Angles of jewish Influence II

deliberate and masterly plan of camouflaged propaganda, that the mass-

thought of the crowd (which is the thought mostly echoed in popular

pulpits and editorials) is more Jewish than Jewry itself holds.

The Jew has got hold of the Church in doctrine, in liberalism, so-

called, and in the feverish and feeble sociological diversions of many

classes. If there is any place where a straight study of the Jewish Question

should be made it is in the modem Church which is unconsciously giving

allegiance to a mass of Jewish propaganda. It is not reaction that is

counseled here; it is progress along constructive paths, the paths of our

forefathers. the Anglo-Saxons, who have to this day been the World

Builders, the Makers of cities and commerce and continents; and not the

Jews who have never been builders or pioneers, who have never peopled

the wilderness, but who move in upon the labors of other men. They are

not to be blamed for not being Builders or Pioneers, perhaps; they are to

be blamed for claiming all the rights of pioneers; but even then, perhaps,

their blame ought not to be so great as the blame that rests upon the sons

of Anglo-Saxons for rejecting the straightforward Building of their

fathers, and taking up with the doubtful ideas of Judah.

JEWRY IN SCHOOLS AND COLLEGES

Colleges are being constantly invaded by the Jewish idea. The sons

of the Anglo-Saxons are being attacked in their very heredity. The

sons of the Builders, the Makers, are being subverted to the philosophy

of the destroyers. Young men in the first exhilarating · months of

intellectual freedom are being seized with promissory doctrines, the

sources and consequences of which they do not see. There is a natural

rebelliousness of youth, which promises progress; there is a

venturesomeness to play free with ancient faiths; both of which are

ebullitions of the spirit and significance of dawning mental virility. It is

during the periods when these adolescent expansions are in process that

the youth is caprured by influences which deliberately lie in wait for him

at the colleges. True, in after years a large proportion come to their

senses sufficiemly to be able "to sit on the fence and see themselves go

by" and they come back to sanity. They find that "freelove" doctrines

make exhilarating club topics, but that the Family-the old fashioned

loyalty of one man and one woman to ea:ch other and their children-is

12 The International Jew

the basis not only of society, but of all personal character and progress.

They find that Revolution, while a delightful subject for fiery debates and

an excellent stimulant to the feeling of superman-likeness, is nevertheless

not the process of progress.

The trouble with the colleges has progressed along precisely the

same lines that have been described in connection with the churches.

First, Jewish higher criticism in the destruction of young men's sense of

respect for the ancient foundations; second, Jewish revolutionary social

doctrines. The two always go together. They cannot live apart. They are

the fulfilment of the Protocol's program to split non-Jewish society by

means of ideas.

It is idle to attack the "radicalism" of college students-these are the

qualities of immaturity. But it is not idle to show that social radicalism

(radicalism being a very good word very sadly misused) comes from a

Jewish source. The central group of Red Philosophers in every university

is a Jewish group, with often enough a "Gentile front" in the shape of a

deluded professor. Some of these professors are in the pay of outside Red

organizations. There are Intercollegiate Socialist Societies, swarming

with Jew and Jewish influences, and toting Jewish professors around the

country, addressing fraternities und~r the patronage of the best civic and

university auspices. Student lecture courses are fine pasture for this

propaganda, the purpose being to give the students the thrill of believing

that they are taking part in the beginning of a new great movement,

comparable to the winning of Independence.

The revolutionary forces which head up in Jewry rely very heavily

on the respectability which has given their movement by the adhesion of

students and a few professors. It was so in Russia-everyone knows what

the name "student" eventually came to signify in that country. The

Jewish Chautauqua, which works almost exclusively in colleges and

universities, together with Bolshevism in art, science, religion, economics

and sociology, are driving straight through the Anglo-Saxon traditions

and landmarks of our race of students . These are ably assisted by

professors and clergymen whose thinking has been dislocated and

poisoned by Jewish subversive influences in theology and sociology.-

Angles of Jewish Influence 13

WHAT TO DO ABOUT IT?

Simply identify the source and nature of the influence which has

overrun our schools and universities. Let the students know that

their choice is between the Anglo-Saxon and the Tribe of Judah. Let the

students decide, in making up their allegiance, whether they will follow

the Builders or those who seek to tear down. It is not a case for

argument. The only absolute antidote to the Jewish influence is to call

college students back to a pride of race.

We often speak of the Fathers uS if they were the few who happened

to affix their signatures to a great document which marked a new era of

liberty. The Fathers of our nation were the men of the Anglo-Saxon-

Celtic race. The men who came from Europe with civilization in their

blood and in their destiny. The men who crossed the Atlantic and set up

civilization on a bleak and rock-bound coast; the men who drove north

to Alaska and west California; the men who opened up the tropics and

subdued the arctics; the men who mastered the African veldt; the me n

who peopled Australia and seized the gates of the world at Suez,

Gibraltar and Panama; men who have given form to every government

and a livelihood to every people and an ideal to every century. They got

neither their God nor their religion from Judah, nor yet their speech nor

their creative genius-they are the Ruling People. Chosen throughout the

centuries to Master the world, by building it ever better and better, and

not by breaking it down.

Into the camp of this race, among the sons of the rulers, comes a

people that has no civilization to point to, no aspiring religion, no

universal speech, no great achievement in any realm but the realm of

"get," cast out of every land that gave them hospitality, and these people

endeavor to tell the Sons of the Saxons what is needed to make the world

what it ought to be .

If our sons follow this counsel of dark rebellion and destruction, it

is because they do not know whose sons they are, of what race they are

the scions. Let there be free speech to the limit in our universities and

free intercourse of ideas, but let Jewish thoughts be labeled Jewish , and

let our sons know the racial secret.

14 The International Jew

NAME THE ENEMY!

T he warning has already gone out through the colleges. The system

of Jewish procedure is already fully known. How simple it is! First,

you secularize the public schools- "secularize" is the precise word the

Jews use for the process. You prepare the mind of the public school

child by enforcing the rule that no mention shall ever be made to indicate

that culture or patriotism is in any way connected with the deeper

principles of the Anglo-Saxon religion. Keep it out, every sight and

sound of it! Keep out also every word that will aid any child to identify

the Jewish race. Then when you have thus prepared the soil, you can go

into the universities and colleges and enter upon the double program of

pouring contempt on all the Anglo-Saxon landmarks, at the same time

filling the void with Jewish revolutionary ideas.

The influence of the common people is driven out of the schools,

where common people's influence can go, but Jewish influence is allowed

to run rampant in the higher institutions where the common people's

influence cannot go. Secularize the schools, and you can then Judaize the

universities. ·

This is the "liberalism" which Jewish spokesmen so much applaud.

In labor unions, in universities, it has tainted the principles of work. faith

and society. The proof of it is written thickly over all Jewish activities

and utterances. It is in exerting these very influences that Jewry

convinces itself that it is fueling its "mission" to the world.

The capitalism attacked is non-Jewish capitalism; Lhe orthodoxy

attacked is Christian orthodoxy; society attacked is the Anglo-Saxon form

of society; all of which by their destruction, would redound to the glory

of Judaism.

The list could be extended-the influence of the Jewish idea on

Anglo-Saxon sports and pleasure, on the Anglo-Saxon idea of patriotism,

on the Anglo-Saxon conception of the learned professions; the influence

of the Jewish idea runs down through every department of life.

"Well" one very badly deluded American editor, wrapped up in

Jewish advertising contracts, was heard to say, "if the Jews can get away

with it, then they have a right to." It is a variant of the "answer" of

Jewish origin, which runs thus: "How can a paltry 3 million run the 100

million of the rest of us? Nonsense!"

Angles of Jewish Influence 15

Yes, let it be agreed; if the Jewish idea is the stronger, if the Jewish

ability is the greater, let them conquer; let Anglo-Saxon principles and

power go down in ruins before the Tribe of Judah. But first let the two

ideas struggle under their own banners; let it be a fair struggle.

It is not a fair fight when in the movies, in schools, in the Judaized

churches, in the universi ti es, the Anglo-Saxon idea is kept away from

Anglo-Saxons on the p le a that it is "sectarian " or "clannish" or

"obsolete" or something else, say: reaction.

It is not a fair fight when Jewish ideas are offered as Anglo-Saxon

id:!as , because offered under Anglo-Saxon auspices. Let the heritage of

our Anglo-Saxon fathers have free course among their Anglo-Saxon sons,

and the Jewish idea can never triumph over it, in the university forum or

in the marts of trade. The Jewish idea never triumphs until first the

people over whom it tr iumphs are denied the nurture of their native

culture.

Judah has begun the struggle. Judah has made the invasion. Let it

come. Let no man fear it. But let every man insist that the fight be fair.

Let college students and leaders of thought know that the objective is the

regnancy of the ideas and the race that have built all the civilization we

see and that promises all the civilization of the future; let them also know

that the attacking force is Jewish.

That is all that will be necessary. It is against this that the Jews

protest. "You must not identify us," they say, "You must not use the

term 'Jew'." Why? Because unless the Jewish idea can creep in under th e

assumption of other than Jewish origin, it is doomed. Anglo-Saxon id eas

dare proclaim themsel ves and their origin. A proper proclamation is a ll

that is necessary today. Compel every invading idea to run up its flag!

THREE

Victims, or Persecutors

Mit is for this reason that we must undermine faith, eradicate from the minds of

the Gentiles the very principles of God and Soul, and replace these conceptions

by mathematical calculations and material desires."

-The Fourth Protocol

F rom the earliest record of the Jews' contact with other nations, no

· long period of years bas ever passed without the charge arising

that the Jews constitute "a people within a people, a nation within

a nation." When this charge is made. today it is vehemently denied by

men who pose as the defenders of their people and the denial is more or

less countenanced by all the Jews of every class. Yet there is nothing

more clearly stated in Jewish teaching, nor more clearly indicated in

Jewish life, than that the charge is true. But whether the truth should be

used against the Jewish is quite another question.

If the Jews are a nation, their nationality founded upon the double

ground of race and religion, it is certainly outside the bounds of reason

that they should be asked or expected to de-racialize, de-nationalize and

de -religionize themselves; but neither is it to be expected that they should

bitterly denounce those who state the facts . It is only on a basis of facts

that a solution of any problem can come. Where the blame attaches is

here: that the evident facts are denied as if no one but the Jews

themselves knew that there are such facts.

If the Jews are to be continuously a nation, as they teach, and if the

condition of a nation within a nation becomes more and more intolerable,

then the solution must come through one of two things: a separation of

the "nation" from the rest of the nations, or an exaltation of the "nation"

above the rest of the nations. There is a mass of evidence in Jewish

writings that the leaders expect both of these conditions to come- a

Victims, or Persecutors 17

separate nation and a super-nation; indeed the heart of Jewish teaching

is that Jewry is a separate nation now and on the way to becoming a

super-nation. It is only those appointed to address the Gentiles who deny

this: the real rabbinate of Judah does ·not deny.

JEWS OBJECT "AMERICANISM"

I n any investigation of the Jewish Question, the student is struck over

and over again by the fact that what the Jews most complain of, they

themselves began. They complain of what they call anti-Semitism; but it

must be apparent to the dullest mind there could never have been such

a thing as anti-Semitism were there not first such a thing as Semitism.

Then take the complaint about the Jews having to live in ghettos. The

ghetto is a Jewish invention: In the beginning of the invasion of European

cities, ar.d centuries later of American cities, the Jews always lived by

themselves because they wanted to; because they believed the presence

of Gentiles contaminated them. Jewish writers~ writing for Jews, freely

admit this; but in writing for Gentiles, they refer to the ghetto as an

illustration of Gentile cruelty. The idea of contamination originated with

the Jews, it is an old oriental survival; it spread by suggestion to the

Gentiles. So with this fact of the separate "nation," it was the Jews who

first recognized it, first insisted upon it and have always sought to realize

that separateness both in thought and action.

More, the true and normal type of Jew believes that the influence of

Americanism, or of any civilized Gentile state, is harmful to Judaism.

That is a serious statement and no amount of Gentile assertion will be

sufficient to confirm it. Indeed, it is such a statement as the Gentile mind

could not have evolved, because the trend of Gentile feeling is all in the

opposite direction, namely that Americanization is a good thing for the

Jew. It is from authoritative Jewish sources we learn this fact that what

we call civilizing influences are looked upon as being at enmity with

Judaism. It is not the Gentile who says that Jewish ideas, as ideas, are

incompatible with the life of our country; it is the Jew who says so. It is

he who inveighs against Americanism, not the American who inveighs

against Judaism.

Americanism is yet unfinished, Judaism has been complete for

centuries. While no American would think of pointing to any part 0f the

country or to any group as representing the true and fmal type of

Americanism, the Jews quite unhesitatingly point to parts of the world

and to certain groups as representing the true type of Judaism.

Where is the type to be found which Jewish writers recognize as the

true one? The Jew of the ghetto is held up in Jewish treatises as the norm

of Judaism. A famous rabbi of the synagogue of the Spanish and

Portuguese Jews, on Central Park, New York was Dr. D. deSola Pool.

He is the author of the following words:

"In the ghetto the observance of Judaism was natural and almost

inevitable. The regimen of Jewish life was the atmosphere that was

breathed."

Another famous Jewish rabbi, Dr. M. H. Segal, expresses the view

that Jewry in the more modem portions of Europe and America was

really kept alive by the infusions of immigrants from .Poland and

Lithuania. Asserting, in agreement with other Jewish leaders, that .the

Jewish center of the world had been in Russia and Poland until just before

the 1914 war, Dr. Segal says:

"The war (1914-1918) has destroyed the last traces of the declining

Jewish society which had dragged out its feeble existence in the

semi-medieval ghettos of Poland and Lithuania. With ·all their

growing feebleness, 'these communities were yet the last refuge of

Judaism in the Dispersion. In them there still survived something of

the old Jewish life, some of the old Jewish institutions, practices and

traditions . These communities also supplied such vitality as they

could afford to the attenuated · and atrophied Judaism in the

communities of the more modern states of Europe and America."

The idea is not at all uncommon-that large infusions of "real Jews"

from the Old World ghettos are desirable and necessary in order to keep

Judaism alive in countries like the United States. Israel Friedlaender,

whose name is held in honor by the Jews, also recognized the service of

the ghetto stream to Judaism. In his lecture, "The Problem of Judaism in

America," he speaks about the de-Judaizing tendencies of absolute

freedom, such as the Jew has always enjoyed in the United States. This

Victims, or Persecutors 19

tendency, be says, is corrected in two ways-by anti-Semitic influences

and "by the large stream of Jewish emigration, on the other band, which

proceeding from the lands of oppression to the lands of freedom, carries

with it, on or under the surface, the preserving and reviving influences

of the ghetto." Tbis same authority in an article entitled "The

Americanization of t.'le Jewish Immigrant," frankly prefers the Jew fresh

from the ghetto to the Jew who has been influenced by American life.

To "Americanize" means in our ordinary speech, to bring into

sympathy with the traditions and institutions of the United States, but the

Jews do not mean only the United States when they say "America." They

mean also South and Central America-where so many revolutions have

occurred. There are large numbers of Jews in Argentina, and many are

found in other countries. It would probably _give a wrong slant to the fact

to say that the Jewish l~ders are wholly anti-America, but it is true to

say that they are against the "Americanization" of the Jewish immigrant

stream. That is, that the trend of "Americanism" is so different from the

trend of "Judaism" that the two are in conflict. This does not indicate

treason towards American nationalism, perhaps, so much as it indicates

loyalty towards Jewish nationalism. But the reader must himself be the

judge, on the facts given in tbis book, as to how far the difference really

goes and the effect of the struggle I>etween the two ideas. The fact of the

antagonism which exists between the two is clear and complete. The

Gentiles do not notice that antagonism, but the Jews are always and

everywhere keedy aware of it. This throws a very strong light on all the

revolutionary program;, to break up the present control of society, by

sowing dissension between so-called capital and labor, by cheapening the

dignity of gcvernment through corrupt politics, by trivializing the mind

of the peop!e through theaters and movies, but it is in the study of Jewish

money-making out of war that the clues are found to most of the great

abuses of which the Jews have been guilty. Wars are the Jews'

"harvests," is an ancient saying. Their predilection for the

quartermaster's department has been observed anciently and modernly.

Their interest being mostly in profits and not in national issues; their

traditional loyalty being to the Jewish nation, rather than to any other

nation; it is natural that they should be found to be the merchants of

goods and information in times in war-that is the war profiteers and

spies. As the unbroken program is traced through the Revolutionary War

hrough the Civil War, and through the Great War* the only change

observable is the increasing power and profit of the Jews. Although the

number of Jews resident in the American colonies was small, there were

enough to make a mark on the Revolutionary War; and while there was

no wholesale legislation against Jews as there was in the Civil War, there

were the same actions against individuals for the same causes which in

1861-5 obtained more extensively.

JEWS AND THE "RELIGIOUS PERSECUTION" CRY

No intelligent Jew in the United States ever was asinine enough to

declare that the Jewish Question is a religious question and that

investigation of that question in these articles constituted "religious

persecution." But it is apparently all that remains for the "Gentile fronts"

to shout about. From what can be learned of them they are for the most

part men of no religion themselves and they use the term "religious

persecution" as a red rag which they think will stir people into action. It

is curious how the cry of "religious persecution" is used to evoke the

spirit of persecution against the alleged persecutors.

Neither directly nor by implication is it held in these articles that the

Jewish Question is a religious question. On the contrary, supported by the

highest Jewish authorities, it is firmly stated that the Jewish Question is

one of race and nationality.

There is no religious persecution of the Jewish in the United States,

unless the agitation of the various humane societies for the abolition of

"kosher killing" may be considered as such- .the method of slaughtering

animals for food which is needlessly cruel. But even this objection can

only with difficulty be stretched into interference with "the religion of

the Jews." The Jewish method of slaughter as now practiced is not

commended in the Old Testament but in the Talmud and is , therefore, not

religious in the authodtative sense, but trad itionaL Moreover, there is

positive evidence that modern methods achieve the Jewish purpose (the