great to overcome all social prejudice against them. The aristocracy may serve as an example of this, for in its ranks occur the proportionately largest numbers of mixed marriages. The Jewish families which regild the old nobility with their coin, become gradually absorbed. But what shape would this phenomenon take in the middle classes, where (the Jews being a bourgeois people) the Jewish question is of far more consequence? A previous acquisition of power would be synonymous with that economic supremacy which Jews are already erroneously declared to possess. And if the power they now possess creates rage and indignation among the Anti-Semites, what outbreaks would not an increase of power create? Hence the first step towards absorption will never be taken, because this step would involve the subjection of the majority to a heretofore scorned minority, possessing neither military nor administrative force of its own. I think, therefore, that the absorption of Jews By means of their prosperity is unlikely to occur. In countries which are now Anti-Semitic my view will be approved. In countries where Jews are now tolerated, it will probably be violently disputed. My happier co-religionists will not believe me till Jew-baiting teaches them the truth; for the longer Anti-Semitism lies in abeyance the more fiercely will it break out. The infiltration of immigrating Jews, attracted to a land by apparent security, and the ascent in the social scale of rising Jews, combine powerfully to bring about a revolution. Nothing is plainer than this rational conclusion.
Because I have drawn this conclusion with complete indifference to everything but the quest of truth, I shall probably be contradicted and opposed by Jews who are in easy circumstances. In so far as private interests alone are held by their anxious possessors to be in danger, they can safely be ignored, for the concerns of the poor and oppressed are of greater importance than theirs. But I wish from the outset to prevent any misconception from arising, particularly the mistaken notion that my project, if realized, would in the least degree injure property now held by Jews. I shall therefore. explain everything connected with rights of property, very fully. Whereas, if my plan never becomes anything more than a piece of literature, things will merely remain as they were.
It might more reasonably be objected that I am giving a handle to Anti-Semitism when I say we are a people—One people; that I am hindering the assimilation of Jews, where it is about to be consummated, and endangering it where it is an accomplished fact, in so far as it is possible for a solitary writer to hinder or endanger anything.
This objection will be especially brought forward in France. It will probably also be made in other countries, but I shall answer only the French Jews beforehand, because these afford the most striking example of my point.
However much I may worship individuality—powerful personal individuality in statesmen, inventors, artists, philosophers, or commanders, as well as conjoint individuality in a historic group of human beings, which we call a nation—however much I may worship individuality, I do not regret its disappearance. Whatever is unfit to survive can, will, and must be destroyed. But the distinctive nationality of Jews neither can, will, nor must be destroyed. It cannot be destroyed, because external enemies consolidate it.[2] It will not be destroyed: this it has shown during 2000 years of appalling suffering. It must not be destroyed, and that, as successor to numberless Jews who refused to despair, I am trying once more to prove in this pamphlet. Whole branches of Judaism may wither and fall, but the trunk remains.
Hence, if all or any of the French Jews protest against this scheme on account of their own "assimilation," my answer is simple: The whole thing does not concern them at all. They are Jewish Frenchmen, well and good! This is a private affair for the Jews alone.
The movement towards the organization of the State I am proposing would, of course, harm Jewish Frenchmen no more than it would harm the "assimilated" of other countries. It would, on the contrary, be distinctly to their advantage. For they would no longer be disturbed in their "chromatic function," as Darwin puts it, but would be able to assimilate in peace, because Anti-Semitism, now active, would have been stopped for ever. They would certainly be credited with being assimilated to the very depths of their souls, if they stayed where they were after the Jewish State, with its superior organization, had become a reality.
"Assimilated" would profit even more than Christian citizens by the departure of faithful Jews; for they would be rid of the disquieting, incalculable, and unavoidable rivalry of a Jewish proletariat, driven by poverty and political pressure from place to place, from land to land. This floating proletariat would become stationary. Many Christian citizens—whom we call Anti-Semites—can now offer determined resistance to the immigration of foreign Jews. Jewish citizens cannot do this, although it affects them far more nearly; for on them tells first of all the keen competition of individuals carrying on similar branches of industry, who, in addition, either introduce Anti-Semitism where it does not exist, or intensify it where it does. The "assimilated" give expression to this secret grievance in "philanthropic undertakings." They found emigration societies for wandering Jews. There is a reverse to the picture which were comic, if it did not deal with human beings. For these charitable institutions are created not for, but against, persecuted Jews—are created to despatch these poor creatures just as fast and as far as possible. And thus, many an apparent friend of the Jews turns out, on careful inspection, to be nothing more than an Anti-Semite of Jewish origin disguised in the garb of a philanthropist.
But the attempts at colonization made even by really benevolent men, interesting attempts though they were, have so far been unsuccessful. I do not think that one man or another took up the matter merely as an amusement; that they allowed poor Jews to migrate, as a herd of cattle might have been let go. The matter was too grave and tragic for such treatment. These attempts were interesting, in that they represented on a small scale the practical forerunners of the idea of a Jewish State. They were useful, in that out of their mistakes may be gathered experience for carrying them out successfully on a larger scale. They have, of course, done harm also. The transportation of Anti-Semitism to new districts, which is the inevitable consequence of such artificial infiltration, seems to me to be the least of these evils. Far worse is the circumstance that unsatisfactory results tend to cast doubts on the efficacy of Jewish labor. But the following simple argument will remove this doubt from the minds of intelligent men. What is inefficacious, and impossible to accomplish on a small scale, need not necessarily be so on a larger one. A small enterprise may result in loss under the same conditions which would make a large one pay. A rivulet cannot even be navigated by boats, the river into which it flows carries fine iron vessels.
No human being is wealthy or powerful enough to transplant a nation from one habitation to another. An idea alone can compass that; and this idea of a State may have the requisite power to do so. The Jews have dreamed this kingly dream all through the long nights of their history. "Next year in Jerusalem" is their old phrase. Now comes the opportunity to prove that the dream may be converted into a living reality.
For this, many old, outgrown, confused and limited notions must first be entirely erased from the minds of men. Dull brains might, for instance, imagine that this exodus would be from civilized regions into the desert. That is not the case. It will be carried out in the midst of civilization. We shall not revert to a lower stage; we shall rise to a higher one. We shall not dwell in mud huts; we shall build newer and more beautiful houses, and possess them in safety. We shall not lose our acquired possessions; we shall realize them. We shall surrender our well-earned rights only for greater privileges. We shall not sacrifice our beloved customs; we shall find them again. We shall not leave our old home before the new is prepared for us. Those only will depart who are sure thereby to improve their position; those who are now desperate will go first, after them the poor; next the prosperous, and, last of all, the opulent. The precursors will raise themselves to a higher grade, equal to that class whose representatives will shortly follow. Thus the exodus will be at the same time an ascent of the classes.
The departure of the Jews will involve no economic disturbances, no crises, no persecutions; in fact, the countries they abandon will revive to a new period of prosperity. There will be an inner migration of Christian citizens into the positions evacuated by Jews. The outgoing current will be gradual and continuous, and its initial movement will
