Part 35 (1/2)

Yet that the Jewish religion suffered to the same extent as Christianity, or that any organized campaign was conducted against it by the Government, is effectually disproved by the lamentations of professing Jews on the death of Lenin.[844] Indeed, as is generally recognized, the fall of the Soviet Government must mean the downfall of the Jews from the position of privilege they now occupy.

That in our own country Jews are playing a part in the background of Bolshevism is again evident. The _Patriot_ recently published a series of articles giving inside information on the organization of the revolutionary movement in Great Britain, where it was stated the whole plot was directed by a group of twelve men. This group in turn was controlled by three of its members. These three men, as the key revealed, were all Jews, so also was ”the fiend in human form whose psychological perversion produced this plot,”[845] and who was one of a group in America consisting of four Jews and a Jewess which controlled an outer revolutionary group of eighteen.[846] The Irish Republican Brotherhood also maintained close relations with a ring of revolutionary Jews in America. Incidentally, it is curious to notice that the language employed in some of the correspondence that has pa.s.sed between members of an inner group bears a strong resemblance to that of Weishaupt and his fellow-Illuminati.

Jewish influence in the less extreme forms of Socialism in this country is no less apparent. If the Labour Party is solidly pro-German, it is also solidly pro-Jewish. Whilst loudly proclaiming pacifism and pressing for the reduction of armaments, it has never uttered a word of protest against the employment of British troops to defend Jewish interests against the Arabs in Palestine. The blessed word Mesopotamia may be freely mentioned in connexion with the withdrawal of troops from military adventures, but never the word Palestine. Again, the free admission of aliens and particularly of Jews into this country has always been one of the princ.i.p.al planks in the Labour platform. Even the Jewish capitalist meets with indulgence at the hands of our Socialist Intellectuals, who whilst inveighing against British owners of property, never include Jewish millionaires in their diatribes.

This may perhaps throw some light on the question frequently propounded: How can one believe that Jews advocate Socialism since they stand to lose everything by it? The fact remains that many Jews do advocate it.

After the recent accession of the Labour Party to office the _Jewish World_ observed:

The result of the General Election in England is regarded as very gratifying by the Hebrew and Yiddish press. The Hebrew journals in Palestine, as well as the Hebrew and Yiddish organs in Europe and America, express satisfaction at the return to Parliament of men who have repeatedly a.s.sured the public of their intention to adhere to the Balfour declaration.[847]

A further reason is advanced by the _Jewish Courier_ for rejoicing at the downfall of the Conservative Government, namely, that ”the election results have wiped out anti-Semitic remnants in England,” for ”the Conservative Government does include several members who are far from favourably disposed towards Jews.”[848] The indulgence shown to the Jews and the honours piled on them by Conservative statesmen therefore availed nothing to the Conservative cause, and the welfare of the whole country was subordinated to the interests of the Jews alone.

It is difficult at first to understand how the programme of the ”Labour”

Party, even when combined with ardent pro-Semitism, could however be in accord with the interests of the Jews, who have never displayed any hostility towards the Capitalist system which Socialism sets out to destroy. Indeed, we find the same Jewish paper which rejoiced at the advent of the present Government to office offering birthday congratulations to the richest Jew in this country, whose wealth, it goes on to observe with some complacency, ”amounts to no less than 12,000,000 sterling, and is constantly increasing, apart from the interest that it brings, by the huge profits of the concerns in which he is interested.”[849]

It would seem, then, that in the eyes of Jewry all capitalists are not to be regarded as monsters who should be mercilessly expropriated.

But in considering the war on Capitalism it is essential to bear in mind that capitalists are of two kinds: national industrial capitalists--largely Gentiles and usually men of brains and energy who have built up flouris.h.i.+ng businesses--and international loan-mongering capitalists, princ.i.p.ally, though not exclusively, Jews, who live by speculation. Whilst to the former, social unrest may prove fatal, to the latter any disturbances may provide opportunities for profit. As M.

Georges Batault has well expressed it:

From the strictly financial point of view, the most disastrous events of history, wars or revolutions, never represent catastrophes; the manipulators of money and the wary business men can make profit out of everything, provided they know beforehand and are well-informed.... It is certain that the Jews dispersed over all the surface of the earth ... are particularly favourably situated in this respect.[850]

It is significant to notice that the capitalists most attacked by the Socialists and Pacifists are not those who make profit out of wars and revolutions, but those who contribute to the prosperity of the country and provide work for millions of people. Here, then, the Jews and the Socialists seem to find a point of agreement. It is evident, at any rate, that many rich Jews consider that they have nothing to fear from the threatened Capital Levy and other features of expropriation. Are we not irresistibly reminded of the pa.s.sage in the Protocols--where incidentally the Capital Levy is specifically mentioned--”Ours they will not touch, because the moment of attack will be known to us and we shall take measures to protect our own”?

But let us consider further how the Socialist plan for ”the nationalization of all the means of production, distribution, and exchange” might be reconciled even with the interests of Jewish Industrial Capitalists. The more we examine this magic formula which is to transform the world into a Paradise for the workers, the more we shall see that it approximates to the system of Super Capitalism, of which, as Werner Sombart has shown, the Jews were the princ.i.p.al inaugurators. Socialists are fond of explaining that ”Capitalism” began with the introduction of steam; in reality, of course, Capitalism, in the sense of wealth acc.u.mulated in private hands, has always existed since the first savage made his store of winter food. What Socialists really mean by Capitalism is the modern system of Industrialism, which tends to concentrate all the means of production and distribution in the hands of individuals or groups, who, if they happen to be unscrupulous, are able by systematic sweating of the worker and bleeding of the consumer to conduct operations on so large a scale as to crush all compet.i.tion by the home worker or the small tradesman.

Obviously, however, with the growing demand of the workers for better conditions of life and the increasing support lent to them by enlightened public opinion this possibility cannot continue indefinitely, and unless a violent convulsion takes place the time will come when great industrial magnates will have to content themselves with moderate profits on their outlay. Thus although at first sight it might appear that the Super-Capitalist must desire to maintain the existing order of things, if he is far-seeing he must realize that profiteering under present conditions must soon cease.

It is therefore conceivable that even the Jewish Industrial Capitalist may see in the nationalization of industry a preferable alternative to the limitation of profits under private enterprise. The same financial ac.u.men and skill in management which has enabled him to control rings and trusts in the past would ensure him a place at the head of nationalized industries, which in effect would be nothing but gigantic trusts nominally under State control but really, like all State enterprises, in the hands of a few men. Under Socialism the position of these trusts would be rendered impregnable. For whilst under the present system any individual or group may set out to break a trust, no such compet.i.tion would be possible in a State where private enterprise had been made illegal. The men in control of nationalized industries would therefore be able to exercise absolute authority both over the worker and the consumer. Further, if the worker can be persuaded to accept the ultimate scheme of Communism, which is compulsory labour in return for no monetary remuneration, but merely a daily ration of food and the other necessaries of life whenever State officials decide that he requires them, the directors of Labour, like the overseers in a slave plantation, will be able, as in Russia, to impose any conditions they please.

The Jews may well hope to occupy these posts, not only because of their apt.i.tude for organization on so large a scale, but because their international relations would facilitate the sale or barter of goods between countries. The cohesion which exists amongst them would speedily lead to the monopolization of all the higher posts by members of their race.

It is idle to dismiss such a possibility as a chimera. This is what happened in Russia and is happening in Germany to-day. Here, then, we may find perhaps the inner meaning of a remark attributed to a prominent member of the Labour Party, that under Socialism a certain well-known Jewish capitalist might well be worth 10,000 a year. Lenin expressed much the same idea when he said that the Russian Soviet Republic might require a thousand first-cla.s.s specialists ”to direct the work of the people,” and that ”these greatest 'stars' must be paid 25,000 roubles each,” or even four times that sum, supposing it were necessary to employ foreign specialists for the purpose.[851]

But the Jewish capitalists doubtless see further that in England, as in Russia, this condition of things would be merely a temporary phase, and that the inst.i.tution of Socialism by dispossessing the present Gentile owners of wealth and property would pave the way for a Jewish and German plutocracy. In Russia wealth has not been altogether destroyed; it has simply changed hands, and a cla.s.s of new rich has sprung up which meets with no hostility from the professed advocates of equality. Those Jews who see in the Christian Intelligentsia the main obstacle to their dream of world-power, therefore naturally find in the promoters of cla.s.s-warfare their most valuable allies. For the Christian Intelligentsia is the sole bare to the enslavement of the proletariat; most of the movements to redress the wrongs of the workers, from Lord Shaftesbury's onwards, have arisen not amongst the workers themselves, but amongst the upper or middle cla.s.ses[852]; once these were swept away an iron bureaucracy would have the workers at their mercy. I do not say this is the plan, but I do say that such a hypothesis provides a reason for the otherwise unaccountable indulgence displayed by Socialists everywhere towards wealthy Jews and at the same time for the huge funds the Socialists appear to have at their disposal.

If big financiers are not at their back, I repeat: where does all the money come from? It seems unlikely that it can be derived from the British owners of wealth and property whom the Socialists are openly out to dispossess; the only body of financiers which can therefore be suspected of contributing towards this end is the body known as ”International Finance,” which is mainly, though not exclusively, Jewish.

The influence of the Jews in all the five great powers at work in the world--Grand Orient Masonry, Theosophy, Pan-Germanism, International Finance, and Social Revolution--is not a matter of surmise but of fact.

Let us now examine what part they are playing in the minor subversive movements enumerated in an earlier chapter.

Freud, the inventor of the most dangerous form of Psycho-a.n.a.lysis, is a Jew. In this connexion the eminent American neuro-psychiatrist before quoted writes:

Not only the Freud theory of psycho-a.n.a.lysis but a considerable quant.i.ty of pseudo-scientific propaganda of that type has for years been emanating from a group of German Jews who live and have their headquarters in Vienna. From its inception, psycho-a.n.a.lysis has been in Jewish hands. There are not half a dozen physicians in the whole world, recognized as authorities in this field, whose names are identified with this movement who are not Jews. This may have been an accident, but nevertheless it is a fact.[853]

I have already referred in an earlier chapter to the question of degenerate art defined in a circular to the _New York Herald_ as ”the deification of ugliness.”[854] The originators of this cult are here described as a group of Satan wors.h.i.+ppers in Paris, and the dealers by whom the movement was propagated as ”Germans,” but we note amongst the lenders to the exhibition at which these ”works of art” were displayed several Jewish names. Of one well-known Jewish artist a critic has written:

Were these works the product of a man who had imperfect control over his material, who, in stumbling towards the light, dwelt inevitably upon much darkness, who sought for beauty and found ugliness, who looked for purity and found filth--even then one might be silent and hope for better things to come. But here, apparently, unless my whole reading is ludicrously wrong, he delights in deformity and glories in degradation.... He brings to the world of art a new gospel, a black gospel, a gospel in which everything is to be inverted and distorted. Whatsoever things are hideous, whatsoever things are of evil report, whatsoever things are sordid: if there be any unhealthiness or any degradation: think on these things.

What better resume could be given of that tendency to perversion denounced by the prophet Isaiah in the words: ”Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness”? An organ of the Jewish press, with that sense of solidarity which always rallies Jews to the defence of their compatriots however culpable, immediately detects in the critic's expression of opinion the insidious work of ”anti-Semitism.” A more enlightened Jew, Mr. Frank L.