of the past. The feeling of strong religious emotion which forbids this or that action is still present among us, sometimes attached to its older objects, sometimes (as in the craze for prohibition) to some novel object. The indifference which you will find to the particular religious barrier between Jew and non-Jew is not peculiar to our times. It has come and gone in the past; after a wave of such indifference you have had a wave of the most acute reaction, and I think you are observing a wave of such reaction to-day.
Nor do I see how the rapidity of mere physical communications affects the matter, nor even how the volume of emigration affects the matter. You can get a million Jews from Lithuania to New York—a distance of 5,000 miles—in less time than you could get a million Jews from the Valley of the Rhine into Poland some centuries ago; but the million Jews seem to remain Jews just the same under modern conditions as they did in the past. Indeed, the toleration of Jews, the friendly reception of them, and therefore the opportunities for their absorption were indefinitely greater in mediaeval Poland than they are in modern America. It seems to me that the whole of this part of the argument is based upon