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another mass conversion took place in the Black Sea kingdom of Khazaria towards the end of the eighth ­century. The Khazar elite acquired Judaism as a form of diplomatic neutrality in the surrounding clashes between Christianity and Islam. That conversion gradually scooped up people of mixed ethnic ­backgrounds who are, Sand believes, the main ancestors of Eastern European Jewry

The Khazar conversion is no revelation. It was the basis for a 1976 book by Arthur Koestler, The Thirteenth Tribe, which was reviled, then ignored, by mainstream Zionism. But the Jewish Khazars were recognised by early Zionist historians, albeit as a numerically insignificant curiosity. They were only dropped from the story in the 1960s. After the 1967 Six Day War, to be precise.

Sand notes that the disappearance of converts from Israeli history books coincides with increased occupation of Arab land. This is not a conspiracy theory. Zionism was a typical modern nation-building exercise. It followed the pattern by which most European national identities were forged in the 19th and 20th centuries. Intellectual elites propagated myths that met "the deep ideological needs of their culture and their society". In Israel's case that was the myth of ethnic origins in a biblical kingdom based around Jerusalem.

He is not anti-Zionist, he says, but post-Zionist: accepting modern Israel as a fait accompli.

"A lot of pro-Zionists in London and New York don't really understand what their great-grandparents felt about Zion," says Sand. "It was the most important place in the world in their imagination, as a religious, sacred land, not a place to emigrate." That "Israel" was a metaphysical destination to be reached at the End of Days. The modern Israeli state is a political enterprise, conceived in the late 19th century, made necessary by the Holocaust, founded in 1948.

It is a young country. Many Jews see that as a weakness. The more insecure they feel, the tighter they cling to the myth of an ancient mandate. But Israel's best hope is to acknowledge that its nationhood is invented, and modernise even more. It must, Sand argues, reform itself so the state belongs to all its citizens, whether Jew or Arab.