I desire at this point again to lay stress on the fact, although it should be self-evident, that, in spite of my low estimate of the Jew, nothing could be further from my intention than to lend the faintest support to any practical or theoretical persecution of Jews. I am dealing with Judaism, in the platonic sense, as an idea. There is no more an absolute Jew than an absolute Christian. I am not speaking against the individual, whom, indeed, if that had been so, I should have wounded grossly and unnecessarily. Watchwords, such as “Buy only from Christians,” have in reality a Jewish taint; they have a meaning only for those who regard the race and not the individual, and what is to be compared with them is the Jewish use of the word “Goy,” which is now almost obsolete. I have no wish to boycott the Jew, or by any such immoral means to attempt to solve the Jewish question. Nor will Zionism solve that question; as H. S. Chamberlain has pointed out, since the destruction of the Temple at Jerusalem, Judaism has ceased to be national, and has become a spreading parasite, straggling all over the earth and finding true root nowhere. Before Zionism is possible, the Jew must first conquer Judaism. To defeat Judaism, the Jew must first understand himself, and war against himself. So far, the Jew has reached no further than to make and enjoy jokes against his own peculiarities. Unconsciously he respects the Aryan more than himself. Only steady resolution, united to the highest self-respect, can free the Jew from Jewishness. This resolution, be it ever so strong, ever so honourable, can only be understood and carried out by the individual, not by the group. Therefore the Jewish question can only be solved individually; every single Jew must try to solve it in his proper person. There is no other solution to the question and can be no other; Zionism will never succeed in answering it. The Jew, indeed, who has overcome, the Jew who has become a Christian, has the fullest right to be regarded by the Aryan in his individual capacity, and no longer be condemned as belonging to a race above which his moral efforts have raised him. He may rest assured that no one will dispute his well-founded claim. The Aryan of good social standing always feels the need to respect the Jew; his Antisemitism being no joy, no amusement to him. Therefore he is displeased when Jews make revelations about Jews, and he who does so may expect as few thanks from that quarter as from over-sensitive Judaism itself. Above all, the Aryan desires that the Jew should justify Antisemitism by being baptized. But the danger of this outward acknowledgment of his inward struggles need not trouble the Jew who wishes for liberty within him. He will long to reach the holy baptism of the Spirit, of which that of the body is but the outward symbol.