Israel Zangwill (21 January 1864 – 1 August 1926) was a British author at the forefront of Zionism during the late 19th century, and as such was a close associate of Theodor Herzl.
Born~Died Jan 21, 1864 ~ Aug 1, 1926Last edited Oct 15, 2026, 2:52 PM
Israel Zangwill (21 January 18641 – 1 August 1926) was a British author at the forefront of Zionism during the late 19th century, and as such was a close associate of Theodor Herzl. He later rejected the search for a Jewish homeland in Palestine and became the prime thinker behind the Jewish territorial movement.
Zangwill received his early schooling in Plymouth and Bristol.4 When he was eight years old, his parents moved to Spitalfields, East London and he was enrolled in the Jews' Free School there, a school for Jewish immigrant children.5 The school offered a strict course of both secular and religious studies while supplying clothing, food, and health care for the scholars; presently one of its four houses is named Zangwill in his honour. At this school he excelled and even taught part-time, eventually becoming a full-fledged teacher.
This page is based on “Israel Zangwill” from English Wikipedia, (r1376350394) CC BY-SA 4.0 used under the license. The original authors are listed in its page history.
While teaching, he studied for his degree from the University of London, earning a BA with triple honours in 1884.
Writings
Zangwill published some of his works under the pen-names J. Freeman Bell (for works written in collaboration),6 and Countess von S. and Marshallik.7
He had already written a tale entitled The Premier and the Painter in collaboration with Louis Cowen, when he resigned his position as a teacher at the Jews' Free School owing to differences with the school managers and ventured into journalism. He initiated and edited Ariel, The London Puck, and did miscellaneous work for the London press.8
Zangwill's work earned him the nickname "the Dickens of the Ghetto".9 He wrote a very influential novel Children of the Ghetto: A Study of a Peculiar People (1892), which the late 19th-century English novelist George Gissing called "a powerful book".10
The use of the metaphorical phrase "melting pot" to describe American absorption of immigrants was popularised by Zangwill's play The Melting Pot,11 a success in the United States in 1909–10. The theatrical work explored the themes of ethnic tensions and the idea of cultural assimilation in early 20th-century America.
When The Melting Pot opened in Washington, D.C., on 5 October 1908, former President Theodore Roosevelt leaned over the edge of his box and shouted "That's a great play, Mr. Zangwill. That's a great play."12 In 1912, Zangwill received a letter from Roosevelt in which Roosevelt wrote of The Melting Pot "That particular play I shall always count among the very strong and real influences upon my thought and my life."13
The protagonist of the play is David Quixano, a Russian Jewish immigrant who arrives in New York City after the Kishinev pogrom, in which his entire family is killed. He writes a great symphony named "The Crucible" expressing his hope for a world in which all ethnicity has melted away, and becomes enamored of a beautiful Russian Christian immigrant named Vera. The dramatic climax of the play is the moment when David meets Vera's father, who turns out to be the Russian officer responsible for the annihilation of David's family. Vera's father admits guilt, the symphony is performed to accolades, and David and Vera agree to wed and kiss as the curtain falls.
"Melting Pot celebrated America's capacity to absorb and grow from the contributions of its immigrants."14 Zangwill was writing as "a Jew who no longer wanted to be a Jew. His real hope was for a world in which the entire lexicon of racial and religious difference is thrown away."15
However, the play also addresses the challenges and conflicts that arise when different ethnic groups collide. It portrays the tensions between the Jewish and Christian communities, as well as the struggles of immigrants to find their place in a new society while preserving their cultural heritage.
"The Melting Pot" resonated with audiences during its time, as it captured the spirit of the American immigrant experience and explored issues of assimilation, identity, and the potential for a unified nation. The play contributed to the discourse on multiculturalism and the American identity, and it remains a significant work in the context of American theater and the portrayal of ethnic tensions on stage.16
The Big Bow Mystery was one of the first locked room mystery novels. It has been almost continuously in print since 1891 and has been used as the basis for three movies.18
Another much produced play was The Lens Grinder, based on the life of Spinoza.
Zangwill was also involved with specifically Jewish issues as an assimilationist, an early Zionist, and a territorialist.18 Jewish territorialism was a political movement that emerged as a response to the rise of virulent antisemitism in Europe during the early years of the 20th century. It proposed the establishment of a Jewish homeland outside of Palestine, offering alternative solutions to the ongoing debate about Jewish self-determination and Zionism.20
Zangwill for a time endorsed the efforts of Theodor Herzl, including presiding over a meeting at the Maccabean Club in London that was addressed by Herzl in November 1895, and endorsing the main Palestine-oriented Zionist movement. But in 1905, Zangwill changed his mind and founded his own organization, called the Jewish Territorialist Organization, advocating a Jewish homeland in whatever land might be available21 in the world which could be found for them, with speculations including Canada, Australia, Mesopotamia, Uganda and Cyrenaica.22
Zangwill is inaccurately known for creating the slogan "A land without a people for a people without a land" describing Zionist aspirations in the Biblical land of Israel. He did not invent the phrase; he acknowledged borrowing it from Lord Shaftesbury.23 In 1853, during the preparation for the Crimean War, Shaftesbury wrote to Foreign Secretary Aberdeen that Greater Syria was "a country without a nation" in need of "a nation without a country.... Is there such a thing? To be sure there is, the ancient and rightful lords of the soil, the Jews!" In his diary that year he wrote "these vast and fertile regions will soon be without a ruler, without a known and acknowledged power to claim dominion. The territory must be assigned to some one or other.... There is a country without a nation; and God now in his wisdom and mercy, directs us to a nation without a country."24 Shaftesbury himself was echoing the sentiments of Alexander Keith, D.D.25
In 1901, in the New Liberal Review, Zangwill wrote that "Palestine is a country without a people; the Jews are a people without a country".2326
Theodor Herzl got along well with Israel Zangwill and Max Nordau. They were both writers or 'men of letters'. In November 1901 Zangwill was still misreading the situation: "Palestine has but a small population of Arabs and fellahin and wandering, lawless, blackmailing Bedouin tribes."2728 To conclude his opening address to the Article Club, Zangwill pretended to speak as the weary, Ashkenazic folktale character, the Wandering Jew, saying, "restore the country without a people to the people without a country... For we have something to give as well as to get. We can sweep away the blackmailer – be he Pasha or Bedouin – we can make the wilderness blossom as the rose, and build up in the heart of the world a civilization that may be a mediator and interpreter between the East and the West."2728
In 1902, Zangwill wrote that Palestine "remains at this moment an almost uninhabited, forsaken and ruined Turkish territory".29 However, within a few years, Zangwill had "become fully aware of the Arab peril", telling an audience in New York, "Palestine proper has already its inhabitants. The pashalik of Jerusalem is already twice as thickly populated as the United States" leaving Zionists the choice of driving the Arabs out or dealing with a "large alien population".30 He moved his support to the Uganda scheme, leading to a break with the mainstream Zionist movement by 1905.31
In 1908, Zangwill told a London court that he had been naive when he made his 1901 speech and had since "realized what is the density of the Arab population", namely twice that of the United States.32 In 1913 he criticized those who insisted on repeating that Palestine was "empty and derelict" and who called him a traitor for reporting otherwise.33
According to the Revisionist ZionistZe'ev Jabotinsky, Zangwill told him in 1916 that, "If you wish to give a country to a people without a country, it is utter foolishness to allow it to be the country of two peoples. This can only cause trouble. The Jews will suffer and so will their neighbours. One of the two: a different place must be found either for the Jews or for their neighbours".34
In 1917, he wrote "'Give the country without a people,' magnanimously pleaded Lord Shaftesbury, 'to the people without a country.' Alas, it was a misleading mistake. The country holds 600,000 Arabs."35
By 1919, Zangwill believed that in order for there to be a Jewish homeland in Palestine, its existing Arab inhabitants would have to leave, ideally voluntarily, though realistically he realized Arabs wouldn't leave voluntarily.36
In 1921, Zangwill suggested Lord Shaftesbury "was literally inexact in describing Palestine as a country without a people, he was essentially correct, for there is no Arab people living in intimate fusion with the country, utilizing its resources and stamping it with a characteristic impress: there is at best an Arab encampment, the break-up of which would throw upon the Jews the actual manual labor of regeneration and prevent them from exploiting the fellahin, whose numbers and lower wages are moreover a considerable obstacle to the proposed immigration from Poland and other suffering centers".37
Other views
In his writings, Zangwill expressed mixed sentiments about the then-territory of Palestine, parts of which became the modern State of Israel in 1948, two decades after his death. After the establishment of the state, Philip Rubin speculated that the new state might have met his aspirations.2
"The League of Damnations" is a term associated with Zangwill's critique of the anti-Semitic sentiment prevalent in Europe during his time. He used this phrase to describe the collective hostility and discrimination faced by Jewish people in various countries. Zangwill was an ardent opponent of anti-Semitism and used his writings to expose and challenge the prejudices and injustices faced by Jews.38
Zangwill endorsed feminism and pacifism,18 but his greatest effect may have been as a writer who popularised the idea of the combination of ethnicities into a single, American nation. The hero of his widely produced play The Melting Pot proclaims: "America is God's Crucible, the great Melting-Pot where all the races of Europe are melting and reforming...Germans and Frenchmen, Irishmen and Englishmen, Jews and Russians – into the Crucible with you all! God is making the American."39
The Zangwill family lived for many years in East Preston, West Sussex in a house named Far End.42 The couple had three children, two sons and a daughter.5 The younger of their two sons was the British psychologist Oliver Zangwill.
Zangwill died of pneumonia on 1 August 1926 at a nursing home in Midhurst, West Sussex. He had spent two months at the nursing home.5
The Grey Wig: Stories and Novelettes (1903) which include The Grey Wig; Chasse-Croise; The Woman Beater; The Eternal Feminine; The Silent Sisters; Merely Mary Ann
Merely Mary Ann (1904) – Separate edition with photo illustrations from the stage production
Coustillas, Pierre ed. London and the Life of Literature in Late Victorian England: the Diary of George Gissing, Novelist. Brighton: Harvester Press, 1978, p. 364. ↩
Werner Sollers, Beyond Ethnicity: Consent and Descent in American Culture (1986), Chapter 3 "Melting Pots" ↩
Guy Szuberla, "Zangwill's The Melting Pot Plays Chicago," Melus, Vol. 20, No. 3, History and Memory. (Autumn, 1995), pp. 3–20. ↩
This passage is quoted on p.131 of "Theodore Roosevelt and the Idea of Race" by Thomas G. Dyer 1980 Louisiana State University Press (Paperback edition 1992). A footnote shows the letter to have been written on 27 November 1912. This letter is held in the Roosevelt Collection, Library of Congress. ↩
Kraus, Joe, "How The Melting Pot Stirred America: The Reception of Zangwill's Play and Theater's Role in the American Assimilation Experience," Melus, Vol. 24, No. 3, Varieties of Ethnic Criticism. (Autumn, 1999), pp. 3–19. ↩
Jonathan SacksThe Home We Build Together, Continium Books, 2007, p. 26 ↩
Burns Mantle and Garrison P. Sherwood, eds., The Best Plays of 1899–1909, pp. 351, 449, 465–466, 521–522. ↩
Rochelson, Meri-Jane (1 January 1992). "Review of Dreamer of the Ghetto: The Life and Works of Israel Zangwill". AJS Review. 17 (1): 120–123. doi:10.1017/S0364009400012083. JSTOR1487027. ↩↩2↩3
Israel Zangwill, Joseph Leftwich, Yoseloff, 1957, p. 219 ↩
"At the centennial of his birth, even some of those who recognized the continuing relevance of his efforts to define the Jew in the modern world separated the compelling nature of his struggle from the Victorianness of his writing and the insufficiency of his solutions: territorialism, universal religion, assimilation into an American 'melting pot.' As John Gross wrote in Commentary, 'one honors the writer, and puts aside his books'." Rochelson, Meri-Jane, Review of Dreamer of the Ghetto: The Life and Works of Israel Zangwill, by Joseph H. Udelson. AJS Review, vol. 17, no. 1 (Spring 1992), pp. 120–123 JSTOR1487027↩
Garfinkle, Adam M., "On the Origin, Meaning, Use and Abuse of a Phrase." Middle Eastern Studies, London, October 1991, vol. 27 ↩↩2
Shaftsbury as cited in Hyamson, Albert, "British Projects for the Restoration of Jews to Palestine," American Jewish Historical Society, Publications 26, 1918 p. 140; and in Garfinkle, Adam M., "On the Origin, Meaning, Use and Abuse of a Phrase." Middle Eastern Studies, London, October 1991, vol. 27. See also Mideast Web: British Support for Jewish Restoration↩
Israel Zangwill, "The Return to Palestine", New Liberal Review, Dec. 1901, p. 615 ↩
Israel Zangwill, The Commercial Future of Palestine, Debate at the Article Club, 20 November 1901. Published by Greenberg & Co. Also published in English Illustrated Magazine, Vol. 221 (Feb 1902) pp. 421–430. ↩↩2
Israel Zangwill (22 February 1902). "Providence, Palestine and the Rothschilds". The Speaker. 4 (125): 582–583. ↩
I. Zangwill, The Voice of Jerusalem, MacMillan, 1921, p. 92, reporting 1904 speech. ↩
H. Faris, "Israel Zangwill's challenge to Zionism", Journal of Palestine Studies, Vol. 4, No. 3 (Spring, 1975), pp. 74–90 ↩
Maurice Simon (1937). Speeches Articles and Letters of Israel Zangwill. London: The Soncino Press. p. 268. ↩
Simon (1937), pp. 313–314. He continued, "Well, consistency may be a political virtue, but I see no virtue in consistent lying." ↩
Cited in Yosef Gorny, Zionism and the Arabs, 1882–1948 (Oxford: Clarendon Press, 1987), p. 271 ↩
Zangwill, Israel, The Voice of Jerusalem, New York: Macmillan, 1921, p. 96 ↩
Shindler, Colin, ed. (2024). Routledge handbook on Zionism. Routledge Handbooks. London ; New York: Routledge, Taylor & Francis Group. p. 229. ISBN 978-1-032-32010-6. ↩
Zangwill, Israel, The Voice of Jerusalem, New York: Macmillan, 1921, p. 109 ↩
Nyenhuis, Jacob E. (2003). "notes". Myth and the creative process: Michael Ayrton and the myth of Daedalus, the maze maker. Detroit: Wayne State University Press. p. 207. ISBN 0-8143-3002-9. ↩
"Literature". The Aberdeen Journal. Aberdeen, Scotland. 31 March 1893. p. 2 – via Newspapers.com. ↩
Israel Zangwill (21 January 18641 – 1 August 1926) was a British author at the forefront of Zionism during the late 19th century, and as such was a close associate of Theodor Herzl. He later rejected the search for a Jewish homeland in Palestine and became the prime thinker behind the Jewish territorial movement.
Zangwill received his early schooling in Plymouth and Bristol.4 When he was eight years old, his parents moved to Spitalfields, East London and he was enrolled in the Jews' Free School there, a school for Jewish immigrant children. The school offered a strict course of both secular and religious studies while supplying clothing, food, and health care for the scholars; presently one of its four houses is named Zangwill in his honour. At this school he excelled and even taught part-time, eventually becoming a full-fledged teacher.
While teaching, he studied for his degree from the University of London, earning a BA with triple honours in 1884.
Writings
Zangwill published some of his works under the pen-names J. Freeman Bell (for works written in collaboration),6 and Countess von S. and Marshallik.7
He had already written a tale entitled The Premier and the Painter in collaboration with Louis Cowen, when he resigned his position as a teacher at the Jews' Free School owing to differences with the school managers and ventured into journalism. He initiated and edited Ariel, The London Puck, and did miscellaneous work for the London press.8
Zangwill's work earned him the nickname "the Dickens of the Ghetto".9 He wrote a very influential novel Children of the Ghetto: A Study of a Peculiar People (1892), which the late 19th-century English novelist George Gissing called "a powerful book".10
The use of the metaphorical phrase "melting pot" to describe American absorption of immigrants was popularised by Zangwill's play The Melting Pot,11 a success in the United States in 1909–10. The theatrical work explored the themes of ethnic tensions and the idea of cultural assimilation in early 20th-century America.
When The Melting Pot opened in Washington, D.C., on 5 October 1908, former President Theodore Roosevelt leaned over the edge of his box and shouted "That's a great play, Mr. Zangwill. That's a great play."12 In 1912, Zangwill received a letter from Roosevelt in which Roosevelt wrote of The Melting Pot "That particular play I shall always count among the very strong and real influences upon my thought and my life."13
The protagonist of the play is David Quixano, a Russian Jewish immigrant who arrives in New York City after the Kishinev pogrom, in which his entire family is killed. He writes a great symphony named "The Crucible" expressing his hope for a world in which all ethnicity has melted away, and becomes enamored of a beautiful Russian Christian immigrant named Vera. The dramatic climax of the play is the moment when David meets Vera's father, who turns out to be the Russian officer responsible for the annihilation of David's family. Vera's father admits guilt, the symphony is performed to accolades, and David and Vera agree to wed and kiss as the curtain falls.
"Melting Pot celebrated America's capacity to absorb and grow from the contributions of its immigrants."14 Zangwill was writing as "a Jew who no longer wanted to be a Jew. His real hope was for a world in which the entire lexicon of racial and religious difference is thrown away."15
However, the play also addresses the challenges and conflicts that arise when different ethnic groups collide. It portrays the tensions between the Jewish and Christian communities, as well as the struggles of immigrants to find their place in a new society while preserving their cultural heritage.
"The Melting Pot" resonated with audiences during its time, as it captured the spirit of the American immigrant experience and explored issues of assimilation, identity, and the potential for a unified nation. The play contributed to the discourse on multiculturalism and the American identity, and it remains a significant work in the context of American theater and the portrayal of ethnic tensions on stage.16
The Big Bow Mystery was one of the first locked room mystery novels. It has been almost continuously in print since 1891 and has been used as the basis for three movies.18
Another much produced play was The Lens Grinder, based on the life of Spinoza.
Zangwill was also involved with specifically Jewish issues as an assimilationist, an early Zionist, and a territorialist.18 Jewish territorialism was a political movement that emerged as a response to the rise of virulent antisemitism in Europe during the early years of the 20th century. It proposed the establishment of a Jewish homeland outside of Palestine, offering alternative solutions to the ongoing debate about Jewish self-determination and Zionism.20
Zangwill for a time endorsed the efforts of Theodor Herzl, including presiding over a meeting at the Maccabean Club in London that was addressed by Herzl in November 1895, and endorsing the main Palestine-oriented Zionist movement. But in 1905, Zangwill changed his mind and founded his own organization, called the Jewish Territorialist Organization, advocating a Jewish homeland in whatever land might be available21 in the world which could be found for them, with speculations including Canada, Australia, Mesopotamia, Uganda and Cyrenaica.22
Zangwill is inaccurately known for creating the slogan "A land without a people for a people without a land" describing Zionist aspirations in the Biblical land of Israel. He did not invent the phrase; he acknowledged borrowing it from Lord Shaftesbury.23 In 1853, during the preparation for the Crimean War, Shaftesbury wrote to Foreign Secretary Aberdeen that Greater Syria was "a country without a nation" in need of "a nation without a country.... Is there such a thing? To be sure there is, the ancient and rightful lords of the soil, the Jews!" In his diary that year he wrote "these vast and fertile regions will soon be without a ruler, without a known and acknowledged power to claim dominion. The territory must be assigned to some one or other.... There is a country without a nation; and God now in his wisdom and mercy, directs us to a nation without a country."24 Shaftesbury himself was echoing the sentiments of Alexander Keith, D.D.25
In 1901, in the New Liberal Review, Zangwill wrote that "Palestine is a country without a people; the Jews are a people without a country".2326
Theodor Herzl got along well with Israel Zangwill and Max Nordau. They were both writers or 'men of letters'. In November 1901 Zangwill was still misreading the situation: "Palestine has but a small population of Arabs and fellahin and wandering, lawless, blackmailing Bedouin tribes."2728 To conclude his opening address to the Article Club, Zangwill pretended to speak as the weary, Ashkenazic folktale character, the Wandering Jew, saying, "restore the country without a people to the people without a country... For we have something to give as well as to get. We can sweep away the blackmailer – be he Pasha or Bedouin – we can make the wilderness blossom as the rose, and build up in the heart of the world a civilization that may be a mediator and interpreter between the East and the West."2728
In 1902, Zangwill wrote that Palestine "remains at this moment an almost uninhabited, forsaken and ruined Turkish territory".29 However, within a few years, Zangwill had "become fully aware of the Arab peril", telling an audience in New York, "Palestine proper has already its inhabitants. The pashalik of Jerusalem is already twice as thickly populated as the United States" leaving Zionists the choice of driving the Arabs out or dealing with a "large alien population".30 He moved his support to the Uganda scheme, leading to a break with the mainstream Zionist movement by 1905.31
In 1908, Zangwill told a London court that he had been naive when he made his 1901 speech and had since "realized what is the density of the Arab population", namely twice that of the United States.32 In 1913 he criticized those who insisted on repeating that Palestine was "empty and derelict" and who called him a traitor for reporting otherwise.33
According to the Revisionist ZionistZe'ev Jabotinsky, Zangwill told him in 1916 that, "If you wish to give a country to a people without a country, it is utter foolishness to allow it to be the country of two peoples. This can only cause trouble. The Jews will suffer and so will their neighbours. One of the two: a different place must be found either for the Jews or for their neighbours".34
In 1917, he wrote "'Give the country without a people,' magnanimously pleaded Lord Shaftesbury, 'to the people without a country.' Alas, it was a misleading mistake. The country holds 600,000 Arabs."35
By 1919, Zangwill believed that in order for there to be a Jewish homeland in Palestine, its existing Arab inhabitants would have to leave, ideally voluntarily, though realistically he realized Arabs wouldn't leave voluntarily.36
In 1921, Zangwill suggested Lord Shaftesbury "was literally inexact in describing Palestine as a country without a people, he was essentially correct, for there is no Arab people living in intimate fusion with the country, utilizing its resources and stamping it with a characteristic impress: there is at best an Arab encampment, the break-up of which would throw upon the Jews the actual manual labor of regeneration and prevent them from exploiting the fellahin, whose numbers and lower wages are moreover a considerable obstacle to the proposed immigration from Poland and other suffering centers".37
Other views
In his writings, Zangwill expressed mixed sentiments about the then-territory of Palestine, parts of which became the modern State of Israel in 1948, two decades after his death. After the establishment of the state, Philip Rubin speculated that the new state might have met his aspirations.2
"The League of Damnations" is a term associated with Zangwill's critique of the anti-Semitic sentiment prevalent in Europe during his time. He used this phrase to describe the collective hostility and discrimination faced by Jewish people in various countries. Zangwill was an ardent opponent of anti-Semitism and used his writings to expose and challenge the prejudices and injustices faced by Jews.38
Zangwill endorsed feminism and pacifism,18 but his greatest effect may have been as a writer who popularised the idea of the combination of ethnicities into a single, American nation. The hero of his widely produced play The Melting Pot proclaims: "America is God's Crucible, the great Melting-Pot where all the races of Europe are melting and reforming...Germans and Frenchmen, Irishmen and Englishmen, Jews and Russians – into the Crucible with you all! God is making the American."39
The Zangwill family lived for many years in East Preston, West Sussex in a house named Far End.42 The couple had three children, two sons and a daughter.5 The younger of their two sons was the British psychologist Oliver Zangwill.
Zangwill died of pneumonia on 1 August 1926 at a nursing home in Midhurst, West Sussex. He had spent two months at the nursing home.5
The Grey Wig: Stories and Novelettes (1903) which include The Grey Wig; Chasse-Croise; The Woman Beater; The Eternal Feminine; The Silent Sisters; Merely Mary Ann
Merely Mary Ann (1904) – Separate edition with photo illustrations from the stage production
Coustillas, Pierre ed. London and the Life of Literature in Late Victorian England: the Diary of George Gissing, Novelist. Brighton: Harvester Press, 1978, p. 364. ↩
Werner Sollers, Beyond Ethnicity: Consent and Descent in American Culture (1986), Chapter 3 "Melting Pots" ↩
Guy Szuberla, "Zangwill's The Melting Pot Plays Chicago," Melus, Vol. 20, No. 3, History and Memory. (Autumn, 1995), pp. 3–20. ↩
This passage is quoted on p.131 of "Theodore Roosevelt and the Idea of Race" by Thomas G. Dyer 1980 Louisiana State University Press (Paperback edition 1992). A footnote shows the letter to have been written on 27 November 1912. This letter is held in the Roosevelt Collection, Library of Congress. ↩
Kraus, Joe, "How The Melting Pot Stirred America: The Reception of Zangwill's Play and Theater's Role in the American Assimilation Experience," Melus, Vol. 24, No. 3, Varieties of Ethnic Criticism. (Autumn, 1999), pp. 3–19. ↩
Jonathan SacksThe Home We Build Together, Continium Books, 2007, p. 26 ↩
Burns Mantle and Garrison P. Sherwood, eds., The Best Plays of 1899–1909, pp. 351, 449, 465–466, 521–522. ↩
Rochelson, Meri-Jane (1 January 1992). "Review of Dreamer of the Ghetto: The Life and Works of Israel Zangwill". AJS Review. 17 (1): 120–123. doi:10.1017/S0364009400012083. JSTOR1487027. ↩↩2↩3
Israel Zangwill, Joseph Leftwich, Yoseloff, 1957, p. 219 ↩
"At the centennial of his birth, even some of those who recognized the continuing relevance of his efforts to define the Jew in the modern world separated the compelling nature of his struggle from the Victorianness of his writing and the insufficiency of his solutions: territorialism, universal religion, assimilation into an American 'melting pot.' As John Gross wrote in Commentary, 'one honors the writer, and puts aside his books'." Rochelson, Meri-Jane, Review of Dreamer of the Ghetto: The Life and Works of Israel Zangwill, by Joseph H. Udelson. AJS Review, vol. 17, no. 1 (Spring 1992), pp. 120–123 JSTOR1487027↩
Garfinkle, Adam M., "On the Origin, Meaning, Use and Abuse of a Phrase." Middle Eastern Studies, London, October 1991, vol. 27 ↩↩2
Shaftsbury as cited in Hyamson, Albert, "British Projects for the Restoration of Jews to Palestine," American Jewish Historical Society, Publications 26, 1918 p. 140; and in Garfinkle, Adam M., "On the Origin, Meaning, Use and Abuse of a Phrase." Middle Eastern Studies, London, October 1991, vol. 27. See also Mideast Web: British Support for Jewish Restoration↩
Israel Zangwill, "The Return to Palestine", New Liberal Review, Dec. 1901, p. 615 ↩
Israel Zangwill, The Commercial Future of Palestine, Debate at the Article Club, 20 November 1901. Published by Greenberg & Co. Also published in English Illustrated Magazine, Vol. 221 (Feb 1902) pp. 421–430. ↩↩2
Israel Zangwill (22 February 1902). "Providence, Palestine and the Rothschilds". The Speaker. 4 (125): 582–583. ↩
I. Zangwill, The Voice of Jerusalem, MacMillan, 1921, p. 92, reporting 1904 speech. ↩
H. Faris, "Israel Zangwill's challenge to Zionism", Journal of Palestine Studies, Vol. 4, No. 3 (Spring, 1975), pp. 74–90 ↩
Maurice Simon (1937). Speeches Articles and Letters of Israel Zangwill. London: The Soncino Press. p. 268. ↩
Simon (1937), pp. 313–314. He continued, "Well, consistency may be a political virtue, but I see no virtue in consistent lying." ↩
Cited in Yosef Gorny, Zionism and the Arabs, 1882–1948 (Oxford: Clarendon Press, 1987), p. 271 ↩
Zangwill, Israel, The Voice of Jerusalem, New York: Macmillan, 1921, p. 96 ↩
Shindler, Colin, ed. (2024). Routledge handbook on Zionism. Routledge Handbooks. London ; New York: Routledge, Taylor & Francis Group. p. 229. ISBN 978-1-032-32010-6. ↩
Zangwill, Israel, The Voice of Jerusalem, New York: Macmillan, 1921, p. 109 ↩
Nyenhuis, Jacob E. (2003). "notes". Myth and the creative process: Michael Ayrton and the myth of Daedalus, the maze maker. Detroit: Wayne State University Press. p. 207. ISBN 0-8143-3002-9. ↩
"Literature". The Aberdeen Journal. Aberdeen, Scotland. 31 March 1893. p. 2 – via Newspapers.com. ↩