Until quite lately it was the French who bore the worst odium of this in the eyes of the Mohammedans. Under the French the Jews in North Africa were often given a special, a superior position, which was an insult to every Mohammedan and which is still an insult to him. It is the weakest point of the French regime. In Algeria the Ghetto Jew may vote. The Arab may not. Even in Morocco, where things have been done more wisely than in Algiers, the difficulty is felt. How are you to treat a Jew differently in Morocco from the way in which he is treated in France? He is common to the two countries. If you treat him as if he were French, and therefore a member of the governing power, what of the pride of those lords of the Atlas and of Fez? In the vastly larger field of Mohammedan control exercised by Britain, which, directly and indirectly, is ten times that of France, there was until lately less of this friction; but the tables have been turned, and to-day it is Britain which stands to the Mohammedan as the thruster-in of the Jew. It began with the support of Jewish finance in Egypt; it went on with the extended control over Indian commerce by Jews; it continued in the control of Indian currency by Jews. It has ended in the grotesque appointment to the Indian Viceroyalty and the extraordinary experiment of Palestine. To-day, at the moment in which I write, there is no doubt on the matter whatsoever: From Rabat on the Atlantic to the Bay of Bengal, the Western Powers are regarded as the agents of a Jewish intrusion which is intolerable to Islam. And whereas the chief blame lay, until quite a few years ago, upon the French, to-day it lies upon the British Government. * * * * * The rôle of the Catholic Church in the debate between the Jews and Christendom is the most discussed, the worst understood, of any point connected with the general problem. But it is capable of simple definition. Wherever the Catholic Church is powerful, and in proportion as it is powerful, the traditional principles of the civilization of which it is the soul and guardian will always be upheld. One of these principles is the sharp distinction between the Jew and ourselves. The Rationalist would say that this distinction was racial, and that it only found religious expression on account of its racial reality. His opponent would say that the origin of the quarrel was mainly religious; that it was a difference in religious tradition which formed the contrast between the Jew and Christendom. The former can cite as evidence the violent original contrast between the Roman Empire and the Jew, the latter the truth that religion, philosophy, is the formative force in every human society.