Apart from these categories, the masses of men, I say, to-day are convinced that Industrial Capitalism is an evil, an evil of the grossest sort; an evil of a sort unknown to the greater part of human history and unknown to-day in the greater part of the human race; an evil which those peasant societies, or societies of well-divided property throughout Europe, are happy to have escaped; and an evil from which we, who are caught in it, are trying to escape as best we may. In that modifying phrase "as best we may" lies the crux, for the great mass of Europeans feel that any attack on Industrial Capitalism which denies the nation its supreme place, or which impedes the superior task of keeping the nation strong and wealthy, is barred; they also feel instinctively that any attack which denies the general right of private property and the value of that institution to the healthy conduct of our affairs is also barred. The great mass of our race, when faced by the problem of Industrial Capitalism, feel that it has to be solved in some way that will neither destroy property nor the nation through which the individual alone can function. But this, which is true of the great mass of our race, is not true of the Jews. Therefore they were able, in the case of the Russian Revolution, to go straight for their object, and that object was (apart from the obvious object of revenge, of love of power, and the rest) the destruction of an economic inequality. These Jews who have destroyed what we knew as Russia were undoubtedly possessed of a political ideal: the ideal of Communism. No doubt many individuals among them (all ultimately) would prefer the good of Israel to the good of any Russian. No doubt the wreaking of vengeance upon former oppressors was strong, as also the appetite for destroying a general and a national sentiment alien to them and even repulsive to them; but there remains, as a positive motive behind the whole affair, the ideal of Communism. The Jews alone of the forces present were capable of heartily entertaining that ideal, and were free of all obstacles against the achievement of it--the obstacle of patriotism, the obstacle of religion, the obstacle of the sense of property. These considerations, I take it, are what explains the Jewish character of the upheaval in the East, with its destruction of the Russian nation, its enormous experiments in social economy, its inevitable impoverishment of the State as a whole, its enthusiastic support by the minority which accepts its doctrine. Those very few men and women who have been witnesses of the Jewish experiment in Russia (excluding those engaged in propaganda upon one side or the other) give us a picture which is much what we should have expected of the situation.