she sat down. She endeavored to look straight ahead and unconcerned, but she continued to blush so that it was almost painful to look at her.
Then I saw old Mendel do something which amazed me. It was nothing remarkable in itself, but the depth of delicacy and nobility it revealed caused me to ponder for many a day afterwards. He rose suddenly from his seat, took up his bottle, and again winking at me with both eyes together, he made for the next car. As he walked through the aisle, the train took a sudden curve, and Mendel was just in time to catch hold of a strap with his
free hand. Several of the clean-attired individuals in the car could not refrain from smiling at the awkward lurch to one side that he received and at the flying tails of his long, shabby coat. But Mendel continued on his way and disappeared in the adjoining car.
I looked at the face of the charming young lady opposite. It had resumed its natural calmness and delicate complexion. I, too, felt a good deal relieved, and—I must confess—a little bit ashamed and mortified. Was it with myself? with the charming young lady? with Mendel? I honestly don't know.
An Alsatian Forerunner of Zionism
(Translated from the German)
In the year 1868 there appeared in Strassburg a French pamphlet bearing the imprint of Berger-Levault, and entitled, "About the Re-establishment of the Jewish Nationality." (Du rétablissement de la nationalité juive.)
The author, a certain J. Fraenkel, endeavors therein to prove that the Jews, as a matter of principle, ought to strive for a soil of their own.
He bases his arguments upon the principle of nationalities as the fundamental concept of modern politics. All civilized nations seek for national freedom and national unity, save the Jews alone, notwithstanding the fact that they have weightier reasons than any others to battle for national reconstruction. In most countries, the author insists, their condition is insuf- ferable, and in the country where they are situated best, in France, their future is insecure, for, though protected by the Government, they are deeply hated by the populace. Should government in France ever shift in a reactionary direction, the Jews of France would be once more in imminent danger of persecution. The only effective safeguard against this latter, the author argues, is reunion on a national basis. A Jewish nation, however, is only conceivable upon the premise of Jewish national soil.
The author then proceeds to enlarge upon the "Where and How" of the land question. In Natural sequence, Palestine occurs to him first as a desideratum to be acquired from Turkey by peaceful negotiation. Failing this, he is willing to consider other territories, whereof there are, in his opinion, a good many available ones.
Two hundred million dollars, according to Fraenkel, is about the requisite sum of money for the acquirement of land and the settlement thereupon of 5,000,000 Jews. He is convinced that the sum may be raised by a stirring appeal to the whole race.
In conclusion of his pamphlet, Fraenkel gives practical hints how to go about this great work of redemption: "Wherever members of the race dwell, organizations ought to be called into life for propaganda, for negotiations with their respective governments, for the raising of money, for the exploration of fit territory, and, finally, for the equipment of expeditions."
Fraenkel's idea, it is clear, is an anticipation of and covers in the main the same ground as the modern Zionist movement, deviating therefrom only in a few details.
As for example: Fraenkel insists upon the possibility of a perfect understanding and even an amalgamation between Judaism and Christiandom, if only persecution were eliminated by reuniting the Jews upon soil