Nor do I see how the rapidity of mere physical communications affects the matter, nor even how the volume of emigration affects the matter. You can get a million Jews from Lithuania to New York--a distance of 5,000 miles--in less time than you could get a million Jews from the Valley of the Rhine into Poland some centuries ago; but the million Jews seem to remain Jews just the same under modern conditions as they did in the past. Indeed, the toleration of Jews, the friendly reception of them, and therefore the opportunities for their absorption were indefinitely greater in mediaeval Poland than they are in modern America. It seems to me that the whole of this part of the argument is based upon that prevalent view of history which comes from reading our little modern text-books: and our little modern text-books are very rubbishy. It is a view which comes from that absurd emphasis upon whatever is contemporary. The modern advance of physical science is regarded as having totally changed the world inwardly as well as outwardly. We have only to look at the modern world and to compare it with any _two_ distant, special periods we know, to discover that the difference between any pair of these three is equally striking. In many ways the modern world is much more like the world of the Antonines than it is like the world of Innocent the Great. In many ways the world of Innocent the Great is much more like the Roman Empire than the modern world. In many ways the world of Innocent the Great and our world have more in common than either has with the pagan Roman Empire. The general lesson is, therefore, that our time, with all its remarkable specialities, is but one specimen out of a great number equally individual, and certainly there is nothing in it either of religious scepticism breaking down old religious barriers or of rapidity of communication, or of any other fundamental factor, which specially suggests the absorption of the Jew. For instance, the Jews mixed much more readily, on a much more equal footing and with far less friction among the Mohammedans at particular periods during the Islamic occupation of Spain than they do even in England to-day. Yet they were not absorbed there, any more than they were absorbed in Poland. They were not absorbed into that older, tolerant, very denationalized pagan Roman world where they so often had full civic rights and where they even manipulated, as they manipulate to-day, the finances of the community. As for the decay of exclusiveness on their part, I see no sign of it. For this exclusiveness proceeds not so much from a particular observance which may relax at one period and tighten up at another, as from an invariable national tradition which fluctuates in intensity but never sinks so low as to jeopardize the continuance of the people.