Blood and Rage: A Cultural history of Terrorism. Michael Burleigh

into pits filled with scorpions and snakes, or one’s corpse left lying in the road with a shoe in the mouth as a symbol of disgrace. Financial levies on ordinary villagers by these bands gave way to outright extortion. As moderate Arab leaders learned to go about with bodyguards, village sheikhs formed their own defensive groups to ward off these Arab nationalist bands, a few of which were covertly operated by the British to discredit the wider enemy in the eyes of the local population. The guerrillas also made use of the British by informing on opponents in order to have the British liquidate them. Sometimes the sheikhs even asked their Jewish neighbours for advice and support as fellow victims of these depredations. With British help, moderate Arab leaders paid one of the rebel leaders to defect and to lead so-called ‘peace bands’ which fought the nationalist guerrillas in a war that began to assume an intra-Arab character. Out of six thousand Arab casualties of the Revolt, only fifteen hundred were slain by the British or the Haganah; the rest were done in by fellow Arabs. The Revolt petered out amid endless blood feuds and vendettas.¹²

      The Peel Commission and the Arab Revolt also divided the Zionists. While the Jewish Agency and the socialist Zionists wanted to work with the British and condemned Jewish terrorism against Arabs, the Revisionists rejected attempts to renege on promises to the Jewish people. Their extreme supporters in Palestine decided to meet Arab terror with terror, meaning the indiscriminate killing of innocent civilians. Parallel with the Arab Revolt against the British, Arab and Jewish terrorists targeted each other’s civilian populations. Throughout the summer of 1938 there were vicious killings by Arab and Jewish extremists, including the murder of Arabs who worked for Jews. On 29 June an Arab terrorist threw a bomb into a Jewish wedding in Tiberias; on 25 July thirty-nine Arabs were killed when a Jewish terrorist bomb exploded in Haifa’s melon market. It should be carefully noted that both the Jewish Agency and the Hisradut trades union were explicit in their condemnation of the ‘miserable (Jewish) cowards’ who executed these attacks.

      At a time when the major and minor powers, led by the United States, were doing their best to impede the flight of European Jews from Nazism at the 1938 Evian Conference, the 1939 British ‘Black Paper’ (the sinister name for a class of policy documents that were routinely white in colour) proposed drastic cuts to the number of legal Jewish emigrants to Palestine – effectively to twenty-five thousand a year – while promising to institute Arab majority rule. There were also to be restrictions on Jewish purchases of land beyond existing settlements. The British calculation was that with war looming in Europe, the Jews would have no alternative other than to back the Western Allies, while Arab loyalties might be biddable to the Rome-Berlin Axis, into whose camp the exiled mufti (as a dedicated anti-Semite) steadily drifted. He fled French-controlled Syria for Iraqi Baghdad, where he was joined by Hassan Salameh, whose wife gave birth there to a son named Ali Hassan Salameh, the future leader of Black September. Since Jewish illegal immigration continued unabated – with the added urgency of the extension of Hitler’s sway – the British retaliated by halting all legal immigration to Palestine. Illegal immigrants who did reach its shores were interned, with a view to repatriating them after the duration, while mean-minded efforts were made by the Foreign Office to prevent Jews seeking access to Greek or Turkish merchant shipping if they reached the mouth of the Danube. The Haganah established an intelligence arm called Mossad le-Aliyah Bet to facilitate transport of illegal immigrants by sea.

      The outbreak of war between Britain and Nazi Germany saw some curious reversals of allegiance. The mufti was forced to flee first Iraq and then Persia, as British forces invaded. After a spell hiding in the Japanese embassy in Teheran, Italian agents spirited him to Rome, where the Duce installed him in the Villa Colonna and promised to liberate Palestine. A written plea for aid submitted to the Nazi Führer led to his translation to Berlin and a new home in the splendid Bellevue Palace. In November 1940 he had an agreeable meeting with Hitler, who promised to make him a German Lawrence of Arabia. The Nazi leader evidently admired his guest in the red fez: ‘He looks like a peaceful angel, but under his robe hides a real bull!’ Not forgetting his friends, the mufti had the Germans fly Hassan Salameh from Aleppo to Berlin, where he and others received military training. In the absence of volunteers, however, no large Arab Legion materialised, although the mufti helped recruit a Bosnian Muslim SS division to fight in the Balkans. Only when in 1944 the British formed the Jewish Brigade did Hitler decide to facilitate the mufti’s scaled-down schemes. In November that year Hassan Salameh and Abdul Latif were dropped with three German agents from a Heinkel-111 in the vicinity of Jericho. Along with bags of banknotes and gold coins, their equipment included ten cylinders of poison, the intention being to contaminate the water supplying Tel Aviv, thereby killing or forcing out its inhabitants. Latif and the Germans were captured; Salameh limped off injured to fight another day.

      By contrast, the mainstream Yishuv rallied to the Allied cause. The Haganah was quietly refashioned from a local defence force into a model army, with crop-dusting light aircraft standing in for an air force. Elite Palmach commandos took part in Allied operations against the Vichy French in Lebanon and Syria. It was on one such operation that the young soldier Moshe Dayan lost an eye. In total, some twenty-seven thousand Jews served with the British armed forces, some in the famous Jewish Brigade, while the corresponding figure for Arab Palestinians was twelve thousand. This disparity in military experience would prove decisive in future. While supporting the British war effort, the Haganah simultaneously tried to circumvent British restrictions on Jewish immigration. This resulted in the tragedy of the Patria.

      This was a French liner which the British intended to use to ship to Mauritius illegal migrants who had arrived off Haifa in the Milos and Pacific in November 1940. The Haganah determined to disable the Patria in Haifa harbour, but used too large a consignment of explosives. The ship sank in fifteen minutes, drowning two hundred and fifty refugees. While the British decided on compassionate grounds to allow the nineteen hundred survivors of the Patria to remain in Palestine -against, it has to be noted, the vehement protests of general Wavell – they resolved to deport a further seventeen hundred refugees newly arrived on a ship called the Atlantic. Only Churchill’s personal intervention saved the day for those on the Patria.

      Although the leaders of the Yishuv and Haganah – and indeed Jabotinsky until his sudden death in New York in 1940 – supported the British war effort, this was not true of the outright terrorist groups. The poet-gunman and romantic elitist Avraham Stern – who adopted the name Yair in honour of the leader of the ancient uprising against the Romans at Masada – believed that ‘alliances will be formed with anyone who is interested in helping Eretz Israel’. Strategic realities and romantic fervour inclined him to strange alliances. With Italian and then German forces advancing through Egypt, an Axis victory seemed certain. To this end, Stern tried to contact Mussolini, in the hope that Italian conquest of the Middle East might expedite the formation of a Jewish state in Palestine. This was to have corporatist features, with Jerusalem placed under the authority of a Vatican which was not consulted about these schemes. Failing that, Stern put out feelers to Nazi Germany via Vichy authorities in Syria, with a view to securing a pact that would allow a ‘national totalitarian’ Jewish state once the Führer had defeated the British. Underlying these bizarre gambits was a specious distinction between the evanescent ‘enemy’ (Britain) and the historical ‘persecutor’ (Nazi Germany), and the delusion that the Jews could use the latter to see off the former. This was too clever by half. Efforts to reconstrue these contacts with the Germans as part of some ‘rescue’ endeavour on behalf of Europe’s Jews are unconvincing.¹³

      Having already countenanced a modern Israeli postage stamp, Stern is also commemorated in the name of a small town populated by many of the current Israeli ruling elite. Admirers of the Stern Gang like to situate it within the deep stream of Jewish history, which made its violence seem both historically determined and divinely ordained: ‘Because there is a religion of redemption – a religion of the war of liberation/Whoever accepts it – be blessed; whoever denies it – be cursed’ ran one of Stern’s poems. The British were Nazis and the leadership of the Zionist Yishuv a latterday Judenrat (the councils that administered Jewish existence in the wartime ghettos).¹⁴

      Deceitful mythologies apart, Stern was responsible for a handful of fanatics, perhaps three hundred at most, their identity oscillating between gangsters, guerrillas and terrorists depending on the nature of