"Rome and Jerusalem" is a famous work by Moses Hess that gave rise to the Labor Zionism movement. Hess argued for the Jews to return to Palestine and suggested a socialist country where the Jews would become agrarianized through "redemption of the soil." This book was the first Zionist work to put the question of Jewish nationalism in the context of European nationalism.

Its author, Moses Hess (1812-1875), was a German socialist who brought his revolutionary zeal to the preaching of Jewish nationalism. The Revival of Israel combines a fervent sense of national destiny with ethical socialism and religious conservatism. Hess believed that Papal Rome represented the source of anti-Semitism and that universal ideals of justice and equality were inherent in the history and aspirations of the Jewish people, who could fulfill their historical promise only in their ancient Holy Land under their own rule. Without spiritual regeneration, Judaism was in danger of becoming nothing more than a creed or cult; too many German Jews had already assimilated. He looked above all to France, home of revolution, to protect the Jews, considering it the "sacred duty of Christians to help" them regain their promised land. Unnoticed at first, The Revival of Israel was later discovered and adopted by the Zionists.

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1918 edition. Excerpt: ... EPILOGUE I. Hellenes And Hebrews The spiritual views of a man, of whatever religion or race, are the products of his particular environment. But the roots of these- conceptions, as well as those of social life in general, lie in the great web of organic life with which the social life is closely and inseparably connected; just as organic life itself is connected with the next life sphere, the cosmic. There is no absolute line of demarcation between these three life spheres, just as there is no difference between the material and the spiritual life. The three life spheres do, however, form sharply defined grades or epochs within the unified and indivisible universal life. And just as in each individual life sphere, so also in the totality of the universal life, every step toward a higher grade of life must have its antecedents in the lower grade. Compared with the higher order of life, the organic, the cosmic life sphere appears lifeless, especially on the border line which leads from the life of the cosmic bodies to that of the organisms. Here, on the surface of the already cooled-off and stiffened cosmic bodies, we see only the dead residue of the cosmic life sphere, out of which the higher organic life sphere developed. But if we observe the life of the cosmic sphere where it is still being generated and developed in universal space, we cannot deny to it attributes of the divine life--the life that is so beautifully described in our literature in the words: "Last in creation, first in thought." The remarkable phenomena which were observed in the modern period, such as the splitting and other changes going on in the double comets of Bielasch and Liais, the solidifying of the cosmic dust, its assumption of the spheroid form and spiral...

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