It might be argued that this generosity of the Jew is a consequence of the way in which he regards money. It comes and goes with him because he is a speculator and a wanderer. It has been said that no great Jewish fortune is ever permanent; that none of these millionaires ever founded a family. This is not quite true; but it is true that considering the long list of great Jewish fortunes which have marked the whole progress of our civilization it is astonishing how few have taken root. But though this conception of money may be an element in the generosity of the Jew it does not fully explain it, and at any rate that generosity is there, and contradicts flatly the accusation of avarice. Indeed the general accusation of avarice fails: and _that_ is why it is a sort of standing jest permitted even where the Jews are most powerful. It is a jest they themselves do not resent because they know it to be beside the mark. The accusation of treason is on the same footing--save that it is even more "to one side" than the others quoted. There is no race which has produced so few traitors. It is not treason in the Jew to be international. It is not treason in the Jew to work now for one interest among those who are not of his people, now for another. He can only be charged with treason when he acts against the interests of Israel, and there is no nation nor ever has been one in which the national solidarity was greater or national weakness in the shape of traitors less. Indeed, that is the very accusation their enemies make against them; that they are too homogeneous; that they hold too much together and are too fierce in self-defence; and you cannot have that accusation coupled with an accusation of treason. What is true is that the Jew lends himself to one non-jewish group in its action against another. He will serve France against the Germans, or the Germans against France, and he will do so indifferently as a resident in the country he benefits or the country he wounds: for he is indifferent to either. The moment war breaks out the intelligence departments of both sides rely upon the Jew: and they rely upon him not only on account of his indifference to nationalism but also on account of his many languages, his travel, the presence of his relations in the enemy country. And this is true not only of war but of armed peace. But it is clear that in all this there are examples of what _in us_, would be treason. In him such actions are not treasons, for he does not betray Israel. But they all have an atmosphere repellent to us. They are things which if we did them (or when we do them) degrade us. They do not degrade the Jew.