TITLE_START The International Jew: The World's Foremost Problem - A Comprehensive Analysis of Jewish Influence and World Program (1920) TITLE_END HTML_START

The International Jew: The World's Foremost Problem

This document, originally a series of articles published in The Dearborn Independent from May 22 to October 2, 1920, and reprinted in November 1920, presents an extensive investigation into what it terms "The Jewish Question." The author states that the purpose of this work is to bring facts to light regarding the perceived emergence of Jewish influence in American thought and its potential solutions, aiming to prevent the continuation of negative conditions observed in other countries.

Preface: The Urgency of the Jewish Question

The preface asserts that the Jewish Question has long existed in the United States and is approaching an "acute stage." It claims that this question extends beyond commonly acknowledged issues such as financial and commercial control, political power usurpation, monopoly of necessities, and autocratic direction of news. It is said to penetrate cultural regions, affecting the very core of American life, and to influence Pan-American relations, being interwoven with organized global disorder. The problem is described as having deep historical roots, balanced by "prophetic hopes and programs" for the future.

The author states that the motive behind this work is solely to make facts known, refuting accusations of prejudice or antagonism. The tone of the articles is presented as objective, not sparing "The International Jew and his satellites, as the conscious enemies of all that Anglo-Saxons mean by civilization," nor the "unthinking mass which defends anything that a Jew does." The investigation is ongoing, and this volume is a partial record, intended to inform readers on data published prior to October 1, 1920, due to high demand for the initial articles.

I. The Jew in Character and Business

The document begins by highlighting the global scrutiny directed at Jews, particularly since World War I, due to their "complete and spectacular" emergence in financial, political, and social spheres. This scrutiny, though often unfriendly, is presented as an evolution from "instinctive anti-Semitism" to an "intelligent" economic observation aimed at understanding Jewish power, separateness, and suffering.

Accusations against Jews are cited from various countries:

Russia: Charged as the source of Bolshevism.
Germany: Blamed for the Empire's collapse, with a "mass of circumstantial evidence."
England: Accused of being the "real world ruler," a "super-nation" controlling nations through "the power of gold" and playing them against each other.
America: Wealthy elder Jews and ambitious younger Jews are said to have "swarmed through the war organizations," especially commercial and industrial departments, leveraging these positions for advantage.

The Jew is described as the "world's enigma," simultaneously poor in masses yet controlling global finances, scattered without a country yet maintaining racial unity, and living under legal disabilities yet wielding power behind governments. Ancient prophecies are mentioned, foretelling the Jew's return to their land and world rule after an assault by united nations.

A defining characteristic of Jews is their pervasive involvement in "business," from rag-gathering to international trade and finance. They are noted for a "decided aversion to industrial employment" balanced by an "equally decided adaptability to trade." A Prussian census is cited, showing that among the Jewish population, traders significantly outnumbered workmen, a contrast to the Gentile population. In America, Jews are claimed to control "most of the big business, the trusts and the banks, the natural resources and the chief agricultural products," as well as department stores (often under Gentile names), residence property, the theatrical world, and the circulation of publications. Werner Sombart's "Jew and Modern Capitalism" is quoted, predicting a future United States where Jews will naturally occupy "economic leadership."

The document questions how this control was achieved, suggesting it's either due to "superior ability" or "Gentile inferiority and don't-care attitude." It differentiates between rich and poor Jews, noting that while not all Jews are wealthy controllers, the "chief financial controllers of the country are Jews." Jewish solidarity is presented as a factor, with Jewish immigrants often backed by "European Jewry's wealth," indicating an "extension of financial control across the sea" rather than purely individual initiative.

Historically, Jews are depicted as having been peasants with a spiritual rather than commercial genius. The Law of Moses, which forbade interest and ensured land redistribution every 50 years, would have prevented the rise of a moneyed class among them if they had remained a nation in Palestine. However, dispersed among nations, they practiced the "ethics of the stranger," allowing them to lend upon usury to non-Jews. This dispersion, combined with their "vigor, resourcefulness and special proclivities," contributed to their financial preeminence.

Jewish ingenuity is credited with inventing many modern business methods, including instruments of credit and exchange like the bill of exchange (Simon Rubens) and the "payable to bearer" check. These innovations allowed Jews to conceal assets during persecutions and recover wealth quickly. The practice of using "Gentile fronts" to mask Jewish control in business is also mentioned. The invention of the stock exchange is attributed to Jewish financial talent, with early exchanges in major European cities being Jewish-controlled. The establishment of the Banks of England, Amsterdam, and Hamburg is linked to Jewish influence. The document observes that wherever Jews migrated, the center of business often shifted with them, citing Spain's financial decline after the expulsion of Jews.

During the Middle Ages, Jews were noted for possessing superior information about European affairs, which they disseminated through "financial news-letters," providing an invaluable advantage in speculative enterprises. This network of financiers facilitated national loans, allowing them to "play king against king, government against government," profiting as fiscal agents. The criticism against Jewish financiers is not racial, but stems from the observation that the "chain of international finance" is consistently linked to "Jewish capitalist, financial family, or a Jewish-controlled banking system."

The Jewish aptitude for dealing with governments is traced to their history of persecution, where they learned the "power of gold." They cultivated friendships with "kings and nobles" rather than Gentile masses, leading to the phenomenon of the "court Jew" who gained influence through loans and debt. This policy of "going to headquarters" is presented as the reason for their stronghold on governments and nations, enabling them to provide loans and facilitate debt transfers between countries. The document suggests that the numerically unimportant Jewish race's influence on world governments is seen by some Jews as proof of their "racial superiority."

Jewish inventiveness in business continues, including the establishment of foreign branch houses for "instant advantage." The "peaceful penetration" of German firms in the US before the war is re-characterized as Jewish enterprise, with Jewish firms being more aggressive than conservative German ones. A modern Jewish business method described is the consolidation of related industries (e.g., electrical power and street railways) to control the entire profit chain and increase prices for the public. This is presented as a "central financial force" playing a "vast and closely organized game" for "universal control," operating under the "camouflage of 'economic law'" through the "selfish human will as operated by a few men."

International finance is described as non-competitive, with "great masters" controlling numerous banking houses and trust companies with a unified policy. An example is given of Jewish financiers shifting ownership of American cotton from Hamburg to London at the start of WWI, manipulating prices, and then using "stricken Germany to be the sweatshop of the world" by lending cotton for manufacturing and profiteering on scarcity. The document concludes that economic reasons alone cannot explain the world's condition, and that a "higher sky" exists above the struggles of capital and labor, controlled by "international financiers who create and control both these conditions." This "super-capitalism," supported by the "fiction that gold is wealth," is linked to a "super-government" allied to no nation, yet influencing all. The author suggests that the world's labor, wage, and land questions cannot be settled until this "international super-capitalistic government" is addressed. The document quotes The New International Encyclopedia on Jewish traits, including "distaste for hard or violent physical labor," "capacity for exploitation," and "shrewdness and astuteness in speculation and money matters."

II. Germany's Reaction Against the Jew

The document claims that the "sickness of the German national body" is attributed to Jewish influence, which became acutely apparent after the armistice, leading to the belief that the post-war collapse and revolution were the result of "Jewish intrigue and purpose." Germans are said to view Jews as "guests" who attempted to become "hosts," leading to animosity due to the "stronger contrasts" between "pure Germanic" and "pure Semitic" races. Unlike other countries where Jews could mix more readily, Germany's distinct situation led to Jewish hatred of the German people, which is then linked to the "greatest hatred of Germany" shown by Jewish-dominated countries during the war. Jewish control over "engines of publicity" is cited as a means of molding public opinion against Germans, concluding that "the sole winners of the war were Jews."

Evidence for Jewish control in Germany is presented:

Post-Regime Change: The cabinet that replaced the old regime was dominated by Jews like Haase (Foreign Affairs) and Landsberg. Key positions in finance, interior, justice, education, colonial office, art, and food supply were held by Jews or those with Jewish assistants.
Prussia: Duplicated this condition, with Jews dominating cabinet positions and the Department of Justice being "wholly manned and operated by Jews."
Police Chiefs: Jews held chief of police positions in major cities like Berlin, Frankfurt, Munich, and Essen.
Bavaria: The President, Eisner, was a Jew, and his financial minister, Jaffe, was also a Jew. Bavaria's trade, commerce, and industry were controlled by the "half-Jew" Brentano.
Other States: Jews were active in the governments of Saxony, Wurtemberg, and Hessen.
Peace Conference: Two of the three delegates were Jews, and the third was a "tool of Jewish purposes." Jews "swarmed" the German delegation as experts and advisors, including prominent figures like Max Warburg and Rathenau. German observers noted this, while Jewish writers allegedly concealed it.

Jewish influence in German affairs is described as having "come strongly to the front during the war... as if previously prepared." German Jews are accused of not being patriots, and thoughtful Germans believe it's impossible for Jews to be patriots. The document asserts that the Revolution would not have occurred without Jewish instigation, and that conditions destroying German morale were "in control of the Jews."

The principal Jewish influences leading to Germany's downfall are categorized as:

The spirit of Bolshevism masquerading as German Socialism.
Jewish ownership and control of the Press.
Jewish control of the food supply and industrial machinery.

George Fitter-Wilson of the London Globe (April 1919) is quoted, stating that "Bolshevism is the dispossession of the Christian nations... so that all Jews may jointly hold the world... and reign wherever they choose." German Jews are said to have preached Germany's defeat as necessary for the proletariat's rise, aiming to seize control through confusion. The German press, including major newspapers like Berliner Tageblatt and Frankfurter Zeitung, are claimed to be Jewish-owned and controlled, echoing the "Jew-controlled press of the Allied countries."

During the war, food and supplies allegedly passed into Jewish hands, leading to profiteering and "dishonesty." Jews appeared in banks, war companies, and supply ministries, speculating on the people's distress. Articles disappeared and reappeared at high prices. Government attempts to regulate food were undermined by hidden hoards. Complaints and prosecutions failed because Jewish prosecutors and judges handled the cases. This "abuse of power by the Jews" is said to have deeply impacted German memory.

Higher Jewish influences on the government are noted, with key advisors to Bethmann-Hollweg being Jews. The document claims that rich German Jews gained recognition through financial power, while poor Jews used disorder to seize control. It states that the Jew is the "world's Bolshevist and preeminently Germany's revolutionist," using anarchy as a device. The "spirit of mastery" is said to pulse strong within Jews, leading to the conviction that "Revolution is the expression of the Jews' will to power."

The document concludes that German eyes have been opened, leading to a "stormfully wrathful reaction," and that German Judaism has been advised to "retire to the second trench." It describes "All-Judaan" as the most organized power on earth, a "State" whose citizens are unconditionally loyal, using "capital and journalism" as its means of power. All-Judaan is presented as the only State exercising world government, with its "principal culture" being journalistic, leveraging Jewish talent for "receptivity of others' ideas." Its "government" is said to have shifted its capital from Paris to London, then to New York, with the British fleet serving as its "land force." All-Judaan is willing to entrust nationalistic Gentile governments with world regions, but demands control over their industrial and financial profits. It can instigate war or peace, command anarchy, or restore order, holding the "sinews of world power." The document claims that by controlling news sources, All-Judaan can "prepare the minds of the people for its next move," and that the "real causes of the persecution (which is the oppression of the people by the financial practices of the Jews) are never given publicity." The United States is identified as a "promising field" for All-Judaan's operations, with the assertion that "the Jew is the same throughout the centuries." A quote from Werner Sombart suggests that "Americanism is nothing else... than the Jewish spirit distilled."

III. Jewish History in the U. S.

The narrative traces Jewish history in America back to Christopher Columbus. It claims that the 1492 expulsion of 300,000 Jews from Spain coincided with Columbus's voyage, which was financed by influential Jews, not Queen Isabella's jewels. Three "Maranos" (secret Jews) at the Spanish court—Luis de Santagel, Gabriel Sanchez, and Juan Cabrero—are credited with securing the funding. Five Jews are said to have accompanied Columbus, including Luis de Torres, who is identified as the "father of Jewish control of the tobacco business."

Jews increasingly viewed America as a "fruitful field," leading to immigration, particularly to South America (Brazil). After a military conflict, Brazilian Jews emigrated to New York. Despite initial opposition from Governor Peter Stuyvesant, their settlement was secured due to the "large amount of capital which they have invested in the shares of the Company." Forbidden from public service and retail, they turned to foreign trade, achieving a near-monopoly due to European connections. This resourcefulness is highlighted, with Jews credited for originating the secondhand clothing trade, the "waste product business," and the "salvage system." They are also said to control the furrier trade.

New York is presented as the "principal paradise of gain" for Jews, becoming the greatest center of Jewish population and a hub where "practically all the business done in America pays tribute to the masters of money." The land of the city is largely claimed to be Jewish-owned. Jewish writers are cited as enthusiastically calling the United States the "Promised Land" and New York the "New Jerusalem." The document notes strong Jewish opposition to the proposed waterways project that would make Great Lakes cities ocean ports, as it would diminish New York's prestige and reduce "fictitious values" of Jewish wealth.

Statistics on Jewish population growth in the U.S. (from 50,000 to over 3,300,000 in 50 years) are provided, along with comparisons to other countries. The document asserts that the "colossal power wielded by international Jewish financiers is neither consequent nor dependent upon their number." It highlights the "arresting fact" of worldwide unchallenged Jewish power coupled with numerical inferiority (14 million Jews globally, comparable to Koreans). During George Washington's time, 4,000 Jews, mostly traders, favored the American side, with Haym Salomon notably assisting the Colonies financially. However, Jews are said to have never assimilated, avoiding traditional employments like farming, preferring "selling" over "manufacturing."

Jewish business methods are characterized by prioritizing "the business" over "the public," with economies serving the former. Industries with the most "inexcusable and exorbitant increases in prices" are claimed to be under Jewish control. The Jewish view of business is described as focused on "goods and money, not of people," leading to "hard" methods. New York "sweatshops" are cited as an example, with Jewish individuals being the "inventors and operators" and the "heartless treatment" of Jews coming from their own people. Poor Jews are depicted as driven by ambition to become masters, not lamenting their conditions. While Jewish charity is praised, their record in industrial reform is "nil," as they share profits only under "outer compulsion," not processes or wealth creation. This is attributed to their "ingrain conception of the game of business."

The American Jew is stated not to assimilate, cultivating exclusiveness that creates a feeling of not "belonging." This aloofness, rather than person, creed, or race, is presented as the source of prejudice. The "ghetto" is described as a Jewish "importation," with Jews preferring to live in distinct communities. The Jewish Encyclopedia is cited to confirm that this social organization has "differed little from that in other countries."

A list of industries controlled by Jews in the U.S. is provided, including:

Meat packing (50% or more)
Shoemaking (60% or more)
Men's and women's ready-made clothing
Most musical purveying
Jewelry, Grain, Cotton
Colorado smelting industry
Magazine authorship, News distribution
Liquor business, Loan business
Theatrical business (exclusively Jewish, including play producing, booking, theater operation)
Motion picture industry, Sugar industry, Tobacco industry

The document claims that "American business men" holding commercial prestige overseas are "mostly Jews" who use the "American name" for their own benefit. It notes that the U.S. government is "estopped from asking questions" about Jewish nationality for immigration or census, and must rely on Jewish-supported statisticians. This leads to distrust of Jewish statistics for Gentile consumption, which are said to differ from those supplied for Jewish consumption. Landlordism is presented as a "peculiarly a Jewish ambition and distinction," with Jews being the "Landlord of America." The "invasion" of Jews is said to have changed the character of American cities and "sacred shrines of Americanism" into "Semite cities."

IV. The Jewish Question—Fact or Fancy?

The primary difficulty in discussing the Jewish Question is identified as the "supersensitiveness of Jews and non-Jews." The use of the word "Jew" is defended as an "ancient and honorable" name, not an epithet. Gentile sensitiveness is attributed to a "heritage of tolerance" and an "instinctive sense of the difficulty," leading to a preference for silence. Public Gentile pronouncements are characterized as evasive, praising Jewish achievements without addressing the core issue, leaving the Jew as the "enigma of the world." The Gentile desire for silence is presented as proof that a problem exists.

The document asserts that the Jewish Question exists in its "most virulent form" in Russia, and is a "vital issue" in Rumania, Austria, Germany, and elsewhere, due to the "outworking of the Jewish genius to achieve the power of control." In the U.S., a "sparse Jewish ingredient of three per cent" of the population has attained a degree of control in 50 years that would be impossible for a group ten times larger. Jews are found "everywhere in the upper circles," including the "councils of the Big Four at Versailles," the Supreme Court, the White House, and world finance. Their "brains, the initiative, the penetrative vision" are said to "almost automatically project him to the top." The Jewish Question is framed around: "How does the Jew so habitually and so resistlessly gravitate to the highest places? What puts him there? Why is he put there?"

The discussion then shifts to the concept of "Humanity," arguing that the obligation to show humanity extends to Jews showing humanity toward the whole race, not just Gentiles showing it toward Jews. The Jew is accused of exploiting the world and making Jewish groups the sole beneficiaries of their gains, failing to fulfill the ancient prophecy of blessing all nations. Society is depicted as helpless against the "well-organized extortions of certain financial groups," akin to Russian Jews being helpless against anti-Semitic mobs. The "poor Jew" is said to suffer for the "delinquencies of the rich exploiter of his race."

The author notes that the series of articles has been met with an "organized barrage" of protests, characterized as a "wail of persecution," which is dismissed as coming from "magnates" and those with high "financial ratings." The document claims that threats of boycott have "sealed up the columns of every publication in America" against discussion of the Jewish Question. It argues that the Question cannot be concealed by threats or pro-Jewish propaganda, and that Jews should address it frankly. The term "International Jew" is defined as either "the Jew wherever he may be" or "the Jew who exercises international control," with the latter being the true focus of the world's contention. This "international type of Jew" is described as an "unfortunate connection" for the Jewish race, as this type of person is said to originate exclusively from a "Jewish stem."

The document argues that world-control is an ambition achieved only by Jews, not by other groups, due to their "commercial and masterful genius" and "racial loyalty and solidarity." It dismisses the modern Jewish argument that "Jew" is a religious, not racial, designation, citing internal Jewish statements that affirm their racial identity. It claims that there is more "religious prejudice" from Jews against Christianity than vice versa, and that the prominence of Jews today is due to "something else" than religion. It asserts that Christian churches study prophecies of a "Restoration of the Chosen People," which will lead to "great Jewish service to society at large." The document quotes Theodor Herzl, stating, "The Jewish Question still exists... wherever Jews live in perceptible numbers. Where it does not exist, it is carried by Jews in the course of their migrations... The unfortunate Jews are now carrying anti-Semitism into England; they have already introduced it into America."

V. Anti-Semitism—Will It Appear In the U. S.?

The author anticipates being labeled an "Anti-Semite" or "Jew-baiter" for discussing the Jewish Question, noting that the press avoids the topic, while the Jewish press engages in "vituperative" attacks. The only acceptable explanation for public discussion, according to the document, is "Jew-hater." It identifies four "distinct parties" among Jews:

Those passionate about preserving Jewish faith and life.
Those willing to sacrifice traditional customs for religion.
Opportunists without strong convictions.
Those advocating complete absorption into other races (the weakest party).

Among Gentiles, two classes are identified: those who dislike Jews without knowing why, and those who are fair-minded but recognize the Jewish Question as a problem. Both are labeled "anti-Semitic." The term "anti-Semitism" is deemed "bandied about too loosely" and should be reserved for "violent prejudice."

The document clarifies what anti-Semitism is not:

Not recognition of the Jewish Question: It argues that recognizing the problem is not hatred, but a necessary step to address a "stream of tendency" in civilization.
Not public discussion of the Jewish Question: Publicity is deemed "sanitary." It criticizes the Jewish press for its "misleading" discussion, which focuses on "Gentile unfairness and Christian prejudice" and expresses "contempt for other races."
Not stating that a world plan for control exists: It asserts that a "suspicion is abroad" and a "certainty is held by a number of important men" that a plan for world control exists, not through territorial or military means, but by controlling the "machinery of commerce and exchange." It challenges international Jews to disprove this.

The document acknowledges that anti-Semitism has historically "swayed large sections of humanity," but claims it has "never accomplished anything" for its users or taught Jews anything. It describes grades of anti-Semitism:

Plain dislike of the Jew as a person: Often instinctive, starting in childhood, and encouraged by the misuse of "Jew" as an epithet. This dislike is extended to the race, not just individuals.
Hatred and enmity: A deeper stage where dislikes turn into prejudice, often fueled by "unpleasant experiences" with Jewish merchants and landlords. This is seen as unfortunate because it hinders intelligent consideration of the Jewish Question. The "Jewish nature itself" is said to evoke or provoke enmity.
Murderous violence: The extreme form, often explained by Jews as religious prejudice and by Gentiles as rebellion against an "economic yoke." The document claims that anti-Semitic violence in Russia was most marked in prosperous areas, where Jewish enterprise was dominant. It also suggests that some outbreaks were "precipitated by the Jews themselves."

The document argues that "religious prejudice" against Jews does not exist in the U.S., but rather "more downright bitterness of religious prejudice on the part of the Jews against Christianity." It claims that Christian churches study prophecies of a "Restoration of the Chosen People" with sympathy, while Jewish leaders are "tragically misled" about the Church's role. It also mentions an "atheistical" phase of anti-Semitism that views all religion as a Jewish invention to enslave minds, but dismisses its effect on the main issue.

The author predicts that anti-Semitism will come to America, not as mass violence, but as a "restlessness, a questioning, a sensible friction." This is attributed to the westward movement of ideas and the "great influx of the Jews which is planned for America," with an estimated one million Jews entering the country in the current year, bringing "immigration of ideas." These new immigrants are expected to view Gentiles as an "hereditary enemy." The document asserts that Jews are not objects of charity and have "kept afloat in a storm that has wrecked the other people." It concludes that the Jewish Question will center in America and find its solution there, involving a "reaction of Justice" that will probe deeper than personal resentments to principles. The "root of all the trouble" will be exposed, leading Jews to adjust to a "new order of things" and turn their energy to "more worthy channels." The document quotes Theodor Herzl, stating, "The Jewish Question still exists... and there our presence produces persecution."

VI. Jewish Question Breaks Into the Magazines

The document recounts an anecdote about an American faculty member who, after living in Russia, wrote an article on the Jewish Question for a prominent New York magazine. Despite the editor's interest, the article could not be printed, nor could it be accepted by other top magazines. This is attributed to the impossibility of getting an article on Jews printed in New York, unless it serves to "demolish" the Question itself, as exemplified by a recent article in Metropolitan magazine by Mr. William Hard.

Mr. Hard's article is presented as instructive, revealing that the Jewish Question exists and is discussed in "high places" and "official circles" in Washington, London, and Paris. The discussion often arises with the "note of conspiracy." While Mr. Hard dismisses the idea of a "mass conspiracy" among Gentiles as ridiculous, the document argues that the "idea of conspiracy occupies a large part" in any discussion of the Jewish Question, and is central to Hard's own article, even monopolizing its heading: "Great Jewish Conspiracy."

The article mentions "certain documents in existence which purport to contain the details of the conspiracy, or—to drop a word that is unpleasant...—the tendency of Jewish power to achieve complete control." Mr. Hard describes one such document as "strange and horrible" but provides little detail, leaving the reader to take his word. The author argues that these documents, known as "The Protocols of the Learned Elders of Zion," did not create the Jewish Question, but rather confirm its existence and the pressure for its discussion.

Mr. Hard's analysis of Russian affairs is critiqued as "well-defined propaganda to set up Bolshevist fiction and knock it down by Jewish fact." Despite this, his "facts" are deemed instructive. Hard states that only one Jew, Trotsky, was in the Soviet cabinet, but acknowledges that Mensheviks were also led by Jews (Lieber, Martov, Dan), and the strongest bourgeois party (Cadets) was led by a Jew (Vinaver). The author highlights that Jews thus led all three major political divisions in Russia. Hard's question, "How can there be conspiracy among people who thus fight themselves?" is countered with, "look how the Jews control every phase of political opinion in Russia!"

Turning to the United States, Mr. Hard names Otto Kahn as a leader of "conservatism" and Rose Pastor Stokes and Morris Hillquit as "radicals," noting that Jews lead both divisions. He also identifies Samuel Gompers (a Jew) as the man who keeps American labor anti-radical, and Sidney Hillman (a Jew) as the leader of the strongest anti-Gompers trade union. The "Liberal Middle" movement is also said to be led by Jews, including Justice Brandeis, Judge Mack, and Felix Frankfurter. The document concludes that these observations confirm the existence of a Jewish Question and the pressure for its discussion, suggesting that "The Great Jewish Conspiracy" was ordered and written due to this pressure. A quote from Baron Montefiore emphasizes the necessity of controlling the press to "blind and deceive the people."

VII. Arthur Brisbane Leaps to the Help of Jewry

The document notes Arthur Brisbane's editorial in the Hearst papers (June 20) as further evidence of the Jewish Question's growing importance. Brisbane, a prominent writer, is said to have addressed the topic without deep study, relying on common journalistic practices to present a "readable editorial" by highlighting positive aspects of the Jewish race. The author suggests Brisbane's motives might have been to gain favor with influential Jewish groups or due to "secretarial suggestions" or "bondholder's wishes."

Brisbane's defense of the Jew is dismissed as a "bid for favor" rather than a genuine solution. His error in connecting Phoenicians with Jews is pointed out, suggesting a lack of thorough study. The author argues that a comprehensive investigation is needed, not superficial praise, and that such a study would reveal faults on both Gentile and Jewish sides. The document criticizes the press for masking Jewish identity by referring to Jews as other nationalities (Russians, Letts, Germans, Englishmen), which "confuses" the problem.

The author challenges Brisbane to investigate various areas of alleged Jewish control:

Ownership of Alaska.
Elements in industrial unrest that are neither "capital" nor "labor," but a "power which... keep labor and capital as far apart as possible."
Control of the U.S. sugar supply.
The woolen situation, cotton lands ownership, and deliberate "sabotage of cotton production by banking threats."

Brisbane's aversion to "race prejudice and race hatred" is acknowledged, but the author argues that a "scientific study of the Jewish Question" would prevent these, bringing "knowledge and insight" to both Gentiles and Jews. True tolerance, it is stated, requires full understanding, not suppression. The document asserts that the Dearborn Independent systematically exposes Jewish power, while other publications do so piecemeal. It claims there is a "real fear of the Jew upon the publicity sources of the United States," not a fear of injustice, but a fear of doing anything other than "unstintedly praising them." This fear is labeled "Semitophobia," and the author suggests that an independent investigation would lead to "discriminate criticism" in American journalism. Brisbane is quoted as saying, "Every other successful name you see in a great city is a Jewish name," and "Jews numbering less than one per cent of the earth's population possess by conquest, enterprise, industry and intelligence 50 per cent of the world's commercial success."

VIII. Does a Definite Jewish World Program Exist?

The document addresses common explanations for anti-Jewish feeling—religious prejudice, economic jealousy, and social antipathy—and refutes them from its perspective. It claims that Gentiles know no religious prejudice exists on their side, and that while economic jealousy might arise from Jewish success, it doesn't fully explain the Jewish Question. It asserts that "the finances of the world are in control of Jews," and their decisions constitute "our economic law." Social antipathy is dismissed by stating there are more undesirable Gentiles than Jews.

The political cause of the Jewish Question, often unmentioned or localized by Jewish spokesmen, is highlighted. The document notes that Jewish patriotism is widely questioned globally. It argues that despite "zealous and highly sponsored campaigns" to show Jewish loyalty, the "opposite assertion is stronger and lives longer." The political element is rooted in the fact that "the Jews form a nation in the midst of the nations," a fact often denied by Jewish spokesmen but proven by "the genius of the Jew himself." This "inescapable status" is what the world finds "reprehensible."

Theodor Herzl, a prominent Zionist, is quoted extensively to support the idea of a Jewish nation and a political Jewish Question. In his introduction to "The Jewish State," Herzl states, "I believe that I understand anti-Semitism, which is really a highly complex movement... It is a national question, which can only be solved by making it a political world-question to be discussed and controlled by the civilized nations of the world in council." Herzl's definition of a nation as "an historical group of men of a recognizable cohesion held together by a common enemy" is applied to the Jewish people. Herzl is also quoted on the "terrible power of the purse" that arises when Jews achieve prominence.

Lord Eustace Percy is quoted from the Canadian Jewish Chronicle, describing how Jews, after being offered equal citizenship by liberalism and nationalism, "laid his hand indeed upon the nerve centers of its civilization, guided, directed and exploited it, and then—refused the offer." Percy states that in a world of organized territorial sovereignties, the Jew "must either pull down the pillars of the whole national state system or he must create a territorial sovereignty of his own," explaining both Jewish Bolshevism and Zionism. He adds that "no existing Gentile system of government is ever anything but distasteful to him." This "disruptive activity" is attributed to the "essential lack of democracy" and "autocratic" Jewish nature, with democracy being merely a "tool" for Jewish agitators.

The document claims that "socially and economically disruptive elements abroad" are "manned but also moneyed by Jewish interests." It asserts that Herzl's words about Jews becoming a "revolutionary proletariat" when they "sink" are being proven true. These tendencies are said to work in two directions: "tearing down of the Gentile states" and "establishment of a Jewish state in Palestine." The Zionist party is described as an "unrepresentative minority" serving as a "public screen for the carrying on of secret activities" by "International Jews." The sixth Zionist conference in 1903 is claimed to have predicted the recent war, its outcome, and the Jews' relation to the Peace Treaty.

Donald A. Cameron, former British Consul-General, is quoted on Jewish immigrants in Palestine tiring of internal trade and seeking opportunities elsewhere, suggesting that "The Jew by himself in Palestine will eat his head off." The political aspect of the Jewish Question is framed around the "present organization of the Jewish nation," questioning if it is an organized State with a "foreign policy" and a "Council of State." The Gentile mind's impulsive "No" to these questions is attributed to a lack of training in "secrets or invisible unity." The document suggests that Jewish "genius" explains their excellence, but questions if this accounts for their "world councils" and "amazing foreknowledge of stupendous events." It concludes that the world has long suspected Jews are a distinct nation and a "state," consciously united for a common purpose, with the "common enemy" being the Gentile world. The document quotes Louis D. Brandeis on the need for Jews to "Organise, organise, organise, until every Jew must stand up and be counted."

IX. The Historic Basis of Jewish Imperialism

The document asserts a "great unloosening of speech" regarding the Jewish Question and a "Jewish program for world power" in the U.S. It claims that the word "Jew" can now be used in serious discussion, unlike before when it was reserved for Jewish publicists who used it for "well-organized and favorable propaganda." It cites the Chicago Tribune's front-page article, "Trotsky Leads Jew-Radicals to World Rule. Bolshevism Only a Tool for His Scheme," as evidence of this shift. The article is said to report on "world revolutionary movement other than Bolshevism" traced by Entente secret services, and that U.S. Department of Justice inquiries were not pursued due to "Jewish influence on the government."

The document dismisses Jewish claims that the Jewish Question is a "German importation" or that anti-Semitism is merely a post-war "attack" on Jews. It distinguishes between Bolshevism and Jewish imperialism:

Bolshevism: Aims to overthrow existing society and establish an "international brotherhood of men who work with their hands as rulers."
Jewish Imperialism: Aims for "a new racial domination of the world," with "Jewish radicals" as its moving spirits. Communism is seen as an "incident" to this larger plan.

Lord Eustace Percy is again quoted, stating that the Jew does not care for radical philosophy or Gentile nationalism/democracy, but finds "no existing Gentile system of government is ever anything but distasteful to him." The Jewish-radical party is described as ready to use "Islamic revolt," "hatred by the central empires for England," "Japan's designs on India," and "commercial rivalry between America and Japan." This movement is characterized as "primarily anti-Anglo-Saxon" and "perfected in almost every land," with its aims being solely the "liberation of their own race."

The Chicago Tribune editorial, "World Mischief," is cited for stating that the "Jewish phase of the movement... aims at a new racial domination of the world." While acknowledging that some American and English Jews are "loyal nationalists," the document asserts this is not true for "internationalists who pull the strings of all the governments." It describes a shift in Jewish publicist reaction from denial to a conditional admission: "Well, suppose it is true... is it any wonder that the poor oppressed Jews... should dream dreams of overthrowing their enemies and placing themselves in the seat of authority?"

The Gentile mind's reaction is described as initially dismissing it as "Russian Jews" but then admitting a "subversive world movement" led by "revolutionary Jews." The Christian Science Monitor is quoted, warning against concluding that "the Jewish peril... does not exist," and describing it as a "secret international political organization... working unremittingly by means of its Bureau of Psychology."

The document warns against two preconceptions:

Recent Origin: The Jewish imperialistic program is not of recent origin but has "existed for a very long time," representing the "accumulated thought and experience of centuries." The idea of Jews as a "Chosen People" is central.
Universal Knowledge: Not every Jew has secret knowledge of this program. The "average Jew" is no more familiar with the "special plans" than the average German was with Pan-Germanic plans. However, it is understood that the "consummation of the Jewish triumph will not be distasteful to any Jew."

The document concludes that if such a program exists, it must have "cognizance and active support of certain individuals" and "somewhere an official head." It argues that the Jewish race "instinctively supports autocracy" and "craves and respects position," using money as the primary means to gain it. It refers to ancient prophecies and "documents of the imperialistic program" that foresee a Jewish king as the future autocrat of the world. The historical "Princes of the Exile" (exilarchs) are mentioned as representing the headship of dispersed Jews, with the office possibly continuing today. The Jewish Encyclopedia is cited for mentioning exilarchs in Ashkenazim ritual. The ancient Sanhedrin, an "entirely aristocratic" and self-perpetuating body, is presented as a model for a current "Jewish world government" operating through "world meetings of the principal Jews of all lands." The Twenty-fourth Protocol of the Learned Elders of Zion is quoted, stating that the "dynasty" of King David has given "the power of controlling world affairs to our wise men, the educational directors of all human thought." The document quotes Theodor Herzl, stating, "When we sink, we become a revolutionary proletariat... when we rise, there rises also our terrible power of the purse."

X. An Introduction to the "Jewish Protocols"

This section introduces "The Protocols of the Learned Elders of Zion" as 24 documents frequently cited by those interested in Jewish World Power. These Protocols gained significant attention in Europe and were published in London by Eyre and Spottiswoode, the official printers to the British Government. The U.S. Department of Justice had also inquired about them. The document notes that while the identity of the original author is unknown, removing hints of Jewish authorship would create contradictions within the text, as the plan to undermine authority to establish an autocracy aligns with Jewish interests, not those of existing ruling classes or anarchists.

The Protocols are described as a program being "steadily carried out" in France, Europe, and the United States. The consistency of the plan is said to be supported by the allegation of Jewish authorship. The text uses the term "Jew" only twice, but frequently refers to "Gentiles," making it clear that the plan is aimed against them. The destructive "liberal" plans are contrasted with the Protocols' aim to degenerate the people for manipulation. The formula of speech in the Protocols is "The Gentiles will be made to think and do these things," rather than "We Jews will do this."

Key passages from the Protocols are quoted:

First Protocol: "The great qualities of the people—honesty and frankness—are essentially vices in politics... These qualities are attributes of Gentile rule; we certainly must not be guided by them." It also states, "On the ruins of the hereditary aristocracy of the Gentiles we have set up the aristocracy of our educated class, and over all the aristocracy of money. We have established the basis of this new aristocracy on the basis of riches, which we control, and on the science guided by our wise men."
First Protocol (on wages): "We will force up wages, which however will be of no benefit to workers, for we at the same time will cause a rise in the prices of prime necessities, pretending that this is due to the decline of agriculture and of cattle raising. We will also artfully and deeply undermine the sources of production by instilling in the workmen ideas of anarchy and encourage them in the use of alcohol, at the same time taking measures to drive all the intellectual forces of the Gentiles from the land." This is followed by the statement, "That the true situation shall not be noticed by the Gentiles prematurely we will mask it by a pretended effort to serve the working classes and promote great economic principles, for which an active propaganda will be carried on through our economic theories."

The document notes that these words were in print at least 14 years prior to 1920, with a copy in the British Museum since 1906. The Fourteenth Protocol is quoted, asserting Jewish "election as the chosen people" due to their superior "ability to think and reason" compared to Gentiles, who have "merely instinctive and animal minds" and "invent nothing (except perhaps material things)." This is presented as the Jewish method of dividing humanity into "Jew and Gentile." The Eighth Protocol is quoted on entrusting "responsible government positions" to "brother Jews" or to "people whose past and whose characters are such that there is an abyss between them and the people," who can be controlled through threats of "trial or exile." This practice is identified as using "Gentile fronts" to cover Jewish control, with the example of Judge Brandeis being proposed for President. The author suggests that actual Jewish occupancy of high office is not necessary to enhance their power, but rather to promote plans outlined in the Protocols.

The Protocols are described as "cool as a legal paper and as matter-of-fact as a table of statistics," not propaganda. They are presented as notes from lectures given to Jewish students, outlining a program "already in process of fulfillment," with no invitation to join or discuss. The age of the program is emphasized, with the First Protocol stating, "Already in ancient times we were the first to shout the words, 'Liberty, Equality, Fraternity,' among the people," and the Thirteenth Protocol noting that "Questions of policy... are permitted to no one except those who have originated the policy and have directed it for many centuries." The originators are described as a people "who have no government, who have everything to gain and nothing to lose." The document concludes that the Protocols' criticisms of Gentile "stupidity" and "veniality" are accurate, and that Gentiles have been fooled by "insidious systems of propaganda." It states that the program is already successful in many important phases, and the "chief weapon" against it is "clear publicity" to enlighten the people.

XI. "Jewish" Estimate of Gentile Human Nature

The document states that the Protocols, presented as an outline of the Jewish World Program, contain four main divisions, with a fifth being the assumed object of the program. The first division is the "Jewish conception of human nature," specifically Gentile nature. The plan's success is said to be based on the "ignobility and corruptibility of human nature." The author asserts that the Jewish estimate of human nature, as disclosed in the Protocols, "tallies in all respects" with what is known from other Jewish sources, and is "very largely true."

Key passages from the Protocols illustrating this view of Gentile nature include:

First Protocol: "It should be noted that people with evil instincts are more numerous than those with good ones; therefore, the best results in governing them are attained by intimidation and violence, and not by academic argument. Every man aims for power; everyone desires to be a dictator, if possible; moreover, few would not sacrifice the good of others to attain their own ends."
First Protocol (on masses): "People in masses and people of the masses are guided by exceptionally shallow passions, beliefs, customs, traditions and sentimental theories and are inclined toward party divisions, a fact which prevents any form of agreement... Every decision of the mob depends upon an accidental or prearranged majority, which, owing to its ignorance of the mysteries of political secrets, gives expression to absurd decisions that introduce anarchy into government."
First Protocol (on crowd): "In working out an expedient plan of action, it is necessary to take into consideration the meanness, the vacillation, the changeability of the crowd... The force of the masses is blind, unreasoning and unintelligent, prone to listen now to the right, and now to the left..."
First Protocol (on human weaknesses): "Our triumph has also been made easier because, in our relations with the people necessary to us, we have always played upon the most sensitive strings of the human mind—on calculation, greed, and the insatiable material desires of men. Each of these human weaknesses, taken separately, is capable of paralyzing initiative and placing the will of the people at the disposal of the purchaser of their activities."
Fifth Protocol: "In all times, nations as well as individuals, accepted words for acts. They have been satisfied by what is shown them, rarely noticing whether the promise has been followed by fulfillment. For this reason we will organize 'show' institutions which will conspicuously display their devotion to progress."
Eleventh Protocol: "The Gentiles are like a flock of sheep... They will close their eyes to everything because we will promise them to return all the liberties taken away, after the enemies of peace have been subjugated and all the parties pacified. Is it worth while to speak of how long they will have to wait? For what have we conceived all this program and instilled its measures into the minds of the Gentiles without giving them the possibility of examining its underside, if it is not for the purpose of attaining by circuitous methods that which is unattainable to our scattered race by a direct route?"

The Protocols also make a "shrewd observation" on "joiners" of secret societies, describing them as "climbers, careerists and people... who are not serious," easily manipulated. They are given "success" to exploit their "self-conceit," leading them to "unconsciously accept our suggestions without examination." Gentiles are said to be "ready to sacrifice their plans for the sake of popular success" while Jews "ignore success for the sake of carrying out our plans."

The Jewish method of breaking up Gentile solidarity is "disintegration," achieved by sowing "most promising and Utopian of ideas" to create partisanship and disunity. The goal is not to make people think one thing, but "to think so diversely about so many different things that there will be no unity among them." This disunity allows a "solid wedge of another idea" (Jewish) to gain control. "Divide and rule" is the motto. Gentile society is said to accept promises for acts, and readily adheres to Utopian theories without scrutinizing their origin or consequences. The repeated failure of these theories leaves society "more broken," "helpless," and "confused," leading to a state where "distrust and division are everywhere." Amidst this chaos, a "higher group" (Jewish) is said to be "getting exactly what it wants."

The document claims that "most of the disruptive theories abroad in the world today are of Jewish origin," and that the "one solid unbroken group in the world today... is the Jewish group." It criticizes the modern theory of "ferment" and "progress" as a means to make "undeniable evil" seem good. It asserts that the "whole science of economics, conservative and radical, capitalistic and anarchistic, is of Jewish origin."

Further passages from the Protocols illustrate the use of "words" as weapons:

First Protocol: "Political freedom is an idea, not a fact. It is necessary to know how to apply this idea when there is need of a clever bait to gain the support of the people for one's party... This task is made easier if the opponent has himself been infected by principles of freedom or so-called liberalism, and for the sake of the idea will yield some of his own power."
Fifth Protocol: "To obtain control over public opinion, it is first necessary to confuse it by the expression from various sides of so many conflicting opinions that the Gentiles will lose themselves in the labyrinth and come to understand that it is best to have no opinion on political questions... This is the first secret. The second secret consists in so increasing and intensifying the shortcomings of the people in their habits, passions and mode of living that no one will be able to collect himself in the chaos, and, consequently, people will lose all their mutual understanding. This measure will serve us also in breeding disagreement in all parties, in disintegrating all those collective forces which are still unwilling to submit to us and in discouraging all personal initiative which can in any way interfere with our undertaking."
Thirteenth Protocol: "To divert over-restless people from discussing political questions, we shall now bring forward new problems apparently connected with the people—problems of industry... Under such conditions we shall make them think that the new questions have also a political bearing." It also states, "To prevent them from really thinking out anything themselves, we shall deflect their attention to amusements, games, pastimes, excitements and people's palaces... Becoming less and less accustomed to independent thinking, people will express themselves in unison with us because we alone offer new lines of thought—of course through persons whom they do not consider as in any way connected with us."

The document claims that "liberal Utopians" (Jewish writers, poets, rabbis, societies) are used to direct thought into "fantastic theories" and "supposedly progressive" ideas, successfully "turning the witless heads of the Gentiles by the word 'progress'." This is presented as a program to confuse, enervate, and trivialize the world's mind. The author notes that a recent magazine writer questioned the possibility of a unified Jewish ruling group due to Jews leading all divisions of opinion (capitalists, labor unions, radicals, judiciary, Sovietism). However, the Ninth Protocol states, "People of all opinions and of all doctrines are at our service... We have put them all to work. Every one of them... is undermining the last remnant of authority... But we will not give them peace until they recognize our super-government." The Tenth Protocol adds, "When we introduced the poison of liberalism into the government organism, its entire political complexion changed."

The "poison of an idea" is identified as the most relied-on weapon, used to break up society and destroy collective opinion. This plan extends to education, with the Ninth Protocol stating, "We have misled, stupefied and demoralized the youth of the Gentiles by means of education in principles and theories, patently false to us, but which we have inspired." It also extends to family life, with Protocol 10 aiming to "break down the influence of family life among the Gentiles, and its educational importance." The Second Protocol claims successes in "Darwinism, Marxism, and Nietzscheism," noting their "demoralizing effect" on Gentiles. The ultimate purpose is not extermination, but subjugation under an "invisible rule" and eventually a "World President or Autocrat." The Fifth Protocol asserts that "A world coalition of Gentiles could cope with us temporarily, but we are assured against this by roots of dissension among them... We have created antagonism between the personal and national interests of the Gentiles by arousing religious and race hatreds which we have nourished in their hearts for twenty centuries." This is presented as the current state of the Gentile world. A "deeper division" is aimed for, with Jewish leaders leading the Gentile lower class against the Gentile upper class, as seen in Russia. The First Protocol describes how a speculative industrial system creates a "disillusioned, cold and heartless" society guided by "lust of gold," leading the "lower classes of the Gentiles" to follow Jewish leaders in a struggle against the "intellectual classes." The document concludes with a quote from "The Conquering Jew" distinguishing between an "American Jew" and a "Jewish American" (a "parasite forever").

XII. "Jewish Protocols" Claim Partial Fulfillment

This section focuses on the claims of "present achievement" within the Protocols. It quotes Protocol 1: "With the present instability of all authority, our power will be more unassailable than any other, because it will be invisible until it has gained such strength that no cunning can undermine it." And Protocol 2: "It is indispensable for our purposes that, as far as possible, wars should bring no territorial advantages. This will shift war to an economic footing... Such a condition of affairs will place both sides under the control of our international agents... Then, our international rights will eliminate national rights... and will govern the governments as they govern their subjects."

The Protocols are presented not as mere literature but as "statesmanship," outlining a "World Plan" that includes both future goals and current achievements. The document highlights strong claims from the Protocols, asserting their fulfillment:

Protocol 9: "Our super-government has such an extra-legal status that it may be called... dictatorship. I can conscientiously say that, at the present time, we are the lawmakers. We create courts and jurisprudence. We rule with a strong will because we hold in our hands the remains of a once strong party, now subjugated by us."
Protocol 8: "We will surround our government with a whole world of economists... the science of economics is the chief subject of instruction taught by the Jews. We shall be surrounded by a whole galaxy of bankers, industrialists, capitalists, and especially by millionaires because, actually, everything will be decided by an appeal to figures."

The author argues that these claims are supported by facts, citing the pre-eminence of Jews in teaching political economy and their role as "chief authors of those vagaries which lead the mob after economic impossibilities." The Jewish world power is described as a "super-government" that can achieve all its demands. The Protocols' claim, "We are the lawmakers," is supported by the observation that Jewish influences have been instrumental in shaping laws and their interpretation. The existence of Jewish courts in public buildings in New York and elsewhere, serving "the sole advantage and use of this people," is presented as evidence of "self-rule." The Zionist plan is said to have been used in European countries to grant Jews "extra-citizenship" and "self-rule."

The document asserts that wherever Jewish tendencies are unhindered, the result is "Judaization," not national assimilation. Protocol 17 is quoted: "We have taken good care long ago to discredit the Gentile clergy and thereby to destroy their mission... Their influence over the people diminishes daily." This is linked to the proclamation of "freedom of conscience" and the eventual "crash of the Christian religion." The Catholic Church and the pontifical office are identified as the "principal religious aversion" of the Protocols. Jewish skill in "insult" is claimed, with Protocol 5 stating, "Our contemporary press will expose governmental and religious affairs and the incapacity of the Gentiles, always using expressions so derogatory as to approach insult, the faculty of employing which is so well known to our race."

Protocol 5 also claims: "Under our influence the execution of the laws of the Gentiles is reduced to a minimum. Respect for the law is undermined by the liberal interpretation we have introduced in this sphere. The courts decide as we dictate... through agents with whom we have apparently 'nothing in common,' through newspaper opinion and other avenues. 'In Gentile society where we have planted discord and protestantism * * * *'." The term "protestantism" is interpreted as "querulous fault-finding destructive of harmonious collective opinion." Protocol 14 is quoted on creating "senseless, filthy and disgusting literature" in "advanced countries" to highlight the contrast with future Jewish announcements.

The Twelfth Protocol details the control of the Press: "We have attained this at the present time to the extent that all news is received through several agencies in which it is centralized from all parts of the world. These agencies will then be to all intents and purposes our own institutions and will publish only that which we permit." Protocol 7 reinforces this, stating that the "pressure of stimulated public opinion, which has been organized by us with the help of the so-called 'great power' of the press... is already in our hands." The Twelfth Protocol further asks, "If we have already managed to dominate the mind of Gentile society... and if now there is not one government with barriers erected against our access to that which by Gentile stupidity is called state secrets, what then will it be when we are the recognized masters of the world in the person of our universal ruler?"

The document interprets Jewish dispersal as a "providential arrangement" for executing the "World Plan," quoting Eleventh Protocol: "God gave to us, His Chosen People, as a blessing, the dispersal... It has now brought us to the threshold of universal rule." The Protocols claim to have "laid our efficient hands" on Gentile institutions, replacing their "strict and just order" with "liberal disorganized and arbitrary administration," tampering with "jurisprudence, the franchise, the press, freedom of the person, and... education and culture." They claim to have "misled, stupefied and demoralized the youth of the Gentiles by means of education in principles and theories patently false to us, but which we have inspired." This is said to have created "something stupendous in the way of results" by distorting laws through "contradictory interpretations."

Despite theories of liberty, "personal freedom" has been curtailed, and people are brought under "unaccustomed bondage to the state" through "socialistic phrases" and pleas of "Public Health" and "Public Safety." Jewish individuals are found in power at the "authoritative center" of movements regulating people's lives, including "trained leaders" in "scientific 'play spots'" for children. The document questions why the material for this "World Plan" is so largely Gentile children and its leaders so often Jewish. It asserts that Jewish liberties are safeguarded in the U.S. by "special protectors" using "political and business threats."

Every influence leading to "lightness and looseness" in Gentile youth is traced to a "Jewish source," including "sport clothes," the development of moving pictures into a "menace," musical jazz, cheap jewelry, and "centers of nervous thrills and looseness." The Ninth Protocol is quoted again, stating that "People of all opinions and of all doctrines are at our service... Every one of them... is undermining the last remnant of authority... But we will not give them peace until they recognize our super-government." The Tenth Protocol is quoted on introducing "the poison of liberalism" into government. The Protocols' view is that ideas can be a "potent poison" to break up society. The plan extends to education and family life, aiming to "mislead, stupefy and demoralize the youth of the Gentiles" and "break down the influence of family life." The document concludes that the Protocols' program is already successful in many important phases, and that "clear publicity" is the "chief weapon" against it.

XIII. "Jewish" Plan to Split Society by "Ideas"

This section elaborates on the Protocols' method of societal breakdown through "ideas," which is described as "disintegration." The confusion and discouragement experienced by people due to "various voices and discordant theories" are presented as the intended objective of the program. The author states that this method has taken centuries, with the "identical program" traceable from the first century onward. It claims that it took 1900 years to subjugate Europe and about 50 years for America, through "mistaken ideas of liberalism" and "flabby ideas of tolerance" transported from Europe and "polluted" by the Protocolists.

The first point of attack is "Collective Opinion," the "invisible bonds of unity" that hold groups together. The strategy is to "corrupt Collective Opinion" by sowing "most promising and Utopian of ideas" to create partisanship and disunity. The goal is not unified thought, but "to think so diversely about so many different things that there will be no unity among them." This disunity allows a "solid wedge" (Jewish) to gain control, operating on the principle of "Divide and rule." Gentile human nature is seen as susceptible to promises and Utopian theories, failing to scrutinize their origins or consequences. The repeated failure of these theories leaves society "more broken," "helpless," and "confused," leading to a state of "Exhaustion."

The document claims that "most of the disruptive theories abroad in the world today are of Jewish origin," and that the "whole science of economics, conservative and radical, capitalistic and anarchistic, is of Jewish origin." These ideas are disseminated through "word-brokers" (international Jews) whose philosophy is set forth in the Protocols. Key passages from the Protocols are quoted:

First Protocol: "Political freedom is an idea, not a fact. It is necessary to know how to apply this idea when there is need of a clever bait to gain the support of the people for one's party... This task is made easier if the opponent has himself been infected by principles of freedom or so-called liberalism, and for the sake of the idea will yield some of his own power."
Fifth Protocol: "To obtain control over public opinion, it is first necessary to confuse it by the expression from various sides of so many conflicting opinions that the Gentiles will lose themselves in the labyrinth and come to understand that it is best to have no opinion on political questions... This is the first secret. The second secret consists in so increasing and intensifying the shortcomings of the people in their habits, passions and mode of living that no one will be able to collect himself in the chaos, and, consequently, people will lose all their mutual understanding. This measure will serve us also in breeding disagreement in all parties, in disintegrating all those collective forces which are still unwilling to submit to us and in discouraging all personal initiative which can in any way interfere with our undertaking."
Thirteenth Protocol: "To divert over-restless people from discussing political questions, we shall now bring forward new problems apparently connected with them—problems of industry." It also states, "To prevent them from really thinking out anything themselves, we shall deflect their attention to amusements, games, pastimes, excitements and people's palaces... Becoming less and less accustomed to independent thinking, people will express themselves in unison with us because we alone offer new lines of thought—of course through persons whom they do not consider as in any way connected with us."

The document claims that "liberal Utopians" (Jewish writers, poets, rabbis, societies) are used to direct thought into "fantastic theories" and "supposedly progressive" ideas, successfully "turning the witless heads of the Gentiles by the word 'progress'." This is presented as a program to confuse, enervate, and trivialize the world's mind. The author notes that a recent magazine writer questioned the possibility of a unified Jewish ruling group due to Jews leading all divisions of opinion (capitalists, labor unions, radicals, judiciary, Sovietism). However, the Ninth Protocol states, "People of all opinions and of all doctrines are at our service... Every one of them... is undermining the last remnant of authority... But we will not give them peace until they recognize our super-government." The Tenth Protocol adds, "When we introduced the poison of liberalism into the government organism, its entire political complexion changed."

XIV. Did the Jews Foresee the World War?

This section examines whether the Protocols foresaw the World War, treating what was "future" in 1896 and 1905 as "fulfillment" in 1920. Protocol 22 is quoted: "I have endeavored to indicate carefully the secrets of past and future events, and of those momentous occurrences of the near future toward which we are rushing in a stream of great crises." The Great War is presented as one such "momentous occurrence." The document dismisses claims that its articles on the Jewish Question are German propaganda, asserting they were set aside to bring the Question to Americans. Germany is described as the "most Jew-controlled country" (except perhaps the U.S.) after the war.

The document links the first cry of "annexations" from Germany during the war to Jewish control of German war activities and sentiment. It notes that the U.S., not a party to the war at the time, responded with "No Annexations," thrusting the issue before the world. This is deemed "interesting" when considering who controlled war-aims in Germany and U.S. foreign policy. The Second Protocol, dating from 1896 or 1905, is quoted on war: "It is indispensable for our purpose that, as far as possible, wars should bring no territorial advantages. This will shift war to an economic footing, and nations will perceive the strength of our superiority in the aid we render."

The author questions who, between 1896 and 1905, was thinking of a "no annexations" rule for war, suggesting that while statesmen worked to prevent war, someone had "outdistanced them all in foresight and planning" to lay down this program. The clue is provided by The American Jewish News (September 19, 1919) article, "WHEN PROPHETS SPEAK. By Litman Rosenthal," which relates how Max Nordau prophesied the Balfour Declaration. Rosenthal's memoir describes a conversation with Theodor Herzl after the Sixth Zionist Congress in Basle (August 1903), where Herzl expressed interest in Russian Zionists as the "most vital part of the Jewish people."

The British Government's offer of a colony in Uganda at the Sixth Congress is discussed, with Herzl favoring it as a step toward Palestine. Nordau's speech at a later meeting explained why he and Herzl supported the Uganda proposal, using an allegory of Sardinia joining the siege of Sebastopol to gain a seat at a future peace conference and proclaim a united Italy. Cavour's Jewish secretary, Hartum, is highlighted as the advisor who insisted on this strategy. Nordau's speech concluded with the "program of the Ladder": "Herzl, the Zionistic Congress, the English Uganda proposition, the future world war, the peace conference where with the help of England a free and Jewish Palestine will be created." This "amazing" article by Rosenthal was only permitted to print after the Balfour Declaration, suggesting Jews believed part of their program was accomplished.

The document claims that Jews "never betrays himself until he believes that what he seeks has been won." The 1903 "program of the Ladder" was communicated only to Jews. The fall of the Czar is presented as another illustration, with an American Jew lauded for financing propaganda among Russian prisoners in Japan, a story that emerged only after the plot's success. The murder of Nicholas Romanovitch and his family is attributed to "five Soviet deputies, the latter five all Jews."

The author asserts that International Jews in 1903 foresaw the war and its "no annexations" policy, which later came to pass. The Protocols' declarations of "we have" and "we shall" are presented as evidence of accomplishments:

"We will represent ourselves as the saviors of the laboring classes." (Done)
"We will deflect the thoughts of the Gentiles to industry and commerce." (Done)
"We will create a strongly centralized administration so as to grasp all the social forces strongly in our hands." (Done)
"We will adopt for ourselves the liberal side of all parties and all movements and provide orators." (Done)
"We will force up wages." (Done)
"We will at the same time cause a rise in the price of prime necessities." (Done)
"We will also undermine the sources of production by instilling in the workmen ideas of anarchy." (Done)
Protocol 7: "To demonstrate our enslavement of the Gentile governments of Europe, we shall show our power to one by crimes of violence, that is, by a reign of terror." (Done, citing the attitude of European premiers toward the Soviets).
"Our plans will not upset contemporary institutions immediately. Their management will only be altered... directed according to plans laid down by us." (Done)
"We shall saddle the press and keep a tight rein upon it." (Done)
"Even if there should be those who desire to write against us, no one will print their writings." (Largely done by the "profit-making press")
"We shall, as an incentive to speculation, encourage among the Gentiles a strong demand for luxuries—all enticing luxuries." (Done)
Protocol 7: "To each act of opposition we must be in a position to respond by bringing on war through the neighbors of any country that dares to oppose us, and if these neighbors should plan to stand collectively against us, we must let loose a world war."

The document concludes that the "no annexations" program, while presented as political morality, was a "vehicle" for a hidden program. It questions whether a new Protocol or "unveiling of the Ladder" has been made, but suggests that "proper estimate of the knowledge now available would lead to such an awakening as to nullify the present program."

XV. Is the Jewish "Kahal" the Modern "Soviet"?

This section asserts that the Soviet is a "Jewish institution," not a Russian invention, and is of "ancient Jewish origin," a device to maintain Jewish racial and national life after the Roman conquest of Palestine. Modern Bolshevism is described as a "long-planned coup to establish the domination of a race," which immediately adopted the Soviet form of government because Jews were "schooled in the nature and structure of the Soviet." The Soviet appears in the Protocols under the name "KAHAL." Protocol 17 is quoted: "Even now our brothers are under obligation to denounce apostates of their own family or any person known to be opposed to the Kahal. When our kingdom comes, it will be necessary for all subjects to serve the state in a similar manner."

The document explains that this "denunciation of apostates" refers to the severe persecution faced by Jews who convert to Christianity or intermarry with Gentiles. The excommunication of Spinoza is cited as a historical example, detailing the solemn ceremony involving black wax candles, the books of the Law of Moses, and a final anathema cursing him. This is presented as evidence of the "pressure which is brought against many Jews who would cry out against the anti-social ideas of their people."

After the destruction of the Jewish state, Jews maintained a center in the Patriarch and later the Prince of the Exile (Exilarch), an office believed to persist and possibly be held by an American Jew. The document insists that Jews have "never ceased to be 'a people'," a "consciously united racial group" with distinct Jewish purposes and ideals, forming a "nation within the nations." It claims that Jews desire to live apart, work with their own people against others, and live under their own laws, citing the establishment of Jewish courts in New York as an example of the "principle of the Soviet-Kahal."

The "community," "assembly," or "Kahal" is identified as the center of Jewish life from the first century onward. Its "last official appearance" was at the Peace Conference, where Jews secured the right to the Kahal for "administrative and cultural purposes" and other privileges. The Polish and Rumanian questions are presented as "purely Jewish," with American Jews exerting "terrific pressure" on Rumania. The Jewish Question is said to be "written all over the forces that provoked the war, and over all the hindrances to peace."

Under the Kahal/ancient Soviet, Jews lived and governed themselves, dealing with governments through representatives. This system is described as "communism in a more drastic form than has been seen anywhere outside Russia." Education, health, taxes, and domestic affairs were controlled by a self-perpetuating ruling board, with property held in common, yet leaders becoming rich. Kahals/Soviets are said to have existed in many European countries. The "international aspect" is seen in "higher councils" like the Councils of Three, Four, and Five Lands. The recent Zionist Congress in London is mentioned as a venue for Jewish business, not conducted publicly. World Councils, like the "Council of Thirty-Seven Lands," are described as unifying Jews globally.

The imposition of the Soviet system in Russia is presented as a Jewish revolutionary act, with 90% of the commissars being Jewish. Bela Kun, the "chief Red" in Soviet Hungary, was also a Jew, with 18 of 24 commissars being Jewish. An Associated Press dispatch (August 12) is cited, reporting that "local Jewish parish populations" in Polish towns occupied by Bolsheviks were "setting up Soviet and Communist governments." This is contrasted with public press reports of Jewish suffering under Soviets, which are dismissed as "Jewish propaganda."

The document quotes a relief worker on Jewish landlords hindering relief in Poland and Jews exclusively occupying high-fare trains in famine-stricken districts. It also notes that in Hungary, "the Hungarians have no money any more, but the Jews have." The plea that "American Jews abhor Trotsky and Sovietism" is questioned. An article in the American Jewish World (July 30) titled "Are We Really Ashamed of Trotsky?" is cited, acknowledging that "many Jews are radicals" and "some of the radical leaders are Jews." Trotsky is described as a "cultured man, a student of world economics, a powerful and efficient leader and thinker." The article suggests a "plan behind this seeming disorder" in Russia, leading to "order" built by "high-minded practical idealists" (Jews). Judge Harry Fisher of Chicago, who advocated trade relations with the Soviet Government after a "Jewish relief work" trip to Russia, is also mentioned. The Chicago Tribune is quoted, reporting that "the peasants... are solidly back of the Lenin regime," despite only 700,000 Communist party members among 100,000,000 people.

The document describes Soviet devices, including the "national property" status of women and easy marriage/divorce, as "inducements to marry" for food and clothes. Max Pine, secretary of the United Hebrew Trades of New York, is cited for praising the Soviets and noting that Jews are doing well in Russia. These individuals are presented as having a "natural liking for the Kahal or Soviet," admiring its methods. Sovietism is called the "rankest form of autocracy," with marriage laws in "full harmony with the program stated in the Protocols."

XVI. How the "Jewish Question" Touches the Farm

This section asserts that Jewish real estate speculation is a familiar issue, with American cities changing due to Jewish speculation in residence property. Exorbitant rent increases in eastern cities are attributed to Jewish landlords, who allegedly transfer property among family members to justify rent hikes. Landlordism is described as a "peculiarly a Jewish ambition and distinction," with the Jew being the "Landlord of America." The "invasion" of Jews is said to have transformed "sacred shrines of Americanism" into "Semite cities."

The document expresses distrust of Jewish population statistics, claiming the U.S. government is "estopped" from collecting Jewish nationality data and must rely on Jewish-supported statisticians. It reiterates that U.S. Jews, like European Jews, are a "nation among themselves" with their own government, policy, and records. Jewish statistics for Gentile consumption are said to "entirely misstate the facts" compared to those for Jewish consumption.

Historically, the Jew in America has not been an agriculturist, preferring land that produces "gold from the mine" or "rents" over "potatoes and wheat." In countries like Poland and Rumania, Jews controlled whole provinces through "devious methods and the use of 'Gentile fronts'," farming the farmers rather than the land. This is presented as a strategy to control the main source of wealth and remove control from Gentile leaders. The "consummate perfection of the Jewish plan for World Control" is that it is "immensely profitable at every stage."

The Sixth Protocol is quoted extensively, outlining the "Land Program":

"We shall soon begin to establish huge monopolies, colossal reservoirs of wealth, upon which even the big Gentile properties will be dependent to such an extent that they will all fall together with the government credit on the day following the political catastrophe."
"The aristocracy of the Gentiles as a political force has passed away... But, as owners of the land, they are harmful to us in that they are independent in their sources of livelihood. Therefore, at all costs, we must deprive them of their land."
"The best means to attain this is to increase the taxes and mortgage indebtedness. These measures will keep land ownership in a state of unconditional subordination."
"At the same time it is necessary to encourage trade and industry vigorously and especially speculation, the function of which is to act as a counterpoise to industry."
"It is necessary for industry to deplete the land both of laborers and capital, and, through speculations, transfer all the money of the world into our hands, thereby throwing the Gentiles into the ranks of the proletariat. The Gentiles will then bow before us to obtain the right to existence."
"To destroy Gentile industry, we shall, as an incentive to this speculation, encourage among the Gentiles a strong demand for luxuries, all-enticing luxuries."
"We will force up wages, which however will be of no benefit to workers, for we will at the same time cause a rise in the prices of prime necessities, pretending that this is due to the decline of agriculture and of cattle raising. We will also artfully and deeply undermine the sources of production by instilling in the workmen ideas of anarchy, and encourage them in the use of alcohol, at the same time taking measures to drive all the intellectual forces of the Gentiles from the land."
"That the true situation shall not be noticed by the Gentiles prematurely, we will mask it by a pretended effort to serve the working classes and promote great economic principles, for which an active propaganda will be carried on through our economic theories."

The document claims that cotton production was made less profitable for farmers, while cotton speculation became more profitable, with profits going to Jewish controllers. Jewish financiers are said to have pressured banks to limit cotton acreage. The "aristocracy of the Gentiles" is deemed "harmful" due to their land ownership and independence. The British throne is presented as the last to be vacated, as Britain serves as "Jewry's protector" and an instrument for Jewish purposes. The Protocols are said to contemplate a Gentile world ruled by Jews as "masters," with Gentiles as "hewers of wood and drawers of water."

The "completeness of the Jewish Program" is said to "weary the Gentile mind," with "Gentile mental laziness" being its "most powerful ally." The Twelfth Protocol is cited for its plan to "play City against Country," controlling the City through industrial leverage and the Country through debt leverage, to split citizens and farmers. Protocol 12 states: "Our calculations reach out, especially into the country districts. There we must necessarily arouse those interests and ambitions which we can always turn against the city, representing them to the cities as dreams and ambitions for independence on the part of the provinces." The "poison" of dividing City and Farm is said to be working, with examples like Prohibition being forced by rural areas on cities, and the High Cost of Living blamed on farmers. The document suggests that if citizens and farmers communicated directly, a "big dent" could be made in the World Program.

XVII. Does Jewish Power Control the World Press?

This section explores the Protocols' claims regarding the Press and Jewish influence over it. It states that the Jewish race has always understood the advantages of news, using it for their own benefit rather than public dissemination. Jews are credited as the "inventors of the news-letter," maintaining "close communication" between widely separated Jewish groups to stay informed on political, economic, and commercial matters across Europe. They were the "best informed people on the continent," with "secret sources in courts and chancellories" and "privileged Jews" in vantage positions. The world was "spied out in the interests of their race," with Jewish agents (often Gentiles) seeking new gold discoveries.

The career of Nathan Rothschild is presented as a historical illustration. Rothschild, anticipating Napoleon's defeat, used his early knowledge of the Battle of Waterloo to manipulate the Stock Exchange, selling securities to create panic and then buying them back at low prices, making a fortune. This is described as an "affair of news." Similar "appreciation of 'news'" and "profitable results" are attributed to "men of Rothschild's race" during WWI. The document argues that if Jewish influence had been paramount, there would have been "no public Press at all," citing the French Revolution as an event made possible by the lack of reliable news exchange.

Public distrust of the Press is identified as a "dangerous development," potentially crippling a nation needing swift, reliable communication. A free press is seen as a safeguard against minority control. The Protocols are said to have a "very definite plan" for the Press, encompassing "what we have done" and "what we will do." The Second Protocol is quoted:

"There is one great force in the hands of modern governments, which creates thought movements among the people, that is, the Press. The presumed role of the Press is to indicate supposedly indispensable needs, to register popular complaints, and to create discontent. The triumph of 'free speech' (babbling) rests in the Press. But governments are unable to profit by this power, and it has fallen into our hands. Through it we have attained influence while remaining in the shadow. Thanks to it, we have amassed gold, though it has cost us torrents of blood and tears."

The "Press" is also described as the agency for disseminating "theories of life which we have induced them (the Gentiles) to regard as the dictates of science," aiming to "inspire blind confidence in these theories." The three "revolutionary theories" (Darwinism, Marxism, Nietzscheism) are mentioned as being furthered by the Press. The Third Protocol claims Press control is used to break down respect for authority: "Daring journalists and audacious pamphleteers make daily attack upon the personnel of the administration. This abuse of authority is definitely preparing the downfall of all institutions, and everything will be overturned by blows coming from the infuriated populace." The Seventh Protocol reiterates Press control: "We must force the Gentile governments to adopt measures which will promote our broadly conceived plan... by bringing to bear the pressure of stimulated public opinion, which has in reality been organized by us with the help of the so-called 'great power' of the press. With few exceptions not worth considering, it is already in our hands."

The Twelfth Protocol outlines the "entire plan of Control of the Press," stating: "We have attained this at the present time to the extent that all news is received through several agencies in which it is centralized from all parts of the world. These agencies will then be to all intents and purposes our own institutions and will publish only that which we permit." It further asks what will happen "when we are the recognized masters of the world in the person of our universal ruler?" The document interprets the Protocols' claim of amassing gold through the Press as using publications for "silence or outcry" to promote International Jewish Financiers' schemes, citing Rothschilds buying editors and legislators. It notes that the Protocols acknowledge Jewish suffering during the execution of the World Program, but console them with the idea that their death is for the "good of Israel," and that a Jew's death is "more precious... than the death of a thousand 'seed of cattle'" (Gentiles).

The plan for Press Control includes:

"Saddling" the Press and keeping "tight rein upon it," extending to all printed matter.
Ensuring "not one announcement will reach the people save under our supervision," with news centralized through Jewish-controlled agencies.

The British Declaration regarding Palestine is cited as an example, where the text, though from the British Foreign Office, was "revised in the Zionist offices in America as well as in England." The Twelfth Protocol also details a strategy for controlling literature and journalism:

"Our government will become the owner of most of the journals."
"If we permit ten private journals, we shall organize thirty of our own... all the journals published by us will be EXTERNALLY of the most contrary opinions and tendencies thus evoking confidence in them and attracting our unsuspecting opponents, who thus will be caught in our trap and rendered harmless."

This strategy of "fake opposition" is said to be used to discover "real opposing force." To discourage independent writing, a double tax on books under 30 pages is proposed. Conversely, Jewish publications for "directing the public mind" will be "cheap and widely read." Publishers must obtain permission from authorities before printing, allowing Jewish interests to "know in advance what attacks are being prepared against us and shall be able to counteract them."

Three "Degrees of Jewish Journalism" are described as observable:

Official organs: Guard Jewish interests, small influence.
Semi-official organs: Attract the indifferent and lukewarm.
Organs of apparent opposition: Extremely antagonistic, but founded by Jews to attack specific points and "keep up a blank fire against the official newspapers," giving opportunity to express Jewish views and convince the public of "full freedom of the press."