Top: Jewish References & Documents: Gentiles Speaking About Jews: Henry Ford: THE INTERNATIONAL JEW IN ITS ENTIRETY: Chapter Two: "Angles of Jewish Influence"
The Jewish Question exists wherever Jews appear, says Theodor Herzl, because
they bring it with them. It is not their numbers that create the Question, for
there is in almost every country a larger number of other aliens than of Jews.
It is not their much-boasted ability, for it is now coming to be understood
that, give the Jew an equal start and hold him to the rules of the game, and he
is not smarter than anyone else; indeed, in one great class of Jews the zeal is
quenched when opportunity for intrigue is removed.
The Jewish Question is not the number of Jews who reside here, not in the
American's jealousy of the Jew's success, certainly not in any objection to the
Jew's Mosaic religion; it is in something else, and that something else is the
fact of Jewish influence on the life of the country where Jews dwell; in the
United States it is the Jewish influence on American life.
That the Jews exert an influence, they themselves loudly proclaim. The Jews
claim, indeed, that the fundamentals of the United States are Jewish and not
Christian, and that the entire history of this country should be re-written to
make proper acknowledgement of the prior glory due to Judah. If the question of
influence rested entirely on the Jewish claim, there would be no occasion for
doubt; they claim it all. But it is kindness to hold them to the facts; it is
also more clearly explanatory of the conditions in our country.
If they insist that they "gave us our Bible" and "gave us our God" and "gave us
our religion," as they do over and over again with nauseating superciliousness
throughout all their polemic publications -- not a single one of these claims
being true -- they must not grow impatient and profane while we complete the
list of the real influences they have set at work in American life.
It is not the Jewish people but the Jewish idea, and the people only as vehicles
of the idea, that is the point at issue. In this investigation of the Jewish
Question, it is Jewish influence and the Jewish Idea that are being discovered
and defined.
The Jews are propagandists. This was originally their mission. But they were to
propagate the central tenet of their religion. This they failed to do. By
failing in this they, according to their own Scriptures, failed everywhere They
are now without a mission of blessing. Few of their leaders even claim a
spiritual mission. But the mission idea is still with them in a degenerate form;
it represents the grossest materialism of the day; it has become a means of
sordid acquisition instead of a channel of service.
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LABOR AND JEWRY
The essence of the Jewish Idea in its influence on the labor world is the same
as in all other departments -- the destruction of real values in favor of
fictitious values. The Jewish philosophy of money is not to "make money," but to
"get money." The distinction between these two is fundamental. That explains
Jews being "financiers" instead of "captains of industry." It is the difference
between "getting" and "making."
The creative, constructive type of mind has an affection for the thing it is
doing. The non-Jewish worker formerly chose the work he liked best. He did not
change employment easily, because there was a bond between him and the kind of
work he had chosen. Nothing else was so attractive to him. He would rather draw
a little less money and do what he liked to do, than a little more and do what
irked him. The "maker" is always thus influenced by his liking.
Not so the "getter." It doesn't matter what he does, so long as the income is
satisfactory. He has no illusions, sentiments or affections on the side of work.
It is the "geld" that counts. He has no attachment for the things he makes, for
he doesn't make any; he deals in the things which other men make and regards
them solely on the side of their money-making value. "The joy of creative labor"
is nothing to him, not even an intelligible saying.
Now, previous to the advent of Jewish socialistic and subversive ideas, the
predominant thought in the labor world was to "make" things and thus "make"
money. There was a pride among mechanics. Men who made things were a sturdy,
honest race because they dealt with ideas of skill and quality, and their very
characters were formed by the satisfaction of having performed useful functions
in society. They were the Makers. And society was solid so long as they were
solid. Men made shoes as exhibitions of their skill. Farmers raised crops for
the inherent love of crops, not with reference to far-off money-markets.
Everywhere THE JOB was the main thing and the rest was incidental.
The only way to break down this strong safeguard of society -- a creative
laboring class of sturdy character -- was to sow other ideas among it; and the
most dangerous of all the ideas sown was that which substituted "get" for
"make."
With the required manipulation of the money and food markets, enough pressure
could be brought to bear on the ultimate consumers to give point to the idea of
"get," and it was not long before the internal relations of American business
were totally upset, with Jews at the head of the banking system, and Jews at the
head of both the conservative and radical elements of the Labor Movement, and,
most potent of all, the Jewish Idea sowed through the minds of workingmen. What
Idea? The idea of "get" instead of "make."
The idea of "get" is a vicious, anti-social and destructive idea when held
alone; but when held in company with "make" and as second in importance, it is
legitimate and constructive. As soon as a man or a class is inoculated with the
strictly Jewish idea of "getting" -- ("getting mine"; "getting while the getting
is good"; honestly if you can, dishonestly if you must -- but get it" -- all of
which are notes of this treasonable philosophy), the very cement of Duncan
society loses its adhesiveness and begins to crumble. The great myth and fiction
of Money has been forced into the place of real things, and the second step of
the drama can thus be opened up.
Jewish influence on the thought of the working-men of the United States, as well
as on the thought of business and professional men, has been bad, thoroughly
bad. This is not manifested in a division between "capital" and "labor," for
there are no such separate elements; there is only the executive and operating
departments of American business. The real division is between the Jewish Idea
of "get" and the Anglo-Saxon idea of "make," and at the present time the Jewish
idea has been successful enough to have caused an upset.
All over the United States, in many branches of trade, Communist colleges are
maintained, officered and taught by Jews. These so-called colleges exist in
Chicago, Detroit, Cleveland, Rochester, Pittsburgh, New York, Philadelphia and
other cities, the whole intent being to put all American labor on a "get" basis,
which must prove the economic damnation of the country. That is the end sought,
as in Russia.
Until Jews can show that the infiltration of foreign Jews and the Jewish Idea
into the American labor movement has made for the betterment in character and
estate, in citizenship and economic statesmanship, the charge of being an alien,
destructive and treasonable influence will have to stand.
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THE CHURCHES AND JEWRY
The last place the uninstructed observer would look for traces of Jewish
influence is in the Christian Church, yet if he fails to look there he will miss
much. If the libraries of our theological seminaries were equipped with complete
files of Jewish literary effort during recent decades, and if the theological
students were required to read these Jewish utterances there would be less silly
talk and fewer "easy marks" for Jewish propaganda in the American pulpit. For
the next 25 years every theological seminary should support a chair for the
study of Modern Jewish influence and the Protocols. The fiction, that the Jews
are an Old Testament people faithful to the Mosaic Law, would then be exploded,
and timid Christians would no longer superstitiously hesitate to speak the truth
about them because of that sadly misinterpreted text: "I will bless them that
bless thee, and curse him that curseth thee."
There is a mission for the pulpit to liberate the Church from what the New
Testament Scriptures call "the fear of the Jews." The pulpit has also the
mission of liberating the Church from the error that Judah and Israel are
synonymous. The reading of the Scriptures which confuse the tribe of Judah with
Israel, and which interpret every mention of Israel as signifying the Jews, is
at the root of more than one-half the confusion and division traceable in
Christian doctrinal statements.
The Jews are NOT "The Chosen People," though practically the entire Church has
succumbed to the propaganda which declares them to be so. The Jewish tinge of
thought has of late years overspread many Christian statements, and the
uninstructed clergy have proved more and more amenable to Jewish suggestion.
The flaccid condition of the Church, so much deplored by spokesmen who had
regard for her inner life, was brought about not by "science," not by
"scholarship," not by the "increase of light and learning"-- for none of these
things are antagonistic even to incomplete statements of truth -- but by
Jewish-German Higher Criticism. The defenders of the faith have fought long and
valiantly against the inroads made by the so-called Higher Criticism, but were
sadly incapacitated in their defense, because they did not see that its origin
and purpose were Jewish. It was not Christian; it was not German; it was Jewish.
It is perfectly in keeping with the Jewish World Program that this destructive
influence should be sent out under Jewish auspices, and it is perfectly in
keeping with non-Jewish trustfulness to accept the thing without looking at its
source. The Church is now victim of a second attack against her, in the rampant
Socialism and Sovietism that have been thrust upon her in the name of flabby and
unmoral theories of "brotherhood" and in an appeal to her "fairness." The church
has been made to believe that she is a forum for discussion and not a high place
for annunciation.
Jews have actually invaded, in person and in program, hundreds of American
churches, with their subversive and impossible social ideals, and at last became
so cocksure of their domination of the situation that they were met with the
inevitable check.
Clergymen ought to know that seven-eights of the economic mush they speak from
the pulpit is prepared by Jewish professors of political economy and
revolutionary leaders. They should be informed that economic thought has been so
completely Judaized by means of a 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
modern Church which is unconsciously giving allegiance to a mass of Jewish
propaganda. It is not reaction that is counselled 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 the
Anglo-Saxons for rejecting the straightforward Building of their fathers, and
taking up with the doubtful ideas of Judah.
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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 source and consequences of which they do
not see. There is a natural rebelliousness of youth, which promises progress;
there is a natural 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 captured by influences which deliberately lie in wait for him at
the colleges. True, in after years a large proportion come to their senses
sufficiently 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 each other and their children -- is 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 fulfillment of the Protocol's
program to split non-Jewish society by means of ideas.
It is idle to attack the "radicalism" of college student -- 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 Jews and Jewish influences,
and toting Jewish professors around the country, addressing fraternities under
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 is 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.
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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-Saxons 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 as 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 to California; the men who
opened up the tropics and subdued the arctics; the men who mastered the African
veldt; the men 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.
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NAME THE ENEMY!
The 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 AngloSaxon 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 churches, 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 fulfilling its "mission" to the world.
The capitalism attacked is non-Jewish capitalism; the orthodoxy attacked is
Christian orthodoxy; the 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!"
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 the schools, in the Judaized
churches, in the universities, the Anglo-Saxon idea is kept away from the
Anglo-Saxons on the plea 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 AngloSaxon ideas,
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 triumphs 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 a 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 the assumption of other than
Jewish origin, it is doomed. Anglo-Saxon ideas dare proclaim themselves and
their origin. A proper proclamation is all that is necessary today. Compel every
invading idea to run up its flag!
Chapter3 - "Victims, or Persecutors?"
EntireTable of Contents of "The International Jew" by Henry Ford - ChapterNumber & Title Listed
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