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

of a long historic process for which the Jew was not responsible. "It is not our fault, not the fault of the Jews, that we find ourselves forced into the role of alien bodies in the midst of various nations. The ghetto, which was not of our making, bred in us certain anti-social qualities.... Our original character cannot have been other than magnificent and proud; we were men who knew how to face war and how to defend the state; had we not started out with such gifts, how could we have survived two thousand years of unrelenting persecution?"

At that time Herzl came across the Zionist solution, and definitely rejected it. Discussing the novel Femme de Claude, by Dumas the younger, he says of one of its characters: "The good Jew Daniel wants to rediscover the homeland of his race and gather his scattered brothers into it. But a man like Daniel would surely know that the historic homeland of the Jews no longer has any value for them. It is childish to go in search of the geographic location of this homeland. And if the Jews really 'returned home' one day, they would discover on the next day that they do not belong together. For centuries they have been rooted in diverse nationalisms; they differ from each other, group by group; the only thing they have in common is the pressure which holds them together. All humiliated peoples have Jewish characteristics, and as soon as the pressure is removed they react like liberated men."

The inner apotheosis was drawing nearer and nearer for Herzl. In October, 1894, Herzl was in the studio of the sculptor, Samuel Friedrich Beer, who was making a bust of him. The conversation turned to the Jewish question and to the growth of the anti-Semitic movement in Vienna, the hometown of both Herzl and Beer. It was useless for the Jew to turn artist and to dissociate himself from money, said Herzl. "The blot sticks. We can't break away from the ghetto." A great excitement seized Herzl, and he left the atelier, and on the way home the inspiration came on him like a hammerblow. What was it? The complete outline of a play, "like a block of basalt."

With this play Herzl completed his inner return to his people. Until then, with all his emotional involvement in the question, he had stood outside it as the observer, the student, the clarifier, or even the defender. He had provided the world-historic background for the problem, he had diagnosed it and given the prognosis for the future. Now he was immersed in it and identified with it.

He had become its spokesman and attorney, as he was spokesman and attorney for other victims of injustice. It was no accident that the hero of the play was a lawyer by vocation and avocation. For the hero was Herzl himself, and the transformation which unfolded in Dr. Jacob Samuel was the transformation which was unfolding in Theodore Herzl.

He belongs utterly to the Jews; it is for them that he fights, and, dying, he still sees himself as the fighter for their future. What future Jacob Samuel foresaw for the Jews in his dying moments remained unclear. It would appear that Herzl himself still believed that a deepening of mutual understanding between Jews and non-Jews might bring the solution.

But Herzl had travelled so much further by this time that he could not have in mind the "reconciliation" which would come by the capitulation of baptism. Indeed, the play emphasizes as a first prerequisite in human relations the element of self-respect. "If you become untrue to yourself," says the clever mother to the son, in the play, "you musn't complain if others become untrue to you." It was like a fresh wind blowing suddenly through the choking atmosphere of a lightless room. It was a new attitude: decent pride!

It called for a frightful effort to descend from the intoxicating heights of creativity to the ordinary round of work. For weeks now his regular employment had filled Herzl with revulsion. The first reports of the Dreyfus trial, which appeared while he was working on his New Ghetto, therefore made no particular impression on him. It looked like a sordid espionage affair in which a foreign power—before long it was revealed that the foreign power was Germany, acting through Major von Schwartzkoppen—had been buying up through its agent secret documents of the French general staff. An officer by the name of Alfred Dreyfus was named as the culprit, and no one had reason to doubt that he was guilty, even though Drumont's Libre Parole was exploiting the fact that the man was a Jew.

But, after the degradation of Dreyfus, Herzl became more and more convinced of his innocence. "A Jew who, as an officer on the general staff, has before him an honorable career, cannot commit such a crime.... The Jews, who have so long been condemned to a state of civic dishonor, have, as a result, developed an almost pathological hunger for honor, and a Jewish officer is in this respect specifically Jewish."

"The Dreyfus case," he wrote in 1899, "embodies more than a judicial error; it embodies the desire of the vast majority of the French to condemn a Jew, and to condemn all Jews in this one Jew. Death to the Jews! howled the mob, as the decorations were being ripped from the captain's coat.... Where? In France. In republican, modern, civilized France, a hundred years after the Declaration of the Rights of Man. The French people, or at any rate the greater part of the French people, does not want to extend the rights of man to Jews. The edict of the great Revolution had been revoked."

Illumined thus in retrospect, the "curious excitement" which gripped Herzl on that occasion takes on a special significance. "Until that time most of us believed that the solution of the Jewish question was to be patiently waited for as part of the general development of mankind. But when a people which in every other respect is so progressive and so highly civilized can take such a turn, what are we to expect from other peoples, which have not even attained the level which France attained a hundred years ago?"

In that fateful moment, when he heard the howling of the mob outside the gates of the Ecole Militaire, the realization flashed upon Herzl that anti-Semitism was deep-rooted in the heart of the people—so deep, indeed, that it was impossible to hope for its disappearance within a measurable period of time. Precisely because he was so sensitive to his honor as a Jew, precisely because he had proclaimed, in the New Ghetto, the ideal of human reconciliation, and had taken the ultimate decision to stand by his Jewishness, the ghastly spectacle of that winter morning must have shaken him to the depths of his being. It was as if the ground had been cut away from under his feet. In this sense Herzl could say later that the Dreyfus affair had made him a Zionist.

He saw all about him the ever fiercer light of a blazing anti-Semitism. In the French Chamber of Deputies the deputy Denis made an interpellation on the influence of the Jews in the political administration of the country. In Vienna a Jewish member of the Reichstag rose to speak and was howled down. On April 2, 1895, were held the municipal elections of Vienna, and there was an enormous increase in the number of anti-Semitic aldermen. Changing plans passed tumultuously through his mind. He wanted to write a book on "The Condition of the Jews," consisting of reports on all the important Jewish colonization enterprises in Russia, Galicia, Hungary, Bohemia, the Orient, and those more recently founded in Palestine, about which he had heard from a relative. Alphonse Daudet, the famous French author with whom he had discussed the whole matter, felt that Herzl ought to write a novel; it would carry further than a play. "Look at Uncle Tom's Cabin."

He returned to his former plan of a Jewish novel which he had abandoned when he was called to his assignment on the Neue Freie Presse in Paris. His friend Kana, the suicide, was no longer to be the central figure. He was instead to be "the weaker one, the beloved friend of the hero," and would take his own life after a series of misfortunes, while the Promised Land was being discovered or rather founded. When the hero aboard the ship which was taking him to the Promised Land would receive the moving farewell letter of his friend, his first reaction after his horror would be one of rage: "Idiot! Fool! Miserable hopeless weakling! A life lost which belonged to us!"

We can see the Zionist idea arising. Its outlines are still indefinite, but the decisive idea is clearly visible; only by migration can this upright human type be given its chance to emerge. In The New Ghetto Jacob Samuel is a hero because he knows how to choose an honorable death. Now the death of a useful man is criminally wasteful. For there are great tasks to be undertaken.

In essence it is the Act and not the Word that confronts us. What last impulse it was that actually carried Herzl from the Word to the Act it will be difficult to tell—he himself could not have given the answer. Little things may play a dramatic role not less effectively than great ones when a man is so charged with purpose as Herzl then was.

In the early days of May, Herzl addressed to Baron de Hirsch (the sponsor of Jewish colonization in Argentina), the letter which opens his Jewish political career. His request for an interview was granted. Herzl prepared an outline of his position in notes, lest he omit something important during their conversation.

In these notes he writes: "If the Jews are to be transformed into men of character in a reasonable period of time, say ten or twenty years, or even forty—the interval needed by Moses—it cannot be done without migration. Who is going to decide whether conditions are bad enough today to warrant our migration? And whether the situation is hopeless? And the Congress which you (i.e. Hirsch) have convened for the first of August in a hotel in Switzerland? You will preside over this Congress of notables. Your call will be heard and answered in every part of the world.

"And what will be the message given to the men assembled 'You are pariahs! You must forever tremble at the thought that you are about to be deprived of your rights and stripped of your possessions. You will be insulted when you walk in the street. If you are poor, you suffer doubly. If you are rich, you must conceal the fact. You are not admitted to any honorable calling, and if you deal in money you are made the special focus of contempt.... The situation will not change for the better, but rather for the worse.... There is only way out: into the Promised Land.'"

Where the Promised Land was to be located, how it was to be acquired, is not yet mentioned. Herzl does not seem to have thought this question of decisive significance; it was a scientific matter. It was the organization of the migration which held his attention, the political preparations among the Powers, the preliminary changes to be brought about among the masses by training, by "tremendous propaganda, the popularization of the idea through newspapers, books, pamphlets, lectures, pictures, songs."

On the day of his conversation with Baron de Hirsch, Herzl wrote him a long letter in which he sought to supplement the information and impressions which had been the result of the meeting. "Please believe me, the political life of an entire people—particularly when that people is scattered throughout the entire world—can be set in motion only with imponderables