Why has Russia’s attitude hitherto, then, been, and for so long, one of rigid exclusion? The Pale, to which they are limited, includes only the ten provinces of Russian Poland, and fifteen provinces in Western Russia, and the arrangements were made first by the government of Catherine the Great in 1791, and definitely settled in 1835. Even there, though by law they are entitled to live and follow their particular tastes and callings freely, yet we are told that “harassing laws restrict their initiative and make even their right of residence within the Pale itself become something of a chimera.” Why is this policy of vexatious exclusion so persistently followed? We are told that it is because the Jewish element is a sordid and deteriorating influence, bad for the local and national life alike, and a hindrance to the nation’s progress. This, however, was clearly not the view of M. de Plehve when, as Minister of the Interior, he received a deputation of representative Jews petitioning for an extension of civil rights. He is reported to have said to them, “It is not true that the Tsar and myself regard the Jews as an inferior race. On the contrary, we regard them as exceptionally smart and clever. But if we admitted Jews to our universities, without restriction, they would overshadow our own Russian students and dominate our own intellectual life. I do not think it would be fair to allow the minority thus to obtain an advantage over the majority in this way.” He did not seem to see that, as those in question were Russian subjects, the very ability to which he gave his testimony was being prevented from enriching the national life. This is a fallacy as old as history itself, and pursued by that shortsighted Pharaoh on the Nile of whom it is significantly said, by way of explanation of his folly, that “He knew not Joseph!” As we read the records of Scripture—and the historical books are for the most part extraordinarily dispassionate and free from undue Hebrew bias—we see that neither Egypt, Assyria, Chaldea, nor Persia had any cause to regret giving Jews a place in their national life, and that their fatal mistakes, even with the Jews themselves, lay in not following Jewish counsels.
The Jews have what can only be called a genius for patriotism, and in a way not to be explained they breathe in this spirit very deeply towards any nation which bids them welcome, and offers them a home. During my first service in Siberia, described in another chapter, at Ekaterinburg, three years ago, a young soldier in Russian uniform walked slowly into the room, and took his place with a most wondering expression on his face. He was, I found, a young Jew, and had received baptism some time before in England. The manœuvres had brought him to that part of Siberia, and to his great amazement he had heard just before, that in that unlikely place, there was to be on the following Sunday a service of the Church into which he had been baptized. In my conversation with him afterwards, however, it seemed to me that I was speaking not to a Jew but to a Russian. Somewhere, no doubt, he is fighting now, and as patriotically, I feel sure, as his comrades in the ranks. Is it good policy to waste such good material as this, to restrict the national assets in this way, and keep back its powers of expansion and development? To ask such questions in these days is to answer them.
“I have been discussing,” says Mr. Costa in his most instructive article, “with Jewish folk in London, Russian men and women of culture and refinement, the prospect of this dream becoming a reality. They incline to the belief that if Russia is really in earnest over the matter, and is not propounding it as a strategical move; if, in our time, she will hurl to the dust the grim, hope-excluding walls of the congested Pale, she cannot but open up an era of unexampled greatness and prosperity. With that wonderful intellectual force, now held in check, applied to the advancement of Russian culture and progress, the Empire of the Tsar might awaken and expand beyond the most ambitious dreams of its dead-and-gone autocrats.”
Just as we are led to believe that a people gets the government it deserves, so we may well be brought to think that possibly, with respect to this virile and persistent race, the nation gets the Jews it deserves. As a policy which is meant to degrade must have a degraded class as its result, so to give every part of the nation’s life and equipment full equality of opportunity is to get the best the nation as a whole has to give in return. We are further told by Mr. Costa that while the Russian conscript fights because he must, the English Jew fights because he loves to serve the country which has been all in all to him and his. And thus “Peer’s son and first-born of the ghetto grocer rub shoulders in the task of upholding the nation’s honour. In the Regulars, Cavalry, Guards, and Territorials, here you shall find the cream of Anglo-Jewry, the sons of merchant princes, men who hold the purse-strings of nations.”
I suppose there is no country in the world where so long and so freely, as with us, the Jews have been able to give their full contribution to the national life, and who amongst us with any breadth of view and largeness of heart does not see what this has meant to us in the past, and is meaning for us just now?
If any race can truthfully say that they have never had a chance that race is the Jews. They have not even had a proper chance of accepting Christianity. The Christian Church marvellously soon became their enemy. The nations of the world, without exception, since the first destruction of Jerusalem have taken up the same position of antagonism. All this could only have one end.
In the new time to come, let all this be forgotten, and the nations use all their national life to the full, and confidently await the result. Nothing to my mind can withstand the influence of our Christian religion when it is presented as the religion of Christ Himself; and the modern Jew, I for one believe, will find it as hard to go on kicking against the pricks as his great co-religionist did when he encountered the real thing in S. Stephen, and was already prepared to receive it as his own experience. Nothing can stifle loyal and dutiful service in the hearts of her children when a nation is a true mother to them all. This, in Church and State, we can honestly claim is our own aim towards the Jews; let us express the Emperor’s confident hope once more, and say, “Some day it will be like that in Russia.”