II
THE JEWISH REGIMENT
It was an old and a true allegation against John Bull that he had no tact in dealing with other races than his own. He did not mean to be unjust or unfair, but he trampled on the sensitiveness, which he could not understand. In Ireland he called the Roman Catholic faith "a lie and a heathenish superstition"; or, in a lighter mood, made imbecile jokes about pigs and potatoes. In Scotland, thriftiness and oatmeal were the themes of his pleasantry; in Wales, he found the language, the literature, and the local nomenclature equally comic, and reserved his loudest guffaw for the Eisteddfod. Abroad, "Foreigners don't wash" was the all-embracing formula. Nasality, Bloomerism, and Dollars epitomized his notion of American civilization; and he cheerfully echoed the sentiments
"Of all who under Eastern skies
Call Aryan man a blasted nigger."
Now, of late years, John has altered his course. Some faint conception of his previous foolishness has dawned on his mind; and, as he is a thoroughly good fellow at heart, he has tried to make amends. The present war has taught him a good deal that he did not know before, and he renders a homage, all the more enthusiastic because belated, to the principle of Nationality. His latest exploit in this direction has been to suggest the creation of a Jewish Regiment. The intention was excellent and the idea picturesque; but for the practical business of life we need something more than good intentions and picturesque ideas. "Wisdom," said Ecclesiastes, "is profitable to direct;" and Wisdom would have suggested that it was advisable to consult Jewish opinion before the formation of a Jewish Regiment was proclaimed to the world. There is probably no race of people about which John Bull has been so much mistaken as he has been about the Jews. Lord Beaconsfield's description of Mr. Buggins, with his comments on the Feast of Tabernacles in Houndsditch, is scarcely yet anachronistic.[*] But slowly our manners and our intelligence have improved in this as in other directions; and Lord Derby (who represents John Bull in his more refined development) thought that he would be paying his Jewish fellow-citizens a pretty compliment if he invited them to form a Jewish Regiment.
[Footnote *: See Tancred, Book V., chapter vi.]
Historically, Lord Derby and those who applauded his scheme had a great deal to say for themselves. The remote history of Judaism is a history of war. The Old Testament is full of "the battle of the warrior" and of "garments rolled in blood." Gideon, and Barak, and Samson, and Jephthah, and David are names that sound like trumpets; and the great Maccabean Princes of a later age played an equal part with Romans and Lacedæmonians. All this is historically true; but it never occurred to Lord Derby and his friends that the idea which underlay their scheme is the opposite of that which animates modern Judaism. Broadly speaking, the idea of modern Judaism is not Nationality, but Religion. Mr. Lucien Wolf has lately reminded us that, according to authoritative utterances, "The Jews are neither a nation within a nation, nor cosmopolitan," but an integral part of the nations among whom they live, claiming the same rights and acknowledging the same duties as are claimed and acknowledged by their fellow-citizens. It is worth noticing that Macaulay accepted this position as disposing of the last obstacle to the civil and political enfranchisement of the English Jews, and ridiculed the notion that they would regard England, "not as their country, but merely as their place of exile." Mr. Wolf thus formulates his faith: "In the purely religious communities of Western Jewry we have the spiritual heirs of the law-givers, prophets, and teachers who, from the dawn of history, have conceived Israel, not primarily as a political organism, but as a nation of priests, the chosen servants of the Eternal."
Mr. Claude Montefiore, who is second to none as an interpreter of modern Judaism, has lately been writing in a similar strain. The Jew is a Jew in respect of his religion; but, for the ordinary functions of patriotism, fighting included, he is a citizen of the country in which he dwells. A Jewish friend of mine said the other day to a Pacificist who tried to appeal to him on racial grounds: "I would shoot a Jewish Prussian as readily as a Christian Prussian, if I found him fighting under the German flag." Thus, to enrol a regiment of Jews is about as wise as to enrol a regiment of Roman Catholics or of Wesleyan Methodists. Jews, Romans, and Wesleyans alike hold with laudable tenacity the religious faiths which they respectively profess; but they are well content to fight side by side with Anglicans, or Presbyterians, or Plymouth Brethren. They need no special standard, no differentiating motto. They are soldiers of the country to which they belong.
Here let me quote the exhilarating verses of a Jewish lady,[*] written at the time of the Boer War (March, 1900):
"Long ago and far away, O Mother England,
We were warriors brave and bold,
But a hundred nations rose in arms against us,
And the shades of exile closed o'er those heroic
Days of old.
"Thou hast given us home and freedom, Mother England.
Thou hast let us live again
Free and fearless 'midst thy free and fearless children,
Sparing with them, as one people, grief and gladness,
Joy and pain.
"Now we Jews, we English Jews, O Mother England,
Ask another boon of thee!
Let us share with 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, our 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!"
[Footnote *: Mrs. Henry Lucas (reprinted in her Talmudic Legends, Hymns and Paraphrases. Chatto and Windus, 1908).]
I am well aware that in what I have written, though I have been careful to reinforce myself with Jewish authority, I may be running counter to that interesting movement which is called "Zionism." It is not for a Gentile to take part in the dissensions of the Jewish community; but I may be permitted to express my sympathy with a noble idea, and to do so in words written by a brilliant Israelite, Lord Beaconsfield: "I do not bow to the necessity of a visible head in a defined locality; but, were I to seek for such, it would not be at Rome. When Omnipotence deigned to be incarnate, the ineffable Word did not select a Roman frame. The prophets were not Romans; the Apostles were not Romans; she, who was blessed above all women—I never heard that she was a Roman maiden. No; I should look to a land more distant than Italy, to a city more sacred even than Rome."[*]
[Footnote *: Sybil, Book II., chapter xii.]