The calamity that had befallen the Christians of Syria had aroused the deepest commiseration among the Jews all over the world. Sir Moses Montefiore led the way with a letter in the Times, July 12, 1860 (p. 9), and M. Crémieux in France followed his lead. Several Rabbis and Presidents of Jewish communities addressed appeals to the Jewish population, and handsome contributions were collected.
But unfortunately false accusations were again brought against the Jews in Damascus. Some of the fanatics were envious of the Jews, especially because they had escaped the slaughter. The accusations commenced whilst Faud Pasha was still there and was conducting the inquiries in person. The Maronites accused the Jews of being in league with the Druses, the orthodox Greeks charged them with being on terms of reciprocity with the Maronites, and after all these slanders the blood accusation was circulated. Faud, who knew perfectly well that the Jews had nothing in common with the Druses or the Maronites, and that they were a peaceful and law-abiding people, would not listen to these calumnies. But after the Pasha had left, Christian and Mohammedan fanatics, by means of bribery, conspired against the unfortunate Jews, and had some prominent members of their community arrested, bringing forward false witnesses to testify that they saw such and such a Jew committing murder. Happily, most of them were at once released by Faud Pasha on his return to the city. This act of justice was performed by the Turkish functionary spontaneously, before any remonstrance from Europe could have reached him. Nevertheless, the two European Powers acted with promptness and used their influence in the matter.
M. E. A. Thouvenal (1818–1866), Minister for Foreign Affairs of France, had on September 23rd, 1860, given the most stringent orders to his agents in Syria to protect the Jews, and to prevent any injury being done to them; and so had Lord John Russell (1792–1878), who had also generously joined the defenders of the Jewish population in the East. This united action on the part of the two Governments prevented misfortunes and the perpetration of crimes against the Jews, and as a consequence 1860 bore no analogy to 1840.
But if the Jews were saved from massacre and riot, this did not solve their problem. Dr. Abraham Benisch, in an editorial,[¹] pointed out that “In permitting this terrible outbreak of fanaticism in Syria, Providence has once more prominently directed the attention of the world to the country forming the inalienable inheritance of the descendants of the patriarchs, and the cradle of the institutions that have regenerated and reinvigorated a decrepit and decaying civilisation, and has once more forcibly reminded the world that ever since the ruthless Romans exterminated the Jew from the land of his ancestors, no race has found there rest for the sole of its feet, and no population has been permitted to enjoy in peace, for any length of time, the blessings of a ground due to the wandering tribe of the sore foot.”
[¹] Jewish Chronicle, July 27, 1860.
With reference to these remarks, the following letter was received from the Christian Zionist, Colonel Gawler:—
“Dear Sir,
“I cannot refrain from giving expression to my sincere gratification at your valuable leading article of the 27th inst. I need scarcely mention that your views are met by my very warmest reciprocity on the point that, ‘in permitting this terrible outbreak of fanaticism in Syria, Providence has once more prominently directed the attention of the world to the country forming the inalienable inheritance of the descendants of the Patriarchs.’
“You may remember a plan to which I gave publication on the occasion of the war between the Druses and Maronites in 1845, upon the ‘tranquillisation of the East by planting Jewish (agricultural) settlements in Palestine.’ I entertain strongly the anticipation that something of this kind may arise from the present disturbances.
“To give Jews in Palestine the means of maintaining themselves and their families by honest and healthy industry would be the best preparation of the way for better things, to the Jewish nation and to the whole human race, that could be desired.