Sejarah Zionisme, 1600-1918/Volume 1/Bab 35

CHAPTER XXXV.

COLONIZATION AND RESTORATION

Henry Wentworth Monk—Zionism in France—Jean Henri Dunant’s “Le Renouvellement de l’Orient”—Napoleon III.—Bishop Stephen Watson—“L’Orient” in Brussels.

Philanthropy, not nationalism, was the basis of the “London Hebrew Society for the Colonization of the Holy Land” (Appendix lxvii), founded by Jews in 1861. This experiment, generous as it was, could not succeed, even as a philanthropic scheme, because it lacked the great national idea, which is the soul and essence of Zionism, and without which no revival can possibly succeed. It is worthy of note that an English Christian who was one of the promoters of Palestine colonization grasped this truth; and addressed the following letter from Jerusalem to the Jewish press in England:—

November 6, 1863. The Jewish Chronicle and Hebrew Observer (p. 3).

“Projected Agricultural Colonies in the Holy Land.”

“To the Editor of the Jewish Chronicle.

“Sir,

“Yesterday my attention was called to your editorial of the 4th ult. by Rabbi Sneersohn, who at the same time requested me to try and explain why the poor Jews in this country have not yet succeeded in earning an independence by the cultivation of the soil, as poor people in other countries generally do to some extent. He supposes that I ought to know something about it, as I have been brought up to farming in Canada, where poor people generally do succeed in earning a good living by agriculture; and for about two years (in 1854 and 1855) I also had some experience in reference to agriculture in this country, where it must be admitted that lately it has been far otherwise.... The cause of the great want of success hitherto, it appears to me, is, because people have not fairly considered the great magnitude and importance of the object to be accomplished, and seriously gone to work to accomplish that object with that kind of earnestness with which men go to work to build a railroad, or engage in any other great undertaking, which they have decided would conduce greatly to the advantage of the public, and for their own profit also.... When the Greeks are making efforts to become a people again, and the Italians or Romans trying to restore something of their former greatness, shall Israel alone be totally indifferent as to whether they are a nation or not? The poor of Israel have done their part—they have come here in thousands to live or die, as God or man shall permit. Let the rich and enterprising do their part, and then let us see whether we shall eventually succeed even better than did the remnants of the Greeks or Romans.

“Very truly yours,

“Henry Wentworth Monk.

“Jerusalem, Palestine, Oct. 1, 1863.”

At the same time the political idea was taken up in France by Jean Henri Dunant (1828‒1910), the author of Un Souvenir de Solferino. Technically a Swiss citizen, having been born in Geneva, nevertheless in all his ideas he was French. In 1859 he launched the idea of a permanent organization of voluntary groups of humanitarian workers, and also of an international treaty agreement concerning the wounded in war. He then presented himself to Napoleon III., who became interested in his project and immediately gave orders to his army to cease making prisoners of the physicians and nurses of the enemy. Soon Dunant organized an “Aid Committee” in Geneva, and shortly afterwards published his Souvenir de Solferino (1859), which was enthusiastically received and greatly applauded. The philanthropic ideas of his book were received with interest by many European sovereigns, with whom he was on friendly terms, through correspondence or conversation. He interested the Governments so much in his project that various nations sent delegates to the International Conference, which was held in Geneva in 1863, when it was decided to establish a National Committee. A diplomatic International Congress on the subject was held in 1869 at Geneva, by invitation of the Swiss Government. The treaty there drafted accepted Dunant’s project, and the formation of the Red Cross Societies was decided upon. Thus a single individual, inspired by the sentiment of kindness and compassion for his fellow-creatures, had by his own untiring efforts achieved the realization of his ideas, and thus aided the progress of mankind. Dunant was a statesman, and might have been a saint. His most earnest desire was to carry the message of sympathy, faith and knowledge to the hearts of poor men and oppressed nations. During his zealous propaganda, in the course of which he edited pamphlets and articles in many languages, and travelled continually through the whole of Europe, he spent all he possessed, and for many years nothing more was heard of this modest and good man. In 1897 he was discovered in the Swiss village of Heiden, where he was living in poverty in a “Home of Rest” for old men. In 1901, when the A. B. Nobel (1833‒1896) Peace Prize was awarded for the first time, it was granted to the founder of the Red Cross Society.

These biographical details are interesting in so far as they enhance our appreciation of the activity of this great man, who advocated also the idea of the regeneration of the East, and the resurrection of Palestine by the Jewish people. Dunant was inspired more by political convictions than by religious emotion. He was a champion of humanitarian ideas in the political life of Europe, and he dealt with the problem of the East and the Jews from this point of view. He addressed to the public an “Open Letter,” which, far from repeating the older ideas and suggestions which had been put forth on several occasions in England and France, gave the impression of a fascinating spontaneity and originality (Appendix lxviii).

A peculiar feature of so many Zionist writings is the writer’s unfamiliarity with what has been written repeatedly before. There is no reference to earlier suggestions and attempts, no allusion or reminiscence whatever. Every writer begins ab ovo; everyone makes new discoveries. Is this due to the fact that there was no literary concentration, no history of Zionist literature, no bibliography? Partly so: but the true reason was, in our opinion, the independence of the idea in all these writings. Every writer was impressed not by what he had read—most of them had not read anything about Zionism—but by the appearance of the problem as it presented itself to him. Everybody discovered the truth in his own way, and all came to the same conclusion quite independently. Henri Dunant planned out and calculated for himself all the details of his great scheme. He had, as we see, a clear political conception of Zionism; his style, too, was lucid and pleasant. He had a wonderful faculty for disposing of difficulties. Moreover, he started political activity, and was in this respect a forerunner of Herzl.

He started his work in France. Different rumours were current at that time (1866) in England about a great Zionist propaganda in France. “A curious and interesting movement has been in progress for a considerable time affecting the state and prospects of the Jewish race in all quarters of the world,” we read in an editorial in The Morning Herald, London (6th Feb., 1866). “It is of national rather than of a religious character. As is well known, the generous exertions of Sir Moses Montefiore in Morocco, Persia and elsewhere have greatly tended to ameliorate the conditions of the Jews locally, although they are still in many regions persecuted and oppressed: but the most remarkable fact of all, has been the interview between the French Emperor and the leading members of the community in Paris. The object of this informal proceeding was, on the part of Napoleon III., to ascertain how far there yet lingered in the Jewish mind a belief and desire, that they might become repossessed of their native country; and certainly no idea, since that of the Crusaders, could be more romantic or bold, than one which should promise them through any means the fulfilment of this ancient wish....” The author of this article concludes: “Whatever our creeds, we cannot forget the good words of Bishop Weston when he said that, upon seeing a Jew, his best thoughts were always carried back to the beginning and earliest blessing of the world. Therefore it is with more than a mere antiquarian spirit that we observe with sympathy the refusal of this race to raise, whenever challenged to resume their lost position in the world, the cry Hierosolyma est perdita....” This rumour concerning an interview which the French Emperor had granted to the leading members of the community in Paris was undoubtedly due to the propaganda of Henri Dunant, who was a persona gratissima at the French Court.

The appeal was afterwards re-echoed in a political paper started in Brussels under the title of L’Orient, which devoted much attention to Eastern affairs.

“Palestine,” we read in one of the articles, “situated at the point of junction of the three continents, is the key of Asia: it occupies a central position in reference to the East as well as the West: its situation is the same between the countries of the North and South: no other on earth can in this respect be compared with it. What European power could take possession of it without bringing upon itself, on the part of the others, the most protracted and sanguinary wars? However, one solution would still be possible for which, despite the rivalries and revolutions which keep the people of Europe on the alert, the way might be paved. The final solution of the Eastern question might be accomplished if Palestine were reopened to the Israelitish people. We have, further, to take into consideration the principles of nationality which in our days play such a prominent part: to bear in mind the isolated position of the Jewish people in the world, which has been dispersed among the nations of the earth for thousands of years without being absorbed by them; and to study the condition of the Israelites within the last seventy years, their wealth, the influence acquired by them in the commercial world, in industrial pursuits and on Governments. The inference from all this will be that something grand is in store for the Jewish people. The return of the Jewish people to the Holy Land may be considered from two different points of view: the religious and the political. There exist several Scriptural passages which predict the return of the Jews.... The Israelitish people and the Arabic or Ishmaelitic tribes, which with justice may be called the oldest nations on the earth, have been preserved by Providence, while the others among which they lived in captivity have disappeared from the stage of the world. We may depend upon it, the destinies of the Israelites, so unique and mysterious in their kind, will in the future be still grander than they were in the past: and they must be counted upon if we wish eventually to arrive at the solution of the Eastern question, which appears so complicated.”