CHAPTER I.

HISTORY OF ZIONISM

1600‒1918

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Illustration: (‡ Dr. Theodor Herzl)

History of Zionism

1600‒1918

BY

NAHUM SOKOLOW

WITH AN INTRODUCTION BY

THE Rᵀ. HON. A. J. BALFOUR, M.P.

_WITH EIGHTY-NINE PORTRAITS AND ILLUSTRATIONS_

Selected and Arranged

BY ISRAEL SOLOMONS

IN TWO VOLUMES

VOL I.

LONGMANS, GREEN AND CO.

39 PATERNOSTER ROW, LONDON

FOURTH AVENUE & 30TH STREET, NEW YORK

BOMBAY, CALCUTTA AND MADRAS

1919

PREFACE

IN this work an attempt is made to deal with a considerable portion

of the history of Zionism that has hitherto been very imperfectly

explored, namely, the origin and development of the Zionist idea

principally in England, and partly in France, during the last

centuries, among Gentiles and Jews.

In reviewing the gradual evolution of the Zionist idea over such a

wide field, I could not restrict the meaning of the term “Zionism”

to the Zionist Movement and Organization of the present day. I had to

go back to the beginning of this idea, and to extend the meaning of

“Zionism” to all aspirations and efforts tending in the same direction.

There was in these aspirations, undoubtedly, a diversity of reasons

and methods which continues to this day. It is the object of the

present work to trace these various currents of the idea so that the

reader, passing from period to period, and from section to section,

may become acquainted with their relative value and their influence

upon one another.

In this book I have striven more especially to consider the attitude

of the English people towards Zionism, as revealed in the political

history and in the literature of England. The Christian religious idea

of the Restoration of _Israel_ having been a subject of pre-eminent

interest and importance and an influential factor in shaping public

opinion in this country for many generations, the greatest care has

been bestowed upon the investigation of this aspect, no less than

on that relating to the support and encouragement which Zionism has

received in England and in France merely on humanitarian or political

grounds, apart from religious aspirations.

While tracing in detail the growth of these sympathies, I have

endeavoured to throw some light on the motives and sentiments

appertaining to the most significant instances on record. I had,

therefore, to deal with a great variety of subjects which, at first

sight, may seem somewhat remote from the main object of this book,

but are after all closely connected with it, as for instance:――

The Biblical character of the English People;

The Bible in English Literature;

The Love for Palestine in England, and

English Politics in the Near East.

Concerning the last-mentioned subject, it is perhaps necessary to

explain why I was compelled to deal at such length with the Wars

and Treaties of 1839‒40, of 1853‒54, and _The Lebanon_ events of

1860, _etc._ It can hardly be too often repeated that Zionism has to

consider political conditions, and that its realization depends much

on the general political situation. It is for this reason that it

is necessary to devote much attention to all the events which have

more or less determined English policy, and have influenced――in

a favourable or unfavourable manner――the evolution of the Zionist

idea. The events of 1839‒40, for instance, were responsible for the

extension of English protection to Palestinian Jews; those of 1853‒54

caused a revival of Zionist schemes: _The Lebanon_ developments of

1860‒61 created a precedent in Syria for the Charter which modern

Zionism included in its programme; while England’s engagements in the

Near East in 1878 and 1882 on the one hand, and the Turkish Revolution

of 1908 on the other hand, both of which, in different ways, led to

the idea of a rejuvenation of the East, indicate the possible course

of future events.

Taking the same view with regard to Zionism among the Jews themselves,

I had to deal with the expression of different aspirations of that

character in their successive and gradual evolution, no matter how

they were named. From what is stated in the following pages, it is

obvious that Messianic traditions and hopes led to the efforts put

forth for the colonization of Palestine; but it is also evident that

colonization requires political guarantees. Modern Zionism cannot be

fully understood without the movement of the _Chovevé Zion_ = Lovers

of _Zion_, neither can it be properly appreciated without a knowledge

of the influence of _Hebrew_ literature, national propaganda, the

movement at the Universities, and other preparatory agencies of great

importance. Some readers will be more or less familiar with the most

important events in connection with the Zionist Organization, but

so far as I have been able to discover there are very few Zionists

who have ever endeavoured to trace the history of the Idea. Hence,

while the Zionist Organization and its institutions have, naturally,

received special attention, an exhaustive examination of the history

of the Zionist Idea has been no less necessary. The fact should not be

overlooked that Zionism has its external and its internal aspects, its

material realities as well as its spiritual character; and that the

outward form of Zionism is the consequence and not the cause of the

inner spirit. A real knowledge of Zionism presupposes an acquaintance

with its intellectual sources. I felt, consequently, that a history of

Zionism on broad lines must include a survey of the creative forces

underlying the Zionist Idea.

In writing the history of Zionism as evolved principally in England

and France, I do not intend to imply that the history of Zionism in

any other country is unworthy of study. A history of Zionism in other

countries would, no doubt, prove of the greatest interest. But it will

be apparent that in England the Zionist idea has the oldest records,

while as far as practical help for colonization is concerned, France

is the great centre. In view, however, of the world-wide character of

the Zionist Movement, I could not confine myself exclusively to these

two countries, and had to deal briefly with such subjects as Zionist

literature, colonization work, Zionism at the Universities, and the

Zionist Organization in Palestine, Russia, and other countries.

In a single book, which deals with a vast mass of facts and with

records extending over a period of nearly three centuries, it is

impossible to do more than indicate in very general terms the nature

of the different currents and variations of the fundamental Zionist

idea. It would be a tedious, and indeed an impossible task, to attempt

a full examination of the mass of material accessible in the form

of literature and personal reminiscences. It would require several

volumes. While, then, the magnitude of the subject prevents me from

attempting to present my case with absolute completeness within the

limits of this work, nevertheless it is sufficiently important to

justify the endeavour to summarize its most prominent features. I

shall indeed be thankful if my work succeeds in disposing of the most

important points I touch upon. This book has not been written with

a view to Zionist propaganda among the masses. But the propagandist

may be able to make use of some of the material and reproduce it in

popular articles and pamphlets. The book may also prove of interest

to those who have the will and the patience to study the problem of

Zionism more deeply. Students with the inclination to examine more

closely into the subject will find the necessary indications in the

text, as well as in the Appendices and the Indexes.

I have spared no pains in my endeavour to obtain the best sources of

information and to secure accuracy, and have also made every effort

to consult all the literature bearing upon the subject, making liberal

use of all material accessible to me. I have given the authorities

for my statements wherever possible, so that those who may be desirous

of investigating the subject more fully may have an opportunity of

judging for themselves as to the credibility of the evidence upon

which my conclusions are based. It is almost certain, however, that

small mistakes have crept in occasionally, and I shall be grateful

for any corrections which may at any time be indicated to me by

readers. This will be particularly the case with regard to the records

dealing with the workers in the various countries, the movement at

the Universities, and so forth. It was in some instances difficult

to select names, and I have been under the necessity of omitting some

just as important as those which I have recorded. And in connection

with this part of my work I had very little literature, and it is

quite possible that my memory has failed me in respect of the order

and details of certain facts and events. But I hope that such errors

can be easily corrected.

As regards general treatment, the subject presented the usual

difficulty in the choice of a chronological or analytical method.

In a strict chronological arrangement things of a similar character

would often be widely separated, and the chain recording a certain

development would be broken. In the other arrangement the points

appertaining to the influence of a particular period would be obscured,

and the survey rendered difficult. I have therefore combined as far as

possible the advantages of both methods, and have endeavoured to avoid

their drawbacks. I have arranged the material chronologically for

every subject, but in order to explain activities connected with one

another, I have often had to take a retrospective glance at an episode

or a personality.

The elucidation of Zionist aims, with special reference to the present

situation, is, apart from several allusions to it in the text of

the present volume, mainly dealt with in the Introduction. The whole

history, and particularly the Introduction, is, as I am perfectly

aware, written from the Zionist standpoint. A historian should, it

is true, put aside party interest. But nobody not himself a Zionist

could penetrate into the kernel of Zionism, because one cannot fully

comprehend any spiritual phenomenon without feeling it within himself.

Those who have no experience in Zionism may have their opinions, but

they are invariably found to be ignorant of the more minute features

and finer points which are essential to a faithful portrayal of

Zionism. Zionists, on the other hand, may be partial, but they are

certainly better informed. Anyhow, I have endeavoured to be just to

the best of my ability.

To Zionists themselves this history needs no recommendation. The

records of an ideal of thousands of years for which the best of our

nation have laboured, struggled, suffered and died cannot fail to

interest most profoundly those who have inherited their principles and

continue their work, thoroughly convinced that it is in harmony with

humanity and justice, as well as with Jewish tradition.

Having said so much, I need only add one word of explanation

concerning the term “Jewish Nationalism,” which is frequently

used in this book. “Nationalism,” generally speaking, is a modern

description of certain political parties and schools, which stand for

an exaggerated racial self-consciousness. It is difficult to define

this word without importing into our thought the idea of the contrast

between broad-minded humanity and tribal or national exclusiveness and

hostility towards other nations. This, however, would be an extremely

unfair rendering of what we call “Nationalism” in relation to the Jews.

In the present book, as indeed in the whole of Zionist literature,

the word is used without any reference to narrow-minded exclusiveness,

and it stands only for the recognition of the national character of

the Jews in so far as they are an ethnic, historic, and cultural unit

in the Diaspora, and in so far as they aim at a revival of their full

national life in the land of their fathers. Obviously, this idea has

nothing in common with what is usually called “Nationalism.” This

distinction must always be borne in mind.

It is now my pleasant duty to express my grateful acknowledgments to

colleagues and friends who have so generously and zealously assisted

me in the preparation of this work.

Mr. Elkan N. Adler has kindly allowed me to take extracts from the

correspondence that passed between his father, the Very Reverend Chief

_Rabbi_ Dr. Nathan Marcus Adler, and Sir Moses Montefiore, Bart.,

concerning the Holy Land.

Mr. Leon Simon has made many valuable suggestions, and most generously

devoted considerable time to the reading and correcting the proofs.

I am, however, particularly indebted to Mr. Israel Solomons, who

revised the chapters of the first volume, added considerably to the

biographical and bibliographical details, and volunteered to see the

work through the press.

He also placed at my disposal his unique collection of books and

tracts on Anglo-Judaica, and having decided to illustrate the book,

he generously undertook this part of the work, giving me the benefit

of his great knowledge and experience and furnishing from his many

portfolios rare portraits and other engravings. He also devoted

much time and energy in procuring from sources far and wide the

illustrations deemed necessary, when not in his own collection.

N. S.

N.B.――All Biblical references have been taken from ‏תורה נביאים וכתובים The

Holy Scriptures according to the Masoretic text. A new translation

with the aid of previous versions and with constant consultation with

Jewish Authorities.

Philadelphia: The Jewish Publication Society of America.

London: George Routledge and Sons, Limited. 5677――1917.

THE AUTHOR’S INTRODUCTION

THE Zionist idea has two distinctive features. On the one hand there

is nothing in Zionism which is not more or less found elsewhere. The

Promised Land, Jewish national distinctiveness, the future of the

Jewish people――these ideas exist in Judaism and in Christianity. They

go back to the remotest past; they take, during many generations, a

thousand forms――sentimental, practical, sublime, even mystical. In

Modern Zionism we find them all. On the other hand, while the elements

of the older Zionism seem familiar, the total effect of Modern Zionism

is that of something new and strange. The reason is that there is

something in Modern Zionism which stamps it as unique, and raises

it far above all older ideas and aspirations. Some of the old ideas

of the Middle Ages about the restoration of Israel would nowadays

be hardly acceptable. But the same ideas, when we see great masses

of Jews inspired by them and aiming at their realization, become

attractive. The same holds good as regards details.

In the Zionist programme every point of the old Zionist idea is

preserved, but everything is modernized. Modern Zionism is the

logical consequence of Jewish History. It does not appeal merely to

old memories, which, however noble and moving, cannot be permanently

sustained; it works by simple, intelligible means, by means of a

Renascence. This Renascence kindles enthusiasm, renews courage,

awakens in the heart fresh fervour and stimulus to action.

Zionism has tradition to support it; but if it were simply a thing

of antiquity, it would perish; if it were simply a matter of history

and not of living experience, it would be relegated to the sphere

of archæology. Zionism, although old, like the Jewish people, thinks

freshly and independently on Jewish subjects. The roots of Zionism are

in the past, but its blossom is in the present and its fruit in the

future. The reason is simply that everything really Jewish must be

bound up with history. Zionism is, first of all, undoubtedly a great

historical idea. It is a simple matter of fact that Israel’s history

begins with Zionism. Israel’s history in ancient times shows the path

to the realization of Zionism. The exodus from Egypt was an example

of combined emigration and colonization. The Jewish people entered

Canaan, occupied lands, and in a few generations became a glorious

nation. The return from Babylon was a great Zionist event, without

any supernatural miracle, dependent only on the grace of God and the

approval of Cyrus the Great. The Jews who returned from Babylon were

only an insignificant minority in numbers, but they were inspired,

and therefore they succeeded in founding a centre, and that centre,

Palestine, became a new light for Jews and Gentiles. In fact, the

favourite idea of Modern Zionism, the idea of a spiritual centre in

Zion for the whole Diaspora, the focussing of a pure Jewish life in

Palestine, the creation of an intellectual and moral reservoir, from

which a stream of influence should flow all over the scattered nation,

and waves of Jewish inspiration and knowledge should spread in all

directions, making the little land a metropolis of Judaism in religion

and life――was not this Zionist programme laid down and carried out in

the intentions and achievements of _Zerubbabel, Ezra and Nehemiah_?

In after years Jews went forth as emigrants to all parts of the world.

They submitted to the laws of the various countries, and were capable

of adapting themselves to surrounding circumstances. Wherever they

went they carried with them their God and their traditions, their

literature and their customs, nor did they ever forget the old, holy

home which they had left.

This faithfulness is one of the most stirring and pathetic facts in

the history of the world; it is the most sublime fact in the history

of the Jews. The Jews never forgot _Jerusalem_, its ruined walls, its

shattered palaces, its former grandeur, its old associations; they

never forgot the old land and its desolate fields. This feeling never

depended on individual Jews, it depended on the whole Jewish nation.

The Jews never forgot their old nationality. They never forgot that

they were a nation apart, distinct in morality, in learning, in

literature, in social arrangements and in agriculture: a civilized

nation at a time when Western civilization was still unknown. For two

thousand years after the loss of political independence, they believed

with passionate intensity in their future as a nation in Palestine.

While they were mingling with the world around them, no temptation,

whether the hope of material success or the still more irresistible

force of emulation, could withdraw them from their allegiance to the

future. No inducement, however powerful, no suffering, no martyrdom,

no agony could make them forget the sacred debt they owed to God, to

their ancestors and to themselves. They always considered it their

duty to be members of one great family, bound together not alone

by a common past, but by a community of undying ideas, aspirations,

and hopes for a national future. They remained unmistakably true to

their duty. This strong conviction is deeply rooted in the hearts of

millions of Jews. It is an unbroken chain stretching from the dawn of

Jewish history through all generations from _Abraham_ to our own times.

This unshaken belief, which kept and still keeps together the Jews

all over the world, is the quintessence of all Jewish prophecies,

from _Moses_ to _Malachi_, of all Jewish teaching, from the men of

the _Great Synod_ to _Maimonides_ and to the present day.¹

¹ See Appendix i: _The Hebrew Prophets and the Idea of

National Restoration_.

This idea of a national future for _Israel_ is the essence of all

Jewish prayers, from the time when the “Eighteen Benedictions” were

composed to the last of the _Paitanim_. It is the keynote of all

_Hebrew_ poetry, old and new, from the holy Psalms to the inspired

poems of Jehudah Ha’levi, and from Jehudah Ha’levi to the living

_Hebrew_ poets of our own day. This everlasting, all-absorbing and

unconquerable idea of a national future is absolutely Jewish. It has

accompanied the Jews from the cradle to the grave. It is the secret of

their long existence, which has no parallel in history. It has nothing

to do with nationalistic tendencies and currents among the Gentiles in

modern times. It existed as well in times of distress and misfortune

as in times of prosperity. It was never the invention of individuals;

on the contrary, there can be found occasionally the expression of

individual views, in passages of little importance, which reveal

a somewhat different standpoint. But the Jewish people as a whole,

including even the most extreme sects, such as the Karaites and the

Samaritans, remained faithful to this idea.

From an historical point of view, to speak of “Germans, Hungarians

or Turks of the Jewish faith” in order to describe the Jews simply

as persons of a certain religious faith similar to Protestants,

Catholics or others, is nothing short of defying authentic history

and hard facts. The Jews do not form a State within a State, as

some anti-Semites maintain; but they are undoubtedly an old historic

nation within other nations, an old nation which has outlived Egyptian

Pharaohs, Assyrian Kings and Arabian Khalifs. That they at present

do not live in their own land, but are scattered everywhere, that

they have become acclimatized in different countries, and not only

conform to their laws but belong to their most loyal citizens, that

fact does not in the least alter the truth of our assertion. With

a few unimportant exceptions Jews marry among themselves, and as

far as the majority is concerned maintain their racial and historic

peculiarities. Moreover, their entire religion abounds in historical

ideas and national reminiscences. They can by no means be compared

with Catholics or Protestants: there are French Catholics and German

Catholics, English Protestants and German Protestants, but the Jewish

religion has been a religion of the Jewish nation alone for thousands

of years.

It is only in quite modern times that a kind of opposition to this

idea has begun to find expression in some Jewish quarters, influenced

by the general tendencies of the end of the eighteenth century, and

chiefly represented by the so-called Mendelssohnian school. This

opposition has been intensified to a certain extent, since Modern

Zionism came into being with its clear programme and its up-to-date

character.

The principal points of this opposition to the Zionist cause are the

following:――

1. The Spiritual Character of Judaism.

2. The so-called Mission of the Jews.

3. The Progress of Modern Civilization.

4. The Duty of Patriotism, and

5. The Problem of Equality of Rights for the Jews.

The slightest examination of these objections shows that they are

partly based on misunderstanding, and partly mere verbal criticism,

which in no way affects the essence of Zionism.

1. It would be absurd to suppose that Zionism denies the spiritual or

universal character of Judaism. Zionism does not worship “tribalism.”

Far from it. Jewish religious doctrines are of value to the whole

world, and their ethics undoubtedly tend to unite humanity. This is a

truth so evident as to need no confirmation. But Jews are not ghosts;

they are human beings, and they have to look upon Judaism in a human

sense. And the human sense is that Jews, notwithstanding the spiritual

character of their teachings, are, like any other ethnic group, a

species of the _genus homo_, a distinct people united by their origin

and by their common history. “God,” said Mazzini, “has written one

line of His thought upon each people, and consequently each is to

bring its gifts into the market-place of the world’s good.” In this

sense Zionists are Nationalists: they look forward to the gradual and

ultimate triumph of all national types, including their own. There is

no reason for humanity to deny this natural right to the oldest nation

of the world, and no justification for the Jews themselves to commit a

sort of national hari-kari because of the spirituality of Judaism.

2. The Zionist conception of a living nationality, with all universal

qualities, yet living and distinctive, holds good also for the idea

of the Mission of Judaism. Frankly, Zionists do not like this idea

as a justification of the Jew’s “right to exist.” But what exactly

is the meaning of a mission of a people? This uncertain phrase of a

mission of a people, the mystic form in which the knowledge won by

a retrospective observation of history is expressed, the idea that

a given people in a given way has influenced the development of the

human moral system. In fact, this mode of expression confuses cause

and effect. It presupposes that definite tasks are assigned to a

nation beforehand and that it exists and acts with regard to the

solution of these problems. The truth is, however, that every nation

creates definite phenomena in the history of civilization, whilst

it lives and acts as it can and must owing to its natural conditions

and the influence of its surroundings. A nation has no other mission

but to live and to develop fully all its latent capacities. Without

intention and consciousness it then fulfils quite alone a rôle in

human history. An oppressed, persecuted and despised Jewish people

is worthless to humanity; a free, strong, happy Jewish people becomes

a useful partner in the task of the progress of the whole human race.

The co-operation in this task may be called a mission. In any case,

this mission will certainly not be fulfilled by a Jewish people

harassed by persecution or absorbed by assimilation; but, on the

other hand, it may be fulfilled by a national self-centred Jewish

people. Let us suppose that there are prospects of a “Jewish Mission”

to spread far and wide the moralities that were revealed to the

Jewish nation at the foot of Mount _Sinai_, to influence humanity by

teachings given them and by examples which they are called on to offer.

Surely, though such a mission may perhaps be carried out to a certain

extent in the Diaspora, if circumstances are favourable and if the

Jews themselves do not amalgamate and are not absorbed by others,

it can be carried out best and most completely from a Jewish centre,

from a Jewish Commonwealth living in that land from which the

spirit of Judaism first passed into morality, into human society and

institutions. There this mission will be on firm ground. Thence came

the Divine literature, which has affected all subsequent literature,

all hearts, all minds, and all studies. From Palestine the light of

the Jewish genius will shine forth again with the light of a modern

civilization according to the ideas and teachings of the Prophets.

This will be the most efficient instrument of propaganda, because

it will be the clearest manifestation of the real Jewish spirit and

activity.

3. The progress of modern civilization has come to be regarded as a

sort of modern _Messiah_ for the final solution of the Jewish problem.

Zionism considers this conception superficial and misleading. “Modern

Civilization” is one of those vague, indefinite expressions which

convey to the mind ideas large enough, no doubt, but still very

nebulous, very indistinct. But our age is a mystery-dispelling age.

Somehow during the last generations mysteries have become fewer and

fewer; the light of truth has become more penetrating. Men begin to

know what “modern civilization” is in its separate and distinctive

aspects. “Modern civilization” connotes advanced thought, domestic

comfort, railroads, telegraphs, telephones, airships, and many other

things of the kind. It connotes the development of those rich physical

resources by which man is surrounded; it connotes also guns and

super-dreadnoughts and submarines, diplomacy and power. Zionists

do not see how this “civilization” will become a _Messiah_ for the

Jews; they do not see how this “civilization” will solve any human

or national problem. They see that in spite of all the admirable

achievements of modern civilization something is wrong. Indeed, except

for technical improvements everything is still lacking. One must go

back and seek again the proper fountain-head of that real civilization,

of that culture of the heart, whose triumph will be the “new heavens

and the new earth wherein dwelleth righteousness.” If any one idea

running through all the teachings of the Jewish prophets, and embodied

likewise in the teachings of Christianity, is needed nowadays, it is

the doctrine of Love and Justice and Truth.

Where are these ideals? We have seen all the Demons of Earth, all the

Powers of Darkness let loose. The signs on Belshazzar’s wall appear

again on the wall of modern civilization: _Mene, Tekel, Upharsin_.

Never at any time has a crisis more momentous impended over humanity.

Never at any time has a gloom more heavy darkened the world. Never

did humanity long more than nowadays for Truth, Justice and Liberty,

for the salvation of small, disinherited and oppressed nations. We

all hope that good will come out of evil. But this good will not come

automatically out of “Modern Civilization.” It will come from that

Universal and National Justice to which Zionism appeals.

4. Of greater apparent importance is the question of Patriotism. But

in reality, so far as Zionism is concerned, this is no question at all.

It was an offensive and insulting question asked by anti-Semites: “Can

a Jew be a patriot?” It is equally insulting to ask: “Can a Zionist

be a patriot?” As a matter of fact there are no conflicting sentiments

to be reconciled; there is only one sentiment: loyalty. A selfish

materialist will never be attached to the old home of his fathers, nor

to his present country. His maxim will be: _Ubi bene, ibi patria_. On

the other hand, a man of character will as easily combine two objects

of loyalty as he easily and naturally combines the love of his country

and of his family.

The heart of the Jew beats warmly for the country in which he lives,

the land in which is the home of his childhood, the school of his

boyhood, the household of his mature life: the land in which he

labours in his busy years, and in which he expects to rest when his

struggles are over. No Englishman can love England better or labour

for it more zealously than does the English Jew. The child will never

forget the fostering warmth of the breast on which it has rested in

happier days. This is natural. And Zionism has never interfered with

this feeling. Zionists are as faithful patriots as non-Zionists: they

work for their native lands, they sacrifice their fortunes and their

lives. Even in countries where Jews have been deprived of the rights

of citizenship they have been active as citizens, not only in war-time,

but also in peace-time. There is no body of individuals more loyal,

more charitable, more anxious at all times to do what they can for the

country and to promote to their utmost its industry, arts and sciences.

There is not the slightest difference in this respect between Zionists

and non-Zionists. Zionists do not know or care whether it will please

anti-Semites to recognize Zionist patriotism or not. It is equally

impossible to know whether anti-Semites will recognize the patriotism

of Jews who are not Zionists. Against sheer prejudice nothing can

be done. But among Jews themselves and broad-minded Gentiles this

question of the incompatibility of Zionism and patriotism should be

eliminated at once on account of its manifest absurdity.

5. The question of equality of rights is another problem out of which

anti-Zionists have endeavoured to make controversial capital. The

Russian Revolution, with its recognition not only of individual but

also of national equality of rights in the country where of all others

this problem was most acute for the Jews, has taken the ground from

under their feet; and we are no longer called on to treat seriously

the contention that there is any sort of incompatibility between the

Zionist claim for recognition of Jewish nationality and the claim of

the individual Jew, wherever he may be, to be allowed the privileges,

as he is ready to fulfil the duties, of citizenship. There is, in fact,

unconscious humour in the attempt to reduce the problem to a sort

of alternative formula: “Either rights or Palestine,” and therefore

choose for yourself! “_Hic Rhodus, hic salta!_” This is surely the

very height of _naivete_. Such a dilemma is a senseless invention.

Every student of Jewish history knows that if there has been and if

there is persecution of the Jews or any limitation of their rights,

this has not been, and is not because the Jews were or are Zionists or

non-Zionists, Orthodox or Reformers, and so on. One might more easily

find some connection between anti-Semitism and the assimilation

of those Jews who endeavoured to amalgamate too quickly. But even

this point is irrelevant. The Jews must not ignore themselves, and

ignoring themselves would not help them to get rights. The more

they respect themselves the more they will be respected. And what is

the self-respect of an ancient nation? Self-respect is faithfulness

to one’s own history and traditions. There is no duality and

no alternative. There is only one Jewish problem that requires

solution. There is only one Justice――to man and to nations. Justice

will consider Jewish needs; injustice will be deaf to any demand.

Weak-minded and nervous people feared that Zionism which recognizes

the Jews as a nationality will allow the anti-Semites to reproach

us triumphantly as having no native land. Weakness of mind and

nervousness are bad counsellors. The anti-Semites did not wait for

Zionism in order to brand us as having no fatherland. The Christian

peoples, however, amongst whom we may presuppose a sense of justice

to exist, will believe us when we speak thus to them: “We Jews are

true citizens of the States to which we belong. All interests of the

country are also ours. We have no single interest which is opposed

to any interest whatsoever of our country. We are strong and of deep

feeling, and are attached therefore with more than ordinary love

to that spot where our cradle stood and where the remains of our

ancestors are buried.”

This self-reliance is of the essence of Zionism. Zionism is a Jewish

programme. It is a Jewish programme because it requires of Jews

courage, initiative, resourcefulness, tenacity, will-power and

sacrifice. For Jewish emancipation the most important condition is

that others should be humane. For Zionism the most important condition

is that Jews should be Jews, adhering with tenacious consistency to

this truly national idea of their own. In the first case the real work

has to be done by others; Jews can do very little, their rôle being

chiefly passive. They may be persecuted or not; they may get rights

or not. Essentially it depends on many factors outside their influence

and their control. But Zionism is essentially an active Jewish

programme. Zionism is real Jewish self-help. Zionism tends to make

the Jews creators, not creatures of conditions and situations.

Zionists, like all Jews, are fundamentally optimists; but theirs is

no mere “wait and see” optimism. Confidence in the Future has been

the curse of the Jew. Confidence in “Progress” as an idol has been

blindness. Away with idols! Jews have to take their cause into their

own hands, for God helps those who help themselves. First of all,

they have to look on the general situation of the world and on that

of their own people as it is. They have also to read the signs of the

time. Time does not stand still. We are no longer at the end of the

eighteenth century. The fundamental character of the present age is

clear. This is a Nationalist age.

Zionism looks at the 2000 years of the Jewish tragedy in the

perspective of national justice. The Jewish problem is essentially

(and independently of the necessity of human rights for the Jews

everywhere) a question of national homelessness.

* * * * *

The world has been passing through a period which sometimes seems like

a nightmare of blood and ruin, and sometimes like one of the greatest

eras in which man can be called upon to live. All over Europe, almost

all over the world, the storm of the greatest and most terrible war

in history has burst with the fury of a thousand volcanic eruptions

and a thousand hells. Flourishing countries have been reduced to heaps

of smoking ruins. Vast fields have been saturated with the blood of

millions of men. Large masses of population, almost whole peoples,

have been ruined or driven out of their countries.

But, after all, peace will return to the troubled world, that peace

which will be peace indeed――the peace of security, of justice for

great and small nations everywhere. The present _Armageddon_ is

succeeded by new problems and their solutions. We are facing political,

economic, and, above all, national problems. It is plain common sense,

and needs no argument, that all present developments tend inevitably

to accentuate afresh and emphatically historic traditions, claims

and distinctions. There will be difficulties in settling all these

questions, but all such difficulties will be overcome by determination

and necessity. Plenty of work will have to be done, for it may be

long before the set-back which the war has given to the progress

of the world is made good and the effects of this cruel destruction

are obliterated. But this work will be achieved sooner or later. The

whole energy of Governments and nations will have to be devoted to

reconstruction. At last the ploughman will return from the battlefield

to the cornfield, the tradesman from the camp to the market, and

everybody to his old home and business. Every nation which possesses

a country of its own will be restored. They will make a slow or rapid

recovery from the ills and losses of the war. Finally, the shattered

agricultural, domestic, industrial and spiritual lives of the people

will be re-established.

Now, among all the battlefields and graveyards of the war, there is

not one to be compared with the battlefield of the Jewish _Ghetto_ in

Eastern Europe. Millions of Jews have waded through seas of blood and

tears. Towns and villages have been dyed with their blood. The Jews

have sacrificed their trade, their fortunes and themselves. The flower

of their manhood has been lost or mutilated. The sources of life have

been cut off, every link of the chain of existence has been broken.

Their schools and spiritual centres are no more. The sword of Damocles

is suspended over the heads of the survivors. Starving and ruined

communities are trembling on the edge of the precipice.

And what has the future in store for these millions? What will be

the outcome of this terrible crisis for the disinherited and homeless

masses? Where are the fields to be cultivated by them again? Where

will they be able to convert spears into pruning-hooks? They are in

the air. Have all their sufferings been for naught? Will the Jewish

masses have to migrate again to England and to America and elsewhere,

to face the world again as mendicants and “undesirable aliens”? Much

Jewish benevolence is uselessly diffused, losing itself in the sands

of vain or ill-directed effort, and most runs to absolute waste. With

all these diverse floods of unutilized kindness and brotherly love

that yearns to help but lacks the means and knows not how to put an

end to the suffering, the situation remains unchanged.

There is a solution for this

problem. This solution is Zionism. Give to the Jews a footing on their

own soil, house and home of their own! Palestine (and gradually the

thinly populated neighbouring districts) can become a great outlet

for Jewish population: Palestine can again be made to “blossom like

a rose,” and be capable of supporting a great population as in the

glorious days of _David_ and _Solomon_. Vast tracts of the so-called

Syrian Desert are only regions deforested, and wherever the hum of men

comes peacefully, the arid soil bursts into life. The plains of the

_Hauran_, the villages of the _Jordan_, and the land of _Gilead_ would

form one of the richest and largest food-producing areas in the world.

Palestine can again become a centre. Napoleon I. and Alexander the

Great, in their days, recognized this country as the key to the

gate between West and East. The latter won it and penetrated to the

Punjab; the former failed and had to go home again. But whatever

value Palestine possessed in those days is immensely enhanced now by

the vast extension of European civilization and industry over Africa,

Australia, India and all the East, and by steam power, railways, the

telegraph and the Suez Canal, which have shortened distances, and made

the world so very small in comparison with what it was before; so that

Palestine is now ten times more valuable and is suited by her position

to become a blessed and happy country.

Now the present situation is full of possibilities and significance.

Great developments have taken place in connection with the old home of

the Jewish nation. This is the hour of the Zionist. The time has come

to act. History will condemn the Zionists if they do not use their

present opportunity. But what can their activity be? The reply has

been given by the Programme of Zionism, the Basle Programme, adopted

at the First Congress, in 1897:――

“_The object of Zionism is to establish for the Jewish people a

home in Palestine secured by public law._

“_The Congress contemplates the following means to the

attainment of this end:――_

“1. _The promotion, on suitable lines, of the colonization of

Palestine by Jewish agricultural and industrial workers._

“2. _The organization and binding together of the whole of

Jewry by means of appropriate institutions, local and

international, in accordance with the laws of each country._

“3. _The strengthening and fostering of Jewish national

sentiment and consciousness._

“4. _Preparatory steps towards obtaining government consent,

where necessary, to the attainment of the aim of Zionism._”

In constituting the organization for the purpose of carrying out

this work Zionists are animated by one desire, namely, to establish a

centre in the home of their fathers, where Jews shall earn their bread,

and where the soul of the nation can be active in its own way. They

wish to combine a judicious use of Jewish energies with the forces of

Jewish capital and Jewish emigration. By means of these efforts they

will lift some of the masses out of the Jewish homelessness of the

Diaspora to a new level of material contentment and moral dignity in

Palestine.

Zionists have started this work, and it has proved to be good work.

The _Chovevé Zion_ and Zionists have created the new colonization

of Palestine. They are engaged in selecting suitable elements, in

conveying them, in helping them to establish themselves, in supplying

them with all kinds of information and encouragement. It has been said,

and is still being obstinately repeated by anti-Zionists again and

again, that Zionism aims at the creation of an independent “Jewish

State.” But this is wholly fallacious. The “Jewish State” was never

a part of the Zionist programme. The “Jewish State” was the title of

Herzl’s first pamphlet, which had the supreme merit of forcing people

to think. This pamphlet was followed by the first Zionist Congress,

which accepted the Basle Programme――the only programme in existence.

The opposition, driven from one point of vantage to another, has

made a certain confusion of ideas, arising from the term “political

Zionism,” a pretext for decrying Zionism as a “political” movement.

Zionism, it is true, is a political as well as a practical and a

cultural movement. But wherein lies the political character of the

movement? The term “political” covers two different conceptions. One

is connected with the idea of adventure, intrigue, rivalry, antagonism

or revolt; the other is that of a system which takes into account

political conditions. A political movement in the first sense aims at

carrying out its undertaking on the lines of political speculation;

but a political movement in the second sense, like Zionism, aims at

carrying on its work under all circumstances, and at the same time at

convincing those in power of the utility of the work, in order to get

the best possible conditions. The Basle Programme and the whole of

Zionist activity bear witness to the fact that Zionism has nothing in

common with political adventure. Zionists have never been influenced

by any political aggressive spirit, nor have they in any way proposed

to place themselves in antagonism to any Government or any other

nation. Zionists have always desired to be supported (§ 4 of the Basle

Programme) by all Governments on the merits of their object, and by

all nations who know that Zionist work can only advance the interests

of Justice and Freedom.

Zionism has the following objects in view:――

A home for Jews who are materially or morally suffering.

A home for Jewish education, learning and literature.

A source of idealism for Jews all over the world.

A place in which Jews can live a healthy Jewish life.

A revival of the language of the Bible.

The resurrection by civilization and industry of the old home

of our fathers, long neglected and ruined.

The creation of a sound, strong Jewish agricultural class.

In this way Zionism will establish a Jewish society, bound together

by similarity of feeling and unity of common ideas, working out

its destiny in its own way. Zionists want a commonwealth of Jewish

colonization and labour, a settlement of Jewish pioneers and workers

who will be able to create and to develop a civilization of their own,

undisturbed by any restrictions. This is possible only in Palestine,

and is the paramount necessity of the whole Jewish people all over the

world.

The creation of a settlement of this kind will help the Jews

economically, but how much and how quickly it will help depends on the

intensity of the work. It may be slow work, but it will be fundamental

work. It is the foundation-stone for a great structure. Palestine may

even become the home of considerable masses of Jews. But in any case

the creation of a national home for the Jews will raise their prestige

among the nations. It will never be an obstacle in the way of rights;

on the contrary, it will help in this direction also.

On the spiritual and intellectual side this work will undoubtedly

bring about a great revival of Judaism. Judaism will be no mere

abstraction, but something real and living. “Jewish science” or

_Hebrew_ studies will not be merely a careful _post-mortem_ analysis,

to be undertaken exclusively by scholars and specialists. These

studies will appear as the unbroken chain of the common cultural

heritage of a living nation.

Zionists are under no misapprehension as to the gravity of the

difficulties which may confront them. But they will meet these

difficulties as serious men inspired by a great ideal and with a just

cause. With a clear and distinct purpose in view, Zionists desire

to work in full harmony with all the friends of Justice and Liberty

and Truth, and while striving for the rescue of their own people

they would not only not interfere with any just principle or cause

injury to any patriotic aspiration of any other nation; they would

accommodate and co-ordinate their cause with others. It is in this

sense that we speak of “political Zionism.”

History shows that the Zionist idea and the continual renewal of

efforts in this direction have been a tradition with the English

people for centuries. English Christians taught the undying principles

of Jewish nationality. Zionism was thus permanently connected with

England. The Jewish national idea has always particularly appealed

to English feeling, has touched the heart of the English nation. The

facts and records disprove the absurd yet deeply rooted idea that

Zionism is only a vision of sectarians or a hallucination of dreamers.

The documents cited in this volume give ample and convincing proof

of the high moral dignity and political value of the Zionist cause

as championed by prominent English thinkers, men of letters and poets

throughout many generations. For nearly three centuries Zionism was a

religious as well as a political idea which great Christians and Jews,

chiefly in England but to some extent also in France, handed down

to posterity. And moreover, all the available evidence points to the

fact that whenever the attention of the world has been invited to the

question of Palestine and to measures for improving the development

of the Near East, English opinion has given the most careful and

sympathetic consideration to the Zionist idea. Thus the present

Zionist movement is essentially a logical conclusion of all the

premises which have been accepted from different points of view,

not only by a considerable number of Jewish authorities, but also

by public opinion in great civilized countries of Western Europe.

Zionists, therefore, hope that English Christians will be worthy heirs

and successors to the Earl of Shaftesbury, George Eliot, and many

others; English Jews to Sir Moses Montefiore, French Christians to

Henri Dunant, and French Jews to Joseph Salvador, Bernard Lazare,

and others. One may also hope that as Zionism is not a source of

conflicting element but a source of peace and unity, all the nations

of the world will be open to conviction and will give strong support

to its aims.

Zionism has started its work in Palestine, and will pursue it.

Recognising the aspirations of the Jewish people with regard to

Palestine and their historic rights, the British Government on November

2nd, 1917, made the well-known Declaration. This Declaration had been

anticipated by the letter from the French Government of 4th June, 1917,

and was fully endorsed in the letter from _M._ Stephen Pichon, Minister

for Foreign Affairs, to myself, dated 14th February, 1918, and the

letter to me communicating the concurrence of the Italian Government

with these declarations, dated 9th May, 1918. (See Volume II., pp.

1 ff.) It will be the task of Zionism to accumulate by every effort the

resources, material and moral, required for this purpose. Those Jews

who are not yet in the movement will be brought into it by time and

experience, because there is indeed no argument against this peaceful

idea of national justice, except pure and unscrupulous prejudice, which

must disappear. But Zionism is anxious to have also the moral support

of the nations, and particularly in this country it is impossible

for any Jew with a historic consciousness to forget the noble Zionist

tradition of England during many centuries. Some of the most glorious

pages in British history have been those in which she took a part, and

an honourable and leading part, in the revival of ancient nations. The

friends of Greece, of Italy, cannot forget this record.

Zionists can define only what they need. They need not only to

continue their work, but to develop it on the largest possible

scale. They want to do the peaceful work of agriculturists, craftsmen

and intellectuals. They are ready to invest capital, energy and

intelligence in order to establish a home for the Jews. Palestine is

to be re-made. To this end national autonomy safeguarding the welfare

of a Jewish Palestine is needed.

Let humanity do for Palestine only a small part of what has been

done so liberally for the most exotic colony――nay, less than that,

because Zionists ask for no material support, and for no embarrassing

responsibility. They ask only for sympathetic consideration and

help, for recognition and protection. And let humanity be sure of

the loyalty of a people which, although sorely tried, has never grown

cold in its affections, a people which by its resurrection will become

again what it was in very ancient times, not a military power but

a spiritual and peaceful power. Then the time will come when this

people’s gratitude will recognize its indebtedness to the world for

the co-operation which will assist its great and just cause.

INTRODUCTION

BY THE RT. HON. A. J. BALFOUR, M.P.

WHETHER it be helpful for one who is not a Jew, either by race or

religion, to say even the briefest word by way of introduction to

a book on Zionism is, in my own opinion, doubtful. But my friend,

M. Nahum Sokolow, tells me that I long ago gave him reason to expect

that, when the time came, I would render him this small measure of

assistance; and if he attaches value to it, I cannot allow my personal

doubts as to its value to stand in his way.

The only qualification I possess is that I have always been greatly

interested in the Jewish question, and that in the early years of this

century, when anti-Semitism in Eastern Europe was in an acute stage,

I did my best to support a scheme devised by Mr. Chamberlain, then

Colonial Secretary, for creating a Jewish settlement in East Africa,

under the British flag. There it was hoped that Jews flying from

persecution might found a community where, in harmony with their

own religion, development on traditional lines might (we thought)

peacefully proceed without external interruption, and free from any

fears of violence.

The scheme was certainly well-intentioned, and had, I think, many

merits. But it had one serious defect. It was not Zionism. It

attempted to find a home for men of Jewish religion and Jewish race in

a region far removed from the country where that race was nurtured and

that religion came into being. Conversations I held with Dr. Weizmann

in January, 1906, convinced me that history could not thus be ignored,

and that if a home was to be found for the Jewish people, homeless now

for nearly nineteen hundred years, it was vain to seek it anywhere but

in Palestine.

But why, it may be asked, is local sentiment to be more considered

in the case of the Jew than (say) in that of the Christian or the

Buddhist? All historic religions rouse feelings which cluster round

the places made memorable by the words and deeds, the lives and deaths,

of those who brought them into being.

Doubtless these feelings should always be treated with respect; but

no one suggests that the regions where these venerable sites are to

be found should, of set purpose and with much anxious contrivance, be

colonized by the spiritual descendants of those who originally made

them famous. If the centuries have brought no change of ownership

or occupancy we are well content. But if it be otherwise, we make

no effort to reverse the course of history. None suggest that we

should plant Buddhist colonies in India, the ancient home of Buddhism,

or renew in favour of Christendom the crusading adventures of our

mediæval ancestors. Yet, if this be wisdom when we are dealing with

Buddhism and Christianity, why, it may be asked, is it not also wisdom

when we are dealing with Judaism and the Jews?

The answer is, that the cases are not parallel. The position of the

Jews is unique. For them race, religion and country are inter-related,

as they are inter-related in the case of no other race, no other

religion, and no other country on earth. In no other case are the

believers in one of the greatest religions of the world to be found

(speaking broadly) only among the members of a single small people;

in the case of no other religion is its past development so intimately

bound up with the long political history of a petty territory wedged

in between States more powerful far than it could ever be; in the

case of no other religion are its aspirations and hopes expressed in

language and imagery so utterly dependent for their meaning on the

conviction that only from this one land, only through this one history,

only by this one people, is full religious knowledge to spread through

all the world. By a strange and most unhappy fate it is this people of

all others which, retaining to the full its racial self-consciousness,

has been severed from its home, has wandered into all lands, and

has nowhere been able to create for itself an organized social

commonwealth. Only Zionism――so at least Zionists believe――can provide

some mitigation of this great tragedy.

Doubtless there are difficulties, doubtless there are objections

――great difficulties, very real objections. And it is, I suspect,

among the Jews themselves that these are most acutely felt. Yet no one

can reasonably doubt that if, as I believe, Zionism can be developed

into a working scheme, the benefit it would bring to the Jewish people,

especially perhaps to that section of it which most deserves our pity,

would be great and lasting. It is not merely that large numbers of

them would thus find a refuge from religious and social persecution;

but that they would bear corporate responsibilities and enjoy

corporate opportunities of a kind which, from the nature of the case,

they can never possess as citizens of any non-Jewish State. It is

charged against them by their critics that they now employ their great

gifts to exploit for personal ends a civilization which they have not

created, in communities they do little to maintain. The accusation

thus formulated is manifestly false. But it is no doubt true that in

large parts of Europe their loyalty to the State in which they dwell

is (to put it mildly) feeble compared with their loyalty to their

religion and their race. How indeed could it be otherwise? In none

of the regions of which I speak have they been given the advantage

of equal citizenship, in some they have been given no right of

citizenship at all. Great suffering is the inevitable result; but

not suffering alone. Other evils follow which aggravate the original

mischief. Constant oppression, with occasional outbursts of violent

persecution, are apt either to crush their victims, or to develop

in them self-protecting qualities which do not always assume an

attractive shape. The Jews have never been crushed. Neither cruelty

nor contempt, neither unequal laws nor illegal oppression, have ever

broken their spirit, or shattered their unconquerable hopes. But it

may well be true that, where they have been compelled to live among

their neighbours as if these were their enemies, they have often

obtained, and sometimes deserved, the reputation of being undesirable

citizens. Nor is this surprising. If you oblige many men to be

money-lenders, some will assuredly be usurers. If you treat an

important section of the community as outcasts, they will hardly

shine as patriots. Thus does intolerance blindly labour to create the

justification for its own excesses.

It seems evident that, for these and other reasons, Zionism will

mitigate the lot and elevate the status of no negligible fraction of

the Jewish race. Those who go to Palestine will not be like those who

now migrate to London or New York. They will not be animated merely

by the desire to lead in happier surroundings the kind of life they

formerly led in Eastern Europe. They will go in order to join a

civil community which completely harmonizes with their historical

and religious sentiments: a community bound to the land it inhabits

by something deeper even than custom: a community whose members will

suffer from no divided loyalty, nor any temptation to hate the laws

under which they are forced to live. To them the material gain should

be great; but surely the spiritual gain will be greater still.

But these, it will be said, are not the only Jews whose welfare we

have to consider. Granting, if only for argument’s sake, that Zionism

will on them confer a benefit, will it not inflict an injury upon

others who, though Jews by descent, and often by religion, desire

wholly to identify themselves with the life of the country wherein

they have made their home. Among these are to be found some of the

most gifted members of a gifted race. Their ranks contain (at least,

so I think) more than their proportionate share of the world’s supply

of men distinguished in science and philosophy, literature and art,

medicine, politics and law. (Of finance and business I need say

nothing.)

Now there is no doubt that many of this class look with a certain

measure of suspicion and even dislike upon the Zionist movement. They

fear that it will adversely affect their position in the country of

their adoption. The great majority of them have no desire to settle

in Palestine. Even supposing a Zionist community were established,

they would not join it. But they seem to think (if I understand them

rightly) that so soon as such a community came into being men of

Jewish blood, still more men of Jewish religion, would be regarded by

unkindly critics as out of place elsewhere. Their ancient home having

been restored to them, they would be expected to reside there.

I cannot share these fears. I do not deny that, in some countries

where legal equality is firmly established, Jews may still be regarded

with a certain measure of prejudice. But this prejudice, where it

exists, is not due to Zionism, nor will Zionism embitter it. The

tendency should surely be the other way. Everything which assimilates

the national and international status of the Jews to that of other

races ought to mitigate what remains of ancient antipathies: and

evidently this assimilation would be promoted by giving them that

which all other nations possess: a local habitation and a national

home.

On this aspect of the subject I need perhaps say no more. The future

of Zionism depends on deeper causes than these. That it will settle

the “Jewish question” I dare not hope. But that it will tend to

promote that mutual sympathy and comprehension which is the only sure

basis of toleration I firmly believe. Few, I think, of M. Sokolow’s

readers, be they Jew or be they Christian, will rise from the

perusal of the impressive story which he has told so fully and so

well, without feeling that Zionism differs in kind from ordinary

philanthropic efforts and that it appeals to different motives. If it

succeeds, it will do a great spiritual and material work for the Jews,

but not for them alone. For as I read its meaning it is, among other

things, a serious endeavour to mitigate the age-long miseries created

for Western civilization by the presence in its midst of a Body which

it too long regarded as alien and even hostile, but which it was

equally unable to expel or to absorb. Surely, for this if for no other

reason, it should receive our support.

A. J. B.

_Friday, 20 September, 1918_

LETTERS TO THE AUTHOR

_From the Rt. Hon. Viscount Bryce._

3, BUCKINGHAM GATE,

S.W. 1,

_January 30th, 1918_.

DEAR SIR,

In response to your request for some observations by me on the value

which your treatise may have for students of history, I send you these

few lines. The pressure of heavy and urgent work forbids me to deal in

any but the briefest way with the subject of your book, great as its

interest is.

The history of Israel presents some of the most striking phenomena

in world history. No other nation (with the exception of the two very

ancient nations of the Far East) has annals so long as are those of

the descendants of Abraham. Those annals go back, dim as are their

earlier outlines, to a time long anterior to the earliest records of

the Hellenic and Italic peoples. The records of the old civilization

of Assyria and Egypt are, no doubt, even more remote in time, but

the nations that created those civilizations have been so changed

by conquest and the admixture of new elements that we can no longer

recognise them as the same. But Israel has preserved its identity

through all vicissitudes. It was carried into captivity in a far land,

and returned thence after seventy years. It was, after the destruction

of Jerusalem by the Emperor Hadrian, scattered over the face of the

earth, and now counts its children everywhere, from Singapore to

San Francisco. Its numbers have grown to be fifteen or twenty times

greater than they were before the Great Dispersion. It has been kept

in existence as a nation through many centuries of oppression and

suffering by its Faith and its Literature, a faith embodied in a law

which included both a moral and a ceremonial code, a Literature small

in bulk but splendid in content, which has formed the mind of the

people, sharpening their intelligence and intensifying their national

self-consciousness. It is one of those three great literatures of the

ancient world which still rule the thought and still help to form the

character of mankind. This is a unique phenomenon, and perhaps the

most striking testimony that history can show to the vivifying power

of ideas.

This consciousness of an enduring national life has been constantly

associated in the thoughts of Israel with the ancient home in

Palestine, a little country, no bigger than Wales in Britain or

Connecticut in North America. To its rocky hills and green valleys,

its cities and its battlefields, its heroes and its prophets, the

hearts of the people have turned in days of sorrow. The memories of

these things have maintained the sense of national life. The flame has

often burnt low, but it has never been extinguished. Quite recently

it has leapt up with a brilliant glow. The idea that a part of the

dispersed people should be gathered from the regions where their lot

was worst and be re-settled in their ancient home, long desolated

by the tyranny of the cruel and rapacious Turk, has gained strength,

and the capture of Jerusalem by the British arms has now made it seem

attainable. The sympathy of many thoughtful and sympathetic Christians

has been gained, and the British Government has given clear expression

to that sympathy. It is to the history of this idea of re-settlement,

to which the name of Zionism is now given, that your book is devoted.

There are, I am aware, some differences of opinion among Jews

themselves as to the form in which this idea might be practically

realized, and as to the way in which that form might affect the

position of Jews in the countries where they now dwell and of which

they wish to remain citizens, though I gather that these differences

do not touch the question of the desirability of a large Jewish

immigration into Palestine. Upon these differences of opinion I must

not pronounce any judgment, though personally inclined to believe

that the existence of a national home at the eastern end of the

Mediterranean will not affect the loyalty to the other countries where

they dwell of the Jews settled in those countries, nor expose them

to any suspicion of disloyalty. It is as a student of history, and in

that capacity only, that on this particular occasion I desire to speak,

expressing my sense of the high interest of the subject of your book,

and feeling that the rapid growth of the Zionist movement, the forces

that have produced it, and the enthusiasm it has excited, well deserve

to be fully, accurately, and impartially described.

I am,

Faithfully yours,

BRYCE.

MR. N. SOKOLOW.

_From Colonel Sir Mark Sykes, M.P._

9, BUCKINGHAM GATE,

S.W. 1,

_May 27th, 1918_.

MY DEAR MR. SOKOLOW,

After many days’ delay, I write to you my message of goodwill and good

hope for the success of this your great work on the cause which you

have at heart and for which you have laboured so long.

It is an odd thought which crosses my mind at this moment――if it

be egotistical I cannot help it――nevertheless I will set it down.

I foresee myself handed down to posterity as one of those enduring

obscurities, who did nothing in any way remarkable, yet whose names

last for all time, because they scratched their fleeting impressions

on the Memnon at Luxor.

In languages yet unknown, and in States unborn, this your work will be

read by people who will know perhaps as little of the details of life

in these days as we do of those of the times of the first dispersion

of the Jews.

Your cause has about it an enduring quality which mocks at time; if

a generation is but a breath in the life of a nation, an epoch is but

the space ’twixt a dawn and a sunrise in the history of Zionism.

When all the temporal things this world now holds are as dead and

forgotten as the curled and scented Kings of Babylon who dragged your

forefathers into captivity, there will still be Jews, and so long as

there are Jews there must be Zionism.

We live in an age when mankind is reaping the whirlwind of its

wickedness and folly. Wherein the past men have sown those dragons’

teeth of intolerance, tyranny, injustice, and race hatred, legions of

armed men now spring up to destroy and shatter the husbanded resources

of progress.

The War of to-day is the logical result of the “peace” of yesterday.

The grand problem which we have to consider is whether or no the

peace of to-morrow is to be the precursor of a future war which will

overwhelm civilization for ever. Unless forces different to those

which have counted in the direction of the affairs of men hitherto

are in the ascendant, I feel no doubt that what is called Civilization

is predestined to suicide, and that in the real meaning of the words

“_felo de se_.” The blind genius which people call “science” wrests

mechanical discoveries and chemical formulæ from the accumulated

experience of the past and gives men hygiene, transit, and commerce

with one hand, and explosives and military organization with the other.

You, my dear Mr. Sokolow, represent a people who have watched this

process of constructive destruction in the course of evolution, and

have seen the higher men climb in pride and vanity the more deplorable

is their fall.

If the peace which is to follow the War is to be a real peace, and not

a pause in war, then you and your people must be watchers no longer.

In Zionism lies your people’s opportunity. In alliance with those

other forces of regeneration and illumination which are centred on

Jerusalem and which radiate through the world, it may be that you and

your successors will play a part in establishing a moral order which

will enable mankind to combine universal material progress with mutual

subjection and charity.

Yours very sincerely,

MARK SYKES.

THE ILLUSTRATOR TO THE READER

THE privilege afforded me by my friend the Author of participating in

the production of a work on so epoch-marking a question as Zionism,

has more than compensated me for any time and trouble I have expended

on the particular section allotted to me. There are eighty-nine

illustrations in the book, to which I have fortunately been able to

contribute thirty, dealing mainly with the earlier period. For the

portraits, _etc._, of many of our contemporaries, I must accord my

sincere thanks to those whose courtesy and kindness have enabled me

to carry out my purpose.

I am indebted for the lithograph of Elim H. _d’_Avigdor¹ to his

recently deceased widow. Mr. Semi Tolkowsky obtained for me an

unpublished photograph of Colonel C. R. Conder from his daughter,

Mrs. Julian G. Lousada. That venerable lady, Mrs. Finn, lent me a

photograph of her late husband, “The British Consul of Jerusalem and

Palestine.” Mr. Joseph Cohen Lask granted me the loan of the Hebrew

periodical, _Keneseth Israel_, containing a woodcut of David Gordon,

the editor. The celebrated artist, Leopold Pilichowski, entrusted me

with the negative of his famous painting of Theodor Herzl, known as

the “Congress” portrait. It was done from sketches taken from life

during the Uganda Congress, and finished in 1906 to the order of

the late President, David Wolffsohn, for the Actions Committee,

to be exhibited at Zionist congresses. The illustration of _Grand

Rabbin_ Zadok Kahn is taken from a pastel by the Jewish artist,

J. F. Aktuaryus, in the collection of Mr. Elkan N. Adler. Dr. Hartwig

Hirschfeld lent me a lithograph of his father-in-law, Dr. Louis

Loewe; and Professor Dr. Arnold Netter sent from Paris a lithograph

of his uncle, Charles Netter. The portrait of Laurence Oliphant was

reproduced from an unpublished photograph in the possession of his

relative, Mr. Lancelot Oliphant. To procure a likeness of Dr. M. J.

Raphall I had some difficulty. The Birmingham congregation to whom

he ministered from 1841‒1849 knew nothing of any portrait. From an

advertisement in the _Jewish Chronicle_, 27 July, 1849, it appears

that the learned _Rabbi_ possessed a painting done of him by W. H.

Vernon, from which Mosely Levi of Birmingham produced a lithograph,

but I failed to discover the whereabouts of either. Knowing that on

leaving this country he settled in the United States, I communicated

with Mr. Albert M. Friedenberg, the corresponding secretary of

the American Jewish Historical Society, to whom my particular

acknowledgments are due for discovering a small oil painting of the

Doctor, copied from a photograph taken in his later years, in the

possession of the _B’nai Jeshurun_ congregation of New York, whose

_Rabbi_ he was from his arrival in America until 1866, two years

before his demise. With the consent of the Trustees, and by the

courtesy of Mr. Herman Levy, the President, an excellent reproduction

was placed at my disposal.

¹ From a pencil drawing by his second daughter, Estelle,

Mrs. George E. Nathan.

The frontispiece to the second volume, “Edmond _de_ Rothschild,” is a

facsimile of a photograph¹ from the painting by _M._ Aimé Morot. From

_M._ A. Salvador, Mdme. L. J. Raynall and _M._ André Spire of Paris

were instrumental in procuring a photograph of his uncle _M._ Joseph

Salvador, whose portrait has hitherto never been published.

¹ Autograph presentation copy from the Baron to the Author.

Miss Marian O. Wilson came to my assistance in permitting me to take

a copy of a photograph of her father, Sir Charles W. Wilson, and Mr.

Joseph Cowen lent J. H. Kann’s _Erez Israel_, containing a likeness

of President David Wolffsohn. The illustration, “Members of the

_Maccabean_ Pilgrimage,” I have been enabled to reproduce, thanks

to the kindness of Mr. Herbert Bentwich, its organizer, who also

furnished me with the names of the pilgrims. The President and Council

of the Jews’ College were pleased to grant me the privilege of having

a photograph taken of the historical painting, “The Conference between

Menasseh Ben-Israel and Oliver Cromwell,” by Solomon Alexander Hart,

R.A., formerly in the collection of Sir Julian Goldsmid, Bart., and

subsequently presented to the College by Frederic David Mocatta in

1896.

My thanks must also be accorded to the proprietors of the _Century_

for the use of the portrait of Emma Lazarus; to the _Graphic_ for the

sketch from life of Bernard Lazare taken by Paul Renouard during the

Dreyfus trial; to the _Illustrated London News_ for the likeness of

Baron Hirsch; to the _Jewish Encyclopedia_ for the portraits of Samuel

Joseph Fuenn, _R._ Zebi Hirsch Kalischer, Samuel David Luzzatto, and

Mordecai Manuel Noah; and to the _Jewish World_ for that of Dr. Israel

Hildesheimer.

There are many eminent Zionists whose lineaments I should like to have

seen in this work, but owing to present conditions the portraits were

not procurable.

The following portraits and illustrations may not be reproduced

without authority:――Col. C. R. Conder, James Finn, Theodor Herzl by

Pilichowski, _R._ Zadok Kahn, Laurence Oliphant, Dr. M. J. Raphall,

Edmond _de_ Rothschild, Joseph Salvador, Sir Charles W. Wilson, “The

Conference between Manasseh Ben-Israel and Oliver Cromwell,” and the

“Members of the _Maccabean_ Pilgrimage.”

ISRAEL SOLOMONS.

CONTENTS

PREFACE

THE AUTHOR’S INTRODUCTION

INTRODUCTION BY THE RT. HON. A. J. BALFOUR, M.P.

LETTERS TO THE AUTHOR

THE ILLUSTRATOR TO THE READER

CHAPTER I. ENGLAND AND THE BIBLE

Hellas, Rome and _Israel_――The Englishman’s Bible――Its

influence upon English Literature――Rev. Paul Knell, Matthew

Arnold, Sir H. Havelock, Gordon, Livingstone, Ruskin,

Carlyle, Taine, Sir L. T. Dibdin, Huxley, and J. R. Green

――The Puritans――The Pilgrim Fathers――James I.――Cromwell.

CHAPTER II. THE _HEBREW_ LANGUAGE

Its survival and revival――Its influence upon the English mind

――De Quincey――Bacon――Shakespeare――Milton――Cowley――Taylor

――Tillotson――Barrow――Dryden――Parnell――Pope――Addison――Young

――Akenside――Gray――Warton――Cowper――Byron――Shelley――Southey

――Moore――Sir Thomas Brown[e]――Earl of Clarendon――John Pym

――Viscount Falkland――Sir Henry Vane――Earl of Chatham――Browning

――Tennyson――John Bright.

CHAPTER III. THE RE-ADMISSION OF THE JEWS INTO ENGLAND

Manasseh Ben-Israel――Aaron Levi _alias_ Antony Montezinos

――Moses Wall――Leonard Busher――David Abrabanel [Manuel Martinez

Dormido]――Oliver St. John.

CHAPTER IV. MANASSEH BEN-ISRAEL

Manasseh as a Jewish _Rabbi_ and as a _Hebrew_ writer――His

activity as a publisher and corrector of _Hebrew_ books――The

Bible editions, the Psalms and the _Mishnah_――Manasseh’s

connection with _Safed_ in Palestine――_Enseña a Pecadores_

――The influence of _Rabbi_ Isaiah _ben_ Abraham Horwitz

――Solomon _de_ Oliveyra――Manasseh’s _De Termino Vitae_――The

influence of _Don_ Isaac Abrabanel――The Lost Ten Tribes and

the _Marranos_.

CHAPTER V. MANASSEH’S _NISHMATH CHAYYIM_

Quotations from Gebirol, Bedersi, _R._ Kalonymus, _R._

Zerahiah Ha’levi, and others――Plato, Aristotle, and Philo

――_Cabbalistic_ ideas――_R._ Isaac Luria――Miracles and

Christian Saints――Manasseh’s Jewish Nationalism――“The Jewish

Soul”――The _Zohar_――_R._ Jehudah Ha’levi――The holiness of the

Land of _Israel_――_R._ David Carcassone, the messenger from

Constantinople.

CHAPTER VI. SOME OF MANASSEH’S VIEWS

The massacres of Podolia――The _Marrano_ tragedy――Manasseh’s

views on the mission of _Israel_――Dispersion and Restoration

――_R._ Jacob Emden’s annotations――Manasseh’s theory of the

Jewish race.

CHAPTER VII. MANASSEH’S CONTEMPORARIES

The Renaissance and the Reformation――John Sadler――Milton’s

belief in the Return――Edmund Bunny――Isaac _de_ La Peyrère

――Leibnitz――Thomas Brightman――James Durham――The pamphlet

“Doomes-Day”――Thomas Burnet――The pamphlet “The New _Jerusalem_”

――Thomas Drake――Edward Nicholas, John Sadler, Hugh Peters,

Henry Jesse, Isaac Vossius, Hugo Grotius, Rembrandt, Isaac

_da_ Fonseca Aboab, Dr. Ephraim Hezekiah Bueno, Dr. Abraham

Zacuto Lusitano, _H. H. R._ Yahacob Sasportas, _Haham_ Jacob

Jehudah Aryeh _de_ Leon [Templo]――Manasseh’s origin.

CHAPTER VIII. PURITAN FRIENDS OF THE JEWS

Newes from Rome――Rev. Dr. William Gouge――Sir Henry Finch,

Sergeant-at-law――King James I.――Archbishop Laud――Archbishop

Abbot――Roger Williams――Johanna Cartwright and her son Ebenezer

――John Harrison――Rev. John Dury――Rev. Henry Jessey――Rev.

Thomas Fuller――Re-admission and Restoration――Manasseh and the

Puritans.

CHAPTER IX. RESTORATION SCHEMES

Dr. John Jortin――Thomas Newton, Bishop of Bristol――Edward King

――Samuel Horsley, Bishop of Rochester and St. Asaph――Jewish

Colonies in South America――Marshal de Saxe’s scheme――Anecdote

by Margravine of Anspach――Earl of Egmont’s project――Proposed

settlement of German Jews in Pennsylvania――Viscount

Kingsborough’s Mexican colony――John Adams, President of the

United States.

CHAPTER X. PALESTINE

The Love and Knowledge of the Holy Land――The Land of the

Bible――The Bible Societies and the Institutions for the

Investigation of the Holy Land――The Palestine Exploration Fund

――Colonel Conder――Sir Charles Wilson――Sir Charles Warren――Lord

Kitchener.

CHAPTER XI. NAPOLEON’S CAMPAIGN IN THE EAST

The Appeal of Bonaparte to the Jews of Asia and Africa――Haim

Mu’allim Farhi――The Fortress of Acre――Jewish opinion in

Palestine――El-Arish――_Gaza_――_Jerusalem_――Moses Mordecai

Joseph Meyuchas――“A Letter addressed by a French Jew to his

Brethren”――France and England――The real motives of Bonaparte’s

Appeal.

CHAPTER XII. HAIM FARHI

Saul Farhi――Ahmad Jazzár――Saul Farhi’s sons: Haim, Solomon,

Raphael and Moses Farhi――Jewish communities in Palestine and

Syria――The importance of Palestine in the struggle between

Bonaparte and the Ottoman Empire――Haim Farhi’s martyrdom.

CHAPTER XIII. NAPOLEON IN PALESTINE

Bonaparte approaching _Jerusalem_――Anti-Jewish accusations

――Bonaparte and the Christians――Suleiman _Pasha_――Abdallah

_Pasha_――Haim Farhi’s martyr death――The Farhi family

――Generations of martyrs.

CHAPTER XIV. TWO _JERUSALEM RABBIS_

_Rabbi_ Moses Mordecai Joseph Meyuchas――The Spanish Jewish

traditions――_Rabbi_ Israel Jacob Algazi――The importance of the

Jewish settlement in Palestine――Zionist aspirations.

CHAPTER XV. NAPOLEON’S _SANHEDRIN_

The “_Sanhedrin_”――_R._ David Sintzheim――M. S. Asser――Moses

Leman――Juda Litvak――Michael Berr――Lipman Cerf-Berr――The

Decisions and Declarations――Napoleon I. and the Jews.

CHAPTER XVI. ENGLISH OPINION ON THE _SANHEDRIN_

F. D. Kirwan――Abraham Furtado――Rev. James Bicheno――The

Declaration of the _Sanhedrin_ and English comment――M. Diogène

Tama――The Prince _de_ Ligne.

CHAPTER XVII. THE ZIONIST IDEA IN ENGLAND

The spirit of the time――Different currents――Thomas Witherby

――Dr. Joseph Priestley――Anti-Socinus, _alias_ Anselm Bayly

――John Hadley Swain――William Whiston――Bishop Robert Lowth

――Dr. Philip Doddridge――David Levi.

CHAPTER XVIII. LORD BYRON

The Biblical drama “Cain”――Byron and the Bible――The _Hebrew

Melodies_――A poet and a hero――The Hon. Douglas Kinnaird――Isaac

Nathan――John Braham――Lady Caroline Lamb――Sir Walter Scott

――Dr. John Gill――Dr. Henry Hunter――The Rev. John Scott――Mr.

Joseph Eyre.

CHAPTER XIX. THE PALMERSTON PERIOD

The conflict between Turkey and Egypt――Mahmud II., _Sultan_ of

Turkey――Mehemet Ali, Pasha of Egypt――The victory of Nezib――The

Turkish Fleet――Wellington’s policy――The Eastern Question

――Wellington’s opinion――The London Conference, 1840――The

Insurrection in Syria and the Lebanon――An Ultimatum――The

capture of Acre by the British Fleet, 1840――Schemes of

annexation.

CHAPTER XX. THE SYRIAN PROBLEM

The conflicting interests of the Powers――Was the conflict

irreconcilable?――Public opinion――A new principle――The

independence of Syria――A neutral position――The Zionist idea

as the only solution――A practical proposition.

CHAPTER XXI. ENGLAND AND THE JEWS IN THE EAST

Damascus and Rhodes, 1840――The anti-Jewish accusations――Jewish

opinion in England and France――Two views――The persecutions and

the Zionist idea――The difficulties of a Jewish initiative――Sir

W. R. W. Wilde.

CHAPTER XXII. SIR MOSES MONTEFIORE

The project “for Cultivation of the Land in Palestine”

――Abraham Shoshana and Samuel Aboo――Sir Moses and Lord

Palmerston――Great Britain’s protection of the Jews in the East

――Lord Aberdeen――Sir Stratford Canning――Dr. Edward Robinson

――Burghas _Bey_――A new journey to the East.

CHAPTER XXIII. EARL OF SHAFTESBURY

Diaries of 1830‒40――The first English Vice-Consul for

_Jerusalem_――Lord Lindsay’s travels in Egypt and the Holy Land

――A guarantee of five Powers――Lord Shaftesbury’s conception of

a spiritual centre for the Jewish nation.

CHAPTER XXIV. MEMORANDUM OF THE PROTESTANT MONARCHS

The London Convention of 1840――The new Treaty of London for

the pacification of the Levant――Viscount Ponsonby――Reschid

_Pasha_――Lord Shaftesbury’s “Exposé” addressed to Lord

Palmerston――The articles in _The Times_――A Memorandum to the

European Monarchs――“Enquiries about the Jews”――The _Allgemeine

Zeitung des Judentums_.

CHAPTER XXV. RESTORATION AND PROTECTION

A new Memorandum――The “Balance of Power”――Palestine and

“Rights” in other countries――A “Memorial of the Church of

Scotland”――Protection for the Jews in the East.

CHAPTER XXVI. PROTECTION AND RESTORATION

The _Don_ Pacifico case――Admiral Sir William Parker――Lord

Stanley――Mr. J. A. Roebuck――Lord Palmerston’s policy attacked

――Peel and the Opposition――Plans for colonization of Palestine

――Mordecai Manuel Noah――Warder Cresson――Rev. A. G. H.

Hollingsworth――Colonel George Gawler――“The Final Exodus”――Dr.

Thomas Clarke.

CHAPTER XXVII. EARL OF BEACONSFIELD

Christianity and Judaism――Disraeli’s character――Jewish

features――_Alroy_――_Tancred_――The defence of Jewish rights

――Oriental policy.

CHAPTER XXVIII. THE CRIMEAN WAR

Russia and Turkey――A protectorate over the Greek Christians

――The question of the “Holy Places”――The Greek Church

――_Sultan_ Mahmud II. and the _Tsar_ Nicholas I.――Jurisdiction

in Turkey――_Prince_ Menschikoff――The Alliance between France,

Great Britain and Turkey――Sardinia――Alexander II.――The

fall of Sebastopol――The conclusion of peace in Paris――The

question of reforms――The Jewish point of view――The Crimean

War and Palestine――Dr. Benisch in the _Jewish Chronicle_――The

Christian Zionist propaganda――Rev. W. H. Johnstone――Mr. Robert

Young.

CHAPTER XXIX. BRITAIN’S MISSION IN THE EAST

Colonel Charles Henry Churchill――Sir Austen Henry Layard――“The

Key to the East”――European Consuls in Palestine――The _Hatti

Sheerif_ of Gulharch――Lord Palmerston’s Circular of April,

1841――Mr. James Finn.

CHAPTER XXX. BRITISH INTEREST AND WORK IN PALESTINE

Mr. Rogers――Mr. Finzi――Agricultural work in Palestine under

the auspices of the British Consul――W. Holman Hunt――Thomas

Seddon――A new Appeal――Prof. D. Brown――Rev. John Fry――Rev.

Capel Molyneux――Prof. C. A. Auberlen――Dr. W. Urwick――Dr. E.

Henderson――Prof. Joseph A. Alexander――Dr. Patrick Fairbairn

――Dr. Thomas Arnold.

CHAPTER XXXI. _THE LEBANON_ QUESTION

Selim I.――The _Emir_ Beshir of _The Lebanon_――A Conference of

five Powers――Druses and Maronites――Massacres in Damascus――A

Military Expedition――The Protocol of August 3rd, 1860

――_General_ Beaufort _d_’Hautpoul――Achmet _Pasha_――David

_Pasha_――Joseph Karan――The Constitution of _The Lebanon_――The

boundaries――The alterations from 1861 to 1902――The Earl of

Carnarvon’s views――Jewish charity――Anti-Jewish accusations and

riots――M. E. A. Thouvenal――Lord John Russell――George Gawler’s

letter.

CHAPTER XXXII. ZIONISM IN FRANCE

Joseph Salvador――L. Lévy-Bing――Maurice [Moses] Hess――D. Nathan

――Benoît Levy――Dr. A.-F. Pétavel――Ernest Laharanne――Crémieux

――The “Alliance Israélite Universelle”――Albert Cohn――Charles

Netter.

CHAPTER XXXIII. JEWISH COLONIZATION

New developments――Two tendencies――Societies in London for

supporting Jewish colonization of Palestine――_Rabbi_ Chayyim

Zebi Sneersohn――Sir Moses ♦Montefiore’s further journey to

Palestine.

♦ “Montifiore’s” replaced with “Montefiore’s”

CHAPTER XXXIV. ZIONISM _VERSUS_ ASSIMILATION

The first difficulties――The traditions of Anglo-Jewry――The

influence of the English people on the Jews――Assimilation and

the Jewish National idea――The Zionist conception of the Jewish

problem――The tragedy of a minority.

CHAPTER XXXV. COLONIZATION AND RESTORATION

Henry Wentworth Monk――Zionism in France――Jean Henri Dunant’s

“Le Renouvellement de l’Orient”――Napoleon III.――Bishop Stephen

Watson――“L’Orient” in Brussels.

CHAPTER XXXVI. APPEALS FOR COLONIZATION

A _Rabbinical_ appeal――_Rabbi_ Elias Gutmacher――_Rabbi_ Hirsch

Kalischer――Correspondence with Sir Moses Montefiore――Servian

Jews ready for Palestine――_Rabbi_ Sneersohn――Another appeal of

Henri Dunant――A Committee in Paris under the patronage of the

Empress of the French――Zionism in French fiction.

CHAPTER XXXVII. CHRISTIAN PROPAGANDA IN ENGLAND

A new Appeal――Earl of Shaftesbury in 1876――Edward Cazalet

――Laurence Oliphant――Zionism in English fiction――George Eliot

――“Daniel Deronda”――The Jewish nationalism of Mordecai Cohen

――A quotation from Dr. Joseph Jacobs.

CHAPTER XXXVIII. THE RUSSIAN POGROMS OF 1881‒1882

The new period of Jewish martyrdom――Public opinion in England

――Mass meetings, questions in Parliament and collections

――Protests from France, Holland, America and other countries

――An instructive lesson――Emigration of Jewish masses――The

problem――The “Lovers of _Zion_.”

CHAPTER XXXIX. DR. LEO PINSKER

His life and experiences――His _Auto-emancipation_――The old

idea of self-help in Jewish teaching――Individual and national

self-help――The revival of an old doctrine――An analysis of

_Auto-emancipation_――The results of Pinsker’s idea.

CHAPTER XL. THE COLONIZATION OF PALESTINE

Jewish immigration into England――A meeting for the

establishment of Jewish colonies in Palestine――The foundation

of the Society “_Kadima_”――The Opposition――The opinions of

English authorities on Palestine――Col. Conder――General Sir

Charles Warren――Lord Swaythling――Earl of Rosebery――A petition

to Abdul Hamid, _Sultan_ of Turkey.

CHAPTER XLI. THE “LOVERS OF _ZION_” IN FRANCE AND ENGLAND

The work in France――Baron Edmond _de_ Rothschild and his

activity in the colonization of Palestine――The effects in

England――Colonel A. E. W. Goldsmid――Elim _d_’Avigdor.

CHAPTER XLII. THE MOVEMENT IN ENGLAND

William Ewart Gladstone――_Father_ Ignatius――Gladstone’s ideas

on Judaism――Concessions of the Jewish opposition――Goldsmid’s

and _d_’Avigdor’s nationalistic replies.

CHAPTER XLIII. THE MOVEMENT IN AMERICA

Zionism echoed in America――Emma Lazarus――A call――Emma Lazarus

and George Eliot――Mrs. Rose Sonnenshein――The Opposition――A

Tour to Palestine――The Colonies.

CHAPTER XLIV. BARON _DE_ HIRSCH

His philanthropic activity――The Oriental Jews and the

“Alliance”――Emanuel Felix Veneziani――Lord Swaythling――Dr.

A. Asher――Laurence Oliphant.

CHAPTER XLV. AN ATTEMPT TO SOLVE THE JEWISH PROBLEM

The “Jewish Colonization Association” (1891)――Statutes and

shareholders――Baron _de_ Hirsch’s letter to the Russian Jews

――His articles in the _Forum_ and the _North American Review_

――Baroness Clara _de_ Hirsch.

CHAPTER XLVI. THE ARGENTINE _VERSUS_ PALESTINE

Expeditions and investigations in various countries――The

decision in favour of The Argentine――Dr. G. Löwenthal――Colonel

A. E. W. Goldsmid――The “Lovers of _Zion_” and Baron _de_

Hirsch in 1891――Baron and Baroness _de_ Hirsch’s charitable

works.

CHAPTER XLVII. MODERN ZIONISM

Theodor Herzl――The first conception and the acceptance of

Palestine――Max Nordau――The ideas of Modern Zionism.

CHAPTER XLVIII. THE FIRST ZIONIST CONGRESS

The general impression――The proclamation of the Jewish

national idea――The Basle Programme――The first Executive

Central Committee――Prof. ♦Hermann Schapira――Christian visitors

at the first Congress――Letters of the _Grand Rabbin_ of

France, _M._ Zadoc Kahn, and of the _Haham_ of the Spanish

and Portuguese Jewish community of London, Dr. Moses Gaster.

♦ “Herman” replaced with “Hermann”

CHAPTER XLIX. THE MOTIVE FORCES OF ZIONISM

Modern _Hebrew_ literature――The _Chovevé Zion_――The pioneers

in Palestine.

CHAPTER L. ZIONISM IN FRANCE

David Wolffsohn――France――_M._ Léon Bourgeois――Michel Erlanger

――Zadoc Kahn――Baron Edmond _de_ Rothschild――Professor Joseph

Halévy――Dr. Emil Meyersohn――Dr. Waldemar Haffkine――The

brothers Marmorek――Bernard Lazare.

CHAPTER LI. ZIONISM IN ENGLAND

The first leaders――Herzl before the Royal Commission on

Immigration――The East Africa offer――Death of Herzl――Holman

Hunt――Report of United States Consul at Beirut on Zionism

――Lord Robert Cecil――The Palestine Exploration Fund――Colonel

Conder――Lord Gwydyr――Zionism and the Arab question.

CHAPTER LII. BRITISH POLICY IN THE NEAR EAST

The Russo-Turkish War, 1877‒78――The Turkish Revolution

――Disappointed hopes――Jewish colonization and British

commercial interests in Palestine.

CHAPTER LIII. THE PRINCIPLES OF ZIONISM

Palestine as the Homeland――The rebirth of Jewish civilization

――The security of public law――The aims of Political Zionism

――A modern Commonwealth for the Jewish people.

ILLUSTRATIONS TO VOL. I.

⭘ THEODOR HERZL

⭘ CONFERENCE BETWEEN MANASSEH BEN-ISRAEL AND OLIVER CROMWELL

⭘ H.H.R. YAHACOB SASPORTAS

⭘ DR. EPHRAIM H. BONUS

⭘ DR. ABRAHAM ZACUT

⭘ H.H.R. MANASSEH BEN-ISRAEL

⭘ H.R. J. J. A. _DE_ LEON (TEMPLO)

⭘ H.H.R. ISAAC ABOAB _DA_ FONSECA

⭘ SIR OLIVER ST. JOHN

⭘ THOS. BRIGHTMAN

⭘ REV. DR. WILLIAM GOUGE

⭘ HUGO GROTIUS

⭘ REV. HENRY JESSEY

⭘ GEN. SIR CHARLES WARREN

⭘ MAJ.-GEN. SIR CHARLES W. WILSON

⭘ EARL KITCHENER

⭘ DR. EDWARD ROBINSON

⭘ COL. CLAUDE R. CONDER

⭘ GRAND SANHÉDRIN, 1807

⭘ ABRAHAM FURTADO

⭘ RABBI ABRAHAM DE COLOGNA

⭘ RABBI BARUCH GOUGUENHEIM

⭘ RABBI EMMANUEL DEUTZ

⭘ RABBI JACOB MEYER

⭘ RABBI J. DAVID SINZHEIM

⭘ NAPOLEON LE GRAND RÉTABLIT LE CULTE DES ISRAÉLITES, 1806

⭘ REV. JAMES BICHENO

⭘ DAVID LEVI

⭘ REV. WILLIAM WHISTON

⭘ DR. JOSEPH PRIESTLEY

⭘ PRESIDENT JOHN ADAMS

⭘ SIR MOSES MONTEFIORE, BART.

⭘ JOSEPH SALVADOR

⭘ BENJAMIN DISRAELI

⭘ SAMUEL DAVID LUZZATTO

⭘ BERNARD LAZARE

⭘ ALBERT COHN

⭘ CHARLES NETTER

⭘ ISAAC M. A. CRÉMIEUX

⭘ RABBI ZADOK KAHN

⭘ SALOMON MUNK

⭘ RABBI ZEBI HIRSCH KALISCHER

⭘ RABBI ISAAC JACOB REINES

⭘ RABBI MORDECAI ELIASBERG

⭘ RABBI SAMUEL MOHILEWER

⭘ RABBI DR. ISRAEL HILDESHEIMER

⭘ RABBI ISAAC RÜLF

⭘ RT. HON. JOSEPH CHAMBERLAIN

⭘ EARL OF SHAFTESBURY

⭘ GEORGE ELIOT

⭘ JAMES FINN

⭘ LAURENCE OLIPHANT

⭘ DAVID GORDON

⭘ SAMUEL J. FUENN

⭘ DR. LEON PINSKER

⭘ MOSES L. LILIENBLUM

⭘ PEREZ SMOLENSKIN

⭘ ELIM H. D’AVIGDOR

⭘ COL. A. E. W. GOLDSMID

⭘ JEAN HENRI DUNANT

⭘ FATHER IGNATIUS

⭘ DR. E. W. TSCHLENOW

⭘ DR. MAX MANDELSTAMM

⭘ JUDAH TOURO

⭘ EMMA LAZARUS

⭘ MORDECAI MANUEL NOAH

⭘ RABBI DR. MORRIS J. RAPHALL

⭘ THE MACCABEAN PILGRIMAGE, 5657 = 1897

⭘ THEODOR HERZL

⭘ DR. MAX S. NORDAU

⭘ DR. LOUIS LOEWE

⭘ RABBI DR. N. M. ADLER

⭘ BARON MAURICE DE HIRSCH

⭘ PROF. DR. HERMANN SCHAPIRA

⭘ MOSES HESS

⭘ DAVID WOLFFSOHN

THE HISTORY OF ZIONISM

CHAPTER I.

ENGLAND AND THE BIBLE

Hellas, Rome and _Israel_――The Englishman’s Bible――Its

influence upon English Literature――Rev. Paul Knell, Matthew

Arnold, Sir H. Havelock, Gordon, Livingstone, Ruskin, Carlyle,

Taine, Sir L. T. Dibdin, Huxley, and J. R. Green――The Puritans

――The Pilgrim Fathers――James I.――Cromwell.

NO great idea, once proclaimed, has ever yet perished from the earth.

An idea may assume new forms, may change its mere outward semblance

――for all great ideas are plastic in their attributes and immutable in

their essentials――but, once it has been enunciated, human life absorbs

it within itself for ever.

The Greek spirit of freedom, and the order, discipline and law of

Rome survive in Anglo-Saxon institutions, not by mere enforcement of

victorious arms, but because men have recognized them as the happiest

approximation to the independence of each and the subordination of all

that has ever yet been conceived.

To Greece was entrusted the cultivation of reason and taste. Her gift

to mankind has been science and art. To the Greeks we owe the science

of logic, which has dominated the minds of all modern thinkers. Much

of the spirit of modern politics, too, comes from Greece. On the other

hand, the sentiments and the organizing force behind all States and

Governments, which are absolutely indispensable to their vigour, are

to a great extent Roman. Justinian’s¹ laws have penetrated into all

modern legislation. Thus Greece may be said to have disciplined human

reason and taste, and Rome human organization and power.

¹ Flavius Anicius Julianus Justinian I. [The Great] (483‒565).

But England has been influenced by _Israel_ even more than by Hellas

and Latium; by the power and the light of the _Hebrew_ genius――by the

Bible.

The mission of the _Hebrew_ race was to lay the foundation of morality

and religion on earth. Their works and their Book are great facts

in the history of man; the influence of their mind upon the rest

of mankind has been immense and peculiar. The _Hebrews_ may be said

to have disciplined the human conscience; and to the pages of their

sacred books humanity has turned again and again for new inspiration.

No people has been so devotedly attached to the Bible as the English,

and the effect may be traced in all the great movements of English

history. The Bible has dominated the whole domestic and political life

of the English people for some centuries, and has provided the basis

of the English conception of personal and political liberty.

The education of a large number of Englishmen has consisted mainly in

the reading of the Scriptures. There is indeed no book, or collection

of books, so rich in teaching or capable of appealing so forcibly

to the unlearned and the learned alike. That the growth and gradual

diffusion of religious and moral thinking is due to the supreme

influence of the Bible is a fact which can be recognized throughout

the whole of English history. As a single instance, we may take two

writers who lived at different periods, and dealt with this subject

from dissimilar points of view――the Rev. Paul Knell (1615‒1664) and

Matthew Arnold (1822‒1888). Knell compared England with _Israel_. The

name “_Israel_” was used by writers of his age with so much laxity,

that it is impossible to define the sense which it was generally

intended to convey. It often meant the Religion of _Israel_; at other

times it was used as if it was a synonym of the word “Church.” But

Knell used the word in its plain meaning: for him “_Israel_” meant

simply the People of _Israel_ in the Land of _Israel_ (Appendix ii).

If we compare the general tone and attitude of Christian preachers

in those times in other countries with the attitude taken up by

the English clergy, we must acknowledge that the latter have a much

greater appreciation of the value and dignity of the Jewish people

and of its great influence on the character of the English nation.

In spite of all modern developments, and notwithstanding the fact that

modern science has undermined some of the old beliefs, the fundamental

attitude of Englishmen to the Bible remains unchanged. There is no

need to quote many writers; it is sufficient to refer to Matthew

Arnold, who insists that Righteousness is the burden of Old Testament

teaching, and that this idea has greatly influenced the formation of

the English character (Appendix iii).

The indebtedness of English literature to the Bible is immeasurable.

The Bible has inspired the highest and most ennobling books in the

English language. No other book has been so universally read or so

carefully studied. The Bible has been an active force in English

literature for over twelve hundred years, and during that whole period

it has been moulding the diction of representative English thinkers

and literary men. The Bible is “the book upon which they have been

brought up,” says Thomas Carlyle (1795‒1881), Nor has its influence on

men of action been less marked. Englishmen picture Sir Henry Havelock

(1795‒1857) sustaining himself upon the promises of the Bible through

the darkest hours of the Mutiny; Charles George (Chinese) Gordon

(1833‒1885) writing with his Bible in front of him at Khartoum; and

David Livingstone (1813‒1873) in the loneliness of Central Africa

reading it four times through from beginning to end, drawing from

it patience, fortitude and perseverance. One of the mightiest moral

forces of the last century in England, John Ruskin (1819‒1900),

acknowledges his great indebtedness to the Bible. “In religion,” he

says, “which with me pervaded all the hours of life, I had been moved

by the Jewish ideal, and as the perfect colour and sound gradually

asserted their power on me they seemed finally to agree in the old

article of Jewish faith that things done delightfully and rightfully

were always done by the help and spirit of God.”

“I have before me one of those great old folios in black letter in

which the pages, worn by horny fingers, have been patched together,”

writes Hippolyte Adolphe Taine (1828‒1893), in his _Histoire de la

Littérature Anglaise_ (Paris, 1863‒4).¹... “Hence have sprung much

of the English language and half of the English manners. To this day

the country is Biblical; it was these big books which had transformed

Shakespeare’s England. To understand this great change, try to picture

these yeomen, these shopkeepers, who in the evening placed this Bible

on their table and bareheaded, with veneration, heard or read one

of its chapters. Think that they had no other books, that theirs was

a virgin mind, that every impression would make a furrow, that they

opened this book not for amusement but to discover in it their doom of

life and death.”

¹ _History of English Literature_, by H. A. Taine. Translated

by H. Van Laun,... Edinburgh:... 1871.... (2 vols.).

“The Bible stands for so much in England: it is the foundation of

our laws,” said Sir Lewis Tonna Dibdin, “for when you get back behind

judicial decisions and Acts of Parliament you come at the bottom to

the moral laws, of which the Ten Commandments were the first written

summary.”

“The Bible,” says Thomas Henry Huxley (1825‒1895), in his _Essays on

Controverted Questions_, “has been the ‘Magna Charta’ of the poor and

the oppressed.”

There is no Christian people even among the Protestant nations which

could be compared with the English in knowledge of the Old Testament

and in devotion to its teachings. This was the avowed object and the

undeniable result of the English Reformation.

“Elizabeth (1533‒1603) might silence or tune the pulpits,” says John

Richard Green (1837‒1883), “but it was impossible for her to silence

or tune the great preachers of justice and mercy and truth who spoke

from the Book.... The whole temper of the nation was changed. A new

conception of life and of man superseded the old. A new moral and

religious impulse spread through every class.”

This Biblical influence was felt long before the translation of the

Bible into English. When King James I. (1566‒1625) in 1604 sanctioned

a new translation of the Bible, he let loose moral and spiritual

forces which transformed English life and thought. But before this

the Renaissance, or revival of learning, had led to the study of the

Scriptures and so had helped to make men Puritans.

The Pilgrim Fathers crossed the ocean with little more than this

sacred volume in their hands and its spirit in their hearts. The men

who founded new Commonwealths built up their constitutions upon the

teachings of the Bible; and tradition has long asserted that every

soldier in Cromwell’s army was provided with a pocket edition, which

consisted of appropriate quotations from the Scriptures, mostly from

the Bible of the Jews.¹

¹ Cromwell’s Soldiers’ Bible, London, 1895.

A close parallel can be drawn between the Puritans, of whom Oliver

Cromwell (1599‒1658) was the principal type, and the enthusiasts who

shared with _Judas Maccabæus_ (_ob._ 3628 _a.m._) the dangers and

glories of his illustrious career. Both were stern warriors forced

into battle by the stress of great principles, and by the strongest

sense of obligation to a sacred cause. Both fought for liberty against

tyranny, against religious persecution and unrighteousness. The

spirit which inspired them all was the secret of the world’s greatest

achievements. The parallel can be traced even further. Cromwell’s life

was shaped by the influence of the Bible. For a figure to compare with

Cromwell we must turn neither to ancient history nor to early English

history, but to the pages of Jewish national history in the Bible.

Cromwell’s examples were _Joshua_ (2406‒2516 _a.m._), _Gideon_ (_fl._

2676 _a.m._) and _Samuel_ (_ob._ 2882 _a.m._). _Hebrew_ warriors

and prophets were his ideals. And that is not to be wondered at, for

Cromwell studied the Bible every day with attention and reverence and

with a desire to be guided by it. He was an intellectual and spiritual

child of the Old Testament, and he “imagined himself to be a second

_Phineas_, raised up by Providence to be the scourge of idolatry and

superstition.”¹

¹ Daniel Neal (1678‒1743): _History of the Puritans_, vol. iv.

(1738), p. 187.