The Communal Life.— Cromwell readmit ted the Jews unconditionally, and though the acquisition of political rights was a slow process, the English Jews were never subjected to re strictions of the Ghetto type. On the other hand, the fact that emancipation in England was gradual and not sudden gave the English Jews a training in civic adaptability which had rather exceptional consequences. The Jew easily as similates, but in England assimilation was not accompanied with any wide-felt desire to for sake Judaism. The English Jews who have taken the lead in serving the state have on the whole been identical with the English Jews who have served the synagogue. The Disraeli family was an exception that proves the rule. But while English Judaism thus gained in coherence and stability by the fact that the leadership of the community was in the hands of its chief men of affairs, the communal life suffered some loss of idealism. English Jews have, indeed, consistently taken the lead in dealing with crises in the fate of the Jews of the world, but on the whole, communal life was respectable rather than brilliant. The institutions which re sulted were, however, striking examples of practical philanthropy. The Board of Guar dians for the relief of the Jewish poor (founded in 1859) occupies a high place among institu tions of its class. It not only prevents the Jewish poor from falling on the rates, but it takes an enlightened view of the aims of poor relief, fostering self-help by a carefully organ ized system of loans and emigration. Another characteristic institution is the Jews' Free School (founded 1817). This is probably the largest school in England, and it has served the cause of education while at the same time providing a friendly atmosphere for the chil dren of alien parents. Considerable changes have followed on the increase of foreign Jews. whole communal life has been vivified. In the first place, the presence of these Jews for the first time made evident a passing wave of anti-Semitism which culminated in the futile Alien Bill. Anti-Semitism has no deep roots in England, but the anti-Alien agitation did un doubtedly rouse the Jews of England to a sense of their responsibilities. Again, the Zionist and Territorial schemes introduced some of the reviously lacking idealism. The absence of Jewish Mission deprives the Jews of a powerful driving force. But there is one important Jewish missionary society— a society of Jews with a mission to Jews. The Anglo-Jewish As sociation (founded 1871) has, under the en lightened presidency of Mr. C. G. Montefiore, had its horizon widened partly by the Hirsch Colonization Scheme which is directed in part by the Anglo-Jewish Association, and partly by the revived interest felt in the Jews of the world in consequence of the propaganda of Dr. Herzl and Mr. Zangwill. The Rus
sian persecutions had considerable influence in the same direction. The general result has been that the leadership of the community is passing from the men of affairs to the idealists, and though there would be serious danger were this process carried too far, there can be little doubt that the change is on the whole fraught with advantage. As another token of present day idealism may be instanced the initiation of a literary revival. English Jews have not played a foremost role in the promotion of Jewish learning. While the 'Dictionary of Na tional Biography' was edited for the larger part by a Jew (Sir Sidney Lee), and the Bri tish Academy was founded by another Jew (Israel Gollancz), though Jews have filled pro fessorial chairs at the Universities and though there have been two Jewish R. A.'s. the literary performances of Jews in the field of specifically Jewish learning have been insignificant. But a new spirit is now discernible, or rather the old Jewish spirit has invaded the English Jewry. Thus, without the many institutions which are the just pride of the community, without detailing the eminent serv ice to the state rendered by English Jews, it may be said generally that the practical spirit which has so long directed the current of Jew ish life is now receiving a long-needed infiltra tion of idealism. In no part of the world is there greater hope for Judaism. Fullest tolera tion is enjoyed and more than toleration, sym pathy. Fullest civic and political rights are the possession of English Jews. And above all there is undoubtedly a genuine affection for Judaism. Official Judaism is not in a thoroughly healthy condition, but there is in the general mass of Jews a sturdy confidence in the re ligion and an immovable hope in its power to civilize and save sobriety, good citizenship, de votion to the state, and a practical appreciation of all humane virtues are being once more touched by the fire of enthusiasm. Judaism is not only a creed and a code, it is a life. In England this principle seems likely to reassert itself. The English Jew is pre-eminently an Englishman, and he may become at one and the same time pre-eminently a Jew.
Bibliography.— Prynne, 'A Short Demur rer Against the Jews) (1655); Tovey, 'Anglia Judaica) (1738); Picciotto, 'Sketches of Anglo Jewish (1878); 'Publications of the Anglo-Jewish Historical Exhibition) (1888); Jacobs, 'Jews of Angevin England' (1893), and articles 'England) and 'London) in the 'Jewish Encyclopedia) (1903-04); Wolf, ben Israel's Mission to Cromwell' (1901) ; Rigg, 'Select Pleas, etc., from the Rolls of the Exchequer of the (1902); 'Transactions of the Jewish Historical Society of England) (1894 onwards); the 'Jewish Year Book' (annually from 18%) ; Hyamson, A., 'History of the Jews in England' (1906).