contrary, it is openly advertised. We all recollect the name of one Jewish financier who was most unjustly treated during the war. He had faithfully served this country and the breach of his connection with it was (to my mind at least, and I think to most people who can judge the matter) a very bad thing for Britain in the conflict. Yet there was here no change of name and no attempt to hide the connection between himself and his brother, who stood, in another capital, for the financial policy of our enemies.
Again, the Rothschilds, present in the various capitals of Europe, have never pretended to hide their mutual relationships, and no one has thought any the worse of them, nor has this open practice in any way diminished their financial power.
There must be more than necessity at work; I suggest that there is something like instinct, or, at any rate, an inherited tradition so strong that recourse to it seems natural.
Now it cannot be too forcibly emphasized that secrecy in any of these forms—working through secret societies, using false names, hiding of relationships, denying Jewish origin—specially exasperates this, our own race, among which the Jews are thrown in their dispersion. It is invariably discovered, sooner or later, and whenever it is discovered men have an angry feeling that they have been duped, even in cases where the practice is most innocent and is no more than the following of something like a ritual.
I doubt whether the Jews have any idea how strongly this force works against them. If a man were to say "my name is so-and-so; my father was born at such-and-such a place in Galicia; my brother is still there in such-and-such a business"—if he told us all that, he would not suffer upon our appreciating later on that members of his family abroad were connected with movements we disapproved: no, not even with a Government in