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Гилберт Кит Честертон
The New Jerusalem

All this, I say, is a fact that must be faced, but there is another side to the case, and it is this that the genius of Shakespeare discovered. What he did do, and what the medieval satirist did not do, was to attempt to understand Shylock; in the true sense to sympathise with Shylock the money-lender, as he sympathised with Macbeth the murderer. It was not to deny that the man was an usurer, but to assert that the usurer was a man. And the Elizabethan dramatist does make him a man, where the medieval satirist made him a monster. Shakespeare not only makes him a man but a perfectly sincere and self-respecting man. But the point is this: that he is a sincere man who sincerely believes in usury. He is a self-respecting man who does not despise himself for being a usurer. In one word, he regards usury as normal. In that word is the whole problem of the popular impression of the Jews. What Shakespeare suggested about the Jew in a subtle and sympathetic way, millions of plain men everywhere would suggest about him in a rough and ready way. Regarding the Jew in relation to his ideas about interest, they think either that he is simply immoral; or that if he is moral, then he has a different morality. There is a great deal more to be said about how far this is true, and about what are its causes and excuses if it is true. But it is an old story, surely, that the worst of all cures is to deny the disease.

To recognise the reality of the Jewish problem is very vital for everybody and especially vital for Jews. To pretend that there is no problem is to precipitate the expression of a rational impatience, which unfortunately can only express itself in the rather irrational form of Anti-Semitism. In the controversies of Palestine and Syria, for instance, it is very common to hear the answer that the Jew is no worse than the Armenian. The Armenian also is said to be unpopular as a money-lender and a mercantile upstart; yet the Armenian figures as a martyr for the Christian faith and a victim of the Moslem fury. But this is one of those arguments which really carry their own answer. It is like the sceptical saying that man is only an animal, which of itself provokes the retort, "What an animal!" The very similarity only emphasises the contrast. Is it seriously suggested that we can substitute the Armenian for the Jew in the study of a world-wide problem like that of the Jews? Could we talk of the competition of Armenians among Welsh shop-keepers, or of the crowd of Armenians on Brighton Parade? Can Armenian usury be a common topic of talk in a camp in California and in a club in Piccadilly? Does Shakespeare show us a tragic Armenian towering over the great Venice of the Renascence? Does Dickens show us a realistic Armenian teaching in the thieves' kitchens of the slums? When we meet Mr. Vernon Vavasour, that brilliant financier, do we speculate on the probability of his really having an Armenian name to match his Armenian nose? Is it true, in short, that all sorts of people, from the peasants of Poland to the peasants of Portugal, can agree more or less upon the special subject of Armenia? Obviously it is not in the least true; obviously the Armenian question is only a local question of certain Christians, who may be more avaricious than other Christians. But it is the truth about the Jews. It is only half the truth, and one which by itself would be very unjust to the Jews. But it is the truth, and we must realise it as sharply and clearly as we can. The truth is that it is rather strange that the Jews should be so anxious for international agreements. For one of the few really international agreements is a suspicion of the Jews.

A more practical comparison would be one between the Jews and gipsies; for the latter at least cover several countries, and can be tested by the impressions of very different districts. And in some preliminary respects the comparison is really useful. Both races are in different ways landless, and therefore in different ways lawless. For the fundamental laws are land laws. In both cases a reasonable man will see reasons for unpopularity, without wishing to indulge any task for persecution. In both cases he will probably recognise the reality of a racial fault, while admitting that it may be largely a racial misfortune. That is to say, the drifting and detached condition may be largely the cause of Jewish usury or gipsy pilfering; but it is not common sense to contradict the general experience of gipsy pilfering or Jewish usury. The comparison helps us to clear away some of the cloudy evasions by which modern men have tried to escape from that experience. It is absurd to say that people are only prejudiced against the money methods of the Jews because the medieval church has left behind a hatred of their religion. We might as well say that people only protect the chickens from the gipsies because the medieval church undoubtedly condemned fortune-telling. It is unreasonable for a Jew to complain that Shakespeare makes Shylock and not Antonio the ruthless money-lender; or that Dickens makes Fagin and not Sikes the receiver of stolen goods. It is as if a gipsy were to complain when a novelist describes a child as stolen by the gipsies, and not by the curate or the mothers' meeting. It is to complain of facts and probabilities. There may be good gipsies; there may be good qualities which specially belong to them as gipsies; many students of the strange race have, for instance, praised a certain dignity and self-respect among the women of the Romany. But no student ever praised them for an exaggerated respect for private property, and the whole argument about gipsy theft can be roughly repeated about Hebrew usury. Above all, there is one other respect in which the comparison is even more to the point. It is the essential fact of the whole business, that the Jews do not become national merely by becoming a political part of any nation. We might as well say that the gipsies had villas in Clapham, when their caravans stood on Clapham Common.

But, of course, even this comparison between the two wandering peoples fails in the presence of the greater problem. Here again even the attempt at a parallel leaves the primary thing more unique. The gipsies do not become municipal merely by passing through a number of parishes, and it would seem equally obvious that a Jew need not become English merely by passing through England on his way from Germany to America. But the gipsy not only is not municipal, but he is not called municipal. His caravan is not immediately painted outside with the number and name of 123 Laburnam Road, Clapham. The municipal authorities generally notice the wheels attached to the new cottage, and therefore do not fall into the error. The gipsy may halt in a particular parish, but he is not as a rule immediately made a parish councillor. The cases in which a travelling tinker has been suddenly made the mayor of an important industrial town must be comparatively rare. And if the poor vagabonds of the Romany blood are bullied by mayors and magistrates, kicked off the land by landlords, pursued by policemen and generally knocked about from pillar to post, nobody raises an outcry that they are the victims of religious persecution; nobody summons meetings in public halls, collects subscriptions or sends petitions to parliament; nobody threatens anybody else with the organised indignation of the gipsies all over the world. The case of the Jew in the nation is very different from that of the tinker in the town. The moral elements that can be appealed to are of a very different style and scale. No gipsies are millionaires.

In short, the Jewish problem differs from anything like the gipsy problem in two highly practical respects. First, the Jews already exercise colossal cosmopolitan financial power. And second, the modern societies they live in also grant them vital forms of national political power. Here the vagrant is already as rich as a miser and the vagrant is actually made a mayor. As will be seen shortly, there is a Jewish side of the story which leads really to the same ending of the story; but the truth stated here is quite independent of any sympathetic or unsympathetic view of the race in question. It is a question of fact, which a sensible Jew can afford to recognise, and which the most sensible Jews do very definitely recognise. It is really irrational for anybody to pretend that the Jews are only a curious sect of Englishmen, like the Plymouth Brothers or the Seventh Day Baptists, in the face of such a simple fact as the family of Rothschild. Nobody can pretend that such an English sect can establish five brothers, or even cousins, in the five great capitals of Europe. Nobody can pretend that the Seventh Day Baptists are the seven grandchildren of one grandfather, scattered systematically among the warring nations of the earth. Nobody thinks the Plymouth Brothers are literally brothers, or that they are likely to be quite as powerful in Paris or in Petrograd as in Plymouth.

The Jewish problem can be stated very simply after all. It is normal for the nation to contain the family. With the Jews the family is generally divided among the nations. This may not appear to matter to those who do not believe in nations, those who really think there ought not to be any nations. But I literally fail to understand anybody who does believe in patriotism thinking that this state of affairs can be consistent with it. It is in its nature intolerable, from a national standpoint, that a man admittedly powerful in one nation should be bound to a man equally powerful in another nation, by ties more private and personal even than nationality. Even when the purpose is not any sort of treachery, the very position is a sort of treason. Given the passionately patriotic peoples of the west of Europe especially, the state of things cannot conceivably be satisfactory to a patriot. But least of all can it conceivably be satisfactory to a Jewish patriot; by which I do not mean a sham Englishman or a sham Frenchman, but a man who is sincerely patriotic for the historic and highly civilised nation of the Jews.

For what may be criticised here as Anti-Semitism is only the negative side of Zionism. For the sake of convenience I have begun by stating it in terms of the universal popular impression which some call a popular prejudice. But such a truth of differentiation is equally true on both its different sides. Suppose somebody proposes to mix up England and America, under some absurd name like the Anglo-Saxon Empire. One man may say, "Why should the jolly English inns and villages be swamped by these priggish provincial Yankees?" Another may say, "Why should the real democracy of a young country be tied to your snobbish old squirarchy?" But both these views are only versions of the same view of a great American: "God never made one people good enough to rule another."

The primary point about Zionism is that, whether it is right or wrong, it does offer a real and reasonable answer both to Anti-Semitism and to the charge of Anti-Semitism. The usual phrases about religious persecution and racial hatred are not reasonable answers, or answers at all. These Jews do not deny that they are Jews; they do not deny that Jews may be unpopular; they do not deny that there may be other than superstitious reasons for their unpopularity. They are not obliged to maintain that when a Piccadilly dandy talks about being in the hands of the Jews he is moved by the theological fanaticism that prevails in Piccadilly; or that when a silly youth on Derby Day says he was done by a dirty Jew, he is merely conforming to that Christian orthodoxy which is one of the strict traditions of the Turf. They are not, like some other Jews, forced to pay so extravagant a compliment to the Christian religion as to suppose it the ruling motive of half the discontented talk in clubs and public-houses, of nearly every business man who suspects a foreign financier, or nearly every working man who grumbles against the local pawn-broker. Religious mania, unfortunately, is not so common. The Zionists do not need to deny any of these things; what they offer is not a denial but a diagnosis and a remedy. Whether their diagnosis is correct, whether their remedy is practicable, we will try to consider later, with something like a fair summary of what is to be said on both sides. But their theory, on the face of it, is perfectly reasonable. It is the theory that any abnormal qualities in the Jews are due to the abnormal position of the Jews. They are traders rather than producers because they have no land of their own from which to produce, and they are cosmopolitans rather than patriots because they have no country of their own for which to be patriotic. They can no more become farmers while they are vagrant than they could have built the Temple of Solomon while they were building the Pyramids of Egypt. They can no more feel the full stream of nationalism while they wander in the desert of nomadism than they could bathe in the waters of Jordan while they were weeping by the waters of Babylon. For exile is the worst kind of bondage. In insisting upon that at least the Zionists have insisted upon a profound truth, with many applications to many other moral issues. It is true that for any one whose heart is set on a particular home or shrine, to be locked out is to be locked in. The narrowest possible prison for him is the whole world.

It will be well to notice briefly, however, how the principle applies to the two Anti-Semitic arguments already considered. The first is the charge of usury and unproductive loans, the second the charge either of treason or of unpatriotic detachment. The charge of usury is regarded, not unreasonably, as only a specially dangerous development of the general charge of uncreative commerce and the refusal of creative manual exercise; the unproductive loan is only a minor form of the unproductive labour. It is certainly true that the latter complaint is, if possible, commoner than the former, especially in comparatively simple communities like those of Palestine. A very honest Moslem Arab said to me, with a singular blend of simplicity and humour, "A Jew does not work; but he grows rich. You never see a Jew working; and yet they grow rich. What I want to know is, why do we not all do the same? Why do we not also do this and become rich?" This is, I need hardly say, an over-simplification. Jews often work hard at some things, especially intellectual things. But the same experience which tells us that we have known many industrious Jewish scholars, Jewish lawyers, Jewish doctors, Jewish pianists, chess-players and so on, is an experience which cuts both ways. The same experience, if carefully consulted, will probably tell us that we have not known personally many patient Jewish ploughmen, many laborious Jewish blacksmiths, many active Jewish hedgers and ditchers, or even many energetic Jewish hunters and fishermen. In short, the popular impression is tolerably true to life, as popular impressions very often are; though it is not fashionable to say so in these days of democracy and self-determination. Jews do not generally work on the land, or in any of the handicrafts that are akin to the land; but the Zionists reply that this is because it can never really be their own land. That is Zionism, and that has really a practical place in the past and future of Zion.

Patriotism is not merely dying for the nation. It is dying with the nation. It is regarding the fatherland not merely as a real resting-place like an inn, but as a final resting-place, like a house or even a grave. Even the most Jingo of the Jews do not feel like this about their adopted country; and I doubt if the most intelligent of the Jews would pretend that they did. Even if we can bring ourselves to believe that Disraeli lived for England, we cannot think that he would have died with her. If England had sunk in the Atlantic he would not have sunk with her, but easily floated over to America to stand for the Presidency. Even if we are profoundly convinced that Mr. Beit or Mr. Eckstein had patriotic tears in his eyes when he obtained a gold concession from Queen Victoria, we cannot believe that in her absence he would have refused a similar concession from the German Emperor. When the Jew in France or in England says he is a good patriot he only means that he is a good citizen, and he would put it more truly if he said he was a good exile. Sometimes indeed he is an abominably bad citizen, and a most exasperating and execrable exile, but I am not talking of that side of the case. I am assuming that a man like Disraeli did really make a romance of England, that a man like Dernburg did really make a romance of Germany, and it is still true that though it was a romance, they would not have allowed it to be a tragedy. They would have seen that the story had a happy ending, especially for themselves. These Jews would not have died with any Christian nation.

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

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

Those two possible uses of the name of Judas would give us yet another compact embodiment of the case for Zionism. Numberless international Jews have gained the bad name of Judas, and some have certainly earned it. If you have gained or earned the good name of Judas, it can quite fairly and intelligently be affirmed that this was not the fault of the Jews, but of the peculiar position of the Jews. A man can betray like Judas Iscariot in another man's house; but a man cannot fight like Judas Maccabeus for another man's temple. There is no more truly rousing revolutionary story amid all the stories of mankind, there is no more perfect type of the element of chivalry in rebellion, than that magnificent tale of the Maccabee who stabbed from underneath the elephant of Antiochus and died under the fall of that huge and living castle. But it would be unreasonable to ask Mr. Montagu to stick a knife into the elephant on which Lord Curzon, let us say, was riding in all the pomp of Asiatic imperialism. For Mr. Montagu would not be liberating his own land; and therefore he naturally prefers to interest himself either in operations in silver or in somewhat slower and less efficient methods of liberation. In short, whatever we may think of the financial or social services such as were rendered to England in the affair of Marconi, or to France in the affair of Panama, it must be admitted that these exhibit a humbler and more humdrum type of civic duty, and do not remind us of the more reckless virtues of the Maccabees or the Zealots. A man may be a good citizen of anywhere, but he cannot be a national hero of nowhere; and for this particular type of patriotic passion it is necessary to have a patria. The Zionists therefore are maintaining a perfectly reasonable proposition, both about the charge of usury and the charge of treason, if they claim that both could be cured by the return to a national soil as promised in Zionism.

Unfortunately they are not always reasonable about their own reasonable proposition. Some of them have a most unlucky habit of ignoring, and therefore implicitly denying, the very evil that they are wisely trying to cure. I have already remarked this irritating innocence in the first of the two questions; the criticism that sees everything in Shylock except the point of him, or the point of his knife. How in the politics of Palestine at this moment this first question is in every sense the primary question. Palestine has hardly as yet a patriotism to be betrayed; but it certainly has a peasantry to be oppressed, and especially to be oppressed as so many peasantries have been with usury and forestalling. The Syrians and Arabs and all the agricultural and pastoral populations of Palestine are, rightly or wrongly, alarmed and angered at the advent of the Jews to power; for the perfectly practical and simple reason of the reputation which the Jews have all over the world. It is really ridiculous in people so intelligent as the Jews, and especially so intelligent as the Zionists, to ignore so enormous and elementary a fact as that reputation and its natural results. It may or may not in this case be unjust; but in any case it is not unnatural. It may be the result of persecution, but it is one that has definitely resulted. It may be the consequence of a misunderstanding; but it is a misunderstanding that must itself be understood. Rightly or wrongly, certain people in Palestine fear the coming of the Jews as they fear the coming of the locusts; they regard them as parasites that feed on a community by a thousand methods of financial intrigue and economic exploitation. I could understand the Jews indignantly denying this, or eagerly disproving it, or best of all, explaining what is true in it while exposing what is untrue. What is strange, I might almost say weird, about the attitude of some quite intelligent and sincere Zionists, is that they talk, write and apparently think as if there were no such thing in the world.

I will give one curious example from one of the best and most brilliant of the Zionists. Dr. Weizmann is a man of large mind and human sympathies; and it is difficult to believe that any one with so fine a sense of humanity can be entirely empty of anything like a sense of humour. Yet, in the middle of a very temperate and magnanimous address on "Zionist Policy," he can actually say a thing like this, "The Arabs need us with our knowledge, and our experience and our money. If they do not have us they will fall into the hands of others, they will fall among sharks." One is tempted for the moment to doubt whether any one else in the world could have said that, except the Jew with his strange mixture of brilliancy and blindness, of subtlety and simplicity. It is much as if President Wilson were to say, "Unless America deals with Mexico, it will be dealt with by some modern commercial power, that has trust-magnates and hustling millionaires." But would President Wilson say it? It is as if the German Chancellor had said, "We must rush to the rescue of the poor Belgians, or they may be put under some system with a rigid militarism and a bullying bureaucracy." But would even a German Chancellor put it exactly like that? Would anybody put it in the exact order of words and structure of sentence in which Dr. Weizmann has put it? Would even the Turks say, "The Armenians need us with our order and our discipline and our arms. If they do not have us they will fall into the hands of others, they will perhaps be in danger of massacres." I suspect that a Turk would see the joke, even if it were as grim a joke as the massacres themselves. If the Zionists wish to quiet the fears of the Arabs, surely the first thing to do is to discover what the Arabs are afraid of. And very little investigation will reveal the simple truth that they are very much afraid of sharks; and that in their book of symbolic or heraldic zoology it is the Jew who is adorned with the dorsal fin and the crescent of cruel teeth. This may be a fairy-tale about a fabulous animal; but it is one which all sorts of races believe, and certainly one which these races believe.

But the case is yet more curious than that. These simple tribes are afraid, not only of the dorsal fin and dental arrangements which Dr. Weizmann may say (with some justice) that he has not got; they are also afraid of the other things which he says he has got. They may be in error, at the first superficial glance, in mistaking a respectable professor for a shark. But they can hardly be mistaken in attributing to the respectable professor what he himself considers as his claims to respect. And as the imagery about the shark may be too metaphorical or almost mythological, there is not the smallest difficulty in stating in plain words what the Arabs fear in the Jews. They fear, in exact terms, their knowledge and their experience and their money. The Arabs fear exactly the three things which he says they need. Only the Arabs would call it a knowledge of financial trickery and an experience of political intrigue, and the power given by hoards of money not only of their own but of other peoples. About Dr. Weizmann and the true Zionists this is self-evidently unjust; but about Jewish influence of the more visible and vulgar kind it has to be proved to be unjust. Feeling as I do the force of the real case for Zionism, I venture most earnestly to implore the Jews to disprove it, and not to dismiss it. But above all I implore them not to be content with assuring us again and again of their knowledge and their experience and their money. That is what people dread like a pestilence or an earthquake; their knowledge and their experience and their money. It is needless for Dr. Weizmann to tell us that he does not desire to enter Palestine like a Junker or drive thousands of Arabs forcibly out of the land; nobody supposes that Dr. Weizmann looks like a Junker; and nobody among the enemies of the Jews says that they have driven their foes in that fashion since the wars with the Canaanites. But for the Jews to reassure us by insisting on their own economic culture or commercial education is exactly like the Junkers reassuring us by insisting on the unquestioned supremacy of their Kaiser or the unquestioned obedience of their soldiers. Men bar themselves in their houses, or even hide themselves in their cellars, when such virtues are abroad in the land.

In short the fear of the Jews in Palestine, reasonable or unreasonable, is a thing that must be answered by reason. It is idle for the unpopular thing to answer with boasts, especially boasts of the very quality that makes it unpopular. But I think it could be answered by reason, or at any rate tested by reason; and the tests by consideration. The principle is still as stated above; that the tests must not merely insist on the virtues the Jews do show, but rather deal with the particular virtues which they are generally accused of not showing. It is necessary to understand this more thoroughly than it is generally understood, and especially better than it is usually stated in the language of fashionable controversy. For the question involves the whole success or failure of Zionism. Many of the Zionists know it; but I rather doubt whether most of the Anti-Zionists know that they know it. And some of the phrases of the Zionists, such as those that I have noted, too often tend to produce the impression that they ignore when they are not ignorant. They are not ignorant; and they do not ignore in practice; even when an intellectual habit makes them seem to ignore in theory. Nobody who has seen a Jewish rural settlement, such as Rishon, can doubt that some Jews are sincerely filled with the vision of sitting under their own vine and fig-tree, and even with its accompanying lesson that it is first necessary to grow the fig-tree and the vine.

The true test of Zionism may seem a topsy-turvy test. It will not succeed by the number of successes, but rather by the number of failures, or what the world (and certainly not least the Jewish world) has generally called failures. It will be tested, not by whether Jews can climb to the top of the ladder, but by whether Jews can remain at the bottom; not by whether they have a hundred arts of becoming important, but by whether they have any skill in the art of remaining insignificant. It is often noted that the intelligent Israelite can rise to positions of power and trust outside Israel, like Witte in Russia or Rufus Isaacs in England. It is generally bad, I think, for their adopted country; but in any case it is no good for the particular problem of their own country. Palestine cannot have a population of Prime Ministers and Chief Justices; and if those they rule and judge are not Jews, then we have not established a commonwealth but only an oligarchy. It is said again that the ancient Jews turned their enemies into hewers of wood and drawers of water. The modern Jews have to turn themselves into hewers of wood and drawers of water. If they cannot do that, they cannot turn themselves into citizens, but only into a kind of alien bureaucrats, of all kinds the most perilous and the most imperilled. Hence a Jewish state will not be a success when the Jews in it are successful, or even when the Jews in it are statesmen. It will be a success when the Jews in it are scavengers, when the Jews in it are sweeps, when they are dockers and ditchers and porters and hodmen. When the Zionist can point proudly to a Jewish navvy who has not risen in the world, an under-gardener who is not now taking his ease as an upper-gardener, a yokel who is still a yokel, or even a village idiot at least sufficiently idiotic to remain in his village, then indeed the world will come to blow the trumpets and lift up the heads of the everlasting gates; for God will have turned the captivity of Zion.