The international Jewish banker who has no country but plays them all against one another, and the International Jewish proletariat that roams from land to land in search of a peculiar type of economic opportunity, are not figments of the imagination except to the non-Jew who prefers a lazy laxity of mind. Of these classes of Jews, one or both are at the heart of the problems that disturb the world today. The immigration problem is Jewish. The money question is Jewish. The tie-up of world politics is Jewish. The terms of the Peace Treaty are Jewish. The diplomacy of the world is Jewish. The moral question in movies and theaters is Jewish. The mystery of the illicit liquor business is Jewish. These facts are unfortunate as well as unpleasant for the Jew, and it is squarely up to him to deal with the facts, and not waste time in trying to destroy those who define the facts. These facts are interpreted by the Jew and the anti-Semite with strange extremes of blindness. The Jew never gets the world’s point of view at all; he always gets the anti-Semite’s point of view; and the anti-Semite is equally at fault in always getting the Jew’s point of view. What both need is to get society’s point of view, which is the one being set forth in this present series of articles. To say that the immigration problem is Jewish does not mean that Jews must be prohibited entry to any country; it means that they must become rooted to a country in loyal citizenship, as no doubt some are, and as no doubt most are not. To say that the money question is Jewish does not mean that Jews must get out of finance; it means that they must rid finance of the Jewish idea which has always been to use money to get a strangle-hold on men and business concerns, instead of using finance to help general business. To say that the tie-up of world politics is Jewish does not mean that Jews, as human beings, are to be denied a voice in affairs; it means that they must give up trying to make the world revolve around the Jewish nation as its axis. To describe the influence of the Jew on the theater is not to demand that he leave the theater, but it is to demand that he rid the theater of his idea that sensualism is entertaining. The Jewish Question is first for the Jews to solve; if not, the world will have to solve it for them. They may stay in business, say the theater, for example, if they will cease spoiling the theater; if they do not cease, the theater will be taken away from them just as certainly as that day follows night. The world has been patient and the world will be fair, but the world knows the limit of imposition.