totality of a world picture based on a considered hostility to the Jews.
A ritual-murder trial was in progress in the town of Xanten, in the Rhineland. On August 31, 1892, Herzl, dealing with this subject as with all other subjects of public interest, summed up the general situation in a long report entitled "French anti-Semitism."
By now Herzl was no longer content with a simple acceptance of the facts; he was looking for the deeper significance of the universal enmity directed against the Jews. For the world it is a lightning conductor. But so far it was only a flash of insight which ended in nothing more than a literary paradox. However, from now on it gave him no peace.
At the turn of the year 1892-93 there came a sharp clarification in his ideas. He had followed closely the evasive debates in the Austrian Reichstag—debates which forever dodged the reality by turning the question into one of religion. "It is no longer—and it has not been for a long time—a theological matter. It has nothing whatsoever to do with religion and conscience," declared Herzl. "What is more, everyone knows it. The Jewish question is neither nationalistic nor religious. It is a social question."
Then came the summer, 1894, and at its close Herzl took a much needed vacation. He spent the month of September in Baden, near Vienna, in the company of his fellow-feuilletonist on the Neue Freie Presse, Ludwig Speidel. Herzl has left a record of their conversation. What he gave Speidel was more or less what he had felt, many years before, after his reading of Dühring. He admitted the substance of the anti-Semitic accusation which linked the Jew with money; he defended the Jew as the victim of a long historic process for which the Jew was not responsible. "It is not our fault, not the fault of the Jews, that we find ourselves forced into the role of alien bodies in the midst of various nations. The ghetto, which was not of our making, bred in us certain anti-social qualities.... Our