the shyness of the man who had always written what he had to say. He also felt that it would do more harm than good if his ideas were to be obscured by his personal presence. Through correspondence he set in motion Zionist activities—in London, in Paris, in Berlin, in the United States. The amount of letter-writing he developed was enormous.
He decided that there were three tasks to be undertaken at once. The first was the organization of the Society of Jews. The second was to continue diplomatic work in Constantinople and among interested Powers. The third was the creation of a press to influence public opinion and to prepare the Jewish masses for the great migration.
Through the Rev. Hechler, a chaplain of the British Embassy in Vienna, who believed in the Jewish return to the Holy Land, Herzl was introduced to the Grand Duke of Baden, a Christian of great piety and influence in political circles.
Herzl intended to use the influence of the Germans to affect the Sultan and make him more sympathetic to Zionist proposals. Herzl told the Grand Duke that he would like to have Zionism included within the cultural sphere of German interests. The Grand Duke said that the Kaiser seemed inclined to take Jewish migration under German protection. The great powers were interested in maintaining certain extra territorial rights within the Turkish Empire. If they had nationals in any part of the Empire, they claimed the right to protect them over and above Turkish law. It was, therefore, not the Kaiser's interest in the Jews, but in extending German jurisdiction within the Turkish Empire that persuaded him to suggest the adoption of Jews in Palestine for that purpose. Germany had a special relationship to Turkey. Most of the western powers were openly discussing the impending partition of the Turkish Empire, but Germany was opposed to it.
Herzl was told that the Kaiser was prepared to see him at the head of a delegation when he visited Palestine, but Herzl was anxious to see the