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This book examines the relationship between the Jewish people and the nations in which they reside. The author argues for the necessity of open discussion and the abandonment of concealment to address the political tensions surrounding this issue.

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Table of Contents

CHAPTER V THE SPECIAL CAUSES OF FRICTION

Again, who can say that the bearing of a Jewish name to-day, or at any rate in the immediate past, is or was a handicap in commerce where Occidental nations were concerned? And as for the Eastern nations, the Jews there are so sharply differentiated that a false name can be of no service merely to hide the racial character of its bearer. There must be another motive present.

The same arguments apply for and against other forms of secrecy. A man may plead that if secrecy in relationship were not maintained the dislike of Jews would lead to false accusations. The Jew is highly individual, especially in intellectual affairs. He takes his own line. He expresses his opinions with singular courage. And such individual opinions will often differ violently from those of men with whom he is most closely connected. "Why," I can understand some distinguished Jewish publicist in England saying, "should I be compromised by people knowing that such-and-such a Bolshevist in Moscow or in New York is my cousin or nephew? I am conservative in temperament; I have always served faithfully the state in which I live; I heartily disapprove of these people's views and actions. If their relationship with me were known I should fall under the common ban. That would be unjust. Therefore I keep the relationship secret."

The plea is sound, but it does not cover the ground. It is not sufficient to explain, for instance, the habit of hiding relationships between men equally distinguished and equally approved in the different societies in which they move. It does not explain why we must be left in ignorance of the fact that a man whom we are treating as the best of fellow-citizens should hide his connection with another man who is treated with equal honour in another country. There are occasions where national conflicts make the thing explicable. A Jew in England with a brother in Germany and a father at Constantinople might well be excused in 1915 for calling himself Montmorency. Yet we note that often where there is most need to hide the connection, the connection is not hidden at all. On the

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