tihvaxy of trhe Cheolojfcal ^tminavy 
 
 PRINCETON • NEW JERSEY 
 
 ■<i^i> 
 
 PRESENTED BY 
 
 John Stuart Conning, D.D 
 
 BNTTSSTATe 1902a 
 
 Magnus, Laurie, 1872-1933. 
 Aspects of the Jewish 
 question 
 
ASPECTS OF THE JEWISH QUESTION 
 
ASPECTS OF TH 
 
 ^v 
 
 JEWISH QUESTION 
 
 BY A QUARTERLY REVIEWER 
 
 CbTl JoubeTt 
 
 WITH A MAP 
 
 NEW YORK 
 
 E. P. BUTTON & COMPANY 
 
 1902 
 
Printed in Great Britain 
 
PREFACE 
 
 This book is reprinted, with alterations and 
 considerable additions, from the article on 
 " Zionism and Anti - Semitism," which I 
 contributed to the Quarterly Review, April 
 1902. I am glad to take this opportunity of 
 expressing my thanks to the editor and to 
 the proprietor of that periodical for the 
 necessary permission which they have kindly 
 conceded. 
 
 My chief object in expanding and re- 
 publishing the essay has been to make an 
 impartial survey of the Jewish question in 
 Europe. All the books and pamphlets — and 
 they are many — which have been written in 
 various languages on the subject err by 
 the common defect of narrowing the outlook. 
 The writer in each instance sets out to prove 
 something, and he selects his facts in order 
 to suit his conclusion. It is natural enough 
 that Jewish writers should seek to justify 
 their race, and it is comprehensible at least 
 
vi PREFACE 
 
 that the detractors of the Jews should confine 
 their record to evidences making for anti- 
 Semitism. Unfortunately, the result has been 
 that, instead of one Jewish problem, there 
 seem to be half-a-dozen. There is the problem 
 of the conversionist associations, with their 
 somewhat hysterical propaganda, who profess 
 to admire the Jewish race, and to desire above 
 all things that it should embrace Christian 
 dogma. There is the problem of the 
 philosophic Radicals, who would let the Jews 
 practise any form of religion that pleases 
 them, as long as that form does not require 
 the maintenance of a separate race. Then 
 there is the Tory problem of the statisticians 
 and economists, who avoid in their speeches 
 calling a spade a spade, and to whom we owe 
 a Jewish question under the name of an anti- 
 alien movement. And there is a party of 
 surrender among the Jews themselves, who 
 make a glory of the title of alien by asserting 
 their national unity. 
 
 It is obvious that, though these opinions 
 may co-exist, they are not compatible. Vou 
 cannot assimilate a population which is con- 
 spiring with the Turks for a grant of territory 
 in Palestine. You cannot open churches for 
 a people whom you turn back from your ports. 
 
PREFACE vii 
 
 You cannot expect the Jews to develop their 
 best powers peacefully, amid simultaneous 
 shouts of "Be Christians ! " "Be Aryans I " 
 ^'Be Zionists!" and "Be off!" 
 
 The confusion of remedies points to an 
 imperfect diagnosis. It is conceivable that, 
 when the Jewish question is reconsidered in 
 the broader aspect which 1 have tried to 
 present, the need of a violent method will 
 <lisappear. After all, it is a dangerous thing, 
 however common the habit, to generalise 
 about the Jews. Anti-Semitic literature is 
 constantly testifying to this fact, and the 
 Zionists, if ever their scheme came to a 
 practical issue, would soon discover it for 
 themselves. But if one is to generahse about 
 the Jews, as the mere name of anti-Semitism 
 requires, and as so frequently happens in the 
 prejudice of ordinary life, at least let us be 
 i^ertain that we know who these Jews are, 
 what they believe, on what they wait, how 
 they have been treated, and how they have 
 borne the test. It is only to-day that our 
 comparative historians in the new encyclopaedias 
 have discovered — to use a stock phrase — the 
 inevitableness of the Jewish problem in the 
 reaction of modern Western Jewry from medi- 
 •eval conditions. If the accompanying map be 
 
viii PREFACE 
 
 consulted, it will be seen that the pressure of 
 Jews westward is not likely to cease till the 
 Russian Pale is broken down. And the 
 Russian Pale will not be broken down till 
 the Jews of Russia have succeeded, like the 
 JcM's of England before them, in asserting 
 their right to civil and religious liberty. 
 Liberty in Russia is non-existent ; when 
 Russia has learnt its blessing, Russian Jews 
 will share in it. The real problem of the 
 twentieth century is the backwardness of the 
 nations, not the forwardness of the Jews. 
 MeanM^hile, the westernmost countries do well 
 to protect themselves. Great Britain is bound 
 to scrutinise her immigi'ants from time to 
 time, and to see that they do not abuse her 
 receptive capacity. But there is no escape 
 from this circle. The solution which would 
 make Roumanian or Russian Jewry the type 
 and standard of Jewish life, and would drag 
 down the Jews, say, of England, to the level 
 of a persecuted race, betraying the record of 
 nineteen centuries, is false, retrograde, and 
 unpractical. 
 
 My belief in the foredoomed failure of neo- 
 Zionism, my objection to its leaders' readiness 
 to " make capital," in JNIr Zangwill's words, of 
 the " longing for Palestine " (as if to say that 
 
PREFACE ix 
 
 the name of Isaiah has been added to the 
 directorate of Zion, Limited), and my con- 
 Wction that neither Turkey nor the Great 
 Powers would ever seriously consider the 
 project, are independent of my admiration 
 for Dr Theodor Herzl himself. I venture to 
 take this opportunity of enrolling myself among 
 his admirers, not at all because I conceive that 
 he will be otherwise than indifferent to my 
 sentiment, but because, among many kind 
 things which were said of my Quarterly article, 
 I was blamed in certain quarters for " attacking " 
 the author of " The Jewish State " and President 
 of the Zionist Congress. The attack on the 
 scheme must stand for what it is worth, but 
 there is nothing personal in its intention. I 
 have twice had the pleasure of meeting Dr 
 Herzl ; once, in Vienna, in 1896, and again, in 
 London, this year. On each occasion he has 
 allowed me to express my disagi-eement from 
 his views, and on each, and especially on the 
 second, I have been deeply sensible of the 
 single - mindedness, the devotion, and the 
 sincerity which inspire the leader of this hope. 
 He does, I beheve, more harm than good, but 
 the conclusion of the matter lies on the knees 
 of the gods. 
 
 In preparing this Httle book for the Press, 
 
X PREFACE 
 
 I have had the advantage of the help of the 
 Rev. Isidore Harris, M.A., editor of the 
 "Jewish Year Book," in reading the proofs 
 and compiling the bibliography, and I am 
 further indebted to other friends and corre- 
 spondents for assistance and advice. If the 
 book does something to promote the cause 
 of Jewish progress and reform, which the 
 writer has sincerely at heart, his purpose will 
 be thoroughly fulfilled, and his debt to those 
 who have helped him will be discharged. 
 
 London, September 1902. 
 
CONTENTS 
 
 CHAP. PAOK 
 
 PREFACE V 
 
 I. THE PROBLEM AND SOME SOLUTIONS 1 
 
 II. ZIONISM AS A SOLUTION 14 
 
 III. THE JEWISH QUESTION IN THE LIGHT OF JEWISH ETHICS 
 
 AND HISTORY 25 
 
 IV. PRESENT CONDITIONS 45 
 
 V. SPIRITUAL FORCES IN JUDAISM 69 
 
 APPENDIX 81 
 
 BIBLIOGRAPHY 89 
 
ASPECTS OF THE JEWISH QUESTION 
 
 CHAPTER I 
 
 THE PROBLEM AND SOME SOLUTIONS 
 
 In the long annals of Israel the calendar is 
 marked with red days and with black. Reddest 
 of the red, for instance, is the glorious Fifteenth 
 of Nissan — the spring festival of liberty — the 
 day of the Redemption from Egypt by the 
 hand of INIoses the Deliverer. This, the earliest 
 feast of freedom, is still religiously celebrated 
 by the Jews with the fine old hymn of 
 liberation : 
 
 " I will sing urto the Lord, for he hath 
 triumphed gloriously : the horse and his rider 
 hath he thrown into the sea. . . . The Lord 
 shall reign for ever and ever." 
 
 A black day is the fateful Ninth of Ab 
 (corresponding to a date in August), which 
 the Jews observe as the anniversary of the 
 destruction of the Temple of Jerusalem, by 
 Nebuzaradan, chief of the guard to Nebuchad- 
 nezzar. The fast appointed for this date is 
 
 A 
 
2 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 no longer, we believe, universal in Israel, 
 though the Jew repeats the words of Jeremiah : 
 
 "Is there no balm in Gilead ; is there no 
 physician there ? . . . For death is come up 
 into our windows, and is entered into our 
 palaces, to cut off the children from without, 
 and the young men from the streets." 
 
 But the nearness of the white fast in Tishri 
 (in September or October), which is literally 
 kept as a solemn day of fasting and atonement 
 at the end of the penitential season, and before 
 the week of rejoicing, has detracted a little 
 from the severity of the ordinance for the fast 
 of Ab. Still, it is marked with black in that 
 curiously complicated calendar, with its sacred 
 new year and its civil new year, its Greek 
 astronomy and Babylonian nomenclature, its 
 refinements of Rabbinical law, unafFrighted by 
 Copernican astronomy, and its wonderful 
 procession of feast-days and fast-days — Simchat 
 Torah, Hanukah, Puriin, Sebuyot — names that 
 have been music in the ears of countless 
 generations of Israelites, in Zion and in exile, 
 and that come home to them to-day — come 
 verily to their homes — with so intimate a 
 thrill. 
 
 Time has added to the record. February 
 the 4th, for instance, is marked in the 
 calendar of English Jews as Resettlement 
 Day — the supposed anniversary of Cromwell's 
 
I] BLACK DAYS 3 
 
 repeal of the prohibition in 1655 ; and two 
 hundred years later we come to July the 26th, 
 1858, when Baron Rothschild took his seat in 
 the House of Commons. It had required 
 nearly six centuri«;s for this victory of tolerance 
 after the expulsion of the Jews in 1290. But 
 the mediaeval additions to the Jewish calendar 
 consist, for the most part, of days marked 
 with black. The index to Graetz, in the 
 last volume of his " History of the Jews," is 
 eloquent at this point. There are twenty 
 references to Jewish expulsions from European 
 countries, ranging from the eleventh century 
 right down to the eighteenth ; and besides these, 
 there is the black list of Jewish massacre and 
 persecution : " Jews massacred in Alsace," " Jews 
 massacred in Alexandria," "Jews massacred in 
 France," "Jews massacred in Germany," four 
 times in a hundred years, " Jews massacred in 
 Poland," "in London," "in Norwich," "in 
 Spain," "Jews oppressed in North Africa," 
 " Jews persecuted in Brandenburg " — up and 
 down the Jewish year these entries, and 
 entries like these, commemorate in a line of 
 cold print the unspeakable agony and suffering 
 of the long-drawn-out Middle Ages. 
 
 Time is still adding to the record. The last 
 day marked with black in the almanac of Israel 
 is perhaps the blackest of all because it comes 
 so late in his annals. At the end of the 
 
4 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 nineteenth century, which JNIr Gladstone in his 
 hasty way described as an era of emancipation, 
 the Jews might surely have expected that 
 active persecution would cease, and that they 
 would be free to devote themselves to the 
 work of conquering and correcting the passive 
 forces of prejudice and disUke. Yet, according 
 to the contributor of the admirable article 
 " Anti-Semitism " in the first volume of the 
 new "Jewish Encyclopaedia,"^ the birthday of 
 that movement and its father are both of very 
 recent memory. There was a dissolution of 
 the German Imperial Diet in the late summer 
 of 1878, shortly after Hodel's attempt on the 
 Ufe of the old Emperor A¥illiam. This event 
 was represented as the work of Socialists, 
 and Socialism is notoriously atheistic. The 
 Social Democrats of the Fatherland are the 
 leaders of the revolt against conventional 
 religion. Here, then, the party wire-pullers 
 found a unique opportunity. The general 
 election of July the 30th, 1878, brought an 
 increase of Conservative members ; and " this," 
 continues the ^viiter of the article, "may be 
 considered the birthday of anti - Semitism." 
 Later on in the same paragraph we learn 
 that Adolf Stocker, the Court chaplain, was 
 the author of the cry. The Emperor has 
 since had good cause to rid himself of this 
 
 1 New York : Funk & Wagual. 
 
I] BIRTHDAY OF ANTI-SEMITISM 5 
 
 turbulent priest. Stocker has been unfrocked, 
 and the broadcloth SociaHsm, which his preach- 
 ments estabhshed, is no longer an engine 
 of much political force. But the mischief was 
 done. Stocker's influence went to found the 
 party of Christian Socialists, which was to 
 " win the masses of the people to the Con- 
 servative programme " by a judicious admixture 
 of socialistic ingredients. 
 
 Or take the similar account of the matter 
 from the first supplementary volume to the 
 " Encyclopaedia Britannica" : — 
 
 " Anti-Semitism," declares the wiiter, " is, 
 then, exclusively a question of European politics, 
 and its origin is to be found not in the long 
 struggle between Europe and Asia, or between 
 the Church and the Synagogue, which filled so 
 much of ancient and medieval history, but in the 
 social conditions resulting from the emancipa- 
 tion of the Jews in the middle of the 19th 
 century. . . . Towards the end of 1879 it spread 
 with sudden fury over the whole of Germany. 
 This outburst, at a moment when no new 
 financial scandals or other illustrations of Semitic 
 demoralisation and domination were before the 
 public, has never been fully explained. It is 
 impossible to doubt, however, that the secret 
 springs of the new agitation were more or less 
 directly supplied by Prince Bismarck him- 
 self. . . . He began to recognise in anti- 
 Semitism a means of ' dishing ' the Judaized 
 liberals, and to his creatures who assisted him in 
 his press campaigns he dropped significant hints 
 in this sense (Busch, Bismarck, ii. 453-54 ; iii. 16). 
 
6 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 He even spoke of a new KuUu^^Jcampf agamst the 
 Jews (ibid., ii. p. 484). How these hints were 
 acted upon has not been revealed, but it is suffi- 
 ciently instructive to note that the final breach 
 with the National Liberals took place in July, 
 1879, and that it was immediately followed by 
 a violent revival of the anti-Semitic agita- 
 tion. ... In October an anti-fSemitic league 
 was founded in Berlin and Dresden. . . . The 
 leadership of the agitation was now definitely 
 assumed by a man who combined with social 
 influence, oratorical power, and inexhaustible 
 energy, a definite scheme of social regeneration 
 and an organisation for carrying it out. This 
 man was Adolf Stoecker (born 1835), one of the 
 Court Preachers. . . . The Conservatives sup- 
 ported him, partly to satisfy their old grudges 
 against the Liberal bourgeoisie, and partly because 
 Christian Socialism, with its anti-Semitic appeal 
 to ignorant prejudice, was likely to weaken the 
 hold of the Social Democrats on the lower 
 classes." 
 
 To the black days, accordingly, in the me- 
 morial calendar of Israel, July the 30th, 1878, is 
 now indelibly added. Twenty years earlier, 
 almost to a day, Baron Rothschild, as we have 
 seen, had taken his seat in the British House of 
 Commons, thus ending, for England at least, the 
 long history of religious disability. And now 
 the interminable cycle was renewed : anti- 
 Semitism was born in Germany. We may 
 minimise the movement as we will, and carefully 
 discriminate between anti-Semitism and anti- 
 Judaism, between Stacker's propaganda of 
 
I] THE INTERMINABLE CYCLE 7 
 
 Christian Socialism, involving a boycott of 
 financiers, and Torquemada's programme of 
 Christianisation, involving the burning of 
 heretics ; yet the fact remains that at the 
 opening of the twentieth century, as at the 
 opening of the sixteenth, there is antagonism 
 towards the Jews, varying locally in its degree 
 of intensity, from the active, legislative per- 
 secution in Roumania, to the Commission on 
 Alien Immigration, demanded by the conditions 
 in this country. From the extreme south-east to 
 the extreme north-west of Europe, the path of 
 religious liberty is crossed by that shadow. 
 In the careful words of the editor of " The 
 Jewish Year Book " : 
 
 " The dawn of the twentieth century finds the 
 Jews in many countries groaning under dis- 
 abiUties . . . which seem to mock at all ideas of 
 human progress. As one reads of them, one 
 almost fancies that time must have moved 
 backward instead of forward. . . . For the un- 
 pleasant truth is forced upon us that a large 
 portion of Europe is still plunged in the darkness 
 of the Middle Ages." 
 
 Why is this ? Why are the Jews, who still 
 worship the God of their fathers, subject to this 
 terrible fate ? Why, when they have been 
 released from their religious ghetto, are they 
 thrust back into a ghetto of racial segregation ? 
 Why, when they have hardly relaxed the rigour 
 of their fast for Zion, are synagogues fired to-day 
 
8 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 by riotous crowds in Germany, Algeria, and 
 elsewhere? Why, when they still observe the 
 day of emancipation from Pharaoh, has a new 
 Moses arisen with the same promise as of old, 
 to lead them out of the house of bondage 
 into a land flowing with milk and honey, as 
 in the new Zionism, with Dr Herzl as its 
 prophet ? 
 
 The authorities lend us scant aid in answer- 
 ing these questions. The non-Jewish writers 
 on the subject, whose books we have examined 
 for the purpose, seem to lack both breadth and 
 precision of view. Three such books lie before 
 us. Something, doubtless, must be allowed for 
 the apostolic preoccupation of JNIr Baron, author 
 of " The Ancient Scriptures and the JNIodern 
 Jew,"^ who unctuously commends his volume, 
 "the result of spare moments saved in a very 
 busy life of service for Christ among His own 
 nation, to Him who condescends to bless the 
 things that are weak and small," and who wiites 
 that the Jewish question "is fast becoming an 
 international one." " To the Bible student," he 
 avers, " with the key of the future in his hand, 
 it is very interesting to watch some of the more 
 recent phases in the development of this ques- 
 tion," and to observe how " the great God is, in 
 His providence, now rapidly preparing the way 
 for its final and only possible solution." What 
 ' Hodder & Stoughton, 1900. 
 
I.] A CONVERSIONIST'S VIEW 9 
 
 this solution is to be is explained with chory- 
 bantic touches on page 179 : — 
 
 " Jesus is the Way : ' No man cometh to 
 the Father but by Me.' There is no other way. 
 Jesus is the Truth, the full and whole truth of 
 God : ' The law was given by JMoses ; grace and 
 truth came by Jesus Christ.' And Jesus is 
 Life : ' This is life eternal that they might know 
 Thee, the only true God and Jesus Christ whom 
 Thou hast sent.' Although the Jews have the 
 law, they cannot come to God, because Jesus is 
 the Way. Although they have the Old Testa- 
 ment, they do not know the truth, because Jesus 
 is the Truth and Life ! Until we come to see 
 Jesus, until we come to the atonement He made 
 for us, until we come to know the ' Lamb of 
 God,' we do not know God the Father. Yes, 
 there are sighs ; there are misgivings ; there are 
 fears ; there are mournings ; there are longings 
 in the human heart towards God — but adoption 
 and true spiritual life there is none, where Christ 
 has not kindled it. Israel in its i^resent state, 
 the Christless Israel, shotvs this to the whole 
 umid. Notwithstanding the great activity and 
 energy of the religious life of the Jews, they 
 have — we say it with great sorrow — no life 
 indeed — what they have is all carnal — and this 
 accounts for the phenomena that they have 
 not been of much spiritual use to the world 
 since Christ's coming. In Christ alone will 
 Israel live again and he a blessing to the 
 world.'' 
 
 The " final and only possible solution " is 
 postponed, it will be observed, to a somewhat 
 indefinite date, and, leaving Mr Baron on his 
 
10 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 watch-tower, we turn for counsel to My Arnold 
 White. It was his lofty purpose, he tells us, 
 in publishing " The Modern Jew," ^ " to make 
 the people of England think." They are to 
 think to the following effect : — 
 
 " England," he writes, " is in this dilemma : 
 she is either compelled to abandon her secular 
 practice of complacent acceptance of every 
 human being choosing to settle on these shores, 
 or to face the certainty of the Jews becoming 
 stronger, richer, and vastly more numerous ; 
 with the corresponding certainty of the Press 
 being captured as it has been captured on the 
 Continent, and the national life stifled by the 
 substitution of material aims for those which, 
 however faultily, have formed the unselfish and 
 imperial objects of the Englishmen who have 
 made the Empire. . . . The conclusion, there- 
 fore, seems obvious, that either the situation 
 must be dealt with, i.e. by Europe as a whole, 
 or an alarming outbreak against the race, the 
 members of which are always in exile and 
 strangers in the land of their adoption, will 
 result, and the clock of civilisation will thus 
 be thrown back for a hundred years. . . . The 
 Jewish question, however difficult, is not 
 insoluble." 
 
 Here, again, a solution is held possible, and 
 at a date not quite as remote as that selected 
 by Mr Baron. But INlr White reaches his 
 conclusion through a series of premisses which 
 cannot be accepted without demur. The 
 contingencies which he states as certainties, by 
 ^ Heineman & Co., 1899. 
 
i] ENGLAND'S "DILEMMA" 11 
 
 a common rhetorical device, are, if not 
 fallacious, at least open to argument. Will 
 Jews become '' stronger, richer, and vastly 
 more numerous " ? Have they '* captured the 
 Press on the Continent " ? Is the British 
 Press likely to be captured ? Do Jews " stifle 
 national life " by introducing " material aims " ? 
 And were "the Englishmen who have made 
 the Empire " moved by " unselfish and imperial 
 objects"? Mr White himself, in another jour- 
 nalistic capacity, has something different to say 
 at this point. And all these points, it is to 
 be noted, when it comes to an attack on the 
 Jews, are chosen as unassailable first truths. 
 
 Next, we pass from the special pleader to 
 a book vouched for by the Toynbee Hall 
 mark. Mr James Bryce, who contributes 
 the preface to " The Jew in London," ^ states 
 that one of its authors, "though fair and even 
 friendly, has no special personal ground of 
 sympathy with the Jewish race or religion," 
 and that the other, though a Jew, is " sufficiently 
 detached and independent to perceive the 
 defects of his nation [race ?], and sufficiently 
 candid to admit these defects." And the 
 
 ^ " The Jew in London : A Study of Racial Character and 
 Present-day Conditions. Being two essays prepared for the 
 Toynbee trustees by C. Russell, B.A., and H. S. Lewis, M.A., 
 with an Introduction by Canon Barnett, and a Preface by the 
 Right Hon. James Bryce, M.P. With a new Map by Geo. E. 
 Arkell." Fisher Unwin, 1900. 
 
12 THE PROBLEM AND SOME SOLUTIONS [chap. 
 
 claim to impartiality, which Mr Bryce advances 
 for the volume, is repeated by Canon Barnett, 
 who states in his introduction that "the object 
 of these essays is to assist their readers to a 
 right answer, and therefore to a right policy." 
 The reader may pray with Mr Baron, or he 
 may curse with INIr White ; to what emotional 
 or intellectual exercise, we wonder, do the 
 Toynbee essayists invite him, in the solution 
 of the Jewish question and the discovery of 
 the "right answer." 
 
 " The Whitechapel problem," declares Mr 
 Kussell, " turns out to be European in scope, 
 and it is not much less bewildering in its inner 
 complexity than in the immense range over 
 which it spreads itself. Besides being part 
 of a larger question, it contains a multitude 
 of smaller ones, and opens up a field of inquiry 
 in which racial, industrial, and religious 
 questions are bound up with one another and 
 refuse to be dissociated." 
 
 After this exordium, which rather takes away 
 the breath, his conclusion reads a trifle tamely: 
 
 " There is only the choice of going forward 
 or backward. . . . Reform and Zionism are 
 the broad alternatives. ... It is easy to 
 understand the antipathy which the great 
 body of Jews naturally feel towards the 
 prospect of assimilation. They have too much 
 pride of race to relish the idea of complete 
 absorption. But (at least from the Gentile 
 standpoint) it is no less hard to see the 
 
I.] EXPULSION OR ABSORPTION 13 
 
 justification than the practicabihty of a pohcy 
 of continued separatism. There is doubtless 
 a loss in every departure fi'om historic 
 traditions ; but if these traditions have out- 
 lived their value and purpose, or even acquired 
 a mischievous tendency, the loss may be more 
 than counterbalanced. It is pitiful also, no 
 doubt, to witness the decay of a religion which 
 has gone far in many lives to transfigure, or 
 at least to render tolerable, the harsh conditions 
 of slum life. . . . On the whole, if the gains 
 and losses of assimilation could be reckoned 
 against one another, there seems little doubt 
 on which side the balance v/ould be found." 
 
 Starting from different points, and aiming 
 at different goals, our authors accordingly 
 agree that the Jewish question is international, 
 to be solved by a concert of the Powers acting 
 on the watchword of " Aut disce aut discede ! " 
 The Jews are to disappear — by religious con- 
 version, according to Mr Baron ; by legislative 
 exclusion, according to Mr White ; by social 
 assimilation, according to INIr Russell. But go 
 they must, if England is to be saved. 
 
CHAPTER II 
 
 ZIONISM AS A SOLUTION 
 
 It is remarkable that a section of the Jews 
 has reached the same conclusion by a different 
 road. In the eyes of non- Jewish writers, whom 
 we need not pursue through the viler alleys 
 of anti-Semitism, the "problem" is that the 
 Jews are at once too rich and too poor. In 
 Jewish eyes, the problem is how to escape 
 persecution. It is just twenty years ago, in 
 September 1882, that an anonymous pamphlet 
 (by Dr Leon Pinsker), since translated into 
 English under the title of " Self-Emancipation," 
 as No. 1 of the "Jewish National Series," laid 
 down as a first principle of faith and practice : — 
 
 " The international Jewish question must 
 undergo a national solution. Our national 
 regeneration can take place, of course, only 
 very slowly. But we must take the first step, 
 and our successors will have to follow. . . . 
 The national regeneration of the Jews must 
 be initiated by a congress of Jewish notables. 
 . . , As matters stand, the financial execution 
 of the undertaking does not present unsur- 
 mountable difficulties." 
 
CHAP. 11.] PINSKER AND HERZL 15 
 
 Thus the disappearance of the Jews was urged 
 on themselves by themselves. To the solutions 
 of the " international problem " offered by Mr 
 Baron, Mr White, and Mr Russell, we have now 
 to add that of Dr Pinsker — the solution of 
 Zionism, or the nationalisation of the Jews. 
 
 The present leader of this movement, and 
 President of the Zionist Congress, is Dr 
 Theodor Herzl, whose monograph, " A Jewish 
 State : an Attempt at a Modern Solution of the 
 Jewish Question," has likewise been translated 
 (David Nutt, 1896, Is.), and has the further 
 advantage of being fourteen years later than 
 Dr Pinsker's. 
 
 Dr Herzl was a journalist in Vienna at the 
 time of the Lueger municipality. He is now 
 the accepted leader of the movement known 
 as Zionism ; and at the annual Zionist Congress 
 this redoubtable IMoses from the Press - club 
 rekindles the prophetic fire which shone on 
 the face of the Deliverer. His original 
 manifesto proposed to found the Jewish State 
 in Western Asia or South America. Since 
 then he has selected Palestine, as being the 
 ancient home of the Jews, and possessing a 
 glamour to attract the ignorant victims of 
 Continental hate. His notion apparently is 
 that the Sultan of Turkey will sell the province 
 to the Jews — Dr Pinsker shared this delusion 
 — and that the European powers will guarantee 
 
16 ZIONISM AS A SOLUTION [chap. 
 
 its integi'ity as a fifth-rate buffer State — the 
 wildest notion, to our thinking, which an 
 ambitious journalist has ever based on a neglect 
 of political facts and an indifference to rehgious 
 belief. For the Herzl variant of Zionism, 
 though it successfully deludes a heterogeneous 
 crowd of foreign enthusiasts, is an unfortunate 
 compromise between two quite opposite ideas. 
 
 The restoration of the Jews to the land of 
 their old independence may occur in one of two 
 ways. It may be by the concerted act of the 
 Governments of the countries of their dispersion, 
 devised as a measure of self-protection against 
 the spread of the Jews ; or by the fulfilment ot 
 prophecy when the Jewish mission is complete. 
 The first is the creed of good anti - Semites, 
 the second of orthodox Jews. The orthodox 
 Jew recognises a divine purpose in his exile. He 
 is where he is for some purpose. By his mere 
 survival and patience he is serving some divine 
 end. He is a witness and a priest, and he may 
 not interrupt the mission of his race to save his 
 own poor skin. But Dr Herzl's plan makes 
 short work of the spiritual element in the new 
 exodus of Jewiy. He would force the hand of 
 Providence. The restoration, instead of occur- 
 ring as the appointed end of the dispersion, would 
 be interpolated in the middle of it as a means of 
 evading its obligations. This plan, which is a 
 travesty of Judaism, is equally futile as state- 
 
n.] THE RESTORATION IDEA 17 
 
 craft. There is not the least disposition on 
 the part of the great powers of Europe to see 
 the wealth and talent of Israel pass into the 
 hands of the Sultan, nor yet to see the Holy 
 Land invaded by a crowd of Jews, still less to 
 complicate the Eastern question by planting 
 another weak State in that troublesome ward 
 of invahds. 
 
 The unaccustomed meekness of the scheme is, 
 perhaps, its most surprising feature. Isaiah said : 
 " Gentiles shall come to thy light, and kings to 
 the brightness of thy rising. Break forth into 
 joy, sing together, ye waste places of Judah, for 
 the Lord hath comforted his people. Say unto 
 Jerusalem, thou shalt be built ; and to the temple, 
 thy foundation shall be laid." On these passages, 
 and passages like these, the Jews have based 
 their faith in the Messiah, whether personal or 
 impersonal, at whose coming the nations of 
 Christendom will be eager to take hold of their 
 skirts ; and the people which is permitted to look 
 forward to so splendid a destiny as this, which 
 keeps itself severely apart in order to be ready 
 to fulfil it when the appointed time shall have 
 arrived, is forgiven by all just men for the touch 
 of racial arrogance inevitable, perhaps, to those 
 who live in the light of such a mission. But 
 now, contrast with Isaiah and his appeal to 
 racial pride, the apologetic tone of Dr Herzl in 
 defining the destiny of his race : 
 
18 ZIONISM AS A SOLUTION [chap. 
 
 " The departure of the Jews," he writes, in his 
 introduction to the " Jewish State," " will involve 
 no economic disturbances, no crises, no persecu- 
 tions ; in fact, the countries they abandon will 
 revive to a new period of prosperity. There will 
 be an inner migration of Christian citizens into 
 the positions evacuated by Jews. . . . The Jews 
 will leave as honoured friends, and if some of 
 them return, they will receive the same favourable 
 welcome and treatment at the hands of civilised 
 nations as is accorded to all foreign visitors. 
 Their exodus will have no resemblance to a 
 flight, for it will be a well-regulated expedition 
 under control of public opinion." 
 
 A flight, accordingly, which is no flight, an 
 abandonment and an evacuation — this is the 
 modern rendering of the Messianic hope ; 
 instead of Gentiles coming to the light, Dr 
 Herzl oflers the pretty picture of Jews content, 
 like foreign visitors, with a " favourable welcome 
 and treatment." We have called this a travesty 
 of Judaism. But it is worse than satire — it is 
 treason. Dr Herzl and those who think with 
 him are traitors to the history of the Jews, which 
 they misread and misinterpret. They are them- 
 selves part-authors of the anti-Semitism which 
 they profess to slay. For how can the European 
 countries which the Jews propose to " abandon " 
 justify their retention of the Jews ? and why 
 should civil equality have been won by the 
 strenuous exertion of the Jews, if the Jews them- 
 selves are to be the first to "evacuate" their 
 
n.] THE MILLENNIUM ANTICIPATED 19 
 
 position, and to claim the bare courtesy of 
 " foreign visitors " ? We recall, perforce, the 
 debates in the House of Commons of 1833. 
 Lord JNIacaulay, speaking in committee on behalf 
 of the removal of disabilities, said : 
 
 " Another objection which has been made to 
 this motion is that the Jews look forward to the 
 coming of a great deliverer, to their return to 
 Palestine, to the rebuilding of their temple, to 
 the revival of their ancient worship, and that, 
 therefore, they will alwaj^s consider England, not 
 their country, but merely as their place of exile. 
 But surely, su% it would be the gi'ossest ignorance 
 of human nature to imagine that the anticipation 
 of an event which is to happen at some time 
 altogether indefinite . . . can ever occupy the 
 minds of men to such a degree as to make them 
 regardless of what is near and present and certain. 
 . . . Are we to exclude all millenarians from 
 Parliament and office. . . . ? " 
 
 Fourscore years, a strong man's lifetime, make 
 a short instalment of the JNIillennium, but if Dr 
 Herzl's plan for the political restoration of the 
 Jews has to be taken into serious account, then 
 Macaulay was wrong, and his " grossly ignorant " 
 opponents were right in their view of human 
 nature. 
 
 But the scheme is foredoomed to failure. Dr 
 Herzl has traded — we know no better word — on 
 the resources of prophecy. Zion is a magical 
 name in the ears of the ignorant victims of 
 Russian and Roumanian persecution ; and though 
 
20. ZIONISM AS A SOLUTION [chap. 
 
 Dr Herzl was indifferent at first whether he led 
 them to Argentina or to Palestine, he quickly 
 perceived the commercial value of keeping the 
 name of the old firm on his prospectus. Not 
 even Mr Zangwill, ardent Zionist though he is, 
 can evade the logic of this conclusion. " Pales- 
 tine, indeed, but an afterthought," he admits on 
 page 395 of his " Dreamers of the Ghetto " : "an 
 aspiration of unsuspected strength, to be utilised 
 — like all human forces — by the maker of 
 history. States are the expression of souls ; 
 in any land the Jewish soul could express itself 
 in characteristic institutions, would shake off 
 the long oppression of the ages, and renew its 
 youth in touch with the soil. Yet since there 
 is this longing for Palestine, let us make 
 capital of it — capital that will return its safe 
 percentage." Was there ever a more cynical 
 confession of the commercialisation of a spiritual 
 idea ? And the promoters knew their public. 
 Poor Jews, who would have preferred the 
 fleshpots of Egypt to the unknown terrors of 
 South America, jumped at the sound of 
 Jerusalem. To die in Palestine is their 
 ambition ; the restoration is their waking 
 dream ; and Dr Herzl, with ingenious 
 effrontery, represented his scheme of evading 
 the mission of the exiles, and their duty to 
 the lands of their dispersion, as a fulfilment of 
 the ancient prophecy. 
 
n.] COMPARATIVE FAILURE 21 
 
 The measure of success which he has achieved 
 is that of the ofF-chance. " The Jews," as he 
 himself wrote, " have dreamt this kingly dream 
 all through the long nights of their history. 
 ' Next year in Jerusalem ' is their old phrase. 
 Now comes the opportunity to prove that the 
 dream may be converted into a Hving reality " — 
 and to the extent of the possibility of the ofF- 
 chance Dr Herzl's backers support him. He 
 might be right. The opportunity, stated with 
 so much skill, might be the trumpet-call to 
 Zion ; at least the ears of Ghetto Hebrews, 
 bewildered with the cries of hate, might well 
 be eager to accept another false prophet as the 
 Redeemer. The mistake has been committed 
 before, not once but many times, since the 
 gi-ave warning was uttered, " For they prophesy 
 falsely unto you in JNIy name ; I have not sent 
 them, saith the Lord." Nor, indeed, is Dr 
 Herzl's success commensurate at all with his 
 anticipations in 1896. Then he wrote : " I 
 imagine that Governments will, either volun- 
 tarily or under pressure from the anti-Semites, 
 pay certain attention to this scheme ; and they 
 may perhaps actually receive it here and there 
 with a sympathy which they also show to the 
 Society of the Jews." This expectation remains 
 unfulfilled. The Western Governments have 
 shown not the least disposition to invite an 
 outburst of anti-Semitism by acknowledging 
 
22, ZIONISM AS A SOLUTION [chap. 
 
 their Jews as strangers ; and, as to the inter- 
 views with the Sultan of Turkey which Dr 
 Herzl has enjoyed, it is ah-eady fairly certain 
 that his Majesty has been smiling in his sleeve. 
 But the Congress has been founded, and it is 
 addressed each year by " impassioned rhetori- 
 cians," whose structure in the clouds is already 
 beginning to reveal little signs of rifts and 
 flaws. We may be permitted to quote the 
 picturesque account of such a gathering from 
 the reporter's pen of Mr Zangwill, who, as a 
 friend of the movement, if called as a witness 
 on the other side, will give evidence of supreme 
 importance. He writes : 
 
 "As no two of the leaders are alike, so do 
 the rank-and-file fail to resemble one another. 
 Writers and journalists, poets and novelists and 
 merchants, professors and men of professions — 
 t3^pes that once sought to slough their .Jewish 
 skins and mimic, on Darwinian principles, the 
 colours of the environment, but that now, with 
 some tardy sense of futility or stir of pride, 
 proclaim their brotherhood in Zion — they are 
 come n'om many places ; from far lands and 
 from near ; from uncouth, unknown villages of 
 Bukowina and the Caucasus, and from the great 
 European capitals ; thickest from the pales of 
 persecution, in rare units from the free realms 
 of England and America — a strange phantas- 
 magoria of faces, — " 
 
 and, it may fairly be added, a strange founda- 
 tion of a State. Pole, Hungarian, Roumanian, 
 
n.] ENGLISH JEWS AND "ZIONISM 23 
 
 Frenchman, Dutchman, German, Russian, 
 Egyptian, Swede — how shall these be welded 
 together into a single republic, pent closely 
 between the desert and the sea? "As an 
 attempt to realise the ideal of Judaism," wi'ote 
 JNlr Oswald John Simon in the Nineteenth 
 Century, September 1898, "the programme for- 
 mulated at Basle presents the spectacle of the 
 most contemptible, if not the most grotesque, 
 species of idealism which was ever laid before 
 the remnant of the descendants of a great 
 nation." 
 
 We need not discuss the financial aspect of 
 this matter, which reposes in the hands of the 
 Jewish Colonial Trust, with a Council over- 
 whelmingly composed of foreign and Oriental 
 names. Affiliated with the Central Committee 
 is an English Zionist Federation, of which Sir 
 Francis INIontefiore is President, and which 
 counts more than seventy branches in England 
 and Ireland. But the great bulk of English 
 Jewry has rigidly kept aloof They, at least, 
 do not subscribe to the objects of the Federa- 
 tion, which are (1) the acquisition of a legally 
 safeguarded home in Palestine for the Jewish 
 people ; (2) the fostering of the National Idea 
 in Israel. Or, rather, they do not confuse these 
 two wholly different aims. Legal safeguards, 
 dependent on the goodwill of a Mohammedan 
 prince, form a miserable realisation of a national 
 
24 ZIONISM AS A SOLUTION [chap.ii. 
 
 idea hugged through centuries of oppression and 
 glowing with fervid imagination. The mission 
 of Israel in exile is the measure of a larger 
 hope than the cleverness of Dr Herzl has 
 compassed. 
 
CHAPTER III 
 
 THE JEWISH QUESTION IN THE LIGHT OF 
 JEWISH ETHICS AND HISTORY 
 
 So far, then, we have seen that the existence of 
 the Jewish question is admitted by Jews and 
 non-Jews aUke, and that the postulate impUes 
 the phenomenon of a sohdarity of Jewish in- 
 terests, which may be described with Mr White 
 as " aloofness," but which is practically satisfied 
 by a dualism in the hfe of every responsible 
 Jew. He takes his part in the business and 
 pleasure of the land to which he belongs. But 
 he takes a part likewise in the lot of his co- 
 religionists all over the world. He has a double 
 set of duties ; and we cannot but conceive that 
 he acquires a double range of sensibilities to 
 which he equally responds. The proof of this 
 practical religion— for it amounts to nothing 
 less — may be read between the lines of the 
 "Jewish Year Book." Thus, in the list of 
 Jewish charities printed there, we find a con- 
 joint committee of the Russo- Jewish Committee 
 and the Jewish Board of Guardians, of which 
 
26 JEWISH ETHICS AND HISTORY [chap. 
 
 the object is "to promote the general welfare 
 of Russian Jews who are the victims of religious 
 persecution in their own country " ; and, again, 
 in the list of representative institutions, we find 
 an Anglo- Jewish Association, founded in 1871, 
 and directed by the leaders of the community, 
 the objects of which are defined as " (a) the 
 protection of persecuted Jews; (h) the education 
 of Jewish children in Eastern countries." More- 
 over, the Committee of Deputies of the British 
 Jews, which dates from 1760, co-operates with 
 the Anglo- Jewish Association " in any action in 
 which the intervention of the Foreign Office 
 may be desirable " ; and it was engaged in 
 1901-2, among other important matters, with the 
 supervision of the Morocco Relief Fund, the 
 position of Roumanian Jews, and the issue of a 
 report on alien immigration. At several points, 
 accordingly, the claims of Jewry beyond the 
 seas have an open road to the sympathy of the 
 Jews in this country. Just as the Lord Mayor 
 of London may have to open a Fund for the 
 relief of a British colony beyond the seas, so 
 the Jewish community in this country responds 
 to the calls of its kinsmen in distant parts of 
 the world. How far precisely the Jew — the 
 English Jew, let us say, whose liberty is 
 absolutely untrammelled — finds his two sets of 
 duties always and wholly compatible we cannot 
 accurately say. It is conceivable, to take a 
 
Ill] THE JE\^^S AS IMPERIALISTS 27 
 
 concrete instance, that he subscribes more 
 heartily to an Anglo-Jewish Fund for the relief 
 of his oppressed kinsmen in Roumania than to 
 a Mansion House Fund for his starving fellow- 
 subjects in India, and circumstances can be 
 imagined in which his attitude towards Anglo- 
 Russian politics would be complicated by his 
 resentment at Russia's persecution of the Jews. 
 But the point is that he accepts the double 
 burden, and cheerfully discharges both dues, 
 regarding each as an Imperial claim. For 
 the modern Jew may turn away with a smile 
 from an adversary like ^Ir Arnold White, who 
 apprehends that the presence of Jews in England 
 will stifle the national life " by the substitu- 
 tion of material aims for those which, however 
 faultily, have formed the unselfish and imperial 
 objects of the Englishmen who have made 
 the empire." The British Empire was made 
 many centuries too late to teach the Jews 
 unselfishness or Imperialism. Mr White does 
 not know his modern Jew. " For successive 
 generations," he tells us, the Jews "are tied to 
 alien communities of their own race and faith 
 in other lands by closer bonds than any that 
 unite them to the country of their adoption." 
 The tail of this sentence has a sting which we 
 beheve to be unjust, even in reference to 
 Zionists ; but surely the first part contradicts 
 INIr White's own conception of a Jew. The 
 
28 JEWISH ETHICS AND HISTORY [chap. 
 
 cui bono argument refutes it. What has the 
 English Jew to gain by keeping up this imperial 
 tie with members of his race in other lands ? 
 Or is this unselfish sense of responsibility to the 
 claims of a common race and creed the expres- 
 sion of the " material aims " which Mr White 
 apprehends will corrupt the unselfish imperial 
 Briton ? 
 
 In the war which has recently been concluded, 
 the Jews were fighting side by side with their 
 British fellow-countrymen for the rights of the 
 stranger in the Transvaal. One cannot but 
 think that the quarrel came easier to them 
 than to some others. They were fulfilling, not 
 merely an obligation of citizenship, but a 
 religious duty as well. Rarely since Old Testa- 
 ment times have these duties been united so 
 closely. In Numbers xv. 15 the Jews are told : 
 " One ordinance shall be both for you of the 
 congregation, and also for the stranger that 
 sojourneth with you, an ordinance for ever in 
 your generations : as ye are, so shall the stranger 
 be before the Lord. One law and one manner 
 shall be for you, and for the stranger that 
 sojourneth with you." In Leviticus xxiv. 22 — 
 " Ye shall have one manner of law, as well for 
 the stranger, as for one of your own country : 
 for I am the Lord your God" — the statute is 
 put upon a religious foundation ; while in 
 Deuteronomy x. 19 — " Love ye therefore the 
 
ni.] POLITICAL PRINCIPLES 29 
 
 stranger : for ye were strangers in the land of 
 Egypt" — the precept of civil and religious 
 equality is based on the strongest appeal to 
 historical tradition. 
 
 The Whites and Russells, who are bewildered 
 by the "inner complexity" and the immense 
 range of the Jewish question, should go back 
 to the origin of Israel and trace his gradual 
 descent. There they might find, to their dis- 
 comfiture, that the Jew who practises his faith, 
 so far from threatening England with the poly- 
 syllabic evils of the political economist's vocabu- 
 lary, is trained in the principles for which alone 
 the empire is worth preserving ; and that, rather 
 than persuade the Jew to intermarry and aposta- 
 tise, they should exert every effort to induce 
 him by kindness — as in the past by hatred — to 
 maintain the tenets of his rehgion, and to use 
 them, after centuries of repression, for their 
 original purposes of State. 
 
 We have seen that four separate solutions 
 have been proposed for the Jewish problem, 
 with the one feature in common that they mend 
 the Jews of Europe by ending them. A policy 
 of international suppression has been worked out 
 in both camps. IMr Baron would convert the 
 Jews, Mr Russell would absorb them, Mr White 
 would exclude them, and Dr Herzl would lead 
 them out. We believe that each of these four 
 solutions is wrong. They err by their common 
 
30 JEWISH ETHICS AND HISTORY [chap. 
 
 neglect of the basis of the Jewish question in 
 Jewish ethics and history. Character is ethics 
 modified by history ; and no racial or national 
 pohcy can succeed which works without refer- 
 ence to character. If the Jew is an exile in the 
 land of his birth, a stranger in the country of 
 his allegiance, as the anti - Semites and the 
 Zionists reiterate, the fault is not his, but theirs. 
 It was Bismarck, we believe, who said, " Every 
 country has the Jews it deserves." The Jew 
 is largely what the Christian has made him. 
 Before his God there are no strangers ; and, 
 into whatever language of political or economic 
 science this old rehgious maxim be translated, 
 it is yet a maxim which should make us pause 
 before we persecute the Jew for practising the 
 principles of IVIoses. 
 
 Thus we begin to pass from the heated con- 
 troversies of those who w^ould " solve " the 
 Jewish question out of hand into the serener 
 region of the ethics of Judaism, a treatise on 
 which, by Professor Lazarus of Berhn, is before 
 us in its American dress. Mr Arnold White 
 assures us that the quality which he terms 
 " aloofness " "is at the root of everything to 
 which the nations of Christendom can legiti- 
 mately object"; and he bases that quality of 
 the Jews on a combination of "the pride of 
 race, the teachings of the Talmud, and the 
 consciousness of consecration to the mission 
 
III.] THE "CvlC^^T' AND THE "CALAMITY" 31 
 
 with which they have been entrusted." JNIr 
 White's argument in this passage is so curious 
 that we venture to quote it at length. He 
 divides the Jews of England "naturally into 
 four classes " : — 
 
 " First, there is the Jewish aristocracy, a type 
 unrepresented in xVmerica or in Russia. Patri- 
 cian Jews differ from their Christian peers 
 mostly by more strenuous and uniform patriot- 
 ism, by more systematic and larger benevolence. 
 . . . Invitations to the great Jewish houses are 
 eagerly sought ; to be included in their circle 
 of friends is in itself a cachet; exclusion or 
 expulsion is a social calamity. There is one 
 feature, however, in the society encountered in 
 Jewish palaces — one never meets a Jew unless 
 it be an aristocrat. The connection maintained 
 between the Hebrew patrician and his co-reli- 
 gionists of the bourgeoisie is either official or 
 philanthropic." 
 
 Thus our authority on Anglo-Jewish sociology 
 in connection with the first-grade Jew. We do 
 not wish to be squeamish about the tone that 
 he adopts, but in his exaggerated deference to 
 the Hebrew patricians in their palaces there is 
 at least a touch of Uriah. Moreover, as to the 
 contact between the Jewish upper and middle 
 classes, we fail to see Mr White's point. The 
 bourgeoisie of any religion rises in the social 
 scale precisely by the same means. It is absurd 
 to discuss such a matter as a question of race 
 or creed, 
 
32 JEWISH ETHICS AND HISTORY [chap. 
 
 " The second class into which the modern 
 Jew naturally falls differs little from the 
 patricians except in their resolute refusal to 
 permit their daughters to intermarry with 
 Englishmen. The pride of race, the teachings 
 of the Talmud, and the consciousness of con- 
 secration to the mission with which they have 
 been entrusted, combine to maintain, in highly- 
 educated religious Jews, the aloofness which is 
 at the root of everything to which the nations 
 of Christendom can legitimately object. To 
 this class of Jews belongs the highly-educated 
 and anglicised Hebrew, who has practically 
 rehnquished his faith without abandoning the 
 racial characteristics of which I shall speak later 
 on. . . . The whole of the class of which I am 
 speaking are not only notoriously better 
 citizens than the average Englishman, but they 
 are sedulous in the fulfilment of their duties to 
 their poor co-religionists." 
 
 Writing with no slight knowledge of the 
 Jewish community in London, we confess that 
 this description perplexes us. What is a " highly 
 educated religious Jew . . . who has practically 
 relinquished his faith"? How can Talmudic 
 lore and missionary zeal operate in the mind of 
 an apostate ? Why, if Mr White believes his 
 own conclusion, as to the superior citizenship of 
 the Jews, should he seek to destroy the means 
 by which this class has been developed ? And 
 who constitutes Mr White the apologist of 
 Christendom? We omit his third and fourth 
 classes, simply because he seems to think that 
 
III.] THE QUALITY OF "ALOOFNESS" 33 
 
 the benevolent patrician and the highly-educated 
 bourgeois " growed," like Topsy, in their palaces 
 and homes. That all English Jews were once 
 immigrants, and that the immigrants of to-day 
 may be the aristocrats of to-morrow, dispensers 
 of the " cachet " and of the " calamity " in Mr 
 Arnold ^^^hite's social scheme, is a sociological 
 truism which escapes his attention. But taking 
 the critic's "legitimate objection" in the form 
 in which he defines it, and remembering 
 Mr White's part in the work of the Alien 
 Immigration Commission, we must examine 
 this quahty of " aloofness." There will be httle 
 difficulty in showing that the argument is 
 rooted in ignorance, and grafted on an his- 
 torical fallacy. 
 
 We fail to find this " aloofness " in the origins 
 of Israel; and, if the quality is acquired, it is 
 worth while to ask why and when. Judaism, 
 ancient and modern, is a system with the seeds 
 of universahsm. This is the first point to note. 
 The system is kept up through the Pentateuch, 
 the Prophets, and the Talmud with unremitting 
 force. We have quoted part of the evidence for 
 the civil and rehgious equality of the stranger 
 in the Mosaic code. There was no " aloofness " 
 in that conception. Not even privileges of blood 
 were efficacious against the golden rule : " And 
 if a stranger shall sojourn among you, and will 
 keep the passover unto the Lord ; according to 
 
U JEWISH ETHICS AND HISTORY [chap. 
 
 the ordinance of the passover, and according to 
 the manner thereof, so shall he do : ye shall have 
 one ordinance, both for the stranger, and for him 
 that was born in the land." Thus the author of 
 the Book of Numbers, to which we have referred 
 above. The idolatrous and immoral practices of 
 the neighbours of the Jews dictated a foreign 
 policy of the protectionist type ; but, as Renan 
 remarks, the idea of the Jewish religion " is 
 universal to the last degree " ; and Professor 
 Lazarus acutely adds, " Israel had to be par- 
 ticularistic in order to formulate and hold up 
 the universal ideal." 
 
 Even in his joys he shared alike. " Thou 
 shalt rejoice," says the author of Deuteronomy, 
 "in every good thing which the Lord thy 
 God hath given unto thee . . . thou, and the 
 Levite, and the stranger that is among you." 
 In the reconstruction of the fallen fortunes of 
 Israel in the prophetical writings, this idea was 
 more strongly insisted on. Jeremiah was or- 
 dained "a prophet unto the nations"; and the 
 new covenant was built, not merely on a 
 national basis, but in the inward parts and in 
 the heart, thus founding the ethical sanction 
 on the common nature of man. God's house, 
 said the second Isaiah, addressing the sons of 
 the stranger, " shall be called an house of prayer 
 for all people " ; and the non- Jew was not to 
 say, " The Lord hath utterly separated me from 
 
III.] HEBREW WELTPOLITIK 35 
 
 His people." For " from one new moon to 
 another, and from one Sabbath to another, 
 shall all flesh come to worship before INIe, 
 saith the Lord." Passages like these were 
 taken up by the Rabbis of the Talmud to 
 prove that a man's ideal worth, according to 
 Jewish ethics, is independent of race or creed ; 
 that Israel's election is not confined to in- 
 heritors of Hebrew blood ; that " rehgious 
 observances, the Temple, the sacrificial service, 
 are not indispensable conditions. . . . INIoral 
 purity and a loving heart are the only require- 
 ments." As Professor Lazarus quotes from 
 the " Megillah," " Whoever rejects idolatry is 
 called Yehudi " {i.e. Jew). " In moral ques- 
 tions," says another passage, " the Jew and the 
 non-Jew stand under the same law." And if, 
 to revert to the Prophets, a single example be 
 asked of the application of the universal rule, 
 take Ezekiel's scheme for the distribution of 
 land in the future Jewish State, which reflects 
 a condition of civilisation unique in ancient 
 history : — 
 
 •'And it shall come to pass, that ye shall 
 divide it by lot for an inheritance unto you, 
 and to the strangers that sojourn among you, 
 which shall beget children among you : and 
 they shall be unto you as born in the country 
 among the children of Israel ; they shall have 
 inheritance with you among the tribes of Israel. 
 And it shall come to pass, that in what tribe the 
 
36 JEWISH ETHICS AND HISTORY [chap. 
 
 stranger sojourneth, there shall ye give him 
 his inheritance, saith the Lord God." (Ezekiel 
 xlvii. 22, 23.) 
 
 The .Jews, we must remember, were in the 
 majority, and could have imposed restrictions 
 on property w^hich even modern standards 
 might conceivably condone. But the Jewish 
 codes, as DoUinger notes, " were more favour- 
 able to strangers than those of any other 
 people." Professor Lazarus adds, " Whenever 
 the law makes provision for the poor " — and 
 the Jewish poor law, from JNIoses to the 
 London Board of Guardians, is supreme of its 
 kind — "it includes the stranger." 
 
 So much in this place, though the theme 
 might well be amplified, on the allegation of 
 Jewish "aloofness" — an allegation which be- 
 trays complete ignorance of the elementary 
 principles of Judaism. The Jew who lives 
 up to his own principles, the Jew who is per- 
 mitted to be free, is not in any sense likely 
 to corrupt the " unselfish and imperial Briton." 
 On the contrary, his ethical code, which he 
 asks leave to practise, is based on those 
 virtues. Unselfishness and imperialism are its 
 corner-stones, and upon them is erected that 
 
in.] ISRAEL IN EXILE 37 
 
 structure of civic excellence to which Mr Arnold 
 White pays such ready homage. But Israel, 
 the lawgiver to ideal commonwealths, ceased at 
 an early age to be a polity ; and we pass at this 
 point to the historical aspect of the race, and to 
 the development of its character and the modi- 
 fication of its ideals under the stress of exile and 
 persecution. The Jews were never in doubt as 
 to their abstract duty towards the land that 
 entertained them. Allegiance might prove 
 difficult in practice, but Jeremiah had clearly 
 provided for the contingency of dispersion ; and 
 his precepts have a binding force. 
 
 " Thus saith the Lord of hosts, the God of 
 Israel, unto all that are carried away captives, 
 whom I have caused to be carried away from 
 Jerusalem unto Babylon ; build ye houses, and 
 dwell in them : and plant gardens, and eat the 
 fruit of them ; take ye wives, and beget sons and 
 daughters ; and take wives for your sons, and 
 give your daughters to husbands, that they may 
 bear sons and daughters ; that ye may be in- 
 creased there, and not diminished. And seek 
 the peace of the city whither I have caused 
 you to be carried away captives, and pray unto 
 the Lord for it ; for in the peace thereof shall 
 ye have peace." (Jeremiah xxix. 4-7). 
 
 In other words, Israel in exile was to identify 
 himself with the country where he made his 
 home and founded his family ; and he might 
 well have expected that his own humane atti- 
 
38 JEWISH ETHICS AND HISTORY [chap. 
 
 tude towards strangers would be reflected on 
 himself as a stranger. The teachers of national 
 hospitality, though debarred by destiny from its 
 exercise, might hope to enjoy its reciprocal 
 benefit. We bring no reproach against "the 
 nations of Christendom" for whom JNIr White 
 claims the merit of a legitimate objection to 
 the " aloofness " of the Jews ; but surely the 
 fault of Israel is to be condoned if disillusion 
 and disappointment have sharpened his self-pro- 
 tecting faculties, and engendered those traits of 
 obsequiousness, self-seeking, and want of patriot- 
 ism which are now laid to his charge as natural, 
 not acquired characteristics. The habits may 
 have become a second nature ; but Israel re- 
 covers so quickly under kindly treatment that 
 one should hesitate to say that his nature is 
 permanently warped. 
 
 We are considering how the nation, whose 
 Lawgiver and Prophets contemplated an in- 
 dependent State, has emerged from a long 
 period of suppression. We shall not omit the 
 defects that have been engendered ; the most that 
 we shall propose in that direction is to review 
 them in the perspective of their causes. But 
 before we enumerate Israel's faults, we may 
 obey the teaching of the parable and look 
 first for the beauties of the ghetto. The 
 Jews did not choose to live there : if experience 
 of its rigours has embittered them to some 
 
ni.] SUFFERING AND SONG 39 
 
 extent ; if they have deteriorated a Httle from 
 the standard of their own prophetic wTitings, 
 we should rather be surprised that the Jew 
 who emerges from the ghetto after many 
 generations preserves so much of the excellence 
 of the days before religious persecution, and 
 that, if some evil characteristics have been 
 acquired, there are also further good and fair 
 ones to be accounted to his credit. 
 
 In all the passive virtues, at least, and in 
 some of the active, he has passed triumphantly 
 through the fire. He has learnt a thousand 
 times over the hard lesson of Meribah. Thrown 
 back against his will on himself, without the 
 stimulus of friction, he has turned with an 
 increased sense of rest to the duties of family 
 life, irradiated in all its parts, even to the 
 scouring of a dish, w4th the light of personal 
 service. Music has been for the Jew a 
 peculiar comfort and resource, and in that 
 art, as on the stage, the world is the richer 
 for Hebrew talent. Often, too, he has been 
 " cradled into poetry by wrong " ; for up and 
 down the pages of Jewish history the names 
 occur of singers who, like Heine, a Jewish 
 prince of minstrelsy, have turned their suffering 
 to song. The Talmud is a great work, an 
 unplumbed sea of many treasures ; but its 
 contents by no means exhaust, as seems to be 
 popularly supposed, the contribution of Israel 
 
40 JEWISH ETHICS AND HISTORY [chap. 
 
 to literature. Above the crowd of poets and 
 
 poetasters who made the literary glory of Spain 
 
 rises the name of Jehudah Halevi, of whom 
 
 Graetz has justly said : "If ever Spain could 
 
 be brought to lay aside its prejudices, and to 
 
 desist from estimating its great men of history 
 
 by the standard of the Church, Jehudah Halevi 
 
 would occupy a place of honour in its 
 
 Pantheon." 
 
 Seven centuries stretch between Halevi and 
 
 Heine, but we mention them together because 
 
 the German Jew in Paris was himself so keen 
 
 an admirer of the Spanish Jew in long-ago 
 
 Castile. 
 
 " All ! he was the greatest poet, 
 Torch and starlight to his age, 
 Beacon light to his people ; 
 Such a mighty and a wondrous 
 Pillar of poetic fire 
 Led the caravan of sorrow 
 Of his people Israel 
 Thro' the desert of their exile." 
 
 Thus Heine of Halevi, and the race to which 
 both poets belonged, by sympathy as well as 
 blood, might well do more to popularise the 
 great Hebrew melodies of the Middle Ages. 
 It is the language difficulty which is supreme, 
 and it recurs again, centuries later (for the 
 genius of the race is immortal) in another branch 
 of literature — racy, vernacular, and peculiarly 
 Jewish — which has sprung up like a flower 
 
III.] FLOWERS OF THE GHETTO 41 
 
 in the walls of modern European ghettoes. 
 Wit and melancholy, self-ridicule and self-pity, 
 and withal the unconscious universal element 
 of poetry which the " sweet singer " bequeathed 
 to his people — all these are found in the pages 
 of " The History of Yiddish Literature in the 
 Nineteenth Century," compiled by Professor 
 Leo Wiener, of Harvard, himself a type of 
 Hebrew elasticity, having risen from hawking 
 oranges in the streets to holding a chair at 
 the university. Here is a unique testimonial 
 to the resources of Israel in exile. Here are 
 the undesirable aliens of the Bill which economic 
 alarmists are anxious to force on the Govern- 
 ment, composing literary monuments in a 
 language entirely their own, a speech-mixture 
 or jargon which no one knows how to spell. 
 We can only give one example from Professor 
 Wiener's " chrestomathy " — some stanzas from 
 " The Rejoicing of the Law," which show that 
 the liquid voices which Ezra first trained for 
 his choirs are stiU raised in praise and prayer to 
 the God of Zion and the wilderness : — 
 
 " Zweitausend Jahr, a Kleinigkeit zu sagen ! 
 Zweitaiisend Jahr gemattert, geschlagen ! 
 Sieben un' siebezig finstere Dores 
 Gestoppt mit Zores, geftillt mit Gseeres ! 
 As ich wollt' nelimen clerzaehlen jede Gseere, 
 Wollt' heant nit gewe'n Ssimclias-Tore ! 
 Nor das darf ich gar nit, es is sehr gut 
 Bei Jedem eingeschrieben in sein March, in sein Blut. 
 
42 JEWISH ETHICS AND HISTORY [chap. 
 
 Mir haben All's aiisgehalten, All's aweggegeben, 
 Unser Geld, unser Kowed, imser Gesund, un' Leben, 
 Wie a Mai Chane ilire Kinder, die sieben — 
 Far die lieilige Tore, auf Parmet geschrieben. 
 
 " Un' itzt ? Is' schon besser ? Last man uns zufrieden ? 
 Hat man sclion a Mai derkennt, as mir Jiiden 
 Senen audi Menschen aso wie die Andern ? 
 Wellen mir nit mehr in der Welt arumwandern ? 
 "Wet man sich auf uns mehr nit beklagen ? 
 Das weiss ich nit, das kann icli euch nit sagen, 
 Eins weiss ich, es lebt noch der alter Gott oben, 
 Die alte Tore unten, un' der alter Glauben ; 
 Drum sorgt nit un' hofft auf Gott dem lieben 
 Un' auf die heilige Tore, auf Parmet geschrieben." 
 
 Dr Wiener's prose version of these stanzas 
 runs as follows : — 
 
 " Two thousand years, no small matter that ! 
 Two thousand years of torture and vexation ! 
 Seventy - seven gloomy generations surfeited 
 with sorrows, filled with misfortunes ! Were 
 I to begin to tell all the persecutions, we should 
 not have the Rejoicing of the Law to-day ; but 
 I need not do that, it is too well written in 
 each man's marrow, in his blood. We have 
 suffered all, given away all — our money, our 
 honour, our health, our lives, as Hannah once 
 her seven children — for the holy Law written 
 upon parchment. 
 
 " And now ? Is it better ? Do they leave 
 us in peace ? Have they come to recognise 
 that we Jews are also men like all others ? 
 Shall we no longer wander about in the world ? 
 Will they no longer complain of us ? That 
 I do not know, that I cannot tell you. Thus 
 much I know ; there still lives the old God 
 
Ill] FLOWERS OF THE GHETTO 43 
 
 above, the old Law below, and the old faith ; 
 therefore do not worry, and hope in the kind 
 Lord and in the holy Law wiitten upon parch- 
 ment." ^ 
 
 From Halevi to the ghetto poets of to-day 
 Hebrew has been the mother tongue of Israel, 
 and its use is perhaps responsible for the neglect 
 of Jewish men of letters. But many of them 
 have wi-itten in the languages of the countries 
 where they happened to reside. Miss Emma 
 Lazarus, Mrs Henry Lucas, Miss Nina Davis, 
 and the late Amy Levy, are among recent 
 writers of Jewish race who have enriched 
 English literature with poetry of no slight 
 merit. And it would be hard, in modern 
 patriotic song, to find genuine patriotism and 
 poetic feeling better combined than in the 
 verses entitled " The Jewish Soldier," which 
 Mrs Lucas published in the dark time of the 
 recent war : — 
 
 "Mother England, Mother England, 'mid the thousands 
 
 Far beyond the sea to-day, 
 Doing battle for thy honour, for thy glory, 
 Is there place for us, a little band of brothers ? 
 
 England, say ! 
 
 ^ Except for the occasional pure or corrupt Hebraisms 
 (Dores, Gseere, Ssimchas-Tore), the language in these verses, 
 it will be seen, is quite as near to the German of Hanover or 
 Berlin as is the dialect of Silesia, for example, as reproduced 
 by Gerhart Hauptmann in his plays. The despised jargon is 
 a literary language. 
 
44 JEWISH ETHICS AND HISTORY [ohap. hi. 
 
 "Thou hast given us home and freedom, Mother England, 
 
 Thou hast let us live again, 
 Free and fearless, 'midst thy fi-ee and fearless children. 
 Sharing with them, as one people, grief and gladness, 
 
 Joy and pain. 
 
 " Now we Jews, we English Jews, Mother England, 
 Ask another boon of thee : 
 Let us share mth them the danger and the glory ; 
 Where thy best and bravest lead, there let us follow, 
 O'er the sea ! 
 
 " For the Jew has heart and hand, Mother England, 
 And they both are thine to-day — 
 Thine for life and thine for death, yea, thine for ever ! 
 Wilt thou take them as we give them, freely, gladly ? 
 England, say ! " 
 
CHAPTER IV 
 
 PRESENT CONDITIONS 
 
 The verses quoted from Mrs Henry Lucas at 
 the close of the last chapter supply us with a 
 fresh starting-point in our examination of the 
 Jewish question. They state the reciprocal side 
 of the Jewish question : 
 
 "Wilt thou take them as we give them, freely, gladly? 
 England, say ! " 
 
 It is the tragedy of Israel that the inhospitality 
 of the nations has been accounted to him for 
 a sin, and that he who knows the heart of a 
 stranger should be charged with the crime of 
 exclusiveness. Liberty, equality, fraternity — 
 this cry is the breath of Jewish life. The 
 ghetto walls were built round them, and the 
 Jews pushed them down ; painfully, slowly, 
 brick by brick, mulcted of a blood-sacrifice at 
 every stage of their labours, the Jews destroyed 
 the ghetto which their Christian hosts had 
 
 45 
 
46 PRESENT CONDITIONS [chap. 
 
 built round them. This is the historical fact ; 
 and is it strange if the Jews should find it 
 hard to forgive the attitude of anti-Semites, 
 who speak as if the ghettoes had been raised 
 by Jewish hands and pulled down by the 
 force of Christian principles ? Here, at least 
 in our opinion, is the whole miserable fallacy 
 on which the fabric of anti-Semitism is erected. 
 The Jews are charged with " aloofness " and 
 exclusiveness, with forming a state within a 
 state, when it is they who teach the doctrines 
 of liberty and hospitality to the followers of 
 Christ and His disciples. Take their story 
 in England, for example. The English are 
 Christians living in a free country ; but neither 
 the Christian nor the liberal idea availed to 
 remove the religious disability which oppressed 
 our Jewish fellow-countrymen through a third 
 of Queen Victoria's reign. If we enjoy to-day 
 the high blessing of religious equality, if the 
 " Tros Tyi'iusve mihi nullo discrimine agetur " 
 has become an accepted principle of British 
 public Ufe, if England alone almost among 
 the nations has held up the standard of hberty 
 during the last generation, it is partly to the 
 Jews that she owes it — to men like Moses 
 Montefiore, David Salomons, and Lionel Roths- 
 child — who, at considerable personal sacrifice, 
 and not for personal aggrandisement, thrust the 
 standard of liberty into the reluctant hands of 
 
IV.] TPIE MARK OF THE GHETTO 47 
 
 British Conservatives, and inspired them with 
 the all-embracing ideal of civic rights for which 
 they fought in South Africa. 
 
 " The ghetto," says the writer in the new 
 EncyclopcBdia Britaiinica, "which had been 
 designed as a sort of quarantine to safeguard 
 Christendom against the Jewish heresy, had 
 in fact proved a storage chamber for a portion 
 of the political and social forces which were 
 destined to sweep away the last traces of 
 feudahsm from central Europe." 
 
 This is the historical view, and it contains 
 a deep lesson for the future. Russia, Roumania, 
 and other countries are far more backward in 
 their appreciation of the blessings of liberty 
 than was England twoscore years ago. First 
 one, then another of these countries sets the 
 tide of immigration flowing westwards. The 
 Jewish question, like the British Empire, cannot 
 be controlled by Little Englanders. Those who 
 attempt to measure it by an exclusively English 
 standard fall into the hopeless confusion of a 
 critic like Mr Arnold White. First, they 
 forget that every English Jew descends from 
 an ahen immigrant. They write in the most 
 glowing terms of the superior civic virtue of 
 the English Jew near the top of the scale, 
 and of the contribution which he makes to 
 the . strength of our body politic ; and then 
 they demand that a Royal Commission shall 
 
48 PRESENT CONDITIONS [chap. 
 
 be appointed to arrest the immigi'ation of 
 *' aliens." Speaking with a sense of moral 
 obligation, we object to this course on two 
 grounds : First, it repeats the mediaeval crime 
 of penning the Jews into ghettoes, and then 
 jeering at their ghetto-bred characteristics — 
 laying the badge of suffering upon them, and 
 then objecting to the mark it leaves behind ; ^ 
 and secondly, this exclusive policy is unfair to 
 English Jews, and is likely, as Dr Herzl has 
 pointed out, not merely in his evidence before 
 the Commission, to drive them to seek in a 
 new State that freedom to be free, which is 
 the most sacred tradition of Jewish history 
 and ethics. The Zionists see in this agitation 
 propaganda for their desperate cause. If 
 economic conditions tend to anti-Semitism in 
 England, where at last the Jews had won — 
 and nobly won — the right not to be " aloof," 
 verily, Israel must abandon the mission of his 
 exile. But the Little Engiander attempt to 
 solve the Jewish question in relation to this 
 country alone has a last and a fatal defect. 
 No conceivable legislation will prevent the 
 infiltration of foreigners into this country. 
 Our island position forbids it. To the economic 
 alarmists who urge an Act of Exclusion, we 
 
 ' " The aloofness, which is at the root of everything to which 
 the nations of Christendom can legitimately object." — Arnold 
 White, " The Modern Jew," p. 6. 
 
IV.] ALIEN IMMIGRATION 49 
 
 reply, " Produce your Bill." In this island of 
 many ports, and of constant passenger traffic, 
 such a law would be so expensive and so 
 cumbersome as to defeat its own ends. We 
 may not comment on the evidence which 
 the Commission now sitting has already heard ; 
 but we may shrewdly surmise that, when it 
 comes to issue its Report, the majority at least 
 will be content to recommend, as they reasonably 
 may, a more stringent enforcement of the 
 existing bye-law in Stepney, an amendment, 
 perhaps, of the Housing legislation, possibly 
 even a restriction for the more effective stoppage 
 of diseased persons at the Port of London, but 
 no Canute-like attempt to arrest the motion 
 of the tide, which flows and ebbs, east and 
 west, leaving on British shores that small deposit 
 of aliens, by which our civic life is ultimately 
 enriched. Putting the question at its lowest, 
 there is no legislative barrier which that tide 
 would not overflow. 
 
 To the student of history it is clear that what 
 the Jews have done in England they have still 
 to do in other countries now. To the Jews 
 themselves, we imagine, this obligation is a 
 religious trust ; it is a part of the divinely 
 appointed mission which they are fulfilling in 
 exile. For non-Jews, who miss the religious 
 sanction, the political and historical sense must 
 take its place. A policy of retreat from that 
 
 P 
 
50 PRESENT CONDITIONS [chap. 
 
 duty — the policy of Dr Herzl and the neo- 
 Zionists — is a poHcy of cowardice and despair. 
 This seems to us, on the evidence of the facts, 
 the reply of history to Zionism. When the 
 religious motive is superadded, we can conceive 
 no more complete reply to prophets of Dr 
 Herzl's type, who counsel a surrender to 
 illiberalism ; " for they prophesy falsely unto 
 you in My name ; I have not sent them, saith 
 the Lord." If ever the purpose of history was 
 written in letters that shine, it is written in 
 the debt of England to the Jews, and in the 
 obligation it entails on Jewish residents towards 
 the land of their adoption. 
 
 We would not be accused of fatalism, much 
 less of callousness or indifference, in respect to 
 the sufferings of Jewish communities in Eastern 
 Europe, We disbelieve in heroic measures of 
 despair, such as the several solutions that we 
 have examined, but we thoroughly believe that 
 some good may be effected by bringing influ- 
 ence to bear on the authority concerned, whether 
 the Emperor Nicholas or King Charles, or the 
 advisers of those monarchs. The Jewish com- 
 munity in England has not been idle in this 
 respect. Taking the Roumanian problem, for 
 example, a sheaf of pamphlets lies before us. 
 Already, in 1872, ]Mr Israel Davis compiled for 
 the Anglo- Jewish Association a "short state- 
 ment " of the recent history and the then present 
 
IV.] ROUMANIAN JEWS : 1872-1902 51 
 
 situation of the "Jews in Roumania." We 
 quote a few sentences from this indictment of 
 thirty years ago : — 
 
 " By various laws, decisions, and regulations 
 (often in defiance of the constitution, as well as 
 of the already violated convention) Jews were, 
 by the year 1870, excluded from acquiring real 
 property (even houses in towns), from the 
 Roumanian bar, from rank in the army, educa- 
 tional appointments, medical posts, and the 
 power to sell medicines. The area of employ- 
 ments open to them is now still more circum- 
 scribed. ... In 1866 the era of violence began 
 with the destruction of the synagogue at Bucha- 
 rest by a mob. ... In 1867 the Jews were 
 violently and illegally arrested, and driven in 
 herds to prison on the charge of vagrancy. . . . 
 In 1869 the expulsion of the Jews from the 
 rural districts (an idea conceived nineteen years 
 before) was ruthlessly carried out. . . . Seven 
 Powers — England, France, Austria, Germany, 
 Italy, Russia, Turkey — have implicitly promised 
 liberty and security to the Jews of Roumania. 
 . . . And every one of the seven nations which 
 joined in the Convention is bound to see that 
 its promises be kept." 
 
 In 1879, when the Treaty of Berlin (1878) had 
 been added to the Paris Convention of 1858, 
 Dr Bluntschli, Privy Councillor, and Professor 
 at the University of Heidelberg, published under 
 the auspices of the Alliance Israelite, a " coun- 
 sel's opinion" in the form of a pamphlet now 
 before us, on " L'Etat Roumain et la Situation 
 
52 PRESENT CONDITIONS [chap. 
 
 legale des Juifs en Roumanie." In his preface 
 to this exposition of the international law, the 
 learned jurist declared : — 
 
 " L'histoire du developpement general dii droit 
 europeen m'a convaincii depuis longtenips, et 
 I'etude des traites et des lois concernant la 
 Roumanie ma conferme dans cette convic- 
 tion, que I'egalite reclamee ne saurait etre 
 legitimement refusee, si la Roumanie veut 
 etre entierement reconnue comma etat civilise 
 europeen." 
 
 In 1885 JNIr David F. Schloss pubhshed, 
 through ^Ir Nutt, in the Strand, " A Detailed 
 Account, compiled from recent official and 
 other authentic information," of " The Persecu- 
 tion of the Jews in Roumania." In this penny 
 leaflet Mr Schloss starts from the unassailable 
 proposition that the disabilities of the Jews in 
 Roumania constituted (and constitute) " a direct 
 defiance of both the letter and the spirit of the 
 Treaty of Berlin ; and that the English Govern- 
 ment possesses, if it chooses to exercise it, the 
 fullest right to interfere, by protest or otherwise, 
 for their removal." The legal point is this : 
 Article 7 of the Roumanian Constitution (even 
 as amended by the Roumanian Assembly in 
 1879) did not, and does not, comply with the 
 requirements of the Signatory Powers, as ex- 
 pressed in Articles 43 and 44 of the Treaty of 
 Berlin. The appeal to common humanity was 
 
iv] AN APPEAL TO THE FOREIGN OFFICE 53 
 
 stated by JNIr D. F. Schloss in the following 
 terms : — 
 
 " To sum up the whole case, we may say 
 briefly this : that the Roumanians treat the 
 Jewish subjects of Roumania as outlaws, entitled 
 to none of the rights, civil or political, of citizens ; 
 that the Roumanians have, by forbidding the 
 Jews to engage in nearly every trade and pro- 
 fession, and by imposing the most vexatious 
 restrictions upon the exercise by Jews of the 
 few insignificant industries still left open to 
 them, made it impossible for them to earn a 
 livelihood ; have in very many places expelled 
 the Jewdsh inhabitants from their homes ; have, 
 by incessant acts of petty persecution, made the 
 life of the Roumanian Jew a burden to him ; 
 and have done everything in their power to 
 drive the Jews out of the country. ... If the 
 nations of Western Europe do not deem the 
 wi'ongs and sufferings of oppressed humanity a 
 sufficient ground for their interference, they may 
 still, perhaps, be convinced that their ow^n dignity 
 is compromised when a condition imposed by 
 themselves is violated openly and with im- 
 punity." 
 
 In 1893 Mv Arthur Cohen, K.C., then 
 President of the Jewish Board of Deputies, 
 and the late Right Hon. Sir Julian Gold- 
 smid, then President of the Anglo - Jewish 
 Association, jointly signed a letter to Lord 
 Rosebery at the Foreign Office, which concluded 
 as follows : — 
 
 " The Roumanian Government have hitherto 
 
54 PRESENT CONDITIONS [chap. 
 
 contrived, by specious promises and hollow 
 assurances, and by an utterly illusory Naturalisa- 
 tion Act, to evade the performance of the pro- 
 visions of Article 44 of the Treaty of Berlin. . . . 
 The Jews have waited with exemplary patience 
 for their performance. Instead, however, of 
 being endowed with the rights promised them, 
 they have had fresh disabilities imposed upon 
 them which have made their lives a burden. 
 We venture to submit that the time has now 
 arrived when Roumania should be required to 
 fulfil the engagements which she contracted 
 with the Great Powers. We cannot believe 
 that Great Britain, as one of these Powers, is 
 prepared to abandon the principle of Civil and 
 Religious Liberty." 
 
 Lord Rosebery, in reply, transmitted a copy 
 of a report from her late Majesty's JNIinister at 
 Bucharest, which affirmed the views of the 
 Roumanian Government, well known to the 
 petitioners, and described by them as evasive, 
 hollow, specious, and illusory. 
 
 All this is not ancient history. In 1901 
 INIessrs Macmillan pubUshed in French a work 
 by JM. Edmond Simeons, entitled " Les Juifs 
 en Roumanie depuis le Traite de Berlin jusqu'a 
 ce jour. Les Lois et leurs Consequences." It 
 is a weighty arraignment of facts, incontrovert- 
 ible in themselves, and temperately stated, dis- 
 playing " la situation intolerable qui a ete faite 
 aux Juifs roumains par ce meme traite qui 
 devait pour toujours assurer leur bonheur." Less 
 
IV.] THE CULMINATING EPOCH 55 
 
 valuable, but not to be overlooked, is the 
 pamphlet (dated February 1902) of M. Bernard 
 Lazare, a French publicist, on " L'Oppression 
 des Juifs dans I'Europe Orientale : Les Juifs 
 en Roumanie." For to-day, in 1902, this burn- 
 ing question of thirty years ago is once more 
 ardently urged on the attention of the Seven 
 Powers. Lord IMeath has pleaded the cause in 
 the Times, and Mr Dicey and ]Mr ^lontefiore 
 in the Sjjectator ; the 2'imes correspondent in 
 Vienna telegraphed on June 6 : — 
 
 " The Jews, who constitute about four per cent, 
 of the population, . . . are practically excluded 
 from most of the opportunities of earning a 
 livelihood enjoyed by the Christian population. 
 . . . Independently of the Treaty of 13erlin, it 
 is on the ground of pure humanity, and in 
 order that Roumania may not forfeit her good 
 reputation, that the disabilities of the Jews 
 must be abolished, whatever temporary draw- 
 backs such a course may be alleged to entail, 
 and however reluctant the reactionary and 
 Chauvinist element may be to adopt one of 
 the essential principles of modern government 
 — namely, the equality of all citizens before the 
 law." 
 
 Finally, in June 1902, there was started in 
 Great Britain the issue of The Roumanian 
 Bulletin, as an irregular medium for the in- 
 formation of the Press. This step was taken in 
 consequence of the last and the worst of the 
 restrictive laws in Roumania (March 1902), 
 
56 PRESENT CONDITIONS [cHAr. 
 
 which prohibited the employment of Jewish 
 working-men in any trade or caUing ; and quite 
 recently an incisive pamphlet has been published 
 by Messrs William Clowes & Sons, entitled 
 Roumanian Finance : Facts and Figures for 
 the Holders of Roumanian Bonds, which strikes 
 at the moral conscience of Roumania through 
 the more sensitive organ of her purse. Our 
 last quotation in this record of a thirty years' 
 war against false dealing and persecution shall 
 be from Roumanian Finance : ^ 
 
 " From whatever point of view things are 
 considered, there is only one conclusion to be 
 drawn : Roumania has exhausted her credit 
 abroad, and yet a catastrophe is unavoidable if 
 she does not call in outside assistance. This will 
 undoubtedly be granted if the country gives 
 sufficient guarantees that her policy will in 
 future be more prudent, and her financial manage- 
 ment more economical and honest. Guarantees 
 will have to be given to this effect. The 
 economic policy of the country will have to be 
 put as much as possible beyond the reach of party 
 interests, and instead of discouraging foreign 
 enterprise and putting fetters on laboiu', the 
 productiveness of the country will have to be 
 increased. It is a difficult undertaking, to be 
 
 ^ A reply has since been published in the shape of another 
 anonymous pamphlet, called AtfacJt-s on Roumaivian Finance. 
 In this reply, the " scathing and deprecatory criticism of the 
 present Premier and Minister of Finance" is described with a 
 show of reason, as, "to say the least, premature after a term 
 of office of barely one year." 
 
IV.] THE POWER OF THE PURSE 57 
 
 earned out only in the eourse of years, but it is 
 by no means impossible, if the true patriots 
 are only successful in restraining the national 
 Chauvinism. In this respect the true interest of 
 the country coincides with the interests of her 
 foreign creditors and her political friends. . . . 
 Should this hope not be realised, then the 
 public in Western Europe will certainly refuse 
 to lend Roumania any money. Capitalists will 
 no longer allow themselves to be bhnded by 
 budget estimates and by artificial arrangements 
 of revenue and expenditure. . . . Only when 
 Roumania is successful in regaining, by her 
 policy, the confidence of her creditors, and in 
 bringing about a total change in the public 
 opinion of AVestern Europe, can the country 
 be saved from violent shocks, and the holders 
 of Roumanian bonds be guarded against 
 heavy losses." 
 
 It is at this point, if diplomacy is powerless 
 and humanity indifferent, that the Jews of 
 Western Europe will find their pretext to 
 interfere. 
 
 Several conclusions ensue. First, Jewish 
 suffering in the East is a real and a serious evil. 
 If further evidence be sought, let the reader 
 consult Sincerus on Roumania, or Professor 
 Errera on " The Russian Jews " (D. Nutt, 1894), 
 or Professor Mandelstamm's leaflet entitled 
 Hoiv Jews Live: A Side-licflit on Alien Immigra- 
 tion (Greenberg & Co., Chancery Lane). We 
 need not elaborate that aspect. Secondly, it 
 is important to note how persistent and un- 
 
58 PRESENT CONDITIONS [chap. 
 
 selfish have been the efforts of Western Jews 
 to reHeve the oppression of their eo-rehgionists. 
 There has been no attempt to shirk that duty, 
 no Capua in Enghsh Jewiy. But, thirdly, and 
 more to the purpose of the argument main- 
 tained in this essay, thoughtful Jews in Western 
 Europe have recognised quite clearly that the 
 one true basis of improvement must be an 
 improvement from inside. There may have 
 been spasmodic experiments at expatriation and 
 resettlement ; despairing Zionists in places may 
 have urged the remedy of flight. But the 
 strenuousness, the consistency, the moral 
 purpose have been throughout in the direction 
 of a reform of Roumanian opinion. All that 
 can be done to hasten that reform Western 
 Jews are willing to do, at any sacrifice of time, 
 trouble, or money. But the Roumanian Jews 
 must remain in Roumania in order to help 
 Roumania to become a civilised State. This 
 is the mission of Israel in exile, the mission 
 that British Israel has fulfilled. Here, accord- 
 ingly, we discover the true solution of the 
 Jewish question, as it presents itself to the 
 minds of spiritual Jews, acquainted with their 
 own past and with the lessons that it contains. 
 This discovery justifies our long divagation to 
 the East. For if patience under wrong, and 
 a patient striving for the right, held the promise 
 of no reward save patience itself, then Mr 
 
IV.] THE SOLUTION 59 
 
 Baron might convert them, or Mr White 
 exclude them, or Dr Herzl lead them out. The 
 faith that is in them would perish, the gleam 
 that they follow would disappear. But make 
 survival a duty, exalt character to the dignity 
 of a trust, crown the hardships of exile with a 
 missionary claim, and the willow-trees will break 
 into rejoicing, and the waters of Babylon will be 
 sweet. Time is on the side of this solution. It 
 moves with the purpose of history. 
 
 We have tried faithfully to render the ideas 
 of the most spiritually-minded Jews as to the 
 meaning of their dispersion, and the mission 
 which they are set to fulfil before the arrival of 
 the ^lessiah. At the same time we have tried 
 to show how the harsh experience of Israel in 
 exile has affected his natural character ; and 
 how, despite the ghettoes and gaberdines from 
 which he has won release, he has yet enriched 
 the world with morality and art. Again, we 
 saw that the emancipated Jew is as good a 
 citizen as his neighbour, and that nothing but 
 neighbourly hate drives him into the arms of 
 the Zionists. As to the attitude of the public 
 mind towards this alien population in our 
 midst, there is a striking discrepancy of 
 
60 
 
 PRESENT CONDITIONS 
 
 [chap. 
 
 evidence. The views of INIr Russell and Mr 
 White may be cited in parallel columns : — 
 
 "The point which gives its 
 chief novelty and interest to 
 the experiment (of ' anglicis- 
 ing ' the ' alien immigrants ' ) 
 is the complete absence of 
 anti-Semitic feeling. This is 
 one of the most striking fea- 
 tures of the question as it 
 presents itself in Whiteehai^el ; 
 it is considerably truer of the 
 British workman than even of 
 the richer classes. In the 
 higher levels of societj^ there 
 is still, no doubt, a certain 
 amount of racial prejudice. . . . 
 But in the East End there is 
 hardly a trace of this ; against 
 the Jew as a Jew there seems 
 to be no sort of hostile feeling. 
 The English Jew ... is sur- 
 prisingly popular. And such 
 hostilit}' as does exist towards 
 the foreign element is neither 
 racial nor religious in character. " 
 — C. Russell, " The Jew in 
 London," pp. 41, 42. 
 
 Here, then, plainly we have two divergent 
 views, one of which assures us that the popu- 
 larity of the Jew in AVhitechapel prevents anti- 
 Semitism in Mayfair, while the other maintains 
 that the popularity of the Jew in INIayfair prevents 
 anti-Semitism in Whitechapel. We may perhaps 
 omit any further consideration of these mutually 
 destructive opinions, and turn to the actual statis- 
 tics which bear on immigration and its results. 
 
 Mr White speaks of *' an ever - increasing 
 horde of undesirable foreigners pouring into 
 this country." It is for the Commissioners to 
 
 " The peculiar characteristics 
 usually associated with the 
 Hebrew community are not 
 religious, but racial. ... Of 
 the Jewish aristocrat I do not 
 sjjeak in this book. The 
 advantages reaj^ed bj' England 
 from the Hebrew ai'istocracj'^, 
 not only material but intellec- 
 tual and artistic, require no 
 comment. They are notorious. 
 It is the presence of this class 
 which has done most to prevent 
 theoutbreakof auti-Semitismin 
 England, to allay impatience, 
 and jDostjione action to restrict 
 the ever - increasing horde of 
 undesirable foreigners who are 
 pouring into this country." 
 And elsewhere Mr White adds : 
 "I should not be surpiised to 
 watch unjDopularity ripen into 
 jealousy, and even hate, among 
 the common jDeople." — A. White, 
 "The Modern Jew," pp. 4, 5. 
 
IV.] A TEST BY FIGURES 61 
 
 decide if these epithets are well chosen. To us, at 
 
 least, it seems an elementary example of begging 
 
 the question, to speak of the 12,857 foreign 
 
 settlers of 1900 as a " horde," to describe their 
 
 increase of 793 over the grand total of 1899 
 
 as " ever-increasing," to assume without definite 
 
 proof that they are all " undesirable," and to 
 
 use the term " pouring " of their orderly arrival. 
 
 Certainly the Board of Trade, in its Report on 
 
 the immigration of 1900, concludes that, "in 
 
 spite of the large influx of aliens in 1900, only 
 
 London, and to a less extent Manchester, have 
 
 experienced any notable increase in the numbers 
 
 of the resident destitute alien class." The figures 
 
 just quoted are reached by deducting the emigrant 
 
 foreigners from the immigrant, a rough-and-ready, 
 
 but by no means unfair method of estimating 
 
 the number of fresh alien residents. We append 
 
 the detailed statistics for the foUov^^ing year 
 
 (1901-02) to illustrate the working of the sum: — 
 
 There came in from the Continent . 702,555 
 
 There went out to the Continent . 613,843 
 
 Excess of Continental Immigration 
 
 over Emigration . . , . 88,712 
 
 Deduct from this the excess of 
 foreigners emigrating to places 
 outside Europe over those emi- 
 grating from such places . . 64,616 
 
 Also, seamen, who on arriving are 
 reckoned as immigrants, but of 
 whom there is no record when 
 they leave as members of crews . 15,146 
 
 79,762 
 
 Net increase of foreign population as 
 
 a result of the passenger movement 8,950 
 
62 PRESENT CONDITIONS [chap. 
 
 A word is due in this place as to the subse- 
 quent history of the immigrants in East London. 
 Lurid pictures have been drawn of their dirty 
 and destitute condition, and for a time at least 
 the picture is probably not untrue. But the 
 adaptability of these people is a valuable asset to 
 themselves, and, as we venture to think, a valu- 
 able asset too to those among whom they settle. 
 The desire to improve is innate in a Jew ; his 
 neighbour is more often content to " muddle 
 through" as he began. By the impartial evi- 
 dence of Mr Russell, we learn of these alien 
 immigi-ants that " the transformation effected 
 by an English training is astonishing in its 
 completeness. All the children who pass through 
 an elementary school may be said to grow up 
 into ' English Jews '" ; and the reader who wishes 
 to see this transformation in practice should pay 
 a visit one day to, say, the Gravel Lane Board 
 School, and should study the statistics of the 
 Jewish school attendance in East London. No 
 better corrective could be applied to the 
 symptoms of incipient anti-Semitism. 
 
 Next, as to the Jews in general. We may be 
 told that the presence of a Jewish community 
 in England is not yet acutely dangerous because 
 of the smallness of its numbers. But, as a 
 matter of fact, the proportion of Jews to non- 
 Jews is larger in the United Kingdom than 
 in France, for example, where anti-Semitism, 
 
IV.] 
 
 COMPARATIVE STATISTICS 
 
 63 
 
 despite its German origin, has recently assumed 
 its most virulent shape and form. The figures, 
 which we borrow from the " Jewish Year Book," 
 are as follows : — 
 
 Country. 
 
 Jewish Total 
 Population. Population, 
 
 Percentage. 
 
 Great Britain . . 
 France .... 
 
 179,000 
 
 86,885 
 
 41,454,573 
 38,595,500 
 
 0-43 
 0-22 
 
 In other words, with a total population of about 
 forty millions in each instance, there are twice 
 as many British Jews as French Jews ; and yet 
 anyone who followed the extraordinary course 
 of the Dreyfus affair in France would have 
 thought, without this evidence, that the Jews 
 in the Bepublic were considerably in excess of 
 their Romanist vilifiers. Even in smaller spheres 
 the facts contradict the impressions. There is 
 more talk of anti-Semitism in London than in 
 Manchester ; but to every hundred citizens of 
 Manchester there are 4*60 Jews, to every 
 hundred of Londoners there are only 1*58 Jews. 
 In Holland, again, the proportion of Jews to 
 non-Jews is as high as two per cent., nearly 
 ten times as high as in France, and far higher 
 than the percentages of Germany (1*04) and 
 of the United States (1'38) respectively, where 
 anti-Semitism, as an economic or social force, 
 
64 PRESENT CONDITIONS [chap. 
 
 has to be taken into account. Yet the Dutch 
 Jews are completely free from any experience 
 of that kind. 
 
 These comparative statistics, dull reading 
 though they may be, are extremely significant 
 of the hollowness of the anti-Semitic movement. 
 Mr Arnold White begs the people of this 
 country to take warning by the example of 
 the French. 
 
 " Humanity," he says, " does not change its 
 spirit in a day, a week, or a century ; and Ave 
 English have no right, therefore, to anticipate 
 that when the Jews arrive at the position in 
 Great Britain which they occupy in France to- 
 day, the conduct of the bulk of them will be 
 more humane, enlightened, or unselfish towards 
 us than it has been towards the French." 
 
 The oracle is a trifle cryptic ; and we fail to 
 see why the position occupied by the Jews in 
 France to-day should be one towards which 
 British Jews aspire. There are twice as many 
 Jews in England as in France ; and if they are 
 afflicting France with rods, they should be 
 afflicting England with scorpions. But is it so ? 
 or is it the fact that the charge of inhumanity, 
 want of enlightenment, and selfishness recoils 
 on the nation which, with the smaller Jewish 
 community, has yet set an example of Jew- 
 baiting unparalleled in modern history ? We 
 give Mr White his Captain Dreyfus, whom he 
 
IV.] A GERMAN VIEW OF ANTI-SEMITISM 65 
 
 is pleased to patronise as '*a hero and a man," 
 adding "one more to the long line of Jewish 
 worthies whose annals adorn the history of the 
 race." The Dreyfus episode is not necessary to 
 turn the point of Mr White's warning. The 
 different aspects of the Jewish problem in Eng- 
 land and in France are not due to a difference 
 in the Jews — the evidence of numbers proves 
 it — but to a difference in the non-Jews ; and 
 there we may leave the matter. 
 
 We referred just now to the birthplace of 
 anti-Semitism, and the German author of its 
 being. It may be instructive to read a fresh 
 account of the movement from the pen of a 
 German writer, a Christian, and a university 
 professor, who may be presumed to speak with- 
 out Jewish predilection. Dr Theobald Ziegler, 
 of Strassburg University, in his history of " The 
 Intellectual and Social Development of the 
 Nineteenth Century " (a volume of over seven 
 hundred pages in Schlenther's " Germany in 
 the Nineteenth Century" series), shows that 
 the Jews were made the scapegoat of the 
 financial crash which succeeded the " boom " 
 of 1871. The disastrous effects of that crash 
 are becoming more apparent every day ; but, 
 when the " plungers " were hurt, they conven- 
 iently forgot that it was Eduard Lasker, a Jew, 
 who was the first to protest in the Prussian 
 Piet, in 1873, against the dance round the 
 
66 PRESENT CONDITIONS [chap. 
 
 golden calf. That Jews took part in the riot 
 of speculation and the excesses of the Press no 
 one would attempt to deny ; but the weight 
 and virulence of the attack upon them are not 
 to be accounted for by this fact. There was 
 first the need of a scapegoat ; there was next 
 the German revival, inevitable after a great war, 
 of which Treitschke made himself the mouth- 
 piece, and which was equally concerned to expel 
 foreign blood and foreign words. This national 
 revival was associated, as we have already seen, 
 with a political-religious movement, which worked 
 downwards from a circle of Court ladies, fasci- 
 nated by Stocker's eloquence, and which, though 
 Stocker is out of favour and disgraced, operates 
 to-day so far that no ladies' committee of any 
 charitable institution can hope for imperial 
 patronage if the name of a Jewess is on the 
 list. Thus everything was ready for the national 
 party of Christian Socialists, who found in the 
 prejudice and superstition of rural Germany, 
 and in the envy of impoverished nobles in the 
 cities, a receptive soil for the seeds of Jew-hatred 
 pure and simple. And so Professor Ziegler can 
 write, with a rare sense of historical justice : — 
 
 " The Jewish usurer's rod has been bound by 
 Christians themselves [who excluded the Jews 
 for several centuries from every business except 
 finance]. ... It can hardly be gainsaid that the 
 Jews are liable to blame at many points, and 
 
IV.] FOUNDED ON HATE AND ENVY 67 
 
 have often given real cause for hate and con- 
 tempt by malpractices on the Stock Exchange, 
 by money-lending in rural districts, by the 
 effi'ontery of Jewish journalists, and by their 
 clique-Uke push and activity in professional and 
 academic life. We are completely justified in 
 resisting these tendencies. But the anti-Semitic 
 movement . . . still remains for us Germans a 
 great and a unique reproach. It contradicts the 
 tolerant basis of our nature, it is impatient and 
 chauvinistic, immoderate and unjust. Nor can a 
 purpose be discerned in it. A petition to the 
 Reichstag to revoke the political equality of the 
 Jews would have to be rejected, as it is at 
 variance with our constitutional principles ; and 
 if Diihring's proposal for the ' dejudaisation ' of 
 the country be attentively considered, it will be 
 seen how impracticable it is, and how his sug- 
 gested exceptional treatment of the Jews is 
 opposed to our whole modern conception of the 
 State, and of the position of the individual in it. 
 Our State to-day is neither exclusively Christian 
 nor exclusively German ; it comprises Poles, 
 Danes, and Frenchmen, and it is absurd to pre- 
 tend that a few hundred thousand Jews will 
 choke it. The idea that ill treatment will induce 
 the Jews to quit Germany of their own accord, 
 and the consequent movement of the Zionists 
 towards a national Jewish State in Palestine, is 
 wholly Utopian and anachronistic, and it merely 
 interrupts the process of assimilation already 
 begun with success. Nothing, then, remains 
 but hate and envy, which are the corner-stones 
 of no political party — hardly even of a students' 
 club." 
 
 With this temperate criticism we may fitly 
 
68 PRESENT CONDITIONS [chap. iv. 
 
 bring to a close our examination of the Jewish 
 problem, and of the various solutions that are 
 proposed for it. We reject the solutions, severally 
 and collectively. No one of them, in our opinion, 
 is based on an adequate study of the nature 
 of the Jews, and of the restitution due from 
 Christendom to Israel for centuries of bondage 
 and oppression. 
 
CHAPTER V 
 
 SPIRITUAL FORCES IN JUDAISM 
 
 We come now to the last section of our inquiry. 
 If we are right in our contention that the only 
 possible solution of the Jewish question is the 
 solution by time, that the Jews of each country 
 must work out for themselves (with such help 
 as they may receive from better- civilised Powers) 
 their emancipation and their religious liberty, 
 then it is fair to ask. What kind of Jews will 
 be evolved out of these conditions ? To what 
 kind of Jewish population shall the nations of 
 Christendom look forward, when they them- 
 selves have learned to practise the Gospel of 
 Christ ? This question must be answered by 
 considering the Jews of England, not from the 
 statistician's point of view, which deals with 
 averages and the mass, but from the point of 
 view of the man who cares for his country, 
 and who honestly tries to trace the forces of 
 national character, while still in the making. 
 
 The search bristles with difficulties. We 
 incur the serious risk of offending a section 
 
70 SPIRITUAL FORCES IN JUDAISM [chap. 
 
 of our fellow - countrymen, who may justly 
 claim that neither by political sentiment, nor 
 by intellectual disposition, nor yet by social 
 status, do they form a sect apart. This in 
 itself is an important feature — that there is no 
 specific Jewish interest differentiating the Jews 
 from the rest of the King's subjects. So far 
 as it exists, it exists for the Jews alone ; they 
 cheerfully accept its burden in addition to their 
 civil duties, and the obligation of the first is 
 never allowed to clash with the prior obligation 
 of the second. Within our observation, at least, 
 there is no point in our common life where 
 action is arrested or hampered by the thought, 
 " This will alienate the Jewish vote," or " This 
 will offend Jewish opinion." Even in the 
 question of alien immigration, a Jewish member 
 of the House of Lords sits on the Commission, 
 and a Jewish member of the House of Commons 
 was among those who approved its appointment. 
 This, then, is equivalent to saying that, in the 
 comparatively few years since the date of their 
 emancipation, the Jews of Great Britain have 
 identified themselves with the nation to which 
 they belong ; and thus, in a sense, it is an im- 
 pertinence to attempt to draw a line of differ- 
 ence, and to ask what contribution has been 
 made by those outside the line to the interests 
 of those inside it. Any such attempt will only 
 serve to create a Jewish question where it does 
 
v.] A COMMON FORM OF PREJUDICE 71 
 
 not exist. Accordingly, we may refrain from 
 elaborating the obvious. We need not pause 
 to point out that Jewish workers are found in 
 all the learned professions — that a Jew has been 
 Master of the Rolls, a Jew has been Deputy 
 Speaker, a Jew is a Colonial Governor, and so 
 forth, and so forth. This method of defence 
 is hardly less insolent than the method of attack, 
 beloved by men like Mr White, who speaks 
 of a "Jewish island in the sea of English 
 life." 
 
 One thing, however, we may be permitted to 
 point out. The term "the Jew" carries with 
 it at least this implication of solidarity, that 
 the fault or folly of one Jew is reflected in 
 popular opinion on the Jews as a whole. 
 Every Jew of evil eminence is taken as a 
 type. A Jewish murder, a Jewish divorce, a 
 Jewish embezzlement, a Jewish case of usury, 
 even a particularly " loud " costume or lux- 
 urious equipage, if the property of Jews, is 
 imputed not merely to the sinful agent but 
 to the Jewish community en bloc. There is a 
 merciless argument from the particular instance 
 to the general rule. The unfairness will be 
 obvious to anyone who honestly reflects how 
 liable he is to that form of prejudice. 
 
 At the same time it cannot be concealed 
 that in Israel, as elsewhere, the material tends 
 to encroach upon the spiritual — not merely the 
 
n SPIRITUAL FORCES IN JUDAISM [chap. 
 
 materialism of prosperity, but the grosser symbols 
 of a faith which is losing its religious sanction. 
 The Chief Rabbi agrees with the Bishop of 
 London in deploring the falling-ofF at divine 
 worship on the Sabbath. The Jews, though 
 they possess an excellent body of clergy, suffer 
 to some extent, as in every non-established 
 Church, from a lack of cultivated English 
 ministers. The professional demands of ortho- 
 doxy are, perhaps, too strong to attract the 
 class of young men who would bring fresh Ufe 
 into the synagogue. Signs of this are dis- 
 coverable in provincial congregations, where 
 the minister of rehgion and instructor of the 
 young is too often compelled to officiate as the 
 local authority for the execution of the dietary 
 laws, and in other less exalted capacities. 
 Jewish youth, growing up amid Western ideas, 
 revolts from this religion of " pots and pans," 
 and misses the spiritual meaning which conse- 
 crates the symbohsm. Their elders abandon 
 with reluctance the forms for which their 
 fathers suffered ; they dread the consequent 
 alienation of their less advanced brothers in 
 faith ; and they fail to find, in the desiccated 
 forms of public worship which remain, an 
 adequate compensation for the warmth and 
 light, and the sense of intimate familiarity, 
 which made Judaism a household creed. This 
 partial failure of Judaism, in its appeal through 
 
v.] TENDENCY TO MATERIALISM 73 
 
 symbols of worship to the hunger of the rehgious 
 soul, makes the Jews especially liable to the 
 temptations of materialism on the side of con- 
 duct. By natural instinct and ethical code they 
 are the people of prosperity ; their temperament 
 is indomitably cheerful, their public worship is a 
 familiar joy ; and not all the schooling of adversity, 
 in which they have exhibited such remarkable for- 
 titude, has alienated their blessing. No experi- 
 ence, no example, no suffering, will make ascetics 
 of the Jews ; it is their nature to give more gladly 
 than to give up, to spend more eagerly than to 
 spare. Yet, holding the blessing, they should 
 cultivate the virtue ; they should aim, in Bacon's 
 language, at temperance in prosperity. What- 
 ever may be the case in other countries, in 
 England at least, we feel convinced, if non- 
 Jews and Jews are to continue to work together 
 for the land they love, Israel must win respect, 
 not alone for his history and his character, but 
 for his present faith and ideals. Dowered with 
 a nature richly capable of pleasure and enjoy- 
 ment, and practising a religion deficient, or un- 
 developed, on the actively spiritual side, pros- 
 perous Israel tends to become self-indulgent 
 and self-assertive, fond of display, and material 
 in sentiment. 
 
 This tendency may be alleged in general terms 
 without much fear of contradiction, and without 
 incurring the charge of condemning the many 
 
74 SPIRITUAL FORCES IN JUDAISM [chap. 
 
 for the faults of the few. But it is the utmost 
 extent to which that argument may go, and we 
 should hesitate to use it without a qualifying 
 clause except that the Jews themselves would 
 readily admit it. In the pages of the Jeivish 
 Quarterly Review , and in other current periodicals, 
 the fact is admitted and deplored, and various 
 efforts are made for the spiritual regeneration 
 of Israel. It is, perhaps, in those efforts, rather 
 than in the evil which they seek to cure, that we 
 should look for the signs of the tendency of 
 modern Jewish thought. The violent change 
 from repression to emancipation was bound to 
 lead to a certain amount of revolt from tradi- 
 tional Judaism and of self-assertion on the part 
 of the newly free. This is merely a transition 
 stage, and it is already clear that advanced 
 thinkers in Israel are leading their co-religionists 
 to the perception of a higher ideal. There is 
 considerable spiritual activity within the Jewish 
 community. It is manifested by the constant 
 formation of new leagues and associations, in- 
 tended to develop the spiritual powers, and to 
 adapt the orthodox creed to the needs of a 
 wider horizon. The synagogue, like the uni- 
 versities in these democratic days, is being 
 " extended " by societies of divers kinds. Thus, 
 to select but a few from the names in the 
 " Jewish Year Book," there is the Jewish Study 
 Society, founded in 1900, "to deepen interest 
 
v.] THE OLD AND THE NEW 75 
 
 in Judaism by increasing among Jews the 
 knowledge of their rehgion, history, and litera- 
 ture ; " there is the East London Jewish Com- 
 munal League, "to promote the religious, 
 intellectual, and social status of Jewish young 
 men and women, and to enlist their sympathies 
 and active co-operation in communal affairs ; " 
 there are the Maccabeans who aim at " social 
 intercourse and co-operation, with a view to 
 the promotion of the interests of the Jewish 
 race ; " the Union of Jewish AVomen Workers, 
 the Jewish Congregational Union, the Jewish 
 Rehgious Union, etc. 
 
 Thus, the alleged materialism of Israel is 
 visibly the object of a vigorous attack from 
 inside. But the task of spiritual regeneration 
 is rendered difficult and slow, because the old 
 and the new are at war, and because Jewish 
 piety and Western decorum set such different 
 standards of worship. Sixty years ago a body 
 of Jews in London attempted to reconcile the 
 two by founding the Reform Congregation of 
 British Jews. The feehng in the orthodox 
 Hebrew community against these secessionists 
 was very bitter for some years ; Sir Moses 
 Montefiore, for instance, continued to regard 
 them as apostates till nearly the end of his long 
 life. That feeling has died out ; and Reform 
 Congregations in Manchester and Bradford are 
 now affiliated to the London Synagogue, all 
 
76 SPIRITUAL FORCES IN JUDAISM [chap. 
 
 differing toto ccelo from reformers on the Con- 
 tinent and in the United States, with their 
 Sunday services, their abandonment of Hebrev/, 
 and their exaggerated deference to the superficial 
 customs of their non- Jewish neighbours. The 
 Reform movement, perhaps, has not been wholly 
 a success ; at all events, it is still open to amend- 
 ment with a view to harmonising both ideals. 
 It is enough to note these tendencies, and it 
 is not our place to indicate to the leaders of 
 the Jewish community in England the precise 
 nature of the further changes necessary in 
 order to give more effective expression to the 
 spiritual elements in Judaism. Few would deny 
 that they are liable to be too heavily overlaid 
 with minutice of observance, beautiful, indeed, 
 in then- symbolical sense, but tending some- 
 times, in this short Ufe of many duties, to be 
 performed as substitutes instead of as symbols. 
 But as to the ultimate harmony of the new 
 and old, no real doubt can be maintained. The 
 mu'aculous preservation of the Jews is itself 
 an argument for their election. By every law 
 and rule of history they should have been ex- 
 terminated long since, yet we see them to-day 
 in all parts of the world, fighting steadily and 
 pertinaciously for the purpose they are set to 
 fulfil. That purpose carries with it the bar on 
 inter-marriage, which, despite occasional breaches, 
 is still jealously observed by the overwhelming 
 
v.] THE PRIESTS OF HISTORY 77 
 
 majority of Jews as an essential condition of 
 survival, but it carries with it no other bar on 
 national self-consciousness, political economy, or 
 social intercourse. 
 
 A people should be judged by the height of 
 its aspirations, and not by its lowest achieve- 
 ment. Carlyle praises his Hero-priest because 
 he does what is in him to introduce his ideals 
 into practice, " and wears out, hi toil, calumny, 
 contradiction, a noble life, to make a God's 
 Kingdom of this Earth." Is not this an account 
 in epitome of the history of the Jews, the priests 
 by precedence of heroic story, the eternal wor- 
 shipping the Eternal ? 
 
 Thus, Mr Claude Montefiore, whose "Bible 
 for Home Reading" is the children's text-book 
 which is used in most Jewish homes in this 
 country, has written the following passages in 
 the concluding chapter of his second volume : — 
 
 "The Biblical doctrines about goodness and 
 God are mixed up with the history of Israel. 
 They are found in a national framework. 
 The Jews stand in some intimate relation to 
 these doctrines. They are their guardians and 
 their propagators. We were not able to 
 accept all that is contained in the Bible 
 about the relation of the Jews to God and to 
 their fellowmen ; but the highest doctrine of 
 the Hebrew scripture on these subjects was 
 ahke convincing and inspiring. The highest 
 doctrine may be said to include the notion 
 that God is the Father of all men, and that 
 
78 SPIRITUAL FORCES IN JUDAISM [chap. 
 
 He cares for all without distinction of race or 
 creed. . . . 
 
 " What place or function has Israel if all men 
 are equally God's children ? Has it only a place 
 or function according to the lower or more 
 national teaching of the Hebrew Scriptures, 
 according to which, in contradiction to the 
 theory of the impartial Divine Fatherhood and 
 the fraternity of man, Israel is or will be specially 
 'favoured ' by God ? No. Just in proportion as the 
 higher doctrine of God and man is recognised and 
 understood, does the position and function of Israel 
 become higher and more spiritual. The 'king- 
 dom of priests ' must exercise its priestly functions 
 for the benefit of the world. The Jews are called 
 for a special purpose : to them the knowledge of 
 God came early in their history; they have to 
 undergo a special training, a purification as if by 
 fire. ' You only have I known out of all the 
 families of the earth : therefore will I visit upon 
 you all your iniquities.' We recall the solemn 
 words of the second Isaiah, which have never 
 been renounced or denied by any subsequent 
 Jewish teacher, though they have often been 
 obscured and forgotten : ' Behold, My servant 
 whom I uphold ; My chosen, in whom My soul 
 delighteth : I have put iSIy Spirit upon Him ; He 
 shall bring forth true religion to the nations. 
 He shall not clamour nor cry, nor cause His 
 voice to be heard in the street. A bruised reed 
 shall He not break, and a dimly burning wick 
 shall he not quench : He shall bring forth true 
 rehgion faithfully. He shall not burn dimly, 
 nor shall His spirit be crushed, till He have set 
 true religion in the earth ; and the isles shall wait 
 for His teaching.' And again of the ideal Israel, 
 whose duty extends beyond the limits of his own 
 
v.] ELECTION OF SPIRITUAL PRIVILEGE 79 
 
 people to the world at large, the words were 
 spoken : 'It is too light a thing that Thou 
 shouldst be my servant to raise up the tribes of 
 Jacob, and to restore the preserved of Israel : I 
 will also give Thee for a light to the nations, 
 that My salvation may be unto the end of the 
 earth.' And finally we remember the great 
 passage about the Servant who suffered for the 
 sake of others, a passage which in all probability 
 refers to the best and purest spirits in Israel 
 suffering for the sake of the nation as a whole. 
 . . . ' He bare our sickness and carried our 
 pains ; yet did we esteem Him stricken, smitten 
 of God and afflicted. But He was wounded 
 for our transgressions. He was crushed for our 
 iniquities : the chastisement of our peace was 
 upon Him ; and through His stripes we have 
 been healed. All we hke sheep had gone astray; 
 we turned everyone to his own way ; and the 
 Lord made to light on Him the guilt of us all.' 
 
 '' Clearly the teaching of all these various 
 passages must be recast and reinterpreted to 
 suit the exigencies of our own time. Into this 
 I cannot enter, but what is plainly put before 
 us is a conception according to which Israel is 
 called to serve, to suffer and to teach, and not 
 conquer, to triumph and to enjoy. It is an 
 election of spiritual privilege and of spiritual 
 responsibility. 
 
 " In harmony with the highest teaching of 
 the Bible about Israel is its highest teaching 
 about the future. God wills that His world, the 
 world of man, shall become better, not worse. 
 With the optimism of faith the Hebrew seers 
 and poets look forward to a Golden Age : they 
 do not relegate it to a distant and irrecoverable 
 past. Righteousness and peace shall at last pre- 
 
80 SPIRITUAL FORCES IN JUDAISM [chap. v. 
 
 vail. ' They shall beat their swords into plough- 
 shares, and their spears into pruning - hooks : 
 nation shall not lift up sword against nation, 
 neither shall they know war any more.' This 
 is the final issue of Israel's work. . . . Such is 
 the exalted hope, ethical and rehgious in one, 
 world-wide in its range, spiritual in its good, 
 which the highest teachers of the Bible explicitly 
 connect and co-ordinate with the mission and 
 the destiny of Israel. . . . They form, to my 
 thinking, the essence of Judaism." 
 
 And while Jewish children are taught a 
 religion of this rare spiritual texture, shall we 
 say with the enemies of the Jews that they 
 "stifle" national life "by the substitution of 
 material aims for those which, however faultily, 
 have formed the unselfish and imperial objects 
 of the Englishmen who have made the Empire " ? 
 or shall we not rather say that Jewish unselfish- 
 ness and imperialism form a part of the com- 
 posite foundation on which the British Empire 
 rests by virtue of its unique skill in welding all 
 its parts into one whole ? 
 
APPENDIX. 
 
 I.— STATISTICS OF JEWISH POPULATION. 
 
 (a) The following Table, reproduced by permission from the 
 JeicUh Year Book, 1902-03, furnishes at a glance the percentage 
 of the Jewish population to the total population in the principal 
 countries of the world. The figures should be studied in connec- 
 tion with the remarks on pages 62-64 above — 
 
 Couulry. 
 
 Palestine 
 
 Hungary 
 
 Russian Emp 
 
 Roumania 
 
 Austria 
 
 Morocco 
 
 Holland 
 
 United States of America 
 
 Prussia 
 
 Germany 
 
 Algeria 
 
 Bulgaria 
 
 Luxemburg 
 
 Great Britain 
 
 Persia . 
 
 Switzerland 
 
 Australasia 
 
 Greece , 
 
 Canada 
 
 Egypt . 
 
 France 
 
 New Zealand 
 
 Servia . 
 
 Denmark 
 
 Belgium 
 
 Italy . 
 
 Norway and Sweden 
 
 India . 
 
 Portugal 
 
 Spain . 
 
 Jewish 
 Population. 
 
 Total 
 Population. 
 
 Percentage of 
 Jews. 
 
 60.000 
 
 851,378 
 
 5,189,401 
 
 243,000 
 
 1,143,000 
 
 150,000 
 
 103,988 
 
 1,045,555 
 
 375,716 
 
 586,948 
 
 44,207 
 
 28,307 
 
 1,200 
 
 179,000 
 
 35,000 
 
 12,551 
 
 16,678 
 
 8,350 
 
 16,432 
 
 25,300 
 
 86,885 
 
 1,611 
 
 5,102 
 
 5,000 
 
 12,000 
 
 44,037 
 
 5,000 
 
 22,000 
 
 1,200 
 
 2,500 
 
 F 
 
 180,000 
 
 33-33 
 
 19,207,103 
 
 04-43 
 
 125,668,000 
 
 04-13 
 
 5,912,600 
 
 04 11 
 
 26,150,597 
 
 04-80 
 
 5,000,000 
 
 03-00 
 
 5,179,100 
 
 02-00 
 
 76,085,79-1 
 
 01-38 
 
 31,855,123 
 
 01-11 
 
 56,367,178 
 
 01-04 
 
 4,739,331 
 
 00-93 
 
 3,733,189 
 
 00-76 
 
 236,543 
 
 00-50 
 
 41,454,573 
 
 00-43 
 
 9,000,000 
 
 00-39 
 
 3,315,443 
 
 00-38 
 
 4,557,323 
 
 00-36 
 
 2,433,800 
 
 00-34 
 
 5,369,666 
 
 00-30 
 
 9,734,405 
 
 00-26 
 
 38,595,500 
 
 00-22 
 
 772,719 
 
 00-20 
 
 2,493,770 
 
 00-20 
 
 2,464,770 
 
 00-20 
 
 6,687,651 
 
 00-18 
 
 32,449,754 
 
 00-13 
 
 7,376,321 
 
 00-07 
 
 294,266,701 
 
 00-07 
 
 5,428,659 
 
 00-02 
 
 18,089,500 
 
 00-01 
 
82 
 
 APPENDIX I. 
 
 STATISTICS OF JEWISH FOFVLATIQ-^— Continued. 
 
 (h) A similar Table has been worked out in order to furnish the 
 percentage of the Jewish population to the total population in 
 the principal cities of the world. These figures are in some 
 respects more important than those in the last Table. The Jews 
 tend to city life by habit and taste, as well as by the necessity 
 imposed by their dietary laws and by the facilities of public 
 worship — 
 
 City. 
 
 Jewish 
 
 Total 
 
 Percentage of 
 
 Population. 
 
 Population. 
 
 Jews. 
 
 Botosaui 
 
 25,000 
 
 35,000 
 
 71-43 
 
 Jassy . 
 
 
 45,000 
 
 78,067 
 
 57 
 
 69 
 
 Odessa 
 
 
 120,000 
 
 209,085 
 
 57 
 
 14 
 
 Salonica 
 
 
 60,000 
 
 105,000 
 
 57 
 
 14 
 
 Lomza 
 
 
 14,000 
 
 26,075 
 
 53 
 
 84 
 
 Cracow 
 
 
 45,000 
 
 91,323 
 
 49 
 
 28 
 
 Jerusalem . 
 
 
 23,000 
 
 50,000 
 
 46 
 
 00 
 
 Mogador 
 
 
 8,676 
 
 19,000 
 
 45 
 
 66 
 
 Minsk . 
 
 
 40,000 
 
 91,494 
 
 43 
 
 71 
 
 Tangier 
 
 
 12,000 
 
 30,000 
 
 40 
 
 00 
 
 Kovno 
 
 
 28,000 
 
 75,543 
 
 37 
 
 06 
 
 Warsaw 
 
 
 255,160 
 
 712,000 
 
 35 
 
 82 
 
 Wilna . 
 
 
 50,000 
 
 154,532 
 
 29 
 
 03 
 
 Lemberg 
 
 
 40,000 
 
 159,875 
 
 25 
 
 00 
 
 Bagdad 
 
 
 35,000 
 
 145,000 
 
 24 
 
 14 
 
 Budapesth . 
 
 
 168,985 
 
 732,322 
 
 23 
 
 08 
 
 Galatz . 
 
 
 12,000 
 
 62,678 
 
 19 
 
 17 
 
 Corfu . 
 
 
 3,500 
 
 17,918 
 
 19 
 
 00 
 
 Adrianople . 
 
 
 15,000 
 
 81,000 
 
 18 
 
 52 
 
 Bucharest . 
 
 
 40,000 
 
 282,071 
 
 14 
 
 11 
 
 Amsterdam . 
 
 
 56,000 
 
 520,602 
 
 10 
 
 76 
 
 New York . 
 
 
 360,000 
 
 3,437,202 
 
 10 
 
 59 
 
 Larissa 
 
 
 1,500 
 
 15,000 
 
 10 
 
 00 
 
 Prague 
 
 
 20,000 
 
 201,589 
 
 09 
 
 92 
 
 Johannesburg 
 
 
 , 10,000* 
 
 102,078* 
 
 09 
 
 80 
 
 Philippopolis 
 
 
 ' 4,000 
 
 42,849 
 
 09 
 
 34 
 
 Vienna 
 
 
 150,000 
 
 1,674,957 
 
 08 
 
 95 
 
 Fi-ankfort a/m 
 
 
 i 22,000 
 
 288,489 
 
 07 
 
 63 
 
 Gibraltar 
 
 
 ! 2,000 
 
 27,640 
 
 07 
 
 30 
 
 Aden . 
 
 
 3,000 
 
 41,222 
 
 07 
 
 28 
 
 Damascus , 
 
 
 10,000 
 
 140,500 
 
 07 
 
 11 
 
 Kiew . 
 
 
 15,000 
 
 247,432 
 
 06 
 
 06 
 
 Philadelphia 
 
 
 75,000 
 
 1,293,697 
 
 05-80 
 
APPENDIX I. 
 
 STATISTICS OF JEWISH FOFVLATIO'^—Oontmucd. 
 
 City. 
 
 Jewish 
 
 Total 
 
 Percentage of 
 
 Population. 
 
 Population. 
 
 Jews. 
 
 Cincinnati . 
 
 18,000 
 
 325,902 
 
 05-52 
 
 Mayence 
 
 
 4,300 
 
 84,500 
 
 05 
 
 10 
 
 Posen . 
 
 
 5,810 
 
 117,014 
 
 05 
 
 00 
 
 Berlin . 
 
 
 86,152 
 
 1,884,151 
 
 04 
 
 56 
 
 Constantinople 
 
 
 50,000 
 
 1,125,000 
 
 04 
 
 44 
 
 Breslau 
 
 
 18,440 
 
 422,738 
 
 04 
 
 36 
 
 Leghorn 
 
 
 4,000 
 
 98,505 
 
 04 
 
 06 
 
 Chicago 
 
 
 60,000 
 
 1,698,575 
 
 03 
 
 53 
 
 Alexandria . 
 
 
 10,000 
 
 319,766 
 
 03 
 
 13 
 
 Montreal 
 
 
 8,000 
 
 266,826 
 
 02 
 
 99 
 
 Hamburg . 
 
 
 17,308 
 
 625,552 
 
 02 
 
 76 
 
 Cologne 
 
 
 10,000 
 
 372,229 
 
 02 
 
 68 
 
 Nurembiirg . 
 
 
 6,500 
 
 260,743 
 
 02 
 
 49 
 
 Paris . 
 
 
 58,000 
 
 2,660,000 
 
 02 
 
 18 
 
 Kbnigsberg . 
 
 
 4,076 
 
 187,897 
 
 02 
 
 16 
 
 Munich 
 
 
 9,500 
 
 498,503 
 
 01 
 
 90 
 
 Hanover 
 
 
 4,151 
 
 235,666 
 
 01 
 
 76 
 
 Cairo . 
 
 
 10,000 
 
 570,062 
 
 01 
 
 75 
 
 Rome . 
 
 
 8,000 
 
 463,000 
 
 01 
 
 73 
 
 Antwerp 
 
 
 4,500 
 
 285,600 
 
 01 
 
 58 
 
 London 
 
 
 104,550 
 
 6,581,327 
 
 01 
 
 58 
 
 Sydney 
 
 
 6,000 
 
 451,000 
 
 01 
 
 33 
 
 Melbourne . 
 
 
 5,500 
 
 493,956 
 
 01 
 
 11 
 
 Turin . 
 
 
 5,000 
 
 335,639 
 
 01 
 
 49 
 
 Toronto 
 
 
 3,000 
 
 207,971 
 
 01 
 
 44 
 
 Bordeaux 
 
 
 3,000 
 
 257,471 
 
 01 
 
 17 
 
 Brussels 
 
 
 6,500 
 
 561,782 
 
 01 
 
 16 
 
 Copenhagen 
 
 
 3,500 
 
 313,000 
 
 01 
 
 11 
 
 Marseilles . 
 
 
 5,500 
 
 494,769 
 
 01 
 
 11 
 
 Leipzig 
 
 
 4,844 
 
 455,089 
 
 01 
 
 06 
 
 Bombay 
 
 
 5,020 
 
 770,843 
 
 00 
 
 65 
 
 Lyons . 
 
 
 2,636 
 
 453,145 
 
 00 
 
 58 
 
 Athens 
 
 
 300 
 
 111,486 
 
 00 
 
 27 
 
 St Petersburg 
 
 
 2,800 
 
 1,267,023 
 
 00 
 
 22 
 
 Lisbon 
 
 
 250 
 
 308,000 
 
 00 
 
 08 
 
 Madrid 
 
 
 300 
 
 498,000 
 
 00-06 
 
84 
 
 APPENDIX II. 
 
 II.-STATISTICS OF JEWISH SCHOOL ATTENDANCE. 
 
 The following Tables are taken from the Jewish Year Book .•■ 
 CHILDREN IN JEWISH VOLUNTARY SCHOOLS, 1901-2. 
 
 
 
 
 
 
 
 Born in 
 
 England 
 
 
 Boys. 
 
 Girls. 
 
 Infants. 
 
 Total. 
 
 Born 
 Abroad. 
 
 of 
 Foreign Native 
 
 
 
 
 
 
 
 Par'nts. 
 
 Par'nts. 
 
 Jews' Free School 
 
 2,243 
 
 1,239 
 
 
 3,482 
 
 1,108 
 
 2,079 
 
 295 
 
 Infant Schools 
 
 
 ... 
 
 1,898 
 
 1,898 
 
 387 
 
 1,411 
 
 100 
 
 Stepney Jewish . 
 
 438 
 
 296 
 
 175 
 
 909 
 
 58 
 
 443 
 
 408 
 
 Bayswater Jewish 
 
 130 
 
 93 
 
 81 
 
 304 
 
 51 
 
 200 
 
 53 
 
 Westminster 
 
 313 
 
 304 
 
 
 617 
 
 149 
 
 449 
 
 19 
 
 Norwood Asylum 
 
 182 
 
 140 
 
 
 322 
 
 14 
 
 260 
 
 48 
 
 Deaf and Dumb . 
 
 23 
 
 20 
 
 
 43 
 
 16 
 
 18 
 
 9 
 
 South London 
 
 104 
 
 78 
 
 70 
 
 252 
 
 23 
 
 86 
 
 143 
 
 Thrawl Street 
 
 
 145 
 
 186 
 
 331 
 
 25 
 
 163 
 
 143 
 
 Hayes Industrial . 
 
 47 
 
 
 
 47 
 
 16 
 
 29 
 
 2 
 
 Total 
 
 3,480 
 
 2,315 
 
 2,410 
 
 8,205 
 
 1,847 
 
 5,138 
 
 1,220 
 
 JEWISH CHILDREN in other VOLUNTARY SCHOOLS, 1901-2. 
 
 
 
 
 
 
 
 Born in England 
 
 
 Boys. 
 
 Girls. 
 
 Infants. 
 
 Total. 
 
 Born 
 Abroad. 
 
 of 
 Foreign Native 
 
 
 
 
 
 
 
 Par'nts. 
 
 Par'nts. 
 
 All Saints, Bethnal 
 
 
 
 
 
 
 
 
 Green 
 
 3 
 
 3 
 
 5 
 
 11 
 
 
 
 11 
 
 All Saints, Margaret 
 
 
 
 
 
 
 
 
 Street 
 
 2 
 
 2 
 
 13 
 
 17 
 
 6 
 
 11 
 
 
 Church St., Stoke New. 
 
 6 
 
 10 
 
 5 
 
 21 
 
 
 3 
 
 18 
 
 Davenant School, E. . 
 
 3 
 
 5 
 
 15 
 
 23 
 
 2 
 
 2 
 
 19 
 
 * Christchurch, Brick 
 
 
 
 
 
 
 
 
 Lane 
 
 20 
 
 37 
 
 58 
 
 115 
 
 12 
 
 73 
 
 30 
 
 Green Street, Bow 
 
 4 
 
 4 
 
 4 
 
 12 
 
 1 
 
 9 
 
 2 
 
 Latimer Foundation, 
 
 
 
 
 
 
 
 
 Hammersmith . 
 
 17 
 
 
 
 17 
 
 
 4 
 
 13 
 
 Carried forward . 
 
 55 
 
 61 
 
 100 
 
 216 
 
 21 
 
 102 
 
 93 
 
 * The Jewish Religious Education Board holds (or subsidises) classes at this School. 
 
APPENDIX II. 
 
 85 
 
 JEWISH CHILDREN in other VOLUNTARY SCHOOLS, 1901-2. 
 
 — Continued. 
 
 
 
 
 
 
 
 Born in 
 
 England 
 
 
 Boys. 
 
 Girls. 
 
 Infants. 
 
 Total. 
 
 Born 
 Abroad. 
 
 01 
 
 Foreign Native 
 
 
 
 
 
 
 
 Par'nts. 
 
 Par'nts. 
 
 Brought forward . 
 
 55 
 
 61 
 
 100 
 
 216 
 
 21 
 
 102 
 
 93 
 
 Mowlem Road, Cam- 
 
 
 
 
 
 
 
 
 bridgeheath 
 
 9 
 
 13 
 
 30 
 
 52 
 
 ■* 
 
 * 
 
 ■N^ 
 
 Percy Road, Hackney . 
 
 6 
 
 3 
 
 9 
 
 18 
 
 
 3 
 
 15 
 
 Raynes School, E. 
 
 
 47 
 
 68 
 
 115 
 
 * 
 
 * 
 
 * 
 
 St Andrew's, Wells St. 
 
 "l 
 
 2 
 
 10 
 
 13 
 
 2 
 
 7 
 
 4 
 
 St Anne's, Bethnal Grn. 
 
 12 
 
 18 
 
 9 
 
 39 
 
 15 
 
 8 
 
 16 
 
 St Anne's, Soho . 
 
 37 
 
 18 
 
 65 
 
 120 
 
 * 
 
 * 
 
 • 
 
 St Augustine's, Kilburn 
 
 38 
 
 
 
 38 
 
 7 
 
 20 
 
 11 
 
 St Edward's, Dupon PI. 
 
 2 
 
 '" Q 
 
 "13 
 
 21 
 
 * 
 
 * 
 
 ■Jt- 
 
 St James' & St Peter's, 
 
 
 
 
 
 
 
 
 Westminster . 
 
 16 
 
 9 
 
 37 
 
 62 
 
 1 
 
 61 
 
 
 St Martin's, W.C. 
 
 2 
 
 6 
 
 2 
 
 10 
 
 
 5 
 
 '"5 
 
 St Matthias', Bethnal 
 
 
 
 
 
 
 
 
 Green 
 
 22 
 
 33 
 
 80 
 
 135 
 
 37 
 
 87 
 
 11 
 
 St Patrick's, Soho 
 
 
 2 
 
 17 
 
 19 
 
 * 
 
 * 
 
 * 
 
 St Paul's . 
 
 "'57 
 
 68 
 
 101 
 
 226 
 
 71 
 
 51 
 
 104 
 
 St Peter's, Netting Hill 
 
 4 
 
 13 
 
 25 
 
 42 
 
 4 
 
 36 
 
 2 
 
 t St Stephen's, Quaker 
 
 
 
 
 
 
 
 
 Street 
 
 50 
 
 50 
 
 150 
 
 250 
 
 ^C- 
 
 * 
 
 * 
 
 Summerford St., N.E. . 
 
 13 
 
 41 
 
 44 
 
 98 
 
 58 
 
 15 
 
 25 
 
 Wesleyau, Hackney 
 
 12 
 
 13 
 
 9 
 
 34 
 
 4 
 
 
 30 
 
 Total 
 
 336 
 
 403 
 
 769 
 
 1,508 
 
 220 
 
 395 
 
 316 
 
 * No figures available, 
 t The Jewish Religious Education Board holds classes at this School. 
 
86 
 
 APPENDIX II. 
 
 JEWISH CHILDREN IN BOARD SCHOOLS, 1901-2. 
 
 
 
 
 
 
 
 Born in 
 
 England 
 
 
 Boys. 
 
 Girls. 
 
 Infants. 
 
 Total. 
 
 Born 
 
 Abroad. 
 
 
 
 Foreign 
 Par'iits. 
 
 f 
 
 Native 
 Par'nts. 
 
 Addison Gardens, S.W. 
 
 13 
 
 12 
 
 5 
 
 30 
 
 10 
 
 14 
 
 6 
 
 t Arbery Road, Bow . 
 
 16 
 
 13 
 
 22 
 
 61 
 
 2 
 
 9 
 
 40 
 
 t Baker Street, E. 
 
 285 
 
 273 
 
 398 
 
 956 
 
 311 
 
 635 
 
 10 
 
 Ben Jonson, Harford St. 
 
 59 
 
 72 
 
 72 
 
 203 
 
 « 
 
 » 
 
 « 
 
 Berger Road, Hackney 
 
 20 
 
 26 
 
 7 
 
 53 
 
 * 
 
 » 
 
 * 
 
 t Berner Street, E. 
 
 329 
 
 375 
 
 504 
 
 1,208 
 
 284 
 
 801 
 
 123 
 
 Bessboro' Road, Manor 
 
 
 
 
 
 
 
 
 rark 
 
 39 
 
 24 
 
 29 
 
 92 
 
 8 
 
 68 
 
 16 
 
 Betts St., Commercial 
 
 
 
 
 
 
 
 
 Road 
 
 141 
 
 172 
 
 285 
 
 598 
 
 277 
 
 310 
 
 11 
 
 Bonner Street, Bethnal 
 
 
 
 
 
 
 
 
 Green 
 
 5 
 
 3 
 
 10 
 
 18 
 
 2 
 
 12 
 
 4 
 
 Broad Street, Ratcliff . 
 
 1 
 
 5 
 
 10 
 
 16 
 
 2 
 
 8 
 
 11 
 
 Buckingham Terrace . 
 
 9 
 
 10 
 
 46 
 
 65 
 
 
 61 
 
 4 
 
 Buck's Row, E. . 
 
 200 
 
 231 
 
 283 
 
 714 
 
 ill 
 
 524 
 
 79 
 
 Canterbury Road, S.E. 
 
 4 
 
 2 
 
 4 
 
 10 
 
 
 10 
 
 
 Chatham Gardens, 
 
 
 
 
 
 
 
 
 Hackney . 
 
 16 
 
 19 
 
 44 
 
 79 
 
 6 
 
 50 
 
 23 
 
 Charing Cross Road 
 
 5 
 
 5 
 
 27 
 
 37 
 
 * 
 
 * 
 
 * 
 
 t Chicksand Street, E. 
 
 409 
 
 389 
 
 659 
 
 1,457 
 
 400 
 
 900 
 
 157 
 
 Christian Street, Com- 
 
 
 
 
 
 
 
 
 mercial Road . 
 
 284 
 
 318 
 
 314 
 
 916 
 
 736 
 
 161 
 
 19 
 
 Cleveland Road, Ilford 
 
 5 
 
 1 
 
 4 
 
 10 
 
 2 
 
 5 
 
 3 
 
 Columbia Rd. , Hackney 
 
 19 
 
 20 
 
 24 
 
 63 
 
 1 
 
 51 
 
 12 
 
 Commercial Street, E. . 
 
 252 
 
 286 
 
 261 
 
 799 
 
 403 
 
 290 
 
 106 
 
 Curtain Rd., Shoreditch 
 
 14 
 
 15 
 
 34 
 
 63 
 
 * 
 
 * 
 
 * 
 
 t Deal Street, E. . 
 
 340 
 
 341 
 
 394 
 
 1,075 
 
 316 
 
 703 
 
 56 
 
 Dempsey Street, E. 
 
 5 
 
 11 
 
 83 
 
 99 
 
 16 
 
 27 
 
 56 
 
 Eleanor Rd. , Hackney 
 
 46 
 
 34 
 
 59 
 
 139 
 
 2 
 
 127 
 
 
 Enfield Road, Hackney 
 
 20 
 
 26 
 
 7 
 
 53 
 
 * 
 
 » 
 
 « 
 
 Essex Street, E. . 
 
 28 
 
 30 
 
 27 
 
 85 
 
 22 
 
 37 
 
 26 
 
 Fox St., Netting Hill 
 
 8 
 
 2 
 
 7 
 
 17 
 
 
 9 
 
 8 
 
 t Gravel Lane, E. 
 
 386 
 
 341 
 
 478 
 
 1,205 
 
 142 
 
 465 
 
 598 
 
 Hague Street, Bethnal 
 
 
 
 
 
 
 
 
 Green 
 
 6 
 
 
 4 
 
 10 
 
 1 
 
 5 
 
 4 
 
 t Hanbury Street, E. . 
 
 250 
 
 258 
 
 
 508 
 
 174 
 
 297 
 
 37 
 
 Highbury (Higher 
 
 
 
 
 
 
 
 
 Grade) 
 
 40 
 
 60 
 
 255 
 
 355 
 
 133 
 
 125 
 
 97 
 
 Hindle Street, Hackney 
 
 32 
 
 33 
 
 25 
 
 90 
 
 7 
 
 27 
 
 56 
 
 Kensington Avenue, 
 
 
 
 
 
 
 
 
 Manor Park 
 
 10 
 
 4 
 
 14 
 
 28 
 
 6 
 
 18 
 
 4 
 
 London Fields, N.E. . 
 
 34 
 
 36 
 
 39 
 
 109 
 
 6 
 
 90 
 
 13 
 
 Carried forward . 
 
 3330 
 
 3447 
 
 4434 
 
 11,211 
 
 3380 
 
 5834 
 
 1579 
 
 * No figures available. 
 t The Jewish Religious Education Board holds classes in this School. 
 
APPENDIX II. 87 
 
 JEWISH CHILDREN IN BOARD SCHOOLS, lQOl-2.— Continued. 
 
 
 
 
 
 
 
 Born in 
 
 England 
 
 
 Boys. 
 
 Girls. 
 
 Infants. 
 
 Total. 
 
 Born 
 Abroad. 
 
 
 Foreign 
 Par'nts. 
 
 f 
 
 Native 
 Par'nts. 
 
 Brought forward 
 
 3330 
 
 3447 
 
 4434 
 
 11,211 
 
 3380 
 
 5834 
 
 1579 
 
 tLower Chapman St., E. 
 
 188 
 
 233 
 
 268 
 
 689 
 
 283 
 
 276 
 
 130 
 
 Malmesbury Road, E. . 
 
 70 
 
 
 
 70 
 
 6 
 
 10 
 
 54 
 
 Manor Park 
 
 12 
 
 ""15 
 
 "ii 
 
 38 
 
 3 
 
 18 
 
 17 
 
 Mausford St., Hackney 
 
 13 
 
 23 
 
 16 
 
 52 
 
 10 
 
 28 
 
 14 
 
 Marmont Rd. , Peckham 
 
 2 
 
 3 
 
 5 
 
 10 
 
 1 
 
 1 
 
 8 
 
 Jlillfields Rd., Clapton 
 
 4. 
 
 10 
 
 16 
 
 30 
 
 * 
 
 * 
 
 * 
 
 t Old Castle Street, E. . 
 
 448 
 
 372 
 
 
 820 
 
 93 
 
 487 
 
 240 
 
 Orchard St., Hackney. 
 
 2 
 
 2 
 
 7 
 
 11 
 
 
 5 
 
 6 
 
 t Peter Street, Soho . 
 
 31 
 
 42 
 
 208 
 
 281 
 
 # 
 
 * 
 
 * 
 
 Philpot Street, E. 
 
 81 
 
 134 
 
 
 215 
 
 92 
 
 163 
 
 52 
 
 Queen's Rd., Dalston . 
 
 7 
 
 9 
 
 2 
 
 18 
 
 8 
 
 5 
 
 5 
 
 Red vers St., Hoxton . 
 
 9 
 
 19 
 
 28 
 
 56 
 
 1 
 
 28 
 
 27 
 
 Rendlesham Rd., Clap- 
 
 
 
 
 
 
 
 
 tOQ .... 
 
 2 
 
 9 
 
 40 
 
 51 
 
 * 
 
 * 
 
 * 
 
 Rochelle Street, E. 
 
 48 
 
 68 
 
 180 
 
 296 
 
 * 
 
 * 
 
 * 
 
 Rushmore Rd., Hack- 
 
 
 
 
 
 
 
 
 ney 
 
 3 
 
 11 
 
 6 
 
 20 
 
 
 10 
 
 10 
 
 t Rutland Street . 
 
 372 
 
 176 
 
 60 
 
 608 
 
 "55 
 
 442 
 
 111 
 
 St John's School, N.E. 
 
 17 
 
 15 
 
 32 
 
 64 
 
 * 
 
 * 
 
 * 
 
 Sandringham Road, 
 
 
 
 
 
 
 
 
 Manorpaik 
 
 7 
 
 10 
 
 4 
 
 21 
 
 
 5 
 
 16 
 
 Scavvfell St., Hackney 
 
 
 
 
 
 
 
 
 Road 
 
 11 
 
 13 
 
 22 
 
 46 
 
 5 
 
 39 
 
 2 
 
 Scrutton St., Slioreditch 
 
 11 
 
 14 
 
 14 
 
 39 
 
 
 10 
 
 29 
 
 t Settles Street, E. 
 
 468 
 
 459 
 
 563 
 
 1,490 
 
 258 
 
 1,032 
 
 200 
 
 Sharp St., Kingsland Rd. 
 
 
 9 
 
 3 
 
 12 
 
 * 
 
 * 
 
 * 
 
 Sigdon Rd., Hackney . 
 
 '"65 
 
 101 
 
 120 
 
 286 
 
 * 
 
 * 
 
 * 
 
 Smith St., Mile End . 
 
 133 
 
 154 
 
 275 
 
 562 
 
 * 
 
 * 
 
 * 
 
 Swan Street, City 
 
 45 
 
 60 
 
 71 
 
 176 
 
 22 
 
 78 
 
 76 
 
 Teesdale St., Bethnal Gn. 
 
 2 
 
 3 
 
 9 
 
 14 
 
 1 
 
 5 
 
 8 
 
 Titchfield St., Soho . 
 
 5 
 
 6 
 
 28 
 
 39 
 
 * 
 
 « 
 
 * 
 
 Trafalgar Square, E. 
 
 80 
 
 103 
 
 216 
 
 399 
 
 * 
 
 ♦ 
 
 « 
 
 Tottenham Rd., Ball's 
 
 
 
 
 
 
 
 
 Pond 
 
 7 
 
 2 
 
 2 
 
 11 
 
 
 6 
 
 5 
 
 Vallance Rd.,BethualGn, 
 
 
 
 542 
 
 542 
 
 "45 
 
 185 
 
 312 
 
 Virginia Rd. , Shoreditch 
 
 "25 
 
 "31 
 
 129 
 
 185 
 
 * 
 
 * 
 
 * 
 
 William St., Chelsea . 
 
 7 
 
 8 
 
 11 
 
 26 
 
 1 
 
 17 
 
 8 
 
 WilmotSt., Bethnal Gn. 
 
 2 
 
 5 
 
 9 
 
 16 
 
 * 
 
 * 
 
 * 
 
 t Wood CL, Bethnal Gn. 
 
 67 
 
 75 
 
 134 
 
 276 
 
 * 
 
 * 
 
 * 
 
 Total Board 
 
 5,574 
 
 5,641 
 
 7,465 
 
 18,680 
 
 4264 
 
 8684 
 
 2909 
 
 Total Jewish Voluntary 
 
 3,480 
 
 2,315 
 
 2,410 
 
 8,205 
 
 1,847 
 
 5,138 
 
 1,220 
 
 Total Other Voluntary 
 
 336 
 
 403 
 
 769 
 
 1,508 
 
 * 
 
 * 
 
 * 
 
 Grand Total . 
 
 9,390 
 
 8,359 
 
 10,644 
 
 28,393 
 
 6111 
 
 13,822 
 
 4129 
 
 * No figures available, 
 t The Jewish Religions Education Board holds classes at this School, 
 
BIBLIOGRAPHY. 
 
 The following is a list of books, mainly English 
 or American, bearing upon the Jewish Question. 
 It makes no pretence to completeness, but it 
 will be found to comprise the chief sources and 
 authorities for a study of the subject in its 
 various aspects : — 
 
 Abrahams, Israel. "Jewish Life in the Middle Ages." 
 Macmillaii. 
 
 Abrahams, L, and Montefiore, C. G. "Aspects of 
 
 Judaism." Macmillan. 
 Abrahams, L. B. " Manual of Jewish History." Eleventh 
 
 edition. Kegan Paul. 
 
 Abler, Liebman. "Sabbath Hours." Jewish Publication 
 
 Society of America. 
 
 Aguilar, Grace. "The Women of Israel." Sixth edition. 
 
 "Sabbath Thoughts." 1853. Vallentine. 
 
 „ „ "The Jewish Faith." Vallentine. 
 
 ,, ,, " The Spirit of Judaism." Vallentine. 
 
 Antin, Mary. "From Plotzk to Boston." Preface by I. 
 
 Zangwill. Clarke, Boston. 
 
 "As Others Saw Him." Heinemann. 
 
 (An attempt to convey the contemporary impression 
 
 created by Jesus Christ among the Jews.) 
 
 Artom, B. "Sermons." Triibner. 
 
 89 
 
90 BIBLIOGRAPHY 
 
 Barclay, Joseph. "The Talmud." John Murray. 
 
 Baron, David. " The Ancient Scriptures and the Modern 
 Jew." Hodder & Stoughton. 
 
 Beaton, Rev. P. "The Jews in the East." Two vols. 
 Hurst & Blackett. 
 
 Belisario, M. M. "Sabbath Evenings at Home." 
 
 Vallentine. 
 Benisch, A. "Travels of Eabbi Petachia." Triibner. 
 Benisch, a. " Judaism Surveyed." 1874. 
 
 Benjamin of Tudela. "Travels." Translated by A. 
 Asher. Nutt. 
 
 Benjamin, J, J. "Eight Years in Asia and Africa." 
 Vallentine. 
 
 Berkowitz, Henry. "Judaism and the Social Question." 
 Philadelphia. 
 
 Blunt, J. E. " History of the Establishment and Residence 
 of the Jews in England." O.P. 
 
 Box, Rev. G. H. "Christianity and Judaism." Translated 
 from the German of Professor Dalman. Williams & 
 Norgate. 
 
 Briggs, C. a. " Messianic Prophecy." Clark, Edinburgh. 
 
 Cassel, D. " Manual of Jewish History and Literature." 
 
 Translated from the German by Mr H. Lucas. 
 
 Macmillan. 
 Castro, Adolf De. "History of the Jews in Spain." 
 
 Kirwan. 
 Charles, R. H. "Jewish and Christian Eschatology." 
 
 Black. 
 
 Cobb, W. F. "Origines Judaicae." Junes. 
 
 CoNDER, C. R. " The Jewish Tragedy." Blackwood. 
 
 CoRNiLL, Professor. "History of the People of Israel." 
 Kegan Paul. 
 
 Cunningham, W. "Alien Immigrants to England." 
 Sonnenschein. 
 
BIBLIOGRAPHY 91 
 
 Davis, Nina. "Songs of Exile." American Jewish 
 
 Publication Society. 
 Day, E. "Social Life of the Hebrews." (The Semitic 
 
 Series.) Nimmo. 
 Demidoff, San Donato, Prince. " The Jewish Question in 
 
 Russia." Translated by H. Guedalla. 
 Deutsch, Emanuel. "Literary Remains." O.P. John 
 
 Murray. 
 D'IsRAELi, Isaac. "The Genius of Judaism." 
 Drummond, James. "The Jewish Messiah." Longmans. 
 Duff, A. "Hebrews : Ethics and Rehgion." Nimmo. 
 
 DwiGHT, S. E. "The Hebrew Wife, or the Law of 
 Marriage." Glasgow. 
 
 Edersheim, E. W. "Laws and Polity of the Hebrews." 
 
 R. T. S. 
 Eliot, George. " Daniel Deronda." 
 Errera, L. "The Russian Jews." Translated by B. 
 
 Lowy. Nutt. 
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