Before they left, Sergei’s interests – empire, God and archaeology – merged in his new church, the St Alexander Nevsky, right next to the Church of the Sepulchre. When he bought this prime site, Sergei and his builders had uncovered walls dating from Hadrian’s Temple and Constantine’s Basilica, and when he built his church, he incorporated these archaeological finds into the building. In the Russian Compound, he commissioned Sergei’s House, a luxury hostel with turreted neo-Gothic towers for Russian aristocrats.* The lives of Sergei and Ella would be tragic; yet, apart from these buildings and the thousands of Russian pilgrims they attracted, his defining contribution was as one of the proponents of the official anti-Semitism that drove Russia’s Jews towards the sanctuary of Zion.
GRAND DUKE SERGEI: RUSSIAN JEWS AND THE POGROMS
In 1891, Alexander III appointed Sergei governor-general of Moscow. There, he immediately expelled 20,000 Jews from the city, surrounding their neighbourhood in the middle of the first night of Passover with Cossacks and police. ‘I can’t believe we won’t be judged for this in the future,’ Ella wrote, but Sergei ‘believes this is for our security. I see nothing in it but shame.’†
The six million Russian Jews had always honoured Jerusalem, praying towards the eastern walls of their houses. But now the pogroms pushed them either towards revolution – many embraced socialism – or towards escape. Thus was triggered a vast exodus, the first Aliyah, a word that meant flight to a higher place, the Holy Mountain of Jerusalem. Two million Jews left Russia between 1888 and 1914, but 85 per cent of them headed not for the Promised Land but the Golden Land of America. Nonetheless thousands looked to Jerusalem. By 1890, Russian Jewish immigration was starting to change the city: there were now 25,000 Jews out of 40,000 Jerusalemites. In 1882 the sultan banned Jewish immigration and in 1889 decreed that Jews were not allowed to stay in Palestine more than three months, measures scarcely enforced. The Arab Families, led by Yusuf Khalidi, petitioned Istanbul against Jewish immigration, but the Jews kept coming.
Ever since the writers of the Bible created their narrative of Jerusalem, and ever since that biography of the city had become the universal story, her fate had been decided faraway – in Babylon, Susa, Rome, Mecca, Istanbul, London and St Petersburg. In 1895, an Austrian journalist published the book that would define twentieth-century Jerusalem:
PART NINE
ZIONISM
O Jerusalem: the one man who has been present all this while, the lovable dreamer of Nazareth, has done nothing but increase the hate.
Theodore Herzl,
The angry face of Yahweh is brooding over the hot rocks which have seen more holy murder, rape, and plunder than any other place on this earth.
Arthur Koestler
If a land can have a soul, Jerusalem is the soul of the land of Israel.
David Ben-Gurion, press interview
No two cities have counted more with mankind than Athens and Jerusalem.
Winston Churchill,
It’s not easy to be a Jerusalemite. A thorny path runs alongside its joys. The great are small inside the Old City. Popes, patriarchs, kings all remove their crowns. It is the city of the King of Kings; and earthly kings and lords are not its masters. No human can ever possess Jerusalem.
John Tleel, ‘I am Jerusalem’,
And burthened Gentiles
o’er the main
Must bear the weight
of Israel’s hate
Because he is not
brought again
In triumph to Jerusalem.
Rudyard Kipling, ‘The Burden of Jerusalem’
THE KAISER
1898–1905
HERZL
Theodor Herzl, a literary critic in Vienna, was said to be ‘extraordinarily handsome’, his eyes were ‘almond-shaped with heavy, black melancholy lashes’, his profile that of ‘an Assyrian Emperor’. An unhappily married father of three, he was a thoroughly assimilated Jew who wore winged collars and frock-coats; ‘he was not of the people’, and had little connection to the shabby, ringletted Jews of the
