The thing might have come where there was a chaos of peoples, as in pagan Alexandria in the four centuries from 200 B.C. to 200 A.D., or in modern New York. It might have come where there was a particularly friendly attitude, as in mediaeval Poland or modern England. It might even have come, paradoxically, through the very persecution and strain of times and places where the Jews suffered the most hostile treatment: for their absorption might have been achieved under pressure though it had failed to be achieved under attraction. As a fact it has never come. It has never proved possible. The continuous absorption of outlying fractions, a process continually going on wherever the Jewish nation is present, has not affected the mass of the problem at all. The body as a whole has remained separate, differentiated, with a strong identity of its own under all conditions and in all places, and the _a priori_ reasoning, by which men come to think this solution reasonable, is nullified by an experience apparent throughout history. That experience is wholly against any such solution. It cannot be. There remains, then, only the solution of segregation; a word which (I repeat) I use in a completely neutral manner though it has unhappily obtained in this and other issues a bad connotation. Segregation, as I have said, may be of two kinds. It may be hostile, a sort of static expulsion: a putting aside of the alien body without regard to that body's needs, desires or claims; the building of a fence round it, as it were, solely with the object of defending the organism which reacts against invasion, and suffers from the presence within it of something different from itself. Or it may take an amicable form and may be a mutual arrangement: a recognition, with mutual advantage, of a reality which is unavoidable by either party. The first of these apparent solutions has been attempted over and over again throughout history. It has had long periods of partial success, but never any period of complete success; for it has invariably left behind it a sense of injustice upon the Jewish side and of moral ill-ease upon the other. There remains, I take it, no practical or permanent solution but the last. It is to this conclusion that my essay is meant to lead. If the Jewish nation comes to express its own pride and patriotism openly, and _equally openly to admit the necessary limitations imposed by that expression_; if we on our side frankly accept the presence of this nation as a thing utterly different from ourselves, but with just as good a right to existence as we have; if we renounce our pretences in the matter; if we talk of and recognize the Jewish people freely and without fear as a separate body; if upon both sides the realities of the situation are admitted, with the consequent and necessary definitions which those realities imply, we shall have peace.