The International Jew, the World's Foremost Problem
by Henry Ford, Sr.
Originally published by Ford Motor Company in "The Dearborn Independent"
Chapter 3 Victims or Persicutors
Chapter 4 Are te Jews a Nation?
Chapter 5 The Jewish Political Program
Chapter 6 An Introduction to the "Jewish Protocols"
Chapter 7 How the Jews use Power
Chapter 8 Jewish Influence on American Politics
Chapter 9 Bolshevism and Zionism
Chapter 10 Jewish Supremacy in the Theatre and Cinema
Chapter 11 Jewish Jazz becomes our National Music
Chapter 12 Liquor, Gambling, Vice and Corruption
Chapter 13 The World's Foremost Problem
Chapter 14 The High and Low of Jewish Money Power
Chapter 15 The Battle for Press Control
Chapter 16 The State of All-Judaan
JEWISH HISTORY IN THE UNITED STATES
The story of the Jews in America begins with Christopher Columbus. On August 2, 1492, more than 300,000 Jews were expelled from Spain and on August 3, the next day, Columbus set sail for the west, taking a group of Jews with him.
They were not, however, refugees, for the prophetic navigator's plans had aroused the sympathy of influential Jews for a long period previously. Columbus himself tells us that he consorted much with
Jews. The first letter he wrote detailing his discoveries was to a Jew. Indeed, the eventful voyage itself which added to men's knowledge and wealth "the other half of the earth" was made possible by Jews. The pleasant story that it was Queen Isabella's jewels which financed the voyage has disappeared under cool research.
There were three Maranos or "secret Jews" who wielded great influence at the Spanish court: Luis
de Santagel, who was an important merchant of Valencia and who was "farmer" of the royal taxes;
his relative, Gabriel Sanchez, who was the royal treasurer; and their friend, the royal chamberlain,
Juan Cabrero. These worked unceasingly on Queen Isabella's imagination, picturing to her the depletion of the royal treasury and the likelihood of Columbus discovering the fabulous gold of the Indies, until the Queen was ready to offer her jewels in pawn for the funds. But Santagel craved permission to advance the money himself, which he did, 17,000 ducats in all, about 5,000 pounds, perhaps equal to 40,000 pounds today.
Associated with Columbus in the voyage were at least five Jews: Luis de Torres, interpreter; Marco, the surgeon; Bernal, the physician; Alonzo de la Calle, and Gabriel Sanchez. Luis de Torres was the first man ashore, the first to discover the use of tobacco; he settled in Cuba and may be said to be the father of Jewish control of the tobacco business as it exists today.
Columbus' old patrons, Luis de Santagel and Gabriel Sanchez, received many privileges for the part they played in the work, but Columbus himself became the victim of a conspiracy fostered by Bernal, the ship's doctor, and suffered injustice and imprisonment as his reward.
From that beginning, Jews looked more and more to America as a fruitful field, and immigration set
in strongly toward South America, principally Brazil. But because of military participation in a disagreement between the Brazilians and the Dutch, the Jews of Brazil found it necessary to emigrate, which they did in the direction of the Dutch colony of what is now New York. Peter Stuyvesant, the Dutch governor, did not entirely approve of their settling among his people and
ordered them to leave, but the Jews had evidently taken the precaution to assure their being received if not welcomed, because upon revoking the order of Stuyvesant, the Directors gave as one of the reasons for the Jews being received, "the large amount of capital which they have invested in the shares of the Company."
Nevertheless they were forbidden to enter public service and to open retail shops, which had the
effect of driving them into foreign trade in which they were soon exercising all but a monopoly because of their European connections.
This is only one of the thousand illustrations which can be given of the resourcefulness of the Jew.
Forbid him in one direction he will excel in another. When he was forbidden to deal in new clothes,
he sold old clothes-that was the beginning of the organized traffic in secondhand clothing. When he
was forbidden to deal in merchandise, he dealt in waste-the Jew is the originator of the waste
product business of the world; he was the originator of the salvage system; he found wealth in the debris of civilization. He taught people how to use old rags, how to clean old feathers, how to use gall nuts and rabbit skins. He has always had a taste for the furrier trade, which he now controls, and to him is due the multitude of common skins which now pass under various alluring trade names as furs of high origin.
Unwittingly, old Peter Stuyvesant compelled the Jews to make New York the principal port of America, and though a majority of New York Jews had fled to Philadelphia at the time of the American Revolution, most of them returned to New York at the earliest opportunity, instinct seeming to make them aware that,in New York was to be their principal paradise of gain. And so it has proved.
New York is the greatest center of Jewish population in the world. It is the gateway where the bulk of American imports and exports are taxed, and where practical all the business done in America pays tribute to the masters of money. The very land of the city is the holdings of the Jews.
No wonder that Jewish writers, viewing this unprecedented prosperity, this unchecked growth in
wealth and power, exclaim enthusiastically that the United States is the Promised Land foretold by the prophets, and New York the New Jerusalem. Some have gone even further and described the peaks of the Rockies as "the mountains of Zion," and with reason, too, if the mining and coastal wealth of the Jews is considered.
In the time of George Washington there were about 4,000 Jews in the country, most of them well to do traders. They favored the American side and helped the revolutionary colonies out with loans at critical moments.
In fifty years the traceable increase in the Jewish population of the United States was more than 3,300,000. What it is today no man can estimate with any hope of accuracy.
To make a list of the lines of business controlled by the Jews of the United States would be to touch most of the vital industries of the country-those which are really vital, and those which cultivated habit have been made to seem vital. The theatrical business is exclusively Jewish;: play-producing, booking, theater operation are all in the hands of Jews. This accounts for the fact that in almost every production today can be detected propaganda, sometimes glaringly commercial advertisement, sometimes direct political instruction.
The motion picture industry; the sugar industry; the tobacco industry; fifty per cent or more of the meat packing industry; over sixty per cent of the shoemaking industry; most of the musical purveying
done in the country; jewelry; grain; cotton; oil; steel; magazine authorship; news distribution; the liquor business; the loan business; these, to name only the industries with national and international sweep, are in control of the Jews of the United States, either alone or in association with Jews overseas.
The American people would be vastly surprised if they could see a line-up of some of the "American business men” who hold up our commercial prestige overseas. They are mostly Jews. This may throw a sidelight on the regard in which "American business methods" are held in Some parts of the world. When many different races of people can carry on business under the name "American," and do it legally, too, it is not surprising that Americans do not recognize some of the descriptions of American methods which appear in the foreign Press. If the reputation of American business has suffered, it is because something ether than American methods have been used under the American name.
Instances of Jewish prosperity in the United States are commonplace, but prosperity, the just reward of foresight and application, is not to be confounded with control. It would be impossible for any Gentile coalition under similar circumstances to attain the control which the Jews have won, for the reason that there is lacking in the Gentile a certain quality of working-togetherness, a certain conspiracy of objective, and the adhesiveness of intense raciality, which characterizes the Jew. It is nothing to a Gentile that another man is a Gentile; it is next to everything to a Jew that the man at his door is another Jew.
The International Jewish plan to move their money market to the United States was what the American people did rot want. We have the warning of history as to what this means. It has meant in turn that Spain, Venice, Germany or Great Britain received the blame or suspicion of the world for what the Jewish financiers have done. It is a most important consideration that most of the national animosities that exist today arose out of resentment against what Jewish money power did under the camouflage of national names.
"The British did this," "The Germans did this," when it was the International Jew who did it, the nations being but the marked spaces on his checker board. Today, around the world the blaming word is heard, "The United States did this. If it were not for the United States the world would be in a better shape. The Americans are a sordid, greedy, cruel people."
Why? Because the Jewish money power is centered here and is making money out of both our immunity and Europe's distress, playing one against the other; and because so many so-called "American business men" abroad today are not Americans at all-they are Jews.
Citizens wake up with a start to find that even the white nations are hardly allowed to see each other
nowadays except through Jewish eyes. Great Britain and France seldom see a special American spokesman who is not a Jew. That may be the reason why they reciprocate by sending Jews to us, thinking perhaps that we prefer them.
The Jewish Question exists wherever Jews appear, says Theodor Herzl, because they bring it with them. It is not their numbers that create the Question, for there is in almost every country a larger number of other aliens than of Jews. It is not their much-boasted ability, for it is now coming to be understood that, give the Jew an equal start and hold him to the rules of the game, and he is not smarter than anyone else; indeed, in one great class of Jews the zeal is quenched when opportunity
for intrigue is removed.
The Jewish Question is not the number of Jews who reside here, not in the American's jealousy of the Jew's success, certainly not in any objection to the Jew's Mosaic religion it is in something else, and that something else is the fact of Jewish influence on the life of the country where Jews dwell; in the United States it is the Jewish influence on American life.
That the Jews exert an influence, they themselves loudly proclaim. The Jews claim, indeed, that the
fundamentals of the United States are Jewish and not Christian, and that the entire history of this country should be re-written to make proper acknowledgement of the prior glory due to Judah. If the question of influence rested entirely on the Jewish claim, there would be no occasion for doubt; they claim it alp But it is kindness to hold them to the facts; it is also more clearly explanatory of the conditions in our country.
If they insist that they "gave us our Bible" and "gave us our God" and "gave us our religion," as they
do over and over again with nauseating superciliousness throughout all their polemic publications - not a angle one of these claims being true - they must not grow impatient and profane while we complete the list of the real influences they have set at work in American life.
It is not the Jewish people but the Jewish idea, and the people only as vehicles of the idea, that is the point at issue. In this investigation of the Jewish Question, it is Jewish influence and the Jewish Idea that are being discovered and defined.
The Jews are propagandists. This was originally their mission. But they were to propagate the central tenet of their religion. This they failed to do. By failing in this they, according to their own Scriptures, failed everywhere They are now without a mission of blessing. Few of their leaders even claim a spiritual mission. But the mission idea is still with them in a degenerate form; it represents the grossest materialism of the day; it has become a means of sordid acquisition instead of a channel of service.
The essence of the Jewish Idea to its influence on the labor world is the same as in all other departments - the destruction of real values in favor of fictitious values. The Jewish philosophy of money is not to "make money," but to "get money." The distinction between these two is fundamental. That explains Jews being "financiers" instead of "captains of industry." It is the difference between "getting" and "making."
The creative, constructive type of mind has an affection for the thing it is doing. The non-Jewish
worker formerly chose the work he liked best. He did not change employment easily, because there was a bond between him and the kind of work he had chosen. Nothing else was so attractive to him.
He would rather draw a little less money and do what he liked to do, than a little more and do what irked him. The "maker" is always thus influenced by his liking.
Not so the "getter." It doesn't matter what he does, so long as the income is satisfactory. He has no illusions, sentiments or affections on the side of work. It is the "geld" that counts. He has no attachment for the things he makes, for he doesn't make any; he deals in the things which other men make and regards them solely on the side of their money-making value. "The joy of creative labor" is nothing to him, not even an intelligible saying.
Now, previous to the advent of Jewish socialistic and subversive ideas, the predominant thought in the labor world was to "make" things and thus "make" money. There was a pride among mechanics.
Men who made things were a sturdy, honest race because they dealt with ideas of skill and quality,
and their very characters were formed by the satisfaction of having performed useful functions in
society. They were the Makers. And society was solid so long as they were solid. Men made shoes as exhibitions of their skill. Farmers raised crops for the inherent love of crops, not with reference to far-off money-markets. Everywhere THE JOB was the main thing and the rest was incidental.
The only way to break down this strong safeguard of society - a creative laboring class of sturdy character - was to sow other ideas among it; and the most dangerous of all the ideas sown was that which substituted "get" for "make."
With the required manipulation of the money and food markets, enough pressure could be brought to bear on the ultimate consumers to give point to the idea of "get," and it was not long before the internal relations of American business were totally upset, with Jews at the head of the banking system, and Jews at the head of both the conservative and radical elements of the Labor Movement, and, most potent of all, the Jewish Idea sowed through the minds of workingmen. What Idea ? The idea of "get" instead of "make."
The idea of "get" is a vicious, anti-social and destructive idea when held alone; but when held in
company with "make" and as second in importance, it is legitimate and constructive. As soon as a man or a class is inoculated with the strictly Jewish idea of "getting" - ("getting mine"; "getting while the getting is good"; honestly if you can, dishonestly if you must - but get it"- all of which are notes of this treasonable philosophy), the very cement of Duncan society loses its adhesiveness and begins to crumble. The great myth and fiction of Money has been forced into the place of real things, and the second step of the drama can thus be opened up.
Jewish influence on the thought of the working-men of the United States, as well as on the thought of
business and professional men, has been bad, thoroughly bad. This is not manifested in a division
between "capital" and "labor," for there are no such separate elements; there is only the executive and operating departments of American business. The real division is between the Jewish Idea of "get" and the Anglo-Saxon idea of "make," and at the present time the Jewish idea has been successful enough to have caused an upset.
All over the United States, in many branches of trade, Communist colleges are maintained, officered and taught by Jews. These so-called colleges exist in Chicago, Detroit, Cleveland, Rochester, Pittsburgh, New York, Philadelphia and other cities, the whole intent being to put all American labor on a "get" basis, which must prove the economic damnation of the country. That is the end sought, as in Russia.
Until Jews can show that the infiltration of foreign Jews and the Jewish Idea into the American labor
movement has made for the betterment in character and estate, in citizenship and economic statesmanship, the charge of being an alien, destructive and treasonable influence will have to stand.
The last place the uninstructed observer would look for traces of Jewish influence is in the Christian Church, yet if he fails to look there he will miss much. If the libraries of our theological seminaries were equipped with complete files of Jewish literary effort during recent decades, and if the theological students were required to read these Jewish utterances there would be less silly talk and fewer "easy marks" for Jewish propaganda in the American pulpit. For the next 25 years every theological seminary should support a chair for the study of Modern Jewish influence and the
Protocols. The fiction, that the Jews are an Old Testament people faithful to the Mosaic Law, would
then be exploded, and timid Christians would no longer superstitiously hesitate to speak the truth about them because of that sadly misinterpreted text: "I will bless them that bless thee, and curse him that curseth thee."
There is a mission for the pulpit to liberate the Church from what the New Testament Scriptures call
"the fear of the Jews." The pulpit has also the mission of liberating the Church from the error that
Judah and Israel are synonymous. The reading of the Scriptures which confuse the tribe of Judah with Israel, and which interpret every mention of Israel as signifying the Jews, is at the root of more than one-half the confusion and division traceable in Christian doctrinal statements.
The Jews are NOT "The Chosen People," though practically the entire Church has succumbed to the
propaganda which declares them to be so. The Jewish tinge of thought has of late years overspread many Christian statements, and the uninstructed clergy have proved more and more amenable to Jewish suggestion.
The flaccid condition of the Church, so much deplored by spokesmen who had regard for her inner life, was brought about not by "science," not by "scholarship," not by the "increase of light and learning"- for none of these things are antagonistic even to incomplete statements of truth - but by Jewish-German Higher Criticism. The defenders of the faith have fought long and valiantly against the inroads made by the so-called Higher Criticism, but were sadly incapacitated in their defense, because they did not see that its origin and purpose were Jewish. It was not Christian; it was not
German; it was Jewish.
It is perfectly in keeping with the Jewish World Program that this destructive influence should be sent
out under Jewish auspices, and it is perfectly in keeping with non-Jewish trustfulness to accept the
thing without looking at its source. The Church is now victim of a second attack against her, in the rampant Socialism and Sovietism that have been thrust upon her in the name of flabby and unmoral theories of "brotherhood" and in an appeal to her "fairness." The church has been made to believe that she is a forum for discussion and not a high place for annunciation.
Jews have actually invaded, in person and in program, hundreds of American churches, with their subversive and impossible social ideals, and at last became so cocksure of their domination of the situation that they were met with the inevitable check.
Clergymen ought to know that seven-eights of the economic mush they speak from the pulpit is prepared by Jewish professors of political economy and revolutionary leaders. They should be informed that economic thought has been so completely Judaized by means of a deliberate and masterly plan of camouflaged propaganda, that the mass-thought of the crowd (which is the thought mostly echoed in "popular" pulpits and editorials) is more Jewish than Jewry itself holds.
The Jew has got hold of the Church in doctrine, in liberalism, so-called, and in the feverish and feeble
sociological diversions of many classes. If there is any place where a straight study of the Jewish Question should be made it is in the modern Church which is unconsciously giving allegiance to a mass of Jewish propaganda. It is not reaction that is counselled here; it is progress along constructive paths, the paths of our forefathers, the Anglo-Saxons, who have to this day been the World-Builders, the Makers of cities and commerce and continents; and not the Jews who have
never been builders or pioneers, who have never peopled the wilderness, but who move in upon the
labors of other men. They are not to be blamed for not being Builders or Pioneers, perhaps; they are to be blamed for claiming all the rights of pioneers; but even then, perhaps, their blame ought not to be so great as the blame that rests upon the sons of the Anglo-Saxons for rejecting the straightforward Building of their fathers, and taking up with the doubtful ideas of Judah.
Colleges are being constantly invaded by the Jewish Idea. The sons of the Anglo-Saxons are being attacked in their very heredity. The sons of the Builders, the Makers, are being subverted to the philosophy of the destroyers. Young men in the first exhilarating months of intellectual freedom are being seized with promissory doctrines, the source and consequences of which they do not see.
There is a natural rebelliousness of youth, which promises progress; there is a natural venturesomeness to play free with ancient faiths; both of which are ebullitions of the spirit and significance of dawning mental virility. It is during the periods when these adolescent expansions are in process that the youth is captured by influences which deliberately lie in wait for him at the colleges. True, in after years a large proportion come to their senses sufficiently to be able "to sit on the fence and see themselves go by," and they come back to sanity. They find that "freelove"
doctrines make exhilarating club topics, but that the Family-the old-fashioned loyalty of one man and
one woman to each other and their children - is the basis not only of society, but of all personal character and progress. They find that Revolution, while a delightful subject for fiery debates and an excellent stimulant to the feeling of superman-likeness, is nevertheless not the process of progress.
The trouble with the colleges h...
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