choice but “to honor Pushkin . . . in total isolation.” Something similar— allowing for Goldstein’s polemical hyperbole—was happening in Vienna and Budapest. Much to their own surprise and discomfort (as well as pride), Jews became extremely visible in the occupations whose function was to disguise the irreversibility of what was happening to yesterday’s Apollonians. To promote liberalism, they took up national canons, and by promoting national canons, they undermined liberalism and their own position—because the point of national canons was to validate therapeutic claims to tribal continuity. Pushkin, Mickiewicz, Goethe-Schiller, Petőfi, and their successors enacted and symbolized the conversion of legendary Slavic, Germanic, and Magyar pasts into modern high cultures, to be used by the putative descendants of those pasts. Jews could not and mostly did not pretend to partake of that tribal connection and thus were seen as interlopers. To complete the quotation from Moritz Goldstein, “We Jews administer the spiritual possessions of a people that denies us the capability of doing so.” 49 The stronger the denial, the greater the perceived Jewishness of the “administrators,” many of whom never agreed to become German on German terms in any case. As Eugen Fuchs, the president of the largest German Jewish organization, said in 1919, “We are German and want to remain German, and achieve here, in Germany, on German soil, our equal rights, regardless of our Jewish characteristics. . . . Also, we want inner regeneration, a renaissance of Judaism, not assimilation. And we want proudly to remain true to our characteristics and our historical development.” 50 This statement can serve as a useful explication of the paradox contained in the title of Fuchs’s organization: Zentralverein für deutsche Staatsbürger jüdischen Glaubens, or Central Association of German Citizens of the Jewish Faith. In the Age of Nationalism, one could not be German without sharing the German “historical development” any more than one could separate “the Jewish faith” from ethnic belonging. But being unable or unwilling to be German in Germany or Russian in Russia was only half the problem, because most Jews of Central and Eastern Europe did not live among Germans or Russians. At the turn of the twentieth century, most Jews of Central and Eastern Europe were “the bearers and propagandists” of German culture among Czechs, Latvians, and Romanians; Magyar culture among Slovaks, Ukrainians, and Romanians; Russian culture among Ukrainians, Belorussians, Lithuanians, and Poles; and Polish culture among Ukrainians, Lithuanians, and Belorussians (to simplify a dizzyingly diverse picture). The Jews allied themselves with powerful states and cohesive national elites because that was their path to Progress; many of their neighbors strongly objected to