What is more, to by far the greater part of the wealthier and governing classes of the Western States the difference of race was so far masked that it had almost come to be forgotten. Sometimes a shock would revive it. An English squire would find, for instance, that a relation of his by marriage, whose Jewish name and descent he had never bothered about, was cousin to, and in close connection with, a person of a totally different name—an Oriental name—mixed up in some conspiracy, say, against the Russian State. Or he would learn with surprise that a learned University man with whom he had recently dined was the uncle of a socialist agitator in Vienna. But the shock would be a passing one, and the old mood of security would return.
With the growth of plutocracy the anomaly of treating Jews as individuals separate from the rest of the community increased. The most important men in control of international finance were admittedly Jewish. The Jew's international position made him always useful and often necessary in the vast international economic undertakings of our time. The anonymity which had come to be taken for granted throughout modern capitalism made it seem absurd or impossible, always highly unusual, and probably futile, to search for a separate Jewish element in any particular undertaking.
There is one last argument for this Liberal policy, which has a strong practical value, though it is exceedingly dangerous to use it in the defence of that policy because it cuts both ways. It is the argument that the Jew ought to be thus treated as a citizen exactly like the rest and given no position either of privilege or disability, because he does, as a fact, mould himself so very rapidly to his environment.