The World's Famous Orations/Volume 6/On the Disabilities of the Jews

From Wikisource
Jump to: navigation, search
The World's Famous Orations(Volume 6: Ireland) by William Jennings Bryan
On the Disabilities of the Jews
by Richard Lalor Sheil

II

ON THE DISABILITIES OF THE JEWS[1]

(1848)


That men subject to all the duties should be deemed unworthy of the rights of Englishmen appears to me to be a remarkable anomaly. The enjoyment of rights ought not to be dissociated from the liabilities to duties. A British subject ought in every regard to be considered a British citizen; and inasmuch as the professors of the most ancient religion in the world, which, as far as it goes, we not only admit to be true, but hold to be the foundation of our own, are bound to the performance of every duty which attaches to a British subject, to a full fruition of every right which belongs to a British citizen, they have, I think, an irrefragable title. A Jew born in England can not transfer his allegiance from his sovereign and his country; if he were to enter the service of a foreign power engaged in hostilities with England and were taken in arms he would be accounted a traitor. Is a Jew an Englishman for no other purposes than those of condemnation? I am not aware of a single obligation to which other Englishmen are liable from which a Jew is exempt; and if his religion confers on him no sort of immunity it ought not to affect him with any kind of disqualification.

It has been said in the course of these discussions that a Jew is not subject to penalties, but to privations. But what is privation but a synonym for penalty? Privation of life, privation of liberty, privation of property, privation of country, privation of right, privation of privilege—these are degrees widely distant indeed, but still degrees in the graduated scale of persecution. The parliamentary disability that affects the Jew has been designated in the course of these debates by the mollified expressions to which men who impart euphemism to severity are in the habit of resorting; but most assuredly an exclusion from the House of Commons ought in the House of Commons itself to be regarded as a most grievous detriment. With the dignity and the greatness and the power of this, the first assembly in the world, the hardship of exclusion is commensurate.

Some of the most prominent opponents of this measure are among the last by whom a seat in Parliament ought to be held in little account. On this branch of the case—the hardship of an exclusion from this House—I can speak as a witness as well as an advocate. I belong to that great and powerful community which was a few years ago subject to the same disqualification that affects the Jew, and I felt that disqualification to be most degrading. Of myself I will not speak, because I can speak of the most illustrious person by whom that community was adorned. I have sat under the gallery of the House of Commons by the side of Mr. O'Connell during a great discussion on which the destiny of Ireland was dependent. I was with him when Plunket convinced, and Brougham surprised, and Canning charmed, and Peel instructed, and Russell exalted and improved. How have I seen him repine at his exclusion from the field of high intellectual encounter in those lists in which so many competitors for glory were engaged, and into which, with an injurious tardiness, he was afterward admitted! How have I seen him chafe the chain which bound him down, but which, with an effort of gigantic prowess, he burst at last to pieces! He was at the head of millions of an organized and indissoluble people. The Jew comes here with no other arguments than those which reason and truth supply; but reason and truth are of counsel with him; and in this assembly, which I believe to represent not only the high intelligence but the high-mindedness of England, reason will not long be baffled, and truth, in fulfilment of its great aphorism, will at last prevail.

I will assume that the exclusion from this House is a great privation, and I proceed to consider whether it be not a great wrong. Nothing but necessity could afford its justification; and of this plea we should be taught, by a phrase which has almost grown proverbial, to beware. Cardinal Caraffa relied upon necessity when he founded that celebrated tribunal whose practises are denounced by you, but upon whose maxims have a care lest you should unconsciously proceed. The sophistications of intolerance are refuted by their inconsistencies. If a Jew can choose, wherefore should he not be chosen? If a Jew can vote for a Christian, why should not a Christian vote for a Jew? Again, the Jew is admissable to the highest municipal employments; a Jew can be high sheriff—in other words, he can impanel the jury by which the first Christian commoner in England may be tried for his life.

But if necessity is to be pleaded as a justification for the exclusion of the Jew it must be founded on some great peril which would arise from his admission. What is it you fear? What is the origin of this Hebrewphobia? Do you tremble for the Church? The Church has something perhaps to fear from eight millions of Catholics and from three millions of Methodists and more than a million of Scotch seceders. The Church may have something to fear from the assault of sectaries from without, and still more to fear from a sort of spurious popery and the machinations of mitered mutiny from within; but from the synagog—the neutral, impartial, apathetic, and unproselytizing synagog—the Church has nothing to apprehend. But it is said that the House will become unchristianized. The Christianity of the Parliament depends on the Christianity of the country; and the Christianity of the country is fixed in the faith and inseparably intertwined with the affections of the people. It is as stable as England herself, and as long as Parliament shall endure, while the Constitution shall stand, until the great mirror of the nation's mind shall have been shattered to pieces, the religious feelings of the country will be faithfully reflected here. This is a security far better than can be supplied by a test which presents a barrier to an honest Jew, but which a scornful skeptic can so readily and so disdainfully overleap.

Reference has been made in the course of these discussions to the author of "The Decline and Fall of the Roman Empire." A name still more illustrious[2] might have been cited. Was not the famous St. John—was not Bolingbroke, the fatally accomplished, the admiration of the admirable, to whom genius paid an almost idolatrous homage, and by whom a sort of fascination was exercised over all those who had the misfortune to approach him—was not the unhappy skeptic, by whom far more mischief to religion and morality must have been done than could be effected by half a hundred of the men by whom the Old Testament is exclusively received, a member of this House? Was he stopped by the test that arrests the Jew; or did he not trample upon it and ascend through this House to a sort of masterdom in England and become the confidential and favorite adviser of his sovereign? He was not only an avowed and ostentatious infidel, but he was swayed by a distempered and almost insane solicitude for the dissemination of his disastrous disbelief.

Is it not then preposterous that a man by whom all revealed religion is repudiated, who doubts the immortality of the soul, doubts a future state of rewards and punishments, doubts in a superintending Providence, believes in nothing, fears nothing, and hopes for nothing, without any incentive to virtue, and without any restraint upon depravity excepting such as a sense of conventional honor or the promptings of a natural goodness may have given him—is it not, I say, preposterous, and almost monstrous, that such a man, for whom a crown of deadly nightshade should be woven, should be enabled, by playing the imposture of a moment and uttering a valueless formula at the table of the House, to climb to the pinnacle of power; and that you should slap the doors of this House with indignity upon a conscientious man who adheres to the faith in which he was born and bred; who believes in the great facts that constitute the foundation of Christianity; who believes in the perpetual existence of the nobler portion of our being; who believes in future retribution and in recompense to come; who believes that the world is taken care of by its almighty and everlasting Author; who believes in the mercy of God and practises humanity to man; who fulfils the ten great injunctions in which all morality is comprised; whose ear was never deaf to the supplications of the suffering; whose hand is as open as day to charity; and whose life presents an exemplification of the precepts of the Gospel far more faithful than that of many a man by whom, in the name of the Gospel, his dishonoring and unchristian disabilities are most wantonly, most injuriously, and most opprobriously maintained?

But where in the Scripture—in what chapter, in what text, in what single phrase—will you find an authority for resorting to the infliction of temporal penalty, or of temporal privation of any kind, as a means of propagating heavenly truth? You may find an authority, indeed, in the writings of jurists and of divines, and in the stern theology of those austere and haughty churchmen by whom the Pharisaical succession, far better than the Apostolical, is personally and demonstratively proved. But you will not find it in the New Testament; you will not find it in Matthew, nor in Mark, nor in Luke, nor in John, nor in the epistles of the meek and humble men to whom the teaching of all nations was given in charge; above all, you will not find in it anything that was ever said, or anything that was ever done, or anything that was ever suffered, by the Divine Author of the Christian religion, who spoke the Sermon on the Mountain, who said that the merciful should be blessed, and who, instead of ratifying the anathema which the people of Jerusalem had invoked upon themselves, prayed for forgiveness for those who knew not what they did in consummating the sacrifice that was offered up for the transgressions of the world.

It was not by persecution, but despite of it—despite of imprisonment, and exile, and spoliation, and shame, and death, despite the dungeon, the wheel, the bed of steel, and the couch of fire—that the Christian religion made its irresistible and superhuman way. And is it not repugnant to common reason, as well as to the elementary principles of Christianity itself, to hold that it is to be maintained by means diametrically the reverse of those by which it was propagated and diffused? But, alas! for our frail and fragile nature, no sooner had the professors of Christianity become the copartners of secular authority than the severities were resorted to which their persecuted predecessors had endured. The Jew was selected as an object of special and peculiar infliction.

The history of that most unhappy people is, for century after century, a trail of chains and a track of blood. Men of mercy occasionally arose to interpose in their behalf. St. Bernard—the great St. Bernard, the last of the Latin Fathers—with a most pathetic eloquence took their part. But the light that gleamed from the ancient turrets of the Abbey of Clairvaux was transitory and evanescent. New centuries of persecution followed; the Reformation did nothing for the Jew. The infallibility of Geneva was sterner than the infallibility of Rome. But all of us—Calvinists, Protestants, Catholics—all of us who have torn the seamless garment into pieces have sinned most fearfully in this terrible regard.

It is, however, some consolation to know that in Roman Catholic countries expiation of this guilt has commenced. In France and in Belgium all civil distinction between the Protestant and the Jew is at an end. To this Protestant country a great example will not have been vainly given. There did exist in England a vast mass of prejudice upon this question, which is, however, rapidly giving way. London, the point of imperial centralization, has made a noble manifestation of its will. London has advisedly, deliberately, and with benevolence aforethought selected the most prominent member of the Jewish community as its representative and united him with the first minister of the Crown. Is the Parliament prepared to fling back the Jew upon the people in order that the people should fling back the Jew upon the Parliament? That will be a dismal game, in the deprecation of whose folly and whose evils the Christian and the statesman should concur.

There exists in this country a most laudable anxiety for the conversion of the Jews. Meetings are held and money is largely subscribed for the purpose; but all these creditable endeavors will be ineffectual unless we make a restitution of his birthright to every Englishman who professes the Jewish religion. I know that there are those who think that there is no such thing as an English, or a French, or a Spanish Jew. A Jew is but a Jew; his nationality, it is said, is engrossed by the hand of recollection and of hope, and the house of Jacob must remain for ever in a state of isolation among the strange people by whom it is encompassed. In answer to these sophistries I appeal to human nature. It is not wonderful that when the Jew was oppressed and pillaged and branded in a captivity worse than Babylonian, he should have felt upon the banks of the Thames, or of the Seine, or the Danube, as his forefathers felt by the waters of the Euphrates, and that the psalm of exile should have found an echo in his heart. This is not strange; it would have been strange if it had been otherwise; but justice—even partial justice—has already operated a salutary change.

In the same manner in which we have relaxed the laws against the Jews, that patriot instinct by which we are taught to love the land of our birth has been revived. British feeling has already taken root in the heart of the Jew, and for its perfect development nothing but perfect justice is required. To the fallacies of fanaticism give no heed. Emancipate the Jew—from the statute-book of England be the last remnant of intolerance erased for ever; abolish all civil discriminations between the Christian and the Jews; fill his whole heart with the consciousness of country. Do this, and we dare be sworn that he will think and feel and fear and hope as you do; his sorrow and his exultation will be the same; at the tidings of English glory his heart will beat with a kindred palpitation, and whenever there shall be need, in the defense of his sovereign and of his country, his best blood, at your bidding, will be poured out with the same heroic prodigality as your own.

  1. Delivered in the House of Commons on February 7, 1848, when the election of Baron Rothschild to Parliament had revived the hopes of Jewish emancipation. It was not until 1858 that the Jewish disabilities were entirely removed. Abridged.
  2. This comparison, at the expense of Gibbon, is curious, as showing how the reputation of Bolingbroke in 1848 still remained potent.