THE birth of Zionism, the great revival of Jewish nationalism, falls into the closing years of the nineteenth century. Never has there been such a wonderful and world-wide movement for national restoration among the Jews, since the day when Jerusalem fell, at the beginning of this Christian age. With this we do not say that the love and enthusiasm for the land of the Fathers ever had died out in Jewish hearts. For centuries the poor scattered sheep of Israel repeated year after year, at the feast day of their great national birthday, "this year here, next year in Jerusalem." and the tear-dimmed eyes of thousands looked towards the distant East. "If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if i prefer not Jerusalem above my chief joy" (Psl. cxxxvii). This has been always the sentiment of every true, orthodox Hebrew.

After the first half of the nineteenth century was passed different appeals for colonization of Palestine were made and movements started to help along Jews who desired to return to the old home land. The Chovevei Zion, Lovers of Zion, society was the strongest. This society was founded in London and may be called the first great attempt of a restoration from the side of the Jews. The objects of the Lovers of Zion are the following:

1. To foster the national idea in Israel.

2. To promote the colonization of Palestine and neigh-boring territories by Jews by establishing new colonies, or by assisting those already established.

3. To diffuse the knowledge of Hebrew as a living language.

4. To better the moral, intellectual, and material status of Israel.

The Chovevei Zion had much success both in colonization and in creating a strong national feeling among Hebrews. Other societies endeavoring the same followed the Lovers of Zion. In Berlin the society "Ezra" was started; in Vienna, "Kadimah"; in London, the "Benai Zion"; in New York, the "Shore Zion," as well as others. All these may be termed forerunners of the greatest movement, Zionism. Since the arrival and almost miraculous growth of this national revival among the Jews, these smaller societies have been forced into the background.

It is a significant fact, which must not be overlooked, that Zionism, so suddenly called into existence, was born in a time of the fiercest persecution of the Jews, a persecution almost world-wide. It is true that the last decade of the much lauded nineteenth century, with its boasted progress and Christian (?) civilization, produced the vilest attacks Anti-Semitism, and thousands and thousands of Jews suffered as much as their fathers did. It is not our intention to rehearse these deeds done by nations who call themselves "Christian"; but it is only a few years, when the streets of Paris were filled with howling mobs crying, "Down with the Jews." And what about Russia and her crimes against the Jews? What about the hundred thousand driven like cattle through the pale, created by the land of the north, and then willfully forced out from house and home, from kindreds and friends, to look in distant counties for a refuge? Some were wandering from one European country to the other, footsore and disheartened, ever fulfilling the words in the Book, "no rest for the soles of their feet." The great masses of Jews in Eastern Europe may well be called "the football of nations."

We must not forget Roumania and her inhuman treatment of the Jews in expelling them from her borders; nor Austria with her Anti-Semitism and Germany with her Ahlwardt and Stöcker. Kishineff with its darkest deeds of blood and shame, that awful page of modern history is still vivid in the memory of the reader and needs no mention here. Persia, Algiers, Morocco, Egypt, Turkey and other countries all did their share in persecuting the seed of Abraham. One fact more, a fact as startling as it is significant. We have reference to the revival of the so-called "blood accusation." It is the malicious and satanic accusation that Jews use for certain ceremonials the blood of Christians, whom they kill for this purpose. Some have declared that this lie was an exclusive growth during the middle ages, and that it could not prosper in the enlightened nineteenth and twentieth centuries. Careful research and present history reveals entirely different facts. In the year 1144 we find the first case on record. Five other cases of the blood accusation are recorded in the twelfth century. In the thirteenth century fifteen cases are on record; in the fourteenth, nine cases; in the fifteenth, sixteen cases; in the sixteenth, thirteen cases; in the seventeenth, eight; in the eighteenth, fifteen, and in the nineteenth we have the record of thirty-nine cases.

A number of these were made during the last ten years. On account of these baseless accusations I3i» Jews were killed during the nineteenth century (that century of progress!) and some 125 severely injured, and a much larger number imprisoned and harassed. This surely does not look as if this age is getting more enlightened and becoming more tolerant. It shows that there is as much, and perhaps more, superstition in the world and hatred against the Jew than ever before. Hebrews should learn a lesson here. Many dream of tolerance, and even Zionism thinks that with the foundation of a Jewish State persecutions will cease. This is an idle dream. Smouldering in the nations is still the same old hatred against the Jew, which may soon be fanned into a burning flame. From the Word of God, as taught in this volume, we learn that a great persecution for the Jews is coming, the great tribulation (Jeremiah xxx:7; Daniel xii: 1). These persecutions of the present day are but harbingers of the last outbreak by the confederacies of nations against the Jew.

And in these days of trouble and evil signs for the Jewish race Zionism came into existence.

The founder of Zionism and successful leader of the movement was Dr. Theodore Herzl. The people whom he so strangely united around his great ideal and enthused as no other leader of the Jews has done for 2,000 years and over, the people whom he organized and led on towards the goal, a Jewish State, are mourning now for him, for Herzl, in the prime of his manhood, was taken away by death from this earthly scene in July, 1904. Only after his death has it become evident how he was loved and honored amongst his people. Many mighty princes have fallen in Israel, but none seems to have been as much mourned and missed as Herzl.

No doubt, the God of Israel, the keeper of His people, wants His covenant people to learn lessons by so suddenly removing the man, whom some called "their Moses," and almost reverenced as "the Messiah." The lesson for Zionists should be what God has so clearly shown in His Word, that not man but the Lord Himself will lead His people back and deliver them from the house of bondage, as He did of old.

Zionism should have in its platform from their own Scriptures the words which are written in Deut. xxx:1-0, and trust in Him, who is able.

To give a complete history of Zionism would be impossible in our pages; we can trace only part of it and point out a striking fact here and there.

And who was this Dr. Th. Herzl? A typical son of the people. Born on May 2, 1860, in one of the hotbeds of Anti-Semitism, Buda-Pest, he received his education in the

University of Vienna, where he studied law and received there his title as Doctor of Laws (LL, D.), Early he turned to journalism and wrote a number of plays for the "Burg Theater," of Vienna. Later he published several books and became connected with the "Neue Freie Presse," a strong German-Austrian newspaper owned by Jews and organ of the liberal party, which worked against Anti-Semitism. His work made it necessary to travel in France and England. He became early acquainted with the man who stood by him in his Zionistic labors, Dr. Max Nordau, of Paris. For several years he could feel the pulse of the ever rising Anti-Semitic agitation. From 1891 to 1895 Herzl resided in Paris; this was during the celebrated Dreyfus case. No doubt the Anti-Semitic mutterings of a great coming storm to break over the entire Jewish race residing in Europe, was the spur for Herzl to write his famous "Der Judenstaat" (The Jewish State).

After much opposition and preliminary work Herzl came more and more to the front. We cannot follow the whole development. In the early part of 1896 an English edition of "Der Judenstaat" appeared, and in the summer of the same year he visited Constantinople. About six months later, "Die Welt" (The World), the great Zionistic newspaper, was begun, and in February the first Zionistic Congress was proposed. This first great Congress, one of the greatest events in modern Jewish history, was held in the city of Basle, in August, 1897.

This Congress was a remarkable Jewish gathering. Europe, America, Asia and Africa had sent their numerous delegates. What a scene it was! Several hundred Jews, all enthusiastic for the national idea.

Following are the resolutions passed with unanimity by the Congress. They express, in very concise form, the aim and object of the Zionist movement.

"Zionism aims to procure for the Jewish people a rightfully secured home in Palestine. To attain this end the Congress has in view the following measures: 1. Immigration into Palestine of Jewish agriculturists and artisans. 2. The organization and union of all Judaism by all proper means and by such general institutions as are compatible with the laws of nations. 3. The strengthening of the Jewish national consciousness. 4. Preparatory steps to obtain from the interested governments the necessary consent to the aims of Zionism."

One of the first things they did was to send a telegram to the Turkish Sultan, in which this monarch of the bloody hand received the thanks of the Congress for 'the solicitude which he has manifested toward his Jewish subjects." And it must be acknowledged that the "unspeakable Turk" has not been as much of an anti-Semite by way of persecuting and oppressing the Jews in his domains, as the majority of the so-called Christian monarchs of Europe and their subjects.

An executive committee of twenty-one, with headquarters at Vienna, has been chosen, which is charged with (1) propaganda, 2) diplomatic and financial negotiations, and (3) practical colonization.

Among die leading thought was of course the purchase of land from the Sultan. There was a great deal of opposition to the scheme by orthodox rabbis. We mention here especially one intelligent protest coming from a learned New York rabbi.¹ It is well worth reading:

"It is remarkable that all prominent Hebrews are in favor of Zionism as an institution, though they are not united in favor of methods proposed by leading Zionites. But in a movement of this kind it is to be expected that much debate, many diverse opinions must be heard. Perhaps the whole impulse in the direction given to Zionism by Dr. Herzl and Max Nordau, the leading spirits of the approaching Zionist Conference, is wrong. Perhaps much of it is right. It must, however, be here stated that earnest Hebrews protest against ^he promulgation of any ideas which will interfere with the faithful discharge of the duties of citizenship in the land of their adoption or residence. Not that Dr. Herzl or Dr. Nordau propose any such. The feature in their programme which calls forth objection from leaders of Hebrew thought is the idea of obtaining Palestine by purchase from the Sultan of Turkey. But the Jewish question being presented to the world now by the present Zionistic agitation brings to the fore certain points on which there should be a clear understanding. True Zionism is founded on the Bible. Any idea at variance with the teachings, direct or indirect, of the Bible, will ever be rejected by the vast majority of Hebrews as not being true Zionism. It is for this

very sufficient reason that the purchase idea is rejected. The 'Ye shall be redeemed not by money' of the prophet (Isaiah lii:3) is taken literally in this connection, even though the inadvisability of obtaining possession of Pales-tine by such methods must be apparent. For a part of the programme of the re-establishment of a Jewish state is the gradual abolition of war, and the Hebrews would not or could not be expected to be prepared for war to defend a possession of their land. And, to avoid this, there must be an understanding between all the great powers and the Hebrews. It had to be a private arrangement with Turkey alone, The question of the possession of Palestine must not be brought forward t this juncture. The time is not ripe. It is a question that must be left for the guidance of the higher Power, which has shaped, does shape, and ever will shape, the destinies of the Hebrew nation."

Here is a bold and significant utterance. The rabbi who wrote these words believes in the Bible as the Word of God, however his voice and protest was not heard.

Dr. Herzl was the leading figure of the Congress and almost idolized. We quote parts of his first address to the great Zionistic gathering:

"As one of the callers of this Congress I have the honor assigned to me to bid you welcome. I shall do it in few words, for each of us will do good service to the cause if he uses sparingly the precious minutes of the Congress. In these three days we have many important matters before us. We mean to lay the foundation for the house that shall one day shelter the Jewish nation. The cause is so great that we can speak of it only in simple language. We shall hear re-ports on the condition of the Jews in the various countries. You all are aware, if perhaps only vaguely, that this condition, with few exceptions, is not a happy one. We should hardly be here were it otherwise. The community of our misery has suffered a long interruption, although the various scattered portions of our people had to endure the same things everywhere. It has been reserved for our day, with its marvels of communication, to render possible a reunion and a mutual understanding between the separated ones. And ill this our time, so exalted in other respects, we find ourselves surrounded on all sides by the old hatred. Anti-Semitism is the modern name, only too well known to you all, of this outbreak. Its first effect upon the Jews of to-day was surprise, which changed into pain and anger. Perhaps our enemies do not know or realize at all, how deeply they have hurt in our inmost soul those of us whom possibly they did not intend to hit mainly. Modem Judaism, refined, cultured, which has outgrown the Ghetto, and has become disused from trafficking has received a stab to the heart. We can say this calmly to-day without raising the suspicion as though we wanted to appeal to the tear-glands of our opponents. We understand ourselves."

"Already Zionism has accomplished something remark-able, which has been considered impossible ere this, to with the close affiliation of the most modern elements in Judaism with the most conservative. Since this has come about with-out unworthy concessions from either side, it is additional proof, if such were needed, of the fact that we Jews are truly a nation. Such a union is possible only on a national basis.

"Our movement, consequently, in order to be rational, has to aim openly at rightful guarantees. Colonization thus far has attained what it could. It has demonstrated the fitness of the Jew for agriculture. But the solution of the Jewish question it is not and cannot be in its present form. That is the reason why it ha. not found very many sympathizers. Why this? Because the Jews can calculate and can do it well. If there are nine million Jews and if it were possible to colonize annually ten thousand of them in Pales-tine, the solution of the Jewish question along that line would require nine hundred years. That does not look practical. But the idea of setting ten thousand Jews annually in colonies is simply preposterous. The Turkish government would in that case resume at once the old prohibitory policy, and that would be what we like. To think that Jews could be smuggled into the land of their fathers is a delusion. Nor would it be in our interest to go there pre-maturely. The immigration of the Jews signifies a mighty infusion and afflux of new forces into the land now impoverished and into the whole Ottoman empire. His majesty, the Sultan, has had, however, the best experiences with his Jewish subjects, as he has been to them a kind sovereign. These are conditions, therefore, which are likely to lead to good results under wise and proper management. The financial aid which the Jews might render Turkey is not inconsiderable and would tend to the removal of many disadvantages under which the land is now suffering. And if a part of the Oriental (Eastern) question is solved in the solution of the Jewish problem it will I to the advantage of all civilized nations. The settling of the Jews in their country would also mean a betterment of the condition of the Christians in

the Orient.

"But it is not from this quarter only that Zionism may look for the sympathies of the nations. You know that the Jewish problem in many states has become a vexed one and a calamity for the government. To take the Jews' part means opposition from the inflamed masses. To antagonize the Jews is calamitous economically, by reason of the peculiar influence of the Jews upon the commerce of the world. Of this there are a number of examples. Finally, if the government remain neutral toward the Jews, the latter find themselves without protection in the existing order of things and take refuge in anarchism. Zionism, or self-help for the Jews, forms the outlet for these various and grave difficulties. Zionism is simply the peacemaker. To be sure its lot will likely be that of most peacemakers—it will have to do the most fighting.

"All this my friends and myself have said often. We shall not weary of saying it over and over until we are under-stock. On this solemn occasion, when Jews from all countries are assembled here in obedience to the old call of the nation, to-day let us solemnly repeat our confession. What an inspiration to think that at this moment the hopes and expectations of hundreds of thousands of our people are centered upon our gathering. To distant lands, even across the ocean, the next hour will carry the tidings of our deliberations and resolutions."

And even so it was. To distant land across the oceans, from continent to continent, the news flashed and a national fire was kindled among the Jews with that first congress, which still bums.

The second congress was held in the same place in August, 1898, the third in 1899, also in Basle, and the fourth in London, in 1900. Heroic labor was done by Herzl and his associates. The foundation of a Zionist Bank and Trust was suggested at the second congress and soon became established, and is now upon a solid basis. Herzl and his committee were received by the German Emperor at Jerusalem in 1898, and in May Dr. Herzl had a number of audiences with the Sultan of Turkey. Twice more he paid his visit to the Porte and each time he had audiences with that sinister person, who still holds Palestine in his blood-stained grasp. Herzl was with the Sultan in January and August, 1902. He also was received by the King of Italy and the Pope. The fifth congress was held in 1901 and the sixth in the month of August, 1903. In this congress an offer was received by the British Government to permit a Jewish national settlement in British East Africa. This offer and the deliberations which followed nearly caused a division of the ranks of Zionism. But the crisis is past.

Of the remarkable growth of Zionism, its many organs in Jewish, German, Hebrew, English, Italian and other continental languages, the hundreds and hundreds of societies started all over the world, the enthusiasm of Jews in Sydney, Australia, South Africa, New York, London, Paris, San Francisco, Montreal and in towns and villages, all this we have to pass over. It is not necessary to go into details. The movement is gaining continually, and though the leader is gone, the fiery enthusiasm remains. What further developments will there be? Who will be the man, who takes Herzl's place? All this will be interesting to see.

We quote from the famous document of Herzl, the document, which only now is being fully appreciated by the Jews, "Der Judrenstaat."² In his introduction he says:

"The Jewish question still exists. It would be useless to deny it. It is a remnant of the middle ages, which civilized nations do not even yet seem able to shake off, try as they will. They certainly showed a generous desire to do so when they emancipated us. The Jewish question exists wherever Jews live in perceptible numbers. Where it does not exist, it is carried by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence produces persecution. This is the case in every country, and will remain so, even in those most highly civilized—France itself being no exception—till the Jewish question finds a solution on a political basis. The unfortunate Jews are now carrying Anti-Semitism into England; they have already introduced it into America.

I believe that I understand Anti-Semitism, which is really a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade jealousy, of inherited prejudice, of religious intolerance, and also of pretended self-defence. I think the Jewish question is no more a social than a religious one, notwithstanding that it sometimes takes these and other forms. It is a national question, which can only be solved by making it a political world-question to be discussed and controlled by the civilized nations of the world in council. We are a people—One people.

We have honestly endeavored everywhere to merge our-selves in the social life of surrounding communities. It has not been permitted to us. In vain are we loyal patriots, our loyalty in some places running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers, and often by those whose ancestors were not yet domiciled in the land where Jews had already made experience of suffering. The majority may decide which are the strangers; for this, as indeed every point which arises in the commerce of nations, is a question of might. I do not here surrender any portion of our prescriptive right, for I am making this statement merely in my own name as an individual. In the world of to-day, and for an indefinite period it will probably remain so, might precedes right. Therefore it is useless for us to be loyal  patriots, as were the Huguenots who were forced to emigrate. If we could only be left in peace. . . .

But I think we shall not be left in peace.

Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through."

The following is one of the most interesting utterances:

"The whole plan is in its essence perfectly simple, as it must necessarily be if it is to come within the comprehension of all.

"Let the sovereignty be granted us over a portion of the globe large enough to satisfy the reasonable requirements of a nation; the rest we shall manage for ourselves.

"The creation of a new State is neither ridiculous nor impossible. We have in our day witnessed the process in connection with nations which were not in the bulk of the middle class, but poorer, less educated, and consequently weaker than ourselves. The governments of all countries scourged by Anti-Semitism will serve their own interests in assisting us to obtain the sovereignty we want.

"The plan, simple in design, but complicated in execution, will be carried out by two mediums; the Society of Jews and the Jewish Company.

"The Society of Jews will do the preparatory work in the domains of science and politics, which the Jewish Company will afterwards practically apply.

"The Jewish Company will see to the realization of the business interests of departing Jews, and will organize commerce and trade in the new country.

"We must not imagine the departure of the Jews to be a sudden one. It will be gradual, continuous, and will cover many decades. The poorest will go first to cultivate the soil. In accordance with a preconcerted plan, they will construct roads, bridges, railways, and telegraphs; regulate rivers, and build their own habitations; their labor will create trade, trade will create markets, and markets will at-tract new settlers; for every man will go voluntarily, at his own expense and his own risk. The labor expended on the land will enhance its value, and the Jews will soon perceive that a new and permanent sphere of operation is opening here for that spirit of enterprise which has heretofore met only with hatred and obloquy.

"If we wish to found a State to-day, we shall do it in the way which would have been the only possible one a thousand years ago. It is foolish to revert to old stages of civilization, as many Zionists would like to do. Supposing, for example, we were obliged to clear a country of wild beasts, we should not set about the business in the fashion of Europeans of the fifth century. We should not take spear and lance and go out singly in pursuit of bears; we should organize a large and active hunting party, drive the animals together, and throw a melinite bomb into their midst.

"If we wish to conduct building operations, we shall not plant a mass of stakes and piles on the shore of a lake, but we shall build as men build now. Indeed, we shall build in a bolder and more stately style than was ever adopted be-fore, for we now possess means which men never yet possessed.

"The emigrants standing '--.vest in the economic scale will be slowly followed by those of a higher grade. Those who at this moment are living in despair will go first. They will be led Ly the mediocre intellects which we produce so superabundantly, and which are persecuted everywhere.

"This pamphlet will open a general discussion on the Jewish question, avoiding, if possible, the creation of an opposition party. Such a result would ruin the cause from the out-set, and dissentients must remember that allegiance or opposition are entirely voluntary. Who will not come with us, may remain.

"Let all who are willing to join us, fall in behind our banner and fight for our cause with voice and pen and deed.

"Those Jews who fall in with our idea of a State will attach themselves to the Society, which will thereby be authorized to confer and treat with governments in the name of our people. The Society will thus be acknowledged in its relations with governments as a State-creating power. This acknowledgment will practically create the State.

"Should the powers declare themselves willing to admit our sovereignty over a neutral piece of land, then the Society will enter into negotiations for the possession of this land. Here two territories come under consideration, Palestine and Argentina. In both countries important experiments in colonization have been made, though infiltration of Jews. An infiltration is bound to end in disaster. It continues till the inevitable moment when the native population feels itself threatened, and forces the government to stop the further influx of Jews. Immigration is consequently futile unless based on an assured supremacy.

"The Society of Jews will treat with the present masters of the land, putting itself under the protectorate of the European Powers, if they prove friendly to the plan. We could offer the present possessors of the land enormous advantages; take upon ourselves part of the public debt, build new roads of traffic, which our presence in the country would render necessary, etc. The creation of our State would be beneficial to adjacent countries, because the cultivation of a strip of land increases the value of its surrounding districts in innumerable ways.

"Shall we choose Palestine or Argentina? We shall take what is given us. and what is selected by Jewish public opinion. The Society will settle both these points.

"Argentina is one of the most fertile countries in the world, extends over a vast area, has a sparse population and a mild climate. The Argentine Republic would derive considerable profit from the cession of a portion of its territory to us. The present infiltration of Jews has certainly produced some friction, and it would be necessary to enlighten the Republic on the intrinsic difference of our new movement.

"Palestine is our ever-memorable historic home. The very name of Palestine would attract our people with a force of marvelous potency. Supposing His Majesty, the Sultan, were to give us Palestine, we could in return pledge ourselves to regulate the whole finances of Turkey. We should there form a portion of the rampart of Europe against Asia, an outpost of civilization as opposed to barbarism. The sanctuaries of Christendom would be safeguarded by as-signing to them an extra territorial status, such as is well known to the law of nations. We should form a guard of honor about these sanctuaries, answering for the fulfilment of this duty with our existence. This guard of honor would be the great symbol of the solution of the Jewish Question after eighteen centuries of Jewish suffering."

What significance has this great national revival among the Jews for us Christian believers? Has it any prophetic meaning? Is there anything in the prophetic Word, which foretells such a movement? These are the questions often asked by interested students of the Word of God. That Israel is to be restored to the land of the fathers, and a remnant of His people to possess the land and receive the long promised blessing, has been clearly proven by the Scripture expositions contained in this volume. Zionism, we wish to say, is not the divinely promised restoration of Israel. That restoration is brought about by the personal, visible and glorious coming of the Son of Man. Zionism is not the fulfilment of the large number of predictions found in the Old Testament Scriptures, which relate to Israel's return to the land. Indeed, Zionism has very little use for arguments from the Word of God. It is rather a political and philanthropic undertaking. Instead of coming together to search their own scriptures, humbling themselves before God, calling upon His name, trusting Him, that He is able to perform, what He has so often promised, they speak

about their riches, their influence, their Colonial Bank and court the favor of the Sultan. The great movement is one of unbelief and confidence in themselves instead of God's eternal purposes. It is therefore an attempt of the Jewish people to solve themselves the question of their national future and national welfare, without considering the spiritual and the divine side at all. If Zionism succeeds, and no doubt it will, it will be a partial return of the Jews in unbelief to their land. Is such a return anywhere foretold in the Scriptures? We do not know of a single passage which tells us that such should be the case and yet it is evident by all the predicted events which fall into the closing years of this present age, that in order that these events can be fulfilled, a part of the Jewish nation must be back in the land; while among them is the believing remnant, the great majority will be unbelieving.

Not alone that, but a temple must be built again (and quite often Zionists have mentioned this) and a daily sacrifice be brought (Dan. xi:31). We mention a few Scriptures, which cannot be fulfilled except a part of the Jewish people dwell in Palestine. Zechariah xii; xiii and xiv; Daniel ix:37; xi and xii; Ezekiel xxxviii; Matthew xxiv, and similar passages.

That one of the first things Zionism did was to send a telegram to the Sultan, expressing their thanks to him and later the Sultan sending his greetings to the congress, and that Dr. Herzl had repeated friendly audiences with the Sultan, whom he pictured as a kind-hearted (!) man, is very significant. There are Scriptures which plainly tell us, that in some future day a powerful ruler will make a covenant with the Jews, claiming to be their great friend and giving them great privileges in their own land. It foreshadows how these Scriptures may soon be fulfilled. There can be no doubt a great portion of the Jewish people is nationally aroused and a partial return of large numbers of them may soon be history. For us Gentiles this fact is a solemn re-minder that the sands of the times of the Gentiles are fast running out. For us Christian believers, who, like the Thessalonians, wait for His Son from heaven, it is a reminder too that our gathering together unto Him is not far away.

TWO HYMNS OF ZIONISM.

I.

God, we implore of Thee

End Zion's misery.

Send her Thy aid!

Send Thou her sons to heal

Wounds which the years reveal.

Woes which at last in weal

For aye shall fade.

 

God, loving, tender, good!

As if in widowhood

She weeps for Thee!

Be once more reconciled,

As father pities child

Pity her grief so wild,

She weeps for Thee!

 

Now bid her weep no more,

Do Thou her sons restore—

Love, gift from Thee!

Make those who still would stay

 In other lands obey

Thy holy law, that they

World-priests may be!

 

For some by Thy command

Must live in ev'ry land

To make Thee known!

Priests to the world are we

This is our destiny.

Till all shall bend her knee

To Thee alone.                   —Dr. Pereira Mendes.

II.

Now that tlie bond is welded

     And all our hearts agree,

Let us be up and doing.

     Let "work" our watchword be.

Our hands with zeal and courage

     Shall in this cause be plied;

Yet keeping peace unbroktn.

     With Wisdom as our guide.

 

No vain and empty boasting

     Shall from our lips proceed;

Our vaunt shall be achievement,

     Our pride, the noble deed.

Let zeal for high endeavor

     In ev'ry accent ring;

Till our great hope accomplished

     New Psalms to God shall sing.

 

O, long awaited moment.

     Dawn on the Jewish heart,

When Israel's ling'ring sorrow

     Shall from her soul depart;

When in the olden homestead

     And under Heaven's ward,

A nation 'mid the nations,

     His place shall be restored.

 

In spite of foe's resistance,

     In spite of weakling's fears,

We'll keep the truth here plighted

     Through all the coming years!

And never rest or falter

     Until the goal we see;

Released from slavish fetter,

     "New Israel" stands forth free