A public example which very rightly made a stir a few months before this book was published, may serve as text. A learned and distinguished Jew, Dr. Oscar Levy, a man who was an asset to any community, was turned out of the country under circumstances which many of my readers will recall. He pleaded with perfect justice that as a Jew such an exile left him homeless; that the original country of which he was nominally a citizen (under the broken-down fiction that Jews can be Germans, or Austrians, or what not, and cease to be themselves) would not have him; that his interests, his livelihood had attached him to this country; he had never hidden his true nationality nor changed his name, nor used any of those subterfuges which, even when excusable, are dangerous and contemptible in so many of his compatriots. There was no conceivable reason why such rigour should be used against this man, save indeed that he was a Jew. Put yourself in his shoes and see how the thing looks. There is no nation to which you could have returned: there is no society to receive you as a member of it. You are not permitted to remain in the atmosphere with which you have grown familiar, in the surroundings which have become those of your later life, and your consonance with which it is too late for you to change. Could there be a grosser cruelty or a grosser injustice? It is the very core of the whole problem that _somewhere_ the Jew must be harboured, and therefore to some one of us the question must be put, "Will you harbour him, and if so upon what terms?" If each man answer, "No, I will not," then all collectively become oppressors. It is no answer to say, "These men are not of us, and therefore they may conspire against us," or "Their interests are divergent from ours and therefore may and do clash with ours." All that is granted. That is merely stating the problem, not solving it. What do we say in daily life of men who merely state their grievances, harp upon them, and make no effort to put them right? What do we think of men who perpetually complain of something naturally weaker than themselves, make no effort to understand its necessities and attempt only to rid themselves of the nuisance without considering reciprocal duty and mutual relations? The same should we think of those who so act towards the Jewish community in our midst which, for all its domination and exaggerated modern power, is ultimately at our mercy, far weaker than we are in numbers and situation. Without further elaboration of what should be an obvious political and moral principle, let us consider our part in the task.