Fate of the Jews in Poland

By Georg Brandes.

[From The Day, Nov. 29, 1914.]

Georg Brandes, Denmark's critic and man of letters, has lived in many European countries and spent the year 1886-87 in Russian Poland. His books on "Impressions of Poland" and "Impressions of Russia" show his interest in the political and social conditions of the Russian Empire.

THE war raging in and out of Europe does not give the experienced much reason to hope. The immense mischief daily caused by it is certain enough. The benefits which are believed to be the result of it and of which the various nations dream differently are so uncertain that they cannot possibly be reckoned upon. Before those whose sympathy was with the deep national misfortune of the Polish people, there rose the image of the reunion and emancipation of this tripartited people under extensive autonomy, and most probably under the protection and supremacy of a great power.

For the present we are far away from that goal. Poles are compelled by necessity to fight in the Prussian, Austrian and Russian armies, against each other. Not the smallest attempt at emancipation has been made either in Prussian Posen or in the Russian "Kingdom" or in Austrian Galicia. We might even say that the dismemberment at present is going deeper than ever, as it is now cleaving the minds as well.

The only indication of a future union is the manifesto of the Grand Duke Nikolai, the Russian Field Marshal, to the Poles, issued in the middle of August. It began: "Poles, the hour has struck in which the holy dream of your fathers and grandfathers may be fulfilled. Let the borders cutting asunder the Polish people be effaced; let them unite under the sceptre of the Czar. Under this sceptre Poland will regenerate, free in religion, language, and autonomy."

And it ended in the following way: "The dawn of a new life is beginning for you. In this dawn let the sign of the cross, the symbol of the sufferings and the resurrection of the people, shine."

How clearly this manifesto, with its surprising love of liberty, its pious reference to the cross, bore the stamp of having been enforced by circumstances, and how accustomed one had become to disregard promises from the Russian Government of full constitutional liberty and the like, as those given before had not meant very much either in Finland or in Russia itself. Still the manifesto, as a sign of the time, was well apt to make an impression on the great masses who had always heard the authorities stamp as criminal plots, as high treason, what was now suddenly called from the supreme place "the holy dream of the forefathers."

The purpose of the proclamation was probably, above all, to prevent a revolt in Russian Poland the moment hostile troops invaded it. On the Austrian Poles the manifesto seems to have failed to produce its effect. As these Poles enjoy full autonomy in Galicia, and for a century have witnessed the severity and cruelty with which their kinsmen in Russian Poland have been oppressed, they received the proclamation with loud vows of faithfulness to the house of Hapsburg; nay, all the sokol societies which in time of peace (keeping a decision in view) had trained their members in games and the use of arms, placed themselves as Polish legions at the disposal of the Government against the Russians. But that was not all. The Ruthenian inhabitants of Galicia, one-half the population of the country, founded a League for the Release of Ukraine and flooded Europe from the 25th of August with notifications and descriptions hostile to Russia. The founders did not withhold their names. They are D. Donzow, W. Doroschenko, M. Melenewsky, A. Skoropyss-Joltuchowsky, N. Zalizniak and A. Zuk.

And it has very soon proved that, in spite of the proclamation of the independence of Poland, the Czar, at any rate, includes East Galicia in Poland as little as the inhabitants are regarded or treated as Poles or Ruthenians. The Russians were hardly in Lemberg, before this town and the whole of East Galicia were called in the orders of the day old Russian land and the inhabitants described as Russians, whom their brothers had now come to set free.

What impression the imperial manifesto made in Posen can scarcely be proved, as each hostile remark against Prussia would have been punished as high treason.

The German Emperor has, however, no less than the Russian Czar, been courting the favor of the Poles and trying to win them through promises. One month after the issue of the Czar's manifesto, a proclamation from von Morgen, the German Lieutenant General, was displayed in the Governments of Lomza and Warsaw. In this the following sentences are to be found: "Arise and drive away with me those Russian barbarians who made you slaves; drive them out of your beautiful country, which shall now regain her political and religious liberty. That is the will of my mighty and gracious King." Knowing the passion with which the Poles have hitherto been driven away from their soil and persecuted because of their language, we learn from this proclamation that the German Government has felt the necessity of outbidding the Czar.

As far as may be seen, the Czar's manifesto made very little impression on the intellectual in Russian Poland, who, of course, received it with much suspicion. The masses in Russian, as in Austrian, Poland have for some time stood passionately against each other, hurling accusations of treason to the holy cause of their native country, until a new party has now been formed which is politically most unripe, but for that very reason has an enormous extension. Its password is this: "We do not want to hear of Russia or of Austria; we only want one thing: the Polish State without guardianship from any side." In other words, we want the quite impossible. Political oppression for almost one and one-half centuries brings its own punishment to a people. In such a people political skill too easily becomes local patriotism, or it remains in the state of innocence.

Of what use is it to begin singing: Polonia farà de sè? That Poland cannot become free by itself is evident to anybody who has any political idea.

Still I am inclined to say, never mind the forms which the Polish independence and thirst of liberty are taking: they seem to pass like a purifying storm through all Polish minds. Many times before this has a glorious future risen before the Poles—1812, when Napoleon began the second Polish campaign; 1830, when the Poles were buoyed up by the sympathy of Europe; 1848 and 1863. But hardly has a change of established conditions appeared so possible and painful barriers so near the point of falling, as in this great and dreadful crisis.

He who for a generation has been busy with Polish and Russian affairs can therefore, without much difficulty, imagine how many young Polish hearts are now beating and burning with hope, expectation and the most noble aspirations.

Nevertheless, the state of affairs in Russian Poland is at present more desperate than it has ever been before, during war and revolt; and this is not due to the pressure of the conditions or the horror of the situation, but is due to the Poles themselves, to the overstimulation of the national feeling which sends forth its breath of madness all over Europe and now whirls round in Polish brains to drive out magnanimity and humanity, not to speak of reason, which, on the whole, has no jubilee in Europe in the year 1914.

I dare truthfully say that for no other people have I felt the enthusiasm that I have felt for the Poles. I have revealed this feeling at a time when they were not the order of the day, and only very few shared my sentiments. I pronounced this feeling long ago, but it had slight effect in drawing the attention of the Poles to my writings about them or in winning their thanks. The Poles did not discover my book about them till ten years after it had appeared, and when it had been by chance translated into German. To write in Danish is as a rule to write in water.

It would be very ungrateful of me, on this occasion, when I am obliged to use sharp words to the Poles, not to remember the indescribable affection and kindness they have shown me in Russian Poland as well as in Austrian Poland. Among them I have found quite incomparable friends.

For a long time I have therefore refused to say an unkind, not to mention an offensive word. As far back as in 1898 I refused so absolutely to make myself the advocate of the Ruthenians against them that the Ruthenian leaders became my bitter enemies, who never tired of attacking me, and I was mute as a fish when Björnstjerne Björnson, not long before his death, upon application of the Ruthenians, attacked the Poles, fortunately for them with such unreasonable exaggerations that the attacks did no harm. (Björnson maintained that the Pole as such was the devil himself as the Middle Ages had imagined him.) I knew better than Björnson what might be said against electioneering and pressure on electors in Galicia, but I remained silent because I considered it unworthy to attack a people which was in such a difficult position and which was able to defend many minor injustices committed by it as self-defense. I considered it especially impossible for me to attack the Poles to whom I was bound by honor and toward whom I bore the warmest, most sincere sympathy.

It is therefore with no light heart that I write these lines.

Denial of the rights of man to Jewish subjects belongs to the nature of Russia. Now and then Europe has been startled when an uncommon massacre of innocent Jews has taken place, as in Kishineff, but all have known and know that Russia stows her Jewish population together in the Polish outskirts of the realm, stows them together so tightly that they can neither live nor die, denies them the liberty of moving, the liberty of studying, even the right of school—and university—education beyond a certain (too small) percentage. Only such Jews who hold a university degree are allowed to live in the capitals of the Empire. No young Jewish woman is allowed to take up her abode near the universities in Petrograd or Moscow, unless she has been enrolled as a prostitute, and it has happened that the police have made their appearance and accused her of forgery, complaining that she did not carry on her profession, but was reading scientific books instead. If a man is, for instance, a doctor of medicine, he may take up his abode in Moscow; in case he is married his wife may live there with him. But if the couple has a two-year-old child, the mother is not allowed to take it with her into the railway carriage and let it live with her in the capital. For the child has no right to live there. If this right is wanted a detailed petition must be sent in to the Governor General, in whose power it is to grant or refuse it.

In a few of the cases where plunder and murder of a Jewish population in Russia have taken place, the outrages have partly been excused, or at any rate explained, through the almost incomprehensible ignorance of the peasants. Russia's most famous political economist, who at the same time is a great estate owner, has told me himself that when the elections to the First Duma took place he was informed that each of the peasants on his estate had voted for himself. He asked them, surprised, what they meant, and explained to them that in this way none of them could be elected; but they answered with the question, "Does not each Deputy get so many rubles a day? Yes. And do you think that we should let so much money go to another if we, perhaps, might get it ourselves?"

The same prominent estate owner told me that one day he asked some of his peasants if they really had partaken in a Pogrom which had taken place in the neighboring parish—he could not believe it, as they looked so good-natured. To his astonishment they answered yes, and when he asked them about the reason they replied: "You know it very well." They then explained that they had killed these Jews because the Jews had killed their Saviour. He: "But that was so long ago and it was not they who did it and it did not happen in this country." To which they, again astonished, exclaimed: "Was it long ago? We thought it was last week." It appeared that they had understood from the priest's explanation that the crucifixion had taken place then and there.

Under such conditions one is not surprised by any outrage. But to see the hatred of the Jews spread in Russian Poland, where people understand how to read and write, that must surely fill one with wonder. The great number of Jews in the old Polish Kingdom originated in the days of Casimir the Great (1309-1370), who out of love for his concubine, Esther, opened his country to the Jews and made conditions favorable for them. Since then the number has increased, as the Czars locked up all their Jewish subjects there. So they have been living separated and with a special dress like the Jews of Denmark at the time of Holberg. They have, however, felt and suffered as Polish patriots. As early as 1794 a regiment of Jewish volunteers fought under Kosciusko; their Colonel fell in 1809. In 1830 the shallow Polish national Government refused the Jews' petition to be allowed to enter the army. As they then ventured to apply for admission to the Polish public schools Nicholas I. punished them, allowing 36,000 families to be carried away to the steppes of South Russia, where the regulation for the enlistment of children overtook them. All their small boys from the age of 6 years were sent to Archangel in Cossack custody to be trained as sailors. They died in multitudes on the way.

The evils which befell all the inhabitants of Poland regardless of their creed for some time suppressed the hatred of the Jews which is always lurking in the masses. The great men of Poland checked its development. Adam Mickiewicz, Poland's greatest author, went so far that in his chief work, Poland's national epic, "Pan Tadeusz" (1834) he makes a Jewish innkeeper one of the most sympathetic leading characters. He is introduced in the fourth canto as a genius in music, the great master of the national instrument, the cymbal; and Mickiewicz makes the culmination of his poem the moment when Jankiel before Dombrowski himself plays the Dombrowski marche, symbolical of the whole history of Poland from 1791-1812, the year in which the poem takes place, the Napoleon year.

In the year 1860 the equalization of the Jews with the Catholics was a reality in Warsaw, and when, in February, 1861, at two large public places in Warsaw, the Russians had shot on the kneeling masses singing the national anthem, ("Zdymem pozarow,") the Jews felt impelled to show their national feeling through an unmistakable manifestation.

In masses they accompanied their rabbis into the Catholic churches just as the Christians in crowds entered the synagogues to sing the same hymn.

This last feature, the processions of the two creeds into each other's churches singing the same song, made such an impression on Henrik Ibsen, the great Scandinavian poet, that again and again he returned in his conversations to this as one of the greatest and most beautiful experiences he had ever had.

And now under the whirlstorm of madness which nationalism has driven across Europe, all this is lost; nay, from a religious reconciliation it has been turned into flaming hatred between the races.

II.

In 1912 the election of a Deputy to the Duma was to take place in Warsaw. The population of the town consists of between seven and eight hundred thousand. As among them there are 300,000 Jews, the majority of the electors, it was in the power of that majority to elect a Jewish Deputy. Because of their Polish national feeling, however, they gave up this right, as they wanted Warsaw, as the capital of the Kingdom of Poland, to be represented by a man who not only in spirit, but also by race, was a Pole. Of the Polish committee they only demanded that the party concerned be no enemy to the Jews. It proved, however, that the committee in its arrogance would not deal with them at all and proposed Kucharschewski, a pronounced anti-Semitic candidate and a man who publicly declared that he desired the election to the Duma only to work for the extermination of the Jews of Poland. By the way, it is strange to notice how the word "exterminate," which thirty years ago in the days of Bismarck and Eduard von Hartmann as Ausrotten was subject to the curse and condemnation of the Poles, has now come to honor, and how easily it passes their lips.

As the Jews, of course, could not vote on such a man, they urgently asked the committee to propose another candidate not inimical to them. This reasonable request was refused with coarseness and Kucharschewski's candidacy maintained. Because of that the Jews were obliged to look about for another candidate of Polish family who was fit for the position and was not hostile to them. In spite of numerous applications, they did not succeed in finding such a man; at the last moment, when all attempts had failed, Jagello, the Social Democrat, declared himself willing to accept the candidacy of the Jews.

The only thing in his favor was the fact that he was of pure Polish blood. As their leading men all belong to the higher middle class, they did not share his views. But the state of affairs forced them to support him. Lord Beaconsfield used to maintain that the natural disposition of the Jewish race was conservative, but foolish politics, instead of encouraging the conservative instincts of the race, forced it to cast its lot with the most extreme elements of the opposition. It has proved true here.

Jagello was elected.

The leading men in Russian Poland, who, as a matter of fact, through the whole new century, had fought against the Jews, although secretly, for fear they should forfeit the sympathy of the intellectual aristocracy of Europe, used this electoral victory of the Jews, which had been forced upon them, to throw off the mask and openly act as their passionate enemies. The so-called co-operative movement developed during the last twelve years, and in itself nothing but a fight against the Jewish commerce, under a different name, now changed into a systematic and cruelly effected boycotting of the Jewish population. In private as in public life, the openly pronounced password was: not to buy from Jews, not to associate with Jews.

At the head of this movement marched the intelligence of Poland, among others some of its most famous authors, avowed free thinkers as Nemojewski, nay, as Alexander Swientochowski. Literary life presents many changes, metamorphoses, which in thoroughness are not very much inferior to those of Ovid. A good deal is necessary to make one who for one-half century has witnessed the want of character among writers feel even the slightest surprise. But I should willingly have sworn that I should never have lived to see Alexander Swientochowski a nationalist, he the most uncompromising adversary of nationalism, who endured a good deal for his conviction, to see the poet of "Chawa Rubin" an anti-Semitic chief. Not only does all that Alexander Swientochowski wrote rise against him, but also the words, the powerful words, which issued from his mouth in his palmy days.

The whole Polish press placed itself at the disposal of this movement. Young Polish louts were posted outside the Jewish shops and ill-treated the Christian women and children who wanted to buy there. By means of the well-known Dumowski a new paper, Dwa Groszi, was started, which simply urged pogroms. It soon came to bloody struggles. Polish undergraduates killed an old Jew in the Sliska Street in Warsaw. In the little town of Welun peasants poured naphtha on the house of a Jew and put fire to it, burning a large family. Similar acts occurred in several other places, until the Russian Government stopped this pogrom movement in order to prevent the Polish nationalism from getting stronger.

The Polish priests in the villages incited the people from the pulpit to boycotting of and war against the Jews. After the sentence in the Beilis action the Polish newspapers were almost alone in publishing on circulars the information that Beilis had been acquitted, but that the existence of religious murder had been satisfactorily proved. Nay, the free thinker, Nemojewski, wrote a book, in which he maintained the monstrous lie that Jewish religious murders are facts, and traveled all over the country with an agitatorial lecture to the same purpose.

Under these circumstances, the Jews in Russian Poland turned to the few men whose names were so esteemed or whose characters were so unimpeachable that their words could not be unheeded.

Ladislas Mickiewicz, the excellent son of the great Mickiewicz, who had passed his whole life in Paris, first as a publisher and translator of the works of his father, and then as a Polish patriotic author, convened, together with some other prominent men, a great meeting at Warsaw to restore the inner peace. In vain he begged and besought his countrymen, who had enemies enough otherwise, not to act as enemies of the Jews, who had always been their friends. No Polish newspaper gave any report of his speech.

All this took place before the war. The provisional result was the economic destruction of the Russian-Polish Jews. But now during the war the glow of the bloody hatred of the Jews has blazed out in far stronger flames and the Russian Government has as yet done nothing to subdue or quench the fire.

During the mobilization several Polish newspapers, for instance, The Glos Lubelski, brought the alarming news in heavy type: "In England great pogroms against the Jews. The English Government does not check them." The paper was conscious of the lie. But the question was to set an example to follow.

When the lack of gold and silver began to be felt the Polish newspapers accused the Jews of hiding the valuable metals. On closer examination, it was found that many non-Jewish business people (for instance, Ignaschewski in Lublin, a very rich Pole) were withholding whole bags full of gold and silver coins, for which they were punished rather severely; but this was not proved against a single Jew.

Furthermore, the Jews were, among other things, accused of having smuggled in a coffin 1,500,000 rubles in gold into Germany; and the protest against the accusation entered by the representatives and ministers of the Jewish congregation at Warsaw was printed in Russian papers, but not in a single Polish one.

All these things were preparations for pogroms; but many others were made. The anti-Semites printed a proclamation in Yiddish in which the Jews were called upon to revolt against Russia; they took care that this proclamation was put into the pockets of the unsuspecting Jews in the streets of the different towns; those who had distributed the papers denounced the party concerned to the police. Everybody upon whom the proclamation was found was shot.

At last the Jews were, as in the Middle Ages, both in word and writing accused of having poisoned the wells. If some Cossacks or other Russian soldiers died, the Poles accused the Jews of having caused their death.

The chief accusation was, however, the accusation of espionage, which obtained general credence and was used both when Austrian troops came to some town or village and when Russian troops expelled the Austrians. The result was the same. A suitable number of Jews were conscientiously shot by the Russians as well as by the Austrians. There are, however, lists of those who really have been unmasked as spies. A Potocki was among them, and had to pay for it with his life; but no Jewish name is found on these lists.

The accusation is, however, always believed, as the Jew has, for about two thousand years, been characterized as Judas.

The legend about Judas may without exaggeration be described as one of the most foolish legends of antiquity; that it has been believed is one proof among thousands of the indescribable simplicity of mankind. Few legends carry like it the stamp of lie on their faces and few legends have millennium after millennium caused so many evils and horrors. It has tortured and murdered by hundred thousands.

According to the supposition the story is impossible. The supposition is that a man in possession of superhuman attributes, a god or a demi-god, day after day goes about and speaks in the open air in a town and its neighborhood. So little does he make a secret of his doings that a short time before he had made his entry at broad daylight, welcomed with exultation by the whole population. He is known by each and all, by each woman and each child. So little does he want to hide that he walks about accompanied by his disciples, preaching day and night, sleeping among them. And to think it should be necessary to buy one of his disciples to denounce him and deliver him, to betray him, and that—for the sake of the effect—with a kiss! Indeed if he had hidden in some cellar, then there would be some meaning in it; but as things are, those who seek him need only ask: which of you is Jesus? He would not have tried to deny his name.

Judas is then not only quite superfluous, but an absurdity, the origin of which is to be found in the desire to place the black traitor opposite the white hero of light and in the hatred of Jews arising among the first Gentile Christians, who later made the world forget that not only this straw-doll, Judas, but also Jesus and all the Apostles, all the Disciples and all the evangelists were Jews.

Nevertheless, in the conception of the rude masses this Judas—as he was called—has become the Jew, the typical Jew, the traitor, and the spy.

Still as late as in the last decennium of the last century, Capt. Alfred Dreyfus fell a victim to this old foolish legend.

And now it is again rehashed against the Jews in Russian Poland.

The pogroms have, by virtue of these Judas accusations and the many other dreadful accusations, spread all over Russian Poland and there they are spreading more and more, while Galicia as well as Posen has proved susceptible to the incitations which have not failed. Many hundreds of innocent people have fallen victims to them.

Here are a few instances from many:

In the town of Bechava, conquered by the Austrians, the Polish leaders, among whom was a very well-known estate owner, applied to the Austrian commandant, accusing the Jews of secret connection with the Russian Army. In consequence of this the Austrians killed a 67-year-old man called Wallstein, and his 17-year-old son. When, after a short time, the Austrians were driven away, the same estate owner accused the Jews of the town to the Russian commandant of being in communication with the Austrians, having delivered to them all provisions for the purpose of depriving the Russians of them. In consequence of his accusation, many Jews were shot and their houses burned down.

In the towns of Janow and Krasnik the Jews were accused of having put out mines to destroy the Russians. The Jews, and among them many children, were hanged on the telegraph poles, and the two towns destroyed.

The town of Samosch was conquered by the Austrian Sokol troops, those beautiful slender people whom you do not forget when once you have seen them train in the capital of Galicia. When they were driven away from the Russian Army the Poles accused the Jews of the town of having been the accomplices of the Austrians. Twelve Jews were arrested. When they denied the charge they were sentenced to death. Five of them had been already hanged, when in the middle of the execution a Russian priest, carrying an image of the Virgin in his hand, appeared and with his hand on this image took the oath that the Jews were innocent and that the accusation was all an outcome of Polish hatred of the Jews. He proved that the Poles of the town themselves had supported the Austrians and that even a telephone connection with Lemberg could be found. The seven Jews were then set free; five had already been hanged.

In the town of Jusefow, the Jews were accused of having poisoned the wells through which hundreds of Cossacks had lost their lives. Seventy-eight Jews were killed, many women were ravished, and houses and shops plundered.

Similar events happened and still happen daily by hundreds. Greater or smaller pogroms with murder, rape, and plunder have thus taken place in the districts of Warsaw, Random, Petrikow, and Kelts.

Only a few Russian Governors, such as Korff, in Warsaw; Kelepowski, in Lublin, and the Governors of Wilna, Petrikow, and Grodno have spoken, although too late, against the pogroms, but neither the Government nor the Poles take these warnings seriously.

Eyewitnesses have told me about Jewish soldiers in the different lazarets who have turned mad, not through the unavoidable horrors of the war, but because of the pogroms they have witnessed in the towns they have passed. They mistake those they have seen murdered for their own relations; they imagine they see their own mothers, sisters, or beloved ones in that plight. They are always raving about the same thing.

The pursuit of the Jews by the Russian-Polish anti-Semites is the more invidious under these circumstances, as 300,000 Jewish soldiers, among them many volunteers, are serving in the Russian Army, and as the self-sacrifice of the army and the Red Cross hitherto has been immeasurable. In the great congregations are special hospitals for Russian soldiers—regardless of their creed—founded by Jews and with Jewish money. Not a few Jewish soldiers have already won the highest military distinctions, nay, a few of them have even received them from Mr. Rennenkampf, the Commander in Chief himself, who used to be a zealous anti-Semite, as the Russian Court on the whole is passionately anti-Semitic. The manifesto from the Czar To my dear Jewish subjects, which has been printed in the French newspapers, has never been anything but a fabrication.

While the usual accusation against the Jews in Russian Poland was that of sympathizing with the Russians—for which they have no special reason—Mr. A. Warinski, who in Russia is classed among the black ones, also called the true Russians—in "Politiken" has made the charge against them that the German attempts of gaining the Poles "have only had the effect desired on the Russian and Polish Jews, as these elements, because of psychological relation with the Prussians, feel disposed to place themselves at the side of Germany." This accusation and the arguments for it might express the culmination. The Jew shall and must be Judas. If it cannot be accomplished in one way the opposite way is tried. Mr. Warinski does not say one word about how many Jews have gone into the war as volunteers out of pure enthusiasm for Poland. They have not been able to believe, as I for my part cannot believe, that the last outcrop of nationalism in Russian Poland is more than a temporary epidemic.

How could Russian Poles in the long run be unfaithful to the only powers they have been able to appeal to, the only powers which took an interest in them? How can they who are fighting for their liberty after so many years' ill-treatment be willing to seize an opportunity to ill-treat the only people who (to its misfortune) is in their power, the only people who have suffered far more and twenty times as long as they themselves; and the only ones who are too strong to be destroyed through any ill-treatment? How can the Poles, who were at times ruined as a State through the treachery of their own men, want to fling out the accusation of treason against a tribe which has never betrayed itself and which even in the deepest abasement never betrayed the only Slavic tribe who in the Middle Ages gave a refuge to its children?

I suppose that the Poles will maintain against this appeal to them that I, whom the Ruthenians could never bring to make any attack on them, am now, because of my descent, speaking in favor of a matter, which is very unpleasant to them. My personal descent has so little influenced my proceedings and way of thinking that during the whole of my public life I have been subject to continual attacks in national Jewish periodicals and newspapers as the man who denied community of descent and supposed community of faith.

This Spring during my stay in America I was continually attacked in the American Jewish papers as the callous denier of the Jews. It was nonsense, as is most of that which appears in print, but it proves at least that it is not on behalf of my blood but on behalf of my mind that I speak on this occasion. My sympathy is not with the Jews as Jews, but as the suppressed and ill-treated.

I am the man who a generation ago wrote: "We love Poland, not in the same way that we love Germany or France or England, but as we love liberty. For what is to love Poland but to love liberty, to feel a deep sympathy with misfortune and to admire courage and combative enthusiasm? Poland is the symbol of all that which the supreme among mankind have loved and for which they have fought."

These were my words and hitherto I have adhered to them.

Shall I have to feel ashamed of having written them, now that Poland's future is being decided?

GEORG BRANDES.