e.
I am assuming that a man like Disraeli did really make a romance
of England, that a man like Dernburg did really make a romance
of Germany, and it is still true that though it was a romance,
they would not have allowed it to be a tragedy. They would have
seen that the story had a happy ending, especially for themselves.
These Jews would not have died with any Christian nation.

But the Jews did die with Jerusalem. That is the first and
last great truth in Zionism. Jerusalem was destroyed and Jews
were destroyed with it, men who cared no longer to live because
the city of their faith had fallen. It may be questioned whether
all the Zionists have all the sublime insanity of the Zealots.
But at least it is not nonsense to suggest that the Zionists
might feel like this about Zion. It is nonsense to suggest
that they would ever feel like this about Dublin or Moscow.
And so far at least the truth both in Semitism and Anti-Semitism
is included in Zionism.

It is a commonplace that the infamous are more famous than the famous.
Byron noted, with his own misanthropic moral, that we think more
of Nero the monster who killed his mother than of Nero the noble
Roman who defeated Hannibal. The name of Julian more often suggests
Julian the Apostate than Julian the Saint; though the latter crowned
his canonisation with the sacred glory of being the patron saint
of inn-keepers. But the best example of this unjust historical
habit is the most famous of all and the most infamous of all.
If there is one proper noun which has become a common noun,
if there is one name which has been generalised till it means a thing,
it is certainly the name of Judas. We should hesitate perhaps to call
it a Christian name, except in the more evasive form of Jude.
And even that, as the name of a more faithful apostle, is another
illustration of the same injustice; for, by comparison with the other,
Jude the faithful might almost be called Jude the obscure.
The critic who said, whether innocently or ironically, "What wicked
men these early Christians were!" was certainly more successful
in innocence than in irony; for he seems to have been innocent or
ignorant of the whole idea of the Christian communion. Judas Iscariot
was one of the very earliest of all possible early Christians.
And the whole point about him was that his hand was in the same dish;
the traitor is always a friend, or he could never be a foe.
But the point for the moment is mere