#the great arab revolt

[havaniero]

"Бег созвездий. Мороз. Светящимся мелом Обведенные выси. Мерзлой грязи кайма. Пар над тощей верблюдицей, галоп оголтелый, Иа-Оренс. Аравия. Полночь. Зима.

Узкий шорох полыни. Холмов вереницы. Сон в седле. Почернелых сугробов разбег. И с разлета верблюдица мордой ложится, Зарывая наездника по уши в снег.

Он встает и верблюдицу тянет. Над ними Одиночество ночи. Стальная луна. Шесть мешков до отказа полны золотыми В кровь изранены ноги. Пустыня. Война.

Одиночество! Что перед ним непогоды? В неизвестной стране, в неизвестном году Как во сне видит крепость, бойницы и своды, Босиком он идет по звенящему льду."

Н.Тихонов "Лоуренс Аравийский" 1935-1936

[cid5]

World War I. Arab Revolt of 1916-1918. Dhari ibn Tawala of the Aslam Shammar and his Tribesmen on Horseback.

[hussyknee]

17/12/23 this masterlist has been completely revamped with free access to all material. It will be updated and edited periodically so please click on my username and reblog the current version directly from me if you're able.

14/8/24 reboosting this post with How to Help Palestine updated. Please scroll to the bottom to donate or boost the links.

The Big Damn List Of Stuff They Said You Didn't Know

(Yes, it's a lot. Just choose your preferred medium and then pick one.)

Podcasts

Backgrounders and Quick Facts

Interactive Maps

Teach-Out Resources

Reading Material (free)

Films and Documentaries (free)

Non-Governmental Organizations

Social Media

How You Can Help <- URGENT!!!

Podcasts

Cocktails & Capitalism: The Story of Palestine Part 1, Part 3

It Could Happen Here: The Cheapest Land is Bought with Blood, Part 2, The Balfour Declaration

Citations Needed: Media narratives and consent manufacturing around Israel-Palestine and the Gaza Siege

The Deprogram: Free Palestine, ft. decolonizatepalestine.com.

Backgrounders and Quick Facts

The Palestine Academy: Palestine 101

Institute for Middle East Understanding: Explainers and Quick Facts

Interactive Maps

Visualizing Palestine

Teach-Out Resources

1) Cambridge UCU and Pal Society

Palestine 101

Intro to Palestine Film + Art + Literature

Resources for Organising and Facilitating)

2) The Jadaliya YouTube Channel of the Arab Studies Institute

Gaza in Context Teach-in series

War on Palestine podcast

Updates and Discussions of news with co-editors Noura Erakat and Mouin Rabbani.

3) The Palestine Directory

History (virtual tours, digital archives, The Palestine Oral History Project, Documenting Palestine, Queering Palestine)

Cultural History (Palestine Open Maps, Overdue Books Zine, Palestine Poster Project)

Contemporary Voices in the Arts

Get Involved: NGOs and campaigns to help and support.

3) PalQuest Interactive Encyclopedia of the Palestine Question.

4) The Palestine Remix by Al Jazeera

Books and Articles

Free reading material

My Gdrive of Palestine/Decolonization Literature (nearly all the books recommended below + books from other recommended lists)

Five free eBooks by Verso

Three Free eBooks on Palestine by Haymarket

LGBT Activist Scott Long's Google Drive of Palestine Freedom Struggle Resources

Recommended Reading List

Academic Books

Edward Said (1979) The Question of Palestine, Random House

Ilan Pappé (2002)(ed) The Israel/Palestine Question, Routledge

Ilan Pappé (2006) The Ethnic Cleansing of Palestine, OneWorld Publications

Ilan Pappé (2011) The Forgotten Palestinians: A History of the Palestinians in Israel, Yale University Press

Ilan Pappé (2015) The Idea of Israel: A History of Power and Knowledge, Verso Books

Ilan Pappé (2017) The Biggest Prison On Earth: A History Of The Occupied Territories, OneWorld Publications

Ilan Pappé (2022) A History of Modern Palestine, Cambridge University Press

Rosemary Sayigh (2007) The Palestinians: From Peasants to Revolutionaries, Bloomsbury

Andrew Ross (2019) Stone Men: the Palestinians who Built Israel, Verso Books

Rashid Khalidi (2020) The Hundred Years’ War on Palestine: A History of Settler Colonialism and Resistance 1917–2017

Ariella Azoulay (2011) From Palestine to Israel: A Photographic Record of Destruction and State Formation, 1947-1950, Pluto Press

Ariella Azoulay and Adi Ophir (2012) The One-State Condition: Occupation and Democracy in Israel/Palestine, Stanford University Press.

Jeff Halper (2010) An Israeli in Palestine: Resisting Dispossession, Redeeming Israel, Pluto Press

Jeff Halper (2015) War Against the People: Israel, the Palestinians and Global Pacification

Jeff Halper (2021) Decolonizing Israel, Liberating Palestine: Zionism, Settler Colonialism, and the Case for One Democratic State, Pluto Press

Anthony Loewenstein (2023) The Palestine Laboratory: How Israel exports the Technology of Occupation around the World

Noura Erakat (2019) Justice for Some: Law and the Question of Palestine, Stanford University Press

Neve Gordon (2008) Israel’s Occupation, University of California Press

Joseph Massad (2006) The Persistence of the Palestinian Question: Essays on Zionism and the Palestinians, Routledge

Memoirs

Edward Said (1986) After the Last Sky: Palestine Lives, Columbia University PEdward Saidress

Edward Said (2000) Out of Place; A Memoir, First Vintage Books

Mourid Barghouti (2005) I saw Ramallah, Bloomsbury

Hatim Kanaaneh (2008) A Doctor in Galilee: The Life and Struggle of a Palestinian in Israel, Pluto Press

Raja Shehadeh (2008) Palestinian Walks: Into a Vanishing Landscape, Profile Books

Ghada Karmi (2009) In Search of Fatima: A Palestinian Story, Verso Books

Vittorio Arrigoni (2010) Gaza Stay Human, Kube Publishing

Ramzy Baroud (2010) My Father Was a Freedom Fighter: Gaza's Untold Story, Pluto Press

Izzeldin Abuelaish (2011) I Shall Not Hate: A Gaza Doctor’s Journey on the Road to Peace and Human Dignity, Bloomsbury

Atef Abu Saif (2015) The Drone Eats with Me: A Gaza Diary, Beacon Press

Anthologies

Voices from Gaza - Insaniyyat (The Society of Palestinian Anthropologists)

Letters From Gaza • Protean Magazine

Salma Khadra Jayyusi (1992) Anthology of Modern Palestinian Literature, Columbia University Press

ASHTAR Theatre (2010) The Gaza Monologues

Refaat Alreer (ed) (2014) Gaza Writes Back, Just World Books

Refaat Alreer, Laila El-Haddad (eds) (2015) Gaza Unsilenced, Just World Books

Cate Malek and Mateo Hoke (eds)(2015) Palestine Speaks: Narrative of Life under Occupation, Verso Books

Jehad Abusalim, Jennifer Bing (eds) (2022) Light in Gaza: Writings Born of Fire, Haymarket Books

Short Story Collections

Ghassan Kanafani, Hilary Kilpatrick (trans) (1968) Men in the Sun and Other Palestinian Stories, Lynne Rienner Publishers

Ghassan Kanafani, Barbara Harlow, Karen E. Riley (trans) (2000) Palestine’s Children: Returning to Haifa and Other Stories, Lynne Rienner Publishers

Atef Abu Saif (2014) The Book of Gaza: A City in Short Fiction, Comma Press

Samira Azzam, Ranya Abdelrahman (trans) (2022) Out Of Time: The Collected Short Stories of Samira Azzam

Sonia Sulaiman (2023) Muneera and the Moon; Stories Inspired by Palestinian Folklore

Essay Collections

Edward W. Said (2000) Reflections on Exile and Other Essays, Harvard University Press

Salim Tamari (2008) Mountain against the Sea: Essays on Palestinian Society and Culture, University of California Press

Fatma Kassem (2011) Palestinian Women: Narratives, histories and gendered memory, Bloombsbury

Ramzy Baroud (2019) These Chains Will Be Broken: Palestinian Stories of Struggle and Defiance in Israeli Prisons, Clarity Press

Novels

Sahar Khalifeh (1976) Wild Thorns, Saqi Books

Liyana Badr (1993) A Balcony over the Fakihani, Interlink Books

Hala Alyan (2017) Salt Houses, Harper Books

Susan Abulhawa (2011) Mornings in Jenin, Bloomsbury

Susan Abulhawa (2020) Against the Loveless World, Bloomsbury

Graphic novels

Joe Sacco (2001) Palestine

Joe Sacco (2010) Footnotes in Gaza

Naji al-Ali (2009) A Child in Palestine, Verso Books

Mohammad Sabaaneh (2021) Power Born of Dreams: My Story is Palestine, Street Noise Book*

Poetry

Fady Joudah (2008) The Earth in the Attic, Sheridan Books,

Ghassan Zaqtan, Fady Joudah (trans) (2012) Like a Straw Bird It Follows Me and Other Poems, Yale University Press

Hala Alyan (2013) Atrium: Poems, Three Rooms Press*

Mohammed El-Kurd (2021) Rifqa, Haymarket Books

Mosab Abu Toha (2022) Things You May Find Hidden in My Ear: Poems from Gaza, City Lights Publishers

Tawfiq Zayyad (2023) We Are Here to Stay, Smokestack Books*

The Works of Mahmoud Darwish

Poems

Rafeef Ziadah (2011) We Teach Life, Sir

Nasser Rabah (2022) In the Endless War

Refaat Alareer (2011) If I Must Die

Hiba Abu Nada (2023) I Grant You Refuge/ Not Just Passing

[All books except the ones starred are available in my gdrive. I'm adding more each day. But please try and buy whatever you're able or borrow from the library. Most should be available in the discounted Free Palestine Reading List by Pluto Press, Verso and Haymarket Books.]

Human Rights Reports & Documents

Information on current International Court of Justice case on ‘Legal Consequences arising from the Policies and Practices of Israel in the Occupied Palestinian Territory, including East Jerusalem’

UN Commission of Inquiry Report 2022

UN Special Rapporteur Report on Apartheid 2022

Amnesty International Report on Apartheid 2022

Human Rights Watch Report on Apartheid 2021

Report of the United Nations Fact-Finding Mission on the Gaza Conflict’ 2009 (‘The Goldstone Report’)

Advisory Opinion on the Legal Consequences of the Construction of a Wall in the Occupied Palestinian Territory, International Court of Justice, 9 July 2004

Films

Documentaries

Jenin, Jenin (2003) dir. Mohammed Bakri

Massacre (2005) dir. Monica Borgmann, Lokman Slim, Hermann Theissen

Slingshot HipHop (2008) dir. Jackie Reem Salloum

Waltz with Bashir (2008) dir. Ari Folman † (also on Amazon Prime)

Tears of Gaza (2010) dir. Vibeke Løkkeberg (also on Amazon Prime)

5 Broken Cameras (2011) dir. Emad Burnat (also on Amazon Prime)

The Gatekeepers (2012) dir. Dror Moreh (also on Amazon Prime)

The Great Book Robbery (2012) | Al Jazeera English

Al Nakba (2013) | Al Jazeera (5-episode docu-series)

The Village Under the Forest (2013) dir. Mark J. Kaplan

Where Should The Birds Fly (2013) dir. Fida Qishta

Naila and the Uprising (2017) (also on Amazon Prime)

GAZA (2019) dir. Andrew McConnell and Garry Keane

Gaza Fights For Freedom (2019) dir. Abby Martin

Little Palestine: Diary Of A Siege (2021) dir. Abdallah Al Khatib 

Palestine 1920: The Other Side of the Palestinian Story (2021) | Al Jazeera World Documentary

Gaza Fights Back (2021) | MintPress News Original Documentary | dir. Dan Cohen

Innocence (2022) dir. Guy Davidi

Short Films

Fatenah (2009) dir. Ahmad Habash

Gaza-London (2009) dir. Dina Hamdan

Condom Lead (2013) dir. Tarzan Nasser, Arab Nasser

OBAIDA (2019) | Defence for Children Palestine

Theatrical Films

Divine Intervention (2002) | dir. Elia Suleiman (also on Netflix)

Paradise Now (2005) dir Hany Abu-Assad (also on Amazon Prime)

Lemon Tree (2008) (choose auto translate for English subs) (also on Amazon Prime)

It Must Be Heaven (2009) | dir. Elia Suleiman †

The Promise (2010) mini-series dir. Peter Kosminsky (Part 1, Part 2, Part 3, Part 4)

Habibi (2011)* dir. Susan Youssef

Omar (2013)* dir. Hany Abu-Assad †

3000 Nights (2015)* dir. Mai Masri

Foxtrot (2017) dir. Samuel Maoz (also on Amazon Prime)

The Time that Remains (2019) dir. Elia Suleiman †

Gaza Mon Amour (2020) dir. Tarzan Nasser, Arab Nasser †

The Viewing Booth (2020) dir. Ra'anan Alexandrowicz (on Amazon Prime and Apple TV)

Farha (2021)* | dir. Darin J. Sallam

Palestine Film Institute Archive

All links are for free viewing. The ones marked with a star (*) can be found on Netflix, while the ones marked † can be downloaded for free from my Mega account.

If you find Guy Davidi's Innocence anywhere please let me know, I can't find it for streaming or download even to rent or buy.

In 2018, BDS urged Netflix to dump Fauda, a series created by former members of IOF death squads that legitimizes and promotes racist violence and war crimes, to no avail. Please warn others to not give this series any views. BDS has not called for a boycott of Netflix. ]

NGOs

The Boycott, Divestment, Sanctions (BDS) Movement

Euro-Mediterranean Human Rights Monitor

UNRWA

Palestine Defence for Children International

Palestinian Feminist Collective

Al-Shabaka: The Palestinian Policy Network

Addameer Prisoner Support and Human Rights Association

Institute for Palestine Studies

Al Haq

Artists for Palestine

The Palestine Museum

Jewish Currents

B’Tselem

DAWN

Social Media

Palestnians on Tumblr

@el-shab-hussein

@killyfromblame

@apollos-olives

@fairuzfan

@palipunk

@sar-soor

@nabulsi

@wearenotjustnumbers2

@90-ghost

@tamarrud

@northgazaupdates

Allies and advocates (not Palestinian)

@bloglikeanegyptian beautiful posts that read like op-eds

@vyorei daily news roundups

@luthienne resistance through prose

@decolonize-the-left scoop on the US political plans and impacts

@feluka

@anneemay

(Please don't expect any of these blogs to be completely devoted to Palestine allyship; they do post regularly about it but they're still personal blogs and post whatever else they feel like. Do not harrass them.)

Gaza journalists

Motaz Azaiza IG: @motaz_azaiza | Twitter: @azaizamotaz9 | TikTok: _motaz.azaiza (left Gaza as of Jan 23)

Bisan Owda IG and TikTok: wizard_bisan1 | Twitter: @wizardbisan

Saleh Aljafarawi IG: @saleh_aljafarawi | Twitter: @S_Aljafarawi | TikTok: @saleh_aljafarawi97

Plestia Alaqad IG: @byplestia | TikTok: @plestiaaqad (left Gaza)

Wael Al-Dahdouh IG: @wael_eldahdouh | Twitter: @WaelDahdouh (left Gaza as of Jan 13)

Hind Khoudary IG: @hindkhoudary | Twitter: @Hind_Gaza

Ismail Jood IG and TikTok: @ismail.jood (announced end of coverage on Jan 25)

Yara Eid IG: @eid_yara | Twitter: @yaraeid_

Eye on Palestine IG: @eye.on.palestine | Twitter: @EyeonPalestine | TikTok: @eyes.on.palestine

Muhammad Shehada Twitter: @muhammadshehad2

(Edit: even though some journos have evacuated, the footage up to the end of their reporting is up on their social media, and they're also doing urgent fundraisers to get their families and friends to safety. Please donate or share their posts.)

News organisations

The Electronic Intifada Twitter: @intifada | IG: @electronicintifada

Quds News Network Twitter and Telegram: @QudsNen | IG: @qudsn (Arabic)

Times of Gaza IG: @timesofgaza | Twitter: @Timesofgaza | Telegram: @TIMESOFGAZA

The Palestine Chronicle Twitter: @PalestineChron | IG: @palestinechron | @palestinechronicle

Al-Jazeera Twitter: @AJEnglish | IG and TikTok: @aljazeeraenglish, @ajplus

Middle East Eye IG and TikTok: @middleeasteye | Twitter: @MiddleEastEye

Democracy Now Twitter and IG: @democracynow TikTok: @democracynow.org

Mondoweiss IG and TikTok: @mondoweiss | Twitter: @Mondoweiss

The Intercept Twitter and IG: @theintercept

MintPress Twitter: @MintPressNews | IG: mintpress

Novara Media Twitter and IG: @novaramedia

Truthout Twitter and IG: @truthout

Palestnians on Other Social Media

Mouin Rabbani: Middle East analyst specializing in the Arab-Israeli conflict and Palestinian affairs. Twitter: @MouinRabbani

Noura Erakat: Legal scholar, human rights attorney, specialising in Israeli–Palestinian conflict. Twitter: @4noura | IG: @nouraerakat | (http://www.nouraerakat.com/)

Hebh Jamal: Journalist in Germany. IG and Twitter: @hebh_jamal

Ghada Sasa: PhD candidate in International Relations, green colonialism, and Islam in Canada. Twitter: @sasa_ghada | IG: @ghadasasa48

Taleed El Sabawi: Assistant professor of law and researcher in public health. Twitter: @el_sabawi | IG

Lexi Alexander: Filmmaker and activist. Twitter: @LexiAlex | IG: @lexialexander1

Mariam Barghouti: Writer, blogger, researcher, and journalist. Twitter: @MariamBarghouti | IG: @mariambarghouti

Rasha Abdulhadi: Queer poet, author and cultural organizer. Twitter: @rashaabdulhadi

Mohammed el-Kurd: Writer and activist from Jerusalem. IG: @mohammedelkurd | Twitter: @m7mdkurd

Ramy Abdu: Founder and Chairman of the Euro-Mediterranean Human Rights Monitor. Twitter: @RamyAbdu

Subhi: Founder of The Palestine Academy website. IG: @sbeih.jpg |TikTok @iamsbeih | Twitter: @iamsbeih

Allies

Lowkey (Kareem Dennis): Rapper, activist, video and podcast host for MintPress. Twitter: @LowkeyOnline IG: @lowkeyonline

Francesca Albanese: UN Special Rapporteur on the Occupied Territories. Twitter: @FranceskAlbs

Sana Saeed: Journalist and media critic, host and senior producer at Al-Jazeera Plus. IG: @sanaface | Twitter: @SanaSaeed

Shailja Patel: Poet, playwright, activist, founding member of Kenyans For Peace, Truth and Justice. Twitter: @shailjapatel

Jairo I. Fúnez-Flores: Researcher in curriculum studies, decolonial theory, social movements. Twitter: @Jairo_I_Funez

Jack Dodson: Journalist and Filmmaker. Twitter: @JackDodson IG: @jdodson4

Imani Barbarin: Writer, public speaker, and disability rights activist. IG: @crutches_and_spice | Twitter: @Imani_Barbarin | TikTok: @crutches_and_spice

Jewish Allies

Katie Halper: US comedian, writer, filmmaker, podcaster, and political commentator. IG and Twitter: @kthalps

Dr. Chanda Prescod-Weinstein: Associate Professor of Physics and Core Faculty Member in Women’s and Gender Studies at the University of New Hampshire. Twitter: @IBJIYONGI | (https://chanda.science/)

Amanda Gelender: Writer. Twitter: @agelender | (https://agelender.medium.com/)

Yoav Litvin: Jerusalem-born Writer and Photographer. IG and Twitter: @nookyelur | (yoavlitvin.com)

Alana Lentin: Professor of Cultural and Social Analysis at Western Sydney University. Twitter: @alanalentin

Gideon Levy: anti-Zionist Israeli journalist and activist. Twitter: @gideonlevy

‼️How You Can Help Palestine‼️

Click for Palestine (Please reblog!!)

Masterlist of donation links by @sulfurcosmos (Please reblog!!)

Water for Gaza: Donate directly to the Gaza Municipality

Operation Olive Branch Linktree for vetted fundraisers, donations and political action resources. TikTok and Instagram: @operationolivebranch | Twitter: @OPOliveBranch

Gazafunds (vetted and spotlighted GFMs)

The Butterfly Effect Project (spreadsheet of vetted GFMs)

Spreadsheet of Gaza fundraisers vetted by @el-shab-hussein and @nabulsi

If any links are broken let me know. Or pull up the current post to check whether it's fixed.

Political action to pressure the Harris campaign to stop arming Israel (for US citizens): Uncommitted Movement (TikTok: @uncommittedmvmt) (Please reblog!!)

"Knowledge is Israel's worst enemy. Awareness is Israel's most hated and feared foe. That's why Israel bombs a university: it wants to kill openness and determination to refuse living under injustice and racism."

— Dr. Refaat Alareer, (martyred Dec 6, 2023)

From River To The Sea Palestine Will Be Free ���🇸🇵🇸🇵🇸

-----

Edit 1: took the first video down because turns out the animator is a terf and it links to her blog. Really sorry for any distress.

Edit 2: All recommended readings + Haymarket recommendations + essential decolonization texts have been uploaded to my linked gdrive. I will adding more periodically. Please do buy or check them out from the library if possible, but this post was made for and by poor and gatekept Global South bitches like me.

Some have complained about the memes being disrespectful. You're actually legally obligated to make fun of Israeli propaganda and Zionists. I don't make the rules.

Edit 3: "The river to the sea" does not mean the expulsion of Jews from Palestine. Believing that is genocide apologia.

Edit 4: Gazans have specifically asked us to put every effort into pushing for a ceasefire instead of donations. "Raising humanitarian aid" is a grift Western governments are pushing right now to deflect from the fact that they're sending billions to Israel to keep carpet bombing Gazans. As long as the blockades are still in place there will never be enough aid for two million people. (UPDATE: PLEASE DONATE to the Gazan's GoFundMe fundraisers to help them buy food and get out of Rafah into Egypt. E-SIMs, food and medical supplies are also essential. Please donate to the orgs linked in the How You Can Help. Go on the strikes. DO NOT STOP PROTESTING.)

Edit 5: Google drive link for academic books folder has been fixed. Also have added a ton of resources to all the other folders so please check them out.

Edit 6: Added interactive maps, Jadaliya channel, and masterlists of donation links and protest support and of factsheets.

The twitter accounts I reposted as it was given to me and I just now realized it had too many Israeli voices and almost none of the Palestinians I'm following, so it's being edited. (Update: done!) also removed sources like Jewish Voices of Peace and Breaking the Silence that do good work but have come under fair criticism from Palestinians.

Edit 7: Complete reformatting

Edit 8: Complete revamping of the social media section. It now reflects my own following list.

Edit 9: removed some more problematic people from the allies list. Remember that the 2SS is a grift that's used to normalize violence and occupation, kids. Supporting the one-state solution is lowest possible bar for allyship. It's "Free Palestine" not "Free half of Palestine and hope Israel doesn't go right back to killing them".

Edit 10: added The Palestine Directory + Al Jazeera documentary + Addameer. This "100 links per post" thing sucks.

Edit 11: more documentaries and films

Edit 12: reformatted reading list

Edit 13: had to remove @palipunk's masterlist to add another podcast. It's their pinned post and has more resources Palestinian culture and crafts if you want to check it out

Edit 14 6th May '24: I've stopped updating this masterlist so some things, like journalists still left in Gaza and how to support the student protests are missing. I've had to take a step back and am no longer able to track these things down on my own, and I've hit the '100 links per post' limit, but if you can leave suggestions for updates along with links in either the replies or my asks I will try and add them.

Edit 15 10th August: added to Palestinian allies list and reworked the Help for Palestine section. There's been a racist harrassment campaign against the Palestinian Tumblrs that vetted the Gaza fundraisers based off one mistake made by a Gazan who doesn't understand English. If you're an ally, shut that shit down. Even if you donate to a scam GFM, you're only out some coffee money; if everyone stops donating to all the GFMs in fear of scams, those families die.

[lightdancer1]

The 1936-9 Palestinian Revolt is the forgotten war in the 102 years of Israeli-Palestinian conflict:

This war, the forgotten war of the 102 years, is forgotten not least because it marks an abrupt point where both the Palestinian nation was forged into one.....and because it was directed at the British Empire more than the Yishuv, even if plenty of Jews were killed as what was ultimately collateral damage in an anti-British revolt. The reality of a war like this is the apple in the ointment of a simpler narrative that treats the Palestinian Arabs as exceptions to broader trends when in reality this war has a great many parallels to the rebellions in Iraq, Syria, and the rise of the Saudi dynasty in the Hijaz, as well as rebellions in Egypt and Libya.

The main difference is that in addition to the British it In three years the great war that followed marked a turning point, the final steps in making a nation out of three Sanjaks of the Vilayet of Damascus, providing the basis for the idea that the peoples who were Christian and Muslim and spoke Arabic were indeed Palestinians, and not Southwestern Syrians or the Ummah with its semi-tolerated at best Christian and Jewish hangers-on.

While written by an Israeli, this is a book that repeatedly notes both the very bluntness of the views of the Yishuv, that the Jabotinsky/Irgun crowd viewed the war precisely for what it was, the birth of a new nationalism, and that the combination of the war, its success in pressuring the British to ban Jewish immigration....which by then still didn't satisfy Palestinians, the breaking of their military power denied them the chance to keep the war going did was ultimately the Pyrrhic victory that lost them the 1947-8 war with the Yishuv before it even started.

10/10.

[suetravelblog]

Jordan Independence Day Amman

Jordanian Flag Independence Day – Edarabia May 25 is Jordan Independence Day, and the “most important event in the history of the country, marking its independence from the British government in 1946”. The 2023 celebration signifies 75 years since Jordan “officially gained full autonomy in 1948“. King Abdullah I bin Al-Hussein “Jordan’s independence took place during the reign of King Abdullah I…

[deborahdeshoftim5779]

Got a huge biography of this legendary figure on my bed right now, and once I finish it, I will have earned the right to watch the legendary film, Lawrence of Arabia.

Colonel T E Lawrence on the balcony of the Victoria Hotel in Damascus on 3 October 1918, half an hour after he had resigned his position in the Arab Army.

[metamatar]

Since the early days of British involvement with Zionism, Churchill sanctioned the dispossession of non-Jewish Palestinians by assuring that they have no voice in the affairs of their own land. “In the interests of the Zionist policy,” he stated in August 1921 as the government minister in charge of Britain’s colonies, “all elective institutions have so far been refused to the Arabs.”

A snapshot of Churchill’s stances on Palestine and race is found in the records of the 1937 Peel Commission hearings, convened to address a major revolt in Palestine. [...]

Horace Rumbold [...] asked whether Zionist policy is worth “the lives of our men, and so on.” And did it follow, he asked Churchill, that having “conquered Palestine we can dispose of it as we like?”

Churchill replied to that and similar questions by invoking commitments given when Britain captured Palestine toward the end of 1917. “We decided in the process of conquest of [Palestine] to make certain pledges to the Jews,” Churchill said.

Apparently skeptical, the head of the commission, William Peel, asked Churchill if it is not “a very odd self-government” when “it is only when the Jews are a majority that we can have it.”

Churchill responded with a blunt argument of might: “We have every right to strike hard in support of our authority.”

The historian Reginald Coupland nonetheless told the hearings that the “average Englishman” would wonder why the Arabs were being denied self-government, and why we had “to go on shooting the Arabs down because of keeping his promise to the Jews.”

Peel, similarly, asked Churchill if the British public “might get rather tired and rather inquisitive if every two or three years there was a sort of campaign against the Arabs and we sent out troops and shot them down? They would begin to enquire, ‘Why is it done? What is the fault of these people?… Why are you doing it? In order to get a home for the Jews?’”

“And it would mean rather brutal methods,” added Laurie Hammond, who had worked with the British colonial administration in India. “I do not say the methods of the Italians at Addis Ababa,” referring to Benito Mussolini’s Ethiopian massacre of February 1937, “but it would mean the blowing up of villages and that sort of thing?” The British, he recalled, had blown up part of the Palestinian port city of Jaffa.

Peel agreed, and added that “they blew up a lot of [Palestinian] houses all over the place in order to awe the population. I have seen photographs of these things going up in the air.”

But when Peel questioned whether “it is not only a question of being strong enough,” but of “downing” the Arabs who simply wanted to remain in their own country, Churchill lost patience.

“I do not admit that the dog in the manger has the final right to the manger,” he countered, “even though he may have lain there for a very long time.” He denied that “a great wrong has been done to the Red Indians of America, or the Black people of Australia,” by their replacement with “a higher grade race.”

[opencommunion]

"Following the 1948 massacre at Dahmash Mosque, the inhabitants of Lydda, already terrorized from the massive death toll accompanying the attack, were expelled in the now-infamous 'Lydda death march.' Men, women, and children were marched out of town and driven toward Ramallah and the Jordan River valley. With no time to collect supplies and no reprieve from the arduous trek through the desert heat, an unknown number of Palestinians perished. Of the group affected, children were a disproportionate number of casualties strewn along the path being forged out of Lydda; 'Nobody will ever know how many children died,' Israeli soldier John Bagot Glubb recounted in his memoir. The expulsion of Palestinians from their ancestral homes in Lydda successfully transformed the town into a 'death zone.' As [Spiro] Munayyer recalled: 'At sunset we could still hear the firing of automatic weapons which went on until nightfall, when silence descended on the city. We no longer could hear shooting or the crying of children nor the lamentations of women. It was as though the city itself had died.'

Settler colonialism necessitates the eradication of Indigenous life so that a new society can be forged from the ruins of expulsion. As Israeli reporter and writer Ari Shavit wrote for The New Yorker when discussing the violence in Lydda: 'The truth is that Zionism could not bear the Arab city of Lydda. From the very beginning, there was a substantial contradiction between Zionism and Lydda. If Zionism was to exist, Lydda could not exist. If Lydda was to exist, Zionism could not exist.'" Incarcerated Childhood and the Politics of Unchilding, Nadera Shalhoub-Kevorkian (2019) Lydda in the late 19th and early 20th century, before the British Mandate:

Lydda in 1935-1940, the period of the Great Palestinian Revolt against the British Mandate:

The Nakba in Lydda:

[psychologeek]

Free!

"Leave our country alone!" they say "This isn't your land - go back to where you came from!"

And as my brother's being shoot, And my sister's being paraded naked - For their great sin of: living [Re'im, Israel, 2023]

As my great-grandfather was pushed down in the streets And his beard was brutally shaved As they raped and enslaved and murdered- [Birkenau, Poland, 1943]

[just like in 1941 Farhud, Iraq ; Jedwabne pogrom;  1945 Tripoli pogrom, the 1946 Kielce pogrom, and the 1947 Aleppo pogrom]

In 1934 there were pogroms against Jews in Turkey and Algeria.

Other parts of my family were lucky enough to survive the 1929 Hebron massacre during the 1929 Palestine riots. [Mandatory Palestine under British administration]

In 1919, soldiers marched into the center of town accompanied by a military band and engaged in atrocities under the slogan: "Kill the Jews, and save the Ukraine." They were ordered to save the ammunition in the process and use only lances and bayonets during the Proskurov pogrom.

[Proskurov, Ukraine, 1919]

[100 years, and nothing changed, huh?]

You know, my grandma's arab. I still remember sitting in class in high school, hearing about the 1840 Damascus affair, and thinking: hu.

I'll skip several years and countries, but:

Their grandparents were there to witness as the outbreak of violence against Jews (Hep-Hep riots) occurred at the beginning of the 19th century.

The 1821 Odessa pogroms marked the beginning of the 19th century pogroms in Tsarist Russia

That's  Khmelnytsky Uprising of 1648–1657 in present-day Ukraine.

So they said, during the attacks against Jews also took place in Barcelona and other Catalan cities during the massacre of 1391.

Their ancestors were cast away and murdered in Spain, 1492.

The same way we were banished and cast away from  Bern (1427) and Zürich (1436) for almost 400 years?

Let us not speak of  the alaughter on Holy Saturday of 1389, a pogrom began in Prague that led to the burning of the Jewish quarter, the killing of many Jews, and the suicide of many Jews trapped in the main synagogue; the number of dead was estimated at 400–500 men, women, and children.

Brussels massacre of 1370.

Or - do you want to hear about the 510 jewish communities that were destroyed? (1348-1350)  including in Toulon, Erfurt, Basel, Aragon, Flanders[16][17] and Strasbourg.[18]

Just like Rhineland massacres in 1096

Some of them made it to England, around 1060. It took less than 30 years for the first Podrom in 1189-90 in England, 

Oh, and let us not forget 1066 Granada massacre [again, in Spain].

Or the  Alexandria in the year 38 CE, followed by the more known riot of 66 CE.

The Jewish population of the land on the eve of the first major Jewish rebellion [66 CE] may have been as high as 2.2 million. The monumental architecture of this period indicates a high level of prosperity.

In 66 CE, the Jews of Judea rose in revolt against Rome, sparking the First Jewish–Roman War. The reverse seized control of Judea and named their new kingdom "Israel"

The revolt was crushed by the Roman emperors Vespasian and Titus. The Romans destroyed much of the Temple in Jerusalem and took as punitive tribute the Menorah and other Temple artifacts back to Rome. Josephus writes that 1,100,000 Jews perished during the revolt, while a further 97,000 were taken captive. The Fiscus Judaicus was instituted by the Empire as part of reparations.

[And here we come to a full cycle of blood, land, and pain].

And those are only those I found out about. Only those we have a record of. Only those we know to this day. They were so massive, or left enough impact so we still remember.

[I could go on, this is just a short list.]

It seems like no matter what we do, we'll always be accused for

Let me know, please - where can I be a jew, and just

Live?

[mapsontheweb]

Israeli territory and Palestinian territories

« Atlas des frontières », Hugo Billard & Frédéric Encel, Autrement, 2021

by cartesdhistoire

At the Versailles Peace Conference (1919), the Zionist Organization presented its map of territorial claims: Palestine (or Eretz Israel) plus southern Lebanon, the east bank of the Jordan and the Golan Heights. On the Arab side, a great unified and sovereign Arab kingdom was demanded (Damascus Congress, 1919).

During the Arab Revolt in Palestine (1936), London proposed a division on a demographic basis: the northern coastal strip and the Galilee to the Jews, the West Bank, the southern coastal strip, the Negev desert and the Jordan valley to the Arabs. This Peel plan was finally abandoned in the face of refusal from the Palestinian High Committee and the Arab states. However, except for the Negev which returned to the Jewish State, it was nevertheless a fairly similar sharing plan that the UN adopted on November 29, 1947: two almost equal shares and a "corpus separatum" including Jerusalem and Bethlehem under international supervision. The Zionist Organization accepts, the Arabs reject it and start a war whose outcome, favorable to the young Hebrew State, allows it to expand and Jordan to annex most of the Arab State of Stillborn Palestine: the West Bank, or Judea-Samaria, and East Jerusalem. This new geopolitical reality will serve as a basis for negotiations in the Oslo (1993) and Camp David II (2000) peace processes.

Meanwhile, at the end of the Six Day War (1967), Israel will have conquered the strategic Golan Heights from Syria (annexed in 1981), the West Bank from Jordan (which Amman renounced in 1988), and East Jerusalem. (annexed in 1967), the Gaza Strip (returned to the Palestinian Authority in 2005 and controlled by Islamist Hamas since its 2007 putsch) and the Sinai (returned to Egypt via the 1978 Camp David peace accords ).

Finally, if the borders with Syria and Lebanon remain contested and often resemble reopened fronts (Hezbollah), those with Jordan and Egypt are recognized and pacified.

[cid5]

World War I. Middle East. The operations of the Arab army: an observation post of rifle-machine gunners; at the bottom, the Hejaz mountains. 1917

[girlactionfigure]

@shlomo_fishman

One of the main foundations of the Palestinian narrative states that: "according to international law, Israel is occupying Palestinian land".

What most people don't know is that the international law states, in fact, the exact opposite. I'll explain.

In the picture below, you can see article 80 in the UN charter, signed by the UN in 1945 during the San Francisco convention. As stated, its purpose was to ensure the rights given by trusteeship agreements approved by the UN, one of them being the British Mandate which officially began in 1920 and was designated to the establishment of a "national home" for the Jewish people on the area shown in the map below, as previously declared in the Balfour Declaration in 1918.

Now you may say: "but what about the UN general assembly Resolution 181 (the partition plan)?". The answer here is pretty simple: first of all, the general committee has no official power to enforce their decisions, which are mostly symbolic. Second, the plan was never set in motion, as the Arab leadership refused to accept it and the war between the Jewish population and the Arab one, broke down. Regarding the UN security council, Article 24(2) states: "the Security Council shall act in accordance with the Purposes and Principles of the United Nations". Which means it also cannot overrule article 80 in the UN charter.

There is also an argument I heard, about the British Mandate being a class A mandate. Class A mandates, were territories formerly controlled by the Ottoman Empire that were deemed to "... have reached a stage of development where their existence as independent nations can be provisionally recognized subject to the rendering of administrative advice and assistance by a Mandatory until such time as they are able to stand alone. The wishes of these communities must be a principal consideration in the selection of the Mandatory". There is one major problem with this argument: the Muslim Arabs NEVER had any national ambitions back then, nor wanted an independent state until after 1948.

Haj Amin Al-Husseini, probably the most prominent Muslim leader during the British Mandate and the Mufti of Jerusalem at that time, who dedicated his life to combat Zionism and purge the Jewish population in the area, even reaching Adolf Hitler at some point to help him fulfill those plans, never wanted an establishment of an independent Muslim state.

While launching massacres against the Jewish population (the great Arab revolt, 1929 Arab riots and more) and trying to convince Arabs not to sell lands to Jews, he justified it only using religious Islamic motives and blood libels against the Jews. Their only mission was to erase Zionism, so there was never an appeal by him, nor the Arab League and not any other Muslim leadership of that time to the international community, for the establishment of a Muslim state called "Palestine".

So when I define the Palestinians as: "a political movement pretending to be a nation, only to combat Zionism", I talk about this exactly.

This text sums up the main things you should know about the non-existent Israeli occupation, which many people unfortunately don't. So it was very important to me to write about it, especially in these difficult times, and I'd appreciate your support in spreading this message, a lot.

[officiallordvetinari]

Below are 10 featured Wikipedia articles. Links and descriptions are below the cut.

The election in 1860 for the position of Boden Professor of Sanskrit at the University of Oxford was a competition between two candidates offering different approaches to Sanskrit scholarship. One was Monier Williams, an Oxford-educated Englishman who had spent 14 years teaching Sanskrit to those preparing to work in British India for the East India Company. The other, Max Müller, was a German-born lecturer at Oxford specialising in comparative philology, the science of language.

Adolfo Farsari (Italian pronunciation: [aˈdolfo farˈsaːri]; 11 February 1841 – 7 February 1898) was an Italian photographer based in Yokohama, Japan. His studio, the last notable foreign-owned studio in Japan, was one of the country's largest and most prolific commercial photographic firms. Largely due to Farsari's exacting technical standards and his entrepreneurial abilities, it had a significant influence on the development of photography in Japan.

Girl Pat was a small fishing trawler, based at the Lincolnshire port of Grimsby, that in 1936 was the subject of a media sensation when its captain took it on an unauthorised transatlantic voyage. The escapade ended in Georgetown, British Guiana, with the arrest of the captain, George "Dod" Orsborne, and his brother. The pair were later imprisoned for the theft of the vessel.

Abu Muhammad Hasan al-Kharrat (Arabic: حسن الخراط Ḥassan al-Kharrāṭ; 1861 – 25 December 1925) was one of the principal Syrian rebel commanders of the Great Syrian Revolt against the French Mandate. His main area of operations was in Damascus and its Ghouta countryside. He was killed in the struggle and is considered a hero by Syrians.

Marjorie Cameron Parsons Kimmel (April 23, 1922 – July 24, 1995), who professionally used the mononym Cameron, was an American artist, poet, actress and occultist. A follower of Thelema, the new religious movement established by the English occultist Aleister Crowley, she was married to rocket pioneer and fellow Thelemite Jack Parsons.

Maya stelae (singular stela) are monuments that were fashioned by the Maya civilization of ancient Mesoamerica. They consist of tall, sculpted stone shafts and are often associated with low circular stones referred to as altars, although their actual function is uncertain. Many stelae were sculpted in low relief, although plain monuments are found throughout the Maya region. The sculpting of these monuments spread throughout the Maya area during the Classic Period (250–900 AD), and these pairings of sculpted stelae and circular altars are considered a hallmark of Classic Maya civilization.

The North Norfolk Coast Site of Special Scientific Interest (SSSI) is an area of European importance for wildlife in Norfolk, England. It comprises 7,700 ha (19,027 acres) of the county's north coast from just west of Holme-next-the-Sea to Kelling, and is additionally protected through Natura 2000, Special Protection Area (SPA) listings; it is also part of the Norfolk Coast Area of Outstanding Natural Beauty (AONB). The North Norfolk Coast is also designated as a wetland of international importance on the Ramsar list and most of it is a Biosphere Reserve.

Preening is a maintenance behaviour found in birds that involves the use of the beak to position feathers, interlock feather barbules that have become separated, clean plumage, and keep ectoparasites in check. Feathers contribute significantly to a bird's insulation, waterproofing and aerodynamic flight, and so are vital to its survival. Because of this, birds spend considerable time each day maintaining their feathers, primarily through preening.

The Wells and Wellington affair was a dispute about the publication of three papers in the Australian Journal of Herpetology in 1983 and 1985. The periodical was established in 1981 as a peer-reviewed scientific journal focusing on the study of amphibians and reptiles (herpetology). Its first two issues were published under the editorship of Richard W. Wells, a first-year biology student at Australia's University of New England. Wells then ceased communicating with the journal's editorial board for two years before suddenly publishing three papers without peer review in the journal in 1983 and 1985. Coauthored by himself and high school teacher Cliff Ross Wellington, the papers reorganized the taxonomy of all of Australia's and New Zealand's amphibians and reptiles and proposed over 700 changes to the binomial nomenclature of the region's herpetofauna.

Wulfhere or Wulfar (died 675) was King of Mercia from 658 until 675 AD. He was the first Christian king of all of Mercia, though it is not known when or how he converted from Anglo-Saxon paganism. His accession marked the end of Oswiu of Northumbria's overlordship of southern England, and Wulfhere extended his influence over much of that region.

[amit-rider]

Just watched philosophy tube's video on antisemitism. Abigail is known for doing her due diligence and really giving her all to do proper research, at the beginning of the video she even mentions how grateful she is for the jewish script consultants who helped her with the episode. I was thinking this is what I need rn, an ally putting effort.

In minute 21 she mentions the only reason jews came to Palestine in the early 1900 was because of the "British mandate which started in 1917" (as far as I'm aware it started in 1920), which "supported the zionist project at least in part bc they wanted to get rid of the people in Britain". She then makes it seem like the only reason the mandate ended in 1948 was because of the Arab revolt (its the only reason mentioned). She continues to say at this point in time the Palestinian people basically asked the UN for their land back to which they responded "that's Israel now". This section doesn't have any sources appearing on the screen while she speaks. Her following quote is "its a wonder I'm not invited to teach more history classes" which. Sorry but its not a wonder to me....

I don't blame Abigail, I still like her as a creator and I will continue to watch her videos and support her. I also understand that not all Jewish people will view this as poorly as I have, and the proof is that none of the Jewish script consultants she hired seemed to have said anything (I assume) bc she kept it in.

But I actually mind a lot to see she choose to present a narrative in which the Jewish people are once again passive in the events which came to. My great grandparents in Germany (in early 1900s) did no go to a Jewish youth program which encouraged their participants to support the Jewish yishuv and believed in the right to return to their land (way before the mandate btw) for gentiles to think the only reason we came back is cause it was in Britain's interest. These specific people believed that land is and will always be their holy land.

Also according to https://en.m.wikipedia.org/wiki/Mandatory_Palestine:

Competing interests of the two populations led to the 1936–1939 Arab revolt in Palestine and the 1944–1948 Jewish insurgency in Mandatory Palestine.

Why omit one?

Additionally, from the same source, one sentence after:

The United Nations Partition Plan for Palestine to divide the territory into two states, one Arab and one Jewish, was passed in November 1947.

So I would say it's inaccurate, to say the least, to present it as the Palestinian people asking the UN for their land back to which the UN said no? That is just. Not what happened at all. And the first and very basic most research (Wikipedia) presents why this is false.

I'm really bothered by how this whole sectioned just went up with no sources. Did no one mind? Sigh.

It's just a very specific part of the video. But you know what? I'm just a little tired...

[dailyanarchistposts]

Chapter 5: Mutual Aid in the Mediæval City

Growth of authority in Barbarian Society. — Serfdom in the villages. — Revolt of fortified towns: their liberation; their charts. — The guild. — Double origin of the free mediæval city. — Self-jurisdiction, self-administration. — Honourable position of labour. — Trade by the guild and by the city.

Sociability and need of mutual aid and support are such inherent parts of human nature that at no time of history can we discover men living in small isolated families, fighting each other for the means of subsistence. On the contrary, modern research, as we saw it in the two preceding chapters, proves that since the very beginning of their prehistoric life men used to agglomerate into gentes, clans, or tribes, maintained by an idea of common descent and by worship of common ancestors. For thousands and thousands of years this organization has kept men together, even though there was no authority whatever to impose it. It has deeply impressed all subsequent development of mankind; and when the bonds of common descent had been loosened by migrations on a grand scale, while the development of the separated family within the clan itself had destroyed the old unity of the clan, a new form of union, territorial in its principle — the village community — was called into existence by the social genius of man. This institution, again, kept men together for a number of centuries, permitting them to further develop their social institutions and to pass through some of the darkest periods of history, without being dissolved into loose aggregations of families and individuals, to make a further step in their evolution, and to work out a number of secondary social institutions, several of which have survived down to the present time. We have now to follow the further developments of the same ever-living tendency for mutual aid. Taking the village communities of the so-called barbarians at a time when they were making a new start of civilization after the fall of the Roman Empire, we have to study the new aspects taken by the sociable wants of the masses in the middle ages, and especially in the mediæval guilds and the mediæval city.

Far from being the fighting animals they have often been compared to, the barbarians of the first centuries of our era (like so many Mongolians, Africans, Arabs, and so on, who still continue in the same barbarian stage) invariably preferred peace to war. With the exception of a few tribes which had been driven during the great migrations into unproductive deserts or highlands, and were thus compelled periodically to prey upon their better-favoured neighbours — apart from these, the great bulk of the Teutons, the Saxons, the Celts, the Slavonians, and so on, very soon after they had settled in their newly-conquered abodes, reverted to the spade or to their herds. The earliest barbarian codes already represent to us societies composed of peaceful agricultural communities, not hordes of men at war with each other. These barbarians covered the country with villages and farmhouses;[156] they cleared the forests, bridged the torrents, and colonized the formerly quite uninhabited wilderness; and they left the uncertain warlike pursuits to brotherhoods, scholæ, or “trusts” of unruly men, gathered round temporary chieftains, who wandered about, offering their adventurous spirit, their arms, and their knowledge of warfare for the protection of populations, only too anxious to be left in peace. The warrior bands came and went, prosecuting their family feuds; but the great mass continued to till the soil, taking but little notice of their would-be rulers, so long as they did not interfere with the independence of their village communities.[157] The new occupiers of Europe evolved the systems of land tenure and soil culture which are still in force with hundreds of millions of men; they worked out their systems of compensation for wrongs, instead of the old tribal blood-revenge; they learned the first rudiments of industry; and while they fortified their villages with palisaded walls, or erected towers and earthen forts whereto to repair in case of a new invasion, they soon abandoned the task of defending these towers and forts to those who made of war a speciality.

The very peacefulness of the barbarians, certainly not their supposed warlike instincts, thus became the source of their subsequent subjection to the military chieftains. It is evident that the very mode of life of the armed brotherhoods offered them more facilities for enrichment than the tillers of the soil could find in their agricultural communities. Even now we see that armed men occasionally come together to shoot down Matabeles and to rob them of their droves of cattle, though the Matabeles only want peace and are ready to buy it at a high price. The scholæ of old certainly were not more scrupulous than the scholæ of our own time. Droves of cattle, iron (which was extremely costly at that time[158]), and slaves were appropriated in this way; and although most acquisitions were wasted on the spot in those glorious feasts of which epic poetry has so much to say — still some part of the robbed riches was used for further enrichment. There was plenty of waste land, and no lack of men ready to till it, if only they could obtain the necessary cattle and implements. Whole villages, ruined by murrains, pests, fires, or raids of new immigrants, were often abandoned by their inhabitants, who went anywhere in search of new abodes. They still do so in Russia in similar circumstances. And if one of the hirdmen of the armed brotherhoods offered the peasants some cattle for a fresh start, some iron to make a plough, if not the plough itself, his protection from further raids, and a number of years free from all obligations, before they should begin to repay the contracted debt, they settled upon the land. And when, after a hard fight with bad crops, inundations and pestilences, those pioneers began to repay their debts, they fell into servile obligations towards the protector of the territory. Wealth undoubtedly did accumulate in this way, and power always follows wealth.[159] And yet, the more we penetrate into the life of those times, the sixth and seventh centuries of our era, the more we see that another element, besides wealth and military force, was required to constitute the authority of the few. It was an element of law and right, a desire of the masses to maintain peace, and to establish what they considered to be justice, which gave to the chieftains of the scholæ — kings, dukes, knyazes, and the like — the force they acquired two or three hundred years later. That same idea of justice, conceived as an adequate revenge for the wrong done, which had grown in the tribal stage, now passed as a red thread through the history of subsequent institutions, and, much more even than military or economic causes, it became the basis upon which the authority of the kings and the feudal lords was founded.

In fact, one of the chief preoccupations of the barbarian village community always was, as it still is with our barbarian contemporaries, to put a speedy end to the feuds which arose from the then current conception of justice. When a quarrel took place, the community at once interfered, and after the folkmote had heard the case, it settled the amount of composition (wergeld) to be paid to the wronged person, or to his family, as well as the fred, or fine for breach of peace, which had to be paid to the community. Interior quarrels were easily appeased in this way. But when feuds broke out between two different tribes, or two confederations of tribes, notwithstanding all measures taken to prevent them,[160] the difficulty was to find an arbiter or sentence-finder whose decision should be accepted by both parties alike, both for his impartiality and for his knowledge of the oldest law. The difficulty was the greater as the customary laws of different tribes and confederations were at variance as to the compensation due in different cases. It therefore became habitual to take the sentence-finder from among such families, or such tribes, as were reputed for keeping the law of old in its purity; of being versed in the songs, triads, sagas, etc., by means of which law was perpetuated in memory; and to retain law in this way became a sort of art, a “mystery,” carefully transmitted in certain families from generation to generation. Thus in Iceland, and in other Scandinavian lands, at every Allthing, or national folkmote, a lövsögmathr used to recite the whole law from memory for the enlightening of the assembly; and in Ireland there was, as is known, a special class of men reputed for the knowledge of the old traditions, and therefore enjoying a great authority as judges.[161] Again, when we are told by the Russian annals that some stems of North-West Russia, moved by the growing disorder which resulted from “clans rising against clans,” appealed to Norman varingiar to be their judges and commanders of warrior scholæ; and when we see the knyazes, or dukes, elected for the next two hundred years always from the same Norman family, we cannot but recognize that the Slavonians trusted to the Normans for a better knowledge of the law which would be equally recognized as good by different Slavonian kins. In this case the possession of runes, used for the transmission of old customs, was a decided advantage in favour of the Normans; but in other cases there are faint indications that the “eldest” branch of the stem, the supposed motherbranch, was appealed to to supply the judges, and its decisions were relied upon as just;[162] while at a later epoch we see a distinct tendency towards taking the sentence-finders from the Christian clergy, which, at that time, kept still to the fundamental, now forgotten, principle of Christianity, that retaliation is no act of justice. At that time the Christian clergy opened the churches as places of asylum for those who fled from blood revenge, and they willingly acted as arbiters in criminal cases, always opposing the old tribal principle of life for life and wound for wound. In short, the deeper we penetrate into the history of early institutions, the less we find grounds for the military theory of origin of authority. Even that power which later on became such a source of oppression seems, on the contrary, to have found its origin in the peaceful inclinations of the masses.

In all these cases the fred, which often amounted to half the compensation, went to the folkmote, and from times immemorial it used to be applied to works of common utility and defence. It has still the same destination (the erection of towers) among the Kabyles and certain Mongolian stems; and we have direct evidence that even several centuries later the judicial fines, in Pskov and several French and German cities, continued to be used for the repair of the city walls.[163] It was thus quite natural that the fines should be handed over to the sentence-finder, who was bound, in return, both to maintain the schola of armed men to whom the defence of the territory was trusted, and to execute the sentences. This became a universal custom in the eighth and ninth centuries, even when the sentence-finder was an elected bishop. The germ of a combination of what we should now call the judicial power and the executive thus made its appearance. But to these two functions the attributions of the duke or king were strictly limited. He was no ruler of the people — the supreme power still belonging to the folkmote — not even a commander of the popular militia; when the folk took to arms, it marched under a separate, also elected, commander, who was not a subordinate, but an equal to the king.[164] The king was a lord on his personal domain only. In fact, in barbarian language, the word konung, koning, or cyning synonymous with the Latin rex, had no other meaning than that of a temporary leader or chieftain of a band of men. The commander of a flotilla of boats, or even of a single pirate boat, was also a konung, and till the present day the commander of fishing in Norway is named Not-kong — “the king of the nets.”[165] The veneration attached later on to the personality of a king did not yet exist, and while treason to the kin was punished by death, the slaying of a king could be recouped by the payment of compensation: a king simply was valued so much more than a freeman.[166] And when King Knu (or Canute) had killed one man of his own schola, the saga represents him convoking his comrades to a thing where he stood on his knees imploring pardon. He was pardoned, but not till he had agreed to pay nine times the regular composition, of which one-third went to himself for the loss of one of his men, one-third to the relatives of the slain man, and one-third (the fred) to the schola.[167] In reality, a complete change had to be accomplished in the current conceptions, under the double influence of the Church and the students of Roman law, before an idea of sanctity began to be attached to the personality of the king.

However, it lies beyond the scope of these essays to follow the gradual development of authority out of the elements just indicated. Historians, such as Mr. and Mrs. Green for this country, Augustin Thierry, Michelet, and Luchaire for France, Kaufmann, Janssen, W. Arnold, and even Nitzsch, for Germany, Leo and Botta for Italy, Byelaeff, Kostomaroff, and their followers for Russia, and many others, have fully told that tale. They have shown how populations, once free, and simply agreeing “to feed” a certain portion of their military defenders, gradually became the serfs of these protectors; how “commendation” to the Church, or to a lord, became a hard necessity for the freeman; how each lord’s and bishop’s castle became a robber’s nest — how feudalism was imposed, in a word — and how the crusades, by freeing the serfs who wore the cross, gave the first impulse to popular emancipation. All this need not be retold in this place, our chief aim being to follow the constructive genius of the masses in their mutual-aid institutions.

At a time when the last vestiges of barbarian freedom seemed to disappear, and Europe, fallen under the dominion of thousands of petty rulers, was marching towards the constitution of such theocracies and despotic States as had followed the barbarian stage during the previous starts of civilization, or of barbarian monarchies, such as we see now in Africa, life in Europe took another direction. It went on on lines similar to those it had once taken in the cities of antique Greece. With a unanimity which seems almost incomprehensible, and for a long time was not understood by historians, the urban agglomerations, down to the smallest burgs, began to shake off the yoke of their worldly and clerical lords. The fortified village rose against the lord’s castle, defied it first, attacked it next, and finally destroyed it. The movement spread from spot to spot, involving every town on the surface of Europe, and in less than a hundred years free cities had been called into existence on the coasts of the Mediterranean, the North Sea, the Baltic, the Atlantic Ocean, down to the fjords of Scandinavia; at the feet of the Apennines, the Alps, the Black Forest, the Grampians, and the Carpathians; in the plains of Russia, Hungary, France and Spain. Everywhere the same revolt took place, with the same features, passing through the same phases, leading to the same results. Wherever men had found, or expected to find, some protection behind their town walls, they instituted their “co-jurations,” their “fraternities,” their “friendships,” united in one common idea, and boldly marching towards a new life of mutual support and liberty. And they succeeded so well that in three or four hundred years they had changed the very face of Europe. They had covered the country with beautiful sumptuous buildings, expressing the genius of free unions of free men, unrivalled since for their beauty and expressiveness; and they bequeathed to the following generations all the arts, all the industries, of which our present civilization, with all its achievements and promises for the future, is only a further development. And when we now look to the forces which have produced these grand results, we find them — not in the genius of individual heroes, not in the mighty organization of huge States or the political capacities of their rulers, but in the very same current of mutual aid and support which we saw at work in the village community, and which was vivified and reinforced in the Middle Ages by a new form of unions, inspired by the very same spirit but shaped on a new model — the guilds.

It is well known by this time that feudalism did not imply a dissolution of the village community. Although the lord had succeeded in imposing servile labour upon the peasants, and had appropriated for himself such rights as were formerly vested in the village community alone (taxes, mortmain, duties on inheritances and marriages), the peasants had, nevertheless, maintained the two fundamental rights of their communities: the common possession of the land, and self-jurisdiction. In olden times, when a king sent his vogt to a village, the peasants received him with flowers in one hand and arms in the other, and asked him — which law he intended to apply: the one he found in the village, or the one he brought with him? And, in the first case, they handed him the flowers and accepted him; while in the second case they fought him.[168] Now, they accepted the king’s or the lord’s official whom they could not refuse; but they maintained the folkmote’s jurisdiction, and themselves nominated six, seven, or twelve judges, who acted with the lord’s judge, in the presence of the folkmote, as arbiters and sentence-finders. In most cases the official had nothing left to him but to confirm the sentence and to levy the customary fred. This precious right of self-jurisdiction, which, at that time, meant self-administration and self-legislation, had been maintained through all the struggles; and even the lawyers by whom Karl the Great was surrounded could not abolish it; they were bound to confirm it. At the same time, in all matters concerning the community’s domain, the folkmote retained its supremacy and (as shown by Maurer) often claimed submission from the lord himself in land tenure matters. No growth of feudalism could break this resistance; the village community kept its ground; and when, in the ninth and tenth centuries, the invasions of the Normans, the Arabs, and the Ugrians had demonstrated that military scholæ were of little value for protecting the land, a general movement began all over Europe for fortifying the villages with stone walls and citadels. Thousands of fortified centres were then built by the energies of the village communities; and, once they had built their walls, once a common interest had been created in this new sanctuary — the town walls — they soon understood that they could henceforward resist the encroachments of the inner enemies, the lords, as well as the invasions of foreigners. A new life of freedom began to develop within the fortified enclosures. The mediæval city was born.[169]

No period of history could better illustrate the constructive powers of the popular masses than the tenth and eleventh centuries, when the fortified villages and market-places, representing so many “oases amidst the feudal forest,” began to free themselves from their lord’s yoke, and slowly elaborated the future city organization; but, unhappily, this is a period about which historical information is especially scarce: we know the results, but little has reached us about the means by which they were achieved. Under the protection of their walls the cities’ folkmotes — either quite independent, or led by the chief noble or merchant families — conquered and maintained the right of electing the military defensor and supreme judge of the town, or at least of choosing between those who pretended to occupy this position. In Italy the young communes were continually sending away their defensors or domini, fighting those who refused to go. The same went on in the East. In Bohemia, rich and poor alike (Bohemicae gentis magni et parvi, nobiles et ignobiles) took part in the election;[170] while, the vyeches (folkmotes) of the Russian cities regularly elected their dukes — always from the same Rurik family — covenanted with them, and sent the knyaz away if he had provoked discontent.[171] At the same time in most cities of Western and Southern Europe, the tendency was to take for defensor a bishop whom the city had elected itself; and so many bishops took the lead in protecting the “immunities” of the towns and in defending their liberties, that numbers of them were considered, after their death, as saints and special patrons of different cities. St. Uthelred of Winchester, St. Ulrik of Augsburg, St. Wolfgang of Ratisbon, St. Heribert of Cologne, St. Adalbert of Prague, and so on, as well as many abbots and monks, became so many cities’ saints for having acted in defence of popular rights.[172] And under the new defensors, whether laic or clerical, the citizens conquered full self-jurisdiction and self-administration for their folkmotes.[173]

The whole process of liberation progressed by a series of imperceptible acts of devotion to the common cause, accomplished by men who came out of the masses — by unknown heroes whose very names have not been preserved by history. The wonderful movement of the God’s peace (treuga Dei) by which the popular masses endeavoured to put a limit to the endless family feuds of the noble families, was born in the young towns, the bishops and the citizens trying to extend to the nobles the peace they had established within their town walls.[174] Already at that period, the commercial cities of Italy, and especially Amalfi (which had its elected consuls since 844, and frequently changed its doges in the tenth century)[175] worked out the customary maritime and commercial law which later on became a model for all Europe; Ravenna elaborated its craft organization, and Milan, which had made its first revolution in 980, became a great centre of commerce, its trades enjoying a full independence since the eleventh century.[176] So also Brügge and Ghent; so also several cities of France in which the Mahl or forum had become a quite independent institution.[177] And already during that period began the work of artistic decoration of the towns by works of architecture, which we still admire and which loudly testify of the intellectual movement of the times. “The basilicae were then renewed in almost all the universe,” Raoul Glaber wrote in his chronicle, and some of the finest monuments of mediæval architecture date from that period: the wonderful old church of Bremen was built in the ninth century, Saint Marc of Venice was finished in 1071, and the beautiful dome of Pisa in 1063. In fact, the intellectual movement which has been described as the Twelfth Century Renaissance[178] and the Twelfth Century Rationalism — the precursor of the Reform[179] date from that period, when most cities were still simple agglomerations of small village communities enclosed by walls.

However, another element, besides the village-community principle, was required to give to these growing centres of liberty and enlightenment the unity of thought and action, and the powers of initiative, which made their force in the twelfth and thirteenth centuries. With the growing diversity of occupations, crafts and arts, and with the growing commerce in distant lands, some new form of union was required, and this necessary new element was supplied by the guilds. Volumes and volumes have been written about these unions which, under the name of guilds, brotherhoods, friendships and druzhestva, minne, artels in Russia, esnaifs in Servia and Turkey, amkari in Georgia, and so on, took such a formidable development in mediæval times and played such an important part in the emancipation of the cities. But it took historians more than sixty years before the universality of this institution and its true characters were understood. Only now, when hundreds of guild statutes have been published and studied, and their relationship to the Roman collegiae, and the earlier unions in Greece and in India,[180] is known, can we maintain with full confidence that these brotherhoods were but a further development of the same principles which we saw at work in the gens and the village community.

Nothing illustrates better these mediæval brotherhoods than those temporary guilds which were formed on board ships. When a ship of the Hansa had accomplished her first half-day passage after having left the port, the captain (Schiffer) gathered all crew and passengers on the deck, and held the following language, as reported by a contemporary: —

“‘As we are now at the mercy of God and the waves,’ he said, ‘each one must be equal to each other. And as we are surrounded by storms, high waves, pirates and other dangers, we must keep a strict order that we may bring our voyage to a good end. That is why we shall pronounce the prayer for a good wind and good success, and, according to marine law, we shall name the occupiers of the judges’ seats (Schöffenstellen).’ Thereupon the crew elected a Vogt and four scabini, to act as their judges. At the end of the voyage the Vogt and the scabini abdicated their functions and addressed the crew as follows: — ‘What has happened on board ship, we must pardon to each other and consider as dead (todt und ab sein lassen). What we have judged right, was for the sake of justice. This is why we beg you all, in the name of honest justice, to forget all the animosity one may nourish against another, and to swear on bread and salt that he will not think of it in a bad spirit. If any one, however, considers himself wronged, he must appeal to the land Vogt and ask justice from him before sunset.’ On landing, the Stock with the fred fines was handed over to the Vogt of the sea-port for distribution among the poor.”[181]

This simple narrative, perhaps better than anything else, depicts the spirit of the mediæval guilds. Like organizations came into existence wherever a group of men — fishermen, hunters, travelling merchants, builders, or settled craftsmen — came together for a common pursuit. Thus, there was on board ship the naval authority of the captain; but, for the very success of the common enterprise, all men on board, rich and poor, masters and crew, captain and sailors, agreed to be equals in their mutual relations, to be simply men, bound to aid each other and to settle their possible disputes before judges elected by all of them. So also when a number of craftsmen — masons, carpenters, stone-cutters, etc. — came together for building, say, a cathedral, they all belonged to a city which had its political organization, and each of them belonged moreover to his own craft; but they were united besides by their common enterprise, which they knew better than any one else, and they joined into a body united by closer, although temporary, bonds; they founded the guild for the building of the cathedral.[182] We may see the same till now in the Kabylian çof:[183] the Kabyles have their village community; but this union is not sufficient for all political, commercial, and personal needs of union, and the closer brotherhood of the çof is constituted.

As to the social characters of the mediæval guild, any guild-statute may illustrate them. Taking, for instance, the skraa of some early Danish guild, we read in it, first, a statement of the general brotherly feelings which must reign in the guild; next come the regulations relative to self-jurisdiction in cases of quarrels arising between two brothers, or a brother and a stranger; and then, the social duties of the brethren are enumerated. If a brother’s house is burned, or he has lost his ship, or has suffered on a pilgrim’s voyage, all the brethren must come to his aid. If a brother falls dangerously ill, two brethren must keep watch by his bed till he is out of danger, and if he dies, the brethren must bury him — a great affair in those times of pestilences — and follow him to the church and the grave. After his death they must provide for his children, if necessary; very often the widow becomes a sister to the guild.[184]

These two leading features appeared in every brotherhood formed for any possible purpose. In each case the members treated each other as, and named each other, brother and sister;[185] all were equals before the guild. They owned some “chattel” (cattle, land, buildings, places of worship, or “stock”) in common. All brothers took the oath of abandoning all feuds of old; and, without imposing upon each other the obligation of never quarrelling again, they agreed that no quarrel should degenerate into a feud, or into a lawsuit before another court than the tribunal of the brothers themselves. And if a brother was involved in a quarrel with a stranger to the guild, they agreed to support him for bad and for good; that is, whether he was unjustly accused of aggression, or really was the aggressor, they had to support him, and to bring things to a peaceful end. So long as his was not a secret aggression — in which case he would have been treated as an outlaw — the brotherhood stood by him.[186] If the relatives of the wronged man wanted to revenge the offence at once by a new aggression, the brotherhood supplied him with a horse to run away, or with a boat, a pair of oars, a knife and a steel for striking light; if he remained in town, twelve brothers accompanied him to protect him; and in the meantime they arranged the composition. They went to court to support by oath the truthfulness of his statements, and if he was found guilty they did not let him go to full ruin and become a slave through not paying the due compensation: they all paid it, just as the gens did in olden times. Only when a brother had broken the faith towards his guild-brethren, or other people, he was excluded from the brotherhood “with a Nothing’s name” (tha scal han maeles af brödrescap met nidings nafn).[187]

Such were the leading ideas of those brotherhoods which gradually covered the whole of mediæval life. In fact, we know of guilds among all possible professions: guilds of serfs,[188] guilds of freemen, and guilds of both serfs and freemen; guilds called into life for the special purpose of hunting, fishing, or a trading expedition, and dissolved when the special purpose had been achieved; and guilds lasting for centuries in a given craft or trade. And, in proportion as life took an always greater variety of pursuits, the variety in the guilds grew in proportion. So we see not only merchants, craftsmen, hunters, and peasants united in guilds; we also see guilds of priests, painters, teachers of primary schools and universities, guilds for performing the passion play, for building a church, for developing the “mystery” of a given school of art or craft, or for a special recreation — even guilds among beggars, executioners, and lost women, all organized on the same double principle of self-jurisdiction and mutual support.[189] For Russia we have positive evidence showing that the very “making of Russia” was as much the work of its hunters’, fishermen’s, and traders’ artels as of the budding village communities, and up to the present day the country is covered with artels.[190]

These few remarks show how incorrect was the view taken by some early explorers of the guilds when they wanted to see the essence of the institution in its yearly festival. In reality, the day of the common meal was always the day, or the morrow of the day, of election of aldermen, of discussion of alterations in the statutes, and very often the day of judgment of quarrels that had risen among the brethren,[191] or of renewed allegiance to the guild. The common meal, like the festival at the old tribal folkmote — the mahl or malum — or the Buryate aba, or the parish feast and the harvest supper, was simply an affirmation of brotherhood. It symbolized the times when everything was kept in common by the clan. This day, at least, all belonged to all; all sat at the same table and partook of the same meal. Even at a much later time the inmate of the almshouse of a London guild sat this day by the side of the rich alderman. As to the distinction which several explorers have tried to establish between the old Saxon “frith guild” and the so-called “social” or “religious” guilds — all were frith guilds in the sense above mentioned,[192] and all were religious in the sense in which a village community or a city placed under the protection of a special saint is social and religious. If the institution of the guild has taken such an immense extension in Asia, Africa, and Europe, if it has lived thousands of years, reappearing again and again when similar conditions called it into existence, it is because it was much more than an eating association, or an association for going to church on a certain day, or a burial club. It answered to a deeply inrooted want of human nature; and it embodied all the attributes which the State appropriated later on for its bureaucracy and police, and much more than that. It was an association for mutual support in all circumstances and in all accidents of life, “by deed and advise,” and it was an organization for maintaining justice — with this difference from the State, that on all these occasions a humane, a brotherly element was introduced instead of the formal element which is the essential characteristic of State interference. Even when appearing before the guild tribunal, the guild-brother answered before men who knew him well and had stood by him before in their daily work, at the common meal, in the performance of their brotherly duties: men who were his equals and brethren indeed, not theorists of law nor defenders of some one else’s interests.[193]

It is evident that an institution so well suited to serve the need of union, without depriving the individual of his initiative, could but spread, grow, and fortify. The difficulty was only to find such form as would permit to federate the unions of the guilds without interfering with the unions of the village communities, and to federate all these into one harmonious whole. And when this form of combination had been found, and a series of favourable circumstances permitted the cities to affirm their independence, they did so with a unity of thought which can but excite our admiration, even in our century of railways, telegraphs, and printing. Hundreds of charters in which the cities inscribed their liberation have reached us, and through all of them — notwithstanding the infinite variety of details, which depended upon the more or less greater fulness of emancipation — the same leading ideas run. The city organized itself as a federation of both small village communities and guilds.

“All those who belong to the friendship of the town” — so runs a charter given in 1188 to the burghesses of Aire by Philip, Count of Flanders — “have promised and confirmed by faith and oath that they will aid each other as brethren, in whatever is useful and honest. That if one commits against another an offence in words or in deeds, the one who has suffered there from will not take revenge, either himself or his people... he will lodge a complaint and the offender will make good for his offence, according to what will be pronounced by twelve elected judges acting as arbiters, And if the offender or the offended, after having been warned thrice, does not submit to the decision of the arbiters, he will be excluded from the friendship as a wicked man and a perjuror.[194] “Each one of the men of the commune will be faithful to his conjuror, and will give him aid and advice, according to what justice will dictate him” — the Amiens and Abbeville charters say. “All will aid each other, according to their powers, within the boundaries of the Commune, and will not suffer that any one takes anything from any one of them, or makes one pay contributions” — do we read in the charters of Soissons, Compiègne, Senlis, and many others of the same type.[195] And so on with countless variations on the same theme. “The Commune,” Guilbert de Nogent wrote, “is an oath of mutual aid (mutui adjutorii conjuratio)... A new and detestable word. Through it the serfs (capite sensi) are freed from all serfdom; through it, they can only be condemned to a legally determined fine for breaches of the law; through it, they cease to be liable to payments which the serfs always used to pay.”[196]

The same wave of emancipation ran, in the twelfth century, through all parts of the continent, involving both rich cities and the poorest towns. And if we may say that, as a rule, the Italian cities were the first to free themselves, we can assign no centre from which the movement would have spread. Very often a small burg in central Europe took the lead for its region, and big agglomerations accepted the little town’s charter as a model for their own. Thus, the charter of a small town, Lorris, was adopted by eighty-three towns in south-west France, and that of Beaumont became the model for over five hundred towns and cities in Belgium and France. Special deputies were dispatched by the cities to their neighbours to obtain a copy from their charter, and the constitution was framed upon that model. However, they did not simply copy each other: they framed their own charters in accordance with the concessions they had obtained from their lords; and the result was that, as remarked by an historian, the charters of the mediæval communes offer the same variety as the Gothic architecture of their churches and cathedrals. The same leading ideas in all of them — the cathedral symbolizing the union of parish and guild in the city, — and the same infinitely rich variety of detail.

Self-jurisdiction was the essential point, and self-jurisdiction meant self-administration. But the commune was not simply an “autonomous” part of the State — such ambiguous words had not yet been invented by that time — it was a State in itself. It had the right of war and peace, of federation and alliance with its neighbours. It was sovereign in its own affairs, and mixed with no others. The supreme political power could be vested entirely in a democratic forum, as was the case in Pskov, whose vyeche sent and received ambassadors, concluded treaties, accepted and sent away princes, or went on without them for dozens of years; or it was vested in, or usurped by, an aristocracy of merchants or even nobles, as was the case in hundreds of Italian and middle European cities. The principle, nevertheless, remained the same: the city was a State and — what was perhaps still more remarkable — when the power in the city was usurped by an aristocracy of merchants or even nobles, the inner life of the city and the democratism of its daily life did not disappear: they depended but little upon what may be called the political form of the State.

The secret of this seeming anomaly lies in the fact that a mediæval city was not a centralized State. During the first centuries of its existence, the city hardly could be named a State as regards its interior organization, because the middle ages knew no more of the present centralization of functions than of the present territorial centralization. Each group had its share of sovereignty. The city was usually divided into four quarters, or into five to seven sections radiating from a centre, each quarter or section roughly corresponding to a certain trade or profession which prevailed in it, but nevertheless containing inhabitants of different social positions and occupations — nobles, merchants, artisans, or even half-serfs; and each section or quarter constituted a quite independent agglomeration. In Venice, each island was an independent political community. It had its own organized trades, its own commerce in salt, its own jurisdiction and administration, its own forum; and the nomination of a doge by the city changed nothing in the inner independence of the units.[197] In Cologne, we see the inhabitants divided into Geburschaften and Heimschaften (viciniae), i.e. neighbour guilds, which dated from the Franconian period. Each of them had its judge (Burrichter) and the usual twelve elected sentence-finders (Schöffen), its Vogt, and its greve or commander of the local militia.[198] The story of early London before the Conquest — Mr. Green says — is that “of a number of little groups scattered here and there over the area within the walls, each growing up with its own life and institutions, guilds, sokes, religious houses and the like, and only slowly drawing together into a municipal union.”[199] And if we refer to the annals of the Russian cities, Novgorod and Pskov, both of which are relatively rich in local details, we find the section (konets) consisting of independent streets (ulitsa), each of which, though chiefly peopled with artisans of a certain craft, had also merchants and landowners among its inhabitants, and was a separate community. It had the communal responsibility of all members in case of crime, its own jurisdiction and administration by street aldermen (ulichanskiye starosty), its own seal and, in case of need, its own forum; its own militia, as also its self-elected priests and its, own collective life and collective enterprise.[200]

The mediæval city thus appears as a double federation: of all householders united into small territorial unions — the street, the parish, the section — and of individuals united by oath into guilds according to their professions; the former being a produce of the village-community origin of the city, while the second is a subsequent growth called to life by new conditions.

To guarantee liberty, self-administration, and peace was the chief aim of the mediæval city; and labour, as we shall presently see when speaking of the craft guilds, was its chief foundation. But “production” did not absorb the whole attention of the mediæval economist. With his practical mind, he understood that “consumption” must be guaranteed in order to obtain production; and therefore, to provide for “the common first food and lodging of poor and rich alike” (gemeine notdurft und gemach armer und richer[201]) was the fundamental principle in each city. The purchase of food supplies and other first necessaries (coal, wood, etc.) before they had reached the market, or altogether in especially favourable conditions from which others would be excluded — the preempcio, in a word — was entirely prohibited. Everything had to go to the market and be offered there for every one’s purchase, till the ringing of the bell had closed the market. Then only could the retailer buy the remainder, and even then his profit should be an “honest profit” only.[202] Moreover, when corn was bought by a baker wholesale after the close of the market, every citizen had the right to claim part of the corn (about half-a-quarter) for his own use, at wholesale price, if he did so before the final conclusion of the bargain; and reciprocally, every baker could claim the same if the citizen purchased corn for re-selling it. In the first case, the corn had only to be brought to the town mill to be ground in its proper turn for a settled price, and the bread could be baked in the four banal, or communal oven.[203] In short, if a scarcity visited the city, all had to suffer from it more or less; but apart from the calamities, so long as the free cities existed no one could die in their midst from starvation, as is unhappily too often the case in our own times.

However, all such regulations belong to later periods of the cities’ life, while at an earlier period it was the city itself which used to buy all food supplies for the use of the citizens. The documents recently published by Mr. Gross are quite positive on this point and fully support his conclusion to the effect that the cargoes of subsistences “were purchased by certain civic officials in the name of the town, and then distributed in shares among the merchant burgesses, no one being allowed to buy wares landed in the port unless the municipal authorities refused to purchase them. This seem — she adds — to have been quite a common practice in England, Ireland, Wales and Scotland.“[204] Even in the sixteenth century we find that common purchases of corn were made for the “comoditie and profitt in all things of this.... Citie and Chamber of London, and of all the Citizens and Inhabitants of the same as moche as in us lieth” — as the Mayor wrote in 1565.[205] In Venice, the whole of the trade in corn is well known to have been in the hands of the city; the “quarters,” on receiving the cereals from the board which administrated the imports, being bound to send to every citizen’s house the quantity allotted to him.[206] In France, the city of Amiens used to purchase salt and to distribute it to all citizens at cost price;[207] and even now one sees in many French towns the halles which formerly were municipal dépôts for corn and salt.[208] In Russia it was a regular custom in Novgorod and Pskov.

The whole matter relative to the communal purchases for the use of the citizens, and the manner in which they used to be made, seems not to have yet received proper attention from the historians of the period; but there are here and there some very interesting facts which throw a new light upon it. Thus there is, among Mr. Gross’s documents, a Kilkenny ordinance of the year 1367, from which we learn how the prices of the goods were established. “The merchants and the sailors,” Mr. Gross writes, “were to state on oath the first cost of the goods and the expenses of transportation. Then the mayor of the town and two discreet men were to name the price at which the wares were to be sold.” The same rule held good in Thurso for merchandise coming “by sea or land.” This way of “naming the price” so well answers to the very conceptions of trade which were current in mediæval times that it must have been all but universal. To have the price established by a third person was a very old custom; and for all interchange within the city it certainly was a widely-spread habit to leave the establishment of prices to “discreet men” — to a third party — and not to the vendor or the buyer. But this order of things takes us still further back in the history of trade — namely, to a time when trade in staple produce was carried on by the whole city, and the merchants were only the commissioners, the trustees, of the city for selling the goods which it exported. A Waterford ordinance, published also by Mr. Gross, says “that all manere of marchandis what so ever kynde thei be of... shal be bought by the Maire and balives which bene commene biers [common buyers, for the town] for the time being, and to distribute the same on freemen of the citie (the propre goods of free citisains and inhabitants only excepted).” This ordinance can hardly be explained otherwise than by admitting that all the exterior trade of the town was carried on by its agents. Moreover, we have direct evidence of such having been the case for Novgorod and Pskov. It was the Sovereign Novgorod and the Sovereign Pskov who sent their caravans of merchants to distant lands.

We know also that in nearly all mediæval cities of Middle and Western Europe, the craft guilds used to buy, as a body, all necessary raw produce, and to sell the produce of their work through their officials, and it is hardly possible that the same should not have been done for exterior trade — the more so as it is well known that up to the thirteenth century, not only all merchants of a given city were considered abroad as responsible in a body for debts contracted by any one of them, but the whole city as well was responsible for the debts of each one of its merchants. Only in the twelfth and thirteenth century the towns on the Rhine entered into special treaties abolishing this responsibility.[209] And finally we have the remarkable Ipswich document published by Mr. Gross, from which document we learn that the merchant guild of this town was constituted by all who had the freedom of the city, and who wished to pay their contribution (“their hanse”) to the guild, the whole community discussing all together how better to maintain the merchant guild, and giving it certain privileges. The merchant guild of Ipswich thus appears rather as a body of trustees of the town than as a common private guild.

In short, the more we begin to know the mediaeval city the more we see that it was not simply a political organization for the protection of certain political liberties. It was an attempt at organizing, on a much grander scale than in a village community, a close union for mutual aid and support, for consumption and production, and for social life altogether, without imposing upon men the fetters of the State, but giving full liberty of expression to the creative genius of each separate group of individuals in art, crafts, science, commerce, and political organization. How far this attempt has been successful will be best seen when we have analyzed in the next chapter the organization of labour in the mediæval city and the relations of the cities with the surrounding peasant population.

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Arrival of Rurik to Ladoga by Viktor Vasnetsov (1848-1926)

"The Povest' preserves the tradition that the Slavic tribes of Northern Russia, in common with their Finnish neighhors, were for some time tributary to the "Varangians from beyond the sea." Stirred to revolt by the exactions of the latter the Slavs eventually rebelled, but were unable, according to the Povest' to arrive at any satisfactory inter-tribal understanding. To escape from the resulting confusion, the Povest' thus reports that they sent overseas "to the Varangian Russes," saying, "Our land is great and rich, but there is no order in it; come and rule and have dominion over us." This invitation was accepted by Rurik and his brethren, each of whom assumed control over a north-Russian centre, with Rurik himself at Novgorod, Sineus at Beloozero, and Truvor at lzborsk. Such, in its simplest terms, is the narrative of the "calling of the princes".

-The Russian Primary Chronicle. Laurentian Text. Translated and edited by Samuel Hazzard Cross and Olgerd P. Sherbowitz-Wetzor

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"In the year 6362 (854) (...) And the Slovenes and Krivitsi and Merya and Chud rose against the Varangians and expelled them beyond the sea; and they began to rule themselves and set up cities. And they arose to fight with themselves, and there was great strife and discord between them, and they rose up city upon city, and there was no righteousness among them. And they resolved to themselves: "Let us look for a prince who would rule over us and reward us according to our rights." They went over the sea to the Varangians and said: "Our land is great and plenty, but we have no order; so come to us to reign and rule us".

-Novgorod First Chronicle

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The Arab historian, al-Masudi, gives a similar description: "The Saqāliba [Slavs] are divided into several different peoples who war among themselves". From Ibn Rusta: "The Rūs raid the Saqāliba [Slavs], sailing in their ships until they come upon them. They take them captive and sell them in Khazarān and Bulkār (Bulghār). They have no cultivated fields and they live by pillaging the land of the Saqāliba [Slavs]". The Finns have accurately kept the name Rus [Ruotsi] for the nation of Sweden, from whence the original Germanic Rus came.