Sejarah Zionisme, 1600-1918/Volume 1/Bab 25

CHAPTER XXV.

RESTORATION AND PROTECTION

A new Memorandum—The “Balance of Power”—Palestine and “Rights” in other countries—A “Memorial of the Church of Scotland”—Protection for the Jews in the East.

Some time afterwards a new Memorandum appeared in the press, which may be considered one of the highest eulogies of Zionism ever written (Appendix lv). It combines religious conviction with an appreciation of political realism. The writers—this article being the expression of the opinions of a group of statesmen—deal with political problems which were then of the highest interest and importance, and indicate with sufficient clearness a probable solution, emphasizing the view that “the cause of the Restoration of the Jews to Palestine is one essentially generous and noble.” They do not fail to realize the complexity of the problem and the many cross-currents and jealousies, but arrive at the conclusion that there is a remedy for all these conflicts in the colonization of Palestine by the Jews. They even go much further than this, for they point out that “it would be a crowning-point in the glory of England to bring about such an event.”

The writer of an article entitled “A Regard for the Jews,” drew the following historical parallel:—

“To afford the Jew an opportunity of returning to Palestine, if he chooses, and of dwelling there in peace and security, will hereafter form one of the brightest gems in the crown of Britain. Cyrus, for permitting the captive Jews to go up to Jerusalem, was honoured with an everlasting memorial upon the pages of inspiration. Britain will not miss a recompense of equal worth and honour for an act of the same enlightened benevolence. For this the present time is most happy and opportune—for the stirring and philanthropic portion of the public are alive to the case of the Jews, and would hail with loudest applause that government which would thus lay the top-stone upon all the kind exertions hitherto made in favour of that people.”

It is a common notion, particularly among some Jewish opponents of Zionism, to suppose that some non-Jewish supporters of this idea may be jealous of Jewish equality in the countries where they live, and may hope to get rid of the Jews. As a matter of fact, however, the promoters of the idea of Restoration have always been opposed to any sort of persecution or degradation.

Here the writer touched upon one of the most important controversial points: the alleged incompatibility of the Restoration of the Jews to Palestine with their rights of citizenship in other countries. This contention has been made use of by some Jewish opponents of modern Zionism. We have dealt with the point in the Introduction, and shall have to return to it again. Here we only call attention to the broad-minded and lofty manner in which this English writer pointed out the fallacy of this supposed contradiction between Palestine and “rights,” which has arisen only through narrowness of judgment and want of logic. It is curious indeed to find that Jewish opponents were always wont to speak on this point in the name of Christians, but in a strain quite opposed to expressed ideas and the attitude of the Christians most competent to decide. The plain fact is, as the writer says, that “the promoters of the idea of Restoration have always been opposed to any sort of persecution and degradation.” This theory of a supposed irreconcilability of Palestine and “rights” is logically fallacious from another standpoint. The defenders of the theory refuse to consider sufficiently the question of the nature of rights and freedom. At times they seem to opine that Jews have to renounce their traditions in order to get “rights”; at other times they appear to emphasize that freedom which is obtainable by means of “rights.” But in reality rights are not necessarily freedom; a man who aspires to culture but is forced to renounce his aspirations is not free. On the other hand, for a group of persons to abandon their traditions is not freedom. Freedom in the positive sense, the only sense which gives it any value, is the privilege of a wide choice, because the privilege of choice is the primary condition of real development and productiveness. Hence the only logical and liberal formula is that indicated by the writer of the Memorandum; “to afford the Jew an opportunity of returning to Palestine if he chooses.” Modern Zionism has expressed the same idea in other words: Palestine should be for those Jews who cannot amalgamate with others or are not desirous of doing so.

In the meantime, the question of the protection to be granted to the Jews in the East continued to occupy English minds a great deal. The Times, December 3, 1840, p. 6, has an article on “The Jews” which reads:—

“The following Memorial has lately been presented by the Church of Scotland to the Secretary for Foreign Affairs:—

“‘To the Right Hon. Lord Viscount Palmerston, Her Majesty’s Principal Secretary of State for Foreign Affairs....

“‘Your memorialists cannot help expressing the thankfulness which they, and all others interested in the welfare of the Jewish people, must feel to your Lordship, for the countenance which you have given to other societies having at heart the same objects with your memorialists at the Porte and with the Pasha of Egypt, and for recommending the Jews to the especial protection of the consul sent to Syria by Her Majesty’s Government.

“‘Your memorialists look with deep interest on the transactions now going on in Syria, which they trust will result in the more firm and more extensive establishment of British influence in that interesting land: and deeply impressed with the conviction that it is a revealed truth of the word of God, that the blessing of God is promised to those who succour His ancient but now afflicted people, whether nations or individuals, they are most anxious that, in any future settlement of that country, under the auspices of Britain, your Lordship and Her Majesty’s Government should take measures as far as possible for protecting the Jews against oppression and injustice....’”

With reference to this Memorial the Globe made the following remarks:—

“Great Britain has taught the nations a lesson of charity, as well as faith, by taking God’s ancient people under her special protection. Whilst some of the Powers of the earth have wavered, and continue to do homage to the spirit of unjust prejudice and the practice of persecution, to Great Britain belongs the just praise of asserting the claims of justice and mercy by interposing in several periods of her history on behalf of the unhappy victims of national and religious hatred. All that are interested in the cause of suffering humanity turn their eyes towards Great Britain.”

The writer continues:—

“Why has England been so watched over and so preserved? Has any other country such a history? The histories of many other countries are made up of wars and rumours of wars in defence of their homes from foreign invaders—England, save civil wars, chiefly in the struggle for civil and religious liberty. Why should so small a speck on the earth’s surface as England be able to control an enormous and populous-scattered Empire on which the sun never sets? Why should England be the terror of the oppressor and the asylum of the oppressed? It is by the spirit of God, by the great zeal and industry to be profitable and useful to the world, by readiness to take any pains, and give any assistance to the furthering of justice. Therefore England gave special protection to the Jews.”

From this we gather that public opinion regarded the protection of the Jews in the East by England as an accomplished fact, though not officially proclaimed.