pluribus unum . Even “La Marseillaise” became a national anthem. When the uprooted Apollonians arrived on new Mercurian shores, they were told they were at home. Some had to wait, perhaps, or move next door, or slaughter false suitors first, but one way or another, every new Ulysses was to end up on his very own Ithaca—except the original one, who, as Dante alone had divined, could never go home. Jews were no longer allowed to be a global tribe (that was “disloyalty” now, not normal Mercurian behavior), but they still were not welcome in the local ones. According to Hannah Arendt, “the Jews were very clearly the only inter-European element in a nationalized Europe.” They were also the only true moderns in Europe, or at any rate spectacularly good at being modern. But modernity without nationalism is cold capitalism. And cold capitalism by itself is, according to so many Europeans, a bad thing. As Karl Marx put it, “The chimerical nationality of the Jew is the nationality of the merchant, of the man of money in general. . . . The social emancipation of the Jew is the emancipation of society from Judaism .” 87 As Jews emerged from the ghetto and the shtetl, they entered a new world that seemed like the old one in that their skills were seen as highly valuable but morally dubious. There was one crucial difference, however: the Jews were no longer legally recognized professional strangers and thus no longer possessed a special mandate to engage in morally dubious occupations. The new license for immorality was nationalism, and Jews were not eligible. Every Jew’s father became immoral—either because he was still a professional stranger or because he was a modern without a legitimate tribe. Both were capitalists and both belonged to a chimerical nationality. The two great modern prophecies offered two different answers to the question of Jewish patricide. Freudianism claimed that it was a universal human affliction and that the only way to save civilization-as-liberalism was to control the urge therapeutically (and grow up gracefully). Marxism attributed it to the proletariat and urged the killing (more or less metaphorical) of the bad fathers, so as to emancipate the world from Judaism and make sure that no sons would have to kill their fathers ever again. But there was a third prophecy, of course—as patricidal as the other two but much more discriminating: modern Jewish nationalism. Could not the Jews be transformed from a chimerical nationality into a “normal” one? Could they not have a Motherland of their own? Could they not be protected from capitalism in