Among the allied countries none is more influential than England. It is perfectly natural, therefore, that the name of England should be on everybody's lips, and that as Jews we should be particularly interested in the relation that has existed between England and the Jews.

For years there has been no country in the world whose Jewish population had enjoyed a position of such great power and prosperity, and such perfect recognition, as Great Britain. Ever since the middle of the nineteenth century has this been the case. The Jews of England have occupied positions of honor in their own country and its colonies, and time and again their influence has made it possible for them to come to the rescue of their fellow-Jews in other parts of the world, as happened, for instance, at the time of the blood accusation in Damascus, in 1840, when Moses Montefiore, with the support of the English government, saved not only the Jewish community of that far-off city, but also the honor of Israel the world over.

For over half a century the Jews have enjoyed such a condition of confidence and happiness in England. Only the other day I ran across in a German-Jewish journal of the year 1866—Samson Raphael Hirsch's Jeshurun—a glowing account of the induction of a Jew into the office of Lord Mayor of London. It referred to Benjamin Philips, who was the second Jew to attain that honor. The writer was greatly impressed with the marvelous pomp and grandeur of the occasion, but what struck him above all was this: that though the newspapers for days had discussed the event, not one of them singled out the fact that the new Lord Mayor was a Jew. Such perfect naturalization of the Jew obtained already in the year 1865, though it was only five years after the complete removal of Jewish disabilities in England. So much more a surprise might it be to learn by what a slow and laborious process the Jew won his recognition in England, how many centuries the struggle for his emancipation consumed, and that there was a time when the Jews of England suffered humiliation and persecution unsurpassed in any other part of the world.

As we take a bird's eye view of Israel's history in England, we see at once that it falls into three distinct periods.

There is the first period, lasting from the arrival of the first Jewish settlers who followed William the Conqueror from the Continent, to the expulsion. Who would believe today that there was a time when England expelled all her Jews? Yet, this is what happened in the year 1290. Moreover, when it did happen it came as a release and a blessing, seeing that for more than a century before the expulsion the life of the Jew in England was one drawn-out story of persecution and every form of misery. It was a century during which the Jews of England suffered the worst consequences of feudalism, when they formed the prey and the sport of kings and priests alike, and when they added to history some of the most tragic chapters of martyrdom for the sake of faith. It was a century which began, after a period of comparative security and happiness, with the attack upon the Jews of London and the provinces, at the time of the Coronation of Richard I, because the archbishop took umbrage at the temerity of some Jewish delegates to the ceremony who ventured within the purlieus of the cathedral or the palace; and with the self-immolation, in the year 1190, of the whole community of York in the tower of that city—one of the most heroic incidents in all history. The expulsion thus closed mercifully the first period of Jewish history in England.

Then follows the period of the re-admission, in the middle of the seventeenth century, under the leadership of Cromwell and Menasseh ben Israel, though one is not to believe that in the interval there were no Jews in England, for there surely were, as recent research has shown.

Finally, we have the third period, which began with the gradual removal of Jewish disabilities in the nineteenth century. During this period we witness the Jews of England taking full part in the life of their country and reaching that present-day position which opportunity and complete recognition and integration in the national life have put within their power.

If today the Jews of England form so integral a part of their country, and if they are so whole-heartedly and single-mindedly devoted to its welfare, it is not merely because they feel that they have wrought and fought enough for their patrimony, but also because they are conscious of their long association with England and her civilization, and of the fact that their beginnings on English soil go back to earliest times, to the very time that the Normans came to their shores and William the Conqueror invited the Jew to follow him to his new domain.

Yet it would be an error to suppose that the emancipation and the attainments of the Jews in England were due to mere accident. Rather have they been due to certain characteristics of the English people, and to those tendencies and qualities of English civilization which have made it so distinguished and potent in the world. The rise of the Jew in England may have been slow, but it has been sure, and it came because it was inevitable under the conditions that have served to make England herself great and strong and free. It is these facts we must consider if we would understand the ascendency of the Jew in England.

First of all, there is the fact of England's democracy. It has often been observed that in no country is democracy more widespread and secure than in England. One thing is certainly true, namely, that England has led in the democratization of the world.

And nothing is more potent a lesson of history than that the Jew has always been benefited by true democracy. There have been autocrats who have been kind to the Jews, and there have been times when democracy has betrayed the Jew; but these are exceptions. As a rule, the cause of Israel in the world has gone hand in hand with the progress of democracy—of true democracy. Democracy has been an invariable aid to the Jew, and not because (as practical politicians assume sometimes) its government depends on votes, and Jews might command votes; not at all, but rather because under the protection and in the atmosphere of democracy it is easiest for principles to be promulgated and for ideals to penetrate. When we fight for the cause of democracy, when our sons are preparing to shed their blood for it, when we are asking for the support of it with our wealth and our work, let us remember that we are fighting also for the cause of Israel in the world.

That is why the great movement for democratic freedom and justice in England was bound to make for the recognition and liberation of the Jewish soul. That is why Cromwell became a champion of the re-admission of the Jews to England, and namely, of their re-admission on the most honorable terms, and not, as some of his associates would have it, surreptitiously and half-heartedly. Nay, that is why, some forty years before Cromwell's effort, in the year 1614, when Leonard Busher wrote his noteworthy tract on "Liberty of Conscience", he demanded that such liberty be extended to all alike, including the Jews. That is why, two centuries later, Thomas B. Macauley could not help pleading for the removal of the disabilities of the Jews, as he did in 1830 and 1834 supporting the noble efforts of Lord Holland and Robert Grant. That is why Gladstone, at first opposed to Jewish emancipation, could not help coming over to the more liberal view. It was impossible for the democratic conscience to affirm itself and for the democratic consciousness to grow in England, without freedom being granted, and justice being done, to the Jew, seeing it is for freedom and justice that democracy stands.

Another fact is England's interest in commerce. It is well known that commerce has helped make England great. Now, the Jew throughout the ages of his history in Europe has been one of the most important factors in commerce. Everybody knows what historic conditions served to bring about this result. The fact is that the Jew became perhaps the most important commercial factor of Europe, which was responsible both for his prosperity and persecution.

England has seldom failed to recognize this side of the Jew's importance. This is why he was first asked to come to England. This is why he was so often traded about by the feudal kings. This is why they hated to see him go even when they mocked and mobbed him. This is chiefly why Cromwell wanted him to return, and it is fear of his commercial power that often arrayed against him his opponents. Often short-sighted Englishmen were afraid that by giving equality and rights to the Jews, they would make it possible for the latter, by their commercial talent, to overwhelm the rest of the population and to absorb all the wealth of Britain. It was even feared that the Jews would buy up St. Paul's Cathedral and turn it into a synagogue! "You say they are the meanest and most despised of all people," exclaimed Cromwell, at the Conference on the Re-admission of the Jews. "So be it! But in that case what becomes of your fears? Can you really be afraid that this contemptible and despised people should be able to prevail in trade and credit over the merchants of England, the noblest and most esteemed merchants of the whole world?"

Cromwell's indignant question has been justified by history. Now, years after their complete emancipation, the Jews have not yet appropriated all the wealth of England, they have not yet dispossessed the rest of Britain's population, nor yet has St. Paul's been turned into a synagogue. At any rate, England's interest in commerce has contributed greatly to the ascendency of her Jewish subjects.

Finally, there is the remarkable kinship between the English spirit and the spirit of Israel.

Leroy-Beaulieu, in his celebrated book Israel among the Nations, has pointed out that the claim of such kinship is made for many nations in regard to Israel. But surely it is not without reason that some one has called England the Israel of Europe. There is no modern country that has been saturated more thoroughly with the spirit of Israel than England.No country, for one thing, has been so completely influenced by the Bible. The English translation of the Bible is an English classic, as well as Jewish. Insofar as the Puritans molded English civilization, it meant the introduction of a strong and unmistakable Hebrew influence. It is in England that Biblical learning, of a devout and constructive kind, has flourished as nowhere else, there that a society for the diffusion of the Scriptures first was founded, there that most has been done for the exploration of Palestine, there that some of the finest collections of Hebrew books and manuscripts are found (in the British Museum and in the Bodleian Library at Oxford), and there that even rabbinical learning has found its most earnest and sympathetic devotees among non-Jews.

It would take us far afield to trace the relationship between the English spirit and that of Israel. But we cannot think of it without realizing why some people should believe that the English in reality are descendants of the Ten Tribes, why the integration of Israel in English life should have become so complete, and why the Jew should finally have found such appreciation and happiness in England.

How about the future? What effect has the War had on the position of the Jew in England?

It is whispered here and there that the War had created an increase of anti-Semitism in England. This is impossible. It is true that in the early days of the War some sensation-mongers tried to cast aspersions on the Jews. It is true, also, that in those days a serious problem was created by the presence of many Russian Jews who would not fight for the old government of Russia, thus giving rise to some slurs upon the patriotism of the Jews. No less true it is that some few fanatical journalists seem to regard this as a good time for creating strife and spreading anti-Jewish prejudice. But the futility of such an enterprise is self-evident.

The Jews of England are as loyal as the most loyal. Their best sons were among the first volunteers and martyrs. Their ablest men are serving in all sorts of positions of trust and leadership, and are occupying posts of supreme responsibility both at home and abroad. Nay more, each and every one of them, however lowly and obscure, is ready to die for England and her cause. These facts speak for themselves, with a voice louder than fanaticism and bigotry.

As long as England remains true to herself—to her democratic spirit, to her spirit of enterprise and fair-play, to her spirit of Freedom and Righteousness, as long as she remains true to that genius for democracy that has animated her for centuries, that has kept on asserting itself within her against all handicaps and impediments, that has kept on moving her toward the democratic goal often in spite of herself,—as long, I say, as England remains true to democracy, so long will Israel be safe and happy under her flag!