They dread, I say, the social consequences. They also (and that with more definition and more sense) dread the economic consequences. They recognize (they also exaggerate) the grip of the Jew over finance. They conceive that if they speak they will be dragged down, their enterprises ruined, their credit dissolved. And that is the most powerful instrument which can be brought to bear. When supernatural motives disappear the strongest motive remaining after appetite is avarice; and avarice is more universal than appetite and more continuous. Nor is it only avarice which is at work here, but also the respectable desire for security. There are to-day innumerable men who would express publicly on Jews what they continually express in private, but who conceal their feelings for fear that their salaries may be lost or their modest enterprises wrecked, their investments lowered, and their position ruined. Above them are a lesser number, equally convinced that their large fortunes would be in peril were they so to act. The characteristic of all this feeling is two-fold. In the first place, as would seem to be the case with convention, though in a much greater degree, it dams up and enormously increases the latent force of anger against Jewish power both real and imaginary. It is like the piling up of a head of water when a river valley is obstructed, or like the introducing of resistance into an electric current. The suppression of resentment, though that suppression is the act of the men who themselves feel the resentment and not directly of their opponents, is a fierce irritant and accounts for the high pressure at which attack escapes when once it is loosened. I speak only of hostility and of attack, for it is in these least rational examples that the strength of the thing is to be found. But it applies also to mere discussion. There is hardly anyone to-day who does not desire to discuss as an urgent political problem the present position, the present power, the present disabilities, the present claims of Israel. But for one that will openly discuss these things there are ten who, in varying degrees, forbid themselves so plain a freedom of speech in dread of what consequences might follow. It has, like all panic, a ridiculous element. It is informed by the most absurd illusions; it suffers from grotesque imaginings and phantasms. In some this dread of the Jewish power has very plainly passed the line which divides the stable from the unstable mind and even the sane from the insane. But it is none the less a formidable element in our problem. This obstacle, much more than that of convention, bears a character of rigidity. It works for a certain time, then it breaks down and releases a flood.