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BP 2018-3 Popr.Indd BIBLIOTEKARZ PODLASKI 2018/3 (XL) ISSN 1640-7806 (druk) ISSN 2544-8900 (online) http://bibliotekarzpodlaski.ksiaznicapodlaska.pl/ Philip Earl Steele* Warszawa literacko-kulturowe Konteksty Syjoniści chrześcijańscy w Europie środkowo-wschodniej (1876-1884). Przyczynek do powstania Hibbat Syjon, pierwszego ruchu syjonistycznego Streszczenie: W swoim artykule Philip Earl Steele analizuje udział syjonistów chrze- ścijańskich w Europie środkowo-wschodniej w latach 1876–1884, czyli w dobie rozwijającego się ruchu syjonistycznego, znanego jako „Hib- bat Syjon”. Interesuje go więc dążenie wśród Żydów dawnych guberni Rosji carskiej oraz Rumunii do osadnictwa w Palestynie, a zwłaszcza zachęcanie ich do tego ze strony angielskich syjonistów-chrześcijan. Idee syjonizmu rozpatruje badacz szeroko – w kontekście literacko-hi- storyczno-polityczno-religijnym. Ukazuje on przede wszystkim wpływ powieści Daniel Deronda autorstwa George Eliot (Mary Ann Evans) na środkowoeuropejski ruch syjonistyczny, wraz ze wpływem Laurence- ’a Oliphanta – okrzykniętego przez Żydów „mesjaszem”, „drugim Cy- rusem” i „Samsonem” – oraz wielebnego William Hechlera (najlepiej pamiętanego jako bliskiego współpracownika Theodora Herzla), który * Philip Earl Steele – ob. USA, historyk, redaktor, tłumacz. Wykładowca UW w latach 1992–2003. Autor wielu tekstów, zwłaszcza religioznawczych, opublikowa- nych w Polsce i za granicą. Jego książka pt. Nawrócenie i chrzest Mieszka I (2005; 2016) stała się bestsellerem, na jej podstawie powstał film dokumentalny Mesco Dux Bapti- zatur (2016). Na początku 2019 roku PAN wyda jego ostateczne myśli nt. nawrócenia Mieszka. Od 2012 r. Steele bada syjonizm (zwłaszcza syjonizm chrześcijański). Wy- dawnictwo DIALOG wyda jego książkę Izrael i Chrześcijanie Ewangelikalni: „Alians z Bożego nadania” w 2019 r. 307 Philip Earl Steele, Syjoniści chrześcijańscy w Europie środkowo-wschodniej (1876–1884). w 1882 roku spotkał się z Leonem Pinskerem i miał rolę w przekonania go do Palestyny jako terytorium dla żydowskiego państwa, jakie Pinsker po- stulował w swoim dziele Auto-emancypacja. Jako zwieńczenie pierwsze- go stadium nowonarodzonego ruchu Steele traktuje słynną konferencję Howewe Syjon, która odbyła się w Katowicach w 1884 roku, pod prze- wodnictwem Pinskera oraz rabina Samuela Mohylewera z Białegostoku. Konteksty literacko-kulturowe Konteksty Słowa-klucze: Syjoniści chrześcijańscy, ruch „Hibbat Syjon”, syjonizm, Geo- rge Eliot, Laurence Oliphant, William Hechler Christian Zionists in Central-Eastern Europe (1876-1884). A Commentary on the Birth of Hibbath Zion, the First Zionist Movement Summary: In his article, Philip Earl Steele analyzes the impact of Christian Zionists in Central-Eastern Europe from 1876 to 1884, i.e., in the period when the first Zionist movement, known as Hibbath Zion, coalesced. Steele focuses on the efforts of Jews from the Russian Empire and Romania to settle in Palestine, and above all on the encouragement to do so as variously provided by English Christian Zionists. Steele examines the ideas of Zionism in a variety of contexts: literary, historical, political, and religious. He foremost emphasizes: how George Eliot’s novel Daniel Deronda fueled Zionist thinking and efforts among Jews across Central- Eastern Europe; the surpassing role of Laurence Oliphant, whom Jews widely hailed as “a messiah”, “a second Cyrus”, and “a Samson”; and the significance of Rev. William Hechler (best remembered as an associ- ate of Theodor Herzl), who in 1882 met Leon Pinsker and had a role in persuading him to uphold Palestine as the territory of the future Jewish state he argued for in his pamphlet Auto-emancipation. Steele presents the famous Hoveve Zion conference of 1884 – held in today’s Katowice, Poland, and chaired by Pinsker and Białystok’s rabbi Samuel Mohylewer – as the culmination of the first phase of the newly created movement. Key words: Christian Zionists, Hibbath Zion, Zionism, George Eliot, Laurence Oliphant, William Hechler. 308 Bibliotekarz Podlaski Philip Earl Steele, Syjoniści chrześcijańscy w Europie środkowo-wschodniej (1876–1884). We wstępie do serii wykładów nt. Daniela Derondy, powieści George Eliot z 1876 roku, wybitna literaturoznawczyni, profesor Ruth R. Wisse z Harvardu, stwierdziła: „Dwadzieścia lat przed powstaniem syjonizmu, [powieść ta] wysunęła ideę, że Żydzi muszą odzyskać suwerenność narodo- wą w Ziemi Izraela”1. Theodor Herzl był znacznie bardziej szczodry w słowach niż profesor Wisse oraz ci, którzy – jak ona – za początek syjonizmu przyjmują Der literacko-kulturowe Konteksty Judenstaat z 1896 roku i zwołany półtora roku później w Bazylei I Kon- gres Syjonistyczny. Otóż na zakończenie Kongresu, 31 sierpnia 1897 roku, chyląc czoło przed takimi postaciami jak rabinowie Jehuda Alkalai2, Cwi Hirsz Kaliszer i Samuel Mohylewer3, oraz Moses Hess, Perec Smolenskin i Leon Pinsker – działający znacznie wcześniej niż w 1890 roku, gdy Natan Birnbaum ukuł terminy „syjonizm” i „syjonista” – Herzl stwierdził: „Oczy- wiście, że zachowamy w pamięci również i syjonistów żydowskich, którzy poprzedzili nas w tym dziele. Wszystkie ich nazwiska są obecne w naszych myślach, i wszystkie te postaci obejmuję naszym podziękowaniem”4. Herzl powiedział „również i syjonistów żydowskich” ponieważ tuż przed- tem stwierdził: „musimy ponadto podziękować syjonistom chrześcijańskim”, od razu wymieniając założyciela Czerwonego Krzyża, Henryka Dunanta, kal- winistę, którego działalność syjonistyczna obejmuje lata 1863–18785. Istotnie, syjonizm rozumiany jako idea i działalność na rzecz utwo- rzenia państwa żydowskiego w Palestynie narodził się we wczesnych dekadach XIX wieku w środowisku angielskich chrześcijan ewangeli- 1 „Twenty years before the rise of Zionism, it put forth the idea that Jews had to reclaim their national sovereignty in the Land of Israel” – zob. https://www.youtube.com/ watch?v=YXitW5pM_mo (0:26-35), (29.XI.2018). Jeśli nie zaznaczam inaczej, wszystkie tłumaczenia na j. polski są moje. 2 Postać darzona szczególnym szacunkiem przez dziadka Herzla, por. I. Cohen, The- odor Herzl Founder of Political Zionism, T. Yoseloff, New York 1959, s. 24-25. 3 W Bazylei obecny był jego wnuk Józef Mohylewer z Białegostoku (zdrowie nie pozwoliło rabinowi) – por. M. Ben-Zvi (kompilator), Rabbi Samuel Mohilever, Bachad Fellowship & Bnei Akivah, 1945, s. 18. Podobizna Józefa znajduje się na słynnym afiszu pokazującym ok. 160 z ponad 200 uczestników Kongresu. 4 Zob. The Jubilee of the First Zionist Congress, 1897–1947, rozdział “The Proceed- ings of the First Zionist Congress”, The Executive of the Zionist Organisation, Jerusalem, Oct. 1947, s. 83 i n. 5 Patrz P. E. Steele, Henry Dunant: Christian Activist, Humanitarian Visionary, and Zio- nist, „Israel Journal of Foreign Affairs” 2018, DOI: 10.1080/23739770.2018.1475894. Bibliotekarz Podlaski 309 Philip Earl Steele, Syjoniści chrześcijańscy w Europie środkowo-wschodniej (1876–1884). kalnych6, gdzie znany był ówcześnie jako restauracjonizm7. Najczęściej jednak stosuję termin „syjonizm” i jemu pokrewne odnośnie do całego okresu przed Herzlem – zgodnie zresztą z praktyką szeroko funkcjonują- cą od dawna w historiografii tej materii8. Niniejszy tekst przedstawia pokrótce wpływ powieści Daniel De- ronda, autorstwa George Eliot (Mary Ann Evans) na ruch syjonistycz- Konteksty literacko-kulturowe Konteksty ny, skupiając się na Żydach Europy środkowo-wschodniej. Opisuje też 6 Por. A. Shapira, Historia Izraela, Dialog, Warszawa 2018, s. 30: „[…] idea, iż po- wrót Żydów do ich dawnej ojczyzny jest pierwszym krokiem do zbawienia świata, poja- wiła się w jednej z ewangelikalnych wspólnot protestantów angielskich […] To od nich ta koncepcja przeszła do kręgów żydowskich” (przeł. Anna Dorota Kamińska). 7 Szerzej nt. restauracjonizmu oraz syjonizmu chrześcijańskiego patrz: P. E. Steele, Chrześcijański syjonizm jako filar stosunków USA-Izrael, „ZNAK”, lipiec-sierpień 2013, nr 698-699, s. 75-83; oraz Filosemityzm bez Żydów, „Plus Minus” (Rzeczpospolita), 16-17.V.15, s. 26-29. Wśród najlepszych anglojęzycznych prac nt. należy wymienić: P. C. Merkley, The Politics of Christian Zionism, 1891–1948, Routledge, New York 1998; S. Goldman, Zeal for Zion: Christians, Jews, & the Idea of The Promised Land, University of North Carolina Press, Cha- pel Hill 2009; S. Spector, Evangelicals and Israel: The Story of American Christian Zionism, Oxford University Press, New York 2009; D. M. Lewis, The Origins of Christian Zionism: Lord Shaftesbury and Evangelical Support for a Jewish Homeland, Cambridge University Press, New York 2010; D. W. Schmidt, Partners together in this Great Enterprise: the role of Christian Zion- ism in the foreign policies of Britain and the America in the Twentieth Century, Xulon Press, Meadville 2011; R. O. Smith, More Desired Than Our Owne Salvation: The Roots of Christian Zionism, Oxford University Press, New York 2013; Yaakov Ariel, An Unusual Relationship: Evangelical Christians and Jews, New York University Press, New York 2013; Comprehending Christian Zionism: Perspectives in Comparison, red. G. Gunner, R. O. Smith, Fortress Press, Minneapolis 2014; J. Rynhold, The Arab-Israeli Conflict in American Political Culture, Cam- bridge University Press, New York 2015. 8 Jak słusznie zauważył Max Nordau, „Syjonizm jest słowem nowym dla rzeczy bar- dzo starej” (Zionism: Its History and Its Aims, Federation of American Zionists, New York 1905, s. 4). Należy jednak podkreślić, że terminy ukute przez Birnbauma nie były aż tak nowe. Siłą rzeczy, słowo „Syjon” było powszechnie używane przez
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