That was the issue as it appeared that day. With half the Jewish population of the United States centered in the city of New York, they had assumed control of American education at its source. The group of Jews sitting in judgment on Dr. Carter were as serene in their control of the education of the Christians, as if they had been a Soviet court sitting in Moscow. They had succeeded in driving everything Christian out of the schools; they had succeeded in introducing the most sickening praise of their own race; they looked forward to the teaching of Judaism as the universal morality! It was further brought out that this Christian minister had been one of the men who had preached in favor of the Jews. He had been one of those public men on whom Jewish leaders could depend to respond with typical Christian generosity. He had delivered blows at race prejudice. He had lauded the Jewish race and its leading figures. He had interpreted its commanding influence as the reward of diligence and ability. He had thundered against what Jewish reports had led him to believe was “the Crime at Kishineff.” And for this he had been duly complimented by the Jewish Publication Society, and others. _BUT_ he had now spoken a word of truth which the Jews disliked, and he was before them for trial and condemnation. In the course of the examination it developed that he had been a citizen of the United States for thirty years, having come to this country from England at the age of 15. Rabbi Levy apparently missed the full fact, getting only the fact that Dr. Carter was born in England. “May I inquire as to whether the gentleman is or is not a citizen of the United States?” said the rabbi in the air of one who was innocently uncovering a great exposure. “I became a citizen over thirty years ago, as soon as the law allowed—as I trust you did,” was Dr. Carter’s straight thrust. The rabbi dropped the subject. He did not take up the challenge as to his own citizenship. But that the matter burned in him is evidenced by his later remark: “I’ll see to it, notwithstanding all this, that you shall never speak again from any platform in New York, you dirty Englishman!” Dr. Carter called the attention of the committee to the hatred and malignity expressed in the face, attitude and words of the enraged rabbi, and said he did not know whether it was a threat against his life, his pastorate, or his position as lecturer for the New York Board of Education. The term “dirty” is rather an unusual one to apply to a race that has so long astonished Semitic countries by its insistence on its “bawth.” That is to say, the accuracy of Rabbi Levy’s description would draw about the same degree as would an appraisal of his gentlemanliness. There was, fortunately, one other non-Jew present, namely, Ernest L. Crandall, supervisor of lectures, who was American enough to enter the fray. He addressed the hysterical little rabbi: