This is the second of a four-part monograph on Napoleon's connection to the theme of Jewish peoplehood and the right of Jews to self-determination in their aboriginal homeland. Part 1 is available at: http://www.allenzhertz.com/2018/05/jews-napoleon-and-ottoman-empire-1797-9.html
While fighting in Israel in 1799 did Napoleon write one or more proclamations to the Jews? In our own century, historians are divided. But, the deeper story is not simply whether he did so in Israel. Before 1798, Napoleon was already known as a champion of Jewish emancipation in Europe. There was also his support for Jewish statehood in the Mideast, as expressed in his propaganda against the Ottomans. Thus, an important Ottoman-Turkish source says there was, in the Muslim year 1212 (1797-8), a revolutionary proclamation inviting Jews to "establish a Jewish government in Jerusalem" (قدس شريفده بر يهود حكومتى تشكيل). Napoleon's intention to make Jerusalem capital of a restored "Jewish Republic" (Еврейская Республика) is also affirmed in an August 1798 letter from the Russian Emperor Paul. April 1799 reports from Constantinople caused at least twenty European newspapers in May 1799 to describe Napoleon's proclamation inviting Jews to return to Jerusalem. His evocation of aboriginal restoration echoed for decades, about an age-old People that for millennia kept demographic and cultural ties to its ancestral home. For Napoleon, restoring the Jews was initially linked to his plan to soon start digging a deep, saltwater, ship canal across the Isthmus of Suez—in 1798, the clear strategic rationale for launching his Mideast campaign. Much evidence suggests that he perhaps wrote the anonymous June 1798 "Letter from a Jew to His Brothers." This calls on world Jewry to organize itself to ask France to negotiate with Turkey, so that the Jews could return to their native land. Finally, revealed only in 1940 was a 1799 translation, from Hebrew into German, of his letter (April 20, 1799) recognizing the hereditary right of the "Israelites" to "Palestine."
Allen Z. Hertz was senior advisor in the Privy Council Office serving Canada's Prime Minister and the federal cabinet. He formerly worked in Canada's Foreign Affairs Department and earlier taught history and law at universities in New York, Montreal, Toronto and Hong Kong. He studied European history and languages at McGill University (B.A.) and then East European and Ottoman history at Columbia University (M.A., Ph.D.). He also has international law degrees from Cambridge University (LL.B.) and the University of Toronto (LL.M.).
The "proclamation" in the European press
The world seems to have known little or nothing about Napoleon's appeal to the "Israelites" in the letter of April 20, 1799. But most certainly way too soon to have then originated from distant Ottoman Syria came repeated, May 1799, European tidings about—an apparently earlier, undated, and likely unrelated—Napoleon "proclamation to the Jews."
To be sure, it was then impossible for an account of an April 20th Napoleon letter in Ottoman Syria to reach European cities quickly enough to appear in their newspapers before June of that same year. For example, consider the speedy reporting about the first French assault (March 28, 1799) on Acre, where fast British warships were exceptionally present. This particular Acre story features in an April 19th Constantinople report, first published in the Wiener Zeitung on May 7th, and in the Journal Politique de l'Europe of Mannheim on May 19th. Inclusive of the dates of occurrence and European printing, it takes no fewer than 41 days for this specific Acre story to hit the streets of Vienna, and a total of 53 days for Mannheim. About 51 days are needed for London to print similar Acre news, as in Lloyd's Evening-Post (May 17, 1799).
From perhaps around May 12th until the 22nd, accounts about Napoleon's proclamation, inviting Jews to return to Jerusalem, feature in at least twenty newspapers in Germany, England and France. At the end of May, the same story appears in the London Lady's Magazine and, in Paris, in La Décade philosophique (May 29, 1799). The relatively slow speed of contemporary travel dictates that these printed news items cannot possibly reflect reports of Holy Land events, occurring after March 1799.
Part 1 includes Gichon's reasonable conjecture that Napoleon perhaps wrote such a "Jewish" document, some time in the week after his conquest of Jaffa (March 7, 1799). If indeed Napoleon then wrote something specifically for the Jews, the office copy kept for the record was probably purposely destroyed, in the 19th century, exactly as described in the preface in Part 1.
What is the stipulated source for the—no fewer than twenty-two—May 1799 European articles telling the proclamation story? Most of the contemporary accounts refer to an April 1799 report, whether dated the 10th, 12th, 17th or 22nd. Each one of these April source reports is specifically described as from Constantinople. This geographical point is key. Already noted is The London Chronicle of March 30-April 2, 1799. Apart from anything else, this newspaper says Napoleon's printed writings and dispatches kept on turning up in Constantinople, after being secretly infiltrated, by "itinerant Syrians, Jews, etc."
It is also possible that some or all of the May 1799 articles in the European press were perhaps triggered, not by news of a 1799 document written by Napoleon in the Holy Land, but rather by one or more of his earlier invitations to the Jews. For example, there could conceivably have been deferred disclosure in Constantinople of information about the revolutionary beyanname (بياننامه) that, according to Ahmet Cevdet Pasha, the Turks had first heard about in the period before the Sultan's declaration of war against France (September 10, 1798). The letter which the Emperor Paul wrote on August 18, 1798, may be understood as authenticating the mid 19th-century reference by Ahmet Cevdet Pasha.
We have already seen contemporary evidence that the Turks were sharing, with friendly foreign governments, details of France's anti-Ottoman propaganda. Moreover, The London Chronicle explicitly reveals that, in 1798-9, intercepted French communications were, in Constantinople, regularly passed on to foreigners, representing allied and neutral States (March 30-April 2, 1799):
Story breaks in Hamburg and Berlin
Maintaining diplomatic ties with the important European powers, Hamburg was an autonomous city that was neutral during the War of the Second Coalition. It was the commercial capital of northern Germany and an important communications center for all northern Europe, including London. At home, Hamburg was divided between the friends of Great Britain and those of France. The city was also a hotbed of espionage and an ideological cockpit in the struggle between revolution and reaction.
But, let us turn our attention to the press of Berlin, the capital of another neutral power, Prussia. An alleged April 22nd Constantinople report features as the very last, foreign-news item on page five of the Vossische Zeitung, Number 58 (May 14, 1799):
Only 23 days for Constantinople news to get printed in Berlin? The distance was 1,364 miles, over mostly bad roads. Given the slow pace of 18th-century travel, is it likely that a Constantinople report sent out on April 22nd could arrive in Berlin fast enough for inclusion in the May 14th edition? Twenty-three days from Constantinople to Berlin was physically possible, but impressively prompt transmission, for that era.
Nonetheless, the question remains: Is the initial digit in the April 22nd date perhaps a typographical or similar error? If so, the true Vossische Zeitung source could perhaps be either an April 12th letter reaching Berlin directly from Constantinople or a recently published newspaper report about such an April 12th letter from Constantinople. In the latter case, just before going to press, the Vossische Zeitung editors maybe rushed to add a final, foreign-news item—perhaps drawn partly from the Gazette de Hambourg, if previously printed. Such a postulated prior publication in Hamburg could conceivably have reached Berlin by stagecoach within 48 hours.
The phrase "several African and Asian places" in the German-language text of the Vossische Zeitung can conceivably be understood as referring either to the sites of issuance of the Napoleon proclamation or to the places of residence of the recipient Jews. But, no matter which translation option is chosen, those "places" certainly refer to the territory of the Ottoman Empire. Repeated references to the Jews of Africa and Asia will be further discussed below.
The hypothesis that the Vossische Zeitung's story about the Napoleon proclamation to the Jews might have originated from an issuance, perhaps made before 1799, is supported by careful analysis of the background of each one of the seven other news items in the April 22nd Constantinople report. External evidence suggests that, of the seven companion topics, no fewer than six describe events that can be shown to have occurred, in whole or in part, before 1799:
Story spreads quickly across Europe
Probably too soon to be copied from the Vossische Zeitung, but perhaps derived in part from prior publication in the Gazette de Hambourg is the same story in London's The True Briton (Friday, May 17th). The Berlin and London content is fairly close. So, we must leave open the two possibilities. Firstly, the latter is partly derived from the former. Or secondly—unknown to us—there are one or more earlier common newspaper sources, instead of (or in addition to) the Gazette de Hambourg. The latter perhaps lacked the full range of companion stories that were later included in both the Vossische Zeitung and The True Briton.
The True Briton alleges an April 12th Constantinople report, news of which had arrived late on Thursday evening, in the mails from Hamburg. That same Friday, London articles, identical to the one in The True Briton, appear verbatim in The Star and Lloyd's Evening-Post; and on Wednesday, May 22nd, in The Caledonian Mercury of Edinburgh.
Also relying on news from "the Hamburgh Mail" are three 1799 London articles that allege as source an April 10th Constantinople report, wherein Napoleon's proclamation is limited to "the Jews in Africa." This is a virtually identical text which appears almost verbatim in The London Chronicle (May 16-18), The Times (May 17), and the Evening Mail (May 15-17, 1799):
Virtually the same text as the foregoing appears once again in London in The Selector or Say's Sunday Reporter (Sunday, May 19, 1799). But, The Selector says this news is "From the Hamburgh Mails"; the source is the April 12th Constantinople report; and "the Jews dispersed in Africa and Asia" are named as the recipients of the proclamation, published by "Buonaparte."
Based on a number of the Gazette de Hambourg that had reached the "Banks of the Main" river on May 16th, the Journal de Francfort ran the proclamation story as a direct quotation (May 17, 1799):
In the quotation printed in Frankfurt, the issuance of the undated proclamation is presented without any qualification such as "reportedly" or "it was said." Here as elsewhere, "juifs de l'Afrique et de l'Asie" means the Jews of the entire Ottoman Empire, including Turkey in Europe. This Frankfurt text also refers to armed Jewish battalions, but says nothing about Aleppo.
Applicable here too is the earlier analysis of the similar story in Berlin's Vossische Zeitung. Thus, in the Journal de Francfort, the April 12th Constantinople letter (as quoted from the Gazette de Hambourg) might conceivably be referring to a proclamation to the Jews, perhaps made before 1799. Nothing in the April 12th Constantinople letter prevents linking this "proclamation" with: Napoleon's 1798 plans for a Jerusalem "Jewish Republic" (Еврейская Республика), as portrayed by the Russian Emperor Paul (August 18, 1798); and the revolutionary beyanname (بياننامه) that Ahmet Cevdet Pasha clearly assigns to the period before September 10, 1798.
A proclamation to all world Jewry to come to Jerusalem to help "Buonaparte" rebuild the Temple is the striking version in the Augsburgische Ordinari Postzeitung. This also alleges an April 12th report from Constantinople, but reveals nothing about how this remarkable news arrived in Augsburg. Perhaps the story here is less likely to be copied from the Berlin Vossische Zeitung which explicitly claims an April 22nd source. The Postzeitung item was published on May 18, 1799:
Bell's Weekly Messenger publishes its own "Turkey" news referring to entirely Jewish battalions in the French Army of the East. Highlighted is a proclamation from "Buonaparte" calling upon "the Jews dispersed over Asia and Africa" (the Jews of the Ottoman Empire) to restore "the kingdom of Jerusalem." This account is derived from an April 12th Constantinople report, taken "from the Hamburgh Mails" (May 19, 1799):
Under "Foreign Intelligence," The Observer of London covers familiar ground with slightly different language that specifically clarifies that it was Napoleon who was preparing to attack Aleppo, not Jewish battalions (May 19, 1799):
Mannheim's Journal Politique de l'Europe relies on a number of the Journal de Francfort, that arrived in Mannheim on May 18th, to requote verbatim an undated recent number of the Gazette de Hambourg. However, the Journal Politique changes the spelling of Napoleon's family name and adds a Vienna news report about the siege of Acre (May 19, 1799):
Taken from the May 7th Wiener Zeitung, the Journal Politique's account of the first French assault on Acre (March 28, 1799) is definitely fresh news from the spring of 1799. By contrast, the proclamation story drawn from the Gazette de Hambourg might perhaps have occurred before 1799.
The same is true of the proclamation tale in the Allgemeine Zeitung of Munich. Moreover, the Munich newspaper item has no dated source, and notably lacks any reference to armed Jewish battalions (May 22, 1799):
We have already learned that l'Ami des Lois was particularly close to the Directory. Under "External Correspondence" (correspondance extérieur), the first article on the front page of the May 22nd number is a Constantinople report of 23 germinal (April 12th). This day significantly dovetails with the Constantinople source date of most of the other pertinent newspaper accounts of May 1799.
This item in l'Ami des Lois perhaps appears a bit too soon to be copied from Frankfurt, Edinburgh, Augsburg, Mannheim, or Munich. It is also less likely to be based on the article printed in Berlin on May 14th, if only because of the problematic April 22nd Constantinople source date that is alleged in the Vossische Zeitung. Thus, we can guess that the story in l'Ami des Lois is derived—in whole or in part—from the Gazette de Hambourg; the London newspapers of May 17th; and perhaps from one or more unknown European newspapers that might have provided a common source for earlier publication in the Vossische Zeitung and The True Briton, as detailed above.
Such generous Paris borrowing from foreign newspapers is hardly surprising, because the French government generally lacked much own-source information as to what was really transpiring in the Mideast, just as Napoleon was then getting very little news from Europe. Thus, in Paris the Mercure Français opined (November 19, 1798): "Most of our national gazettes are faithful copyists of the foreign papers and notably of the German ones."
Nonetheless, the article in l'Ami des Lois is politically significant, because that newspaper regularly published news, as provided by the Directory. At the very least, the editors would have waited for an official, green light, before rushing to print such extraordinary, front-page news about Napoleon, who was always of key concern to the Directors.
Please note that the text in l'Ami des Lois contains an evident internal error. It predicts that the Grand Vezir would set off on campaign, at the beginning of germinal. This is highly peculiar, because the start of germinal (March 21st) is more than three weeks before the stipulated April 12th date of this report from Constantinople (May 22, 1799):
Under "Nouvelles" (news), the May 22nd number of the Journal de Paris offers an account said to be based on "letters from Constantinople" of 28 germinal (April 17th). Is this reference to "28 germinal" an understandable transcription error from "23 germinal" (April 12th) as offered in l'Ami des Lois? By contrast, mistaking a stylized "3" for an "8" could not have occurred in reading the Constantinople source date (April 12th) in the corresponding item in, for example, the Gazette de Hambourg which did not use the French revolutionary calendar at that time.
In the Journal de Paris, Bonaparte addresses Jews everywhere, with no reference to Africa and Asia. Moreover, among the May 1799 newspaper stories about the proclamation, the item here is unique in adding the fake news that Bonaparte has already conquered Jerusalem. Furthermore, the large number of armed Jews here are notably, not threatening Aleppo, which is not mentioned (May 22, 1799):
Le Moniteur, May 22, 1799
The proclamation story is the first item on the front page of Le Moniteur. Was it copied from the corresponding item in l'Ami des Lois? If so, the editors of Le Moniteur were astute enough to correct the text. Namely, they indicated "the beginning of floréal" (April 20th) for the expected time of the Grand Vezir's departure for Syria. The text in Le Moniteur appears verbatim that same day in Le Propagateur.
These two papers join the Journal de Paris in citing as source an alleged 28 germinal (April 17th) report from Constantinople. Given the great distance to Paris and the many other newspapers citing April 12th as the Constantinople source date, 28 germinal (April 17th) is less than the 23 germinal (April 12th) cited in l'Ami de Lois. Despite this claim of an independent, April 17th source, the Moniteur, the Propagateur and the Journal de Paris curiously add almost nothing that is credible, to the account printed that same day in l'Ami des Lois. Following is the text, as it appears in Le Moniteur (May 22, 1799):
"All the Jews of Asia and Africa" (tous les juifs de l'Asie et de l'Afrique) means the Jews of the entire Ottoman Empire, including most of the Balkan lands. The pertinent geopolitical perspective is that of the Habsburg diplomat and statesman Klemens von Metternich, who later quipped, "Asia begins at the Landstraße," in Vienna. Only in Bell's Weekly Messenger, The Observer, the Ami des Lois, the Moniteur; and the Propagateur does the reference to Asia precede Africa.
"L'ancienne Jérusalem" (ancient or old Jerusalem) appears only in the version in l'Ami des Lois, the Moniteur, and the Propagateur. But, "leur ancienne capitale" (their ancient capital), in the Journal de Paris, is approximate. Both these expressions are used, perhaps because the editors, as revolutionaries, revere Classical antiquity and respect biblical Jews. By contrast, their revolutionary perspective disdains anything smacking of the medieval Catholic Church, such as the phrase "Kingdom of Jerusalem" (royaume de Jérusalem) which derives from the Christian Bible. This matter gets more attention below.
Jewish battalions threatening Aleppo?
Some historians have pointed to this improbable Aleppo detail to deride, discredit and dismiss the entire proclamation story, as told by l'Ami des Lois, Le Propagateur, and Le Moniteur. And indeed, such armed Jewish battalions would have been highly unlikely in Aleppo, at that time. There, news of the 1798 French landing in Egypt caused consternation among local janissaries. Under district notables, Aleppo's Muslims formed additional armed bands to defend against infidel invasion. These Aleppo troops harassed neighboring Christians, who were suspected of favoring Napoleon.
Had there really been Jewish battalions around Aleppo, their mere existence would probably have outraged Muslim sensibilities and sparked lethal retaliation against Jews, locally and generally. Thus, it is striking that the incredible claim that armed Jewish battalions are threatening Aleppo is absent from the Journal de Paris, the Frankfurt and Mannheim quotations from the Gazette de Hambourg; and also missing from the Berlin, London, Edinburgh, Augsburg, and Munich versions.
In 1796-9, Le Moniteur sometimes likes to highlight revolutionary Jews as soldiers, as in the aforementioned addition of a call to the colors. But, this strange Aleppo story is otherwise to be explained as perhaps a misreading or a mistranslation. For example, the German-language text in the Vossische Zeitung grammatically states that it is Bonaparte who is threatening Aleppo, not the Jewish battalions. This particular point is confirmed by careful reading of the words and punctuation of the English-language versions of the same Aleppo story in The True Briton, The Star, Lloyd's Evening-Post, The Times, The London Chronicle, the Evening Mail, The Selector, Bell's Weekly Messenger, and The Caledonian Mercury.
Furthermore, The Observer (Sunday, May 19, 1799), while discussing Jewish battalions elsewhere, specifically speaks of "Buonaparte preparing to attack Aleppo." Referring to the May 14th item in the Vossische Zeitung, the Allgemeine Zeitung (May 23, 1799) unwittingly concurs with The Observer. While saying nothing about Jewish battalions, the Allgemeine Zeitung reads the Berlin account of the April 22nd Constantinople report, as indicating that it is the French who are threatening Aleppo.
"The Jews of Africa and Asia"
Of our twenty May 1799 newspapers carrying the proclamation story, only the Augsburgische Ordinari Postzeitung and the Journal de Paris report Napoleon's invitation as being to Jews everywhere. By contrast, the eighteen other newspapers say the recipients are some variant of the Jews of Africa and Asia. Make no mistake! A false millenarian story about restoration of the Jews to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל) would never have restricted return to the Jews of the Ottoman Empire. Thus, the exceptional focus on the Jews of Africa and Asia lends the proclamation story added authenticity, for three important reasons.
Firstly, an invitation limited to the Jews of Africa and Asia is not inconsistent with the key idea of Franco-Ottoman diplomatic talks for Jewish return. Such a negotiation was specifically proposed in Lettre d'un Juif, whether written by Napoleon himself or by somebody else in the French government. Throughout his time in the Mideast, Napoleon remained especially interested in the possibility of negotiating to get the Ottomans to bless permanent French control of the entire land bridge between Asia and Africa. Thus, we can understand why calling on Jews to take up arms is absent from our May 1799 newspapers, with the notable exception of l'Ami des Lois, the Moniteur, the Propagateur, and the Journal de Paris.
Secondly, an appeal restricted to the Jews of the Ottoman Empire hints that the pertinent Napoleon proclamation was likely issued, before he got news that France was officially at war with both Russia and Austria. The Russians finally made their alliance with Turkey on January 3, 1799. Direct conflict between France and Austria broke out on March 12, 1799. Lacking firm knowledge of some or all of these key developments, Napoleon narrowed his appeal to the Jews of Africa and Asia. His probable pertinent concern was partly to preserve the Treaty of Campo-Formio (October 17, 1797). This was the peace agreement with Austria that he himself had designed and signed. Apart from anything else, his likely motive was to avoid directly antagonizing Russia and Austria, where so many of the world's three million Jews then lived. At that time, the Russian and Austrian governments were worried that their Jewish subjects would be too easily seduced by France's revolutionary ideology.
Thirdly, Napoleon limited his invitation to the Jews of Africa and Asia, because of his extensive experience as a revolutionary emancipator. He knew perfectly well that, for the Jews of Western Europe, revolutionary doctrine demanded not so much restoration to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל) as equal rights of citizenship, and freedom of religion, in the French Republic and its sister republics in Italy, Switzerland, the Netherlands and Germany.
But these key domestic doctrines of laïcisme and equal citizenship did not necessarily dominate the revolutionary imagination in crafting an international vision for millions of Jews elsewhere. To the point, the numerous Jews of Eastern Europe and the Ottoman Empire were occasionally seen by Paris as important objects of revolutionary foreign policy. As such, these far-off Jews were sometimes considered, principally within the context of the revolutionary doctrine of the self-determination of Peoples.
Napoleon and his European contemporaries were acutely aware that the revolutionary Jewish claim to equal rights of citizenship, in the various West European republics and kingdoms, seemed to conflict with millennial hopes to restore the biblical Jewish country in the Mideast. For instance, were the Jews of France a "nation within a nation"? Or were they full-fledged French citizens who just happened to believe in "the religion of Moses"? This question pointed to a contradiction that, for the most part, existed more in logic than in daily political practice. Then, the important notion of the individual Jew as equal citizen of a particular, secular, Western State coexisted (albeit uneasily) with the age-old idea of restoring the Jewish commonwealth in the aboriginal homeland of the Jewish People.
For example, consider the August 1796 debate in the Batavian National Assembly, on whether a Jew could enjoy equal civil rights as a citizen of the Batavian Republic. Unsuccessful opponents to granting equal civil rights for Dutch Jews, stubbornly argued that Jews could not be Batavian citizens, because they were really "foreigners," not part of the Batavian People. Jews were said to be "a nation apart," always theologically awaiting the Jewish Messiah whose coming would signal return to "Palestine," their ancestral homeland.
"The Kingdom of Jerusalem"
This is a curious, even apocalyptic, phrase that merits our attention. We have already seen similar millenarian language, namely "l'empire de Jérusalem" in the June 1798 Lettre d'un Juif. Then, there are the May 1799 newspapers. The Vossische Zeitung speaks of "das Reich von Jerusalem." The True Briton, The Star, Lloyd's Evening-Post, The Times, The London Chronicle, the Evening Mail, The Observer, The Selector, Bell's Weekly Messenger, and The Caledonian Mercury, all talk about "the Kingdom of Jerusalem."
In the Allgemeine Zeitung, the word is "das Königreich von Jerusalem." And, as quoted in the Journal de Francfort and the Journal Politique de l'Europe, the Gazette de Hambourg refers to "le royaume de Jérusalem."
This is a Christian rather than a Jewish term. In the Jewish Bible, there is no Israelite or Jewish "kingdom of Jerusalem." The Jewish Bible has many reverential references to the city of Jerusalem, but for geopolitical taxonomy famously focuses on the kingdoms of Israel and Judah and on the persistent idea of the "Land of Israel" (Heb: אֶרֶץ יִשְׂרָאֵל Eretz Yisrael).
By contrast, some Christian Bibles mention the "kingdom of Jerusalem" at least once in the supersessionist Book of Esdras: "Thus saith the Lord unto Esdras, Tell My people that I will give them the Kingdom of Jerusalem, which I would have given unto Israel." Historically, that passage sufficed for naming the medieval, Catholic Crusader state, the Latin Kingdom of Jerusalem. Thus, on May 22, 1799, the millenarian phrase "empire" or "kingdom" of Jerusalem was purposely suppressed in the revolutionary Paris newspapers, l'Ami des Lois, the Moniteur, and the Propagateur. There, "kingdom of Jerusalem" was replaced by "l'ancienne Jérusalem", and in the Journal de Paris by "leur ancienne capitale."
Jerusalem or "David's City" is juridically just an historic, municipal toponym in the thoroughly revolutionary Napoleon letter of April 20, 1799. There, "Israelites" are twice saluted as "rightful heirs of Palestine." By contrast, there in no "Palestine" in Lettre d'un Juif, where "Jews" and "Israelites" are to be restored to "the homeland" (la patrie). Anonymous also incidentally mentions "this Holy Land" (cette terre sainte). But more to the point, Lettre d'un Juif specifically presents Jerusalem as "this sacred city" (cette cité sacrée) and dramatically showcases the extraordinary millenarian expression "l'empire de Jérusalem."
Can it be merely coincidental that "l'empire de Jérusalem"—to the extent that it is a political term in Lettre d'un Juif—so closely matches the Jerusalem "Jewish Republic" (Еврейская Республика) cited by the Emperor Paul in August 1798? As a political term, "l'empire de Jérusalem" also dovetails with the plan to "establish a Jewish government in Jerusalem" (قدس شريفده بر يهود حكومتى تشكيل), as told by Ahmet Cevdet Pasha, for the Hicrî year 1212 (1797-8). Also striking is such "Jerusalem" nomenclature—used politically—across Lettre d'un Juif; the Emperor Paul's letter; and most of the twenty-two May 1799 publications, reporting the Napoleon proclamation to the Jews.
We have already seen that Napoleon was using Jewish and other agents in Turkey to secretly distribute proclamations, pamphlets, poems, letters, leaflets, songs, engravings, etc. This wide-ranging, printed propaganda probably included one or more proclamations referring to both Jews and a Jewish "kingdom" or "government" in Jerusalem. The circulation of these "Jerusalem" proclamations began, perhaps before September 1797. This sequence can be logically presumed from General Desaix's diary. This 1797 timing receives potential support from the "Jerusalem" proclamation's Hicrî year 1212 chronology, as stipulated in the official Ottoman chronicle by Ahmet Cevdet Pasha. Hicrî year 1212 began at sundown on the evening of June 25, 1797, and ended at sundown on the evening of June 14, 1798.
We have already seen that a Jewish Republic in Jerusalem features in the 1798 English press, including in the June satirical writing of Under-Secretary of State George Canning. Napoleon's intention to make Jerusalem capital of a restored "Jewish Republic" (Еврейская Республика) is importantly affirmed in the August 1798 letter from the Russian Emperor Paul. Finally, the plan for the "Hebrew Republic" (République hébraïque) in Jerusalem is described by Mallet du Pan in May 1799.
Napoleon never disavowed
During more than five years as an exile on Saint Helena, Napoleon persistently combed through the back issues of Le Moniteur. He would thus have been reminded of the amazing story of the proclamation to the Jews, published there on May 22, 1799. Nonetheless, he notably never disavowed this particular news item. To the point, around 1819, his own account of the "Syrian" campaign repeatedly refers to Jews, but most carefully says nothing about issuance to them of any "proclamation."
Before his May 1821 death, Napoleon had more than two decades, during which he could easily have denounced as fake news, the many May 1799 newspaper reports about his proclamation to the Jews. And, he had incentive to do so. The end of the French Revolution (November 1799) coincided with more open expression of hatred towards Jews, across Europe. Such antisemitism became even stronger in the reactionary era, immediately after Napoleon's final fall (June 1815). Then, repudiating the proclamation story would have flattered Catholic opinion. Arguably, a specific denial of authorship would have been advantageous to Napoleon, both while he was in power and after he left office. Then, disavowal might perhaps have enhanced restoration odds for himself or for his son.
Thus, we must ask: Why did Napoleon refrain from tarring these May 1799 reports as fake news? Maybe he remained silent from a reasonable fear. Despite having deliberately burned the official "Jewish" papers in the French archives, he perhaps calculated that there might still survive too much other evidence, proving that he had indeed issued one or more invitations to the Jews to return to their ancestral homeland.
Age-old messianism stimulated
Faithfully repeating from Le Moniteur, a fanciful figure that multiplies by eight the troop numbers under Napoleon, La Décade philosophique salutes "invincible Bonaparte" as "master of Syria" and revisits the proclamation story (May 29, 1799):
From Hamburg, Berlin, London, Frankfurt, Augsburg, Mannheim, Munich, and Paris—this blockbuster news spreads across Europe and beyond. Thus, Director Emmanuel-Joseph Sieyès gets a pertinent letter from a revolutionary called Desgranges (June 14, 1799):
The "restoration of the Jews" is also a recurring topic in the 1799 Gentlemen's Magazine of London. Thus, we can better understand a London report in the Wiener Zeitung (July 17, 1799). This says the British House of Lords (June 20th) heard "Lord Radner" (more likely Lord Radnor) condemn secret clubs, free masons and Jacobin societies for propagating the subversive idea of inviting the Jews to gather themselves together to restore "their chimerical Jerusalem."
In Le Moniteur, the proclamation story is credited by "David" who offers a lengthy, informative, and speculative article about "Bonaparte's Probable Conquest of the Ottoman Empire" (De la conquête probable de l'empire ottoman par Bonaparte). Most likely inspired by the aforementioned, November 1798 essay by Volney, "David" imagines Napoleon fighting his way back to Europe overland, by taking Constantinople, and freeing all the subject Peoples of the Ottoman Empire (June 27, 1799): "It wasn't only to deliver to the Jews their Jerusalem that Bonaparte has conquered Syria" (Ce n'est pas seulement pour rendre aux juifs leur Jérusalem que Bonaparte a conquis la Syrie).
Napoleon's invitation to the Jews was soon known in the United States. For example, the Columbian Museum & Savannah Advertiser (August 2, 1799) reproduced the proclamation story, as detailed in the Constantinople news item of April 12th. The text in Savannah, Georgia, was virtually identical to the account in the aforementioned London newspapers of May 17th. Moreover, from Lloyd's Evening-Post (June 3-5) above, the Gazette of the United States and Philadelphia Advertiser copied (August 13, 1799):
A long poem about "the life and actions of Bonaparte" is written shortly after London gets news of Napoleon's return to Paris (October 16, 1799). This epic links the Mideast campaign with his invitation to the Jews. Napoleon is significantly portrayed as "a mighty Rabbi" summoning Jews back to their biblical homeland. To be sung to the tune of "Death and the Lady," this saga was printed in various places, including The Patriot's Vocal Miscellany: A Collection of Loyal Songs (Dublin, 1804):
Allen Z. Hertz was senior advisor in the Privy Council Office serving Canada's Prime Minister and the federal cabinet. He formerly worked in Canada's Foreign Affairs Department and earlier taught history and law at universities in New York, Montreal, Toronto and Hong Kong. He studied European history and languages at McGill University (B.A.) and then East European and Ottoman history at Columbia University (M.A., Ph.D.). He also has international law degrees from Cambridge University (LL.B.) and the University of Toronto (LL.M.).
The "proclamation" in the European press
The world seems to have known little or nothing about Napoleon's appeal to the "Israelites" in the letter of April 20, 1799. But most certainly way too soon to have then originated from distant Ottoman Syria came repeated, May 1799, European tidings about—an apparently earlier, undated, and likely unrelated—Napoleon "proclamation to the Jews."
To be sure, it was then impossible for an account of an April 20th Napoleon letter in Ottoman Syria to reach European cities quickly enough to appear in their newspapers before June of that same year. For example, consider the speedy reporting about the first French assault (March 28, 1799) on Acre, where fast British warships were exceptionally present. This particular Acre story features in an April 19th Constantinople report, first published in the Wiener Zeitung on May 7th, and in the Journal Politique de l'Europe of Mannheim on May 19th. Inclusive of the dates of occurrence and European printing, it takes no fewer than 41 days for this specific Acre story to hit the streets of Vienna, and a total of 53 days for Mannheim. About 51 days are needed for London to print similar Acre news, as in Lloyd's Evening-Post (May 17, 1799).
From perhaps around May 12th until the 22nd, accounts about Napoleon's proclamation, inviting Jews to return to Jerusalem, feature in at least twenty newspapers in Germany, England and France. At the end of May, the same story appears in the London Lady's Magazine and, in Paris, in La Décade philosophique (May 29, 1799). The relatively slow speed of contemporary travel dictates that these printed news items cannot possibly reflect reports of Holy Land events, occurring after March 1799.
Part 1 includes Gichon's reasonable conjecture that Napoleon perhaps wrote such a "Jewish" document, some time in the week after his conquest of Jaffa (March 7, 1799). If indeed Napoleon then wrote something specifically for the Jews, the office copy kept for the record was probably purposely destroyed, in the 19th century, exactly as described in the preface in Part 1.
What is the stipulated source for the—no fewer than twenty-two—May 1799 European articles telling the proclamation story? Most of the contemporary accounts refer to an April 1799 report, whether dated the 10th, 12th, 17th or 22nd. Each one of these April source reports is specifically described as from Constantinople. This geographical point is key. Already noted is The London Chronicle of March 30-April 2, 1799. Apart from anything else, this newspaper says Napoleon's printed writings and dispatches kept on turning up in Constantinople, after being secretly infiltrated, by "itinerant Syrians, Jews, etc."
It is also possible that some or all of the May 1799 articles in the European press were perhaps triggered, not by news of a 1799 document written by Napoleon in the Holy Land, but rather by one or more of his earlier invitations to the Jews. For example, there could conceivably have been deferred disclosure in Constantinople of information about the revolutionary beyanname (بياننامه) that, according to Ahmet Cevdet Pasha, the Turks had first heard about in the period before the Sultan's declaration of war against France (September 10, 1798). The letter which the Emperor Paul wrote on August 18, 1798, may be understood as authenticating the mid 19th-century reference by Ahmet Cevdet Pasha.
We have already seen contemporary evidence that the Turks were sharing, with friendly foreign governments, details of France's anti-Ottoman propaganda. Moreover, The London Chronicle explicitly reveals that, in 1798-9, intercepted French communications were, in Constantinople, regularly passed on to foreigners, representing allied and neutral States (March 30-April 2, 1799):
It appears that, with the exception of such packets as were on board the Généreux, and which might reach Paris by way of Ancona, the Directory have not received a single original dispatch from the Army of the East, since the capture of Malta [June 10, 1798]. The first dispatches of Buonaparte and [General Louis-Alexandre] Berthier were taken by the Turks, and sent to Constantinople. There the Porte permitted them to be copied by the different Ambassadors; and those who are acquainted with the politics of one [Sweden] of the Northern Courts, who know that the French have an active agent in every one of its Ministers, will not be at a loss for the manner in which they reached the Directory. Private letters (that is to say, copies of them) have found their way to France through the same channel; for most of the originals are in this country.This newspaper article gains credibility and added weight from recent scholarship. This confirms the 18th-century allegations that famed turcologist Ignatius Mouradgea d'Ohsson—Sweden's Minister in Constantinople—consistently kept overly intimate ties with Revolutionary France. For this reason, Sultan Selim III wanted Ibrahim Afif Efendi, his Ambassador in Vienna, to write to Stockholm to request d'Ohsson's recall. Sweden cancelled d'Ohsson's diplomatic appointment in April 1799. Initially Selim III had placed great confidence in d'Ohsson. However, the imperial archives in Istanbul preserve a June 3, 1799 Ottoman rescript, wherein the Sultan angrily denounces him as "an Armenian, a French spy, and an intriguer." On August 12, 1799, d'Ohsson finally left the Ottoman capital for France, where he spent the rest of his life.
Story breaks in Hamburg and Berlin
Maintaining diplomatic ties with the important European powers, Hamburg was an autonomous city that was neutral during the War of the Second Coalition. It was the commercial capital of northern Germany and an important communications center for all northern Europe, including London. At home, Hamburg was divided between the friends of Great Britain and those of France. The city was also a hotbed of espionage and an ideological cockpit in the struggle between revolution and reaction.
April 1799 news from Constantinople, about a Napoleon proclamation to the Jews, seems to have been initially published—perhaps circa Sunday, May 12th—most likely in the French-language Gazette de Hambourg. If so, verification as to date and content can only be indirect, because the spring 1799 numbers of the Gazette de Hambourg are extremely rare or no longer exist. I have been unable to find them.
But, let us turn our attention to the press of Berlin, the capital of another neutral power, Prussia. An alleged April 22nd Constantinople report features as the very last, foreign-news item on page five of the Vossische Zeitung, Number 58 (May 14, 1799):
Konstantinopel, den 22. April. Buonaparte hat, wie es heißt, eine Proklamation an die Juden in mehreren Afrikanischen und Asiatischen Gegenden erlassen, um das Reich von Jerusalem wieder herzustellen. Auch soll er eine beträchtliche Anzahl Juden bewaffnet, in Bataillons formirt haben, und jetzt Aleppo bedrohen. Die Einwohner in der Gegend von Damascus sollen gegen die Pforte in Insurrektion zu seyn. — Mit der Großvezier sollen auch viele Janitscharen nach Syrien abgehen. Der Großherr hatte erst selbst nach Syrien abgehen wollen, wogegen aber die nachdrücklichstens Vorstellungen gemacht wurden. Unter den Französ. Truppen in Aegypten sollen fortdauernd ansteckende Krankheiten herrschen. Man erwartet hier ehestens aus der Krimm eine zweite nach dem Mittelländischen Meere bestimmte Russische Flotte. — Der Bruder des hiesigen Französischen Schiffbaumeisters, Le Brun, der sich sehr demokratisch zeigte, ist aus dem Türkischen Dienste entlassen worden. Für den Schiffbaumeister selbst besorgt man noch ein schlimmeres Schicksal.
[Constantinople, April 22nd. Buonaparte has reportedly issued a proclamation to the Jews in several African and Asian places, to rebuild the Empire of Jerusalem. He is also said to have armed a considerable number of Jews, formed them into battalions, and to be now threatening Aleppo. The inhabitants in the area of Damascus are said to be in rebellion against the Sublime Porte. — Many janissaries are expected to go to Syria with the Grand Vizier. The Sultan at first wanted to go to Syria himself, but the most emphatic representations were made against this idea. Persistently contagious diseases are said to prevail among the French troops in Egypt. Expected here any time now, from the Crimea, is a second Russian fleet bound for the Mediterranean Sea. — The brother of the local French shipwright, Le Brun, who showed himself to be very democratic, has been dismissed from the Turkish service. For the shipwright himself, an even worse fate is feared.]
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| Berlin, Vossische Zeitung, Number 58, Tuesday, May 14, 1799, page 5. |
Only 23 days for Constantinople news to get printed in Berlin? The distance was 1,364 miles, over mostly bad roads. Given the slow pace of 18th-century travel, is it likely that a Constantinople report sent out on April 22nd could arrive in Berlin fast enough for inclusion in the May 14th edition? Twenty-three days from Constantinople to Berlin was physically possible, but impressively prompt transmission, for that era.
As reported by Le Propagateur (October 15, 1798), there were on occasion official couriers ("tartars") rushing urgent dispatches between the Ottoman and Prussian capitals, via Habsburg Semlin. (There were also such postal tartars on other routes. For example, visiting the Rastadt Congress, on July 14, 1798, was the imperial Ottoman courier Ali Osman Mehmet. He was traveling from Constantinople to Paris.)
Nonetheless, the question remains: Is the initial digit in the April 22nd date perhaps a typographical or similar error? If so, the true Vossische Zeitung source could perhaps be either an April 12th letter reaching Berlin directly from Constantinople or a recently published newspaper report about such an April 12th letter from Constantinople. In the latter case, just before going to press, the Vossische Zeitung editors maybe rushed to add a final, foreign-news item—perhaps drawn partly from the Gazette de Hambourg, if previously printed. Such a postulated prior publication in Hamburg could conceivably have reached Berlin by stagecoach within 48 hours.
The phrase "several African and Asian places" in the German-language text of the Vossische Zeitung can conceivably be understood as referring either to the sites of issuance of the Napoleon proclamation or to the places of residence of the recipient Jews. But, no matter which translation option is chosen, those "places" certainly refer to the territory of the Ottoman Empire. Repeated references to the Jews of Africa and Asia will be further discussed below.
The hypothesis that the Vossische Zeitung's story about the Napoleon proclamation to the Jews might have originated from an issuance, perhaps made before 1799, is supported by careful analysis of the background of each one of the seven other news items in the April 22nd Constantinople report. External evidence suggests that, of the seven companion topics, no fewer than six describe events that can be shown to have occurred, in whole or in part, before 1799:
- The tale that Napoleon had "armed a considerable number of Jews" was already, in the summer of 1798, a persistent rumor in Ottoman Syria, as specifically affirmed by the aforementioned two Hebrew letters from Jerusalem.
- Dovetailing with 1798 events was news that inhabitants of Damascus region were in revolt against the Sublime Porte.
- Epidemics among French soldiers in Alexandria, Damietta and Mansoura began in December 1798.
- As early as October 24, 1798, the Wiener Zeitung announced that a second Russian fleet would be coming from the Crimea to the Mediterranean.
- Long gone were fears for the fate of the Le Brun brothers in Constantinople, because those two French shipwrights were, by January 1, 1799, safe in Saint Petersburg, where they soon agreed to serve the Imperial Russian Navy.
- Originating in late 1798 (or way too early in 1799) is the alleged intelligence that the Sultan's ministers dissuaded him from his determination to personally command against Napoleon. Explicitly referring to "Bonaparte in Egypt," this particular news features in l'Ami des Lois, as early as March 6, 1799.
Story spreads quickly across Europe
Probably too soon to be copied from the Vossische Zeitung, but perhaps derived in part from prior publication in the Gazette de Hambourg is the same story in London's The True Briton (Friday, May 17th). The Berlin and London content is fairly close. So, we must leave open the two possibilities. Firstly, the latter is partly derived from the former. Or secondly—unknown to us—there are one or more earlier common newspaper sources, instead of (or in addition to) the Gazette de Hambourg. The latter perhaps lacked the full range of companion stories that were later included in both the Vossische Zeitung and The True Briton.
The True Briton alleges an April 12th Constantinople report, news of which had arrived late on Thursday evening, in the mails from Hamburg. That same Friday, London articles, identical to the one in The True Briton, appear verbatim in The Star and Lloyd's Evening-Post; and on Wednesday, May 22nd, in The Caledonian Mercury of Edinburgh.
Buonaparte, it is said, has published a Proclamation to the Jews dispersed in Africa and Asia, inviting them to restore the Kingdom of Jerusalem. He has armed a great number of Jews, and formed them into Battalions; and now threatens Aleppo. The Pacha of that district has received from the Porte 220,000 piasters for extraordinary expenses. The Inhabitants in the vicinity of Damascus are in Insurrection against the Porte. A second Russian fleet is soon expected here from the Crimea, destined for the Mediterranean. The Grand Signior had declared his intention of leading the Army in Syria; but strong remonstrances have been made against this measure. An epidemic sickness still prevails among the French troops in Egypt.
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| London, The True Briton, Number 1997, Friday, May 17, 1799. |
Also relying on news from "the Hamburgh Mail" are three 1799 London articles that allege as source an April 10th Constantinople report, wherein Napoleon's proclamation is limited to "the Jews in Africa." This is a virtually identical text which appears almost verbatim in The London Chronicle (May 16-18), The Times (May 17), and the Evening Mail (May 15-17, 1799):
Constantinople, April 10. — Buonaparte, it is said, has published a Proclamation to the Jews in Africa, inviting them to restore the kingdom of Jerusalem. He has armed a great number of Jews, and formed them into battalions; and now threatens Aleppo. The Pacha of that district has received from the Porte 220,000 piastres for extraordinary expenses. The inhabitants in the vicinity of Damascus are in insurrection against the Porte. A second Russian fleet is soon expected here from the Crimea, destined for the Mediterranean. The Grand Signior has declared his intention of heading himself the army in Syria; but strong remonstrances have been made against this measure. An epidemic sickness still prevails among the French troops in Egypt.
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| London, Evening Mail, Postscript, Friday Afternoon, May 17th, page 4, Wednesday, May 15 to Friday, May 17, 1799. |
Virtually the same text as the foregoing appears once again in London in The Selector or Say's Sunday Reporter (Sunday, May 19, 1799). But, The Selector says this news is "From the Hamburgh Mails"; the source is the April 12th Constantinople report; and "the Jews dispersed in Africa and Asia" are named as the recipients of the proclamation, published by "Buonaparte."
Based on a number of the Gazette de Hambourg that had reached the "Banks of the Main" river on May 16th, the Journal de Francfort ran the proclamation story as a direct quotation (May 17, 1799):
La gazette de Hambourg rapporte une lettre de Constantinople du 12 avril, où il est dit: "Buonaparte a adressé une proclamation aux juifs de l'Afrique & de l'Asie, dans laquelle il annonce le projet de rétablir le royaume de Jérusalem, & les invite à y concourir. Ce général a déjà armé, dit-on, un nombre considérable de juifs, & les a organisés en bataillons. L'on attend incessamment ici (à Constantinople) de la Crimée, une seconde flotte Russe, destinée pour la Méditerranée."
[The gazette of Hambourg reports from Constantinople a letter of April 12th, wherein it is said: "Buonaparte has addressed a proclamation to the Jews of Africa and Asia, in which he announces the plan to reestablish the kingdom of Jerusalem, and invites them to rush there together. This general has already armed a considerable number of Jews, and has organized them into battalions. Here (in Constantinople) we await any time now the arrival of a second Russian fleet, bound for the Mediterranean."]
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| Frankfurt am Main, Journal de Francfort, Number 137, Friday, May 17, 1799, page 4. |
In the quotation printed in Frankfurt, the issuance of the undated proclamation is presented without any qualification such as "reportedly" or "it was said." Here as elsewhere, "juifs de l'Afrique et de l'Asie" means the Jews of the entire Ottoman Empire, including Turkey in Europe. This Frankfurt text also refers to armed Jewish battalions, but says nothing about Aleppo.
Applicable here too is the earlier analysis of the similar story in Berlin's Vossische Zeitung. Thus, in the Journal de Francfort, the April 12th Constantinople letter (as quoted from the Gazette de Hambourg) might conceivably be referring to a proclamation to the Jews, perhaps made before 1799. Nothing in the April 12th Constantinople letter prevents linking this "proclamation" with: Napoleon's 1798 plans for a Jerusalem "Jewish Republic" (Еврейская Республика), as portrayed by the Russian Emperor Paul (August 18, 1798); and the revolutionary beyanname (بياننامه) that Ahmet Cevdet Pasha clearly assigns to the period before September 10, 1798.
A proclamation to all world Jewry to come to Jerusalem to help "Buonaparte" rebuild the Temple is the striking version in the Augsburgische Ordinari Postzeitung. This also alleges an April 12th report from Constantinople, but reveals nothing about how this remarkable news arrived in Augsburg. Perhaps the story here is less likely to be copied from the Berlin Vossische Zeitung which explicitly claims an April 22nd source. The Postzeitung item was published on May 18, 1799:
Konstantinopel, den 12. April. Buonaparte hat an die Juden in allen Welttheilen eine Proklamation erlassen, durch die er sie einladet, nach Jerusalem zu kommen, weil er ihr Reich und ihren Tempel wieder aufrichten wolle. Er hat auch bereits unter seiner Armee einige Bataillons Juden. — Der Großsultan war anfänglich entschlossen, die türkische Armee gegen Buonaparte selbst anzuführen. Der Diwan aber war dagegen. Unter den französischen Truppen in Aegypten soll die Pest herrschen.
[Constantinople, April 12th. Buonaparte has issued to the Jews in all parts of the world a proclamation, whereby he invites them to come to Jerusalem, because he wants to restore their realm and their temple. He already has several Jewish battalions in his army. — The great sultan had initially decided to himself lead the Turkish army against Buonaparte, but the divan was against it. The plague is said to be ravaging the French troops in Egypt.]
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| Augsburg, Augsburgische Ordinari Postzeitung, Number 118, Saturday, May 18, 1799, page 2. |
Bell's Weekly Messenger publishes its own "Turkey" news referring to entirely Jewish battalions in the French Army of the East. Highlighted is a proclamation from "Buonaparte" calling upon "the Jews dispersed over Asia and Africa" (the Jews of the Ottoman Empire) to restore "the kingdom of Jerusalem." This account is derived from an April 12th Constantinople report, taken "from the Hamburgh Mails" (May 19, 1799):
Turkey. Constantinople, April 12. — A proclamation is said to have been published by Buonaparte inviting the Jews dispersed over Asia and Africa, to restore the kingdom of Jerusalem. He has already formed whole battalions of that nation; and now threatens Aleppo. The country about Damascus is in insurrection against the Porte.
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| London, Bell's Weekly Messenger, Sunday, May 19, 1799, page 155. |
Under "Foreign Intelligence," The Observer of London covers familiar ground with slightly different language that specifically clarifies that it was Napoleon who was preparing to attack Aleppo, not Jewish battalions (May 19, 1799):
Constantinople, April 12. — Buonaparte is said to have formed some battalions of Jews, the whole of which race in Asia and Africa he has invited to restore the Kingdom of Jerusalem: The people near Damascus, the account adds, are in insurrection against the Porte, and Buonaparte preparing to attack Aleppo. A second Russian fleet is expected to shortly arrive, on their way to the Mediterranean. An epidemic sickness still prevails amongst the French troops in Egypt.
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| London, The Observer, Number 386, Sunday, May 19, 1799, p. 4. |
Mannheim's Journal Politique de l'Europe relies on a number of the Journal de Francfort, that arrived in Mannheim on May 18th, to requote verbatim an undated recent number of the Gazette de Hambourg. However, the Journal Politique changes the spelling of Napoleon's family name and adds a Vienna news report about the siege of Acre (May 19, 1799):
La gazette de Hambourg rapporte une lettre de Constantinople du 12 avril, où il est dit: "Bonaparte a adressé une proclamation aux juifs de l'Afrique & de l'Asie, dans laquelle il annonce le projet de rétablir le royaume de Jérusalem, & les invite à y concourir. Ce général a déjà armé, dit-on, un nombre considérable de juifs, & les a organisés en bataillons. L'on attend incessamment ici (à Constantinople) de la Crimée, une seconde flotte Russe, destinée pour la Méditerranée."
— La gazette de Vienne [Die Wiener Zeitung] du 7 [May 1799] rapporte une lettre de Constantinople du 19 avril, qui dit que l'armée françoise en Syrie a été repousée dans sa première attaque [March 28, 1799] contre St. Jean-d'Acre.
[The gazette of Hambourg reports from Constantinople a letter of April 12th, wherein it is said: "Bonaparte has addressed a proclamation to the Jews of Africa and Asia, in which he announces the plan to reestablish the kingdom of Jerusalem, and invites them to rush there together. This general has already armed a considerable number of Jews, and has organized them into battalions. Here (in Constantinople) we await any time now the arrival of a second Russian fleet, bound for the Mediterranean."
— The gazette of Vienna {Die Wiener Zeitung} of the 7th {May 1799} reports a letter from Constantinople of April 19th, which says that the French army in Syria has been rebuffed in its first attack {March 28, 1799} against Acre.]
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| Mannheim, Journal Politique de l'Europe, Number 138, Sunday, May 19, 1799, page 4. |
Taken from the May 7th Wiener Zeitung, the Journal Politique's account of the first French assault on Acre (March 28, 1799) is definitely fresh news from the spring of 1799. By contrast, the proclamation story drawn from the Gazette de Hambourg might perhaps have occurred before 1799.
The same is true of the proclamation tale in the Allgemeine Zeitung of Munich. Moreover, the Munich newspaper item has no dated source, and notably lacks any reference to armed Jewish battalions (May 22, 1799):
Türkei. Nachrichten aus Konstantinopel sprechen von einer Proklamation, welche Bonaparte an die Juden von Afrika und Asien erlassen habe, um ihnen anzukündigen, daß er das Königreich von Jerusalem wiederherzustellen gedenke, und ihren Beistand hiezu erwarte. — Man erwartete, daß eine zweite, nach dem Mittel-Meer bestimmte, russische Flotte noch im April zu Konstantinopel eintreffen würde.
[Turkey. News reports from Constantinople speak of a proclamation which Bonaparte has issued to the Jews of Africa and Asia in order to inform them that he is thinking about restoring the Kingdom of Jerusalem and expects their assistance therewith. — A second Russian fleet bound for the Mediterranean Sea was expected to have arrived in Constantinople before the end of April.]
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| Munich, Allgemeine Zeitung, Number 142, Wednesday, May 22, 1799, page 606. |
We have already learned that l'Ami des Lois was particularly close to the Directory. Under "External Correspondence" (correspondance extérieur), the first article on the front page of the May 22nd number is a Constantinople report of 23 germinal (April 12th). This day significantly dovetails with the Constantinople source date of most of the other pertinent newspaper accounts of May 1799.
This item in l'Ami des Lois perhaps appears a bit too soon to be copied from Frankfurt, Edinburgh, Augsburg, Mannheim, or Munich. It is also less likely to be based on the article printed in Berlin on May 14th, if only because of the problematic April 22nd Constantinople source date that is alleged in the Vossische Zeitung. Thus, we can guess that the story in l'Ami des Lois is derived—in whole or in part—from the Gazette de Hambourg; the London newspapers of May 17th; and perhaps from one or more unknown European newspapers that might have provided a common source for earlier publication in the Vossische Zeitung and The True Briton, as detailed above.
Such generous Paris borrowing from foreign newspapers is hardly surprising, because the French government generally lacked much own-source information as to what was really transpiring in the Mideast, just as Napoleon was then getting very little news from Europe. Thus, in Paris the Mercure Français opined (November 19, 1798): "Most of our national gazettes are faithful copyists of the foreign papers and notably of the German ones."
Nonetheless, the article in l'Ami des Lois is politically significant, because that newspaper regularly published news, as provided by the Directory. At the very least, the editors would have waited for an official, green light, before rushing to print such extraordinary, front-page news about Napoleon, who was always of key concern to the Directors.
Please note that the text in l'Ami des Lois contains an evident internal error. It predicts that the Grand Vezir would set off on campaign, at the beginning of germinal. This is highly peculiar, because the start of germinal (March 21st) is more than three weeks before the stipulated April 12th date of this report from Constantinople (May 22, 1799):
Constantinople, le 23 germinal [April 12th]. Bonaparte a fait publier une proclamation, dans laquelle il invite tous le juifs de l'Asie et de l'Afrique à venir se ranger sous ses drapeaux pour rétablir l'ancienne Jérusalem. Il en a déjà armé un grand nombre, et leurs bataillons menacent Alep. Les habitans des environs de Damas sont en insurrection contre la Porte. On assure ici que le grand-seigneur doit partir incessament pour la Syrie, afin de commander, en personne, contre Bonaparte. Le grand-visir, à la tête d'un corps considérable de janissaires, doit aussi se mettre en route, au commencement de germinal [March 21st].
[Constantinople, 23 germinal {April 12th}. Bonaparte has arranged for the publication of a proclamation, in which he invites the Jews of Asia and Africa to come line up under his banners in order to reestablish ancient Jerusalem. He has already armed a great number of them, and their battalions are menacing Aleppo. The inhabitants of the area around Damascus are in revolt against the Sublime Porte. Here it is affirmed that the Sultan is expected, any time now, to leave for Syria, in order to personally command against Bonaparte. At the head of a considerable body of janissaries, the Grand Vezir is also expected to take to the road, at the beginning of germinal {March 21st}.]
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| Paris, l'Ami des Lois, Wednesday, May 22, 1799 (3 Prairial, Year VII), page 1. |
Under "Nouvelles" (news), the May 22nd number of the Journal de Paris offers an account said to be based on "letters from Constantinople" of 28 germinal (April 17th). Is this reference to "28 germinal" an understandable transcription error from "23 germinal" (April 12th) as offered in l'Ami des Lois? By contrast, mistaking a stylized "3" for an "8" could not have occurred in reading the Constantinople source date (April 12th) in the corresponding item in, for example, the Gazette de Hambourg which did not use the French revolutionary calendar at that time.
In the Journal de Paris, Bonaparte addresses Jews everywhere, with no reference to Africa and Asia. Moreover, among the May 1799 newspaper stories about the proclamation, the item here is unique in adding the fake news that Bonaparte has already conquered Jerusalem. Furthermore, the large number of armed Jews here are notably, not threatening Aleppo, which is not mentioned (May 22, 1799):
Égypte. — Les lettres de Constantinople du 28 germinal [April 17th], disent: Bonaparte, maître de Gaza & de Jérusalem, a fait publier une proclamation, dans laquelle il invite tous les Juifs à venir se ranger sous ses drapeaux, pour rétablir leur ancienne capitale; il en a déjà armé un grand nombre. Les environs de Damas sont en insurrection contre la Porte. Le grand-seigneur projette d'aller en personne combattre les français en Syrie.
[Egypt. — Letters from Constantinople of 28 germinal {April 17th} say: Master of Gaza & Jerusalem, Bonaparte has arranged for the publication of a proclamation, in which he invites all the Jews to come line up under his banners, in order to reestablish their ancient capital; he has already armed a great number of them. The Damascus area is in revolt against the Sublime Porte. The Sultan plans to go in person to fight the French in Syria.]
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| Paris, Journal de Paris, Number 243 3 prairial, l'an VII de la république (Wednesday, May 22, 1799), p. 1063. |
Le Moniteur, May 22, 1799
The proclamation story is the first item on the front page of Le Moniteur. Was it copied from the corresponding item in l'Ami des Lois? If so, the editors of Le Moniteur were astute enough to correct the text. Namely, they indicated "the beginning of floréal" (April 20th) for the expected time of the Grand Vezir's departure for Syria. The text in Le Moniteur appears verbatim that same day in Le Propagateur.
These two papers join the Journal de Paris in citing as source an alleged 28 germinal (April 17th) report from Constantinople. Given the great distance to Paris and the many other newspapers citing April 12th as the Constantinople source date, 28 germinal (April 17th) is less than the 23 germinal (April 12th) cited in l'Ami de Lois. Despite this claim of an independent, April 17th source, the Moniteur, the Propagateur and the Journal de Paris curiously add almost nothing that is credible, to the account printed that same day in l'Ami des Lois. Following is the text, as it appears in Le Moniteur (May 22, 1799):
Constantinople, le 28 germinal [April 17th]. Bonaparte a fait publier une proclamation dans laquelle il invite tous les juifs de l'Asie et de l'Afrique à venir se ranger sous ses drapeaux pour rétablir l'ancienne Jérusalem. Il en a déjà armé un grand nombre, et leurs bataillons menacent Alep.
Les habitans des environs de Damas sont en insurrection contre la Porte. Le grand-seigneur doit partir incessament pour la Syrie, afin de commander, en personne, contre Bonaparte. Le grand-visir, à la tête d'un corps considérable de janissaires, doit aussi se mettre en route au commencement de floréal [April 20th].
[Constantinople, the 28th of germinal {April 17th}. Bonaparte arranged for the publication of a proclamation in which he invites all the Jews of Asia and Africa to come line up under his banners in order to reestablish ancient Jerusalem. He has already armed a great number of them, and their battalions are threatening Aleppo.
In the Damascus area, the inhabitants are in rebellion against the Sublime Porte. In order to personally command against Bonaparte, the Sultan is expected to leave for Syria any time now. At the head of a considerable body of janissaries, the Grand Vizier too ought to be setting out at the beginning of Florial {April 20th}.]
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| (prominent as first item on the front page) Paris, Le Moniteur, No. 243, Tridi, 3 prairial an VII (Wednesday, May 22, 1799). |
"All the Jews of Asia and Africa" (tous les juifs de l'Asie et de l'Afrique) means the Jews of the entire Ottoman Empire, including most of the Balkan lands. The pertinent geopolitical perspective is that of the Habsburg diplomat and statesman Klemens von Metternich, who later quipped, "Asia begins at the Landstraße," in Vienna. Only in Bell's Weekly Messenger, The Observer, the Ami des Lois, the Moniteur; and the Propagateur does the reference to Asia precede Africa.
"L'ancienne Jérusalem" (ancient or old Jerusalem) appears only in the version in l'Ami des Lois, the Moniteur, and the Propagateur. But, "leur ancienne capitale" (their ancient capital), in the Journal de Paris, is approximate. Both these expressions are used, perhaps because the editors, as revolutionaries, revere Classical antiquity and respect biblical Jews. By contrast, their revolutionary perspective disdains anything smacking of the medieval Catholic Church, such as the phrase "Kingdom of Jerusalem" (royaume de Jérusalem) which derives from the Christian Bible. This matter gets more attention below.
Martial "Call to the Colors"
The versions of the proclamation story in l'Ami des Lois, the Moniteur, the Propagateur, and the Journal de Paris are notably alone in explicitly including a call to the colors. Only in those four Paris papers of May 22nd does Napoleon's proclamation clearly summon the Jews to line up in ranks under his banner. This particular martial element is significantly absent from the other European and British newspapers that tell the story of the proclamation to the Jews. A call to the colors is also importantly missing from the Emperor Paul's letter of August 18, 1798; the Napoleon letter of April 20, 1799; and Ahmet Cevdet Pasha's account of the "Jewish" proclamation that the Ottomans had heard about, in the months before September 10, 1798.
By contrast, there is an explicit call to the colors in the 1799 covering letter of Rabbi Aaron, son of Levi. Moreover, we have already seen that the phrase "repair to our standard" appears in the English-language translation of Napoleon's Arabic proclamation to the inhabitants of Syria (February 19, 1799). But, not too much should be read into that detail, because there is no reference to rallying to Napoleon's flag in the French-language translation of this Arabic proclamation, as published in l'Ami des Lois (February 9, 1799), the Bulletin officiel du directoire helvétique (February 15, 1799), and the Journal de Francfort (February 16, 1799).
The versions of the proclamation story in l'Ami des Lois, the Moniteur, the Propagateur, and the Journal de Paris are notably alone in explicitly including a call to the colors. Only in those four Paris papers of May 22nd does Napoleon's proclamation clearly summon the Jews to line up in ranks under his banner. This particular martial element is significantly absent from the other European and British newspapers that tell the story of the proclamation to the Jews. A call to the colors is also importantly missing from the Emperor Paul's letter of August 18, 1798; the Napoleon letter of April 20, 1799; and Ahmet Cevdet Pasha's account of the "Jewish" proclamation that the Ottomans had heard about, in the months before September 10, 1798.
By contrast, there is an explicit call to the colors in the 1799 covering letter of Rabbi Aaron, son of Levi. Moreover, we have already seen that the phrase "repair to our standard" appears in the English-language translation of Napoleon's Arabic proclamation to the inhabitants of Syria (February 19, 1799). But, not too much should be read into that detail, because there is no reference to rallying to Napoleon's flag in the French-language translation of this Arabic proclamation, as published in l'Ami des Lois (February 9, 1799), the Bulletin officiel du directoire helvétique (February 15, 1799), and the Journal de Francfort (February 16, 1799).
Close to the end of the publication thread about the Napoleon proclamation to the Jews (May 22, 1799), l'Ami des Lois, the Moniteur, the Propagateur, and the Journal de Paris, each adds the element of a call to the colors. This late martial innovation probably reflects the acute wartime requirements of France's desperate struggle against the countries of the Second Coalition.
Jewish battalions threatening Aleppo?
Some historians have pointed to this improbable Aleppo detail to deride, discredit and dismiss the entire proclamation story, as told by l'Ami des Lois, Le Propagateur, and Le Moniteur. And indeed, such armed Jewish battalions would have been highly unlikely in Aleppo, at that time. There, news of the 1798 French landing in Egypt caused consternation among local janissaries. Under district notables, Aleppo's Muslims formed additional armed bands to defend against infidel invasion. These Aleppo troops harassed neighboring Christians, who were suspected of favoring Napoleon.
Had there really been Jewish battalions around Aleppo, their mere existence would probably have outraged Muslim sensibilities and sparked lethal retaliation against Jews, locally and generally. Thus, it is striking that the incredible claim that armed Jewish battalions are threatening Aleppo is absent from the Journal de Paris, the Frankfurt and Mannheim quotations from the Gazette de Hambourg; and also missing from the Berlin, London, Edinburgh, Augsburg, and Munich versions.
In 1796-9, Le Moniteur sometimes likes to highlight revolutionary Jews as soldiers, as in the aforementioned addition of a call to the colors. But, this strange Aleppo story is otherwise to be explained as perhaps a misreading or a mistranslation. For example, the German-language text in the Vossische Zeitung grammatically states that it is Bonaparte who is threatening Aleppo, not the Jewish battalions. This particular point is confirmed by careful reading of the words and punctuation of the English-language versions of the same Aleppo story in The True Briton, The Star, Lloyd's Evening-Post, The Times, The London Chronicle, the Evening Mail, The Selector, Bell's Weekly Messenger, and The Caledonian Mercury.
Furthermore, The Observer (Sunday, May 19, 1799), while discussing Jewish battalions elsewhere, specifically speaks of "Buonaparte preparing to attack Aleppo." Referring to the May 14th item in the Vossische Zeitung, the Allgemeine Zeitung (May 23, 1799) unwittingly concurs with The Observer. While saying nothing about Jewish battalions, the Allgemeine Zeitung reads the Berlin account of the April 22nd Constantinople report, as indicating that it is the French who are threatening Aleppo.
"The Jews of Africa and Asia"
Of our twenty May 1799 newspapers carrying the proclamation story, only the Augsburgische Ordinari Postzeitung and the Journal de Paris report Napoleon's invitation as being to Jews everywhere. By contrast, the eighteen other newspapers say the recipients are some variant of the Jews of Africa and Asia. Make no mistake! A false millenarian story about restoration of the Jews to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל) would never have restricted return to the Jews of the Ottoman Empire. Thus, the exceptional focus on the Jews of Africa and Asia lends the proclamation story added authenticity, for three important reasons.
Firstly, an invitation limited to the Jews of Africa and Asia is not inconsistent with the key idea of Franco-Ottoman diplomatic talks for Jewish return. Such a negotiation was specifically proposed in Lettre d'un Juif, whether written by Napoleon himself or by somebody else in the French government. Throughout his time in the Mideast, Napoleon remained especially interested in the possibility of negotiating to get the Ottomans to bless permanent French control of the entire land bridge between Asia and Africa. Thus, we can understand why calling on Jews to take up arms is absent from our May 1799 newspapers, with the notable exception of l'Ami des Lois, the Moniteur, the Propagateur, and the Journal de Paris.
Secondly, an appeal restricted to the Jews of the Ottoman Empire hints that the pertinent Napoleon proclamation was likely issued, before he got news that France was officially at war with both Russia and Austria. The Russians finally made their alliance with Turkey on January 3, 1799. Direct conflict between France and Austria broke out on March 12, 1799. Lacking firm knowledge of some or all of these key developments, Napoleon narrowed his appeal to the Jews of Africa and Asia. His probable pertinent concern was partly to preserve the Treaty of Campo-Formio (October 17, 1797). This was the peace agreement with Austria that he himself had designed and signed. Apart from anything else, his likely motive was to avoid directly antagonizing Russia and Austria, where so many of the world's three million Jews then lived. At that time, the Russian and Austrian governments were worried that their Jewish subjects would be too easily seduced by France's revolutionary ideology.
Thirdly, Napoleon limited his invitation to the Jews of Africa and Asia, because of his extensive experience as a revolutionary emancipator. He knew perfectly well that, for the Jews of Western Europe, revolutionary doctrine demanded not so much restoration to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל) as equal rights of citizenship, and freedom of religion, in the French Republic and its sister republics in Italy, Switzerland, the Netherlands and Germany.
But these key domestic doctrines of laïcisme and equal citizenship did not necessarily dominate the revolutionary imagination in crafting an international vision for millions of Jews elsewhere. To the point, the numerous Jews of Eastern Europe and the Ottoman Empire were occasionally seen by Paris as important objects of revolutionary foreign policy. As such, these far-off Jews were sometimes considered, principally within the context of the revolutionary doctrine of the self-determination of Peoples.
Napoleon and his European contemporaries were acutely aware that the revolutionary Jewish claim to equal rights of citizenship, in the various West European republics and kingdoms, seemed to conflict with millennial hopes to restore the biblical Jewish country in the Mideast. For instance, were the Jews of France a "nation within a nation"? Or were they full-fledged French citizens who just happened to believe in "the religion of Moses"? This question pointed to a contradiction that, for the most part, existed more in logic than in daily political practice. Then, the important notion of the individual Jew as equal citizen of a particular, secular, Western State coexisted (albeit uneasily) with the age-old idea of restoring the Jewish commonwealth in the aboriginal homeland of the Jewish People.
For example, consider the August 1796 debate in the Batavian National Assembly, on whether a Jew could enjoy equal civil rights as a citizen of the Batavian Republic. Unsuccessful opponents to granting equal civil rights for Dutch Jews, stubbornly argued that Jews could not be Batavian citizens, because they were really "foreigners," not part of the Batavian People. Jews were said to be "a nation apart," always theologically awaiting the Jewish Messiah whose coming would signal return to "Palestine," their ancestral homeland.
"The Kingdom of Jerusalem"
This is a curious, even apocalyptic, phrase that merits our attention. We have already seen similar millenarian language, namely "l'empire de Jérusalem" in the June 1798 Lettre d'un Juif. Then, there are the May 1799 newspapers. The Vossische Zeitung speaks of "das Reich von Jerusalem." The True Briton, The Star, Lloyd's Evening-Post, The Times, The London Chronicle, the Evening Mail, The Observer, The Selector, Bell's Weekly Messenger, and The Caledonian Mercury, all talk about "the Kingdom of Jerusalem."
In the Allgemeine Zeitung, the word is "das Königreich von Jerusalem." And, as quoted in the Journal de Francfort and the Journal Politique de l'Europe, the Gazette de Hambourg refers to "le royaume de Jérusalem."
This is a Christian rather than a Jewish term. In the Jewish Bible, there is no Israelite or Jewish "kingdom of Jerusalem." The Jewish Bible has many reverential references to the city of Jerusalem, but for geopolitical taxonomy famously focuses on the kingdoms of Israel and Judah and on the persistent idea of the "Land of Israel" (Heb: אֶרֶץ יִשְׂרָאֵל Eretz Yisrael).
By contrast, some Christian Bibles mention the "kingdom of Jerusalem" at least once in the supersessionist Book of Esdras: "Thus saith the Lord unto Esdras, Tell My people that I will give them the Kingdom of Jerusalem, which I would have given unto Israel." Historically, that passage sufficed for naming the medieval, Catholic Crusader state, the Latin Kingdom of Jerusalem. Thus, on May 22, 1799, the millenarian phrase "empire" or "kingdom" of Jerusalem was purposely suppressed in the revolutionary Paris newspapers, l'Ami des Lois, the Moniteur, and the Propagateur. There, "kingdom of Jerusalem" was replaced by "l'ancienne Jérusalem", and in the Journal de Paris by "leur ancienne capitale."
Jerusalem or "David's City" is juridically just an historic, municipal toponym in the thoroughly revolutionary Napoleon letter of April 20, 1799. There, "Israelites" are twice saluted as "rightful heirs of Palestine." By contrast, there in no "Palestine" in Lettre d'un Juif, where "Jews" and "Israelites" are to be restored to "the homeland" (la patrie). Anonymous also incidentally mentions "this Holy Land" (cette terre sainte). But more to the point, Lettre d'un Juif specifically presents Jerusalem as "this sacred city" (cette cité sacrée) and dramatically showcases the extraordinary millenarian expression "l'empire de Jérusalem."
Can it be merely coincidental that "l'empire de Jérusalem"—to the extent that it is a political term in Lettre d'un Juif—so closely matches the Jerusalem "Jewish Republic" (Еврейская Республика) cited by the Emperor Paul in August 1798? As a political term, "l'empire de Jérusalem" also dovetails with the plan to "establish a Jewish government in Jerusalem" (قدس شريفده بر يهود حكومتى تشكيل), as told by Ahmet Cevdet Pasha, for the Hicrî year 1212 (1797-8). Also striking is such "Jerusalem" nomenclature—used politically—across Lettre d'un Juif; the Emperor Paul's letter; and most of the twenty-two May 1799 publications, reporting the Napoleon proclamation to the Jews.
We have already seen that Napoleon was using Jewish and other agents in Turkey to secretly distribute proclamations, pamphlets, poems, letters, leaflets, songs, engravings, etc. This wide-ranging, printed propaganda probably included one or more proclamations referring to both Jews and a Jewish "kingdom" or "government" in Jerusalem. The circulation of these "Jerusalem" proclamations began, perhaps before September 1797. This sequence can be logically presumed from General Desaix's diary. This 1797 timing receives potential support from the "Jerusalem" proclamation's Hicrî year 1212 chronology, as stipulated in the official Ottoman chronicle by Ahmet Cevdet Pasha. Hicrî year 1212 began at sundown on the evening of June 25, 1797, and ended at sundown on the evening of June 14, 1798.
We have already seen that a Jewish Republic in Jerusalem features in the 1798 English press, including in the June satirical writing of Under-Secretary of State George Canning. Napoleon's intention to make Jerusalem capital of a restored "Jewish Republic" (Еврейская Республика) is importantly affirmed in the August 1798 letter from the Russian Emperor Paul. Finally, the plan for the "Hebrew Republic" (République hébraïque) in Jerusalem is described by Mallet du Pan in May 1799.
Napoleon never disavowed
During more than five years as an exile on Saint Helena, Napoleon persistently combed through the back issues of Le Moniteur. He would thus have been reminded of the amazing story of the proclamation to the Jews, published there on May 22, 1799. Nonetheless, he notably never disavowed this particular news item. To the point, around 1819, his own account of the "Syrian" campaign repeatedly refers to Jews, but most carefully says nothing about issuance to them of any "proclamation."
Before his May 1821 death, Napoleon had more than two decades, during which he could easily have denounced as fake news, the many May 1799 newspaper reports about his proclamation to the Jews. And, he had incentive to do so. The end of the French Revolution (November 1799) coincided with more open expression of hatred towards Jews, across Europe. Such antisemitism became even stronger in the reactionary era, immediately after Napoleon's final fall (June 1815). Then, repudiating the proclamation story would have flattered Catholic opinion. Arguably, a specific denial of authorship would have been advantageous to Napoleon, both while he was in power and after he left office. Then, disavowal might perhaps have enhanced restoration odds for himself or for his son.
Thus, we must ask: Why did Napoleon refrain from tarring these May 1799 reports as fake news? Maybe he remained silent from a reasonable fear. Despite having deliberately burned the official "Jewish" papers in the French archives, he perhaps calculated that there might still survive too much other evidence, proving that he had indeed issued one or more invitations to the Jews to return to their ancestral homeland.
Age-old messianism stimulated
Faithfully repeating from Le Moniteur, a fanciful figure that multiplies by eight the troop numbers under Napoleon, La Décade philosophique salutes "invincible Bonaparte" as "master of Syria" and revisits the proclamation story (May 29, 1799):
At the head of an army of one hundred thousand men, [Bonaparte] has proclaimed the delivery of Jerusalem and Judea, and calls back to their ancient homeland the Hebrews dispersed on the planet. Who knows? Perhaps they are going to see in him the Messiah, and soon twenty prophecies will have predicted the happening, the epoch, even unto the circumstance of his coming. It is at the least very probable that the Jewish People will reconstitute itself as the body of a nation, that the Temple of Solomon will be rebuilt.The invitation to the Jews is also sincerely believed by The True Briton. For this reason, Napoleon is mocked with the wry suggestion that the revolutionary general has just sent a message to longtime, millenarian enthusiast Richard Brothers, then confined in a private insane asylum in Islington (May 30, 1799):
Buonaparte, we hear, has sent a pressing invitation to [Richard] Brothers, to come and assist him in the re-establishment of the Jewish Kingdom; but to this invitation the Prophet has given a peremptory refusal, declaring that the restoration of the Jews, and the rebuilding of the Temple, can never be the work of so ungodly a Philistine.By contrast, there is no hint of humor in a London report first published in Lloyd's Evening-Post (June 3-5) and soon reprinted virtually verbatim in Bell's Weekly Messenger (June 9, 1799):
Private advices from Syria, by way of Italy, state, that such hath been the enthusiasm of the Jews, on Buonaparte's inviting them to their promised Restoration, that numbers from all parts flock to his standard, and that he has whole regiments of them training to war in his armies.
From Hamburg, Berlin, London, Frankfurt, Augsburg, Mannheim, Munich, and Paris—this blockbuster news spreads across Europe and beyond. Thus, Director Emmanuel-Joseph Sieyès gets a pertinent letter from a revolutionary called Desgranges (June 14, 1799):
Is it true that Bonaparte is now master of the Asiatic provinces of the sultan? Is it true that he has recalled the Jews of Asia and Africa back to Jerusalem? Would it not be possible to send the Jews of Europe there too? Great and dangerous [Christian] prejudices would fall with the rebuilding of the Temple of the Israelites. They are no more than brokers, so their emigration would not do any harm to our industry. Commerce would not suffer.Desgranges urges the Revolutionary French Republic to collect three hundred million francs as a service charge for returning the Jews to Jerusalem. He is sure that Jews there would then fight for France with full enthusiasm. "This People would be an ally for us in that part of the world. The navigation of the Red Sea would be guaranteed to us."
The "restoration of the Jews" is also a recurring topic in the 1799 Gentlemen's Magazine of London. Thus, we can better understand a London report in the Wiener Zeitung (July 17, 1799). This says the British House of Lords (June 20th) heard "Lord Radner" (more likely Lord Radnor) condemn secret clubs, free masons and Jacobin societies for propagating the subversive idea of inviting the Jews to gather themselves together to restore "their chimerical Jerusalem."
In Le Moniteur, the proclamation story is credited by "David" who offers a lengthy, informative, and speculative article about "Bonaparte's Probable Conquest of the Ottoman Empire" (De la conquête probable de l'empire ottoman par Bonaparte). Most likely inspired by the aforementioned, November 1798 essay by Volney, "David" imagines Napoleon fighting his way back to Europe overland, by taking Constantinople, and freeing all the subject Peoples of the Ottoman Empire (June 27, 1799): "It wasn't only to deliver to the Jews their Jerusalem that Bonaparte has conquered Syria" (Ce n'est pas seulement pour rendre aux juifs leur Jérusalem que Bonaparte a conquis la Syrie).
Napoleon's invitation to the Jews was soon known in the United States. For example, the Columbian Museum & Savannah Advertiser (August 2, 1799) reproduced the proclamation story, as detailed in the Constantinople news item of April 12th. The text in Savannah, Georgia, was virtually identical to the account in the aforementioned London newspapers of May 17th. Moreover, from Lloyd's Evening-Post (June 3-5) above, the Gazette of the United States and Philadelphia Advertiser copied (August 13, 1799):
By private letters from Syria, by way of Italy, we are assured, that such has been the enthusiasm of the Jews on Buonaparte's inviting them to their promised restoration that numbers from all parts flock to his standard, and that he has whole regiments of them training to war in his armies.
A long poem about "the life and actions of Bonaparte" is written shortly after London gets news of Napoleon's return to Paris (October 16, 1799). This epic links the Mideast campaign with his invitation to the Jews. Napoleon is significantly portrayed as "a mighty Rabbi" summoning Jews back to their biblical homeland. To be sung to the tune of "Death and the Lady," this saga was printed in various places, including The Patriot's Vocal Miscellany: A Collection of Loyal Songs (Dublin, 1804):
Lo, on a Dromedary, full of pride / To Syria now, the hero bends his way, / Those soldiers who can steal a Camel, ride; / The rest march after in their best array.
Rejoice, ye Jews, the Israelitish walls / Require but workmen to be built apace; / A mighty Rabbi, loudly on you calls, / In ev'ry Syrian town, for Zion's place.Instead of "Zion's place," the original version has "Duke's Place." This was a well-known London neighborhood accommodating the Great Synagogue and many Jews. The original version is published in volume one of The Meteors (1799): "In ev'ry Syrian town to raise Duke's Place."
The Intelligenzblatt der Allgemeinen Literatur-Zeitung of Jena (August 3, 1799) announces publication by the press of Heinrich August Rottmann in Berlin, of a new pamphlet portraying an exchange between a Christian theologian and Baruch, an old Jew. The 1799 title is Gespräch über das Sendschreiben von einigen jüdischen Hausvätern an den Probst Teller, zwischen einem christlichen Theologen und einem alten Juden (conversation between a Christian theologian and an old Jew, about the letter to Provost [Wilhelm Abraham] Teller, from several Jewish family heads):
Theologe: Sie errathen doch wohl die Ursache, warum ich Sie so sehnlich zu sprechen wünschte? Baruch: Errathen? Nein! Doch wohl nicht um zu erfahren, ob ich entschlossen sey, mit nach Jerusalem zu wandern, da alle Zeitungen übereinstimmen, dass Buonaparte diesen heiligen Ort erobert, und bey nahe im Ernst hinzufügen, zum Besten der Juden erobert habe.[Theologian: Can you guess the reason why I wanted to speak to you so badly? Baruch: Guess? No! But probably not to find out whether I am determined to join the exodus to Jerusalem, since all the newspapers agree that Buonaparte has conquered this holy place and add, almost seriously, that he has conquered it for the cause of the Jews.]
The proclamation was also well known to German philosopher, theologian, poet and playwright Johann Gottfried von Herder whose command of Hebrew language and literature was solid. His essay Die Bekehrung der Juden (the conversion of the Jews) is first printed in 1802, but originally written, perhaps as early as 1800. Herder begins by briefly referring to the pertinent 1799 written debate among David Friedländer, Friedrich Schleiermacher and Wilhelm Abraham Teller. Thereafter, Herder reviews some secular, practical arguments for either toleration or the return of the Jewish People to its aboriginal homeland. With regard to the latter possibility, he writes sardonically:
Good luck to them if a Messiah-Bonaparte may victoriously lead them there; good luck to them in Palestine! (Glück also, wenn ein Meßias-Bonaparte sieghaft sie dahin führt, Glückzu nach Palästina!)
These words mock both the Jews and Napoleon. But, there is absolutely nothing in Herder's remarks that doubts the truth of the proclamation story, which is universally believed in 1799 Germany.
Jewish messianism in East Central Europe
Abundant coverage in the German press ensured that far-flung German- and Yiddish-speaking populations of East Central Europe also quickly learned about the proclamation story and the fake news that Napoleon had conquered Jerusalem. Well within this East Central European zone of German and Yiddish language and culture, were Austrian cities like Prague in Habsburg Bohemia (discussed below); Lemberg (Lvov or Lviv) in Habsburg Eastern Galicia (discussed above); and Mattersdorf (Nagymárton) in Habsburg Hungary.
Moses Schreiber (1762-1839) was Rabbi of Mattersdorf in the Hungarian Burgenland. He was destined to relocate to Habsburg Preßburg (Bratislava). There, as the famous Hatam Sofer ("Seal of the Scribe"), he would later become one of the leading Orthodox rabbis of world Jewry.
By early August 1799, Schreiber had to have known the universally believed news that Napoleon had already conquered Jerusalem (false) and had issued a proclamation inviting the Jews of Africa and Asia back to their ancestral homeland (true). In addition, Schreiber might perhaps have recently read, the directly pertinent, Hebrew version of the famous Napoleon letter to the Israelites (April 20, 1799). This is a very real possibility, because—whether authentic or not—Napoleon's Hebrew invitation letter was secretly circulating in the Habsburg lands in the second half of 1799.
In Part 1, we have already read that, in late 1799, Pest printer and publisher Matyas Trattner wrote about, "the Jewish hope placed in Bonaparte." Trattner then raised the possibility that, "perhaps in time, Bonaparte will become Messiah for the Jews, their anointed and awaited liberator."
Some or all of this information, and the strongly messianic Zeitgeist, sufficed for Schreiber to make up his mind. In Mattersdorf, he spoke to the Jewish "in group" in Yiddish—or better still in Hebrew, even less intelligible to "out group" gentiles. He confidentially counselled (August 8, 1799): "Go and travel now!" He delivered this millenarian message on the seventh day of the Hebrew month of Av. According to the Second Book of Kings, this is the anniversary of the day, when the Neo-Babylonians arrived in Jerusalem to begin their destruction of the First Temple (586 BCE).
Schreiber's dramatic "travel now!" advice would most certainly not have been given much later. Soon after he spoke out in this prophetic vein, Europe got first news of Napoleon's abrupt withdrawal from Palestine and his retreat to Cairo, reached on June 14, 1799. Yet unaware of this totally unexpected French failure, Rabbi Schreiber (August 8, 1799) had boldly dared to express—almost Sabbatean, near chiliastic—hopes for early Redemption of the Jewish People.
He had pointed to the urgency of quickly taking practical measures to return to the aboriginal homeland, then imagined to be under enduring French military occupation. Given that the reactionary Habsburg Monarchy was then at war with revolutionary France, his "travel now!" advice was also dangerously seditious, and had to be carefully concealed from the Austrian authorities.
Schreiber had to be acutely embarrassed by the disappointing turn of events in the Mideast. Thus, his "travel now!" advice was in sober retrospect, an imprudent mistake, best forgotten. Nonetheless, Rabbi Schreiber never lost his religious enthusiasm for the Holy Land. For example, as Hatam Sofer, he lent weighty rabbinical authority to the Talmudic argument that working in agriculture or ordinary trades, to build up Jewish settlement in Israel, was—just like Torah study—also a mitzvah (Heb: מִצְוָה); namely, a good deed done from religious duty.
Rabbinic responses to Napoleon's proclamation are confirmed by Martin Buber (1878-1965). He was a Jewish philosopher and careful chronicler of Hasidism, a pietistic movement that is an important expression of Orthodox Judaism. His culturally-authentic novel, For the Sake of Heaven, includes an author's preface that authoritatively clarifies Napoleon's impact on the Jews of Eastern Europe (1945):
The proclamation in Prague
Orthodox Jew, anonymous "B" addresses a long letter to the head of Prague public security, the Stadthauptmann Joseph, Count Wratislaw von Mitrowitz. B denounces Prague members of the schismatic sect of Jacob Frank for constituting a secret society with dangerous sympathies for "freedom," as advocated by the French Revolution (June 27, 1799):
What does B's testimony actually prove? It shows firstly that, by summer 1799, Prague Jews certainly know about Napoleon's appeal and/or proclamation; and secondly, that informer B presumes that Count Wratislaw too is already aware of this amazing story. But, B never alleges that local Frankists are already circulating Hebrew-language copies of a Bonaparte appeal to the Israelites, dated April 20, 1799. Nor does B suggest that local Frankists have themselves forged such a Hebrew-language document. Furthermore, B twice over specifically says that he does not think them capable of treason.
Pertinently, forging such fake Hebrew letters in the Habsburg Empire, at that time, would indeed have amounted to the crime of treason. This assessment rests on the "state of war" between France and Austria; the Habsburg Treaty of Alliance with the Ottoman Empire (January 21, 1799); Rabbi Aaron's explicit call to arms; and the particularly belligerent passages in the biblical Book of Joel, which are referenced in both of the 1799 Hebrew letters.
For sure, the Habsburg Emperor Francis II was then afraid of revolutionary subversion and always anxious about the loyalty of his close to half-million Jewish subjects. Nonetheless, some writers of the last few decades have missed the mark in postulating an improbable scenario involving no more than the local police in Prague. Why improbable? Because these Hebrew letters were an important national-security matter that, in the Habsburg Monarchy, fell squarely within the purview of the Polizeihofstelle in Vienna.
Nor can we possibly ignore the mega-fact that, in 1799, the Austrian police did not arrest the Prague Frankists, for either serious political crimes or lesser offenses. This last circumstance weighs heavily due to the tragic precedent of the Hellenic patriot Rigas. We have already seen that Rigas was sent to his death in Ottoman Belgrade, because he had been caught in Habsburg Trieste (December 1797) with three wooden chests full of revolutionary proclamations.
However, B did advise Count Wratislaw to regularly read Frankist mail and to search their leader's home for seditious papers on a Saturday afternoon. For this reason, these last eighty years, there has been speculation about the possibility of some sort of a link joining all three of: the local Frankists; the Prague police; and the Orthodox-Jewish Fleckeles family, whose handwritten document yields the text for the German-language typescript, made in 1939.
If so, we must also take into account the realities of 18th-century communications. Specifically, Napoleonic propaganda leaving Ottoman Syria on April 20th most definitely has enough time (75 days) to reach any point in Central Europe by July 4th. That is the first day that Count Wratislaw can receive B's advice, because B adds a postscript saying he held back mailing until July 4th.
With this in mind, let us provisionally accept the entirely unproven hypothesis that, aimed at local Frankists, was a subsequent Prague police raid or postal interception that netted the original Hebrew letters, said to be from Napoleon and the Jerusalem rabbi. Even in that purely imaginary scenario, there is still no logical reason to presume forgery rather than faithful Frankist transmission of an authentic text, truly from Napoleon in the Mideast. To the point, Kabbalists, Sabbateans and Frankists in the Ottoman Empire then focused on Napoleon, and always had contacts with Jews in Italy and other parts of Europe.
Also consistent with authenticity is the conduct of the Prague Fleckeles family which treasured the document for four generations. The 1799 German-language translation reached the 20th century among the papers of Jewish community leader (Gemeindevorsteher) Wolf Fleckeles. Perhaps he got the document from his older brother, the distinguished Orthodox Rabbi Eleazar Fleckeles. If so, access to this highly-sensitive, official German translation probably came via Eleazar's longtime friend, Karl Fischer. The strong ties between Karl and Eleazar are historically well substantiated.
As Imperial and Royal Censor, Reviser and Translator in Hebrew, Karl's jurisdiction was not limited to Prague. For example, he sometimes approved Hebrew books that were printed in other parts of the Habsburg Monarchy. Moreover, for the Vienna Polizeihofstelle, he from time to time translated secretly-intercepted, Hebrew-language letters that had been addressed to Jews in Prague or elsewhere. Thus, Karl likely translated into German, the Hebrew letters of April 1799. These, the Austrian police had somehow discovered, perhaps elsewhere in the Habsburg lands. Maybe, the sole connection between the 1799 letters and Prague was the fortuitous circumstance that the Bohemian capital was Karl's home base, and also venue for his warm friendship with Eleazar.
The Fleckeles brothers, Eleazar and Wolf, certainly never had the Hebrew-language originals. To the point, if ever they had those originals in Hebrew, they would certainly never have translated them into German, which would have been counterproductive. Pertinently, they could read Hebrew fluently, and German was too accessible to the Austrian police. Thus, we can reasonably suppose that, at some time from 1799 until Eleazar's death in 1826, Karl gave his trusted companion Eleazar an illicit opportunity to secretly hand copy the official German translation.
But Karl would have been unlikely to ever share the Hebrew-language originals. Firstly, such texts in Hebrew were too great a threat to Austrian security; and secondly, the originals probably had to be returned to the Polizeihofstelle for burning. We have already seen that such combustion was the fate of the original printings, in various Balkan languages, of the 1797 Rigas proclamation. Also burnt by the Habsburg police were any foreign materials relating to the 1806 invitation to Austrian synagogues to attend Napoleon's Grand Sanhedrin of 1807.
The Fleckeles family always believed the text to be truly from Napoleon. Otherwise, they would never have risked retaining such an inflammatory paper. They would have made no such dangerous effort to keep anything they thought to be just a Frankist fabrication. To the point, they could have had no illusions about a harsh reactionary regime that had already jailed Eleazar for several days in 1799. This penalty was imposed on Eleazar for causing unrest among Prague Jews, due to his strong Orthodox opposition to Frankism. For decades, the Fleckeles family also knew that the Austrian police would severely punish possession of such a seditious screed, whether genuine or a Frankist forgery.
Poland is the Promised Land
Jewish messianism in East Central Europe
Abundant coverage in the German press ensured that far-flung German- and Yiddish-speaking populations of East Central Europe also quickly learned about the proclamation story and the fake news that Napoleon had conquered Jerusalem. Well within this East Central European zone of German and Yiddish language and culture, were Austrian cities like Prague in Habsburg Bohemia (discussed below); Lemberg (Lvov or Lviv) in Habsburg Eastern Galicia (discussed above); and Mattersdorf (Nagymárton) in Habsburg Hungary.
Moses Schreiber (1762-1839) was Rabbi of Mattersdorf in the Hungarian Burgenland. He was destined to relocate to Habsburg Preßburg (Bratislava). There, as the famous Hatam Sofer ("Seal of the Scribe"), he would later become one of the leading Orthodox rabbis of world Jewry.
By early August 1799, Schreiber had to have known the universally believed news that Napoleon had already conquered Jerusalem (false) and had issued a proclamation inviting the Jews of Africa and Asia back to their ancestral homeland (true). In addition, Schreiber might perhaps have recently read, the directly pertinent, Hebrew version of the famous Napoleon letter to the Israelites (April 20, 1799). This is a very real possibility, because—whether authentic or not—Napoleon's Hebrew invitation letter was secretly circulating in the Habsburg lands in the second half of 1799.
In Part 1, we have already read that, in late 1799, Pest printer and publisher Matyas Trattner wrote about, "the Jewish hope placed in Bonaparte." Trattner then raised the possibility that, "perhaps in time, Bonaparte will become Messiah for the Jews, their anointed and awaited liberator."
Some or all of this information, and the strongly messianic Zeitgeist, sufficed for Schreiber to make up his mind. In Mattersdorf, he spoke to the Jewish "in group" in Yiddish—or better still in Hebrew, even less intelligible to "out group" gentiles. He confidentially counselled (August 8, 1799): "Go and travel now!" He delivered this millenarian message on the seventh day of the Hebrew month of Av. According to the Second Book of Kings, this is the anniversary of the day, when the Neo-Babylonians arrived in Jerusalem to begin their destruction of the First Temple (586 BCE).
Schreiber's dramatic "travel now!" advice would most certainly not have been given much later. Soon after he spoke out in this prophetic vein, Europe got first news of Napoleon's abrupt withdrawal from Palestine and his retreat to Cairo, reached on June 14, 1799. Yet unaware of this totally unexpected French failure, Rabbi Schreiber (August 8, 1799) had boldly dared to express—almost Sabbatean, near chiliastic—hopes for early Redemption of the Jewish People.
He had pointed to the urgency of quickly taking practical measures to return to the aboriginal homeland, then imagined to be under enduring French military occupation. Given that the reactionary Habsburg Monarchy was then at war with revolutionary France, his "travel now!" advice was also dangerously seditious, and had to be carefully concealed from the Austrian authorities.
Schreiber had to be acutely embarrassed by the disappointing turn of events in the Mideast. Thus, his "travel now!" advice was in sober retrospect, an imprudent mistake, best forgotten. Nonetheless, Rabbi Schreiber never lost his religious enthusiasm for the Holy Land. For example, as Hatam Sofer, he lent weighty rabbinical authority to the Talmudic argument that working in agriculture or ordinary trades, to build up Jewish settlement in Israel, was—just like Torah study—also a mitzvah (Heb: מִצְוָה); namely, a good deed done from religious duty.
Rabbinic responses to Napoleon's proclamation are confirmed by Martin Buber (1878-1965). He was a Jewish philosopher and careful chronicler of Hasidism, a pietistic movement that is an important expression of Orthodox Judaism. His culturally-authentic novel, For the Sake of Heaven, includes an author's preface that authoritatively clarifies Napoleon's impact on the Jews of Eastern Europe (1945):
The [Hasidic folklore] material had generally been treated from a legendary perspective, but the kernel of reality was unmistakable. It is a fact that several Zaddikim [Hasidic sages] actually attempted by means of theurgic or magic activities (the so-called Practical Cabala) to make of Napoleon that "Gog of the Land of Magog," mentioned by Ezekiel, whose wars, as is proclaimed by several eschatological texts, were to precede the coming of the Messiah. Other Zaddikim opposed these attempts with the monition that no outer gestures or events but only the inner return of the entire human being to God could prepare the approach of Redemption.
The proclamation in Prague
Orthodox Jew, anonymous "B" addresses a long letter to the head of Prague public security, the Stadthauptmann Joseph, Count Wratislaw von Mitrowitz. B denounces Prague members of the schismatic sect of Jacob Frank for constituting a secret society with dangerous sympathies for "freedom," as advocated by the French Revolution (June 27, 1799):
The overthrow of the papal throne [February 1798] has given their [Frankist] daydreams plenty of nourishment. They say openly, this is the sign of the coming of the Messiah, since their chief belief consists of this: Sabbatai Zevi was savior, will always remain the savior, but always under a different shape. General Bonaparte's conquests gave nourishment to their superstitious teachings. His conquests in the Orient, especially the conquest of Palestine, of Jerusalem, his appeal to the Israelites is oil on their fire (sein Aufruf an die Israeliten ist Öhl auf ihrem Feuer).Here, the explicit reference to "Palestine" and Bonaparte's "appeal to the Israelites" prompts a question: Is B perhaps pointing to the alleged Napoleon letter of April 20th instead of (or in addition to) the at least twenty May 1799 newspaper reports of a "proclamation" to the Jews? Maybe so. But, no definite answer, because B elsewhere freely oscillates between the terms "Jews" and "Israelites."
What does B's testimony actually prove? It shows firstly that, by summer 1799, Prague Jews certainly know about Napoleon's appeal and/or proclamation; and secondly, that informer B presumes that Count Wratislaw too is already aware of this amazing story. But, B never alleges that local Frankists are already circulating Hebrew-language copies of a Bonaparte appeal to the Israelites, dated April 20, 1799. Nor does B suggest that local Frankists have themselves forged such a Hebrew-language document. Furthermore, B twice over specifically says that he does not think them capable of treason.
Pertinently, forging such fake Hebrew letters in the Habsburg Empire, at that time, would indeed have amounted to the crime of treason. This assessment rests on the "state of war" between France and Austria; the Habsburg Treaty of Alliance with the Ottoman Empire (January 21, 1799); Rabbi Aaron's explicit call to arms; and the particularly belligerent passages in the biblical Book of Joel, which are referenced in both of the 1799 Hebrew letters.
For sure, the Habsburg Emperor Francis II was then afraid of revolutionary subversion and always anxious about the loyalty of his close to half-million Jewish subjects. Nonetheless, some writers of the last few decades have missed the mark in postulating an improbable scenario involving no more than the local police in Prague. Why improbable? Because these Hebrew letters were an important national-security matter that, in the Habsburg Monarchy, fell squarely within the purview of the Polizeihofstelle in Vienna.
Nor can we possibly ignore the mega-fact that, in 1799, the Austrian police did not arrest the Prague Frankists, for either serious political crimes or lesser offenses. This last circumstance weighs heavily due to the tragic precedent of the Hellenic patriot Rigas. We have already seen that Rigas was sent to his death in Ottoman Belgrade, because he had been caught in Habsburg Trieste (December 1797) with three wooden chests full of revolutionary proclamations.
However, B did advise Count Wratislaw to regularly read Frankist mail and to search their leader's home for seditious papers on a Saturday afternoon. For this reason, these last eighty years, there has been speculation about the possibility of some sort of a link joining all three of: the local Frankists; the Prague police; and the Orthodox-Jewish Fleckeles family, whose handwritten document yields the text for the German-language typescript, made in 1939.
If so, we must also take into account the realities of 18th-century communications. Specifically, Napoleonic propaganda leaving Ottoman Syria on April 20th most definitely has enough time (75 days) to reach any point in Central Europe by July 4th. That is the first day that Count Wratislaw can receive B's advice, because B adds a postscript saying he held back mailing until July 4th.
With this in mind, let us provisionally accept the entirely unproven hypothesis that, aimed at local Frankists, was a subsequent Prague police raid or postal interception that netted the original Hebrew letters, said to be from Napoleon and the Jerusalem rabbi. Even in that purely imaginary scenario, there is still no logical reason to presume forgery rather than faithful Frankist transmission of an authentic text, truly from Napoleon in the Mideast. To the point, Kabbalists, Sabbateans and Frankists in the Ottoman Empire then focused on Napoleon, and always had contacts with Jews in Italy and other parts of Europe.
Also consistent with authenticity is the conduct of the Prague Fleckeles family which treasured the document for four generations. The 1799 German-language translation reached the 20th century among the papers of Jewish community leader (Gemeindevorsteher) Wolf Fleckeles. Perhaps he got the document from his older brother, the distinguished Orthodox Rabbi Eleazar Fleckeles. If so, access to this highly-sensitive, official German translation probably came via Eleazar's longtime friend, Karl Fischer. The strong ties between Karl and Eleazar are historically well substantiated.
As Imperial and Royal Censor, Reviser and Translator in Hebrew, Karl's jurisdiction was not limited to Prague. For example, he sometimes approved Hebrew books that were printed in other parts of the Habsburg Monarchy. Moreover, for the Vienna Polizeihofstelle, he from time to time translated secretly-intercepted, Hebrew-language letters that had been addressed to Jews in Prague or elsewhere. Thus, Karl likely translated into German, the Hebrew letters of April 1799. These, the Austrian police had somehow discovered, perhaps elsewhere in the Habsburg lands. Maybe, the sole connection between the 1799 letters and Prague was the fortuitous circumstance that the Bohemian capital was Karl's home base, and also venue for his warm friendship with Eleazar.
The Fleckeles brothers, Eleazar and Wolf, certainly never had the Hebrew-language originals. To the point, if ever they had those originals in Hebrew, they would certainly never have translated them into German, which would have been counterproductive. Pertinently, they could read Hebrew fluently, and German was too accessible to the Austrian police. Thus, we can reasonably suppose that, at some time from 1799 until Eleazar's death in 1826, Karl gave his trusted companion Eleazar an illicit opportunity to secretly hand copy the official German translation.
But Karl would have been unlikely to ever share the Hebrew-language originals. Firstly, such texts in Hebrew were too great a threat to Austrian security; and secondly, the originals probably had to be returned to the Polizeihofstelle for burning. We have already seen that such combustion was the fate of the original printings, in various Balkan languages, of the 1797 Rigas proclamation. Also burnt by the Habsburg police were any foreign materials relating to the 1806 invitation to Austrian synagogues to attend Napoleon's Grand Sanhedrin of 1807.
The Fleckeles family always believed the text to be truly from Napoleon. Otherwise, they would never have risked retaining such an inflammatory paper. They would have made no such dangerous effort to keep anything they thought to be just a Frankist fabrication. To the point, they could have had no illusions about a harsh reactionary regime that had already jailed Eleazar for several days in 1799. This penalty was imposed on Eleazar for causing unrest among Prague Jews, due to his strong Orthodox opposition to Frankism. For decades, the Fleckeles family also knew that the Austrian police would severely punish possession of such a seditious screed, whether genuine or a Frankist forgery.
Poland is the Promised Land
The April 20, 1799 letter is unlikely to be a Frankist forgery, inter alia, because broader 18th-century Frankism is very different: on the one hand, from B's highly colored characterization of local Frankists as stubborn Sabbateans; and, on the other hand, from the mainline revolutionary concepts in the handwritten text, so reverentially preserved by the Fleckeles family. This conclusion is clear from a glance at the principal messages then dispatched from Frankist headquarters at Offenbach, near Frankfurt.
The 1798-1800 "red letters" are handwritten in Hebrew, often in red ink. These notorious messages: (i) say nothing about either Sabbatai Zevi or Napoleon, as Messiah or otherwise; (ii) contradict the French Revolution's strong anti-Catholic animus, by repeatedly urging Jews to convert to Roman Catholicism; (iii) include just one incidental reference to Jerusalem, but not as destination; and (iv) spectacularly lack emphasis on return to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל). Frankist teaching followed the Christian view that ancient Jerusalem could only reappear at the very end of human history. Therefore, by sharp contrast to Sabbatai Zevi, Jacob Frank and most of his followers were stone cold to the idea of the Jewish People going back to the Mideast. For Frank, Poland was the Promised Land.
The 1798-1800 "red letters" are handwritten in Hebrew, often in red ink. These notorious messages: (i) say nothing about either Sabbatai Zevi or Napoleon, as Messiah or otherwise; (ii) contradict the French Revolution's strong anti-Catholic animus, by repeatedly urging Jews to convert to Roman Catholicism; (iii) include just one incidental reference to Jerusalem, but not as destination; and (iv) spectacularly lack emphasis on return to Eretz Yisrael (אֶרֶץ יִשְׂרָאֵל). Frankist teaching followed the Christian view that ancient Jerusalem could only reappear at the very end of human history. Therefore, by sharp contrast to Sabbatai Zevi, Jacob Frank and most of his followers were stone cold to the idea of the Jewish People going back to the Mideast. For Frank, Poland was the Promised Land.
For obvious reasons, 18th-century Catholic theologians well knew the key doctrinal differences between Sabbateans and Frankists. On this fundamental point, consult the Histoire des Sectes Religieuses (history of religious sects). Therein, the aged Abbé Grégoire describes distinctive Frankist beliefs, such as the acceptance of Jesus Christ as "the" Messiah. Grégoire quotes their credo, including (1828): "According to the prophecies, it is certain that Jerusalem will not be rebuilt. The Messiah, promised in the scriptures, is not one who is yet to come (le Messie, promis dans les Écritures, ne plus à venir)."
Highlighting Jews & the "Temple of Solomon"
Months before the April 20th letter (Zuschrift) and the at least twenty May 1799 newspaper items about the "proclamation," the dignified phrase "la nation juive" (the Jewish People) came easily to Napoleon's pen. For example, from his Cairo headquarters, he ordained (September 7, 1798): "Sabbato Adda and Telebi di Figura are named high priests of the Jewish People" (grands prêtres de la nation juive). As the object of respect, "la nation juive" featured again in his December 19, 1798 order confirming the privileges of the Orthodox Monastery of Saint Catherine at Mount Sinai.
In 1798, he showed respect for the Jewish People—partly in conformity with Rousseau's teachings and revolutionary ideology, and partly because he could reasonably imagine that he might soon need some help from Mideast Jews. For example, urgently required cash might perhaps come from famously rich Jewish families like the Picciotto (Aleppo) and the Farhi (Damascus). Such a supposition rests squarely on Napoleon's track record in Italy. In spring 1796, his impoverished army there had been bankrolled with three million francs in discreet loans from Jewish financiers in Genoa. In 1797-8, part of the money for the French Army of Italy was provided by longtime papal banker, Moses Vita Coen, a Jew from Ferrara.
In his own account of the "Syrian" campaign, Napoleon chose to refer to the Jewish agents sent to Damascus and Aleppo and to "a vague hope" that was "animating" local Jews when spring arrived in 1799. In the third person, he wrote (around 1819): "News was circulating among them that, after taking Acre, Napoleon would present himself in Jerusalem where he would reestablish the temple of Solomon." This recollection seems to be Napoleon's admission that, during the "Syrian" campaign, he already knew that some Jews regarded him to be the Messiah.
What Napoleon himself had probably been thinking back in 1799 was perhaps revealed more clearly in Paris in the year following his return from the Mideast. According to the 1799-1806 journal of Pierre-Louis Roederer, First Consul Bonaparte told the Council of State (August 16, 1800): "If I governed a nation of Jews, I would reestablish the temple of Solomon" (Si je gouvernais un peuple de juifs, je rétablirais le temple de Salomon). Napoleon was there making a broader point about governing to please the majority as "the way to recognize the sovereignty of the people" (reconnaître la souveraineté du peuple). Thus, in this important democratic context, he chose to salute Jewish peoplehood, and rhetorically offer posterity—alongside three other examples—the startling hypothesis of a majority Jewish country centered on the Temple in Jerusalem.
1798 Jewish peoplehood in vogue
News of Napoleon's Mideast invasion was widely discussed alongside the hypothesis of a return of the Jews to their aboriginal homeland. As already seen, this cause had been championed by Joachim Le Breton in the April 19th number of La Décade philosophique, and by Anonymous in Lettre d'un Juif (June 8th). This "Letter from a Jew to his Brethren" was widely read in an integral English translation, first published in the St. James's Chronicle of London (July 14-17, 1798). An English translation was later also available as a twopenny pamphlet, entitled "Re-establishment of the Jewish Government, with a letter from a Jew to his Brethren; copied from the Courier, June 19, 1798." Moreover, Le Breton's article and Lettre d'un Juif were both reprinted in French in London, in Paris Pendant L'Année 1798 (Paris During the Year 1798). Therein, the anti-revolutionary editor Jean-Gabriel Peltier reflected (December 1798):
This same calculation appears in the anonymous, Bonaparte in Cairo (Bonaparte au Caire). This is a rapidly assembled "current affairs" book about the Mideast campaign. It is printed in Paris in Year VII, which begins on September 22, 1798. More precisely, this publication is advertised among "new books" in Le Rédacteur, on February 24, 1799. Bonaparte au Caire has a long footnote signed by "R." This surely points to Pierre-Louis Roederer, the younger (1754-1835). No later than 1787, Roederer follows in his father's footsteps, as a Christian champion of Jewish rights. France's intention to colonize Egypt is linked to restoration to the Jewish People (la nation juive) of their land of origin (leur terre originaire). This same passage also features verbatim in Roederer's daily newspaper, Journal de Paris (December 13, 1798):
Months before the April 20th letter (Zuschrift) and the at least twenty May 1799 newspaper items about the "proclamation," the dignified phrase "la nation juive" (the Jewish People) came easily to Napoleon's pen. For example, from his Cairo headquarters, he ordained (September 7, 1798): "Sabbato Adda and Telebi di Figura are named high priests of the Jewish People" (grands prêtres de la nation juive). As the object of respect, "la nation juive" featured again in his December 19, 1798 order confirming the privileges of the Orthodox Monastery of Saint Catherine at Mount Sinai.
In 1798, he showed respect for the Jewish People—partly in conformity with Rousseau's teachings and revolutionary ideology, and partly because he could reasonably imagine that he might soon need some help from Mideast Jews. For example, urgently required cash might perhaps come from famously rich Jewish families like the Picciotto (Aleppo) and the Farhi (Damascus). Such a supposition rests squarely on Napoleon's track record in Italy. In spring 1796, his impoverished army there had been bankrolled with three million francs in discreet loans from Jewish financiers in Genoa. In 1797-8, part of the money for the French Army of Italy was provided by longtime papal banker, Moses Vita Coen, a Jew from Ferrara.
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| احمد جزار پاشا The Bosnian Ahmet Cezzar Pasha won great fame in Europe and the Mideast as the local Ottoman commander who stubbornly withstood Napoleon's 1799 siege of Acre. |
In his own account of the "Syrian" campaign, Napoleon chose to refer to the Jewish agents sent to Damascus and Aleppo and to "a vague hope" that was "animating" local Jews when spring arrived in 1799. In the third person, he wrote (around 1819): "News was circulating among them that, after taking Acre, Napoleon would present himself in Jerusalem where he would reestablish the temple of Solomon." This recollection seems to be Napoleon's admission that, during the "Syrian" campaign, he already knew that some Jews regarded him to be the Messiah.
What Napoleon himself had probably been thinking back in 1799 was perhaps revealed more clearly in Paris in the year following his return from the Mideast. According to the 1799-1806 journal of Pierre-Louis Roederer, First Consul Bonaparte told the Council of State (August 16, 1800): "If I governed a nation of Jews, I would reestablish the temple of Solomon" (Si je gouvernais un peuple de juifs, je rétablirais le temple de Salomon). Napoleon was there making a broader point about governing to please the majority as "the way to recognize the sovereignty of the people" (reconnaître la souveraineté du peuple). Thus, in this important democratic context, he chose to salute Jewish peoplehood, and rhetorically offer posterity—alongside three other examples—the startling hypothesis of a majority Jewish country centered on the Temple in Jerusalem.
1798 Jewish peoplehood in vogue
News of Napoleon's Mideast invasion was widely discussed alongside the hypothesis of a return of the Jews to their aboriginal homeland. As already seen, this cause had been championed by Joachim Le Breton in the April 19th number of La Décade philosophique, and by Anonymous in Lettre d'un Juif (June 8th). This "Letter from a Jew to his Brethren" was widely read in an integral English translation, first published in the St. James's Chronicle of London (July 14-17, 1798). An English translation was later also available as a twopenny pamphlet, entitled "Re-establishment of the Jewish Government, with a letter from a Jew to his Brethren; copied from the Courier, June 19, 1798." Moreover, Le Breton's article and Lettre d'un Juif were both reprinted in French in London, in Paris Pendant L'Année 1798 (Paris During the Year 1798). Therein, the anti-revolutionary editor Jean-Gabriel Peltier reflected (December 1798):
Re-establishment of Jerusalem: Among the extraordinary events which have occurred in the political world at the end of the 18th century, the return of the Jews to their former homeland would not be the least marvelous. Just a short time ago, the idea would have appeared chimerical, though throughout the centuries the Jews never stopped religiously keeping that hope. Today, the possibility of this happening attracts attention, and it does not seem distant from coming to pass.Thus, both before and after Napoleon's fleet sailed for Egypt (May 19, 1798), prominently published are some semi-official strategic points and propaganda particularly sympathetic to the idea of Jewish peoplehood and explaining how the Revolutionary French Republic can richly gain by sponsoring the return of Jews to their ancestral homeland.
This same calculation appears in the anonymous, Bonaparte in Cairo (Bonaparte au Caire). This is a rapidly assembled "current affairs" book about the Mideast campaign. It is printed in Paris in Year VII, which begins on September 22, 1798. More precisely, this publication is advertised among "new books" in Le Rédacteur, on February 24, 1799. Bonaparte au Caire has a long footnote signed by "R." This surely points to Pierre-Louis Roederer, the younger (1754-1835). No later than 1787, Roederer follows in his father's footsteps, as a Christian champion of Jewish rights. France's intention to colonize Egypt is linked to restoration to the Jewish People (la nation juive) of their land of origin (leur terre originaire). This same passage also features verbatim in Roederer's daily newspaper, Journal de Paris (December 13, 1798):
The establishment of the French in Egypt and in Syria could be a happy time for the Jewish people. To receive and welcome the Jews at Jerusalem could perhaps be a way to make them more useful and more happy. Dispersed across three continents, the Jews could, in forming a flourishing colony there, also assist in the colonization of Egypt by the French. The Jews are faulted for several defects, but those vices are caused by the oppression which they suffer. Moreover, the Jews have some virtues which we lack in our civilization and in our abilities. Obedient sons, faithful spouses, tender fathers, they display hospitality and brotherhood to all of their kind. They are sober, laborious, frugal, well behaved, patient, and industrious. There are no other men on the planet who spend less and produce more, who better perform wonders of savings and of work. Essentially merchants, they have ties to all countries, and thus can serve in relation to, and against, all countries. Rich in capital, they can share some of it with him who restores them to their land of origin. One can say of the Jewish people what one says about sex: its virtues are its own, but its vices are ours. The conqueror of Egypt is too good a judge of men, to misunderstand the advantages that he can draw from this people, in the execution of his vast plans.
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| Pierre-Louis Roederer, the younger (1754-1835) as he was in late 1789. No later than 1787 he championed Jewish rights which, in 1798-9, are highlighted in his newspaper, Le Journal de Paris. |
Napoleon! Lead the Jews to Jerusalem!
By early 1799, the restoration of the Jews to their aboriginal homeland is a current topic linked to Napoleon in Egypt. February news items from Lucerne describe spirited legislative debate in the Grand Council (February 13th), on the report of the aforementioned Commission on the Reform of Helvetic Jewish Laws (Commission der Reformation helvetischer Judengesetze). The precise issue is whether to accord Swiss Jews equal rights as citizens of the Helvetic Republic. Dated February 20th is a pertinent account in the Allgemeine Zeitung (February 28, 1799):
Against these grounds of [humanitarian] consideration, now erupted especially the unwillingness of the majority, which sank to the most unworthy outbursts. For example, [Joseph] Elmlinger [from Reiden in Canton Lucerne] advised that all the Jews ought to be dispatched to Buonaparte, so that he could lead them to their Kingdom of Jerusalem, where they could no longer harm anyone with their cheating and lying.More details are in the Bulletin officiel du Directoire helvétique (February 17, 1799). The majority's tone is exemplified by Großrath (Deputy) Carlo Ambrosio Giudici, from Canton Bellinzona. The Jews are guilty of usury, bad faith and deceit. Jews are unworthy to be counted as real "Republicans," because their Talmud teaches them that they await their "powerful King," the Messiah. According to Giudici, the Grand Council should delay granting Jews civic rights until their Messiah arrives.
Deputy Franz Anton Würsch, from Canton Nidwalden, says emancipating the Jews of Switzerland would be tantamount to taking the last scrap of bread from the mouths of the already desperate Swiss People and giving it to "an enemy nation." Deputy Joseph Elmlinger rhetorically asks: "Are not the ethics of the Jews infamous?" He alleges that "fraud, usury, and the most humiliating vices" are "second nature" to Jews (February 17, 1799):
Attracted by their interest in the discussion, several Jews were in the [Grand Council] gallery. Elmlinger turned in their direction and rudely addressed them with force: "Qu'ils aillent, qu'ils aillent demander à Bonaparte de les reconduire à Jérusalem." (Go! Go ask Bonaparte to lead you back to Jerusalem!)
Two February 1799 letters to the Directory
The seasoned Irish revolutionary Thomas Corbet sent from Lorient in Brittany (February 17, 1799) to the principal Republican leader, Director Paul Barras, a plan for return of the Jewish People to "Palestine," after initial settlement in French Egypt. Pointing to Napoleon in Egypt and also to the wider war against England and its allies, Corbet compared the long-suffering Jewish People to the oppressed Irish and Poles. Also hoping to be free, the Jews were said to be waiting "with impatience for the time of their rebirth as a Nation" (Ils attendent avec impatience l'époque de leur rétablissement comme une Nation).
Like Napoleon, Corbet was alive to the military value of Jews. Thus, he suggested enlisting Jews into French shipbuilding, the navy and the army, so that they could learn the skills needed "to repress the Syrian" (pour réprimer le Syrien). Firstly, Corbet thought that a large number of Jews in Egypt would help France by serving as "a barrier against the Arabs and the other barbarians" (une barrière contre les arabes et les autres barbares). Secondly, Corbet argued that, from this first step into French Egypt, the Jews could make a second step to Palestine.
There, they might be for France "a solid pillar" (une colonne solide) of a new revolutionary order that would regenerate the Mideast in the period after the "decrepit and fallen empire of the Ottomans." Moreover, from a Protestant family, Corbet naturally understood the French Revolution's principled fight against the reactionary Catholic Church, for centuries prime vector for the bacillus of antisemitism.
Another reflection of the public's fascination with the Egyptian campaign was information which fellow Director Merlin de Douai got from Commissioner François, a senior official in northern France. François troubled to report a conversation with a "German" Jew. Here, Commissioner François probably intends to describe a Jew who is a French citizen, but by descent and culture an Ashkenaz rather than a Sepharad.
According to this Ashkenaz, Europe's Jews viewed Napoleon as the Messiah whose coming would trigger the rebuilding of the Jerusalem Temple. The Ashkenaz also said that 1.5 million Jews were awaiting Napoleon's signal to leave for the Mideast. The counsel from Commissioner François was simultaneously strategic and skeptical (February 28, 1799):
One can derive a great deal from these people by flattering their religious prejudices. I leave it to your wisdom either to work to develop this idea if you think it of some value, or to just laugh it off as a joke.
Time, distance and Britain's Royal Navy combined to ensure that these letters from Corbet and François were probably completely unknown to Napoleon who, for months on end, received very little wartime news from France. But, these two February letters could well have been among the contemporary factors that maybe inspired the Directory to perhaps order French Revolutionary agents in Europe, to expertly forge the alleged Napoleon letter, dated April 20, 1799. At the very least, the letters from Corbet and François could have induced the Directory to permit several newspapers to authoritatively spread from Paris (May 22, 1799) the extraordinary news that Napoleon had issued a proclamation to the Jews.
Tactics for wartime advantage?
The stunted imagination of antisemites automatically sees Jews as absent, negligible, or some sort of a "problem." By contrast, as thoroughgoing opportunists, the Directors were more likely to ask themselves how they, France, and the Revolution could benefit.
La Décade philosophique's elite readership had already received (April 19, 1798) the impressive statistic that worldwide there were close to three million Jews, of whom up to 130,000 were said to be in the Mideast. For sure, the Directors knew that those "close to three million" Jews, whether in Europe or the Mideast, lived mostly in countries hostile to France. For example, there were then close to half a million Jews in the Habsburg Monarchy, which was a particularly stubborn opponent of the Revolution. Thus, publishing striking propaganda to win Jewish support for the Revolutionary French Republic would be for the Directory a shrewd tactic to gain wartime advantage.
Such secularism, cynicism, and readiness to exploit religion were also Napoleon's hallmark. To the point, Bourrienne wrote that Napoleon was only interested in the various historical religions to the extent that they had some political utility. Thus, for his 1798 invasion of Egypt, Napoleon repeatedly told local Muslims that the French were now similar to them in religion, because the Revolution had rejected the Holy Trinity, retaining belief in just the one God, exactly as required by Islam.
However, his philo-Muslim propaganda was sometimes exploited to his disadvantage. For example, the European Magazine and London Review prints a version of Sir Sydney Smith's May 30, 1799 letter to Rear Admiral Lord Nelson. Therein, Smith describes how he made allies of the Maronites (October 1799):
I wrote a circular letter to the Princes and Chiefs of the Christians of Mount Lebanon, ... recalling them to a sense of duty [as Ottoman subjects], and engaging them to cut off the supplies from the French camp [near Acre]. I sent them at the same time a copy of Buonaparte's impious proclamation, in which he boasts of having overthrown all Christian establishments, accompanied by a suitable exhortation, calling on them to choose between the friendship of a Christian Knight [Sydney Smith] and that of an unprincipled Renegado [Napoleon Bonaparte]. This letter had all the effect that I could desire. [...] I had thus the satisfaction to find Buonaparte's career further north effectually stopped by a warlike people inhabiting an impenetrable country.
Less than a week before Napoleon left Cairo for France, the same theological gambit featured in his letter of peace overtures to Grand Vizier Kör Yusuf Ziyaüddin Pasha, then with the Ottoman army in Syria (August 17, 1799): "The Sublime Porte, which was the friend of France as long as that Power was Christian, waged war against her the moment that France by her religion drew herself closer to Islamic belief."
Pertinently, volume ten (1799) of Abbé Grégoire's Annales de la Religion (annals of religion) includes an essay entitled, "Bonaparte's Respect for Islam" (du respect de Bonaparte pour l'islamisme):
Of all the characteristics that mark Bonaparte's politics, the most striking is the respect that he always showed for the prejudices, and above all for the religion (le culte) of the Muslims. [...] The French hero understood perfectly that a people's religious sentiments cannot be eradicated; that they have a power greater than all the other sentiments; and that to desire to violate them is to fight against nature itself.Thus, unwittingly, the 1799 Annales de la Religion precisely provides the exact reason why Napoleon exploited the clear religious requirement that unequivocally binds the Jewish People to its ancestral homeland—as authoritatively stipulated, for example, by Maimonides in the 12th-century Mishneh Torah (מִשְׁנֵה תוֹרָה).
[The third part of this monograph appears in a separate posting entitled, Jews, Napoleon, and the Ottoman Empire: the 1797-9 Proclamations to the Jews (2025 edition), Part 3. It is available on this website at:
http://www.allenzhertz.com/2025/01/jews-napoleon-and-ottoman-empire-1797-9.html
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