Reviewing the whole period and all the petitions, projects and experiments in connection with the colonization of Palestine by Jews, we see that Great Britain’s protection was considered a “conditio sine qua non” for their success――at least as far as English Jews were interested in the movement. It is the same idea which modern Zionism expressed half a century later in the Basle Programme (1897) by demanding the consent of the Powers in the form of a legal guarantee or public recognition. The formula was different; but the fundamental idea is the same. It means security. The “Civis Romanus” system of Palmerston, a Government which sends a fleet to demand satisfaction for one protected Jew, was justly considered a sufficiently reliable guarantee of security. It is therefore quite clear that when the opponents of modern Zionism half a century later endeavoured to draw a line between the old schemes and efforts on the one hand, and political Zionism on the other, apparently approving of the former and anathematizing the latter, they were merely playing with words, and had no notion of the real facts. Why did the plans for the Restoration of the Jews to Palestine remain unfulfilled? Was it through political changes, for want of preparation, or through the absence of adequate organization on the part of the Jewish people? It is not our business to criticize the past. Let us deal instead with the further development of the idea, which in fact was never dropped, but, on the contrary, continually gained ground. In 1844 it was proposed to encourage the settlement of the Jews in Palestine by giving them employment on the land. Lady Montefiore writes in her journal:―― “General satisfaction was expressed at the suggestion of a plan which might enable them to obtain an honourable independence. Energy and talent, they said, existed. Nothing was needed but protection and encouragement.” In another letter, referring to the same subject, she writes:――“Our high-spirited nationality, under a judiciously exercised protectorate, might be assisted to work out, in due time, its own civilization, and to become a flourishing autonomous community with an extending commerce.”¹ ¹ Notes from a private journal of a visit to Egypt and Palestine, by way of Italy and the Mediterranean. [Not Published.] London:... 1844. (8º. 2 _ll._ + 410 _pp._ + folded leaf), _p._ 249. From this it is evident that Sir Moses was continuing his efforts under the new circumstances. His correspondence with the Chief _Rabbi_, Dr. Nathan Marcus Adler (1803‒1890) shows that this famous Ecclesiastic was also greatly in sympathy with the idea (Appendix lvi). At the same time the notion of establishing a Jewish Commonwealth found ardent champions among another section of English-speaking Jews and among Christians of Puritan aspirations in America.