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2MDE 3DEAK3BOIRN IINBIElPIENlBlEKTr‘The South Sea Bubble burst on the 8th of September, 1720. Then was heard the gnashing of teeth, the ravings of grief, of disappointment and despair. Total ruin had suddenly fallen upon thousands who had confidently looked forward to becoming millionaires. The most eminent financier of the times, ‘the pillar of state credit,’ as he has been termed, the Rothschild of his day, was Sir Sampson Gideon—formerly Sampson de Rehuel Abudiente, a descendant of one of the great Jewish families of Spain or Portugal—He as well as his co-religionists had perceived the unreality of the bubble schemes, and had risked nothing. Consequently, when their Christian neighbors were overwhelmed with the loss of all, or nearly all, their possessions, the Jews were found to be unscathed.’’THE chief difficulty in writing about the Jewish Question is the supersensitiveness of Jews and non-Jews concerning the whole matter. There is a vague feeling that even to openly use the word Jew.” or to expose it nakedly to print, is somehow improper. Polite evasions like “Hebrew and Semite.'' both of which are subject to the criticism of inaccuracy, are timidly essayed, and people pick their way gingerly as if the whole subject were forbidden, until some courageous Jewish thinker comes straight out with the good old 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 honorable, with significance for every period of human history, past, present and to come.There is extreme sensitiveness about the public discussion of the Jewish Question on the part of Gentiles. They would prefer to keep it in the hazy borderlands of their thought, shrouded in silence. Their heritage of tolerance has something to do with their attitude, but perhaps their instinctive sense of the difficulty involved has more to do with it. The principal public Gentile pronouncements upon the Jewish Question arc in the manner of the truckling politician or the pleasant after-dinner speaker: the great Jewish names in philosophy, medicine, literature, music and finance arc named over, the energy, ability and thrift of the race are dwelt upon, and everyone goes home feeling that a difficult place has been rather neatly negotiated. But nothing is changed thereby. The Jew is not changed. The Gentile is not changed. The Jew still remains the enigma of the world.Gentile sensitiveness on this point is best expressed by the desire for silence—“Why discuss it at all?” is the attitude. Such an attitude is itself a proof that there is a problem which 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.Is there a Jewish Question in Russia? Unquestionably, in its most virulent form. Is it necessary to meet that Question in Russia? Undoubtedly, meet it from every angle along which light and healing may come.Well, the percentage of the Jewish population of Russia is just one per cent more than it is in the United States. The majority of the Jews themselves are not less well-behaved in Russia than they are here; they live under restrictions which do not exist here; yet in Russia their genius has enabled them to attain a degree of power which has completely baffled the Russian mind. Whether you go to Rumania, Russia, Austria or Germany, or anywhere else that 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 it is the fact of this remarkable minority—a sparse Jewish ingredient of three per cent in a nation of 110,000,000—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. Three per cent of any other people would scarcely occasion comment, because we could 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 supreme court; in the councils of the White House; in the vast dispositions of world finance—wherever there is power to get or use. Yet we meet the Jew everywhere in the upper circles, literally everywhere there is power. He has the brains, the initiative, the penetrative vision which almost automatically project him to the top, and as a consequence he is more marked than any other race.What Is the Jewish QuestionTAND that is where the Jewish Question begins. It begins in very simple terms—How does the Jew so habitually and so resistlessly gravitate to the highest places? What 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 innuiry, and whether it becomes pro-Humanity depends on the amount of insight and intelligence.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 the humanity ought to be shown toward the Jew. There is just as great an obligation upon the Jew to show his humanity toward the whole race. The Jew has been too lon^ accustomed to think of himself as exclusively the claimant on the humani-tarianism of society; society has a large claim againsthim 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 begin to fulfill, in a sense his exclusiveness has never yet enabled him to fulfill, the ancient prophecy that through him all the nations of the earth should be blessed.The Jew cannot go on forever filling 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. For it is true that society is as helpless before the well-orgauized extortions of certain financial groups, as huddled groups of Russian Jews were helpless against the anti-Semitic mob. And as in Russia, so in America, it is the poor Jew who suffers for the delinquencies of the rich exploiter of his race.This series of articles is already being met by an organized barrage by mail and wire and voice, every single item of which carries the wail of persecution. One would think that a heartless and horrible attack were being made on a most pitiable and helpless people —until one looks at the letterheads of the magnates who write, and at the financial ratings of those who protest, and at the membership of the organizations whose responsible heads hysterically demand retraction. And always in the background there is the threat of boycott, a threat which has practically scaled up the columns of every publication in America against even the mildest discussion of the Jewish Question.The Jewish Question in America cannot be concealed forever by threats against publications, nor by the propagandist publication of matter extremely and invariably favorable to everything Jewish. It is here and it cannot be twisted into something else by the adroit use of propaganda, nor can it be forever silenced by threats. The Jews of the United States can best serve themselves and their fellow-Jews all over the world by letting drop their far too ready cry of “anti-Semitism. by adopting a franker tone than that which befits a helpless victim, and by seeing what the Jewish Question is and how it behooves every Jew who loves his people to help solve it.Again the International JewTHERE has been used in this series the term “International Jew. It is susceptible to 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.Now, 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. The most unfortunate thing about the international Jew. from the standpoint of the ordinary Jew. is that the international type is also a Jew. And the significance of this is that the type does not grow anywhere else than on a Jewish stem. There is no other racial nor 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. That is the phenomenon which creates an unfortunate situation for those Jews who are not and never shall be world-controllers, who are the plain people of the Jewish race. If world-control were mixed, like the control, say. of the biscuit business, then the occasional Jews we might find in those higher financial altitudes would not constitute the problem at all; the problem would then be limited to the existence of world-control in the hands of a few men, of whatever race or lineage they might be. But 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 conguerors, it becomes inevitable that the question should center in this remarkable race.This brings another difficulty: in discussing this group of world-controllers under the name of Jews (and they are Jews), it is not alwavs possible to stop and distinguish the group of Jews that is meant. The candid reader can usually determine that, but the Jew who is in a state of mind to be injured is sometimes pained by reading as a charge against himself what was intended for the upper group. “Then why not discuss the upper group as financiers and not as Jews may be asked. Because they arc Jews. It is not to the point to insist that in any list of rich men there are more Gentiles than Jews; we are not talking about merely rich men who have, many of them, gained theirriches by serving a System, we are talking about thosewho Control-and it is perfectly apparent that merely to be rich is not to control. The world-controlling Jew has riches, but he has something much more powerful than that.The international Jew, as a|ready defined, rules not because he is rich, but because in a most marked degreeJhe 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. In other words, transfer today the world-control of the international Jew to the hands of the highest commercially talented group of Gentiles, and the whole fabric of world-control would eventually fall to pieces, because the Gentile lacks a certain quality, be it human or divine, be it natural or acquired, that the Jew possesses.Does Only Religion Make the Jew?THIS, of course, the modern Jew denies. There isa new position taken by the modernists among the Jews which constitutes a denial that the Jew differs from any other man except in the matter of religion. Jew they say is not a racial designation, but a religious designation like Episcopalian, “Catholic,” “Presbyterian. This is the argument used in news-aper offices in the Jews’ protests against giving the T ewish designation to those of their people who are implicated in crime—You don’t give the religious classification of other people who are arrested,” the editor is told, why should you do it with Jews? The appeal to religious tolerance always wins, and is sometimes useful in diverting attention from other things.Well, if the Jews are only religiously differentiated from the rest of the world, the phenomenon grows stranger still. For the rest of the world is interested less in the Jew's religion than in anything else that concerns him. There is really nothing in his religion to differentiate the Jew from the rest of mankind, as far as the moral content of that religion is concerned, and if there were he would have overcome that by the fact that his Jewish religion supplies the moral structure for both of the other great religions. Moreover, it is stated that there are among English speaking nations 2,000,000 Jews who acknowledge their race and not their religion, while 1,000,000 arc classed as agnostic—are these any less Jews than the others? The world does not think so. The authoritative students of human differences do not think so. An Irishman who grows indifferent to the Church is still an Irishman, and it would seem to be equally true that a Jew- who grows indifferent to the Synagogue is still a Jew. He at least feels that he is, and so does the non-Jew.A still more serious challenge would arise if this contention of the modernists were true, for it would necessitate the explanation of these world-controlling Jews by their religion. We should have to say, They excel through their religion, and then the problem would turn on the religion whose practice should bring such power and prosperity to its devotees. But another fact would intervene, namely, that these world-controlling Jews arc not notably religious; and still another fact would hammer for recognition, namely, the most devout believers and most obedient followers of the Jewish religion are the poorest among the Jews. If you want Jewish orthodoxy, the bracing morality of the Old Testament, you will find it, not among the successful Jews, who have Unitarianizcd their religion to the same extent that the Unitarians have Judaized their Christianity, but among the poor in the side streets who still sacrifice the Saturday business for their Sabbath keeping. Certainly their religion has not given them world-control; instead, they have made their own sacrifices to keep it inviolate against modernism.Of course, if the Jew differs from the rest of mankind only when he is in full accord with his religion, the question becomes very simple. Any criticism of the Jew becomes sheer religious bigotry and nojmng else! And that would be intolerable. But it would beviai-i /Aim inai wouici dc intoieraoic. out uthe consensus of thoughtful opinion that the Jew differs less in his religion than in anything else. Thcr5 is more difference between the two great branches oi Christianity, more conscious difference, than between any branch of Christianity and Judaism.So that, the contention of certain modernists notwithstanding. the world will go on thinking of the Jew as a member of a race, a race whose persistence ha defeated the utmost efforts made for its extermmatio lt;a race that has preserved itself in virility and power Dy the observance of those natural laws the violation o which has mongrelized so many nations, a race wn has come up out of the past with the two great m values which may be reckoned on monotheism ananogamy, a race which today is before us as the vis sign of an antiquity to which all our spiritual we harks back. Nay, the Jew will go on thinking himself as the member of a people, a nation, a And all the mixture and intermixture of t^10.ug ■ a faith or custom cannot make it otherwise. A Jew Jew and as long as he remains within his perunassailable traditions, he will remain a Jew. ■ will always have the right to feel that to be a Jew belong to a superior race. . , .ffdrs.These world-controlling Jews at the *°P * —r.then, are there by virtue of, among other things,
Newspaper Details
Dearborn Independent
Dearborn, Michigan, US
Sat, Jun 12, 1920
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MI, USA 23 Oct 2021
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