However, the gods did not forsake the ghetto. If Gordon and, with more emphasis, Lilienblum predicted the ruin of all the dreams of the ghetto, it was because, having been wrenched from the life of the masses and out of traditional surroundings, they judged things from a distance, and permitted themselves to be influenced by appearances. Blinded by their bias, they saw only two well-defined camps in Judaism--the moderns, indifferent to all that constitutes Judaism, and the bigots, opposed to what savors of knowledge, free-thinking, and worldly pleasure. They made their reckoning without the Jewish people. The humanist propaganda was not so empty and vain as its later promoters were pleased to consider it. The conservative romanticism of a Samuel David Luzzatto and the Zionist sentiments of a Mapu had planted a germinating seed in the heart of traditional Judaism itself. It is conceded that we cannot resort for evidence to such old romanticists as Schulman, who in the serenity of their souls gave little heed to the campaign of the reformers, though it is nevertheless a fact that they contributed to the diffusion of humanism and of Hebrew literature by their works, which were well received in orthodox circles. Our contention is better proved by Rabbis reputed orthodox, who devoted themselves with enthusiasm to the cultivation of Hebrew literature. Without renouncing religion, they found a way of effecting the harmonization of religion and life. In point of fact, humanism of a conservative stripe reached its zenith at the precise moment when the realists, deceived by superficial appearances, were predicting the complete breaking up of traditional Judaism. The chief representatives of the reform press were _He-Haluz_, _Ha-Meliz_, and later on _Ha-Kol_ ("The Voice"), and by their side the views of the conservatives were defended in _Ha-Maggid_, _Ha-Habazzelet_ ("The Lily"), published at Jerusalem, and especially _Ha-Lebanon_, appearing first at Paris and then at Mayence. In _Ha-Maggid_, beginning with the year 1871, the editor, David Gordon, supported by the assenting opinion of his readers, carried on an ardent campaign for the colonization of Palestine as the necessary forerunner of the political revival of Israel. A Galician thinker, Fabius Mises, published, in 1869, an article in _Ha-Meliz_, entitled _Milhemet ha-Dat_ ("The Wars of the Faith"), in which he wards off the attacks upon the Jewish religion by the anti-Rabbinical school. He proves it to be a reasonable religion, and a national religion _par excellence_. In his poems, Mises assails Geiger for the religious reforms urged by him, and he opposes also the school of _He-Haluz_ in the name of the national tradition. Later on Mises published an important history of modern philosophy in Hebrew.