The Jew may reply: “I do not say so; in the pulpit I forbear to denounce other peoples and other creeds as outside the law and devoid of the divine grace.” In words he does not say so, but he says so with emphasis in his care to preserve his racial and religious isolation; in his practice of self-mutilation and the affronting reasons in which he disguises his consciousness of the shame of it; in his maintenance of a spiritual quarantine; in the diligence with which he repairs time’s ravages in his Great Wall, lest Nature take advantage of the breach and some caroling Gentile youth leap lightly through to claim a Jewish maid. In a thousand ways, all having for purpose the safeguarding of his racial isolation in a ghetto of his own invention, the orthodox Jew shouts aloud his conviction of his superior holiness and peculiar worth. Naturally, the echo is not unmixed with Christian denial, formulated too frequently into unrighteous decrees by the voice of authority. None than I can have a greater regard for the Jewish character, as found at its best in the higher types of the Jewish people, and not found at all in those members of the race who alone are popularly thought of as Jews. None than I can have a deeper detestation of the spirit at the back of persecution of the Jews, in all its forms and degrees. Rather than have a hand in it I would have no hand. Yet I venture to say that if a high degree of contributory negligence, constituting a veritable invitation to evil, is foolish the calamity entailed is entitled to a place in the list of expectable phenomena; and if a certain presumptuous self-righteousness is bad its natural and inevitable punishment is not entirely undeserved.