The Jewish State Part 4

An attempt to have Chamberlain intervene with Egypt was not successful. "That being the case," said Chamberlain, "What about Uganda?" Self-administration would be accorded. The Governor could definitely be a Jew. Although the matter belonged to the Foreign Office, he would have it transferred under his jurisdiction in the colonial office. The territory would be the permanent property of a colonization company created for the purpose. After five years, the settlers would be given complete autonomy. The name of the settlement was to be "New Palestine."

Herzl pressed for a reply from the government in order that the project might be presented to the Zionist Congress on August 14, 1903.

The official proposal came from Sir Clement Hill, permanent head of the Foreign Office. In this letter it was stated that Lord Landsdowne had studied the question with the interest which His Majesty's Government always felt bound to take in every serious plan destined to better the condition of the Jewish race. The time had been too short for a closer examination of the plan and for its submission to the British representative for the East African (Uganda) Protectorate.

"Lord Landsdowne a.s.sumes," the letter continues, "that the Bank desires to send a number of gentlemen to the East African Protectorate to establish whether there is in that territory land suitable for the purpose in view; should this prove to be the case, he will be happy to give them every a.s.sistance in bringing them together with His Majesty's Congress, the conditions under which the settlement could be carried out. Should an area be found which the bank and His Majesty's representative consider suitable, and His Majesty's government consider desirable, Lord Lansdowne will be glad to consider favorably proposals for the creation of a Jewish colony or settlement under such conditions as will seem to the members to guarantee the retention of their national customs...."

The doc.u.ment went on with an offer--subject to the consent of the relevant officials--of a Jewish governors.h.i.+p and internal autonomy.

This was the first official proposal in connection with the Zionist movement which Herzl was able to submit to a Zionist Congress. When the letter of Sir Clement Hill was submitted to the Sixth Zionist Congress in 1903, it split the Zionist movement wide open. It arrayed the overwhelming majority of Zionists in Russia against Herzl and he was called upon to defend himself against a general attack which preceded the convening of the Congress. When the Congress was convened in an atmosphere of great excitement and partisan controversy, the Uganda project was submitted in the form of an official resolution calling for the appointment of a commission of nine to be sent to investigate conditions in East Africa. The final decision on the report of the investigating committee was to be left to a special Congress. Although the vote showed a majority in favor of the official resolution--the tally was 295 for, 177 against, and 100 absentees--the debate on the resolution revealed an overwhelming opposition to the project. It was regarded as an abandonment of Palestine in favor of a diversion. After the vote, the Russian delegates left the Congress in a body. All the opposition delegates left with them and met in conference to discuss the situation. When Herzl heard of the deep feeling that prevailed in the conference, he asked for the privilege of speaking to the opposition. He gave them his solemn a.s.surance that the Basle Program would be unaffected by the resolution. He swore fealty to the Basle Program, to Zion and Jerusalem. His speech revealed the great transformation that had taken place in Herzl's organic relation to the Zionist movement. The opposition delegates felt that in spite of Herzl's seeking alternately one or another subst.i.tute for Palestine, his heart responded without reserve to the appeal of Zion. The opposition reappeared in the Congress the following day. They exacted a.s.surances that the funds of the Jewish Colonial Trust, of the Jewish National Fund and the Shekel Income, should not be used for the commission investigating East Africa, and that the commission should report to the Greater Actions Committee before it appeared to submit its report to the Congress.

Herzl's experience at what is called the "Uganda Congress" drew him nearer to the older Zionists. He realized now that the ultimate goal could not be reached within the near future, that Uganda was merely a compromise achievement, providing the field of preparation for a second attempt to reach Zion. The Congress of 1903 was the climax of Herzl's career. It was, in effect, the end of his quest.

Later, the East African project became a matter of lesser importance in the eyes of the English. The English colonists in East Africa declared their opposition to a Jewish settlement. A Zionist opposition was organized, led by Menahem Ussishkin, who was not present at the Uganda Congress. The Charkov Conference of Russian Zionists was called. Herzl was charged with having violated the Basle Program. The Charkov Conference disclaimed responsibility for all actions in the direction of East Africa. It appointed a committee of three to communicate their demands to Herzl. They asked that he promise that he would not place before the Congress any territorial projects other than those connected with Palestine or Syria, and that he would take East Africa off the agenda. By now Herzl would have been pleased to let the East African project disappear from the agenda; it was clear that the English government was not greatly interested and was seeking a way out; but the devious route of political action, once started, could not so easily be halted; Herzl found himself chained to a political reality.

Throughout his Zionist life, Herzl suffered from a heart ailment which became more and more acute as he was taken up by the excitements and activities of the Movement. He became aware of his illness soon after he had written "The Jewish State." He had premonitions of the fatal consequences but persisted in carrying the burden of the Movement himself, consuming all his strength in the process. At intervals he was forced to take rest cures. On a number of occasions it was thought that he had reached the end of his strength. When he was grappling with the Uganda project, York-Steiner, an intimate friend, wrote of his appearance: "The imposing figure is now stooped, the face sallow, the eyes--the mirrors of a fine soul--were darkened, the mouth was drawn in pain and marked by pa.s.sion."

He was almost at the brink of the grave. In May, an alarming change for the worse occurred in the condition of his heart muscles. He was ordered to Franzienbad for six weeks, but the rest did him no good. On June 3, he left with his wife and several friends for Edlach in Semmering. He knew that this was his last journey. Then there was a slight improvement and he returned to his desk. But he rapidly grew worse. To the faithful Hechler he said, "Give them all my greetings and tell them that I have given my heart's blood for my people." On July 3, pneumonia set in and there were signs of approaching exhaustion. His mother arrived, then his two younger children, Hans and Trude. At five in the afternoon, his physician who had taken his eyes off the patient for a moment, heard a deep sigh. When he turned, he saw Herzl's head sunk on his breast.

In his will Herzl asked that his body be buried next to his father, "to remain there until the Jewish people will carry my remains to Palestine." When the Russians entered Vienna in 1945 the remains of Herzl were still there.

_The Jewish State_

by

_Theodor Herzl_

_Preface_

The idea which I have developed in this pamphlet is a very old one: it is the restoration of the Jewish State.

The world resounds with outcries against the Jews, and these outcries have awakened the slumbering idea.

I wish it to be clearly understood from the outset that no portion of my argument is based on a new discovery. I have discovered neither the historic condition of the Jews nor the means to improve it. In fact, every man will see for himself that the materials of the structure I am designing are not only in existence, but actually already in hand.

If, therefore, this attempt to solve the Jewish Question is to be designated by a single word, let it be said to be the result of an inescapable conclusion rather than that of a flighty imagination.

I must, in the first place, guard my scheme from being treated as Utopian by superficial critics who might commit this error of judgment if I did not warn them. I should obviously have done nothing to be ashamed of if I had described a Utopia on philanthropic lines; and I should also, in all probability, have obtained literary success more easily if I had set forth my plan in the irresponsible guise of a romantic tale. But this Utopia is far less attractive than any one of those portrayed by Sir Thomas More and his numerous forerunners and successors. And I believe that the situation of the Jews in many countries is grave enough to make such preliminary trifling superfluous.

An interesting book, "Freiland," by Dr. Theodor Hertzka, which appeared a few years ago, may serve to mark the distinction I draw between my conception and a Utopia. His is the ingenious invention of a modern mind thoroughly schooled in the principles of political economy, it is as remote from actuality as the Equatorial mountain on which his dream State lies. "Freiland" is a complicated piece of mechanism with numerous cogged wheels fitting into each other; but there is nothing to prove that they can be set in motion. Even supposing "Freiland societies" were to come into existence, I should look on the whole thing as a joke.

The present scheme, on the other hand, includes the employment of an existent propelling force. In consideration of my own inadequacy, I shall content myself with indicating the cogs and wheels of the machine to be constructed, and I shall rely on more skilled mechanicians than myself to put them together.

Everything depends on our propelling force. And what is that force?

The misery of the Jews.

Who would venture to deny its existence? We shall discuss it fully in the chapter on the causes of Anti-Semitism.

Everybody is familiar with the phenomenon of steam-power, generated by boiling water, which lifts the kettle-lid. Such tea-kettle phenomena are the attempts of Zionist and kindred a.s.sociations to check Anti-Semitism.

I believe that this power, if rightly employed, is powerful enough to propel a large engine and to move pa.s.sengers and goods: the engine having whatever form men may choose to give it.

I am absolutely convinced that I am right, though I doubt whether I shall live to see myself proved to be so. Those who are the first to inaugurate this movement will scarcely live to see its glorious close.

But the inauguration of it is enough to give them a feeling of pride and the joy of spiritual freedom.

I shall not be lavish in artistically elaborated descriptions of my project, for fear of incurring the suspicion of painting a Utopia. I antic.i.p.ate, in any case, that thoughtless scoffers will caricature my sketch and thus try to weaken its effect. A Jew, intelligent in other respects, to whom I explained my plan, was of the opinion that "a Utopia was a project whose future details were represented as already extant." This is a fallacy. Every Chancellor of the Exchequer calculates in his Budget estimates with a.s.sumed figures, and not only with such as are based on the average returns of past years, or on previous revenues in other States, but sometimes with figures for which there is no precedent whatever; as for example, in inst.i.tuting a new tax. Everybody who studies a Budget knows that this is the case.

But even if it were known that the estimates would not be rigidly adhered to, would such a financial draft be considered Utopian?

But I am expecting more of my readers. I ask the cultivated men whom I am addressing to set many preconceived ideas entirely aside. I shall even go so far as to ask those Jews who have most earnestly tried to solve the Jewish Question to look upon their previous attempts as mistaken and futile.

I must guard against a danger in setting forth my idea. If I describe future circ.u.mstances with too much caution I shall appear to doubt their possibility. If, on the other hand, I announce their realization with too much a.s.surance I shall appear to be describing a chimera.

I shall therefore clearly and emphatically state that I believe in the practical outcome of my scheme, though without professing to have discovered the shape it may ultimately take. The Jewish State is essential to the world; it will therefore be created.

The plan would, of course, seem absurd if a single individual attempted to do it; but if worked by a number of Jews in co-operation it would appear perfectly rational, and its accomplishment would present no difficulties worth mentioning. The idea depends only on the number of its supporters. Perhaps our ambitious young men, to whom every road of progress is now closed, seeing in this Jewish State a bright prospect of freedom, happiness and honors opening to them, will ensure the propagation of the idea.

I feel that with the publication of this pamphlet my task is done. I shall not again take up the pen, unless the attacks of noteworthy antagonists drive me to do so, or it becomes necessary to meet unforeseen objections and to remove errors.

Am I stating what is not yet the case? Am I before my time? Are the sufferings of the Jews not yet grave enough? We shall see.

It depends on the Jews themselves whether this political pamphlet remains for the present a political romance. If the present generation is too dull to understand it rightly, a future, finer and a better generation will arise to understand it. The Jews who wish for a State shall have it, and they will deserve to have it.

_Chapter I. Introduction_

It is astonis.h.i.+ng how little insight into the science of economics many of the men who move in the midst of active life possess. Hence it is that even Jews faithfully repeat the cry of the Anti-Semites: "We depend for sustenance on the nations who are our hosts, and if we had no hosts to support us we should die of starvation." This is a point that shows how unjust accusations may weaken our self-knowledge. But what are the true grounds for this statement concerning the nations that act as "hosts"? Where it is not based on limited physiocratic views it is founded on the childish error that commodities pa.s.s from hand to hand in continuous rotation. We need not wake from long slumber, like Rip van Winkle, to realize that the world is considerably altered by the production of new commodities. The technical progress made during this wonderful era enables even a man of most limited intelligence to note with his short-sighted eyes the appearance of new commodities all around him. The spirit of enterprise has created them.

Labor without enterprise is the stationary labor of ancient days; and typical of it is the work of the husbandman, who stands now just where his progenitors stood a thousand years ago. All our material welfare has been brought about by men of enterprise. I feel almost ashamed of writing down so trite a remark. Even if we were a nation of entrepreneurs--such as absurdly exaggerated accounts make us out to be--we should not require another nation to live on. We do not depend on the circulation of old commodities, because we produce new ones.

The world possesses slaves of extraordinary capacity for work, whose appearance has been fatal to the production of handmade goods: these slaves are the machines. It is true that workmen are required to set machinery in motion; but for this we have men in plenty, in super-abundance. Only those who are ignorant of the conditions of Jews in many countries of Eastern Europe would venture to a.s.sert that Jews are either unfit or unwilling to perform manual labor.

But I do not wish to take up the cudgels for the Jews in this pamphlet. It would be useless. Everything rational and everything sentimental that can possibly be said in their defence has been said already. If one's hearers are incapable of comprehending them, one is a preacher in a desert. And if one's hearers are broad and high-minded enough to have grasped them already, then the sermon is superfluous. I believe in the ascent of man to higher and yet higher grades of civilization; but I consider this ascent to be desperately slow. Were we to wait till average humanity had become as charitably inclined as was Lessing when he wrote "Nathan the Wise," we should wait beyond our day, beyond the days of our children, of our grandchildren, and of our great-grandchildren. But the world's spirit comes to our aid in another way.

This century has given the world a wonderful renaissance by means of its technical achievements; but at the same time its miraculous improvements have not been employed in the service of humanity.

Distance has ceased to be an obstacle, yet we complain of insufficient s.p.a.ce. Our great steams.h.i.+ps carry us swiftly and surely over hitherto unvisited seas. Our railways carry us safely into a mountain-world hitherto tremblingly scaled on foot. Events occurring in countries undiscovered when Europe confined the Jews in Ghettos are known to us in the course of an hour. Hence the misery of the Jews is an anachronism--not because there was a period of enlightenment one hundred years ago, for that enlightenment reached in reality only the choicest spirits.

I believe that electric light was not invented for the purpose of illuminating the drawing-rooms of a few sn.o.bs, but rather for the purpose of throwing light on some of the dark problems of humanity.

One of these problems, and not the least of them, is the Jewish question. In solving it we are working not only for ourselves, but also for many other over-burdened and oppressed beings.

The Jewish question still exists. It would be foolish to deny it. It is a remnant of the Middle Ages, which civilized nations do not even yet seem able to shake off, try as they will. They certainly showed a generous desire to do so when they emanc.i.p.ated us. The Jewish question exists wherever Jews live in perceptible numbers. Where it does not exist, it is carried by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence produces persecution. This is the case in every country, and will remain so, even in those highly civilized--for instance, France--until the Jewish question finds a solution on a political basis. The unfortunate Jews are now carrying the seeds of Anti-Semitism into England; they have already introduced it into America.

I believe that I understand Anti-Semitism, which is really a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade jealousy, of inherited prejudice, of religious intolerance, and also of pretended self-defence. I think the Jewish question is no more a social than a religious one, notwithstanding that it sometimes takes these and other forms. It is a national question, which can only be solved by making it a political world-question to be discussed and settled by the civilized nations of the world in council.