lists.

There is one word to be added; it will be noted that inevitably
and even against some of my own desires, the argument has returned
to that recurrent conclusion, which was found in the Roman Empire
and the Crusades. The European can do justice to the Jew;
but it must be the European who does it. Such a possibility
as I have thrown out, and any other possibility that any one can
think of, becomes at once impossible without some idea of a general
suzerainty of Christendom over the lands of the Moslem and the Jew.
Personally, I think it would be better if it were a general
suzerainty of Christendom, rather than a particular supremacy
of England. And I feel this, not from a desire to restrain
the English power, but rather from a desire to defend it.
I think there is not a little danger to England in the diplomatic
situation involved; but that is a diplomatic question that it
is neither within my power or duty to discuss adequately.
But if I think it would be wiser for France and England together
to hold Syria and Palestine together rather than separately,
that only completes and clinches the conclusion that has haunted me,
with almost uncanny recurrence, since I first saw Jerusalem
sitting on the hill like a turreted town in England or in France;
and for one moment the dark dome of it was again the Templum Domini,
and the tower on it was the Tower of Tancred.

Anyhow with the failure of Zionism would fall the last
and best attempt at a rationalistic theory of the Jew.
We should be left facing a mystery which no other rationalism has
ever come so near to providing within rational cause and cure.
Whatever we do, we shall not return to that insular innocence and
comfortable unconsciousness of Christendom, in which the Victorian
agnostics could suppose that the Semitic problem was a brief
medieval insanity. In this as in greater things, even if we lost
our faith we could not recover our agnosticism. We can never
recover agnosticism, any more than any other kind of ignorance.
We know that there is a Jewish problem; we only hope that there
is a Jewish solution. If there is not, there is no other.
We cannot believe again that the Jew is an Englishman with certain
theological theories, any more than we can believe again any other part
of the optimistic materialism whose temple is the Albert Memorial.
A scheme of guilds may be attempted and may be a failure;
but never again can we respect mere Capitalism for its suc