Monday, November 2, 2015

1921 Louis Marshall article from Dearborn Independent newspaper

Studies in USA fascism -
The following article was published by Industrialist Henry Ford, and sums up the intellectual perception on which the domestic fascist movement arose.

* "America's Jewish Enigma—Louis Marshall; Some Facts About American Jewish Committee's Head, Whose Name Is Not Very Jewish, But Who Leads Anti-Christian Campaign" (1921-11-26, The Dearborn Independent newspaper) [begin excerpt] []:
Photo: LOUIS MARSHALL, President of American Jewish Committee.
Louis Marshall is head of the American Jewish Committee, and the American Jewish Committee is head of all official Jewish activity in the United States.
As head of the committee, he is also head of the executive committee of the New York Kehillah, an organization which is the active front of organized Jewry in New York, and the center of Jewish propaganda for the United States. The nominal head of the Kehillah is Rabbi Judah L. Magnes, a brother-in-law of Louis Marshall. Not only are the American Jewish Committee and the Kehillah linked officially (see chapter 33, Volume II, reprint of this series), but they are linked domestically as well.
Louis Marshall was president of all the Jewish Committees of the world at the Versailles Peace Conference, and it is charged now, as it has been charged before, that the Jewish Program is the only program that went through the Versailles conference as it was drawn, and the so-called League of Nations is busily carrying out its terms today. A determined effort is being made by Jews to have the Washington Conference take up the same matter. Colonel House was Louis Marshall’s chief aid at Paris in forcing the Jewish Program on an unwilling world. [...]
Louis Marshall is not the world leader of Jewry, but he is well advanced in Jewry’s world counsel, as is seen by the fact that international Jewry reports to him, and also by the fact that he headed the Jews at the “kosher conference”—as the Versailles assemblage was known among those on the inside. Strange things happened in Paris. Mr. Marshall and “Colonel” House had affairs very well in hand between them. President Wilson sent a delegation to Syria to find out just what the contention of the Syrians was against the Jews, but that report has never seen the light of day. But it was the easiest thing imaginable to keep the President informed as to what the Jews of New York thought (that is, the few who had not taken up their residence in Paris). For example, this prominent dispatch in the New York Times of May 27, 1919:
“Wilson gets Full Report of Jewish Protest Here.
“Copyright, 1919, by the New York Times Co.
“By Wireless to The New York Times.
“Paris, May 26.—Louis Marshall, who has succeeded Judge Mack as head of the Jewish Committee in Paris, was received by President Wilson this afternoon, and gave him a long cabled account of the Jewish mass meeting recently held in Madison Square Garden, including the full text of the resolutions adopted at the meeting . . . . and editorial comment in The Times and other papers . . . .”
When Russia fell, Louis Marshall hailed it with delight. The New York Times begins its story on March 19, 1917:
“Hailing the Russian upheaval as the greatest world event since the French Revolution, Louis Marshall in an interview for the New York Times last night said”—a number of things, among which was the statement that the events in Russia were no surprise. Of course they were not, the events being of Jewish origin, and Mr. Marshall being the recipient of the most intimate international news.
Even the new Russian revolutionary government made reports to Louis Marshall, as is shown by the dispatch printed in the New York Times of April 3, 1917, in which Baron Gunzburg reports what had been done to assure to the Jews the full advantage of the Russian upheaval.
This glorification of the Jewish overthrow of Russia, it must be remembered, occurred before the world knew what Bolshevism was, and before it realized that the revolution meant the withdrawal of the whole eastern front from the war. Russia was simply taken out of the war and the Central Powers left free to devote their whole attention to the western front. One of the resulting necessities was the immediate entrance of America into the conflict, and the prolongation of the hostilities for nearly two more years.
As the truth became known, Louis Marshall first defended, then explained, then denied—his latest position being that the Jews are against Bolshevism. He was brought to this position by the necessity of meeting the testimony of eye-witnesses as given to congressional investigation committees. This testimony came from responsible men whom even Mr. Marshall could not dispose of with a wave of his hand, and as time has gone on the testimony has increased to mountainous proportions that Bolshevism is Jewish in its origin, its method, its personnel and its purpose. Herman Bernstein, a member of Mr. Marshall’s American Jewish Committee, has lately been preparing American public opinion for a great anti-Semitic movement in Russia. Certainly, it will be an anti-Semitic movement, because it will be anti-Bolshevist, and the Russian people, having lived with the hybrid for five years, are not mistaken as to its identity. [...]
That Mr. Marshall regards the whole Jewish program in which he is engaged, not in its religious aspect alone, but in its world-wide political aspect, may be judged from his attitude on Zionism. Mr. Marshall wrote in 1918 as follows:
“I have never been identified and am not now in any way connected with the Zionist organization. I have never favored the creation of a sovereign Jewish state.”
Mr. Marshall says, “Let the Zionists go on. Don’t interfere with them.” Why? He writes:
“Zionism is but an incident of a far-reaching plan. It is merely a convenient peg on which to hang a powerful weapon. All the protests that non-Zionists may make would be futile to affect that policy.”
He says that opposition to Zionism at that time would be dangerous. “I could give concrete examples of a most impressive nature in support of what I have said. I am not an alarmist, and even my enemies will give me credit for not being a coward, but my love for our people is such that even if I were disposed to combat Zionism, I would shrink from the responsibilities that might be entailed were I to do so.”
And in concluding this strange pronouncement, he says:
“Give me the credit of believing that I am speaking advisedly.”
Of course, there is more to Zionism than appears on the surface, but this is as close as anyone can come to finding a Jewish admission on the subject.
If in this country there is apprehension over the Jewish Problem, the activities of Louis Marshall have been the most powerful agents to evoke it. [...]
Mr. Marshall, who is regarded by the Jews as their greatest “constitutional” lawyer, since the decline of Edward Lauterbach (and that is a tale!) originated, in a series of legal arguments, the contention that “this is not a Christian country nor a Christian government.” This argument he has expounded in many writings. He has built up a large host of followers among contentious Jews, who have elaborated on this theme in a variety of ways. It is one of the main arguments of those who are endeavoring to build up a “United Israel” in the United States.
Mr. Marshall maintains that the opening of deliberative assemblies and conventions with prayer is a “hollow mockery”; he ridicules “the absurd phrase ‘In the name of God, Amen,’” as used in the beginning of wills. He opposes Sunday observance legislation as being “the cloak of hypocrisy.” He advocates “crushing out every agitation which tends to introduce into the body politic the virus of religious controversy.”
But Mr. Marshall himself has spent the last twenty years of his life in the “virus of religious controversy.” A few of his more impertinent interferences have been noted above. These are, in the Jewish phrase, “religious activities” with a decidedly political tinge.
The following extracts are quoted from the contentions of Mr. Marshall, published in the Menorah Journal, the official organ of the Jewish Chautauqua, that the United States is not a Christian country [begin article]:
When, in 1892, Mr. Justice Brewer, in rendering the decision of the Supreme Court of the United States in the case of the Church of the Holy Trinity against the United States (144 U.S. 457), which involved an interpretation of the Alien Labor Law, indulged in the obiter remark that “this is a Christian nation,” a subject was presented for the consideration of thoughtful minds which is of no ordinary importance.
The dictum of Mr. Justice Story in Vidal against Girard’s Executors (2 How. U.S., 198), to the effect that Christianity was a part of the common law of Pennsylvania, is also relied upon, but is not an authoritative judicial determination of that proposition. The remark was not necessary to the decision.
The remarks of Mr. Justice Brewer, to which reference has already been made, were also unnecessary to the decision rendered by the court.
The fact that oaths are administered to witnesses, that the hollow mockery is pursued of opening deliberative assemblies and conventions with prayer, that wills begin with the absurd phrase “In the name of God, Amen,” that gigantic missionary associations are in operation to establish Christian missions in every quarter of the globe, were all instanced. But none of these illustrations affords any valid proof in support of the assertion that “this is a Christian nation.”
Our legislation relative to the observance of Sunday is such a mass of absurdities and inconsistencies that almost anything can be predicated thereon except the idea that our legislators are impressed with the notion that there is anything sacred in the day. According to the views of any section of the Christian church, the acts which I have enumerated as permitted would be regarded as sinful. Their legality in the eye of the law is a demonstration that the prohibitory enactments relating to Sunday are simply police regulations, and it should be the effort of every good American citizen to liberalize our Sunday legislation still more, so that it shall cease to be the cloak of hypocrisy.
As a final resort, we are told by our opponents that this is a Christian government because the majority of our citizens are adherents of the Christian faith; that this is a government of majorities, because government means force and majorities represent the preponderance of strength. This is a most dangerous doctrine . . . . [end article]
Mr. Marshall has the advantage of being an American by birth. He was born in Syracuse, New York, in 1856, the son of Jacob and Zilli Marshall. After practicing law in Syracuse, he established himself in New York, became a Wall Street corporation lawyer, and his native country has afforded him generous means to win a large fortune.
The question arises whether it is patriotic for Mr. Marshall to implant into the minds of his foreign-born co-religionists the idea that this is not a Christian country, that Sunday laws should be opposed, and that the manners and customs of the native-born should be scorned and ridiculed. The effect has been that thousands of immigrant Jews from Eastern Europe are persistently violating Sunday laws in the large industrial centers of the country, that they are haled to court, lectured by judges, and fined. American Jews who are carrying into practice the teachings of Mr. Marshall and his followers are reaping the whirlwind of a natural resentment.
Mr. Marshall was the leader of the movement which led to the abrogation of the treaty between the United States and Russia. Whenever government boards or committees are appointed to investigate the actions, conduct or conditions of foreign-born Jews, great influences are immediately exerted to have Mr. Marshall made a member of such bodies to “protect” the Jewish interests.
As head of millions of organized Jews in the United States, Mr. Marshall has invariably wielded this influence by means of a campaign of “protests,” to silence criticisms of Jewish wrongdoing. He thus protested when testimony was made before the Senate Sub-Committee in Washington, in 1919, that the Jewish East Side of New York was the hotbed of Bolshevism. Again he protested to Norman Hapgood against the editorial in Harper’s Weekly, criticising the activities of Jewish lobbyists in Washington.
Mr. Marshall describes himself in “Who’s Who” as a leader in the fight for the abrogation of the treaty with Russia. That was a distinct interference in America’s political affairs and was not a “religious activity” connected with the preservation of “Jewish rights” in the United States. The limiting expression “in the United States” is, of course, our own assumption. It is doubtful if Mr. Marshall limits anything to the United States. He is a Jew and therefore an internationalist. He is ambassador of the “international nation of Jewry” to the Gentile world.
The pro-Jewish fights in which Mr. Marshall has been engaged in this country make a considerable list:
He fought the proposal of the Census Bureau to enumerate Jews as a race. As a result, there are no official figures, except those prepared by the American Jewish Committee, as to the Jewish population of the United States. The Census has them listed under a score of different nationalities, which is not only a non-descriptive method, but a deceptive one as well. At a pinch the Jewish authorities will admit of 3,500,000 Jews in the United States. The increase in the amount of Passover Bread required would indicate that there are 6,000,000 in the United States now! But the Government of the United States is entirely at sea, officially, as to the Jewish population of this country, except as the Jewish government in this country, as an act of courtesy, passes over certain figures to the government. The Jews have a “foreign office” through which they deal with the Government of the United States.
Mr. Marshall also fought the proposed naturalization laws that would deprive “Asiatics” of the privilege of becoming naturalized citizens. This was something of a confession! [...]
Louis Marshall is leader of that movement which will force the Jew by law into places where he is not wanted. The law, compelling hotel keepers to permit Jews to make their hotels a place of resort if they want to, has been steadily pushed. Such a law is practically a Bolshevik order to destroy property, for it is commonly known what Jewish patronage does for public places. Where a few respectable Jews are permitted, others flock. And when one day they discover that the place they “patronize” is becoming known as “a Jew hotel” or a “Jew club,” then all the Jews abandon it—but they cannot take the stigma with them. The place is known as “a Jew place,” but lacks both Jew and Gentile patronage as a result.
When Louis Marshall succeeded in compelling by Jewish pressure and Jewish threats the Congress of the United States to break the treaty with Russia, he was laying a train of causes which resulted in a prolongation of the war and the utter subjugation of Russia. Russia serves the world today as a living illustration of the ruthlessness, the stupidity and the reality of Jewish power—endless power, fanatically mobilized for a vengeful end, but most stupidly administered. Does Mr. Marshall ever reflect on the grotesque stupidity of Jewish leadership? [...]
Volume two of this series of Jewish Studies entitled “Jewish Activities in the United States,” being the second volume of “The International Jew,” twenty-two articles, 256 pages (.pdf) [] will be sent to any address at the cost of printing and mailing, which is 25 cents. [end excerpt]