An entirely different position is taken by the anonymous author of a Polish pamphlet which appeared in Warsaw in 1782 under the title, "On the Necessity of Jewish Reforms in the Lands of the Polish Crown." The writer, who disguises his identity under the pseudonym "A Nameless Citizen," is opposed to retrogressive measures, and favors legislation of an utilitarian and enlightened character. As far as the Jewish religion is concerned, he is willing to let the Jews keep their dogmas, but deems it necessary to combat their "harmful religious customs," such as the large number of festivals, the dietary laws, and so forth. It is important in his opinion to curtail their communal autonomy by confining it to religious matters, so that the Jews shall not form a state within a state. In order to stimulate the amalgamation of the Jews with the Polish nation, they are to be compelled to adopt the Polish language in their business dealings, to abandon the Yiddish vernacular, and to be interdicted from printing Hebrew books or importing them from abroad. On the economic side the Jews are to be barred from keeping inns and selling liquor in them, only handicrafts, honest business, and agriculture being left open to them. In this way the project of the "Nameless Citizen" seeks to render the Jews "innocuous" by compulsory amalgamation, just as the preceding project of Zamoiski endeavored to attain the same end by compulsory isolation. After having been rendered "innocuous," the Jew may be found worthy of receiving equal rights with his Christian fellow-citizens. It is not difficult to discern in this project the influence of Joseph II.'s policy, which similarly sought to effect the "improvement" of the Jew through compulsory enlightenment and his amalgamation with the native population, as a preliminary for his attainment of equal rights. It seems that the project met with a friendly reception in the progressive circles of Polish society, which were animated by the ideas of the eighteenth century. The anonymous pamphlet appeared in a second edition in 1785, and a third edition was published in 1789 by Butrymovich, a deputy of the Quadrennial Diet, who added comments of his own. A year later Butrymovich extracted from his edition the project of Jewish reform, and laid it before the committee of the Diet, which was then meeting amidst the uproar of the great French Revolution.[220]