The Maccabaean

in’ the history of Zionism is the sixth period (1855-1882), marked by Dr. Frankl’s visit to Jerusalem for the purpose of establishing there a school on the European models. It is the most interesting period because it marks the transition between the old and the new in the life of the Palestinian Jews. It is a period of fer- mentation marking the approach to a new life. It was the period of a spiritual war between the ancients and the moderns, or in other terms, ‚between the fixed and fluctuating tendencies of society; a war which chiaracterises the whole history of humanity and is the source of civilization. The previous periods, it is true, all had their distinguishing characteristics. The first, second and fourth were marked by the development of the Halachic literature; the third bv a development of ethics and

(To be concluded next month)

philosophy; the fifth by a development of Jewish settlements in Palestine. But all these periods were not periods of growth, they did not carry any new life; they were rather a languishing and agonizing prolongation of the past. Even the most flourishing ones looked like ruins when compared with the time when Israel was not yet disintegrated. But the sixth and seventh periods, i. e., the pre-Zionist period, and the Zionist period which begins in 1882 with the establishment of Jewish colonies in Palestine, mark the beginning of a new life, they breathe the spirit of resurrection. Palestine becomes permeated with the spirit of the world. It is to this aspect of the new Palestinian life which makes its appearance in the nineteenth century that the remainder of this paper is to be devoted.

AMONG the many sublime and ingenious works of art in the galleries of the New York Metropolitan Museum of Art there is one immortal painting by the French master, Meissonier. This gifted painter depicts Napoleon the First as he appears before his army and the electrical effect which his presence suddenly produced on the whole gigantic camp. You can see how the thousands of raw warriors instantly became full of enthusiasm. You can even see the very imprint of their souls upon their vigorous faces and upon the powerful firsts which grip the bridles of their fiery horses. Every mouth is open, every eye flashes lightning, every lip twitches with rapture and from their outstretched throats escapes a thunderous hurrah which remains hanging like a cloud in the air.

Napoleon is seated upon his white charger, lost in thought. His forehead is smooth, his features immovable, his lips pressed firmly together. Like a god upon a cloud of fire, he sits lost in the contemplation of his own creations.

The army stands ip readiness. When he

"Translated from the Yiddish by Esther Ast.

commands it to capture the Alps, they are captured. When he orders the Pyramids of old Egypt besieged, they are besieged. The heroes fight under the almighty influence of his powerful presence. He imbues them with his own heroic spirit and like the unconquerable elements of nature they defy heaven and earth.

Such is the picture that the Zionist Congress presents at the appearance of the Napoleon of the Jewish spirit, the uncrowned crowned nation, of the architect of the new Jewish history—Dr. Theodor Herzl.

He begins to ascend the platforın and his mighty spirit precedes him. Even ere the majestic figure of Herzl becomes visible to the army of Zion’s delegates, the vast hall is already full of his glory and the unconquerable influence of his ‘great spirit Nlls every ncok and corner of every Jewish soul. He ascends and every heart throbs with pride, every eye flashes, every lip quivers, every throat breaks forth into Joyous hurrahs, which escape like thunder from the mighty clouds.