The Anti-Semite is a man marked by two main characters. In the first place he hates the Jews _in themselves_. His motive is not a hatred of their presence in our society. His motive is not the hatred of concealment, falsehood, hypocrisy, corruption and all the other incidental evils of that false position. These things, indeed, irritate him, but they are not his leading motive. His leading motive is a hatred of the Jewish people. He is in intense reaction against this alien thing which he perceives to have acquired so much power in his society. The way in which it has exercised this power especially exasperates him. But he will remain a hater of the Jewish nation when they are despised, insignificant, and neglected, and he will remain a hater of it even if there be then attached to its position no accidents of secrecy, falsehood and financial corruption. The type increases rapidly when Jews have power: it becomes almost universal when they begin to abuse that power. It dwindles as that power declines. But it is always the same and is an index of peril. The Anti-Semite is a man who _wants to get rid of the Jews_. He is filled with an instinctive feeling in the matter. He detests the Jew as a Jew, and would detest him wherever he found him. The evidences of such a state of mind are familiar to us all. The Anti-Semite admires, for instance, a work of art; on finding its author to be a Jew it becomes distasteful to him though the work remains exactly what it was before. The Anti-Semite will confuse the action of any particular Jew with his general odium for the race. He will hardly admit high talents in his adversaries, or if he admits them he will always see in their expression something distorted and unsavoury. When an accusation is made against a Jew he cannot adopt the judicial attitude any more than could that other extremist, the humbug who denies the Jewish problem altogether. Just as that other person, now passing out of our lives, would not admit a Jew to be guilty under the most glaring evidence and was particularly unable to admit guilt in a Jew who might be wealthy; just as he proclaimed the Jews as a whole impeccable, so does the Anti-Semite approach every Jew with a presumption of his probable guilt, so does he exaggerate this prejudice when he has to deal with a wealthy Jew, and so does he consider the whole Jewish race in the lump as probably guilty of pretty well any charge brought against it.