he sees that it is going to vanish, and therefore he longs for his home, for a cultural entity working independently in harmony with similar entities. This and only this would bring the Jews nearer to the world, nearer to humanity. Is this “nationalism”? In the absence of a happier name, let us accept this term. “What’s in a name?” In reality, it is human liberty; it involves no secession from the stream of common humanity. There is no aspiration more in harmony with the spirit and deeper tendencies of our age, more in accordance with liberty and justice, for nations as well as for individuals. This is Zionist “nationalism.” No writer defends it more enthusiastically than George Eliot.¹ ¹ The late Dr. Joseph Jacobs (1854‒1916) was more Zionist than the Zionists themselves when he wrote: “Unless some such project as Mordecai has in view be carried out in the next three generations, it is much to be feared that both the national life of the Jews and the religious life of Judaism will perish utterly from the face of the earth” (_Macmillan’s Magazine_, June, 1877, _p._ 110). This opinion is rather too gloomy, and he took a different view in later years. But his first opinion is significant. In the Valhalla of the Jewish people, among the tokens of homage offered by the genius of centuries, “Daniel Deronda” will take its place as the proudest testimony to English recognition of the Zionist idea. CHAPTER XXXVIII. THE RUSSIAN POGROMS OF 1881 AND 1882 The new period of Jewish martyrdom――Public opinion in England ――Mass meetings, questions in Parliament and collections ――Protests from France, Holland, America and other countries ――An instructive lesson――Emigration of Jewish masses――The problem――The “Lovers of _Zion_.” THE year 1882 was a turning-point in the history of the colonization of Palestine by the Jews.