The Jewish State - Theodor Herzl (novels for beginners txt) 📗

actually is; on the other hand, people must not imagine it to be more difficult than it is in reality.

THE DEPARTURE OF THE MIDDLE CLASSES

The middle classes will involuntarily be drawn into the outgoing current, for their sons will be officials of the Society or employees of the Company "over there." Lawyers, doctors, technicians of every description, young business people—in fact, all Jews who are in search of opportunities, who now escape from oppression in their native country to earn a living in foreign lands—will assemble on a soil so full of fair promise. The daughters of the middle classes will marry these ambitious men. One of them will send for his wife or fiancee to come out to him, another for his parents, brothers and sisters. Members of a new civilization marry young. This will promote general morality and ensure sturdiness in the new generation; and thus we shall have no delicate offspring of late marriages, children of fathers who spent their strength in the struggle for life.

Every middle-class emigrant will draw more of his kind after him.

The bravest will naturally get the best out of the new world.

But there we seem undoubtedly to have touched on the crucial difficulty of my plan.

Even if we succeeded in opening a world discussion on the Jewish Question in a serious manner—

Even if this debate led us to a positive conclusion that the Jewish State were necessary to the world—

Even if the Powers assisted us in acquiring the sovereignty over a strip of territory—

How are we to transport masses of Jews without undue compulsion from their present homes to this new country?

Their emigration is surely intended to be voluntary.

THE PHENOMENON OF MULTITUDES

Great exertions will hardly be necessary to spur on the movement. Anti-Semites provide the requisite impetus. They need only do what they did before, and then they will create a desire to emigrate where it did not previously exist, and strengthen it where it existed before. Jews who now remain in Anti-Semitic countries do so chiefly because even those among them who are most ignorant of history know that numerous changes of residence in bygone centuries never brought them any permanent good. Any land which welcomed the Jews today, and offered them even fewer advantages than that which the Jewish State would guarantee them, would immediately attract a great influx of our people. The poorest, who have nothing to lose would drag themselves there. But I maintain, and every man may ask himself whether I am not right, that the pressure weighing on us arouses a desire to emigrate even among prosperous strata of society. Now our poorest strata alone would suffice to found a State; these form the strongest human material for acquiring a land, because a little despair is indispensable to the formation of a great undertaking.

But when our "desperados" increase the value of the land by their presence and by the labor they expend on it, they make it at the same time increasingly attractive as a place of settlement to people who are better off.

Higher and yet higher strata will feel tempted to go over. The expedition of the first and poorest settlers will be conducted by Company and Society conjointly, and will probably be additionally supported by existing emigration and Zionist societies.

How may a number of people be directed to a particular spot without being given express orders to go there? There are certain Jewish benefactors on a large scale who try to alleviate the sufferings of the Jews by Zionist experiments. To them this problem also presented itself, and they thought to solve it by giving the emigrants money or means of employment. Thus the philanthropists said: "We pay these people to go there."

Such a procedure is utterly wrong, and all the money in the world will not achieve its purpose.

On the other hand, the Company will say: "We shall not pay them, we shall let them pay us. We shall merely offer them some inducements to go."

A fanciful illustration will make my meaning more explicit: One of those philanthropists (whom we will call "The Baron") and myself both wish to get a crowd of people on to the plain of Longchamps near Paris, on a hot Sunday afternoon. The Baron, by promising them 10 francs each, will, for 200,000 francs, bring out 20,000 perspiring and miserable people, who will curse him for having given them so much annoyance. Whereas I will offer these 200,000 francs as a prize for the swiftest racehorse—and then I shall have to put up barriers to keep the people off Longchamps. They will pay to go in: 1 franc, 5 francs, 20 francs.

The consequence will be that I shall get the half-a-million of people out there; the President of the Republic will drive up "a la Daumont"; and the crowds will enjoy and amuse themselves. Most of them will think it an agreeable walk in the open air in spite of heat and dust; and I shall have made by my 200,000 francs about a million in entrance money and taxes on gaming. I shall get the same people out there whenever I like but the Baron will not—not on any account.

I will give a more serious illustration of the phenomenon of multitudes where they are earning a livelihood. Let any man attempt to cry through the streets of a town: "Whoever is willing to stand all day long through a winter's terrible cold, through a summer's tormenting heat, in an iron hall exposed on all sides, there to address every passer-by, and to offer him fancy wares, or fish, or fruit, will receive two florins, or four francs or something similar."

How many people would go to the hall? How many days would they hold out when hunger drove them there? And if they held out, what energy would they display in trying to persuade passers-by to buy fish, fruit and fancy wares?

We shall set about it in a different way. In places where trade is active, and these places we shall the more easily discover, since we ourselves direct trade withersoever we wish, in these places we shall build large halls, and call them markets. These halls might be worse built and more unwholesome than those above mentioned, and yet people would stream towards them. But we shall use our best efforts, and we shall build them better, and make them more beautiful than the first. And the people, to whom we had promised nothing, because we cannot promise anything without deceiving them, these excellent, keen business men will gaily create most active commercial intercourse. They will harangue the buyers unweariedly; they will stand on their feet, and scarcely think of fatigue. They will hurry off at dawn, so as to be first on the spot; they will form unions, cartels, anything to continue bread-winning undisturbed. And if they find at the end of the day that all their hard work has produced only 1 florin, 50 kreutzer, or 3 francs, or something similar, they will yet look forward hopefully to the next day, which may, perhaps, bring them better luck.

We have given them hope.

Would any one ask whence the demand comes which creates the market? Is it really necessary to tell them again?

I pointed out that by means of the system "Assistance par le Travail" the return could be increased fifteenfold. One million would produce fifteen millions; and one thousand millions, fifteen thousand millions.

This may be the case on a small scale; is it so on a large one? Capital surely yields a return diminishing in inverse ratio to its own growth. Inactive and inert capital yields this diminishing return, but active capital brings in a marvellously increasing return. Herein lies the social question.

Am I stating a fact? I call on the richest Jews as witnesses of my veracity. Why do they carry on so many different industries? Why do they send men to work underground and to raise coal amid terrible dangers for meagre pay? I cannot imagine this to be pleasant, even for the owners of the mines. For I do not believe that capitalists are heartless, and I do not pretend that I believe it. My desire is not to accentuate, but to smooth differences.

Is it necessary to illustrate the phenomenon of multitudes, and their concentration on a particular spot by references to pious pilgrimages?

I do not want to hurt anyone's religious sensibility by words which might be wrongly interpreted.

I shall merely refer quite briefly to the Mohammedan pilgrimages to Mecca, the Catholic pilgrimages to Lourdes, and to many other spots whence men return comforted by their faith, and to the holy Hock at Trier. Thus we shall also create a center for the deep religious needs of our people. Our ministers will understand us first, and will be with us in this.

We shall let every man find salvation "over there" in his own particular way. Above and before all we shall make room for the immortal band of our Freethinkers, who are continually making new conquests for humanity.

No more force will be exercised on any one than is necessary for the preservation of the State and order; and the requisite force will not be arbitrarily defined by one or more shifting authorities; it will be fixed by iron laws.

Now, if the illustrations I gave make people draw the inference that a multitude can be only temporarily attracted to centers of faith, of business, or of amusement, the reply to their objection is simple. Whereas one of these objects by itself would certainly only attract the masses, all these centers of attraction combined would be calculated permanently to hold and satisfy them. For all these centers together form a single, great, long-sought object, which our people has always longed to attain, for which it has kept itself alive, for which it has been kept alive by external pressure—a free home! When the movement commences, we shall draw some men after us and let others follow; others again will be swept into the current, and the last will be thrust after us.

These last hesitating settlers will be the worst off, both here and there.

But the first, who go over with faith, enthusiasm, and courage will have the best positions.

OUR HUMAN MATERIAL

There are more mistaken notions abroad concerning Jews than concerning any other people. And we have become so depressed and discouraged by our historic sufferings that we ourselves repeat and believe these mistakes. One of these is that we have an immoderate love of business. Now it is well known that wherever we are permitted to take part in the rising of classes, we give up our business as soon as possible. The great majority of Jewish business men give their sons a superior education. Hence, the so-called "Judaizing" of all intellectual professions. But even in economically feebler grades of society, our love of trade is not so predominant as is generally supposed. In the Eastern countries of Europe there are great numbers of Jews who are not traders, and who are not afraid of hard work either. The Society of Jews will be in a position to prepare scientifically accurate statistics of our human forces. The new tasks and prospects that await our people in the new country will satisfy our present handicraftsmen, and will transform many present small traders into manual workers.

A peddler who travels about the country with a heavy pack on his back is not so contented as his persecutors imagine. The seven-hour day will convert all of his kind into workmen. They are good, misunderstood people, who now suffer perhaps more severely than any others. The Society of Jews will, moreover, busy itself from the outset with their training as artisans. Their love of gain will be encouraged in a healthy manner. Jews are of a thrifty and adaptable disposition, and are qualified for any means of earning a