by Adam Kirsch<\/span><\/p>\n By the beginning of 1830, when he was twenty-five, Benjamin Disraeli was tired of England. For three years, he had been suffering from acute depression, brought on by the triple fiasco that marked his entrance into public life. Before he turned twenty-two, Disraeli had lost thousands of pounds in stock-market speculations; alienated the publisher John Murray after their plan to launch a newspaper ended in failure; and caused a scandal with his first novel, Vivian Gray, a satirical roman \u00e0 clef about high society. For the young Disraeli, already supremely ambitious, these reverses had come as a terrible shock, and it took him years to recover his nerve.<\/p>\n Now, with his second novel completed and the advance in his pocket, Disraeli was set on traveling. But he did not want to follow the usual itinerary of the Grand Tour, <\/strong>which took rich young Englishmen to the churches of Rome and the salons of Paris. Instead, he set his sights on the East\u2014Greece, Turkey, Egypt, and Palestine. <\/strong>In part, he was following the example of his beloved Byron, who had created a vogue for the East in his highly colored poems. But for Disraeli, a journey to Jerusalem had more than literary significance. Although he had been baptized at the age of twelve into the Church of England, Disraeli\u2019s very name made clear that he was a Jew, and the experience of visiting the Jewish homeland was to transform the way he thought about himself, his ancestors, and politics in general. Almost fifty years later, when he was Prime Minister of England, it would be his destiny to redraw the maps of the countries he visited as a young man.<\/strong><\/p>\n The first fruit of Disraeli\u2019s pilgrimage, however, was a novel\u2014The Wondrous Tale of Alroy<\/em>,<\/strong> published in 1833. Disraeli wrote that he had been \u201cattracted\u201d to the \u201cmarvellous career\u201d of David Alroy even as a child. But Disraeli\u2019s Alroy bears little resemblance to the minor figure mentioned by Benjamin of Tudela, the Spanish Jew whose Travels are a classic of medieval Hebrew literature. According to Benjamin, Alroy, a Kurdish Jew, raised a revolt against the Seljuk Turks in Azerbaijan around 1160 AD.<\/span> He was credited with magic powers by his followers, who proclaimed him the Messiah, but this pretension won him the hostility of Jewish leaders in Baghdad, who begged him not to antagonize the Turks. Finally he was betrayed by his father-in-law and killed, probably without winning a single battle.<\/strong><\/p>\n Disraeli\u2019s Alroy is a much grander figure, a kind of Jewish Alexander the Great<\/span><\/strong>. In his novel, Alroy wins victory after victory, conquers Baghdad, and comes close to establishing a new empire in the Middle East. Disraeli also provides his hero with a loyal sister, Miriam, and a lover, the Princess Schirene. There is also a good deal of what Disraeli called \u201csupernatural machinery\u201d in the novel, including a magic ring<\/em><\/strong>, a secret underground temple<\/span><\/em><\/strong>, and the Scepter of Solomon, which Alroy must claim if he is to conquer Jerusalem.<\/p>\n Disraeli writes that all this is based on Jewish tradition\u2014\u201cCabalistical and correct,\u201d he puts it\u2014but it is clear that the real sources of the novel\u2019s mysticism lie in The Thousand and One Nights, the Eastern tales of Byron, and the quest poems of Shelley. In general, Alroy is better understood as high Orientalist fantasy than historical fiction. Even Disraeli\u2019s prose, the emphatic rhythms and repetitions of which suggest that some sections started out as verse, is kitschily intoxicated: \u201c\u2018Ah! bright gazelle! Ah! bright gazelle!\u2019 the princess cried, the princess cried; \u2018thy lips are softer than the swan, thy lips are softer than the swan; but his breathed passion when they pressed, my bright gazelle! my bright gazelle!\u2019\u201d<\/p>\n But if Alroy seems impossibly overripe today, its psychological core remains entirely serious. Disraeli said that he began to write the novel in Jerusalem in 1831, at a moment when he was pondering the role Jewishness might play in his own life and career. And in his hands, the story of David Alroy becomes a veiled meditation on the state of the Jews in Europe, and a parable of his own possible future.<\/p>\n From the beginning of the novel, Alroy, a scion of the house of David, rages against the degradation of the Jews under Muslim rule. But as Disraeli makes clear, the condition of the Jews is hardly unbearable. On the contrary, Alroy\u2019s uncle, Bostenay, is a rich man, and enjoys the honorary title of Prince of the Captivity. \u201cThe age of power has passed; it is by prudence now that we must flourish,\u201d he declares. He is, perhaps, Disraeli\u2019s critical portrait of the wealthy English Jews of his own day\u2014men like the Rothschilds and Montefiores, who had all the advantages of wealth, but none of the dignity of power.<\/p>\n Alroy, like Disraeli himself, cannot be satisfied with making money. He is an ardent patriot, disgusted by the state into which his people have fallen: \u201cI am ashamed, uncle, ashamed, ashamed,\u201d he tells Bostenay. When he sees a Turkish official accost his sister, Alroy impetuously kills him and flees into the desert. He is about to die of thirst when he is rescued by Jabaster, a magician and fanatical Jewish patriot. When Alroy has a dream of being acclaimed by a vast army as \u201cthe great Messiah of our ancient hopes,\u201d Jabaster decides that the young man represents his long-awaited chance to reestablish the kingdom of David. After a series of romantic adventures, Alroy begins to put Jabaster\u2019s plan into action, scattering the Turks and conquering Baghdad.<\/p>\n But in the meantime, Alroy acquires another advisor\u2014Jabaster\u2019s brother and mirror image, Honain. Honain represents the tempting path of Jewish assimilation: He has achieved wealth and honor, but only at the price of \u201cpassing\u201d as a Muslim. In his own view, however, he has not betrayed his people, but simply effected his own liberation. \u201cI too would be free and honoured,\u201d he tells Alroy. \u201cFreedom and honour are mine, but I was my own messiah.\u201d Honain introduces Alroy to the beautiful Princess Schirene, the daughter of the Caliph, and though she is a Muslim he falls in love with her. (\u201cThe daughters of my tribe, they please me not, though they are passing fair,\u201d Alroy admits\u2014a sentiment Disraeli himself shared.)<\/p>\n But now, at the height of his fortune, with an empire in his grasp and a princess for his wife, Alroy begins to succumb to Honain\u2019s worldly counsel. Why, he asks, should he exchange rich Baghdad for poor Jerusalem? Why not rule over a cosmopolitan empire, rather than a single small nation? \u201cThe world is mine: and shall I yield the prize, the universal and heroic prize, to realise the dull tradition of some dreaming priest, and consecrate a legend?\u201d Alroy asks. \u201cIs the Lord of Hosts so slight a God that we must place a barrier to His sovereignty, and fix the boundaries of Omnipotence between the Jordan and the Lebanon?\u201d Mischievously, Disraeli even makes Alroy begin to speak in the stock phrases of modern English liberalism: \u201cUniversal empire must not be founded on sectarian prejudices and exclusive rights.\u201d<\/p>\n Jabaster tries to recall his king to the righteous, Jewish path, but to no avail. At last he attempts a coup against Alroy, but he is defeated and sentenced to death. From that moment, however, God\u2019s favor deserts Alroy. In his next battle he is defeated, and a Muslim king, Alp Arslan, takes him prisoner.<\/strong> Now Honain reappears with one last, Satanic temptation: If Alroy converts to Islam, his life will be spared. But the scion of the house of David has learned his lesson. His strength is not his own but his nation\u2019s, and individual glory means nothing next to the redemption of the Jews. He taunts Alp Arslan with his refusal, and the king, in a rage, cuts off his head.<\/strong><\/p>\n For Disraeli, writing at the very beginning of his own career as an English politician, the moral of Alroy was deeply ambiguous. After all, David Alroy is a gifted youth like himself, but one who sacrifices worldly ambitions for love of the Jewish people, and is exalted by that love. The novel does not endorse the Jewish sectarianism of Jabaster\u2014Disraeli expresses a Voltairean hatred of priestcraft\u2014but it clearly repudiates the plausible assimilationism of Honain, which leads only to dishonor and disaster. Indeed, it is Disraeli\u2019s distinction between Jewish belief and Jewish solidarity, and his insistence that it is possible to have the latter without the former, that makes Alroy a significant proto-Zionist text<\/span><\/strong>. If Disraeli had obeyed the novel\u2019s logic in his own life, if he had tried to translate Alroy\u2019s vision to the nineteenth century, he might have become a real-life Daniel Deronda.<\/p>\n Source: www.nextbook.org<\/span>, 08.26.08<\/p>\n “The world is governed by very different personages from what is imagined by those who are not behind the scenes.”<\/span><\/strong><\/p>\n –Benjamin Disraeli<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Decades before Herzl, Benjamin Disraeli wrote a novel that grappled with Zionism by Adam Kirsch By the beginning of 1830, when he was twenty-five, Benjamin Disraeli was tired of England. For three years, he had been suffering from acute depression, brought on by the triple fiasco that marked his entrance into public life. Before he […]<\/p>\n","protected":false},"author":83,"featured_media":783741,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41,94],"tags":[493,497,494,496,498],"class_list":["post-3356","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-azerbaijan","category-uk","tag-benjamin-disraeli","tag-english-jews","tag-kurdish-jews","tag-seljuk-turks","tag-zionism"],"_links":{"self":[{"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/posts\/3356","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/users\/83"}],"replies":[{"embeddable":true,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/comments?post=3356"}],"version-history":[{"count":0,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/posts\/3356\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/media\/783741"}],"wp:attachment":[{"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/media?parent=3356"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/categories?post=3356"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.turkishnews.com\/en\/content\/wp-json\/wp\/v2\/tags?post=3356"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}