There you have, in New York, if anywhere, an opportunity for the theory of absorption to prove itself. You have present in the field a score of different races, including great masses of a race so utterly different from ours as the negro. You have a certain small proportion of Chinamen and you have of European stocks an indefinite variety—most of them in large numbers. You have not only in local establishments or even only in civic theory, but in actual practice—in enthusiastic practice—a complete equality and a positive pride in the reception of no matter what elements of immigration, in the certitude that all can rapidly be moulded into the American form. Most of these elements were absorbed, and absorbed rapidly; where they were not absorbed there was at least peace between them. Then arrives the Jew and a totally new situation at once appears. A situation of challenge, of provocation, of admitted exclusion, of violent debate and even of clamour: but no sign of absorption. In presence of all the elements that should make for absorption, difference and hatred between Jew and non-Jew is growing in New York with the vitality of a tropical plant.
There is yet another theory which, if it were not widely held and if it had not been advanced by so many Jews themselves, I should leave aside as something comic, something unfit for serious discussion. But it has been advanced and it must be met. It is no less than the theory that there are no such people as the Jews, that the whole thing is illusion.
This monstrous affirmation is based, I need hardly say, upon what is called a "scientific" examination of the affair: for that word "scientific" has come to be associated with every kind of unreason. Men, especially Jewish men, have been found to affirm most solemnly that they had measured skulls, taken sections of hair, catalogued the colours of eyes, established facial angles, analysed blood, and applied I know not how many other tricks, with the result that no Jewish type could be discovered! People who can reason thus do not seem to appreciate the fundamental quarrel between nominalism and realism, or to have heard of the old philosophic joke on the definition of "a thing."