Introduction It is astonishing 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 pass 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 assert that Jews are either un�it 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 defense 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 super�luous. 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 aver age 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, vet we complain of insuf�icient space. Our great steamships 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 con�ined 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 snobs, 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 emancipated 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 �inds 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-defense. 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. We are a people—one people. We have honestly endeavored everywhere to merge ourselves in the social life of surrounding communities and to preserve the faith of our fathers. We are not permitted to do so. In vain are we loyal patriots, our loyalty in some places running to extremes; in vain do we make the same sacri�ices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers. and often by those whose ancestors were not yet domiciled in the land where Jews had already had experience of suffering. The majority may decide which are the strangers; for this, as indeed every point which arises in the relations between nations, is a question of might. I do not here surrender any portion of our prescriptive right, when I make this statement merely in my own name as an individual. In the world as it now is and for an inde�inite period wilt probably remain, might precedes right. It is useless, therefore, for us to be loyal patriots, as were the Huguenots who were forced to emigrate. If we could only be left in peace. . . . But I think we shall not be left in peace. Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through. Jew-baiting has merely stripped off our weaklings; the strong among us were invariably true to their race when persecution broke out against them. This attitude was most clearly apparent in the period immediately following the emancipation of the Jews. Those Jews who were advanced intellectually and materially entirely lost the feeling of belonging to their race. Wherever our political well-being has lasted for any length of time, we have assimilated with our surroundings. I think this is not discreditable. Hence, the statesman who would wish to see a Jewish strain in his nation would have to provide for the duration of our political well-being; and even a Bismarck could not do that. For old prejudices against us still lie deep in the hearts of the people. He who would have proofs of this need only listen to the people where they speak with frankness and simplicity: proverb and fairy-tale are both Anti-Semitic. A nation is everywhere a great child, which can certainly be educated; but its education would, even in most favorable circumstances, occupy such a vast amount of time that we could, as already mentioned, remove our own dif�iculties by other means long before the process was accomplished. Assimilation, by which I understood not only external conformity in dress, habits, customs, and language, but also identity of feeling and manner—assimilation of Jews could be effected only by intermarriage. But the need for mixed marriages would have to be felt by the majority; their mere recognition by law would certainly not suf�ice. The Hungarian Liberals, who have just given legal sanction to mixed marriages, have made a remarkable mistake which one of the earliest cases clearly illustrates; a baptized Jew married a Jewess. At the same time the struggle to obtain the present form of marriage accentuated distinctions between Jews and Christians, thus hindering rather than aiding the fusion of races. Those who really wished to see the Jews disappear through intermixture with other nations, can only hope to see it come about in one way. The Jews must previously acquire economic power suf�iciently great to overcome the old 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. Jewish families which regild the old nobility with money become gradually absorbed. But what form would this phenomenon assume in the middle classes, where (the Jews being a bourgeois people) the Jewish question is mainly concentrated? A previous acquisition of power could 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 such an increase of power create? Hence the �irst step towards absorption will never be taken, because this step would involve the subjection of the majority to a hitherto scorned minority, possessing neither military nor administrative power of its own. I think, therefore, that the absorption of Jews by means of their prosperity is unlikely to occur. In countries which now are Anti-Semitic my view will be approved. In others, where Jews now feel comfortable, it will probably be violently disputed by them. My happier coreligionists will not believe me till Jew-baiting teaches them the truth; for the longer Anti- Semitism lies in abeyance the more �iercely will it break out. The in�iltration of immigrating Jews, attracted to a land by apparent security, and the ascent in the social scale of native 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. Insofar as private interests alone are held by their anxious or timid 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 are. 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, insofar 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 personality-powerful individual personality in statesmen, inventors, artists, philosophers, or leaders, as well as the collective personality of a historic group of human beings, which we call a nation—however much I may worship personality, I do not regret its disappearance. Whoever can, will, and must perish, let him perish. But the distinctive nationality of Jews neither can, will, nor must be destroyed. It cannot be destroyed, because external enemies consolidate it. It will not be destroyed; this is shown during two thousand years of appalling suffering. It must not be destroyed, and that, as a descendant of 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 will remain. 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 the present Anti- Semitism 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 new Jewish State, with its superior institutions, had become a reality. The “assimilated” would pro�it 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 �loating proletariat would become stationary. Many Christian citizens — whom we call Anti-Semites — now offer determined resistance to the immigration of foreign Jews. Jewish citizens cannot do this, although it affects them far more directly; for on them they feel �irst 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 organize emigration societies for wandering Jews. There is a reverse to the picture which would be comic, if it did not deal with human beings. For some of these charitable institutions are created not for, but against, persecuted Jews; they are created to despatch these poor creatures just as fast and 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 as 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 this or that man took up the matter merely as an amusement, that they engaged in the emigration of poor Jews as one indulges in the racing of horses. The matter was too grave and tragic for such treatment. These attempts were interesting, in that they represented on a small scale the practical fore-runners of the idea of a Jewish State. They were even useful, for out of their mistakes may be gathered experience for carrying the idea 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 arti�icial in�iltration, seems to me to be the least of these evils. Far worse is the circumstance that unsatisfactory results tend to cast doubts on intelligent men. What is impractical or impossible to simple argument will remove this doubt from the minds of intelligent men. What is unpractical or 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 �lows carries stately iron vessels. No human being is wealthy or powerful enough to transplant a nation from one habitation to another. An idea alone can achieve that and this idea of a State may have the requisite power to do so. The Jews have dreamt this kingly dream all through the long nights of their history. “Next year in Jerusalem” is our old phrase. It is now a question of showing that the dream can be converted into a living reality. For this, many old, outgrown, confused and limited notions must �irst 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 new more beautiful and more modern 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 better ones. We shall not sacri�ice our be loved customs; we shall �ind them again. We shall nor leave our old home before the new one is prepared for us Those only will depart who are sure thereby to improve their position; those who are now desperate will go �irst after them the poor; next the prosperous, and, last of all the wealthy. Those who go in advance will raise themselves to a higher grade, equal to those whose representatives will shortly follow. Thus the exodus will be at the same time an ascent of the class. 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, without any disturbance, and its initial movement will put an end to Anti-Semitism. The Jews will leave as honored friends, and if some of them return, they will receive the same favorable welcome and treatment at the hands of civilized nations as is accorded to all foreign visitors. Their exodus will have no resemblance to a �light, for it will be a well-regulated movement under control of public opinion. The movement will not only be inaugurated with absolute conformity to law, but it cannot even be carried out without the friendly cooperation of interested Governments, who would derive considerable bene�its from it. Security for the integrity of the idea and the vigor of its execution will be found in the creation of a body corporate, or corporation. This corporation will be called “The Society of Jews.” In addition to it there will be a Jewish company, an economically productive body. An individual who attempted even to undertake this huge task alone would be either an impostor or a madman. The personal character of the members of the corporation will guarantee its integrity, and the adequate capital of the Company will prove its stability. These prefatory remarks are merely intended as a hasty reply to the mass of objections which the very words “Jewish State” are certain to arouse. Henceforth we shall proceed more slowly to meet further objections and to explain in detail what has been as yet only indicated; and we shall try in the interests of this pamphlet to avoid making it a dull exposition. Short aphoristic chapters will therefore best answer the purpose. If I wish to substitute a new building for an old one, I must demolish before I construct. I shall therefore keep to this natural sequence. In the �irst and general part 1 shall explain my ideas, remove all prejudices, determine essential political and economic conditions, and develop the plan. In the special part, which is divided into three principal sections, I shall describe its execution. These three sections are: The Jewish Company, Local Groups, and the Society of Jews. The Society is to be created �irst, the Company last; but in this exposition the reverse order is preferable, because it is the �inancial soundness of the enterprise which will chie�ly be called into question, and doubts on this score must be removed �irst. In the conclusion, I shall try to meet every further objection that could possibly be made. My Jewish readers will, I hope, follow me patiently to the end. Some will naturally make their objections in an order of succession other than that chosen for their refutation. But whoever �inds his doubts dispelled should give allegiance to the cause. Although I speak of reason, I am fully aware that reason alone will not suf�ice. Old prisoners do not willingly leave their cells. We shall see whether the youth whom we need are at our command—the youth, who irresistibly draw on the old, carry them forward on strong arms, and transform rational motives into enthusiasm. The Jewish Question No one can deny the gravity of the situation of the Jews. Wherever they live in perceptible numbers, they are more or less persecuted. Their equality before the law, granted by statute, has become practically a dead letter. They are debarred from �illing even moderately high positions, either in the army, or in any public or private capacity. And attempts are made to thrust them out of business also: “Don’t buy from Jews!” Attacks in Parliaments, in assemblies, in the press, in the pulpit, in the street, on journeys—for example, their exclusion from certain hotels—even in places of recreation, become daily more numerous. The forms of persecution varying according to the countries and social circles in which they occur. In Russia, imposts are levied on Jewish villages; in Rumania, a few persons are put to death; in Germany, they get a good beating occasionally; in Austria, Anti-Semites exercise terrorism over all public life; in Algeria, there are traveling agitators; in Paris, the Jews are shut out of the so-called best social circles and excluded from clubs. Shades of anti-Jewish feeling are innumerable. But this is not to be an attempt to make out a doleful category of Jewish hardships. I do not intend to arouse sympathetic emotions on our behalf. That would be foolish, futile, and undigni�ied proceeding. I shall content myself with putting the following questions to the Jews: Is it not true that, in countries where we live in perceptible numbers, the position of Jewish lawyers, doctors, technicians, teachers, and employees of all descriptions becomes daily more intolerable? Is it not true, that the Jewish middle classes are seriously threatened? Is it not true, that the passions of the mob are incited against our wealthy people? Is it not true, that our poor endure greater sufferings than any other proletariat? I think that this external pressure makes itself felt everywhere. In our economically upper classes it causes discomfort, in our middle classes continual and grave anxieties, in our lower classes absolute despair. Everything tends, in fact, to one and the same conclusion, which is clearly enunciated in that classic Berlin phrase: “Juden Raus” (Out with