If he does _that_ (and there are those who tell us he will certainly do so, and will refuse all reform), then the community will be compelled to legislate in spite of him. It will be perilous for him and for us; it may even be the beginning of grievous trouble for both, but it will be inevitable. It will appear in a mass of legislation all over Europe, which will affect this country with the rest. The present situation cannot last indefinitely. It is already uncertain even here, in England; it has reached further stages on the road to ruin elsewhere. But if the Jew sees the peril in time, and appreciates the nature of that change, the beginnings of which we have all seen and which is proceeding at so great a pace, then relations can be established out of which (later) formal rules, acceptable to both parties, should proceed. And in that case it would be, I repeat, the gravest of errors to initiate new positive laws and a new status before a foundation had been prepared by the re-establishment of honest relations; and that can only be done by a frank admission of reality, by the open and continual admission everywhere that Israel is a nation apart, is not, and cannot be, of us, and shall not be confounded with ourselves. There is great temptation to delay, because the acuteness of the problem is not felt here as yet, among the well-to-do, and still more because it differs in different communities. The peril seems still far distant from us, though it may be at the very door of our neighbours. Routine, the inheritance of the immediate past, the false security produced by the conventions of that past, may well tempt those who dislike the effort of a change to shirk that change. But I would ask any intelligent and thoughtful Jew who still thinks he can rely upon the false position of the nineteenth century whether the same forces are there to support him to-day as were present then? Take a particular example. In Poland and in Roumania the old fiction has been temporarily imposed by force. The Jew, who in both these countries is felt to be more alien than any other foreign European could be, is imposed upon the Government and society of each country by the Western Governments as a full citizen. The strain here is immensely aggravated because it arose not from the nature of society but from the action of outsiders; the English, the French, the American Governments (but particularly the American and the English) have erected in Eastern Europe this unstable, unjust and artificial state of affairs. It cannot last, for it is unreal. The communities in question may make no laws which recognize the Jew; alternatively, the door is open for oppression: and the moment the hated foreign interference weakens, oppression will come.