The Ninth Protocol --
"People of all opinions and all doctrines
are at our service, restorers of monarchy, demagogues, Socialists,
Communism and other Utopians. We have put them all to work.
Every one of them from his point of view is undermining the
last remnant of authority, is trying to overthrow all existing
order. All the governments have been tormented by these actions.
But we will not give them peace until they recognize our super-government."
The Tenth Protocol --
"When we introduced the poison oil liberalism
into the government organism, its entire political complexion
changed."
Chapter .13.
THE WORLD'S FOREMOST
PROBLEM
Anyone who essays to discuss the Jewish Question
in the United States or anywhere else must be fully prepared
to be regarded as "anti-Semite," a "Jew-baiter." Nor need encouragement
be looked for from politicians, people or Press. The people
who are awake to the subject at all prefer to wait and see how
it all turns out. There is a vague feeling that to use the word
"Jew" openly, or to expose it nakedly in print, is somehow improper.
Polite evasions like "Hebrew" and "Semite" (both of which are-subject
to the criticism of inaccuracy) are timidly assayed, and people
pick their way gingerly as if the whole subject were forbidden,
until some courageous thinker comes along with the word "Jew,"
and then the constraint is relieved and the air cleared.
The word "Jew" is not an epithet; it is a name,
ancient and descriptive, with a significance for every period
of human history, past, present and to come.
The chief difficulty in writing about the Jewish
Question is the super-sensitiveness of Jews and non-Jews concerning
the whole matter. There is probably not a newspaper in America,
and certainly none of the advertising mediums which are called
magazines, which would have the temerity even to breathe seriously
the fact that such a Question exists. The Press in general is
open to fulsome editorials in favor of everything Jewish, while
the Jewish Press, which is numerous in the United States, takes
care of the vituperative end.
The idea seems to be fixed in the Jew by inheritance
that any public discussion of the Jewish Question is organized
and inspired by a Jew-hater. That idea is sought to be fixed
in the Gentile by propaganda; that any writing which does not
simply cloy and drip sirrupy sweetness towards things Jewish
is born of prejudice and hatred. It is, therefore, "full of
lies, insult, insinuation, and constitutes an instigation to
massacre." These terms can be found in current Jewish editorials.
WHAT IS "ANTI-SEMITISM"?
Anti-Semitism is a term which is bandied about
too loosely. If it continues to be used indiscriminately and
vituperatively about all who attempt to discuss Jewish characteristics
and Jewish world-power, it will, in time, arrive at the estate
of respectability and honor. It may be a useful clearing of
the ground to define what anti-Semitism is not.
1. It is not a recognition of the Jewish Question.
If it were, then it could be set down that the bulk of the American
people are destined to become anti-Semites, for they are beginning
to recognize the existence of a Jewish Question and will steadily
do so in increasing numbers as the Question is forced on them
from the various practical angles of their lives. The Question
is here. We may be honestly blind to it. We may be timidly silent
about it. We may even make dishonest denial of it. But it is
here and in time all will have to recognize it. In time the
polite "hush, hush," of over-sensitive or intimidated circles
will not be powerful enough to suppress it.
But to recognize that Question will not
mean that we have gone over to a national campaign of hatred
and enmity against the Jews. It will only mean that a stream
of tendency which has been flowing through our civilization
has at last accumulated bulk and power enough to challenge attention,
to call for some decision with regard to it, to call for the
adoption of a policy which will not repeat the mistakes of the
past and yet forestall any possible menace of the future.
2. The public discussion of the Jewish Question
is not "anti-Semitism." Publicity is sanitary. But the kind
of publicity given to certain aspects of the Jewish Question
in this country has been very misleading. It has been discussed
more fully in the Jewish Press than elsewhere, but not with
candor or breadth of vision. The two dominant notes -- sounded
over and over again with monotonous regularity -- are Gentile
unfairness and Christian prejudice. It is fortunate for the
Jews generally that the Jewish Press does not circulate very
widely among Gentiles, for it is probably the one established
agency in the United States which, without altering its program
in the least, could stir up anti-Jewish sentiment by the very
simple expedient of a general reading among non-Jews. Jewish
writers writing for Jewish readers present unusual material
for the study of race consciousness and its accompaniment of
contempt for other races.
On the side of the daily Press, there has been no
serious discussion at all. When it mentions the Jews, it has
stock complimentary phrases for the purpose. The publicity given
to the Question in this country consists in misrepresentative
criticism of the Gentiles by the Jewish Press, and misrepresentative
praise of the Jews by the non-Jewish Press. An independent effort
to give constructive publicity cannot, therefore, be laid to
anti-Semitism, even when some of the statements which are made
in the course of it arouse resentment of Jewish readers.
3. Nor is it anti-Semitism to say that the suspicion
is abroad in every capital of civilization, and the certainty
is firmly held by a number of important men, that there is active
in the world a plan to control the world, not by territorial
acquisition, not by military aggression, not by governmental
subjection, not even by economic control in the scientific sense,
but by control of the machinery of commerce and exchange. It
is not anti-Semitism to say that, nor to present the evidence
which supports that, nor to bring the proof of that. Those who
could best disprove it, if it were not true, are the International
Jews themselves, but they have not disproved it.
WHY DISCUSS THE JEWISH
QUESTION?
Because it is here, and because its emergence
into public thought should contribute to its solution, and not
to a continuance of those bad conditions which surround the
Question in almost every country. The Jewish Question has existed
in the United States for a very long time. Jews themselves have
known it, even if Gentiles have not. There have been periods
in our own country when it has broken forth with a sullen sort
of strength which presaged dark things to come. Many signs portend
that it is approaching an acute stage.
Not only does the Jewish Question touch those matters
that are common knowledge, such as finance and commercial control,
usurpation of political power, monopoly of necessities, and
autocratic direction of the very news that the American people
read; but it reaches into cultural regions and so touches the
very heart of American life. The Question reaches down to South
America and threatens to become an important factor in Pan-American
relations. It is interwoven with much of the menace of organized
and calculated disorder which troubles the nations today. It
is not of recent growth, but its roots go deep, and the long
Past of the Problem is counterbalanced by prophetic hopes and
programs which involve a very deliberate and creative view of
the future.
THE ANSWER-TOO MUCH POWER!!
Their heritage of tolerance has something to
do with the extreme nervousness about public discussion of the
Jewish Question on the part of many Gentiles, but perhaps their
instinctive sense of the difficulty involved has more to do
with it. The Gentile attitude is best expressed by the desire
for silence -- "Why discuss it at all?" Such an attitude is
itself proof that here is a Problem we would evade if we could.
Why discuss it at all? -- the keen thinker clearly sees in the
implications of such a question, the existence of a Problem
whose discussion or suppression will not always be within the
choice of easy -- going minds.
Wherever you read of the Jewish Question being resolutely
approached in the history of countries which have ever tackled
it, wherever you go in the world today -- in any country where
the Jewish Question has come to the forefront as a vital issue,
you will discover that the principal cause is the outworking
of the Jewish genius to achieve the power of control.
Here in the United States is the fact of this remarkable minority
attaining in 50 years a degree of control that would be impossible
to a ten times larger group of any other race. That creates
the Jewish Question here.
No similar minority of any people would occasion
comment, because we would not meet with a representative of
them wherever we went in high places -- in the innermost secrecy
of the councils of the Big Four at Versailles*; in the United
States Supreme Court; in the councils of the White House; in
the vast dispositions of world finance -- wherever there is
power to get or use. We meet the Jew everywhere in the upper
circles, literally everywhere where there is power. And
that is where the Jewish question begins -- in very simple terms
-- How does the Jew so habitually and so resistlessly gravitate
to the highest places? Who puts him there? Why is he
put there? What does he do there? What does the fact of
his being there mean to the world? THAT is the Jewish Question
in its origin. From these points it goes on to others, and whether
the trend becomes pro-Jewish or anti-Semitic depends on the
amount of prejudice brought to the inquiry, and whether it becomes
pro-Humanity depends on the amount of insight and intelligence.
EDITOR'S NOTE: *The original was published in June, 1920.
The comment is even more applicable to the present United Nations
setup; a more formidable organization because of its greater
power through American membership.
The use of the word Humanity in connection with
the word "Jew" usually throws a side meaning which may not be
intended. In this connection it is usually understood that humanity
ought to be shown toward the Jew. There is just as great an
obligation upon the Jew to show hum humanity toward the whole
human race.
The Jew has been too long accustomed to think himself
as exclusively the claimant on the humanitarianism of society;
society has a large claim against him that he cease his exclusiveness,
that he cease exploiting the world, that he cease making Jewish
groups the end and all of his gains, and that he begins to fulfill,
in a sense his exclusiveness has never yet enabled him to fulfill,
the ancient prophecy he boasts that through him all the nations
of the earth should be blessed.
The Jew cannot go on forever fulfilling the role
of suppliant for the world's humanitarianism, he must himself
show that quality to a society which seriously suspects his
higher and more powerful groups of exploiting it with a pitiless
rapacity, which in its wide-flung and long-drawn-out distress
may be described as an economic pogrom against a rather
helpless humanity.
WHY THE " INTERNATIONAL
JEW "?
There has been used in this series the term
"International Jew." It is susceptible of two interpretations;
one, the Jew wherever he may be; the other, the Jew who exercises
international control.
The real contention of the world is with the latter
and his satellites, whether Jew or Gentile. This International
type of Jew, this grasper after world-control, this actual possessor
and wielder of world-control is a very unfortunate connection
for his race to have. And the significance of this is that
this type does not grow anywhere else than on a Jewish stem.
There is no other racial or national type which puts forth
this kind of person.
It is not merely that there are a few Jews among
international financial controllers; it is that these world-controllers
are exclusively Jews. Since world-control is an ambition
which has only been achieved by Jews, and not by any of the
methods usually adopted by would-be world-conquerors, it becomes
inevitable that the question should center in that race.
It is not the point to insist that in any list of
rich men there are often more Gentiles than Jews; we are not
talking about merely rich men who have, many of them, gained
their riches by serving a System, we are talking about those
who control -- and it is perfectly apparent that merely
to be rich is not to control. The world-controlling Jew has
riches, but he also has something much more powerful than that.
The International Jew rules not because he is rich,
but because in a most marked degree he possesses the commercial
and masterful genius of his race, and avails himself of a racial
loyalty and solidarity the like of which exists in no other
human group. He rules, at the top of affairs in every country
worth while, by virtue of certain qualities which are inherent
in the Jewish nature. Every Jew has these qualities even if
not in the supreme sense, just as every Englishman has Shakespeare's
tongue but not in Shakespeare's degree. And thus it is impracticable,
if not impossible, to consider the International Jew without
laying the foundations broadly upon Jewish character and psychology.
We may discount at once the too common accusation
that this greater form of Jewish success is built upon dishonesty.
It is impossible to indict the whole Jewish people or any other
on a wholesale charge. No one knows better than the Jew how
widespread is the belief that Jewish methods of business are
all unscrupulous. There is no doubt a possibility of a great
deal of unscrupulousness existing without actual legal dishonesty,
but it is altogether possible that the reputation the Jewish
people have long borne in this respect may have had other sources
than actual and persistent dishonesty. To indicate one of these
possible sources: The Jew at trade is naturally quicker than
most other men. It is said that there are other races which
are as nimble at a trade as is the Jew, but the Jew does not
live much among them. Now, it is human nature for the man with
slower, easy-going traditions to believe that the quicker man
is too deft by far, and to become suspicious of his deftness.
The slower mind is likely to conceive that the man who sees
so many legitimate twists and turns to a trade, may also see
and use a convenient number of illegitimate twists and turns.
The Jews, as the records show for centuries, were a keen people
in trade. The nimble eagerness of the Jew for trade bustled
into the midst of trade traditions, he broke them all wherever
he went. He went after trade, the old leisurely tradition
was to make trade come to the trader. Everyone suspects the
"sharp" fellow even though his sharpness may be entirely honest.
A man who would break trade traditions would stop at nothing
! The Jew was anxious to sell. If he could not sell one article
to a customer, he had another on hand to offer him. The old
tradition was that it was strictly unethical and unbusiness-like
to handle more than one line of goods, or to deal in more than
one "trade"; that it was contemptible and underhand to go out
and get a brother tradesman's customers away from him. It is
as easy as child's play to connect this energy with dishonesty.
The Jew went after trade, pursued it, persuaded it. He was the
originator of "quick turnover and quick profit." He originated
the installment plan. The Jew's shops became bazaars, forerunners
of our modern department stores, and the old custom of one shop
for one line of goods was broken up . . . the Jew was not playing
the game, the staid old-fashioned merchant thought. As a matter
of fact he was playing the game, the game to get it all into
his own hands-which he has practically done.
The Jew has shown that same ability ever since his
entry into trade in the various countries he has established
himself down the centuries. His power of analyzing the money
currents amounts to an instinct. His establishment in one country
represented another base from which the members of his race
could operate. Whether by the natural outworkings of innate
gifts or the deliberate plan of race unity and loyalty, all
the Jewish trading communities and relations, and as these trading
communities increased in wealth, prestige and power, as they
formed relations with governments and great interest in the
countries where they operated, they simply put more power into
the central community wherever it might be located, now in Spain,
now in Holland, now in England.
Whether by intention or not, they became more closely
allied than the branches of one business could be, because of
the cement of racial unity; the bond of racial brotherhood cannot
in the very nature of things exist among the s Gentiles as it
exists among the Jews.
Gentiles never think of themselves as Gentiles,
and never feel that they owe anything to another Gentile gas
such; wherein lies their vulnerability. Thus they have been
convenient agents of Jewish schemes at times and in places when
it was not expedient that the Jewish controllers should be publicly
known; but they have never been successful competitors of the
Jew in the field of world-control.
From these separated Jewish communities went power
to the central community where the master bankers and the master
analysts of conditions lived. And back from the central community
flowed information of an invaluable character and assistance
wherever needed. It is not difficult to understand how, in such
conditions, the nation that did not deal kindly with the Jews
was made to suffer, and the nation that yielded to them their
fullest desire was favored by them. They have made many nations
feel the power of their displeasure and this system exists in
greater power today. The co-ordination of Jewish activity
has been a harmful thing for the world. This is the element
which is bringing the Jewish Question to the bar of public opinion.
May the International Jew go on as he has gone, or does his
duty to the world require another use of his success?
POWER FOLLOWS THE INTERNATIONAL
JEW
It is an important fact to be noted in connection
with the "persecution" and consequent wanderings of the Jews
about Europe that wherever they wandered the center of business
seemed to go with them!
When the Jews were free in Spain, there was the
world's gold center. When Spain drove out the Jews, Spain lost
her financial leadership and has never regained it.
Students of the economic history of Europe have
always been puzzled to discover why the center of trade should
have shifted from Spain, Portugal and Italy, up to the northern
countries of Holland, Germany and England They have sought for
the cause in many things, but none seemed to be completely explanatory.
When it is shown that the change was coincident with the expulsion
of the Jews from the South and their flight to the North, when
it is known that upon the Jews' arrival the northern countries
began a commercial life which has flourished to our day, the
explanation does not seem difficult. Time and again it has been
proved to be the fact that when the Jews were forced to move,
the center of the world's precious metals moved with them.
It is also to be noted that the era of greatest
national spiritual culture is shown during the period when the
Jews were expelled from England and Spain. These two great countries
have given much to the world, the best of it they gave during
their freedom from contact with Jewish ideas.
"WHEN AMERICA AWAKES!"
It is clearly proved that in the world today there is a central
force which is playing a vast and closely organized game, with
the world as its table and universal control for its stakes.
Civilized people have long ago lost confidence in the argument
that "economic conditions" are responsible for all the changes
that occur. Under the camouflage of "economic law" a great many
phenomena have been accounted for which were not due to any
"law" whatever, except the law of the selfish human will as
operated by the men who have the purpose and the power to use
the nation as their vassals.
"Economic" reason no longer explains the condition in which
the world finds itself today. Neither does the ordinary explanation
of "the heartlessness of Capital." "Capital" has endeavored
as never before to meet the demands of "Labor," and labor has
gone to extremes in leading capital to new concessions-but what
has it advantaged either of them? "Labor" has heretofore thought
that "Capital" was the sky over it, and it made the sky yield.
But behold, there was yet another higher sky which neither capital
nor labor had seen in their struggles with one another. That
sky is so far unyielding.
There is a super-capitalism which is supported wholly by
the fiction that gold is wealth. There is a super-government
which is allied to no government, which is free from them all,
and yet which has its hands in them all. There is a race, a
part of humanity, which has never yet been received as a welcome
part, and which has succeeded in raising itself to a power that
the proudest Gentile race has never claimed.
The "labor question," the wage question, the land question,
cannot be settled, no question that confronts the peoples of
the world can be settled, until first of all this matter of
an international super-capitalistic government is settled.
"To the victor belongs the spoils" is an old saying. In a sense
it is true that if all this power of control has been gained
and held by a few men of a long-despised race, then either they
are super-men whom it is powerless to resist or they are ordinary
men whom the rest of the world has permitted to obtain an undue
and unsafe degree of power Unless the Jews are super-men, the
Gentiles will have themselves to blame for what has transpired,
and they can look for rectification in a new scrutiny of the
situation and a candid examination of the experiences of other
countries When tracing all the anti-social and colossally harmful
methods of world-control to their source, it is found that the
responsible parties all have a common characteristic. Is it
any wonder that the warning which comes across, the sea -- "Wait
until America becomes awoke to the Jew!" has a new meaning?
