First, there was the fact that many people were known to cherish so strong an hostility to Jews that to emphasize the Jewish character of anyone present might awaken that hostility. Then there was the peculiar rapid transition both of Jewish movements and of Jewish fortunes. In the case I have suggested, of asking a London Jew whether he had relatives in Galicia or Lithuania, you might be stumbling upon relations much poorer than himself in the East End of London; or, again, you might seem to be emphasizing the nomadic character of the race and thereby also emphasizing the contrast between it and our own. But much the strongest excuse for the convention was the well-founded idea that its exercise pleased the Jews themselves. Men avoided direct mention of Jewish nationality because it was felt that such direct mention was almost an insult. It was a thing which the Jew in whose presence you found yourself desired to have kept in the background; and though we might not understand why he desired it, yet we respected his desire as we do that of anyone with whom we wish to preserve harmonious relations. Most men, for instance, are indifferent upon, say, the matter of smoking. Most men are quite at their ease when they are asked whether they smoke or not, and if they do, whether they prefer this or that brand of tobacco. But now and then one comes across a man who, from some accident of training (as, for instance, a man whose mother brought him up to think smoking a mortal sin), does not like to have it alluded to. I myself know the case of a man of the highest culture and of considerable social position to whom you may not say anything about pigs either in connection with farming or in connection with food; for his sympathies are Mohammedan. In these exceptional cases, when we know of our guest's particular desire, we yield to it for the sake of harmony and of right living. So is it in this matter of the former convention against alluding to Jewish nationality or Jewish interests in any form. Whether the Jews were wise or not to cherish that convention, as they undoubtedly did, does not concern this part of my argument. I am talking of our duty and not of theirs. But I say that unless the convention is softened and at last dissolved, nothing can be done. Both parties should know that it only does harm. It renders stilted and absurd all our relations; it fosters that suspicion of secrecy which I have insisted upon as the chief irritant in those relations, and it creates a feeling of exception, of oddity, which is the very worst service that could be rendered to the Jews themselves.