restricted religious sense, but as the opposite of material. Although Ahad Ha-'Am concedes the establishment of a center in Palestine to be a necessity, he considers it only a means to the end of an "awakening" of spiritual forces in art, morals, and national consciousness among Jewry at large; and, to hasten this end, he urges the establishment of a University, an art-school, and bands of workers in the spirit--poets, painters, and all manner of creators--for he conceives the Jews not to be a young race who must climb from satisfying the needs of the belly to the needs of the brain, but an old people who can and must satisfy both demands together.[13]