the wall of Germanism above him only by breaking it up. In Russia the
same was true. The social system had encrusted around the Jew, keeping
him in a position where, as the nations knew by experience, he would be
less harmful. As nature encysts the harmful foreign element in the
flesh, building a wall around it, so nations have found it expedient to
do with the Jew. In modern times, however, the Jew has found a means of
knocking down the walls and throwing the whole national house into
confusion, and in the darkness and riot that follows, seize the place he
has long coveted. When Russia broke, who came first to light? Kerensky,
who is a Jew. But his plans were not radical enough, and then came
Trotsky, another Jew. Trotsky found the system too strong for him to
break in America--he broke through the weak spot in Russia and would
extend that weakness round the world. Every commissar in Russia today is
a Jew. Publicists are accustomed to speak of Russia as if it were in
disorder. It may be that Russia is, but the Jewish government of Russia
is not. From a mass of underlings, the Jews of Russia came up a perfect
phalanx, a flying wedge through the superinduced disorder, as if every
man's place had been previously prepared for him.
That also is the way it was in Germany. The German ceiling had to be
broken, as it were, before the poor Jews could realize their ambition.
When the break was made they swarmed through and settled in places of
control above the nation.
This may explain why Jews the world over supply the energy of disruptive
movements. It is understood that the young Jews of the United States are
propagandists of an ideal that would practically abolish the United
States. The attack is aimed, of course, against "capitalism," which
means the present government of the world by the Gentile. The true
capitalists of the world are Jews, who are capitalists for capital's
sake. It is hard to believe that they wish to destroy capital; they wish
to obtain sole control of it, and their wish has long been in fair way
to fulfillment.
In Germany, therefore, as in Russia, distinction is made between the
methods of the rich and of the poor Jews, because one method affects the
government and the other the morale of the people, but both converge on
the same objective. It is not only desire to escape oppression that
actuates the lower classes of Jews, but desire to gain control--for the
spirit of mastery pulses strong within them. German convictions on this
question have reached the place where they may be expressed thus:
Revolution is the expression of the Jews' will to power. Parties such as
the socialists, democrats and freethinkers are but tools for the Jewish
plan to power. The so-called "dictatorship of the proletariat" is really
and practically the dictatorship of Jews.
So suddenly have German eyes been opened, so stormfully wrathful has
been the reaction, that the word has gone out through German Judaism to
retire to the second trench. There has been a sudden and concerted
abandonment of office wherever the office made direct contact with the
public; there has, however, been no abandonment of power. What will
happen in Germany is not now known. Some regrettable things have already
happened. But the Germans will doubtless prove themselves equal to the
situation by devising methods of control at once unobjectionable and
effective. But as to Russia, it is hardly doubtful any longer what will
happen there. When Russia turns, a shudder will run through the earth.
How Gentile Germany and Russia look at the entire question may be
summarized as follows:
Judaism is the most closely organized power on earth, even more than the
British Empire. It forms a State whose citizens are unconditionally
loyal wherever they may be and whether rich or poor.
The name which is given in Germany to this State which circulates among
all the states is "All-Judaan."
The means of power of the State of All-Judaan are capital and
journalism, or money and propaganda.
All-Judaan is the only State that exercises world government; all the
other States can and may exercise national government only.
The principal culture of All-Judaan is journalistic; the technical,
scientific, literary performances of the modern Jew are throughout
journalistic performances. They are due to the marvelous talent of the
Jews for receptivity of others' ideas. Capital and Journalism are joined
in the Press to create a political and spiritual medium of Jewish power.
The government of this state of All-Judaan is wonderfully organized.
Paris was its first seat, but has now been moved to third place. Before
the war London was its first, and New York its second capital. It
remains to be seen whether New York will now supplant London--the drift
is toward America.
As All-Judaan is not in a position to have a standing army and navy,
other states supply these for it. Its fleet is the British fleet, which
guards from hindrance the progress of all-Jewish world economy, or that
part of it which depends on the sea. In return, All-Judaan assures
Britain an undisturbed political and territorial world rule. All-Judaan
has added Palestine to British control. Wherever there was an All-Judaan
land force (whatever national uniform it might wear), it worked with the
British navy.
All-Judaan is willing to entrust the government of various strips of the
world to the nationalistic governments; it only asks to control the
governments. Judaism is passionately in favor of perpetuating
nationalistic divisions for the Gentile world. For themselves, Jews
never become assimilated with any nation. They are a separate people,
always were and always will be.
All-Judaan's only quarrel with any nation occurs when that nation makes
it impossible for All-Judaan to control that nation's industrial and
financial profits. It can make war, it can make peace; it can command
anarchy in stubborn cases, it can restore order. It holds the sinews of
world power in its hand and it apportions them among the nations in such
ways as will best support All-Judaan's plan.
Controlling the world's sources of news, All-Judaan can always prepare
the minds of the people for its next move. The greatest exposure yet to
be made is the way that news is manufactured and the way in which the
mind of whole nations is molded for a purpose. When the powerful Jew is
at last traced and his hand revealed, then comes the ready cry of
persecution and it echoes through the world press. The real causes of
the persecution (which is the oppression of the people by the financial
practices of the Jews) are never given publicity.
All-Judaan has its vice-governments in London and New York. Having
wreaked its revenge on Germany it will now go forth to conquer other
nations. Britain it already has. Russia it is struggling for, but the
chances are against it. The United States, with its good-natured
tolerance of all races, offers a promising field. The scene of
operations changes, but the Jew is the same throughout the centuries.
[Issue of May 29, 1920.]
"At first sight it would seem as if the economic system of North America
was the very one that developed independently of the Jews . . . .
Nevertheless I uphold my assertion that the United States (perhaps more
than any other land) are filled to the brim with the Jewish spirit. This
is recognized in many quarters, above all in those best capable of
forming a judgment on the subject . . . .
"In the face of this fact, is there not some justification for the
opinion that the United States owe their very existence to the Jews? And
if this be so, how much more can it be asserted that Jewish influence
made the United States just what they are--that is, American? For what
we call Americanism is nothing else, if we may say so, than the Jewish
spirit distilled."
--Werner Sombart, "The Jews and Modern Capital," pp. 38, 43.
III.
Jewish History in the United States
The story of the Jews in America begins with Christopher Columbus. On
August 2, 1492, more than 300,000 Jews were expelled from Spain, with
which event Spain's prestige began its long decline, and on August 3,
the next day, Columbus set sail for the West, taking a group of Jews
with him. They were not, however, refugees, for the prophetic
navigator's plans had aroused the sympathy of influential Jews for a
long period previously. Columbus himself tells us that he consorted much
with Jews. The first letter he wrote detailing his discoveries was to a
Jew. Indeed, the eventful voyage itself which added to men's knowledge
and wealth "the other half of the earth" was made possible by Jews.
The pleasant story that it was Queen Isabella's jewels which financed
the voyage has disappeared under cool research. There were three Maranos
or "secret Jews" who wielded great influence at the Spanish court: Luis
de Santagel, who was an important merchant of Valencia and who was
"farmer" of the royal taxes; his relative, Gabriel Sanchez, who was the
royal treasurer; and their friend, the royal chamberlain, Juan Cabrero.
These worked unceasingly on Queen Isabella's imagination, picturing to
her the depletion of the royal treasury and the likelihood of Columbus
discovering the fabulous gold of the Indies, until the Queen was ready
to offer her jewels in pawn for the funds. But Santagel craved
permission to advance the money himself, which he did, 17,000 ducats in
all, about $20,000, perhaps equal to $160,000 today. It is probable that
the loan exceeded the expedition's cost.
Associated with Columbus in the voyage were at least five Jews: Luis de
Torres, interpreter; Marco, the surgeon; Bernal, the physician; Alonzo
de la Calle, and Gabriel Sanchez. The astronomical instruments and maps
which the navigators used were of Jewish origin. Luis de Torres was the
first man ashore, the first to discover the use of tobacco; he settled
in Cuba and may be said to be the father of Jewish control of the
tobacco business as it exists today.
Columbus' old patrons, Luis de Santagel and Gabriel Sanchez, received
many privileges for the part they played in the work, but Columbus
himself became the victim of a conspiracy fostered by Bernal, the ship's
doctor, and suffered injustice and imprisonment as his reward.
From that beginning, Jews looked more and more to America as a fruitful
field, and immigration set in strongly toward South America, principally
Brazil. But because of military participation in a disagreement between
the Brazilians and the Dutch, the Jews of Brazil found it necessary to
emigrate, which they did in the direction of the Dutch colony of what is
now New York. Peter Stuyvesant, the Dutch governor, did not entirely
approve of their settling among his people and ordered them to leave,
but the Jews had evidently taken the precaution to assure their being
received even if not welcomed, because upon revoking the order of
Stuyvesant, the Directors gave as one of the reasons for the Jews being
received, "the large amount of capital which they have invested in the
shares of the Company." Nevertheless they were forbidden to enter public
service and to open retail shops, which had the effect of driving them
into foreign trade in which they were soon exercising all but a monopoly
because of their European connections.
This is only one of the thousand illustrations which can be given of the
resourcefulness of the Jew. Forbid him in one direction, he will excel
in another. When he was forbidden to deal in new clothes, he sold old
clothes--that was the beginning of the organized traffic in secondhand
clothing. When he was forbidden to deal in merchandise, he dealt in
waste--the Jew is the originator of the waste product business of the
world; he was the originator of the salvage system; he found wealth in
the debris of civilization. He taught people how to use old rags, how to
clean old feathers, how to use gall nuts and rabbit skins. He has always
had a taste for the furrier trade, which he now controls, and to him is
due the multitude of common skins which now pass under various alluring
trade names as furs of high origin. The idea of renovation gained
commercial value through the Jew. In the "rag men" who blow tin horns
through our cities and save the old iron, old bottles, old paper and old
fabrics, we have the commercial descendants of those earlier Jews who
turned adversity into success by converting the rubbish of the earth
into material of value.
Unwittingly, old Peter Stuyvesant compelled the Jew to make New York the
principal port of America, and though a majority of New York Jews had
fled to Philadelphia at the time of the American Revolution, most of
them returned to New York at the earliest opportunity, instinct seeming
to make them aware that in New York was to be their principal paradise
of gain. And so it has proved. New York is the greatest center of Jewish
population in the world. It is the gateway where the bulk of American
imports and exports are taxed, and where practically all the business
done in America pays tribute to the masters of money. The very land of
the city is practically the holdings of the Jews. A list of the property
owners of the metropolis reveals only at rare intervals a Gentile name.
No wonder that Jewish writers, viewing this unprecedented prosperity,
this unchecked growth in wealth and power, exclaim enthusiastically that
the United States is the Promised Land foretold by the prophets, and New
York the New Jerusalem. Some have gone even further and described the
peaks of the Rockies as "the mountains of Zion," and with reason, too,
if the mining and coastal wealth of the Jews is considered.
The new waterways proposal, which will make an ocean port of practically
every great city on the Great Lakes and take from New York the prestige
she has maintained by being the gateway toward which the principal
railways narrowed, is being strongly protested at this time. And the
strongest motive in opposing this most obvious betterment is that so
much wealth counted in New York is not wealth at all, but fictitious
values depending solely on New York remaining New York. When anything
comes which will make New York merely a city on the coast, and not the
city where the great taxers sit to levy their tribute, much Jewish
wealth will decrease. It was fabulous before the war. What it is now the
statisticians will hardly undertake to say.
In fifty years the increase in the Jewish population of the United
States has been from 50,000 to more than 3,300,000. In the British Isles
there are only 300,000, in Palestine only 100,000. It is fortunate for
the Jew himself that in Great Britain his numbers are not greater, for
the large and evident control he exercises in great matters would
sometimes make it inconvenient for the poorer Jew, if he were abroad in
England in large numbers. An unusually well-informed Briton says that
anti-Semitism is always ready to break out in England upon sufficient
cause, but it cannot break out against the inaccessible rich Jews who
control in politics and international finance. It us probably true that
the commonest real cause of anti-Semitism is the action of the
international Jew who is often unknown and always secure, but the
innocent victim of it is the poor Jew. Anti-Semitism, however, will be
considered in the next article.
The figures representing Jewish population in Great Britain and the
United States indicate that the colossal power wielded by international
Jewish financiers is neither consequent nor dependent upon their number.
The arresting fact about the Jew is his world-wide unchallenged power,
coupled with comparative numerical inferiority. There are only about
14,000,000 Jews in the world; they are about as numerous as the Koreans.
This comparison of their numbers with the Koreans will illustrate still
more vividly the phenomenon of their power.
In the time of George Washington there were about 4,000 Jews in the
country, most of them well-to-do traders. For the most part they favored
the American side. Haym Salomon helped the Colonies out with the loan of
his entire fortune at a critical moment. But they never assimilated,
they did not take up the usual employments nor farming, they never
seemed to care for the worry of manufacturing things, but only for the
selling of them after they were made.
It is only of recent years the Jew has shown any capacity for
manufacturing, and most of what he now engages in has grown up as an
adjunct to his merchandising plans. By manufacturing, he saves a profit.
The result has not been a decrease in cost to the public, but an
increase. It is characteristic of Jewish business methods that economies
are for the sake of the business, not for the sake of the public. The
commodities in which there have been the most inexcusable and exorbitant
increases in prices to the public, and the lines of business which have
been most quickly frightened into lower prices without any explanatory
change in the general situation, have been those lines in which Jews
exercise the widest control.
Business to the Jewish mind is money; what the successful Jew may do
with the money after he gets it is another matter, but in the getting of
it he never permits "idealistic slush" to interfere with the dollar. His
dollar of profit is never "clipped" by any of the voluntary reforms by
which a few men are trying to ameliorate the condition of the workers.
This is not by any means due to the hardness of the Jewish heart, but to
the hardness of the Jewish view of business. Business is to it a matter
of goods and money, not of people. If you are in distress and suffering,
the Jewish heart would have sympathy for you; but if your house were
involved in the matter, you and your house would be two separate
entities; the Jew would naturally find it difficult, in his theory of
business, to humanize the house; he would deal with it after a manner
which other people would call "hard," but he would not feel the charge
to be just; he would say that it was only "business."
It is probably this way that the Jewish "sweatshops" of New York may be
explained. When the susceptible people of the nation commiserated the
poor Jews of the New York sweatshops, they for the most part did not
know that the inventors and operators of the "sweatshop" method were
themselves Jews. Indeed, while it is the boast of our country that no
race or color or creed is persecuted here, but liberty is insured to
all, still it is a fact which every special investigator has noted that
the only heartless treatment ever accorded the Jew in the United States
came from his own people, his overseers and masters. And yet there is no
evidence that either the "sweater" or the "sweated" ever thought of it
as inhumanity or as "heartless." It was "business." The "sweated" lived
in the hope of having a roomful of people sewing for him or her some
day. Their endlessly vital interest in "business" and their unflagging
ambition to get further up the ladder and become masters in their own
sweatshop, enabled them to work without the slightest sense of
oppression or injustice which, after all, is the sorest thing about
poverty. The Jews never regard work as a calamity, but neither do they
regard subordinate positions as permanently theirs. Thus, they spend
their energies in getting up and out rather than in lamenting the
inconveniences of the place where they are and trying to improve it.
All this is individually excellent but socially harmful. The result is
that, until recently, the lower ranges of employment were wholly
unsupervised, and the higher circles never felt the necessity of
devising industrial reforms and benefits. The record of the great Jews
in charity is very noble; their record in industrial reforms is nil.
With commendable sympathy toward their own people, they will donate a
part of their profits to rectify some of the human need resulting from
the method by which they made their profits, but as for reforming the
method by which they get their profits in order that the resulting need
might be diminished or prevented, apparently it has never occurred to
them. At least, while there are many charitable names among the
wealthier Jews, there are no names that stand for an actual, practical
humanizing of industry, its methods and its returns.
This, of course, is unfortunate; but it is intelligible; more than that,
it is explanatory of many things for which the Jew is blamed by those
who do not understand his nature. The Jew will go part way in sharing
the results of his prosperity; he has not gone any length, save upon
outer compulsion, in sharing the processes, or sharing wealth in the
making. And while the social effect is the same as if this were done out
of cruel insensibility and inhumanity, still it must be said that mostly
it is done not out of such feelings, but out of the Jew's ingrain
conception of the game of business. Some proposals of industrial reform
appear as crazy to him as would a proposal to credit one baseball
batter's hit to his opponent's score, just as a matter of humanity.
The American Jew does not assimilate. This is stated, not to blame him,
but merely as a fact. The Jew could merge with the people of America if
he desired, but he doesn't. If there is any prejudice existing against
him in America, aside from the sense of inquiry which his colossal
success engenders, it is because of his aloofness. The Jew is not
objectionable in his person, creed, or race. His spiritual ideals are
shared by the world. But still he does not assimilate; he cultivates by
his exclusiveness the feeling that he does not "belong." This is his
privilege, and from one point of view it may indicate excellent
judgement, but he must not make it one of the grounds of his complaint
against Gentiles in general, as he has a tendency to do. It is better
that he should make it clear to Gentiles once and for all where true
Jews stand in the matter, as when a young Jew said--"There is all the
difference in the world between an American Jew and a Jewish American. A
Jewish American is a mere amateur Gentile, doomed to be a parasite
forever."
The ghetto is not an American product but the Jews' own importation.
They have separated themselves into a distinct community. Speaking of
this matter the Jewish Encyclopedia says: "The social organization of
the Jews resident in America has differed little from that in other
countries * * * in the main, and without any compulsion, Jews preferred
to live in close proximity to one another, a peculiarity which still
prevails."
To make a list of the lines of business controlled by the Jews of the
United States would be to touch most of the vital industries of the
country--those which are really vital, and those which cultivated habit
has made to seem vital. The theatrical business, of course, as everyone
knows, is exclusively Jewish. Play-producing, booking, theater operation
are all in the hands of Jews. This perhaps accounts for the fact that in
almost every production today can be detected propaganda, sometimes
glaringly commercial advertisement, which does not originate with
playwrights, but with producers.
The motion picture industry.
The sugar industry.
The tobacco industry.
Fifty per cent or more of the meat packing industry.
Upward of 60 per cent of the shoemaking industry.
Men's and women's ready-made clothing.
Most of the musical purveying done in the country.
Jewelry.
Grain.
More recently, cotton.
The Colorado smelting industry.
Magazine authorship.
News distribution.
The liquor business.
The loan business.
These, only to name the industries with national and international
sweep, are in control of the Jews of the United States, either alone or
in association with Jews overseas.