A foreign movement against one's nation, an unpopular public figure, a detested doctrine, are labelled "Jewish" and the field of hate, already perilously wide, is broadened indefinitely. It is useless to say, "The Jews do not admit the connection, the names are not Jewish, there is no overt Jewish element." He answers, "Jews never do admit such connection; Jews admittedly hide under false names; Jewish action never _is_ overt." And--as things are, until they change--there is no denying what he says. His judgment may be as wild as you will (I have heard Sinn Feiners called Jews!), but, so long as this wretched habit of secrecy is maintained, there is no correcting that judgment. A universal suspicion is engendered and spreads. Meanwhile the same vice drags into publicity every ill-sounding Jewish act and name and leaves in obscurity the honoured names and useful public actions of Jewry. For a false name, like a forgery, advertises itself. It is not always recognized in this connection that the Jewish "booms," which are so fruitful a cause of exasperation, depend on this same policy of concealment and on that account add to the volume of anger as each new trick is discovered. Not that the objects of these world-wide campaigns are unworthy of attention. The Jewish actor, or film-star, or writer or scientist selected is usually talented; the victim of injustice whose case is advertised on the big drum has often a genuine grievance. But that the notice demanded is out of all proportion and that its dependence on Jewish organization is always kept hidden. So much for the element of secret action. A great deal more might be written upon it, but there are two reasons against enlarging thereon. First, a full discussion would take up far too much of my space; secondly, it would tend to add what I particularly wish to avoid in these pages, I mean emphasis upon the errors of the Jew. It would continue a quarrel, our whole object in which is to find peace. 2. THE EXPRESSION OF SUPERIORITY BY THE JEW This is a very different matter. The mere _sense_ of superiority is not something in which any special policy can be recommended, because it is there and cannot be remedied. It is part of the whole position. But it is possible to restrain its expression. For that purpose it is of value to define it, to put it upon record and to estimate its effect upon our issue. The Jew individually feels himself superior to his non-Jewish contemporary and neighbour of whatever race, and particularly of our race; the Jew feels his nation immeasurably superior to any other human community, and particularly to our modern national communities in Europe. The frank statement of so simple and fundamental a truth is rarely made. It will sound, I fear, shocking in many ears. To many others it will sound not so much shocking as comic, and to many more stupefying.