Archive for February, 2015

The Slave Trade in the Congo Basin




The Slave Trade Congo S 618


By One of Stanley’s Pioneer Officers.

Illustrated After Sketches from Life by the Author


This article was originally published in

The Century Magazine  —  April, 1890.






















The heart of Africa is being rapidly depopulated in consequence of the enormous death-roll caused by the barbarous slave-trade. It is not merely the bondage which slavery implies that should appeal to the sympathies of the civilized world; it is the bloodshed, cruelty, and misery which it involves.


During my residence in Central Africa I was repeatedly traveling about in the villages along the Congo River and its almost unknown affluents, and in every new village I was confronted by fresh evidences of the horrible nature of this evil. I did not seek to witness the sufferings attendant upon this traffic in humanity, but cruelties of all kinds are so general that the mere passing visits which I paid brought me in constant contact with them.


The Slave Trade Congo 1158

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It is not alone by the Arabs that slave-raiding is carried on throughout Central Africa. With respect to slavery in the Congo Free State, the western limit of the slave-raiding operations of the Arabs is the Aruwhimi River, just below Stanley Falls, but intertribal slavery exists from this point throughout the State to the Atlantic Ocean. During my six years’ residence on the Congo River I saw but little of the Arabs, and therefore in this article I am detailing only my experiences bearing upon the subject of slavery among the natives themselves.


I first went to the Congo in 1883, and traveled without delay into the interior. Arriving at Stanley Pool, I received orders from my chief, Mr. Henry M. Stanley, to accompany him up river on his little boat the En Avant. Stanley at that time was engaged in establishing a few posts at important and strategic points along the upper river. Lukolela, eight hundred miles in the interior, was one decided upon, and I had the honor of being selected by him as chief of this post. As no white man had ever lived there before, I had a great deal of work in establishing myself. The position selected for our settlement was a dense forest, and until now it had been more familiar with the trumpeting of elephants and the cry of the leopard than with human beings. At first the natives rather objected to my remaining at all, and stated their objections to Stanley. Said they:

We have promised to allow you to put a white man here, but we have been talking the matter over, and we have concluded it would be better to put your white man somewhere else. We, the assembled chiefs, have held a council, and have come to the conclusion that it is not desirable to have such a terrible creature in the district.


Stanley said:

Why, what is there in him that you object to? You have never seen him.


(I had not yet landed, being at that time very sick and unable to leave the boat.)

They said,

No, we have not seen him, but we have heard about him.


Stanley then said,

What have you heard about him?


They replied:

He is half a lion, and half a buffalo; has one eye in the middle of his forehead, and is armed with sharp, jagged teeth; and is continually slaughtering and devouring human beings. Is this so?


Stanley answered them,

I did not know that he was such a terrible creature; but I will call him, and let you judge for yourselves.


Upon my appearing this illusion was immediately dispelled, as, after suffering several days from an acute sickness, I really did not look very formidable or bloodthirsty.


Here I lived for twenty months, the only white man, so that I had every opportunity of studying native character and customs.





In order to place before the reader a picture of savage life untouched by civilization, I could hardly do better than lightly sketch a typical village at Lukolela as I have intimately known it. The whole district contains about three thousand people, the land occupied by them extending along the bank for two miles, the villages being dotted through this distance in clusters of fifty or sixty houses. The houses are built on each side of one long street or in open squares. They are roofed with either palm leaves or grass, the walls being composed of split bamboo. Some of these dwellings contain two or three compartments, with only one entrance; while others are long structures, divided up into ten or twelve rooms, each with its own entrance from the outside. At the back of these dwellings are large plantations of banana trees; while above them tower the stately palm trees, covering street and hut with their friendly shade.


It is in the cool of the early morning that the greater part of the business of the village is transacted. Most of the women repair, soon after six, to their plantations, where they work until noon, a few of them remaining in the village to attend to culinary and other domestic matters. Large earthen pots, containing fish, banana, or manioc, are boiling over wood fires, around which cluster the young boys and girls and the few old men and women enjoying the heat until the warm rays of the morning sun appear. Meanwhile the fishermen gather up their traps, arm themselves, and paddle off to their fishing grounds; the hunters take their spears or bows and arrows and start off to pick up tracks of their game; the village blacksmith starts his fire; the adze of the carpenter is heard busily at work; fishing and game nets are unrolled and damages examined; and the medicine man is busy gesticulating with his charms. As the sun rises the scene becomes more and more animated; the warmth of the fire is discarded, and every department of industry becomes full of life — the whole scene rendered cheerful by the happy faces and merry laughter of the little ones as they scamper here and there engaged in their games.


 The Slave Trade Congo S 600


At noon the overpowering heat of the tropical sun compels a cessation of work, and a lazy quietude prevails everywhere. Then all the shady nooks of the village are filled with groups who either sleep, engage in conversation, or pass their time in hairdressing or in attending to some other toilet matter which native etiquette demands, such as shaving off eyebrows or pulling out eyelashes — an operation which is also extended to all hairs on the face except those on the chin, which are plaited in the form of a rat’s tail. The closer the finger nails are cut, the more fashionable is it thought. At the finger ends the nails are cut down to the quick, and any one posing as either beau or belle always has some of the finger and toe nails pared entirely off.


The midday meal is now eaten, the whole village assuming an air of calmness, broken only by the occasional bursts of boisterous mirth from groups engaged in discussing the merits of the native wine.


All mankind have the same weakness in requiring at times drink stronger than water. Nature has provided the African with the juice of the palm tree, a most palatable beverage, resembling when fresh a very strong lemon soda, but intoxicating in its effects. It is obtained in the following way: the villagers in charge of this particular industry climb the tree, trim away some of the leaves, and then bore three or four holes, about half an inch in diameter, at the base of the frond, to the heart of the tree. From each of these holes will flow each day about half a pint of juice, a small gourd being first placed to receive it. The contents of these gourds are collected every morning. This beverage is called by the natives malafu , and is well known to all European travelers as palm wine.


Between three and four o’clock the village again resumes its air of activity, which is kept up until sundown. In this region, being close to the equator, the sun sets at six o’clock. All tools are put away, and work is suspended. The fires are again lighted, mats are brought out and spread about, and the principal meal of the day is eaten; after which the natives gather around the fire again and talk over the events of the day and the plans for the future. The young people repair to the open places and indulge in their native dances until midnight.


This dancing at night is a sight to be remembered. The performers arrange themselves in circles and dance in time to the beating of the drums, which is their only accompaniment, and occasionally break out into native songs. The surrounding tropical scenery stands outlined in bold relief, the nearer trees occasionally catching the lurid light of the fires, which also strikes on the gleaming bodies of the dancers, making a violent contrast of light and shade, the whole scene being rendered impressive by the wild but harmonious music.


At midnight, when all the villagers have retired to their huts, stillness reigns, broken only at times by the weird call of a strange bird, the cry of a prowling leopard or some other wild animal, and the varied sounds of tropical insects.





This is a fair picture of the life carried on from day to day in a hundred Congo villages, and but for the existence of slavery it would continue undisturbed from one year’s end to another. It is the presence of the slave in the village that brutalizes the otherwise harmless and peaceful community. It is the baneful influence that gives one man the power of life and death over the wretch he has purchased that impels the savage instinct to spill in executions and ceremonies the life-blood of the man, woman, or child he has obtained — perhaps in exchange for a few brass rods or two or three yards of Manchester cloth. Here at Lukolela, for instance, I had hardly settled down in my encampment when I was introduced to one of those horrible scenes of bloodshed which take place frequently in all the villages along the Congo, and which will be enacted so long as the life of a slave is counted as naught, and the spilling of his blood of as little account as that of a goat or a fowl.


In this particular instance the mother of a chief having died, it was decided, as usual, to celebrate the event with an execution. At the earliest streak of dawn the slow, measured beat of a big drum announces to all what is to take place, and warns the poor slave who is to be the victim that his end is nigh. It is very evident that something unusual is about to happen, and that the day is to be given up to some ceremony. The natives gather in groups and begin studiously to arrange their toilets, don their gayest loin-cloths, and ornament their legs and arms with bright metal bangles, all the time indulging in wild gesticulations and savage laughter as they discuss the coming event. Having taken a hasty meal, they produce from their houses all available musical instruments. The drums are wildly beaten as groups of men, women, and children form themselves in circles and excitedly perform dances, consisting of violent contortions of the limbs, accompanied with savage singing and with repeated blasts of the war horns, each dancer trying to outdo his fellow in violence of movement and strength of lung.


 The Slave Trade Congo S 601


About noon, from sheer exhaustion, combined with the heat of the sun, they are compelled to cease; when large jars of palm wine are produced, and a general bout of intoxication begins, increasing their excitement and showing up their savage nature in striking colors. The poor slave, who all this time has been lying in the corner of some hut, shackled hand and foot and closely watched, suffering the agony and suspense which this wild tumult suggests to him, is now carried to some prominent part of the village, there to be surrounded and to receive the jeers and scoffs of the drunken mob of savages. The executioner’s assistants, having selected a suitable place for the ceremony, procure a block of wood about a foot square. The slave is then placed on this, in a sitting posture; his legs are stretched out straight in front of him; the body is strapped to a stake reaching up the back to the shoulders. On each side stakes are placed under the armpits as props, to which the arms are firmly bound; other lashings are made to posts driven into the ground near the ankles and knees.


A pole is now planted about ten feet in front of the victim, from the top of which is suspended, by a number of strings a bamboo ring. The pole is bent over like a fishing-rod, and the ring fastened round the slave’s neck, which is kept rigid and stiff by the tension. During this preparation the dances are resumed, now rendered savage and brutal in the extreme by the drunken condition of the people. One group of dancers surround the victim and indulge in drunken mimicry of the contortions of face which the pain caused by this cruel torture forces him to show. But he has no sympathy to expect from this merciless horde.


Presently in the distance approaches a company of two lines of young people, each holding a stem of the palm tree, so that an arch is formed between them, under which the executioner is escorted. The whole procession moves with a slow but dancing gait. Upon arriving near the doomed slave all dancing, singing, and drumming cease, and the drunken mob take their places to witness the last act of the drama.


The Slave Trade Congo S 602


An unearthly silence succeeds. The executioner wears a cap composed of black cocks’ feathers; his face and neck are blackened with charcoal, except the eyes, the lids of which are painted with white chalk. The hands and arms to the elbow, and feet and legs to the knee, are also blackened. His legs are adorned profusely with broad metal anklets, and around his waist are strung wild-cat skins. As he performs a wild dance around his victim, every now and then making a feint with his knife, a murmur of admiration arises from the assembled crowd. He then approaches and makes a thin chalk mark on the neck of the fated man. After two or three passes of his knife to get the right swing, he delivers the fatal blow, and with one stroke of his keen-edged weapon severs the head from the body.


 The Slave Trade Congo S 603


The sight of blood brings to a climax the frenzy of the natives: some of them savagely puncture the quivering trunk with their spears, others hack at it with their knives, while the remainder engage in a ghastly struggle for the possession of the head, which has been jerked into the air by the released tension of the sapling. As each man obtains the trophy, and is pursued by the drunken rabble, the hideous tumult becomes deafening; they smear one another’s faces with blood, and fights always spring up as a result, when knives and spears are freely used. The reason for their anxiety to possess the head is this: the man who can retain that head against all comers until sundown will receive a present for his bravery from the head man of the village. It is by such means that they test the brave of the village, and they will say with admiration, speaking of a local hero,

He is a brave man; he has retained two heads until sundown.


When the taste for blood has been to a certain extent satisfied, they again resume their singing and dancing while another victim is prepared, when the same ghastly exhibition is repeated. Sometimes as many as twenty slaves will be slaughtered in one day. The dancing and general drunken uproar is continued until midnight, when once more absolute silence ensues, in utter contrast to the hideous tumult of the day.


I had frequently heard the natives boast of the skill of their executioners, but I doubted their ability to decapitate a man with one blow of the soft metal knives they use. I imagined they would be compelled to hack the head from the body. When I witnessed this sickening spectacle I was alone, unarmed, and absolutely powerless to interfere. But the mute agony of this poor black martyr, who was to die for no crime, but simply because he was a slave, — whose every piteous movement was mocked by frenzied savages, and whose very death throes gave the signal for the unrestrained outburst of a hideous carnival of drunken savagery, — appealed so strongly to my sense of duty that I decided upon preventing by force any repetition of this scene. I made my resolution known to an assembly of the principal chiefs, and although several attempts were made, no actual executions took place during the remainder of my stay in this district.





A few words are necessary to define the position of the village chiefs as the most important factors in African savage life; especially as in one way or another they are intimately connected with the worst features of the slave system, and are responsible for nearly all the atrocities practiced on the slave.


The so-called chiefs are the head men of a village, and they rank according to the number of their warriors. The title of chieftain is not hereditary, but is gained by one member of a tribe proving his superiority to his fellows. The most influential chief in a village has necessarily the greatest number of fighting men, and these are principally slaves, as the allegiance of a free man can never be depended upon. A chief’s idea of wealth is — slaves. Any kinds of money he may have he will convert into slaves upon the first opportunity. Polygamy is general throughout Central Africa, and a chief buys as many female slaves as he can afford, and will also marry free women — which is, after all, only another form of purchase.





All tribes I have known have an idea of immortality. They believe that death leads but to another life, to be continued under the same conditions as the life they are now leading; and a chief thinks that if when he enters into this new existence that if he is accompanied by a sufficient following of slaves he will be entitled to the same rank in the next world as he holds in this. From this belief emanates one of their most barbarous customs — the ceremony of human sacrifices upon the death of any one of importance. Upon the decease of a chief, a certain number of his slaves are selected to be sacrificed, that their spirits may accompany him to the next world. Should this chief possess thirty men and twenty women, seven or eight of the former and six or seven of the latter will suffer death. The men are decapitated, and the women are strangled. When a woman is to be sacrificed she is adorned with bright metal bangles, her toilet is carefully attended to, her hair is neatly plaited, and bright-colored cloths are wrapped around her. Her hands are then pinioned behind, and her neck is passed through a noose of cord; the long end of the cord is led over the branch of the nearest tree, and is drawn taut at a given signal; and while the body is swinging in mid-air its convulsive movements are imitated with savage gusto by the spectators. It often happens that a little child also becomes a victim to this horrible ceremony, by being placed in the grave alive, as a pillow for the dead chief. These executions are still perpetrated in all the villages of the Upper Congo.


The Slave Trade Congo S 604


But the life of the slave is not only forfeited at the death of the chief of the tribe in which fate has cast his lot. Let us suppose that the tribe he is owned by has been maintaining an internecine warfare with another tribe in the same district. For some reason it is deemed politic by the chief to bring the feud to an end, and a meeting is arranged with his rival. At the conclusion of the interview, in order that the treaty of peace may be solemnly ratified, blood must be spilled.


 The Slave Trade Congo S 605


A slave is therefore selected, and the mode of torture preceding his death will vary in different districts. In the Ubangi River district the slave is suspended head downwards from the branch of a tree, and there left to die. But even more horrible is the fate of such a one at Chumbiri, Bolobo, or the large villages around Irebu, where the expiatory victim is actually buried alive with only the head left above the ground. All his bones have first been crushed or broken, and in speechless agony he waits for death. He is usually thus buried at the junction of two highways, or by the side of some well-trodden pathway leading from the village; and of all the numerous villagers who pass to and fro, not one, even if he felt a momentary pang of pity, would dare either to alleviate or to end his misery, for this is forbidden under the severest penalties.





The varying fortunes of tribal warfare furnish the markets with slaves whose cicatrization marks show them to be members of widely differing families and distant villages. But there are some tribes, and these the most inoffensive and the most peaceful, whose weakness places them at all times at the mercy of their more powerful neighbors. Without exception the most persecuted race in the dominions of the Congo Free State are the Balolo tribes, inhabiting the country through which the Malinga, Lupuri, Lulungu, and Ikelemba rivers flow. I may here mention the the prefix “Ba” in the language of these people implies the plural; for instance, Lolo would mean one Lolo — Ba-lolo signifying Lolo people. These people are naturally mild and inoffensive. Their small, unprotected villages are constantly attacked by the powerful roving tribes of the Lufembé and Ngombé. These two tribes are voracious cannibals. They surround the Lolo villages at night, and at the first signs of dawn pounce down upon the unsuspecting Balolo, killing all the men who resist and catching all the rest. They then select the stronger portion of their captives, and shackle them hand and foot to prevent their escape. The remainder they kill, distributing the flesh among themselves.


The Slave Trade Congo S 606


As a rule, after such a raid they form a small encampment; they light their fires, seize all the bananas in the village, and gorge upon the human flesh. They then march over to one of the numerous slave-markets on the river, where they exchange the captives with the slave-traders of the Lulungu River for beads, cloth, brass wire, and other trinkets. The slave-traders pack the slaves into their canoes and take them down to the villages on the Lulungu River where the more important markets are held. Masankusu, situated at the junction of the Lupuri and Malinga tributaries, is by far the most important slave-trading center. The people of Masankusu buy their slaves from the Lufembé and Ngombé raiders, and sell them to the Lulungu natives and traders from down river. The slaves are exhibited for sale at Masankusu in long sheds, or rather under simple grass roofs supported on bare poles. It is heartrending to see the inmates of one of these slave-sheds. They are huddled together like so many animals.






* Cover image of  Morton Stanley with native boy not in the original magazine article.



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 The Slave Trade in the Congo Basin – Part 1




See also Part 2: The Slave Trade in the Congo Basin – Part 2 (last)



Version History


Version 2: Nov 27, 2017 — Improved formatting. Added link to Part 2.


Version 1: Published Feb 28, 2015

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Part 7 (last)






The American Jew - Cover NEW



Telemachus Thomas Timayenis




Foul deeds will rise, 

Though earth o’erwhelm them, to men’s eyes










The American Jew 625 Intro




Introduction.  . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Chapter I His Arrival in America  . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Chapter II The New-York Ghetto  . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Chapter III The Jew at the Summer Hotel  . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Chapter IV The Jew in Wall Street  . . . . . . . . . . . . . . . . . . . . . . . . . . 32

Chapter V The Jew in the Tobacco Trade  . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Chapter VI The Jew in Politics  . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Chapter VII The Jew in Journalism  . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Chapter VIII “The Great American Journalist.”   . . . . 77

Chapter IX The Jew Lecher  . . . . . . . . . . . . . . . . . . . . . . . . . . 82

Chapter X The Criminal Jew  . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Chapter XI The Jew in Petroleum  . . . . . . . . . . . . . . . . . . . . . . . . . . 126

Chapter XII The Jew in His Relation to the Law  . . . . 135

Chapter XIII Customs and Habits of the Jews

— Religious Doctrines  . . . . . . . . . . . . . . . . . . . . . . . . . . 159

Chapter XIV The Jew Summarized  . . . . . . . . . . . . . . . . . . . . . . . . . . 197








The word given to a Christian need not be kept.” — THE TALMUD.



The American Jew 644 chpt 14


HERBERT SPENCER in his well-known work on Sociology compares an industrial society to a living organism; but, if he had in contemplation a healthy organism, it would require an ideal society to render the analogy perfect. In the living organism, as Spencer expresses it, “nutriment is always proportioned to function;” in other words, the most blood flows to those organs which do the most work. This is true of a healthy organism, but there are diseased as well as healthy-organisms. There are diseased organisms with foul-spreading ulcers which perform no useful function, but which nevertheless send their roots down, and tap the springs of life, and divert a large portion of the nourishment to their own maintenance, to the very serious impoverishment of the members, and impairment of the constitution. And what an ulcer is to an individual organism, the Jew is to the body politic, a foul, fungoid, parasitic, cancerous growth, striking its roots into the industrial society, impoverishing it, diverting its wealth to his own gratification, and performing no useful function in return.


[Page 197]


The vast wealth which the American people have accumulated during the past few decades is the combined product of brawny, willing arms wrestling with nature for the mastery over her secrets, and of able brains guiding and organizing their labors to useful ends.


The sons of our Eastern settlers, and our kindred from Scandinavia and Germany and England and Ireland, went out in families and in groups to the Far West, where they cleared the forest, built cities on the boundless prairie, planted the hill-sides, and delved deep into the bowels of the mountain, bringing to light nature’s hidden treasures of gold and silver and iron and copper and coal and oil; while able brains grasped the problem of bringing the scattered hosts into social and commercial intercourse with each other, and with the cities of the older States, by a network of canals and railways and telegraph-wires. Millions, nay thousands of millions, of dollars have been spent in opening up this great continent, and in organizing the efforts of the scattered units into an effective force for waging triumphant warfare with nature.


[Page 198]


Has the Jew taken any part in these herculean labors of brain and sinew? Has he planned the railways, the canals, or other means of communication, or risked his gold in their construction? Has the stroke of his axe rung through the backwood, or the heavy thud of his pick resounded through the caverns of the mine? Has he guided his plough on the pathless prairie, or bent his back to the construction of the iron ways? Has he quarried the rock, or made brick, or built cities, or cut canals, or tilled the willing soil? Has he hewn timber, or floated the perilous raft, or smelted the iron ore, or forged the glowing metal with the ponderous stroke of the heavy hammer? There is but one answer: No Jew has taken part in any of these labors. What, then: is he a man of cunning brain, who has invented the unrivalled machinery which enables one man to do the work of a hundred; or has he studied the chemical properties of matter, and guided the nations to its triumphs in mechanics and the arts, or aided in organizing the unskilled labor of the country to useful ends? Again, there is but one answer: He has had no part in any of these things. The Jew despises useful labor, he has no industrial aptitudes, he holds labor as derogatory to the dignity of his race. He sees in the industrial energies, and cunning brain, and bold enterprise of the Aryan, a providential provision for his needs.


[Page 199]


Not his the rugged task of doing battle with nature; that is the lot assigned to the Aryan, who has been doomed to eat his bread by the sweat of brow and brain. The Jew is emancipated from this doom, he is of a highly specialized race set apart to perform the functions of a parasite preying on the vitals of industrial societies, fattening on their labors, and diverting their wealth to his own pocket. The Jews’ backs are not bent with labor, their supple fingers betray no acquaintance with toil, they have no intellectual gifts which they exercise for the good of society, they contribute in no way to the production of wealth, they benefit society in no way; and yet look at them in New York City, and indeed wherever they have fastened themselves, and you find them leading lives of luxury and ostentation, and holding in their hands a great part of the wealth of the country.


None of this wealth has been come by honestly; none of it represents services rendered by the Jew to, the community. Every cent has been obtained by fraud, and by, taking cunning, selfish advantage of the imperfections of our social system.


[Page 200]


In his more legitimate pursuits the Jew throngs the avenues of commerce, establishing five stores where one would suffice the people’s needs. And, of course, the diminished business done by each necessitates high profits. But this is the least of the Jew’s offences: he has cultivated lying and deceit, and the fabrication of false evidence, — cultivated it as a fine art; and nothing that he sells is what he represents it, or what it appears to be, — his cloth is shoddy or damaged, his leather, paper, his gold, pinchbeck, his furniture made of rotten or worm-eaten wood, his drugs and foodstuffs, adulterated. And even with this he is not satisfied; the methods are sure, but too slow to satisfy his greed. He ponders fraudulent bankruptcy, and carries it to a successful issue; he insures his warerooms, full of worm-eaten, rotten furniture, or shoddy clothes, and by some “unaccountable means” they are destroyed by fire. It is nothing to the Jew if a dozen Gentile lives be sacrificed in the flames. And moreover, who can prove that the firing as not an “accident”? The Jew thrives by such means, and in old age he tells his children, not cantingly, but with simple faith, that — “God prospered him;” for he believes honestly in a special interposition of Jehovah to deliver the Gentile nations over to him for a spoil. His delight is in usury, in pandering to vices, or in taking advantage of the necessities of the unfortunate. The Jew pawn-broker, watching like a spider in his web, is a sight that men and angels might weep over.


[Page 201]


The law limits the amount of interest he may claim; but what matter? He lends only a fourth or an eighth of the value on the goods left with him, relying but too securely on his foresight, which predicts that the unfortunate will but rarely be able to redeem their pledges. In this department of industry, as a receiver of stolen goods, for which he gives “very good prices, and no questions asked,” and as a panderer to vice, the Jew is in his native element; but he thrives in every branch f business in which it is possible to adulterate the products which pass through his hands, or to make them seem other than they really are. To a small extent, the Jew is an employer of labor; not of the capable, but of the least efficient sort. He does not hire good workmen, for he does not want good, honest work; he wants only that it appear good: that secured, the poorer the work, the less durable the material, the better he is pleased. He employs women and children, and the least capable workmen, for the production of articles of a quality inferior to any thing he could procure from an American factory or workshop, and he pays in proportion to the value of the work, which cannot give more than starvation wages.


Take the Jew from his advent into Western Europe: his career has been one unbroken record of fraud, and vice and grovelling meanness, and usury, and lying, and deceit, and pandering to the greed of princes, who have been tempted by loans to expose their people to the merciless grasp of these greedy parasites, until, one after another, the peoples rose, and hounded the loathsome vampires from their midst. In two countries alone did the rulers stand resolute in harboring and fostering the Jews, — the two great nations of the East and West, Spain and Turkey; and both these countries have become a by-word among the nations, their political greatness broken, and their people hopelessly sunk in debts for usury, until all industry is paralyzed.


[Page 202]


The Jew is in all ages the same; grovelling, greedy, grasping, in pursuit of gold; tyrannous and insolent in possession; conscious of the scorn with which he is regarded by a loftier race; craving to repay it, with a bitter lust for vengeance; and striving with a patient persistence, worthy of a nobler cause, for the wealth which will enable him to demonstrate his superiority, by placing his foot upon the necks of the hated Aryan.


The Jew is a pestilence and danger in every Christian community: he fattens on the misfortunes of the individual; on the imperfection of social laws, which imperfection he does his best to perpetuate; by acting as receiver of stolen goods; and, above all, our wars and other national calamities. It was the unhappy fratricidal war in this country, which, while it impoverished the nation in blood and treasure, raised the Jews to a pinnacle of greatness, and brought the nation under tribute to them.


[Page 203]


They have acquired a hold on this country such as they never secured on any nation in Europe: they are striving toward a future here such as Europe gave them no promise of. In this, the greatest nation under the sun, a continent fertile in natural resources to which the surplus population of Europe must needs flow, no kingly head, no patrician caste, no standing armies interpose between the Jews and their dream of absolute dominance. Here the battle for supremacy, for the power that shall mould legislation, that shall determine the destiny of the nation, is one between lofty principle and wealth, between the patriotic sentiment that would raise the intellectual, moral, and material condition of the people, foster freedom, and repeal unequal laws, and the parasitic craving to subject the people to the tyrannous dominion of an oligarchy’ dominating by the possession of gold, filling the legislature with subservient creatures, moulding legislation in the interests of the oligarchy, and backing its claims with the support of a standing army if need be. All the Jews’ weight and influence is thrown on the side of the oligarchy. Already the race counts its gold, and sees itself the most potent factor of the dominant party; already the Jew sees in fancy his subservient creatures, bought with his gold, in the Senate and in Congress, and looks forward hopefully to the period when the glory of the infancy of his race shall be restored, and the people bend the knee in humble reverence when the Jewish plutocrat rolls by in his chariot.


[Page 204]


The Jew is not alone in his parasitic tendencies, not exactly alone; but for all that he is a parasite sui generis. * It has been asserted as the result of the most careful and reliable investigation, that the nominal railway capital on which the nation is paying interest, has been swollen by three thousand millions of watered stock, and fearless and indignant protest has been urged in the Senate of the nation against the tolerance of such a state of affairs. But is there any comparison between the railway magnate and the Jew? The former asserts, and his assertion is well grounded, that the tax he levies on the people is but a tithe of the wealth he has created for their benefit. It is no adequate plea, no just plea. The railway magnate owes his success to the facilities afforded by the social organization, and to the co-operation of talents and forces, without which his own brilliant achievements would have been impossible. But while the plea does not justify the railway magnate, it palliates his offence. But by what plea shall we attempt to palliate the acts by which the Jews wrest their millions from the people’s earnings? What wealth have they created? what facilities for the creation of wealth? What services material or immaterial have they rendered the nation? When you compare the two, you find that the railway magnate is no true parasite: he fattens on the wealth which he has created by the employment of his capital in far-seeing designs; he is a co-worker, one of the most useful members of the community, who has taken advantage of his opportunities to appropriate more than a just share of the wealth be has been so largely instrumental in producing.




* [A Latin phrase meaning of its own kind, used to describe something considered unique, the only example of its kind.]


[Page 205]


He deserves censure, and but for the imperfection of our laws he would be called on to make restitution. But the Jew is a true parasite, type of a mean race, without intellectual insight or industrial’ aptitude, of a race that has a history extending over four thousand years, in the whole of which time it cannot lay claim to the credit of any, even the most insignificant, discovery or invention useful to mankind. The industrial aptitudes of the Jews are perhaps on a slightly higher plane than those of the Red Indian; they have no such industrial aptitudes, or intellectual insight into the properties of matter, as would enable them to raise themselves to the rank of a civilized nation. The present condition of the Jewish colonies of Palestine is the measure of their capacities in this direction. They are simply, and without qualification, a race of parasites, whose existence depends upon their being able to fasten themselves on industrial races, and prey on their vitals.


The wolf in the forest, the rattlesnake in the prairie dog village, has each his allotted task in the economy of nature. But the Jew can advance no such apology for his wretched existence. His career in Europe, his career in this country, demonstrate that he is precisely what we have characterized him, an unqualified parasite.


[Page 206]


But while the Jew is essentially a parasite, and stands in no other relation whatever to an industrial society on which he fastens, and although he has none of that intellectual capacity which has enabled the two leading races of man the Aryan and Mongolian to achieve their triumphs over material nature, he is still not wanting in a certain intellectual acuteness and imitative capacity, and in a power of adaptation to the tone and expression and superficial manners of the races which tolerate his presence among them; and, as a consequence, Spain and Western Europe have developed types of Jews of very much higher culture than their brethren in the East. These people are capable of discussing moral questions by European standards, and of giving expression to very creditable sentiments; but if the question of parasitism is broached, they take precisely the same attitude that the average American takes when it is pointed out to him that the destiny of the Anglo-Saxon race on this continent threatens to involve the extinction, first of the Red Indian, and later of the Spanish races. They say it is the course of Nature, or the ordination of Providence, that man shall be exposed to a struggle for existence, which will result in the final survival of the fittest. But there is no parallelism in the two cases. The Anglo-Saxon race wants the earth, that it may subdue it, and is doomed by the law of self-preservation to, dispute possession with all races which oppose its spread; and the same law destines all nations which stand in its way to oppose its spread, or perish.


[Page 207]


The Jew does not come to compete with us in the struggle — for dominion over nature; he does not come and ask permission to throw in his lot with us, and struggle with us, shoulder to shoulder, against our obstacles. animate or inanimate: he comes with specious words, asking protection, and promising obedience to our laws i and, before we are conscious or suspicious of his intentions, he has crawled through the imperfections of our social system, and fastened on our vitals. It is his destiny; he has no other idea of life; he finds industrial races easily preyed on, and quite ready to encourage him among them, and in that willingness he sees the guiding hand of a Supreme Power, which has singled his race out for a special destiny. He must prey on industrial races, or sink to the lowest depths of degradation, like his brethren in Russia and elsewhere, where cruel laws as they deem them have forced them to earn their bread by the sweat of their brows. The American Jews wish to emancipate their brethren in Russia from this cruel necessity. America is large enough, and rich enough, and stupid enough, to support them all.


[Page 208]


They have a brilliant future in America, such as no other country offers; they can look forward with confidence to grasp the reins of power in this country, and gratify their boundless vanity and ambition; they want to add to their numbers by assembling all their race here, and already active steps are being taken to import the Russian Jews, the dregs of the Hebrew race, the most degraded specimens of’ humanity, a people who, nevertheless, amid all their degradation, believe that they are Jehovah’s chosen people, destined in his good time to place their foot upon the necks of the Gentile races.


Shall America be further invaded by these degraded people, longing to be emancipated from toil, that they may share with their more prosperous brethren in the plenty of the Gentiles, whom God has given over into their hands? We refuse citizenship, and with good reason, to the Chinese, who are as highly an industrial people as ourselves, a race with broad intellect, and keen insight into the secrets of nature; a race that in its insolation discovered the mariner’s compass, invented printing and gunpowder, and which for more than three thousand years maintained creditable rivalry with the civilizations of the Western world. We refuse to receive these people on our shores; and shall we allow the degraded Russian Jews, the lowest dregs of a degraded parasitic race, free asylum, knowing that they come, not to stand with us shoulder to shoulder to urge on the destinies of this great nation, but as conquerors coming to dominate over the Gentiles, whom;

God has given into their hands for a spoil?


[Page 209]


This is the vital question of the age for Americans. The Red Indian has run his career, and will solve his own destiny; the negro is developing industrial capacities, and fitting himself for the performance of useful functions in the social organism; the Spanish races will submit to the inevitable, as the countless millions of the next two centuries roll southward. But the Jew! Shall he be allowed to impede the onward march of the American nation, to ride on its shoulders, to prey on its vitals, and finally to grasp the power which they have achieved by their triumphs over nature, and subject them under his feet?


We do not open our gates to these people because we want them. They have no arts to teach us, no new industries to implant among us; they bring no skilled or intelligent labor, no industrial aptitude; they bring us no strength, no wholesome moral influence, no kindly sympathies. They come with no friendly acknowledgment for hospitable reception: they come to prey on us; and, knowing that, no sane people should let them in.


[Page 210]


There are millions of broad acres on this continent waiting to be tilled, forests to be cleared and untold wealth lying hidden in its. mines. The Aryan peoples of Europe come to us with firm step, clear eye, and bright resolve, ready to engage in this fierce strife with nature in her waste-places. They come from Sweden and Denmark and Norway and Germany and England and Ireland, and go out to the prairie and the forest, and build huts, and clear the forest, and plough the land, and delve in the mine, and build cities, and engage in a thousand industrial pursuits. They will make their home in the prairie and the forest, and thank God for the opportunity to do battle with nature evenhanded; and the bright light of inward peace will reflect itself in their faces, as from year to year they see the wilderness being brought into subjection, and their children growing up inured to toil, and indulging in legitimate, lofty aspirations. And twenty years later you visit their settlements, and find a stalwart race of hardy freemen, who tell you they are Americans, citizens of the greatest nation on earth, proud of their birthright, and eager to aid the nation along in the path of true progress.


Will the Jew, too, throw in his lot with these people? Will he struggle manfully with the hardships of early settlement? No, no! the Jew turns away revolted from such a sight; his lordly race cannot stoop to toil unless God’s anger forces it upon them. Has not God promised that he will put the Gentile nations under their feet? and would it not be a spurning of Heaven’s best gift to bend his back to labor, when he can go to the city and enter upon his inheritance as a parasite, and thus fulfil the lofty destiny of the chosen race?


[Page 211]


It is said that Christian liberality is the motive power which prompts us to tolerate the Jews among us; that they are a persecuted people; and that as long as they obey the laws, we should throw the mantle of our protection over them. Yes, if they come to throw in their lot with us as the Aryan people of Europe do, to stand shoulder to shoulder with us in the struggle with nature, to aid and be aided as we aid each other with band and brain, by all means admit them. But they do not, and will not; and is it Christian liberality, is it common regard for social health and purity, to allow ourselves to be preyed on by a race of parasites? to foster them until their hold shall have become ineradicable? All naturalists are agreed that parasitism is evidence of degeneration; but is it no evidence of degeneration when an individual or a people allows itself to be infested with parasites, and takes no measures for their eradication? Is not the moral influence of their example fatal to our own people? Can the struggling millions see an inferior race dwelling in lordly style, and insolently claiming superiority, and not themselves be tempted to the adoption of a similar mode of life? We have evidence enough that a considerable number of our people are so tempted, that they weary of the slow processes by which wealth is produced honestly, and aim like the Jews to enrich themselves by the spoliation of their neighbor.


[Page 212]


But the Jew has special aptitudes for parasitism, and has been prepared for a parasitic life by centuries of training. He has the advantage, that he has but one object in life, — the acquisition of wealth, and the enjoyment of the display and power which its possession gives him; and the further advantage that he has no moral principles, no regard for truth, no sentiment of honor, to deter him from any measure which favors the end in view; and even if there were a scintillation of moral justice in his nature, his creed teaches him in set and express terms, that it is lawful to despoil the Gentile, to bear false witness against him (for the Gentile is never his neighbor), and that it is not incumbent on him to hold faith with a Gentile in any matter. Are there any Jews lifted above the pursuit of wealth, men learned in all the wisdom of the Gentiles, who have abstract conceptions of the beauty of truth and justice, and who are guided by these conceptions in their daily life and intercourse with Christian people? There may be, and probably are; but the American people have not to concern themselves with the exception, but with the rule.


The Jews as a people are a parasitic race, living on the vitals of the industrial races who harbor them; and, in these seeming exceptions of men of culture and accumulated wealth, we have only to strip them of their possessions, and place them face to face in the struggle with nature, to see the race instinct assert itself, and see them turn away and join in the pursuits of their brethren. Their theoretic morality blossoms only in the sunshine, and will not stand the rude test of adversity. You might as well ask the American people to withdraw within the eastern slopes of the Rocky Mountains, and pledge themselves never to cross the barrier, as ask the Jew to forego his parasitic tendencies, and enter on the production of wealth in common with the people of the country: he cannot; the race instincts are too strong in him; he must follow their guidance as long as there is opportunity for their indulgence.


[Page 213]


We apply the term “parasite” to the Jew, not rashly, but with due regard to its full import. A parasite in an industrial community is one who lives on the labors of others, one who either renders the community no service, or a service insignificant in comparison with the reward he succeeds in appropriating. Just consider for a moment that the average earnings of the American people, with their vast capital, their fertile brains, and brawny arms, under the highest industrial organization, is rather below seven hundred dollars per annum for each family of five persons, and then look at the thousands of Jews in New York whose incomes average seven thousand dollars! Is it not monstrous, that the members of a lower race, a race little above the Red Indians in industrial aptitude, a race incapable of raising themselves to the dignity of a civilized people, should be allowed to fasten themselves upon industrial nations of a higher race, each one of them appropriating to himself the wealth which ten families have been engaged in producing? What have these Jews done, what service could they render the nation, that they should be entitled thus to batten upon it?


[Page 214]


It is quite true that, in consequence of the imperfections of our social system, it is impossible to regulate the proportion of the trading-class to the needs of the nation, or to proportion its profits to the value of the services rendered, and that, in consequence of these difficulties, this class secures more than its just share of wealth, which results in its ranks being crowded, and in the nation having to support the whole for services which a much smaller number could render efficiently. But because the evil is apparently irremediable, shall we aggravate it by allowing an alien people to thrust themselves upon us, to throng every avenue of commerce, to succeed by lying and cheating and misrepresentation and fraud, and to oust our own people? If the unduly large profits of trade are to be held legitimate, why should not American people enjoy them?


The rapid accumulation of great wealth, and consequent influence, by the Jews, is a source of great danger to the nation. It is dangerous enough when any section of the community succeeds, under cover of unequal or imperfect laws, in appropriating the greater portion of the accumulated wealth of the country into its own hands, and employing it for its own selfish ends.


[Page 215]


The people would be far more imbittered if a superior and conquering race wrested their hard earnings from them for its own display; but all the bitterness of bate finds vent when it is seen that the wealth is held, and the power wielded, by an abjectly inferior race, who appealed to their generosity for an asylum, and now, with an insolent assertion of superiority, claim to arbitrate the destinies of the nation by virtue of gold wrung from the people by fraud and usury and lying and cunning and meanness.


The Jew is not a desirable citizen. That he is alien to us in religion would have no just force. were it not that his religion justifies and enjoins action which is inconsistent with good citizenship. It teaches him that his race has been singled out by Jehovah for dominion over other races i and he strives after that dominion as his birthright, not by equal contest, but by fraud and cunning. His religion teaches him that it is lawful to despoil the Christians, and to bear false testimony against them in behalf of his own people; and a race holding these tenets is unfitted for American citizenship. He takes no part in the production of wealth, and contributes nothing in labor of brawn or brain necessary to its production; nor does he by any spark of intelligence facilitate its production.


He has no sympathy with the people among whom he seeks asylum, no sentiment of patriotism, no sense of community of interest. He sees in the Christians only hated foes, who despise him while he is poor, but are ready to bow down to him when he has accumulated wealth, an alien, hated race whom his God has given over to him for a spoil.


[Page 216]


He abstains not only from joining his protectors in the strife with nature, but equally abstains from joining them in their struggle with their foes. The country’s quarrels concern him only according as they afford him facilities for making money out of them. So far as his business-pursuits may be regarded as legitimate, he is not capable of rendering any special services, and he simply ousts an American citizen to make room for himself; but, as we have seen in following his career through this volume, he throws discredit on every branch of business in which he engages, by his crooked and underhand ways. The base of the whole Jewish pyramid is composed of pawn-brokers, receivers of stolen goods, lewd bawds, and fences of the well-known Mandelbaum * type, old-clothes dealers, and peddlers.


The race has not one quality which renders it a valuable acquisition to our ranks, but a thousand which render it desirable that we purge ourselves of them; not one quality to command our esteem, but a thousand which inspire us with contempt. We have nothing to hope from their presence, but a great deal to fear; and the time is ripe for taking a determined stand on this subject, before the arrival of fresh hosts of the degraded race from Russia. Let this threatened visitation of a physically and morally polluted race be stayed at once by the resolute fiat of the American People. Let the Jews of this country understand, that the American people do not want, and will not receive, the dregs of a race which has won only scorn and contempt from the people of Europe.




* [See page 94: Mrs. Frances Mandelbaum, better known as “Mother Baum, Queen of Knaves,” was for many years a receiver of stolen goods in Clinton Place, New York.]


[Page 217]


But it is not enough to stop here. We want no Jews in this country; we want no parasites on our industrial organism; we are ourselves capable of consuming all the wealth we produce, We want no festering cancer in the body politic; it is not healthy, it must be eradicated. If the American people must be ruled by, or have to struggle against, the threatened dominance of an oligarchy, in Heaven’s name! let it be an oligarchy of our peers, of men of kindred race, with like sentiments, like sympathies, as ourselves, — men to whose sense of justice we can appeal, knowing that their abstract sentiment of justice is grounded on the same basis as our own; an oligarchy which, if it draw the sword and crush us into submission, will still remember that we are brethren, and be magnanimous. But let not our nation, — this great nation whose industrial aptitudes, intellectual powers, and natural resources are sufficient to raise it to the highest pinnacle of human greatness, — let not our nation be humbled to the dust by armies of our brethren, raised with the gold of conquering Israel. Let not the American people incur the passionate hate, the vindictive vengeance, of a race which for ages has treasured up in its bosom the memory of the well-merited but bitterly resented scorn and contempt with which Christendom has treated it; of a race merciless and cruel as hell; of a race that never spared a foeman; of a haughty, insolent, vindictive race, that will recognize in their triumph abundant evidence of their own superiority, and of Jehovah’s favor.


[Page 218]


And they would be in great part right. It is well said, that;

whom the gods would destroy, they first make mad;

and the American people would earn the fate inevitably in store for them, if, their eyes opened to the character of the Jews, to their grasping accumulation of wealth, to their dream of final domination over the hateful Christian peoples, they continue to tolerate their presence.


On this point but one sentiment should animate the American people, and this should find expression in the one curt but emphatic cry:

The Jew must go!


Let there be no angry denunciation, no unseemly haste, no injustice, but calm, deliberate, and firm resolve. By our silence we gave sanction to their settlement among us, and they are entitled to the protection of our laws as long as they remain. Let them go with all their ill-gotten gain, and let us forget that it was ill gotten but let them go.


The blame of their admission rests on us, for we knew that they were deservedly hated and scorned by all the higher races of men. Give them time to convert all their wealth into gold and bills, and let them go whither they list. To Europe if the European people will still consent to be preyed on by them, and, if not, to their own country where they are assured of protection by the Turkish Empire. Let the people of the United States ponder this matter calmly and deliberately, and decide how we may purge ourselves of a race of parasites, and in self-defence guard against the threatened and already impending danger, that the nation will be subjected to the dominant rule of a powerful oligarchy, the majority of whose members will be men of an alien race, who hate us with an intensity of hatred, nurtured by the memory of the scorn and contempt with which they have been regarded for centuries.


Let the people ponder this problem, let reflection beget resolve, and let resolve be transferred into action, while there is yet time. We want no parasites among us; we will not have them; our social health demands that we purge ourselves of them. The Jew must go. Let the nation assert itself to this effect, not passionately, not bitterly, not vindictively; but from Maine to Louisiana, from New York to the Golden Horn, let the American people rise as one man, and assert in deep tones of calm, unwavering resolve:


We want no parasitic race among us: THE JEW MUST GO!








The cover, the ‘Le Happy Merchant’ image and Table of Contents are not part of the original book.

* Notes enclosed in [square brackets] and marked with an asterisk (*) symbol are not in the original text.

* On page 55 on the original scan half the text is missing. If anyone has the complete text please paste it in the comment section of my blog. Thanks.

* Page numbers in this document are the page numbers in the original book.




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The American Jew – Part 1: His Arrival in America — The New-York Ghetto — The Jew at the Summer Hotel

The American Jew – Part 2: The Jew in Wall Street — The Jew in the Tobacco Trade

The American Jew – Part 3: The Jew in Politics — The Jew in Journalism — “The Great American Journalist.” — The Jew Lecher

The American Jew – Part 4: The Criminal Jew

The American Jew – Part 5: The Jew in Petroleum — The Jew in His Relation to the Law

The American Jew – Part 6: Customs and Habits of the Jews — Religious Doctrines

The American Jew – Part 7: The Jew Summarized



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The American Jew — An Expose of His Career (1888) – Part 7 (last)


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The American Jew — An Expose of His Career (1888)



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Version 3: Dec 4, 2016 — Improved formatting.


Version 2: Mar 2, 2015 — PDF of complete book added.


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Part 6






The American Jew - Cover NEW



Telemachus Thomas Timayenis




Foul deeds will rise, 

Though earth o’erwhelm them, to men’s eyes










The American Jew 625 Intro




Introduction.  . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Chapter 1 His Arrival in America  . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Chapter II The New-York Ghetto  . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Chapter III The Jew at the Summer Hotel  . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Chapter IV The Jew in Wall Street  . . . . . . . . . . . . . . . . . . . . . . . . . . 32

Chapter V The Jew in the Tobacco Trade  . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Chapter VI The Jew in Politics  . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Chapter VII The Jew in Journalism  . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Chapter VIII “The Great American Journalist.”   . . . . 77

Chapter IX The Jew Lecher  . . . . . . . . . . . . . . . . . . . . . . . . . . 82

Chapter X The Criminal Jew  . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Chapter XI The Jew in Petroleum  . . . . . . . . . . . . . . . . . . . . . . . . . . 126

Chapter XII The Jew in His Relation to the Law  . . . . 135

Chapter XIII Customs and Habits of the Jews

— Religious Doctrines  . . . . . . . . . . . . . . . . . . . . . . . . . . 159

Chapter XIV The Jew Summarized  . . . . . . . . . . . . . . . . . . . . . . . . . . 197











Virginity, virtue, innocence, purity, are only so much capital with the Jew, a capital that one must defend, but which may be regained if lost.” — THE ORIGINAL MR. JACOBS.


 The American Jew 643 chpt 13


NOT even among the blindest of the heathen, have such base, low, grovelling superstitions and dogmas been discovered, as these accursed Jews have forged for themselves since the dispersion, and collected in the Talmud.


Well may Luther say, — “if a Christian seeks instruction in the Scripture from a Jew, what else is it than seeking sight from the blind, reason from the mad, life from the dead, grace and truth from the devil?


[Page 159]


At an early age the young Jew is placed under the instruction of a rabbi; and lest the reader might think that what follows is a malicious invention to bring the Jews into disrepute, we shall give the precise pages of the Talmud from which each selection is taken. The Jews endeavor to deny that they hold these doctrines; but it is nevertheless quite true, that all their learned men who have been converted to Christianity since the time of the Reformation confessed that these dogmas were intimately woven into their belief, and formed its groundwork.


The religious books of the Jews teach. that the Talmud is holier than the Scriptures.

He who goes from the Halacha (the Talmudical teaching) to the Scriptures will have no more luck; [1] and good-luck the Jews prize dearly above all things.


The Talmud teaches, that he who reads only in the Scriptures, and not in the Talmud, is like one who has no God. [2]


The Talmud teaches,

The holy and ever-blessed One can sin; and the greatest sin He has committed was in having created the accursed Nazarene the — Jesu — the idol of the children of Edom;” our Lord Jesus Christ.


The Jews believe that their rabbis are infallible.

Knowest thou not that when a rabbi says, ‘This thy’ right hand is thy left, and this thy left hand is thy right,’ thou must believe it, or thou wilt be damned?[3]




[1] Talmud, tract. Chagiga. fol. x., col. i., Raf. Aschi, the author of the Gamara, a portion of the Talmud.

[2] Talmud, tract. Eruvin.

[3] Tergum upon Deut. xvii. 11.


[Page 160]


The word of a rabbi is more to be esteemed than the words of the law; and their words are more beautiful than the words of the prophets, for they are words of the living God.[1]


The Talmud teaches that Christ was the son of an evil woman, who learned sorcery in Egypt, and he hid the sorcery in his flesh, in a wound which he made therein, and with the magic he deceived the people, and turned them from God. He practised idolatry with a baked stone, and prostrated himself before his own idol; and finally, as a fit punishment, he was first stoned to death, upon the eve of the Passover, and then hung upon a cross made of a cabbage-stalk, after which Onkelos, [2] the faIlen Titus’s sister’s son, “conjured him up out of hell.[3]




[1] Talmud, tract. Sanhedrim.


[2] ONKELOS. — It is undetermined among the learned, whether Onkelos was a Jew by birth, or a proselyte who embraced Judaism after having arrived at years of maturity. Some writers have confounded him with Aquila of Pontus, who was first a heathen, afterwards embraced Christianity, and lastly apostatized to Judaism; and after his apostasy produced a version of the Old Testament into Greek, about the year of Christ 130. Others have described him as a nephew of Titus Vespasian, the Roman emperor, proselyted after the destruction of Jerusalem. Others have affirmed that he was a proselyte, contemporary with Jonathan, though considerably younger, and one of the disciples of Hillel and Shammai. His name is considered by some as affording decisive evidence that he was of Gentile race; while others think it altogether incredible that he could have attained the accuracy and elegance which distinguish his composition, unless he had been born and educated a Jew.


His work is rather a version than a paraphrase, and has been much admired for its close adherence to the words, and general fidelity to the meaning, of the sacred original. In simplicity and purity of style, it approaches more nearly to the Chaldee of Daniel or Ezra than any other writing now extant. This circumstance affords no slight ground for the conjecture, that it is more ancient than even the Targum of Jonathan on the Prophets. The Jews considered themselves obliged every sabbath day to read the section or lesson for that week once in the original Hebrew, and once in the Targum; a practice which, though in a great measure if not wholly discontinued in this part of the world, is still retained among the Jews in Palestine. Many Jews believe that Onkelos only committed to writing what he had been handed down by tradition from Mount Sinai.


[3] “Although the Jews deny that Christ is named in the Talmud, saying that another Jesus is meant, yet Eisenmenger has fully proved the contrary, on the most convincing grounds.” — WILLIAM MEINHOLD.


[Page 161]


The Talmud teaches that,

it is impossible to find more detestable Goym than these impure and dumb children of Talvus, these Christian swine.


The Talmud teaches that it is permitted to rob the Christians, and to despoil them of their goods.

Wherefore are we the selected people if we could not despoil the children of Edom [the Christians]? They are our slaves, for we have gold, and they have none.[1]


Children of Edom, children of harlots, swine, dogs, abominations, worshippers of the crucified, idolaters — such are the titles freely given to Christians by the rabbis.




[1] Tract.Bava Mezia.


[Page 162]


The religious books of the Jews teach, and it is expressly stated in the Parascha Bereschith, that:

It is permitted to the just to deal deceitfully, even as Jacob dealt; and if our fathers of blessed memory acted thus, we were fools indeed not to skin the Christian dogs, and flog them to the death. Curse on the unclean swine!


The Talmud teaches that a Jew can swear falsely against a Christian.

Hereupon the blessed Rabbi Akkiva took the oath with his lips, but in his heart he abjured it.[1]


The Talmud sanctions the violation of the marriage vow, “with the wives of the unclean Christian dogs.


Wherefore not?” says the Talmud. For Moses saith (Lev. xx. 10), “He who committeth adultery with his neighbor’s wife shall be put to death.” So, saith the Talmud, the wives of others are excepted; and Rabbi Solomon expressly states on this passage, that under the word “others,” the wives of Goym, or the Christian dogs, are meant. [2]




[1] Talmud, tract. Calla.


[2] Talmud, tract. Sanhedrin.


[Page 163]


The Talmud enjoins upon every Jew to curse the Christians three times daily.

Your duty is to curse them three times daily. Then wilt thou be recompensed threefold when the Messiah comes, and the fine dishes and the fine clothes will grow out of the blessed earth of themselves, that it will be a pleasure to see them. [1]

The Talmud expressly says, “The accursed swine, the Christians, will not partake of the blessings” which, by the way, consist of precious stones and of abundant food which are promised to the Jews “when the Messiah comes.” The Christians are called “accursed swine,” because;

they eat swine’s flesh, and believe on the Talvus [our Lord Jesus Christ], who deceived the people through his sorceries.[2]


The Talmud says:

It is commanded to slay those of Israel who deny the law and the prophets. If the power is in our hands, then they are to be killed publicly; if not, then we must seek by craft or deceit to accomplish their death.[3]


The rabbis do not allow those persons who apostatize from Judaism to Christianity time for consideration or repentance. Apostasy is deemed to require immediate extermination; they pronounce it to be the duty of all faithful Israelites not to suffer an apostate to die a natural death, but to hurry him, either by public execution or private assassination, into those torments which await him in another state.




[1] Eisenmenger quotes a prayer-book of the Jews on this subject, called The Great Tephilla.


[2] An extract from the horrible Book of Curses against the Saviour, the Toledoth Joscher, is given in Eisenmenger; the entire extract is printed in Dr. Wagenseil’s Tela Ignea Satanae.


[3] This passage is cited in the original Hebrew, and accompanied with an English version, in Frey’s narrative, pp. 110, 111. See also Abarb. Bosh. Amuna, fol. 5, col. 1.


[Page 164]


Abarbinel says:

If any man do not believe all these articles in a right manner, he is already excluded from the sum [that is, Israel]; such a person denies the foundation, and … it is our duty to hate, despise, and destroy him.


In countries blessed with a regular and vigilant police, the justice of human laws may deter Jews from proceeding to this murderous extremity. But the spirit of the generality of the Jewish people is sufficiently manifest in the reproachful appellations by which they designate their brethren who have embraced Christianity, and in the curses with which the mention of an ex-Jew seldom fails to be accompanied by the disciples of the Talmud. One of their most common terms of reproach is Meshummad, which signifies a person ruined and destroyed; and the imprecation that generally follows is, Jemach Shemo Vesicro, — let his name and memory be blotted out. “Let his name be blotted out,” is a curse they discharge also against a Christian.


To show the hatred which the Jews entertain toward the Christians, it suffices to state that the Jewish faith, while it teaches;

that the pious among the heathens will be partakers of future happiness,” expressly says that “even the pious among the Christians will be damned.


Examine the Jew in any light, whether from a religious or simply human standpoint, and the one conclusion is arrived at, that the Jew is a vampire feeding on the blood of Christians, and that the Jew is the sworn enemy of the Gentiles.


[Page 165]


The rabbis have employed all the means which enmity and ingenuity could supply, to perpetuate and strengthen the prejudices of their nation against the Christian religion. Among other acts of hostility, they have left no artifice untried to render the very name of its Founder an object of abhorrence. Finding his character unimpeachable by the testimony of truth, they have adopted the nefarious policy of his Pharisaic and Sadduceean persecutors, of resorting to the fabrications of falsehood. Unable to disprove or invalidate the histories of the Evangelists, they have endeavored to supplant them; and spurious narratives, which pretend to recount the circumstances of the birth, life, and death of Jesus of Nazareth, have been imposed upon the deluded members of the synagogue from age to age down to the present day. In imitation of the superscription of St. Matthew’s Gospel, one of — these productions has been entitled “Sepher Toldoth Yeshu or Jeshu,” the Book of the Generation of Jesus. Another book, written with the same design, and bearing the same title, but differing from the former in various particulars, has been published in a small volume, accompanied with a Latin version and a refutation by Huldric.


[Page 166]


The Jews have been exceedingly careful to conceal these books from the eyes of Christians; and since copies of them have been obtained, and published to the world, they have very generally disowned them. But a writer thoroughly familiar with the inner life of the Jews says:

The ‘Toldoth Yeshu’ is in universal circulation among the Jews; in fact, their children are taught it as they are taught nursery-tales, and thence imbibe that inveterate prejudice against the historical relations of the Gospels, which is so difficult to eradicate from their minds in more advanced years. For the answer is always the same: ‘You believe all this, but we know better: we have the real history of Jesus, and it contains such things as we must not mention.’” Elsewhere the same writer says, “The Jews are anxious to make the Christian public believe that they place no reliance upon these publications; but it is notorious that throughout Europe they are in general circulation, though covertly; and even where the books themselves are not known, the narrations they contain are received and transmitted by tradition as authentic.


On the evening preceding the 25th of December,” says one who was born a Jew and educated in the religion of the Talmud;

it being supposed that Christ was born on that evening, the Jews do not study any thing sacred; but our teacher always made us read a little book called ‘Toldoth Jeshu, the Generation of Jesus,’ which contains the most horrid blasphemies, and is calculated to fill any person who believes it with prejudice, disgust, and hatred against Jesus and his followers.


[Page 167]


Last year, on Dec. 25, in New York, in a certain synagogue in Fifth Avenue, the Jews read passages from “Sepher Toldoth Yeshu or Jeshu,” and pronounced anathemas against the enemies of the Jews. Still there are Gentile voters who cast their ballot for the Jews. There are men to be found in this country, who by their influence enable the Jews to occupy prominent judicial and political positions!


The Jew is an enemy of our country, of our laws, of our habits, of our institutions, in a word, of every thing founded upon Christian doctrines and principles. No one familiar with Jewish history and traditions can deny this. Only he who is ignorant of the inner life of the Jews, only he, may shrug his shoulders and disbelieve. But let such a one take pains to study the Talmud, that book of Jewish blasphemy and vituperation; let him make himself familiar with the life of the Jews, even the most prominent of the race; let him look into their past, and he will, far from casting his vote to elect a Jew, even to the humblest public position, join the movement to have special laws passed prohibiting any candidate known to have a drop of Jewish blood in his veins from filling any public office.


[Page 168]


The only real danger against which we must guard lies in the Jew.


* * * * * * * * *


Let us now describe a few of the ceremonies of this strange and mysterious people.


When a Jewish woman is pregnant, and the period of her delivery is at hand, her chamber is to be decently prepared, and furnished with all things necessary for the occasion. The Jewish canons strictly forbid the employment of a Christian midwife, except in cases of necessity, or unless such Christian midwife be surrounded by several Jewesses.


If the woman be safely delivered of a son, it is an occasion of great joy to the family; and it is the custom of some, on the evening of the sabbath following the birth of a boy, to hold a feast which they call Jeslma Haben, the safety of the son” to give expression to their joy that a son is born into the world, The next object of attention is to provide for the solemn feast of the circumcision, by procuring dainties of all kinds, fish, flesh, and fowl, and wines. During these preparations the guests are invited, who must not be fewer than ten in number, and who must all have passed the thirteenth year of their age.


The circumciser must be a Jew; a man of experience, vigilance, and industry. Women, because they are not circumcised themselves are excluded from this office.


[Page 169]


Inexperienced circumcisers are not easily admitted to circumcise the children of wealthy Jews, who are afraid of novices, and seldom consent to run the danger of the first experiment. This is generally tried upon the son of some poor Jew, whose consent is obtained by money. A circumciser is distinguished from others by the very long and sharp nails with which both his thumbs are adorned, as the badge of his profession.


The instrument used may be of any material adapted for cutting, as stone, glass, or wood; but generally a steel knife — very sharp, like a surgeon’s lancet — is employed. Among the richer Jews, the haft is sometimes carved silver, embellished with jewels.


In due season must also be provided a person whom the rabbis call baal-berith, the godfather,” and both he and the operator are required to be men of piety, probity, and industry; a most difficult combination, indeed, to discover in Israel, requiring an extensive search by a most alert Diogenes armed with a more than ordinarily well-trimmed lantern. The individuals selected, and who are alleged to be endowed with these requisite qualities, are to act as masters of ceremony, and are to see that every thing is performed with due precision.


[Page 170]


The proper day for the circumcision is the eighth. it must never be sooner than the eighth; it may, in some instances, be the ninth, tenth, eleventh, or even twelfth, but never later, except in cases of illness. Circumcision is never performed at night, but generally in the morning, while the infant is fasting, because then the wound is believed to bleed less than when food has been taken into the stomach. And attention to this rite at an early hour is considered as testifying an alacrity and promptitude in observing the Divine precepts.


The preparations for the ceremony are all conducted in the most splendid style that the circumstances of the father enable him to attain.


First of all they provide two seats or chairs, or one with a division in the middle supplying the place of two, adorned, when it can be afforded, with beautiful coverings and silken cushions.


The ceremony is performed either in the synagogue or in small room of the father’s house.

Then in the synagogue, the scat or seats must be placed near the chest in which the book of the law is deposited, a precinct esteemed peculiarly sacred.


[Page 171]


Then the baal-berith approaches the chair, and near him stand the circumciser. The other Jews follow, one of whom calls with a loud voice for every thing requisite to he brought. Then enter some boys, one of them carrying a large torch consisting of twelve wax-tapers, in allusion to the twelve tribes. Others follow, bearing in their hands jugs or bowls of red wine. Then comes another with the knife, another with a plate of sand; and lastly another brings a platter with olive-oil, in which pieces of clean, fine, and delicate linen lie steeping, to be laid upon the wound. All draw close together, and place themselves as near as possible to the circumciser, in order to see and learn every thing, for the sake of which experience it is not unusual for boys who aspire to become circumcisers to pay money. Some of the attendants are also provided with sweetmeats and wine, cloves, cinnamon, and other spices, in readiness for the father, or baal-berith, or other friends, if any of them happen to faint at the anguish of the infant. When they are all assembled, the baal-beritlt, as master of the ceremony, seats himself in one of the chairs, or in one part of the double chair; and the circumciser sits over against him, and with a loud voice sings the song which the children of Israel sang after their passage through the Red Sea, and after that, several other songs. Next to him stands the father, to signify that the circumciser is his deputy or representative.


Then the women come to the door of the room or synagogue with the infant. Before this the child must have been bathed in a temperate bath, well washed. and carefully cleansed from all impurity, and wrapped in a swath, that it may be clean during the ceremony: otherwise it is not allowable to say any prayers over it; and if, while they are proceeding, the infant happen to befoul itself, the prayers must be suspended till it is again cleansed.


[Page 172]


The baal-berith then lays the infant on his knees. The circumciser loosens the swath with which the child is bound, seizes the prepuce,. passes back the glans, fixes the prepuce in a kind of pincers, and then rubs the prepuce till the sensation is so much blunted that the child can have very little feeling of the wound when it is inflicted. Then taking the knife he offers a prayer, and cuts off a small piece at the extremity of the prepuce, and throws it into a plate of sand. Then, taking a bowl, he fills his mouth with wine, of which he sprinkles part upon the wound, and spurts part upon the infant’s face, especially if he perceive any signs of debility in the child.


In New York is a man who sells wine on commission, and makes a specialty of circumcising free of charge, in consideration of his receiving an order for the wine of the house which he represents. Owing to the feasting and rejoicing which are going on at the period of circumcision, it is an excellent time to sell wine to the family of the circumcisee, if the expression may be used; and this worthy and enterprising wine-salesman drives a large trade. As he discharges the wine from his mouth over the child’s person, he is wont to smack his lips in a business-like way, as in expressive appreciation of the quality, of the wine which has just rested upon his palate Just imagine it! Free circumcision thrown in as a bonus upon an order for a dozen bottles of wine! Would it not be a clever business some enterprising Gentile wine-house to engage a Jew salesman, accomplished alike as a drummer and a circumciser? Or, with each bottle sold, a ticket might be given away, bearing on its face the information that the holder of one dozen of these tickets would be entitled to one first-class circumcision free of charge.


[Page 173]


Before the blood has covered the wound, or as soon as its effusion has a little diminished, the circumciser applies his thumb-nails to the remainder of the cuticle which still covers part of the glans; and, pressing it apart, rolls it back, so that it forms a kind of ring round the glans. This operation is called periah, and the pains it occasions to the infant are far more acute than those of circumcision itself. In the next place, to draw out all the extravasated blood, to stop the hemorrhage, and to prevent inflammation, the circumciser sucks the blood into his mouth, and then spits it out into one of the cups, or into the sand-plate. After this he takes some of the linen moistened with oil, and binds it three or four times over the wound, and then wraps up the infants again in swaths. The ceremony concludes with a long prayer containing petitions for the child.


The birth of a girl is attended with little feasting or jollity. No ceremonies are used; but at the end of the month, when the mother goes to the synagogue, the chassan or prayer-reader pronounces a benediction over the child, and gives her the name selected by the father.


[Page 174]


The law of Moses exacts forty days for the purification of a woman after the birth of a son, and eighty days after the birth of a daughter. The rabbis have abolished the distinction, and limited the time to forty days in each case. During this period her husband is to abstain from all intercourse with her; he is not allowed to touch her with a finger, or to eat of the same dish. Nor is the interdiction removed till she has undergone the cusry ablution which is required to be performed with a particularity which it would be tedious to describe.


The education of Jewish children varies in many particulars in different countries, and according to the external circumstances of the parents; but among those who are esteemed by their brethren as the best members of the community, their daughters are generally taught to read the Hebrew prayer-book, that is, merely to pronounce the words without under standing the meaning of a single sentence. Beyond this acquisition their religious education is very rarely known to extend. Their sons begin to learn the Hebrew alphabet soon after they are able to speak; and at an early age they are taught to read the law, the Mishna, and the Gamara, as well as the prayer-book. But their principal attention is devoted to the Talmud, which they reckon “the foundation of all, and the best study.


[Page 175]


Jewish girls are accounted of full age at twelve years and a day old, and in some countries at twelve years and a half. Boys are of age at thirteen years and a day.


If any Jew who has embraced or professed Christianity wishes to return to Judaism, and to be again acknowledged by his brethren, he must lie down with his face to the earth on the threshold of the synagogue during a considerable space of time, in order that his brethren, as they enter and leave it, may wipe their feet on his clothes, and spit and trample on his body. On such occasion the returning Jew invariably wears very old clothes.


The Jews are not permitted to taste the flesh of any four-footed animals but those which both chew the cud and are split-hoofed, such as sheep, oxen, and goats; they must not eat rabbits, hares, or swine. They are to eat no fish but such as have both scales and fins; no birds of prey, nor any reptile. They are required to abstain from all the species of birds or fowls prohibited by the law, but are at liberty to make use of any others.


They are not to eat the blood of any beast or bird, nor to partake of the flesh of any beast or bird whose throat has not been cut in order to drain off its blood.


[Page 176]


Cattle for their use are required to be slaughtered by a Jew, duly qualified, and specially appointed for that purpose. After an animal is killed, the Jewish butcher examines whether the inward parts are perfectly sound. If he finds the least blemish of any kind, the whole carcass is rejected as unfit for Jewish tables. If it is found to be in the state required, he affixes to it a leaden seal, on one side of which is the word Casher, which signifies right; and on the other, the day of the week in Hebrew characters. At every Christian butcher’s who sells meat to the Jews, there is a Jew stationed, who is appointed by the rulers of the synagogue to see that the Jewish laws are carried out. When the carcass is cut up, he is also to seal the respective pieces of those beasts which are allowed. They are not to eat the hind-quarters, unless the sinew of the thigh is taken out, which is a troublesome and expensive operation, requiring a person duly qualified and specially appointed for that particular purpose, and therefore it is rarely eaten.


Previous to boiling any meat, they are required to let it lie half an hour in water, and an hour in salt, and then to rinse off the salt with clean water. This is designed to draw out any remaining blood.


They must not kill a cow and her calf, a ewe and her lamb, or a she-goat and her kid, on the same day. This is the law.


[Page 177]


The following extract, taken from a letter of the Paris correspondent of the San Francisco “Chronicle,” may be found of interest, describing, as it does, in detail the operations of the Jew butcher: —

Now and then I go to watch the slaughtering at the abattoirs of La Villette. In that quarter of Paris, just at the edge of the city, and separated from it by the broad canal, are situated the great abattoirs, in which are killed and prepared for market all the meats eaten in Paris. These abattoirs form a city in themselves, having their broad avenues and cross-streets, with their own police and fire department, a military guard, and a special octroi to collect the city tax on the meat as fast as it is carried out of the gates into Paris.

There are several thousand butchers constantly employed there. Among these alert and stalwart butchers, who sing and laugh as they rush through the fact that they do not proceed as do the others. These are the Jewish sacrificers. There are four of them at the central abattoir. They are, according to usage, designated or appointed by the grand rabbi after a previous examination; for there are for them certain formulas to observe, and, as we know, the Israelitish race does not easily separate itself from its old customs.


[Page 178]


Every animal intended for the nourishment of the Jews must be killed by the cutting of its throat, and cannot, under any pretext whatever, be previously stunned, and knocked in the head. This their work, there are some who attract attention from method, which pertains to the religious customs of their faith, is criticised by many people having other forms of belief, as being cruel. As soon as the beast is dead, it must be opened and examined with care, for if it is impure it cannot be delivered to the people of God. Leviticus, chap. xxii., has enumerated all the causes which demand the rejection of meat intended for food. Formerly the Jews never ate the thighs of animals, as a remembrance of the wrestling of Jacob with the angel at Penuel, when Jacob had his thighbone put out of joint by the being with whom he contended. As is said in Genesis, chap. xxii. ver. 32: ‘And for this cause, even unto this day, the children eat not of the tendon which is found at the joint of the hip, because he [the angel] touched the hip of Jacob.’ The Italian Jews were the first who violated this injunction, and ate of the forbidden tendon; and now no portion of the animal is abandoned to the Christians.


[Page 179]


The animal about to be sacrificed must be, according to the ancient usages of the Jews, fastened together by its four feet, in remembrance of the manner in which Isaac was bound by his father, Abraham, upon the altar of twigs to be sacrificed. When the animal is firmly fixed to the ring, the butcher passes a running slip-noose to each of the front legs; the cord is attached to a rope worked by a windlass; by two revolutions of the wheel the animal is thrown upon the ground, extended upon its side. A butcher places one knee on its shoulder, seizes it by the horns, and draws it violently backward. As you stand witnessing one of these spectacles, you think involuntarily of the pieces of sculpture commemorative of the worship of Mithras. Meanwhile the slicer is standing by; he holds his damas in his hand. This is a cutlass with a very short handle, a long straight blade, rounded at the point. He runs carefully his nail twice across the edge, in order to assure himself that it is not nicked; for the Jews believe that if the blade should have a nick, no matter how slight it might be, the animal might be frightened, and in that event the blood would become coagulated in the heart, from whence it would not flow.

The sacrificateur advances then; as he approaches, he should. say mentally, Blessed be the Lord God, who has judged us worthy of his precepts, and has prescribed to us the slaughtering.’ As he reaches the animal be stoops down, seizes the dewlap, and with a single stroke cuts his throat; he springs backward instantly to avoid the jet of blood which spouts forth; he rises up. and twice again passes his thumb-nail across the edge of the knife to assure himself that he has not touched the spinal column, for in that event the meat would be impure. I do not know if it was a matter of chance, but all the animals which I saw sacrificed thus were turned in the direction of the east, the ideal direction toward which so many religious beliefs incline, unknown to themselves and under various pretexts, as if they still retained souvenirs of the worship of the sun.


[Page 180]


Equal nicety is required in the slaughter and subsequent examination of birds or fowls, as of beasts. The knife used on all these occasions is to be very sharp, and free from notches.


Marriage is accounted the indispensable duty of every Jew. The time which the rabbis have assigned as the most proper for discharging this obligation is the age of eighteen; and men who remain in celibacy long after are considered as living in sin. Polygamy is sanctioned by the Talmud, and is sometimes practised by the Jews in the East, but has long been discontinued among their brethren in Europe.


When a marriage is agreed upon, the promise is made before witnesses; the parties continue betrothed sometimes six months, sometimes a year, before the union is consummated.


On the day fixed for the solemnization of the nuptials, the bride and bridegroom are conducted to the place appointed for the celebration. The bride is escorted by women, and the bridegroom by men. The company is generally large, including most or all of their friends and acquaintance. Ten men, at least, must be present, or the marriage is null and void.


[Page 181]


The chief rabbi and chassan of the synagogue form part of the company.


A velvet canopy is brought into the room, and extended on four long poles. The bride and bridegroom are led to their station under this canopy, the bridegroom by two men, and the bride by two women, her face being covered with a veil. These two men and two women are always, if they happen to be living, the parents of the bride and bridegroom; otherwise this office is performed by their nearest kindred, a man and his wife for the bride, and another man and his wife for the groom, the bridegroom being led by the men, and the bride by the women. The parties are placed opposite to each other, and then a prayer is offered.


Next the marriage contract is read, which specifies that the bridegroom agrees to take the bride as his lawful wife, according to the law of Moses and Israel; and that he will keep, maintain, honor, and cherish her, according to the manner of all the Jews who honor, keep, maintain, and cherish their wives; and that he will keep her in clothing decently, according to the custom of the world. This instrument also specifies what sum he settles upon her in case of his death; and he enjoins his heirs, executors, and administrators to pay the same to her out of the first proceeds of his effects.


After the reading of this instrument, the person performing the ceremony takes a glass of wine, and repeats seven benedictions. Then the bride and bridegroom drink the wine, after which the empty glass is laid on the floor, and the bridegroom, stamping on it, breaks it to pieces. This part of the ceremony is intended to typify the fatality of life. Then all the company shout, “Good luck to you!” The nuptial feast that follows is as sumptuous as the parties can afford, and continues for seven days.


[Page 182]


But even the sacred and romantic bond of matrimony the Jew is wont to look upon as simply an occasion for traffic, a question of barter and sale, a matter of dollars and cents. A large percentage of Jewish marriages are effected through the agency of a broker; a sort of commission-merchant, and general dealer in connubial bliss. These Jew marriage-brokers go about hawking the marriageable clientele on their books, in much about the same fashion as their brethren of the Ghetto hawk their rotten fish and decaying vegetables.


For instance, a Jewish father has a daughter who has arrived at marriageable age, but who somehow does not “go off the hooks,” to use an expressive term much in vogue among the Jews in this connection, quite as fast as he could desire. He thereupon repairs to a marriage-broker of his accursed race, and places the girl on the latter’s books, duly describing, and often with downright indecent minuteness, her personal charms, her angelic temperament, her manifold accomplishments, and, last but not least, how much money he is going to give with her.


[Page 183]


Then the marriage-broker runs over his list of eligible males, and starts out on a peddling tour among them. The negotiations are carried on somewhat after this fashion. Approaching a possible client, the marriage-broker will thus open the match-making campaign: —

Say, Salomon, you doan’ know vot I got for you. I vos der best fren’d you ever haf. You know del’ Lumpenfeiner’s dochter? VeIl, I t’ink I merry you to her. She vas yoost der sweetest yirl you ever see, unt her fader geef mit her ten thousand thalers. Ten thousand thalers; yoost t’ink of it, Salomon!!!


And hoisting up his shoulders, and extending his hands with the palms upward, in the famous Hebrew attitude made familiar by Frank Bush, the marriage broker anxiously awaits results, while he mentally computes his brokerage fee.

Vot vas she like, Isaacs?” inquires Salomon, with a leer.


Then the marriage-broker launches out into a rapturous description of the proffered maiden, lauding her, with Jew extravagance and mendacity, as a vision of beauty and a marvel of good manners and good health.


[Page 184]


I guess, Isaacs, I will go und take a look at her,” says Salomon finally, just as if it were a question of looking over a calf or a pig that had been offered him for sale.


Salomon, accompanied by the marriage-broker, goes and “looks her over.” He finds, perchance, that the father and Isaacs have lied; that the girl is not by any means what she was described to be physically; that what he is being offered is simply bleached muslin instead of fine silk. But, mayhap, the money that “goes with her” is an inducement, and he feels like trading.


Then ensues a scene of haggling and dispute. The maiden has a wart on her neck, or a disfiguring scar on her face; or her nose, in its aggressive curvature, awakens suggestions of the, tower of Lebanon. These, defects Salomon unhesitatingly and unsparingly points out.

Look at dot great pig vart! Vot you call dot pig hole in her faze? Ach! mein gracious, mein gracious! bot vot for a nose she has, dot girl!


And for each of these defects, real or alleged, Salomon demands an increase in the money that “goes with her.” The father, on his side, will protest that the wart is but a mole, the scar nothing short of a beauty-spot, and that rarely if ever before has a nose of such perfect contour cast its shadow in Judaea. And thus they quarrel and barter, haggle and dispute; the father, over the amount he must part with for his child’s sake; the suitor, over the precise number of dollars and cents his bride will bring him — without one thought of affection, without one reference to love, that noblest of human emotions, which sheds its golden aureola of romance over this matter-of-fact, sorrow burdened world, and ennobles alike the cottager and the king.


[Page 185]


Before drawing the curtain over the disgusting spectacle of this debasing bargain, let us, lest the above statements be questioned or contradicted, cite a sample case which recently came up in the Brooklyn courts, in consequence of a dispute arising as to the payment of the marriage-broker’s fee. The following is from the New-York “Times” of May 24, 1888: —

Lehman Weill, a shrewd watchmaker, and, as was shown yesterday, a shrewder matchmaker, was the plaintiff yesterday in a suit before Judge Engle in Brooklyn, to recover one hundred dollars from Rosa Salomon, of 90 Humboldt Street, and her pretty daughter, Brunette Salomon. The services rendered by the plaintiff, and which he valued at one hundred dollars, consisted in procuring for the daughter a protector for life in the person of Joseph Cohen, a clerk in a New-York clothing house. Mr. Weill alleged that Mrs. Salomon: anxious for the future of her daughter, confided in him, and asked him to use his influence in procuring Brunette a husband. Mr. Weill paid a visit to the Salomon home, viewed the prize, and ran over in his mind the list of his marriageable acquaintances.


[Page 186]


He picked out Mr. Cohen as the proper sort of a husband for such a beautiful girl as Miss Salomon, and began his assault upon Mr. Cohen’s heart. By soft words and suave manners, he made Mr. Cohen believe that all he wanted in the world to make him happy was a wife. Then the broker took him to Miss Salomon, .the result being the announcement a month ago of the engagement of Miss Salomon and Mr. Cohen. The next day Broker Weill sent in a bill for one hundred dollars, which was not paid; and, as the wedding is now only three weeks off, he became anxious, and yesterday began suit. The trial will take place in a few days.

Mrs. Salomon says that she never employed Mr. Weill in any capacity. He called one evening, and introduced Mr. Cohen as he would any other friend, and Mr. Cohen naturally fell in love with the charming daughter.


A Jew is at liberty to divorce his wife at any time, for any cause, or for no substantial cause at all; he himself being the sole judge of the sufficiency of his reasons. To prevent divorces from taking place during sudden sallies of passion, the synagogue has ordained several formalities to be observed on such occasions, the execution of which causes considerable delay, and so allows opportunity for a consideration of the matter, before the separation actually takes place.


[Page 187]


The man or woman are not allowed to be married to each other again, nor to be together alone. If the woman has been divorced for adultery, she is prohibited from marrying the object of the criminal intrigue. With these exceptions, the parties are both at liberty to marry whomsoever they please.


A man who is at a distance from his wife, in another country, or beyond the sea, may send her a bill of divorce by a messenger.


Jews sometimes betroth their children when very young. A girl betrothed under ten years of age to a man she dislikes, is entitled to a divorce at any time before she is twelve years and a day old. She is only required to declare that she will not be married to such a man, before two witnesses who commit her declaration to writing, and deliver to her what is called a “divorcement of dislike.” She is then at liberty to marry whomsoever she pleases.



* * * * * * *



The Jewish liturgies include prayers for the sick. There is one curious custom resorted to in cases of extreme sickness. When a person is believed to be dangerously ill, it is customary to change his name, with the professed hope of evading or averting the sentence of death, which it is apprehended may have been passed against him in the heavenly court.


[Page 188]


When a Jew dies, all the water in his and the adjoining houses is instantly thrown away, and no priest must, upon any account, remain in any of these houses till the corpse is removed. Immediately on his decease, the body is stripped and laid upon the floor, with clean straw under it; and it thus remains, watched by a Jew, until the ceremony of cleansing with warm water has been performed. Part of this ceremony is to hold up the body erect, and pour over it three successive ablutions. During the operation some one must place his hand on the mouth of the corpse, that no water may enter it.


Near the body are placed a lighted taper, a basin of water, and a clean towel; that the soul of the deceased may have an opportunity of cleansing itself from the defilements contracted during life. These things are kept in the room for thirty days and nights, and the water is changed every morning. This ordinance is esteemed peculiarly sacred; and some members of the synagogue being too poor to purchase these things, a society was established a few years ago to defray these expenses and perform other services in cases of sickness and death among indigent brethren.


The Jews do not use closed coffins, but usually four plain boards, loosely joined together; and the rabbis declare that the bottom should only consist of laths, in order that the worms may destroy the body so much the sooner.


[Page 189]


When the body is carried to the place of interment, the coffin is opened, and some earth alleged to have been imported from Jerusalem is placed under the head in a small bag, or strewed about the body. The relations and friends of the deceased then approach the corpse, one after another, holding one of its big toes in each hand, at the same time imploring the deceased to pardon all the offences they had committed against him in his lifetime, and not to report evil against them in the other world; and the nearest relations rend their garments.


When the coffin is placed in the ground, each of the relatives throws some earth upon it; and, as soon as the grave is filled, the persons who have conducted the interment all turn and run away as fast as possible, as if pursued by the angel of darkness.


When the relatives return from the funeral, they all sit down upon the floor; and a chair is placed before them, with eggs boiled hard, a little salt, and a small loaf, a portion of which is eaten by each of them in order to break the fast which they profess to have kept from the moment of the decease; and ten Jews, who have passed the age of thirteen, repeat prayers for the dead, morning and evening; and at the close of these prayers, the sons of the deceased, or his nearest male relatives, repeat the Kodesh, — a prayer which is considered as having sufficient efficacy to deliver the deceased from hell.


[Page 190]


One of the tokens of sorrow among the Jews for the death of their relatives is rending their garments. On the decease of a brother or sister, wife, daughter, or son, they take a knife, and, holding the blade downward, give the coat, or other upper garment, a cut on the right side, and then rend it about a hand’s-breadth in length. On the decease of a father or mother, the rent is made in the same manner on the left side in all the garments.


The interment is succeeded by the mourning, which lasts for seven days, during which the mourners are not to go out of doors or transact any business, but to sit upon the ground, without shoes, receiving the condolences of their brethren, which are generally numerous; for during these seven days, there is free access to every visitant, whether friend or stranger. They are not allowed to shave their beards, cut their nails, or wash themselves, for thirty days. Just think of their sanitary condition!


Speaking of not washing themselves for thirty days, it is an actual fact that the Jews are a filthy race, more filthy than the Chinese, or any people upon the face of the earth. It has been demonstrated that all epidemics that from time to time break out in different parts of the world spring from the Jews, who literally drip disease and filth with every step they take. Visit the New-York Ghetto, or any place where these half-human and half-bestial creatures live, and you will not fail to acknowledge the truth of this assertion.


[Page 191]


Their Jewish customs convey disgust, and are the outgrowth of a carnally minded, brutish, and ignorant people. We repeat it once again: this country is in danger on account of the rapid growth of the Jews among us. Their number is daily increasing in New York, and the same is the case in everyone of the large cities in America.


We warn all against the Jew. We are in danger from the hideous swarms of Jews, who besiege us like famished wolves, and who crowd every business, every channel of commerce, in this country.


It is high time for the people of this country to arouse themselves, and to realize what it has cost them to welcome to this home of the Aryan race the disgusting pariahs of Israel.


There are to-day over a million Jews who gnaw the resources of the United States. Remember that there is always a limit to the wealth of a country, however rich she may be.


These Jews, whether financiers, doctors, judges, journalists, booksellers, managers, lawyers, brokers, keepers of pawnshops, receivers of stolen goods, professors, or rabbis, one and all, secretly and tenaciously agree among themselves in striving to fill every post of honor and responsibility, with one of their co-religionists.


In the streets, in the theatres, in the restaurants, in the hotels, one smells the Jews everywhere and on all sides.


[Page 192]


Our newspapers are full of them. Weird spectacle, indeed, these sons of Israel seeking to mould public opinion!


The industrial crisis which at this time. prevails throughout Europe, and to some extent in this country, the intellectual and moral suffocation, so to speak, which we feel and yet we cannot define, arises simply from the Jew who triumphs. His triumph is our ruin.


It is high time to put a stop to the disembarking of the rapacious hordes of Israel who swarm to our shores.


There should be a loyal exchange between the immigrant and the native.


In the case of the Jew there has never been any loyal exchange; in fact, there has been no exchange at all. He takes all, gives nothing.


One million of Jewish mouths — and what mouths! — a million mouths of parasites!


The Jews are different from us in all matters.


They differ from us in all moral and social qualities. What we regard as vice, they regard as virtue; what we deem dishonest, they deem honest.


The Jew of to-day lives and acts precisely as the Jew of old described in their sacred books. These books, despoiled of their mystic form of expression, are only a narrative of customs and habits, a study of character; a novel, as written to-day by men of the school of Emile Zola.


[Page 193]


As in times of old, so at the present day, usurers, malefactors, counterfeiters, thieves, mainly spring from the ranks of Israel. Examine the career of the Jews in London, Paris, Berlin, St. Petersburg, or in the United States, and you will not fail to discover, the truth of this declaration.


Consult Jewish history past and present, and you will not fail to find that in every city where the Jew arrives, within a given time the ordinary state of things undergoes a lamentable change. The Jew is a nomad who has nothing to live upon, and who thirsts for every thing. By reason of his destiny, or for some mysterious and unaccountable reason, he is the creature of crimes, of outrage; “a fisher in troubled waters.


The God of the Jews, as described in the Talmud, is a cruel, bloody, exterminating God. He is a God of extermination, of murder, and of wicked counsel. Need we bring any examples?


Phinees, son of the great priest Eleazar, having assassinated Zambri, chief of a tribe of Simeon, the lover of a Madianite woman, appeases by this murder the wrath of the God of the Jews, and receives as a. reward for himself and his posterity the promise of sacerdotal office. No matter whether one is an assassin, a perjurer, a liar, a thief, he will not fail to appease the wrath of Jehovah. The God of the Jews is never so content, as when acts of carnage, pillage, infamy, treason, and cowardice have been committed.


[Page 194]


If we assume the mythology of a people to be an indication of the character of a race, or an expression of the tendencies or desires of certain human family, it is well to note that the God of the Christians lives in heaven, where all the beautiful and noble actions of devotedness, abnegation, humanity, and disinterestedness receive an eternal reward.


Hence our ideas of God are diametrically opposed to those entertained in Israel as to its God. The question of our God coming from the Jewish race would demand too extended a study to be treated of in this volume. For the present it may suffice to observe that the idea of the immortality of the soul, a prevailing idea among us, has come to us from the philosophy of the Greeks far more than from Jewish mythology, a mythology historically without soul, without sky, fixed upon the earth, in a terrestrial paradise only, dispensing only earthly rewards, sanctioning all acts of violence and deceit, acts peculiar to the Jews. Jehovah is the God of this mythology.


[Page 195]


The Jew is a slave to this mythology; and what he has done in the past, he does now, and he will do in the future. The massacres of Sichem; the lies of Jacob; the deceits of Laban; the foolish pride of Joseph, and his institution of monopoly in Egypt; the infamy of old Mardocheus, deriving benefit for himself and his own from the morbid charms of the beautiful Esther; the strangling of the first-born in Egypt; the murders of Judith, Dalaiah, Deborah; the extermination of the Chanaanites; the construction of the Tower of Babel, — all, all, constitute an eternal whole which is the destiny of the Jew, that destiny of pariah, of a thief, of an assassin, personified strongly in the modern Jew, who constitutes a permanent danger, and whom we must all join in thwarting, and reducing to his proper sphere.


We have not done with the Jews in this book. From time to time, we shall send out to the world an account of their doings throughout the United States ; and as much as it lies in our power, we shall guard, defend, and warn the people of this country against them. Neither their threats of boycott nor their mutterings of personal danger have any weight with us. We are ready to lay down even life for a principle; and if harm is to befall us, we cannot imagine a more worthy cause in which to encounter it than in disclosing the designs of the Jew against our countrymen.


[Page 196]








The cover, the ‘Le Happy Merchant’ image and Table of Contents are not part of the original book.

* Notes enclosed in [square brackets] and marked with an asterisk (*) symbol are not in the original text.

* On page 55 on the original scan half the text is missing. If anyone has the complete text please paste it in the comment section of my blog. Thanks.

* Page numbers in this document are the page numbers in the original book.




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The American Jew – Part 1: His Arrival in America — The New-York Ghetto — The Jew at the Summer Hotel

The American Jew – Part 2: The Jew in Wall Street — The Jew in the Tobacco Trade

The American Jew – Part 3: The Jew in Politics — The Jew in Journalism — “The Great American Journalist.” — The Jew Lecher

The American Jew – Part 4: The Criminal Jew

The American Jew – Part 5: The Jew in Petroleum — The Jew in His Relation to the Law

The American Jew – Part 6: Customs and Habits of the Jews — Religious Doctrines

The American Jew – Part 7: The Jew Summarized




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Part 5






The American Jew - Cover NEW



Telemachus Thomas Timayenis




Foul deeds will rise, 

Though earth o’erwhelm them, to men’s eyes










The American Jew 625 Intro




Introduction.  . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Chapter 1 His Arrival in America  . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Chapter II The New-York Ghetto  . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Chapter III The Jew at the Summer Hotel  . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Chapter IV The Jew in Wall Street  . . . . . . . . . . . . . . . . . . . . . . . . . . 32

Chapter V The Jew in the Tobacco Trade  . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Chapter VI The Jew in Politics  . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Chapter VII The Jew in Journalism  . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Chapter VIII “The Great American Journalist.”   . . . . 77

Chapter IX The Jew Lecher  . . . . . . . . . . . . . . . . . . . . . . . . . . 82

Chapter X The Criminal Jew  . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Chapter XI The Jew in Petroleum  . . . . . . . . . . . . . . . . . . . . . . . . . . 126

Chapter XII The Jew in His Relation to the Law  . . . . 135

Chapter XIII Customs and Habits of the Jews

— Religious Doctrines  . . . . . . . . . . . . . . . . . . . . . . . . . . 159

Chapter XIV The Jew Summarized  . . . . . . . . . . . . . . . . . . . . . . . . . . 197











After having lived in this manner (the Christian faith) for nearly one hundred and fifty years, the Jews remained as faithful to their belief as on the day when they first set foot in France.




 The American Jew 641 chpt 11


THE petroleum business in the United States is virtually in the hands of one man in whose veins there unquestionably flows Semitic blood, as was demonstrated in “The Original Mr. Jacobs.” The career of the man who controls the petroleum business in the United States reminds us strongly of that of the Baron Hirsch, of the Rothschilds, and of many other well known Jew capitalists.


There is absolutely nothing in his life, that a parent would care to place before his sons as a model for them to emulate in their future career.


[Page 126]


The Petroleum King, as he is often called in accounts that from time to time appear in the newspapers, is about fifty years old. He was born in a little town in Central New York, where his father practised medicine.


In 1853 the family took up its residence in Cleveland, when the future “king” attended school for two or three years.


The “king” was not a promising student; in fact, he was not a student at all, which from his conversation is manifest to this day. It is to be doubted if the millionnaire oil “king” is able to write a common business letter. Still the “king” teaches a Sunday class; and it is as amusing as it is deplorable, to see the ignorant yet vain oil-magnate expounding the Scriptural verses to the young Baptists.


As he stands while expounding the Sunday-school lesson of the day, with his body slightly bent forward, and his hand uplifted in Jewish fashion, he, with his cunning eyes, sensual lips, dilating nostrils, and that mysterious, insinuating air that characterizes his every movement, looks like one of those money-grabbers of the Middle Ages described by the graphic pen of Michelet.


After leaving school, the “king” became a bookkeeper for a small commission house, and two or three years afterward he and another man went into the produce business on their own account. This partner ship continued until 1865; when the “king” sold his interest and went into oil-refining.


[Page 127]


At this time the “king” was twenty-six: years old; and the property he then possessed could not have been worth much more than five thousand dollars, and it was probably not all paid for.


From this humble beginning has grown the giant octopus, that abominable feudality that rests upon swindles, bad faith, and coalition; the monopoly, with its hundreds of offshoots and its more than seventy million dollars of capital, of which he is to-day the head. The “king” is tall, lanky, and has an ungainly strut in walking. He has a prominent nose, the head of a bully, a pair of eyes that are neither black nor blue, neither gray nor brown, but of a shade partaking of the color of pepper and salt. They are cruel, deceitful eyes, unerringly indicating the inner nature of the “king.


When he distributes points as to the course of the petroleum-market, he assumes a patronizing, insinuating air, as he seeks to worm his way into the confidence of his listener. The “king” broaches the subject first lightly, in an offhand manner. “His position,” he is wont to declare, “is such that he could not speak of these matters out of the immediate circle of his associates.” He talks in a low voice, pronouncing his words slowly, one by one, as if waiting for his listener to supply here and there a phrase to complete his sentence. Next he will raise his hands in the peculiar Jewish fashion, throw forward his head, and, fastening his eyes upon you, whisper in your ear that he is about to inflict dire punishment upon the “bears.” His manner is impressive, his nostrils dilate, and his whole attitude is truly threatening.


[Page 128]


Before each meal the “king” offers a prayer; and usually after breakfast the family, which consists of three daughters and one son, pass into another room, where the “king” kneels and again offers a prayer. But, lest the reader may be unduly impressed by this religious exhibition, let it in confidence be said to him never to place any reliance in the promises of the “king,” never to follow his “points,” but always to do exactly the opposite of what he urges and advises. Copper him every time!


Here we have a man who a few years ago was, comparatively speaking, a poor man, and who to-day counts his wealth by the millions; a man who boastfully claims that the profits of his business range from ten to eighteen million dollars annually; a man who commands unusual favors from the railroads; a man who owns all the oil-cars that run over the New-York Central and the Erie Railroads; a man who practically does what he likes with our legislatures and our congressional committees! Has the reader ever thought that it is acts such as those performed by the “king” that hasten the ruin of an entire community?


[Page 129]


Men like the “king” are mainly responsible for the violent deeds of the anarchists, the communists, the revolutionists; and one has only to examine the history of the world to prove the correctness of this assertion. The people who have the good of their country at heart ought to band together, and say to the “king,” and to men like him,

Halt! The power that you wield is dangerous to our common interests; you cannot thus shamefully disregard the laws of the country.


Our law-makers ought to find a way to suppress the acts of men like the “king,” acts that produce, as an old Greek author forcibly puts it, “a nursery of villains.


If matters are allowed to continue in the present state, at no distant day we shall have riots in this country such as are now occurring in nearly every country in Europe.


Speaking of the millionnaire “king,” it may not be out of place to give a brief account of the prominent Jew millionnaires among us.


The Seligmans came from Bavaria with no capital, and made their money first as itinerant venders of notions, next as clothiers, and finally as bankers. Philip Heidelbach, of Heidelbach, Ickelheimer & Co., was also a native of Bavaria. He started life as a peddler. The Wormser brothers made their money in Sacramento, Cal., where they kept a clothing-shop on what is locally known as a “cheap-John” basis, for many years. Mayer and Emanuel Lehman, who are engaged in the cotton business, are natives of Wartzburg, Germany. Their mercantile career started at Montgomery, Ala., where they were dealers in notions. The Bernheimers were penniless on coming to America. They, too, commenced as peddlers, entered into the clothing business, and retired with millions.


[Page 130]


Adolph Scheftel, who is at the head of one of the largest leather establishments in New York, and who ranks among our millionnaires, started business — as nearly all the Jews do — with no capital at all, and trusting solely to “destiny,” in which all Jews believe. Solomon Loeb, of the banking firm of Kuhn, Loeb & Co., was a poor boy when he left his home in the Old World. His son-in-law, and junior member of the same firm, Jacob H. Schiff, came to New York at the age of eighteen. He brought with him — nothing, and is now one of the richest bankers in America. The following table shows the leading Jew millionnaires of New York, and the estimated wealth of each: —


Max Weil $9,000,000

Hallgarten estate $5,000,000

S. W. Glazier $4,000,000

Solomon Loeb $4,000,000

Henry Hart $4,000,000

H. Bernheimer $4,000,000

Isidor Wormser $3,000,000

Simon Wormser $3,000,000

A. S. Rosenbaum $3,000,000

Max Nathan. $2,000,000

James Seligman $2,000,000

Jesse Seligman $2,000,000

Jacob Schiff $2,000,000

A. Kerbs $2,000,000

M. Lazarus estate $2,000,000

David J. King $1,000,000

J. Schwarzschild $1,000,000

David Metzgar $1,000,000

E. Ballin’s estate $1,000,000

Benjamin Russak $1,000,000

M. H. Levin $1,000,000

H. Newstadter $1,000,000

A. Reitlinger $1,000,000

J. Reckendorfer $1,000,000

Adolph Scheftel $1,000,000

E. Rosewald $1,000,000

Joseph Andrade $1,000,000

Hyman Blum $1,000,000

Henry Liebman $1,000,000

B. Altman $1,000,000

J. Rothschild $1,000,000


[Page 131]


There are only about one hundred and twenty thousand Jews in New York, and their success in the business world is simply phenomenal. Of the four hundred buildings in Broadway from Canal Street to Union Square, the occupants of almost all are Hebrews; over a thousand wholesale firms out of a total of twelve hundred being of that race.


In fact, the business in many lines of trade is nearly monopolized by Jewish firms. In Maiden Lane and John Street, the centre of the wholesale and retail jobbing jewellery trade of the country, the name of the Hebrew is found right and left, above and below. There dishonesty reigns supreme. West of Broadway, in Broome, Mercer, White, Leonard, Greene, Grand, and other streets in New York comprising the great dry-goods and clothing districts, is a modern Jerusalem. Ninety-five per cent of the ladies’ cloaks and suits sold throughout the country come from New-York Hebrew houses. In the fur-trade, fifty per cent of the firms are Jewish, and the capital invested is fifteen, million dollars.


[Page 132]


The Jew controls exclusively the manufacture of hats, caps, and bonnets. He is also active in the tobacco, sugar, and wholesale liquor traffic, holding large interests in each.


Who is to blame for this material success of the Jew? The unsuspecting, the generous Aryan. Do our readers know that in what is called “the sweating business,” — a business controlled by the Jews, — about seventy-five thousand women are employed who work from early morning until late at night, but who do not earn more than three dollars per week? This is the usual generosity of the Jew toward his employee.


In the struggle for existence a considerable number of these poorly paid women fill our streets, our penitentiaries, the gilded palaces of the metropolis; and the number of prostitutes to-day in New York is proportionately greater than that of any city in Europe, Paris itself not excepted.


This may be news to most of our readers, but a consultation of statistics will establish the truth of this statement. It is the Jew, and the Jew alone, who is the cause of this degradation. The Jew who controls the various trades requiring the patient work of woman, by underpaying her while he hoards enormous profits, forces her down to the path of misery and despair.


[Page 133]


The Jew succeeds because the Aryan manufacturer pays higher wages than his Jew competitor. The Jew succeeds because his Aryan competitor has conscience, while the Jew has none. The Jew succeeds because in every thing that is manufactured by a Jew, without exception, poorer material is employed than by the Gentile competitor. It results that the Jew undersells the Gentile, and drives him out of the business field.


If the Gentiles in this country would combine, and refuse to deal with the Jews, if Gentiles would refuse to buy any goods manufactured by Jewish firms, if American women would absolutely refuse to patronize Jewish stores, these blood-sucking Shylocks would speedily be relegated to their natural sphere of action, “the old-clo’” business, and underpaid womanhood would no longer be forced to the streets for subsistence. Remember, by encouraging the Jew in business you indirectly promote vice, degrade womanhood, and dwarf the business prosperity of the country.


[Page 134]












A Jew never hesitates to sacrifice his reputation if he can by so doing acquire money.” — LACRETELLE.


The American Jew 642 chpt 12


THE profession of the law has ever been conceded to afford scope for the highest and grandest efforts of the human mind. The members of no other calling have equal opportunity or temptation to see, and, seeing, to profit by, the weakness of humanity and its innate proneness to go astray. Society therefore owes it to itself to see well to it that those who minister as priests at the sacred altar of justice are men above reproach, men fitted by birth, education, and training, to understand, appreciate, and fulfil the high duties and responsibilities of their position. It was the possession of these qualities which produced such jurists as Story, Kent, and Cooley, and an Eldon, a Mansfield, and a Blackstone.


[Page 135]


In this noble profession, as ministered under our free form of government, and more especially in the city of New York, what is the position and attitude of the Jew? Being free to enter its ranks, how does he comport himself when once installed there? The answer must sadden the heart of every true lawyer who has the welfare of his country and the honor of an ancient profession at heart.


With the Jew the practice of the law is not a profession; it is not a science; nor does it even, in his eyes, attain to the dignity of an art. It is to him simply a trade. It is only a means by which he hopes to wring dollars from his unfortunate clients, whose interests are never permitted for a single moment to stand in the way of his own. In the course of the orderly administration of justice he is not an assistant, but an obstruction. He does not suffer his mind to be enlightened and broadened by the contemplation and practical application of the great underlying principles of law or equity, principles which are founded upon eternal truth and justice. The atmosphere in which his legal mind lives, moves, and has its being, is never cleared and sweetened, and made wholesome and life giving, by the application of the Golden Rule. For him the law laid down by the ancient law-giver of his race, “An eye for an eye, and a tooth for a tooth,” is still as applicable as when it was delivered to his remote ancestors, in the Mosaic Code, upon the plains of Asia.


[Page 136]


We read in Holy Writ (Exod. xii. 35),

Anti the children of Israel did according to the word of Moses: and they borrowed of the Egyptians jewels of silver and jewels of gold, and raiment.


And the veracious chronicler who has here recorded this first bit of legal advice given by that ancient Jew lawyer Moses to his clients, adds quite unnecessarily this sententious statement: “And they spoiled [i.e., despoiled] the Egyptians.” We thus have the significant and suggestive fact, that the first Jew lawyer, advising his clients in the gray dawn of history, urges them to the commission of acts which in this day and generation would lead to their incarceration in State’s prison. The mantle of Moses has certainly fallen upon many a Jew lawyer of the present day; and from that day to this the Jews have been engaged in the congenial work of “despoiling the Egyptians” — and everybody else who has come within the reach of their long fingers.


It has been said above, that with the Jew the profession of the law is a trade. It is even less than that. He is the scavenger of the ash-cans and garbage-bins of the law. His narrow and contracted mind is continually devoted to little things. His intelligence is limited in its range anti character; but his energies are all directed toward destruction, not construction.


[Page 137]


A Jew lawyer leaves his up-town home, and journeys toward his office. He purchases all the morning papers, and eagerly scans them. Is he trying to keep abreast of the current news, literature, or thought of the day? Not at all. He is simply reading each article carefully to see whether he can find one that may be libellous, and if his eye meet such an article, his “runner” is at once dispatched to induce the person mentioned to let his employer bring an action for damages, “on halves,” or on any other advantageous terms which can be secured. And thus often actions are commenced, not because anyone has suffered a wrong, but in order that a Jew lawyer may earn or extort a fee from one side or the other, plaintiff or defendant, it matters not which.


There is not a newspaper office in the city of New York but will bear out the assertion that nine-tenths of the actions of libel, which are brought against newspapers, are incited by irresponsible Jew lawyers, who have taken the cases as a speculation; and in the cases where recoveries are had, it is not the client, but the lawyer, who mostly profits thereby.


Again, should his eye fall upon a newspaper record of some awful accident, a railroad or other collision, whereby a score of human beings have been tortured, mangled, or killed, does he stop to reflect upon the ineffable horror of such an occurrence, or the agony of the victims and their families? By no means. His imagination sees only fat verdicts or favorable settlements which he may wring from some unfortunate corporation or individual in an action for damages; and before the breath has left the victim, he will be at his bedside, striving to make the. most favorable contract he can obtain from his relatives for bringing an action for damages.


[Page 138]


These are not pictures of fancy. Every lawyer will at once recognize their accuracy, and scores of illustrations of their truth could be adduced from the register of every lawyer who has the legal business of a newspaper or a corporation entrusted to his care.


Again, two persons have a trifling difference, and in a heat of passion rush to their respective legal advisers. Are they advised to heal their differences, and become reconciled? No, no. That would interfere with the scheme of a legal contest waged “for costs” alone. The peace of families or the welfare of society are unmeaning terms to the Jew lawyer. He has no higher view of his functions than to make them contribute by every means which legal ingenuity can devise to his own pecuniary advantage.


Will anyone have the courage to assert that this picture is too highly colored? If so, let him turn his attention to the following extract from an opinion uttered less than two years ago by one of the ablest judges now on the bench in New York.


[Page 139]


The action is for personal injuries, to wit, assault and battery, and has been called for trial. The parties are relatives; and the plaintiff states in open court that she has forgiven her trespassers, has renewed her friendships, and wants the further prosecution of the action stopped. The plaintiff’s attorney insists that the old feud be re-opened, and the fight go on to the end, that he may get his taxable costs in case a recovery is had. … 

The parties to a mere personal controversy should be allowed to settle their differences, even without the concurrence of their attorneys. The language of Holy Writ, ‘Blessed are the peacemakers,’ accords with the maxim, Interest reipublicre ut sit finis litium*; and every principle of law, order, and propriety, agree that the peace of family now prevailing should not be broken up by the dark visage of intestine war, waged not for principle, but for costs.




* Interest reipublicre ut sit finis litium: It concerns the commonwealth that there be a limit to litigation.


Again, in support of the position above taken in regard to negligence-actions, a striking illustration occurred in a recent case against a street-railroad company, where a jury had rendered a verdict in favor of the plaintiff, which was set aside by the court, although the court stated that the power so to control verdicts. had only been exercised in that court twice in seven years, and added, —

To those two, it is my duty to add a third. I do so with a firm confidence that I’ am arresting, for the time at least, a most iniquitous proceeding.


The court then proceeded to consider the facts of the case, —, “which,” it said, “seemed to have been fabricated by a lawyer,” — and, after administering a sound judicial spanking to the plaintiff’s attorney, closed with quoting Judge Bronson’s words in a similar case:

We do not often disturb the verdict of a jury on the ground that it is against evidence; but if it should not be done in a case like this, there is reason to fear that trial by jury would soon cease to be a blessing, and fall into discredit with the people.


[Page 140]


Need it be added, that, in each of the above cases, the plaintiff’s attorney was a Jew?


An old man who has rounded out long years of honor in the community, and who, by his sterling worth and eminent business capacity, has amassed a large fortune, reaches the end of his career, and dies, full of years and honor. One of his children comes within the reach of a Jew lawyer, and straightway the history of that old man’s life is subjected to a microscopic search for something which may tarnish his fair name, and help to subvert his will. From New York to Michigan, a Jew lawyer prowls in search of fuel to feed the unholy flame. He delves into the secrets of the sick-room; he notes all the sickening details of his last agonies; he even reaches through the door of death, and into the portals of the tomb, and drags forth the secrets of the mortal remains, and flaunts them in the face of justice. And thus, week after week, and month after month, the mass of putrid details is spread upon the record of a will contest, until Justice herself almost sickens at the unfilial exhibition. Yet this is a fair picture of the contest over the will of Jesse Hoyt, the details of which are still fresh in the public mind and ill the public prints, and which was begun and urged on by a Jew lawyer.


[Page 141]


And for this ghoulish work this obscure Jew lawyer, who, by the way, was also an ex-pawnbroker whose license had been revoked by order of the mayor for irregular proceedings, sought to charge a fee of a size hitherto unknown to even the greatest lights of the bar.


In 1873, an old man died ill the city of New York. His children, aided by a Jew lawyer, bitterly opposed the probate of his will, because of certain provisions therein made for their stepmother. Thereupon arose one of the most hotly contested will-cases in the history of this State. The children sought to prove their dead father to have been an imbecile for a long time prior to his decease, and a disgusting array of facts were adduced in support of this allegation. Not content with aspersing the memory of their dead father, their attorney conceived the idea of making a flank attack upon his wife, and thereupon applied (and it is believed to have been the only instance of such an application in the judicial history of this State) for the issuance of the long-obsolete and barbarous common law writ de ventre inspiciendo* in order to compel her to submit to a humiliating examination of her person, to determine whether or not she was likely to become a mother. The application was denied in a manner which renders it most unlikely that another such effort will ever be made in the State of New York.




* [De Ventre Inspiciendo is a Latin term which means ‘of or for inspecting the belly.’ This was a writ allowing a presumptive heir to summon a jury of matrons to verify the pregnancy of a widow suspected of feigning the pregnancy to produce a supposed heir. A widow may feign herself with child, in order to produce a supposititious heir to the estate. If, upon examination, the widow be found not pregnant, the presumptive heir shall be admitted to the inheritance.]


[Page 142]


The Jews being essentially a commercial race, it is in the domain of commercial law that the Jew lawyer finds a large field for his activity. Here his inherent dishonesty finds ample room for exercise and development. The books of law abound with cases of dishonest partnerships, fraudulent assignments, questions of accommodation business paper or accommodation indorsements, questions of guaranty and suretyship, questions arising upon the various phases of the law of sales, the statute of frauds, and all the various and complicated field of commercial law; and in them we may always expect to find, and do find, the Jew lawyer aiding and abetting his clients in the repudiation of their obligations, and in fleecing their business associates. So marked has this become, especially in the matter of fraudulent preferences in insolvent assignments, that it has crystallized in a witticism that whereas the Jews were formerly the “chosen” people, they are now the “preferred.” The facts bear out the statement.


[Page 143]


The records of the courts and the experience of the bar prove incontestably that nine-tenths of the fraudulent assignments are made by Jew clients acting under the advice and guidance of Jew lawyers. If only one-half the statements which are contained in scores of affidavits in attachment proceedings now on file in the New-York County Court House are true, they present an indictment of both the Jew in business, and of his legal advisers, before which the business community may well stand appalled. If the law register and papers of S. H. Kneeland, the legal adviser of the house of H. B. Claflin & Co., could be examined, and the details of that firm’s various legal struggles with their Jew customers and their Jewish legal advisers could be laid before the-public, that alone would furnish abundant confirmation, if any be needed, of the innate and total depravity of the commercial Jew and his legal cohorts. Bald, unblushing perjury, allied with ineffable impudence and brazen assertion, all marshalled and led by the low cunning of Jew lawyers, swagger through the halls of justice, until thinking men wonder where it will all end, and what must be the inevitable destiny of a commercial metropolis where such is the apparent standard of business honesty. n follows as inevitably as the day follows night, that a high standard of business honesty is impossible; and the moral tone of the business community is lowered, and is constantly, but surely, sinking lower still. The Aryan must fight fire with fire, or be worsted in the unequal contest. He most oppose cunning with cunning, and match the strategy of his antagonists with equal art, or retire from the field. Many prefer the latter course; and the writer knows of more than one instance where honorable merchants have been obliged to give up their business, because they could not and would not stoop to the business habits and practices of their Jewish competitors, but preferred to abandon-the field. Such is the true reason for the disappearance of such a merchant as Duncan A. Grant, whose honesty alone stood in the way of his making a fortune.


[Page 144]


A phase of Jewish character is well illustrated by an anecdote told by a former proprietor of a well-known Broadway eating-house. A Jewish firm, consisting of a father and several sons, carried on their business near him. They had been in the habit, for reasons of economy, of bringing a light lunch from home, and disposing of it at their place of business. One day, one of the sons happened into this eating-house at lunch-hour, and had his attention drawn to the custom there in vogue, and which was then a novelty in New York, by which each guest helped himself to what he wished to eat, and, after he had satisfied his hunger, stated to an attendant, stationed near the cashier’s desk, the amount of his indebtedness (the price of the viands being displayed in large figures), and received II. check for the sum he stated, which check he would pay at the cashier’s desk as he passed out. The quick intelligence of the young Hebrew comprehended at a glance the possibilities of the situation, as the proprietor had to depend upon each one stating truly the amount of his indebtedness. He thereupon proceeded to eat fifty cents’ worth, called for a fifteen-cent check, paid it, and walked out.


[Page 145]


The next day the whole family were on hand to take advantage of this “manna,” which had so providentially; as it seemed to them, been provided for them; and for three weeks they systematically and religiously ate enormous lunches at the expense of the proprietor, until they were discovered and unceremoniously ejected from the place. To them it seemed a perfectly proper and legitimate business transaction, and their only regret was at being caught so speedily.


Let us now turn to another branch of legal industry, and note what we can of the method pursued by the Jew in his legal forays.


On the threshold of this inquiry we pause to observe how faithfully the instincts inherited from his remote ancestors work out their legitimate results. During the centuries through which his race has been in subjection to the dominant Aryan of Asia and Europe, he came to lose the upright, straightforward, independent air and bearing so characteristic of the Aryan; his very physical appearance became apologetic and deprecating. His mental attitude toward the dominant race necessarily underwent a like change. From the fierce warrior, who swept with fire and sword over the plains of Judea, he became the weak, timid, and compliant subject of a stronger race.


[Page 146]


By an inexorable law of nature, his mental decadence followed swiftly and surely upon the heels of his physical degradation. Unable to withstand the overmastering Aryan will, he opposed its strength with his cunning, he matched its power with his subtlety. Against Aryan force he strove with Semitic craft and ingenuity. Fighting always on the defensive, he met the lion-like spirit of the Aryan with the wily astuteness of the crawling serpent. And so it came to pass, that, after centuries of such training, his mind became so habituated to moving in devious ways and by crooked paths, that he continued to so pursue his object even after the necessity for it had passed away. He had become so accustomed to crawling, that he had lost the art of walking upright. His mental operations were always quick and serpentine, his mind alert and active; but it lacked the nerve, the vigorous and healthful force, and the sinewy strength of the Aryan intellect. It had developed according to the law of its environment; and, having been thus forced into tortuous channels, it pursued the same sinuous course through the powerful coercion of inherited instincts.


[Page 147]


The history of all ages proves the universal truth that such must inevitably become the physical and mental condition of an inferior and subjugated race. We find it exemplified to-day in the cases of the nations of British India, after only a comparatively short period of English supremacy. The fierce warriors of the Himalayas, who were subjugated by Lord Clive and Warren Hastings, have given place to the timid, vacillating, and almost invertebrate Hindoo, whose very weakness is his only strength, and with whom the ability to tell the truth is a lost art. Thus it was that Sir James Stephens, in framing a code of evidence for the British Empire in India, confessed that by reason of the peculiar mental constitution of the Hindoo, he was compelled to insert many regulations, restrictions, and amendments, which would be totally inapplicable to a European nation.


We find the foregoing truths abundantly illustrated when we come to consider the Jew as a practitioner of the law. Here his peculiar mental constitution finds ample room in which to display itself. In the orderly administration of the law, it has been found necessary to establish many minute and detailed regulations of the forms of procedure, the intricacies of which are often puzzling to a well-trained lawyer, and which to a layman are simply bewildering. In the mazy, devious windings of our codes of procedure, and the thousands of reported cases construing and elucidating the same, together with the minute regulations laid down in rules of practice adopted by the various courts, his supple and subtle mind runs riot.


[Page 148]


He abounds in technicalities, and clings always to the forms of the law, while he ignores the substance. To him is especially applicable the legal maxim, Qui haeret in litera hreret in cortice.* Nothing delights him so much as to ambush his opponent by some nice question of pleading or practice, upon which he may get a preliminary decision in his favor, — always with ten dollars costs. Motions of all conceivable kinds are made. Motions to make a pleading more definite and certain, or to strike out as irrelevant, or for judgment on alleged frivolous pleadings; motions for bills of particulars, or for security for costs, or to compel an adversary to accept a pleading; applications for examinations before trial, for orders of an’est or attachment or injunction, — fly thick and fast; demurrers and counter-claims, set-off and reply; motions to strike from the calendar or to restore to the calendar, to advance a cause or to postpone it to a future term; applications for a stay of proceedings, for writs of habeas corpus and certiorali, mandamus or prohibition. And at every opportunity an interlocutory judgment or decree, followed by frivolous appeals taken upon fraudulent bonds or undertakings executed by worthless bondsmen. In all the intricate learning of executions, and the proceedings in aid of or supplementary thereto, the Jew is an expert. And in every instance he will worry the court, always haggling for his bill of costs, disputing over trifles, and blocking the wheels of justice by every petty device known to the law. The Fabian policy of the Jew lawyer is a by-word and reproach among the members of the profession. This is true, generally, of his practice in all the courts. But especially is it true of the inferior courts in the city of New York, such as the district courts and the city court.




* [Qui haeret in litera, haeret in cortice is a Latin maxim. It means ‘he who clings to the letter, sticks in the bark’. The maxim denotes that, if the interpretation of a writing is too literal, it does not reach the heart or core of the transaction. A person who sticks to the mere words of an instrument cannot arrive at its meaning or substance.]


[Page 149]


The last-named court is a court of record, but possessing a limited and inferior jurisdiction. It has come to be known as the peculiar stamping-ground of the Jew lawyer; and the result is that the term “city-court lawyer” has, in civil practice, about the same significance that the term “Tombs lawyer” has in criminal practice, both appellations conveying to the. professional mind the notion of the lowest depths of depravity, chicanery, trickery, and fraud, masquerading under the forms of law, and perverting the machinery of justice into a means of defeating the very purposes for which alone courts exist. Why these birds of prey should have chosen this particular court for their nesting-place, is not quite clear. Whether it be that the limited time within which its functions are exercised, and the consequent rapid strategic movements thus made possible, appeal to his subtle Oriental mind as a more suitable battle-field, or whether it be that the fact that its deliberations are conducted by judges of inferior attainments, and sometimes of his own race, leads him to believe that his peculiar tactics will be more successful there than in the superior courts of record, are questions that need not be dwelt upon. The fact that is of consequence in the present discussion is that the Jew lawyer, by some or all of the methods above indicated, has succeeded in dragging the reputation of the court down to his own level, despite the strenuous efforts of its chief justice, than whom no more learned or upright expounder of the law has ever adorned the bench of this great metropolis.


[Page 150]


Instances ad nauseam could be cited to support the verity of these statements. Let a few suffice.


In a recent case, where a Jew litigant had imposed upon the court a fraudulent surety upon an undertaking given upon an appeal, the court said, in fining and imprisoning the fraudulent surety, that he,

was an incompetent and worthless surety, and his conduct in appearing in open court and insisting on his sufficiency under oath was a fraudulent imposition on the court, to the prejudice of the plaintiff, and presents a case of gross contempt.

Courts cannot permit the course of justice to be stayed or prevented by fictitious or fraudulent bail; and where an imposition has been successfully practised, the court owes it to the injured party and to the due administration of justice, that its dignity be asserted, and the fraudulent surety punished by fine, to the end that the loss occasioned be made good if possible.


Ex uno disce omnes.* In the instance cited, it happened by the merest accident that the fraud was discovered and punished. In how many instances does it pass undetected and unwhipped!




* [Ex uno disce omnes. From one person learn all persons. From one we can judge the rest.]


[Page 151]


Again, in a recent case where a party had been decoyed into the jurisdiction of the court by a deceitful letter, and then served with process, the court annulled and set aside such service so obtained, in the following vigorous and breezy English: —

The defendant, supposing that some party desired a business interview, attended; and the writer of the letter served upon him the summons and complaint, which service the defendant now moves to set aside. It would be an affront to any ordinary intelligence, to assume that the writer of the letter did not intend to deceive defendant, or that defendant was not thereby misled…. The decisions are uniform, that such deceit vitiates the service of legal process; but if there were no precedent exactly in point, the court would not hesitate to make a precedent of the case at bar.


As an example, in still another direction, take a recent case which arose out of a sale of chattels on what is properly known as the “instalment plan.” This is a very popular method with the Jews, of committing highway robbery under the forms of law; and an extensive business is done among the poorer classes, in a manner on which the courts have on several occasions set the seal of decided disapproval. The modus operandi* is for the vendor to induce some poor person (widows preferred) to purchase some article of household use or adornment, under smooth promises of accepting the purchase money in “instalments” of small sums, payable weekly, semi-monthly, or monthly, as the case may be.




* [modus operandi: a method of procedure; especially :  a distinct pattern or method of operation that indicates or suggests the work of a single criminal in more than one crime. The term is used to describe someone’s habits of working, particularly in the context of business or criminal investigations. In English, it is often shortened to M.O.]


[Page 152]


A small sum is paid down, and the stipulated “instalments” perhaps nearly paid up, when through some mishap she is obliged to miss a payment and make default. Then, in comes the Jew seller, backed by his Jew lawyer; and under the iron-clad terms of a chattel mortgage, or a contract of sale which they have induced the poor woman to sign “just as a matter of form,” they seize her furniture and chattels, making her forfeit all she has paid thereon, and proceed to sell the same goods upon the same terms to some new victim. And in this way they will often obtain a large percentage of the purchase price of an article three or four times over. In one case a woman had paid seventy-eight per cent of the purchase price when the property was violently seized and carried away by the seller. But it chanced that he had overstepped the limits of the law in his zeal, and a jury mulcted him in heavy damages for trespass and conversion.


The court castigated him in the following language:

In the present case the entry was without right, and was unlawful, and, whether malicious or. otherwise, it was certainly intentional, and the injury as great as if malice had been associated with the intent with which the trespass was committed. The damages recoverable in a case like the present must, in the nature of things, rest largely in the discretion of the jury; and while they awarded substantial damages, we cannot say that they were so excessive as to require a new trial and a re-assessment.


[Page 153]


Take still another glaring instance, where the court decided that a party to a pending action (a Jew, of course) had committed wilful and corrupt perjury in swearing to an answer which he knew to be false.


The court says,

From the affidavits and papers submitted, it plainly appears that the denial contained in the answer herein before referred to was false and untrue, and was known to the defendant to be so false and untrue at the time he verified his pleading….

The defendant contends that he may deliberately commit perjury in order to obtain sufficient delay to put his property out of the reach of the plaintiff, and then defy the latter to collect his judgment. Is this court powerless to punish such outrageous conduct?


The court concluded it was not powerless, and proceeded to fine the perjurer and commit him for contempt.


[Page 154]


In view of such evidence, taken not from hearsay, not from the lips of irresponsible persons, but from the records of the courts, is it not speaking soberly and within bounds to say that the Jew has done all in his power to bring the practice and administration of the law into disrepute? And does not such a showing rationally explain and account for the growing distrust which the people are beginning to evince in the efficacy of the courts, and their ability to do equal and exact justice between man and man? It is the common experience of lawyers, that clients are becoming more and more averse to taking their disputes into court; preferring to either arbitrate their differences, compromise their claims, or lose them altogether, rather than submit themselves to the annoying, oft times degrading, and invariably tedious, troublesome, and expensive trial of their rights, in the courts as now constituted. The daily newspapers ring with diatribes upon this point, suggesting and demanding the application of various remedies and connections of the existing state of things. In a recent number of the “Forum,” Mr. Justice Barrett of the New-York Supreme Court, a far-seeing and sagacious judge, has a thoughtful article, treating of one branch of the difficulty, and suggesting some remedies. But all the suggested remedies only serve to lop off a few branches of the evil. They do not strike at its root. The true cause lies far deeper, and is to be found in the personal character and disposition of those amici curiae* who figure (or rather disfigure) in the halls of justice, and who might much more appropriately be termed “amici sibi” or “hastes curiae.” It is idle to ignore, though it may be politic so to do, the evil influence which the low moral tone, the pettifogging, and the obstructive method of practice of the Jew lawyer, exercise, not only upon the morale of the courts, but upon the community at large.




*[amici curiae: Literally, friend of the court. A person with strong interest in or views on the subject matter of an action, but not a party to the action, may petition the court for permission to file a brief, ostensibly on behalf of a party but actually to suggest a rationale consistent with its own views. Such amicus curiae briefs are commonly filed in appeals concerning matters of a broad public interest; e.g., civil rights cases. They may be filed by private persons or the government. In appeals to the U.S. courts of appeals, an amicus brief may be filed only if accompanied by written consent of all parties, or by leave of court granted on motion or at the request of the court, except that consent or leave shall not be required when the brief is presented by the United States or an officer or agency thereof.]


[Page 155]


It is a fact, that no Jew lawyer has ever attained, in this Republic, acknowledged eminence and superiority in any branch of the law. The race has not produced, and from the foregoing considerations it is plain that it cannot produce, such constitutional lawyers as Evarts or Edmullds, such jury lawyers as Conkling or Choate, such corporation lawyers as Dillon or McCreery. No Jew occupies It place upon the bench of the United-States Supreme Court, or the bench of the Court of Appeals of the State of New York. Among all the forty-four justices of the Supreme Court of the State of New York, scattered throughout its eight judicial districts, not one is a Jew. In all the great array of American writers of textbooks upon the law, you will not find a single Jew, with the possible exception of Judith P. Benjamin. We search in vain among the high and honorable places in the law, for the Jew. He has no standing there. He has the eye of the mole, not of the eagle. He burrows in the dust-heaps of the law. He does not soar into the blue empyrean of legal thought, or survey the domain of legal science from an intellectual altitude such as will enable him to comprehend its vast scope. His mental vision is microscopic, not telescopic. He is concerned with little things, not great principles. In a word, he originates nothing. He is neither guide, philosopher, nor friend. He adds nothing to the stock of human knowledge, happiness, or usefulness; and the world is never the better for his having lived in it.


[Page 156]


That the commercial instinct so strong with all the children of Israel is not lost in the Jew lawyer, is attested by that well-known Milesian limb of the law, Counsellor N ——. He summed up his views of the Jew lawyer, in a recent conversation with a prominent New-York ex-judge, as follows:

Thim haythin Jews,” quoth he, “have demoralized the fees of the purfeshin. Time was, when a man could happen into the Court of General Sessions, and get mayhap, fifteen dollars, or ten dollars, or five dollars, for defending some poor devil. But now, them miserable Jews will defend a man for a dollar or for fifty cents, if they can’t get any more, and a reputable number of the purfeshin has no show at all.


[Page 157]


Thus we have endeavored to truthfully portray the Jew as regards his attitude toward the law and its practice. And the irresistible conclusion is that he, with the practices which he fosters and encourages both by precept and example, ought to be swept from the temple of justice which he only profanes. The Jew should only be permitted to obey the law. He should have no share or part in making, expounding, or administering it, in an Aryan government. For that he is unfitted by nature, by instinct, and by his practices. Thus only can the streams of our jurisprudence escape contamination at the fountainhead. Thus alone can we be enabled to transmit to our descendants, unpolluted and untarnished, that great structure of raw and equity which is the pride and glory of the Anglo-Saxon race, upon which, have been expended the highest efforts of the noblest minds of seven centuries, and which constitutes the richest inheritance we can bestow upon generations yet unborn.


[Page 158]








* The cover, the ‘Le Happy Merchant’ image and Table of Contents are not part of the original book.

* Notes enclosed in [square brackets] and marked with an asterisk (*) symbol are not in the original text.

* On page 55 on the original scan half the text is missing. If anyone has the complete text please paste it in the comment section of my blog. Thanks.

* Page numbers in this document are the page numbers in the original book.




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The American Jew – Part 1: His Arrival in America — The New-York Ghetto — The Jew at the Summer Hotel

The American Jew – Part 2: The Jew in Wall Street — The Jew in the Tobacco Trade

The American Jew – Part 3: The Jew in Politics — The Jew in Journalism — “The Great American Journalist.” — The Jew Lecher

The American Jew – Part 4: The Criminal Jew

The American Jew – Part 5: The Jew in Petroleum — The Jew in His Relation to the Law

The American Jew – Part 6: Customs and Habits of the Jews — Religious Doctrines

The American Jew – Part 7: The Jew Summarized




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Part 4






The American Jew - Cover NEW



Telemachus Thomas Timayenis




Foul deeds will rise, 

Though earth o’erwhelm them, to men’s eyes










The American Jew 625 Intro





Introduction.  . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Chapter 1 His Arrival in America  . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Chapter II The New-York Ghetto  . . . . . . . . . . . . . . . . . . . . . . . . . . 12

Chapter III The Jew at the Summer Hotel  . . . . . . . . . . . . . . . . . . . . . . . . . . 23

Chapter IV The Jew in Wall Street  . . . . . . . . . . . . . . . . . . . . . . . . . . 32

Chapter V The Jew in the Tobacco Trade  . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Chapter VI The Jew in Politics  . . . . . . . . . . . . . . . . . . . . . . . . . . 58

Chapter VII The Jew in Journalism  . . . . . . . . . . . . . . . . . . . . . . . . . . 67

Chapter VIII “The Great American Journalist.”   . . . . 77

Chapter IX The Jew Lecher  . . . . . . . . . . . . . . . . . . . . . . . . . . 82

Chapter X The Criminal Jew  . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Chapter XI The Jew in Petroleum  . . . . . . . . . . . . . . . . . . . . . . . . . . 126

Chapter XII The Jew in His Relation to the Law  . . . . 135

Chapter XIII Customs and Habits of the Jews

— Religious Doctrines  . . . . . . . . . . . . . . . . . . . . . . . . . . 159

Chapter XIV The Jew Summarized  . . . . . . . . . . . . . . . . . . . . . . . . . . 197









To assassinate, ruin, despoil the Christian, constitutes for the Jew an act authorized by his religion, acceptable to his God. It is what the Jews call to commit a Korban.” — EISENMENGER.


The American Jew 640 chpt 10


THE Jews have for many years past figured largely and prominently in the criminal annals of the United States. The criminal records abound with the names of Jew murderers, bank-burglars, store and safe robbers, forgers, shoplifters, coiners and utterers of “the queer, blackmailers, pickpockets, confidence operators, building-burners and insurance swindlers, adventurers, and, last but not least, of Jew sneak-thieves, and receivers of stolen goods. This last occupation in particular, is one in especial favor with the Jew. There is little physical risk, which just suits his cowardly temperament; the profit is large, which exactly accords with his greed for gain. Therefore it is that the Jew delights in the occupation of a “fence,” and thus it is that fully ninety per cent of the professional “fences” are Jews; and very faithful counterparts of Dickens’s Fagan they are.


[Page 89]


Regarding this latter class of offenders, Inspector Byrnes very truly says,

Without a safe market for the disposal of his ill-gotten property, the rogue would find his vocation unprofitable. The buying of stolen goods is therefore not a crime of recent origin, but dates back to the very origin of thievery. It is really the root of the evil.


The Jews furnish a greater number of criminals than any other foreign element in the United States. Examine the criminal statistics, examine the police records, in all the great cities of this country, and the truth of this statement will be substantiated.


Statistics show that there are five Jew criminals in every one thousand Hebrews, while there is only one criminal in everyone thousand Gentiles. There are thus five thousand Jew criminals in the United States at the present time.


Among the criminal fraternity, the Jew criminal is recognized as a shrewd, cunning operator, but one who is not to be trusted. For it is clearly realized by criminals generally, that the Jew, to whom the maxim of “honor among thieves” means nothing, will at any and all times betray his confederates without hesitation and without remorse, for personal safety, personal profit, or personal gain of any kind. As a sneak, a coward, and a traitor, the Jew is known throughout the thieves’ fraternity.


[Page 90]


Certainly the most despised position under the city government is that of hangman. In New York, in the recollection of the oldest inhabitant, the public executioner has always been a Jew. The present incumbent of the position is a Mr. Isaacs. Whenever a vacancy occurs in the office of hangman, there is invariably a long list of Jew applicants; and, as before stated, it has always been a Jew who has secured the place.


And now to instance a few of the abominable crimes committed by the Jew, and briefly to sketch a few of the most notorious among the Jew criminals.


Some fourteen years ago, there lived in Ludlow Street a Jew peddler named Pesach Rubenstein. He was so ill-shapen, dirty, and uncouth, and his general appearance was so productive of ridicule and disgust, that the boys were wont to hoot after him in the street. But in spite of the misery of his mien, he had by dint of Jewish miserliness, cupidity, and rascality, continued to amass money; and in spite of his physical repulsiveness and dirt, he was possessed of that characteristic Jewish passion, lechery.


[Page 91]


He conceived an unholy lust for a young girl named Sarah Alexander; and by dint of perfidious promises, and the employment of money, he succeeded in betraying her. As a result, the poor girl eventually found herself in a compromising condition. She turned to her repulsive betrayer for assistance; but he by this time, having satiated his foul lusts, had grown tired of her, and was already bewailing, with niggard regrets, the money his victim was costing him. The more he counted up his expenditures on her account, the more he writhed with miserly qualms. One day she disappeared.


The police were notified, detectives got to work, and instantly Rubenstein found himself under suspicion. Afflicted with neurosis, that peculiarly Jewish disease, overcome with abject fears and ominous dreads, his actions were absolutely pitiable to behold. The detectives had little difficulty in making up their minds who was responsible for the girl’s disappearance: who was the guilty one. “Murderer” seemed stamped on his forehead: the brand of Cain seemed literally to stand out on his brow.


Cornered and cross-questioned by the detectives, Rubenstein completely broke down. With great beads of perspiration standing out upon his forehead, and trembling like an aspen, Rubenstein told how he had dreamed a dream. He had dreamed, he said, that on the other side of the East River he had seen a cornfield, and in the midst of this cornfield lay the body of a young woman. He had approached this body, and gazed upon the face. It was that of Sarah Alexander!


[Page 92]


This story of the dream was told with many faltering stops, with many weird gestures, with many abject yet damaging protestations of innocence.


The detectives seized the trembling Jew, and sternly commanded him to lead the way over the road indicated in his dream. He led the searchers across the East River, far out along the Newtown road, and turned into a cornfield stretching along the river’s bank. Then he fainted away.


The detectives searched the cornfield; and in it, concealed under the golden grain, they found the body of Sarah Alexander, brutally butchered.


Her murderer, the assassin who had slaughtered her with so much cruelty, had been led by abject fright, by the sheer force of fear, into betraying himself into the hands of the law. And this brutal murderer, this coward assassin, was Pessch Rubenstein, the Jew.


Arrested, imprisoned, tried, convicted, and sentenced to the gallows, Rubenstein finally broke down utterly, and confessed his crime. He pleaded piteously that his miserable neck might be saved from the extreme penalty of the halter, and much Jewish influence was secretly brought to bear upon the governor to secure a commutation of the sentence to imprisonment for life. To these appeals, the executive very firmly and very properly refused to give ear.


[Page 93]


As the day of execution drew nearer, the terror of Rubenstein the Jew was simply terrible to behold. In his despair, he writhed up and down his cell, beating his breast, tearing his hair, and shrieking that he could not, he could not die on the gallows. Finally his terror drove him to the dreadful expedient of starving himself to death.


But vitality was strong in this mis-shapen, repulsive Jew wretch; and the end was slow in coming. For days and days he lingered, cowering in his cell, with bloodless face, and lips parched and cracked from long abstinence, glaring with the eyes of a wild beast at the food with which he was tempted, but ever obstinately refusing it, and ever shrieking hysterically the one despairing cry, “I cannot, I cannot die on the gallows!” At last death put an end to this weird spectacle; and when the coroner came officially to view the body, it was found to be so covered with lice, that it had to be sprinkled with a powerful solution before it could be safely approached.


For weeks after these events, the boys in the streets would shout after passing Jews, “Rubenstein! Ah there, Rubenstein!


[Page 94]


On the early morning of July 28, 1870, Benjamin Nathan, millionnaire banker, was found murdered in his mansion, No. 12 West Twenty-third Street, New York City. The house had the appearance of having been plundered, and a small safe which was known to have contained the banker’s will had been broken into. At first blush, the detectives were of the opinion that it was a case of robbery and murder by professional thieves; but upon more extended investigation this theory was abandoned. No one was ever brought to justice for the crime; but there is a strong suspicion that the murder was perpetrated, not for the purposes of robbery, but by a certain Jew who had an object in tampering with the banker’s will, and putting him out of the way of ever making another one.


Mrs. Frances Mandelbaum, better known as “Mother Baum, Queen of Knaves,” was for many years a receiver of stolen goods in Clinton Place, New York. “Old Mammy Baum was known to all the first-class thieves in the United States and Canada; and in addition to buying stolen goods in enormous quantities, she made a specialty of advancing money for the carrying-out of robberies and other crimes. For many years she contrived to “stand in” with the police, dividing a percentage of her profits with some of the old-time chiefs of detectives. Her business was maintained on a most comprehensive scale; and she was ever ready, at all times, to buy any thing stolen, from a needle to a sheet-anchor. She had a penchant, however, for diamonds and silks.


[Page 95]


For year after year this gross, beetle-browed Jewess went on trading in thievery, and amassing wealth by crime, the criminal adeptness and cunning of her race enabling her to escape conviction and the prison-cell. But at last the Pinkertons succeeded in getting her within the meshes of the law.


And how was this brought about?


Through the treachery of a confidential employee; and this traitor was Michael Kurtz, alias Sheeny Mike,” — a Jew!


Betrayed by Judas Iscariot Kurtz, “Mammy Baum” found herself at last in danger of paying a compulsory and extended visit to Sing Sing. But even then the law was outwitted by Jew cunning and rascality. Securing bail from bondsmen of her own race, she disappeared over the Canadian border, leaving justice and the District Attorney to mourn her loss.


Her bail was estreated, of course?


Not a bit of it! When the myrmidons of the law came to levy upon the bondsmen, they found them to be men of straw, that their property had vanished into thin air, and not a dollar was ever confiscated to the State. Jew duplicity had won the day; and the law, as is so often the case when dealing with a Jew criminal, had been effectually baffled and set at naught.


The same Judas Iscariot Kurtz, alias, Sheeny Mile,” the betrayer of “Mammy Baum,” is himself a notorious Jew criminal. He has been. operating as a “crook” for the past twenty years. His boon companions have been murderers as well as thieves.


[Page 96]


Kurtz was first heard of as a burglar in Philadelphia, where he robbed several jewellery-stores. He has the reputation of being quick to observe the peculiar construction of buildings about to be plundered, and to discover the best point of attack. He is an expert safe blower and breaker, and his specialty in plunder is jewellery and silk. Kurtz has been arrested so many times that it would be tedious to enumerate them all.


He was arrested in New-York City in February, 1877, for a burglary at the cloth-house of Hahn Benjamin & Co., Nos. 313 and 315 Broadway. The Jew thief managed to escape punishment for this crime; but the Gentile confederate, one “Dutch Chris,” was of course convicted and sent to jail. In the very same year, Kurtz was again in the clutches of the law, this time in Baltimore, Md., on the charge of robbing the silk house of Scott & Co., of that city. Upon this occasion there was no opportunity of giving State’s evidence, turning traitor, betraying a confederate; and the Jew thief found himself under a righteous sentence of twelve years imprisonment.


[Page 97]


But his Jew cunning, the natural Jew aptitude for duplicity, was still left him in this dire emergency. He had not been long behind the jail-house bars, when he hit upon a happy plan. Purloining all the prison soap upon which he could lay his square-nailed Jewish claws, he ate it in quantities which had the effect of making him extremely pale and wan-looking. He assumed sanctimonious airs, sighed and groaned a good deal, and posed generally as a moribund. So skilfully did he carry out his role of dissimulation, that he was pardoned by Gov. Butler in 1880, upon the strength of a report by the over-credulous prison-physician that Kurtz was dying.


Having regained his liberty, Kurtz gave up the soap habit, and was promptly restored to robust health; so that early in the first month of the ensuing year — 1881 — he felt strong enough to break into a silk-warehouse at Washington, D.C., and carry off five thousand dollars’ worth of silks. He continued in an active and highly remunerative career of crime until July, 1882, when he broke into the safes of the Italian-American Bank, in New-York City, for, which crime he was arrested. The witnesses were, however, bought off; and the lucky Jew thief again escaped. A couple of vagrants, who had been lounging in City Hall Park, had seen Kurtz break into the bank, and had furnished a description of him to the detectives, which had led to his arrest. At the trial these vagrants were utterly unable to identify him!


[Page 98]


Kurtz was arrested in August, 1883, on a warrant, issued by United-States Commissioner Osborn, charging him with the larceny of jewellery from Charles F. Wood of Washington, D.C. The prisoner was liberated upon bail; and while awaiting trial, the jewellery store of Marks & Son, at Troy, N.Y., was broken into, and robbed of stock worth fourteen thousand dollars. Suspicion pointed to “Sheeny Mike,” and he was hunted for. Kurtz fled to England and France, where he committed a series of burglaries which netted him nearly one hundred thousand dollars. Returning to the United States, Kurtz, with one of his brothers, who for a long time kept a cigar-store in Eighth Avenue, near Thirtieth Street, bought out a tobacco factory at Jacksonville, Fla., in November, 1885. Two months later the building was burned, and the publication of the fire led to the discovery of the fugitive “crook’s” whereabouts. He was arrested for the Troy burglary, and, after a bitter legal contest in the Florida courts, was taken to Troy for trial. He was convicted of the Marks robbery, and sentenced to eighteen years and six months imprisonment; but since then the Jews have contrived to secure for him a new trial.


Solomon Stern, confidence operator, and speculator in bogus checks, before he was run to earth by detectives, in June, 1883, had succeeded in swindling a large number of merchants of New-York City, of large quantities of jewellery and other valuables, by means of bogus checks. He began his operations while a salesman in his father’s store, and started in by robbing the “old man.” The bogus-check operator had a Jewish mistress, whom he decorated with stolen diamonds, and also lived with for a while at fashionable seaside hotels. Before his arrest, Stern stole over five thousand dollars’ worth of goods from his father’s store.


[Page 99]


To a check which the robber and swindler passed upon C W. Shuman, diamond-dealer, at No. 24 John Street, New York, Stern forged his mother’s name. The check on the Germania Bank was accepted; and, after getting the diamonds and change to the full amount, Stern and his female companion fled to Baltimore, Md.: but as soon as the money was spent, the pair returned to New-York City. On other bogus checks he purchased a sealskin sack worth $250 from Henry Propach, furrier, of No. 819 Broadway, and a precious stone worth $525 from A. R. Picare, a jeweller in Fifteenth Street. Then, having grown tired of his mistress, he betrayed her into the hands of the police, and fled to parts unknown.


He was next heard of in January, 1883, when he swindled Joseph Michal, of No. 150 Ewen Street, Brooklyn, out of eight hundred dollars, by giving a worthless check in payment for jewellery. In the latter part of that year, the crafty rascal was finally trapped in New-York City. There were a dozen or more indictments on file against him at the time of arrest. When brought up for trial, he pleaded guilty to the charge on which he was arraigned, and was sentenced to five years in State prison by Judge Gildersleeve, in the Court of General Sessions. Stern is now at large.


[Page 100]


Rogue, swindler, thief; plunderer of his father; forger of his mother’s name; betrayer of his female companion in crime, of the woman who had nursed him in sickness, and who served him with the unquestioning and uncalculating fidelity of a dumb beast, what Gentile criminal, no matter how lost, how debased, how vile, can show such a record as this scoundrel Jew?


Frank Loewenthal, alias Sheeny Irving,alias August W. Erwin, shoplifter, receiver of stolen goods, desperado and adventurer, is a graduate of the University of Heidelberg. He was for some time connected with a St. Louis newspaper under Jew management. He was first arrested in New-York City in September, 1882, for the larceny of opera-glasses from a jewellery store in Maiden Lane. Julius Klein, alias Sheeny Julius,” another notorious Hebrew thief, was arrested with Loewenthal for the same offence, but was not held. “Sheeny Irving” was let out upon five hundred dollars bail, and no effort was made to prosecute him for the robbery. He next became a receiver of stolen goods.


Loewenthal fell in with a Gentile young woman, the daughter of the millionnaire proprietor of the Washington laundry in the Ninth Ward of New-York City. Against the wishes of her parents, the young girl married “Sheeny Irving.” Her father, when he found that Loewenthal was a thief, was anxious to separate the couple. The Jew son-in-law demanded a sum of money, which was refused, and it was arranged to take the girl to Europe. Loewenthal became aware of the scheme; and at the Allman House, in East Tenth Street, he made a desperate attempt to murder his young wife. The girl, however, recovered; and on Sept. 21, 1885, Loewenthal was sentenced to five years in State prison by Recorder Smyth.


[Page 101]


David Goldstein, alias Sheeny Dave,alias Lewis, alias Levitt, sneak-thief and shop-lifter, is well known to the authorities of New-York State. He was arrested in Buffalo, N.Y., in January, 1878, for pilfering various small articles from jewellery-stores. For that offence he was sent to Auburn Prison for one year. Upon his release he was taken to Baltimore, Md., to stand trial for a similar crime which he was suspected of having committed there prior to his capture in Buffalo. He was not convicted of the latter charge. Under the alias of James Lewis, Goldstein was arrested in New-York City, in January, 1881, for the larceny of silk from the store of Edward Freitman & Co., No. 473 Spring Street. He pleaded guilty, and was sentenced by Judge Cowing to two years and six months’ imprisonment in Sing Sing. Goldstein was arrested again in New-York City, in December, 1883, for stealing diamonds from Kirkpatrick’s jewellery-store in Broadway. The prisoner then gave the name of Samuel Newman. He “jumped” his bail; and in September, 1884, he was caught picking pockets in York County, Maine, and was sentenced to three years’ imprisonment, under the name of Herman Lewis. Goldstein is now a fugitive from justice in New-York City.


[Page 102]


George Levy, alias Lee, shop-lifter and sneak-thief. has carried on operations in the Eastern cities, and passed some of his time behind the bars of Sing-Sing Prison and the penitentiary on Blackwell’s Island. A quantity of Japanese goods was stolen from the store of Charles W. Fuller, at No. 15 East Nineteenth Street, on June 7, 1882. Levy was arrested for the robbery; and when brought up for trial before Police Justice Murray, at the Tombs Police Court, the latter, ignorant of the character of the glib-tongued prisoner, discharged him from custody. He was next arrested in September, 1885, in the fur-store of Solomon Kutner, at No. 492 Broome Street. The wife of the proprietor of the place noticed that Levy carried a light overcoat over his arm, and that it was much larger than when the supposed customer entered. The woman stopped the rogue at the door, and stood before him.


Interposed between him and the carrying-off of his plunder was a woman. What a frail barrier to interpose against Jew avarice and lust of possession! Without an instant’s hesitation, the Jew thief attacked the woman with the utmost savagery, beating her, gouging her eyes, and even attempting to tear them out with the claw-like fingers of his race. In his madness at being baffled in the bearing-off of his plunder, he would probably have forgotten his Jew caution, and would have murdered her, had not the woman’s husband, attracted by the noise of the struggle, come to her assistance, seized the thief, and held him until the arrival of the police. It was then found that he had a valuable seal sack concealed in the overcoat. He was sentenced to three years’ imprisonment.


[Page 103]


As a blackmailer the Hebrew can also be particularly adept, as is shown by the career of the Jewess Sophia Levy, alias Louise Sylvan, a notorious shop-lifter, pickpocket, and blackmailer. She has two sons who are thieves. Sophia was arrested for grand larceny in October, 1871, and was sentenced to five years’ imprisonment. She escaped from Sing-Sing Prison in December, 1872. Four years later she was caught picking pockets at the Suffolk County, L.I., fair. In Boston, Mass., a few years afterward, under the alias of Louise Sylvan, she gained considerable notoriety as a blackmailer. She lured a wealthy merchant of that city to her room in a hotel. She hid his clothing, and to secure his release Sophia Levy made her dupe fill out a check for $10,000. The merchant was kept prisoner until the check, which had been handed to a confederate, had been presented at the bank. The check called for more money than the merchant had on deposit at the time. This led to the exposure of the blackmailing plot, and the woman was arrested. The merchant, doubtless owing to fear of publicity, refused to prosecute. She was next arrested at Grand Rapids, Mich., in 1883, for attempting to blackmail a prominent citizen of that place.


[Page 104]


Sophia Levy was convicted of this charge, and sentenced to three years imprisonment in the Detroit House of Correction. In 1886 she was convicted of stealing silk from the store of Koch & Sons, in Sixth. Avenue, New York, and sentenced to six months in the penitentiary on Blackwell’s Island. She is an opium-eater, and her mother was a shop-lifter.


Bertha Schlesinger, nee Karko, alias Bertha Heyman, alias Big Bertha,alias the “Confidence Queen,” has operated all over the United States, and is well known to the New-York detectives as a very shrewd Jewish criminal. She first became notorious about ten years ago, and in 1880 she was sued in the Superior Court of New York for obtaining $1,035 by false pretences from E. T. Perrin, a palace-car conductor, whom she met while travelling from Chicago. At London, Ont., she was arrested in February, 1881, for defrauding a Montreal commercial man out of $500 by the confidence game. Since then she has been arrested for swindling Pauline Schlarbaum of Southfield, L.I., out of $400; Charles Brandt, a liquor-merchant, at No. 19 Bowery, out of $960; Theodore W. Morris, glass-importer, out of $500; and Edward Saunders of the firm of Saunders & Hoffman, brokers, Broadway and Fulton Street, out of $450 in money and a diamond pin.


[Page 105]


Such is her cunning and adeptness in crime, that even when a prisoner in the penitentiary on Blackwell’s Island, serving out a term of imprisonment, she swindled a man named Charles Karpe out of $900. After committing a number of mean robberies she eloped with another Jewess’s husband, and went to San Francisco, Cal., where she victimized a number of persons. She escaped from there, but was subsequently captured at San Antonio, Tex., and is at present under arrest. While in New-York City she had rooms at the Hoffman House, and represented that she was worth $8,000,000.


Emanuel Marks, alias Mike Marks, alias the “red-headed Jew,” is a bank sneak-thief, confidence operator, and skin gambler. He is from Chicago; and on March 12, 1882, escaped from jail at Detroit, Mich. He was last heard of in Canada.


Charles Woodward, alias Williams, alias Hoyt, alias Anderson, alias Henderson, is known to detectives as a Jew “diamond-swallower,” sneak-thief, and “pennyweight” (gold-thief). He became notorious in January, 1879, when he was arrested for stealing a trunk containing $15,000 worth of jewellery from a travelling salesman, at the Palmer House, Chicago. He has since-been arrested several times in New-York State.


[Page 106]


William Hague, alias James Martin, alias Curly Harris,” is a Jew murderer, burglar, and hotel sneak thief. He is known to the police as one of the most desperate thieves and ruffians in America. He shot Policeman Murphy in Philadelphia some years ago, and escaped to Pittsburg, Penn., where he was captured. On his way back to the scene of his crime, he jumped out of the window of a train, and got away. Hague, on Aug. 25, 1879, at Eighth and Sansom Streets, Philadelphia, murdered James Reilly, alias John Davis, another thief. He was captured and sent to prison; and his sentence of ten years expired June 3, 1888.


The list of Jews who have been sent to prison during the last twenty years, for setting fire to buildings so as to fraudulently collect the insurance-money, is a startlingly long one. The records of the New-York fire-marshal’s office show that a large percentage of the persons arrested for arson are Hebrews, and that two-thirds of the fires yearly occurring in the city of New York are in buildings occupied by Jews. Many of the insurance-companies arbitrarily and systematically refuse to issue policies to Jews. This is a statement which is readily susceptible of verification.


The Jew “fire-bug” is a very hard bug to convict.* Long before he applies the lurid torch, or sprinkles his premises with inflammable oil, he has plenty of “witnesses” of his accursed race, all primed and fixed to prove an alibi, to swear that the “fire-bug” was out of the city, or mayhap prostrating himself before the tables of the law in the synagogue, at the time the fire broke out in his place.




* “Jewish lightning” is a well-known term used to describe deliberate acts of arson by jews for insurance collection purposes.


[Page 107]


It is a matter of much difficulty legally to prove a case of arson, under the existing condition of the law; and a large percentage of Jew incendiaries. who are brought to trial manage to escape conviction. The law should promptly be changed, with a view to specially meeting the case of the Jew incendiary, the criminal who does not hesitate to consign the sleeping inmates of a household, men, women, and little children, to a horrible death, for the sake of fraudulently collecting a few hundred or a few thousand dollars of insurance-money. What form of crime can be conceived more monstrous than that of the Jew incendiary?


In spite of the difficulty there is under the existing condition of the law in most of the States of the Union, in satisfactorily establishing a case of arson, a large number of Jews have in recent years been convicted of this heinous crime, and suitably punished. In the various States-prisons throughout the country, there are numbers of Jews serving out life sentences or long terms of imprisonment for this offence. To enumerate any thing like all the cases of this character for which Jew criminals have been responsible in, let us say, the last ten years, would make a tediously long list. Let it suffice to detail a comparatively few cases, occurring within the period named in New-York City, and let these instances serve as a sample of the whole.


[Page 108]


A most fiendish case of arson was the attempt, made one stormy night in November, 1878, by three Jew “fire-bugs,” to burn the tall, double tenement-house at No. 11 Ludlow Street, in order to fraudulently collect the insurance-money. In the carrying-out of this attempt, these Jew devils endangered. no less than one hundred and twelve human lives. The fire was very similar to others which had occurred shortly before on the East Side of the city, some of which had been attended by fatal consequences; and the Police had come to the conclusion that these fires were of incendiary origin.


The persons suspected were three Jews, named Isaac Perlstein, Charles Bernstein, and Abraham Freeman. The footsteps of the trio were dogged night and day by a young fireman named Perley, who had been assigned to the detective work by the commissioners, at the request of the fire-marshal. Perley was eminently successful. He discovered that these men made their headquarters in an East-Broadway saloon. They held long conferences together, and also with strangers. The latter, as was proved later, were a clique of Jew fire-speculators, who pointed out to Perlstein, Bernstein, and Freeman, the premises on which they held large insurances, and which they desired to have burned up.


[Page 109]


On the night of the Ludlow-street fire, these three men were tracked to the rooms of a Jewish confederate, named Joseph Levy, in the big Ludlow-street tenement. The occupant was, of course, absent while the “fire-bugs” were at work in his place. They scattered oil over the floor and furniture; and very soon after they had quitted the building, the flames broke out. It was lucky, indeed, for the inmates of this great human hive, that two firemen were at the heels of these Jew fiends. The two fire-laddies burst into the rooms, and held the flames in check until the steamers and hook-and-ladder companies, which had been called by telegraph, arrived. After the fire had been extinguished, the four confederates, Perlstein, Bernstein, Freeman, and Levy, met at the appointed rendezvous in the East Broadway beer-saloon, and were overheard cursing the activity of the firemen, whose prompt action had defeated the hellish work, and prevented the total destruction of the building. These Jew “fire-bugs,” who were responsible for over a dozen incendiary fires in the densely populated Tenth Ward, were arrested together with Joseph Levy.


Perlstein, Bernstein, and Freeman were indicted for setting fire to the Ludlow-street tenement, and Levy as an accessory before and after the fact. The four men were tried before Judges Cowing and Barrett, and convicted. They were sentenced to State’s prison for life. A Jew named Cohen Davis, who swore to an alibi for Freeman, was arrested on a charge of perjury. He was tried before Judge Gildersleeve, found guilty,. and sentenced to seven years imprisonment.


[Page 110]


The cap manufactory of Julius Samer, at No. 68 Greene Street, was mysteriously and suspiciously destroyed by fire one windy December night. The Jew proprietor was down in the fire-marshal’s books as a “suspect,” and a searching investigation was instituted. As a result, Sarner was indicted for perjury in swearing falsely as to the quantity of stock he had on hand at the time of the fire. Samer’s trial, which lasted fifteen days, terminated in a verdict of guilty. He was remanded to the Tombs prison to await his sentence; but before the judgment of the court was pronounced, this Jewish “fire-bug” and perjurer had gone to a higher tribunal to receive the punishment of his crimes. Seeing a long term of imprisonment looming up before him, Samer swallowed a dose of Paris green, and died in his cell.


In the cellar under the barber’s shop at No. 2349 Third Avenue, a fire broke out one night in July, 1879. The place was occupied at the time by Rudolph Levi and Fritz Levi, who lived on the premises in the back of the shop. The flames spread so rapidly that a servant-girl in the house nearly lost her life. She was found hanging from a window-sill when the firemen arrived, and they with great difficulty rescued her. The fire, investigation developed, had been started in several places in the kitchen; and next day the Levi brothers, who passed under the name of Andre, were arrested.


[Page 111]


They gave bail; but when the trial was called, it was found that they had fled the city. Rewards were offered for their capture, and the fugitives were ultimately arrested by the criminal authorities of Berlin. The state department ascertained that these Hebrew “fire-bug” barbers were Prussian subjects, and could not be extradited; but that they were amenable, under German law, for offences committed beyond Prussian territory. A certified copy of the evidence in the case, together with diagrams of the premises that had been fired, the oil-cans, and other evidences of arson, were submitted before the German consul. The two Jews were tried in the city court of Berlin; and Fritz Levi was convicted, and sent to prison for two years. His brother was ordered to be placed under police surveillance. After his sentence, Fritz confessed that he had committed the crime in order to obtain the insurance-money.


A month after the Levi fire, a Jewess named Emma Orlok scattered oil about the premises No. 1142 Second Avenue. The fire was attended with fatal results; and as there were strong proofs of incendiarism, the woman was arrested. She was tried, convicted, and sentenced to imprisonment for life.


A fire broke out in the cigar-factory at No. 10 Hester Street a few weeks later. Suspicion pointed to Israel Rosenbaum and Lewis Harris as the fire-bugs who had set fire to the premises, and they were arrested. The authorities were unable, however, to procure sufficient evidence to secure a conviction, and the prisoners were released; but Aaron Harris, a lying Jew witness in the case, was indicted for perjury, and was sentenced to ten years imprisonment.


[Page 112]


An incendiary fire took place at 253 Stanton Street, in September, 1884. Bernard Goetz, a Jew, who occupied the premises, was arrested as being the author of the fire. The crime was clearly proved, and he was sentenced to ten years in State prison.


Another Jew, a tailor, named Morris Goldstein, was sentenced some time before to four years imprisonment, by Judge Sutherland, for setting fire to the building No. 15 Varick Street.


Yet another Jew, one Morris Heyman, was found guilty of having set fire to the premises No. 11 Thompson Street, and was sent to prison for three years by Recorder Hackett.


A fire broke out on the premises No. 256 Bowery in August, 1878. The occupant, David Goldberg, with an eye to the favorite Jewish alibi, went to Troy, N.Y.; and on the day of the fire he called at the telegraph office, and inquired whether any message had come for him. None had been received up to that time; but soon after he had left the office, a telegram addressed to David Goldberg arrived. It contained the information that his store had been burned. Later on, Goldberg called again at the office; and when he was told that a message had come for him, he remarked that he knew what it contained, that it was the news of his store having been destroyed by fire. Goldberg and his wife Lena were arrested. They got out on bail, where upon they fled the city. They are still fugitives from justice.


[Page 113]


Before Judge Sutherland, in the court of general sessions, a Jew named Louis Roseman confessed to setting fire to the building at No. 126 Bowery, at the instigation of a Jew named Josephs, who was the proprietor of the place. Roseman, as a reward for the betrayal of his confederate in giving State’s evidence, escaped with one year imprisonment; but his testimony did little good to the cause of justice, for Josephs fled the country to escape imprisonment, and is unfortunately still outside the jail-bars.


Louis Werbin, yet another Jew, set fire to his rooms in the tenement-house at No. 51 Ludlow Street, in December, 1880. The evidence against the Jew scoundrel was conclusive, and he was sentenced to four years imprisonment.


Leo Gertig and Albert Rudrick, both Jews, were arrested in October, 1884, on suspicion of having kindled an incendiary fire at No. 234 Rivington Street, which resulted in loss of life. Owing to certain flaws in the evidence, however, they were, not prosecuted, and are to-day at large.


[Page 114]


It was Max Goldberg, a small Polish Jew, with a forehead about an inch high, who on April 12, 1888, set fire to his shop at No. 706 South Street, Philadelphia, in order to collect the insurance-money. In this fire Mrs. Anne Schuberg, who lived next door, lost her life. In the course of the testimony adduced at the coroner’s inquest, it was shown that the Queen and the Royal Insurance Companies had each refused to issue a policy to Goldberg, but that after repeated efforts he had succeeded in securing a policy in the German-American Fire Insurance Company for $1, 500, although he had at the time less than $250 worth of goods in his possession. It was further shown that Goldberg had saturated all his store and stock with kerosene which he had bought on the day before the fire.


Again, it was Moses Zygus, a Polish Jew, who set fire to No. 210 Delancey Street, in the city of New York. Twenty families at the time occupied the building: a large proportion of the people were children of tender age. The firemen who first broke into Zygus’s room were struck by the fact that the man’s family was entirely dressed, ready to escape, while two boarders in one of the rooms were yet asleep in ignorance of their danger. Varnish was found spilled on the windows and door-sills and in the halls. In the Essex Market Police Court, Zygus admitted that he had policies amounting to $500 on his furniture, which was probably not worth, all told, $50.


[Page 115]


After looking over even this partial list of the incendiarisms committed in the recent past by Jews, and considering the facts therein set forth, can it be wondered at that fire-insurance companies hesitate, and think twice, before issuing a policy to a Jew applicant, and that many of these companies make a rule of never issuing, under any circumstances, a policy to a Jew?


Wise companies, who adopt this course! They will save many dollars unto themselves in the long-run.


As a receiver of stolen goods, as before stated, the Jew figures with aggressive prominence. The famous colony of “old-clo’” men in Baxter Street, New York, is nearly entirely composed of receivers of stolen goods. They buy the plunder of low-class burglars and sneak-thieves. Many of the latter haye been caught going into the Baxter-street shops with plunder in their possession. The “old-clo’” men avoid arrest by betraying small criminals to the detectives, thus carrying out the role originally created by that perfect Jew prototype, Judas Iscariot.


But to instance a few more crimes perpetrated by the Jews.


In 1860 a young German, a remarkably good linguist, held a position of trust and responsibility in one of the wholesale clothing-houses in the city of Cincinnati. A rival Jew firm induced him, by means of generous promises, to give up his place, and accept one in their employ.


[Page 116]


At first he was treated with kindness and consideration, as the young German was a favorite with all who knew him; and several large customers from the old firm patronized him in his new quarters.


But a few years afterward his Jew employers, unwilling to abide by their contract, and yet fearing to let him go, as they well knew there were competing firms ready to employ him, decided to “unfit him for business.


One Sunday he was asked to do certain work; and as the unfortunate man stepped into the store (it being dark), he fell through a hatch-way into the cellar. Of course nobody knew, nobody could explain, how it was that the hatch-way was left open. The members of the firm were very, very sorry. The poor German was picked up mangled and bleeding; but the doctor after two weeks reported to the firm, that their trusted employee was out of danger, and would likely recover.


Thereupon the Jews were unremitting in their attentions upon the poor sufferer. They sent him from time to time little delicacies, and occasionally soup, which one of the firm, in person, brought to the patient.


The sympathetic dodge” was well calculated to conceal the designs of the Jews.


The soup contained arsenic, from the effects of which the poor fellow died.


[Page 117]


How was this proven? Several years after, the German’s laughter died, and was buried beside him. While digging her grave, it was noticed that the man’s body was not yet thoroughly decomposed, and it is well known that arsenic retards decomposition.


An analysis instituted by one of the relatives of the murdered man proved the existence of the deadly poison beyond any doubt.


It was through the crime of a man with Jewish blood in his veins, that Nast, the great caricaturist, first attracted public attention to his wonderful ability in catching the expression of the human face. Nast was originally a paying teller in a bank. One day a check was presented by a man who was a stranger to him. He, however, produced what appeared to be satisfactory proof as to his identity, and Nast paid over the money for the check. It turned out to be a forgery; and so skilfully had the operation been conducted, that no clew to the perpetrator of the crime was discoverable. At this juncture Nast brought his wonderful powers into play, and from memory drew a sketch of the face of the man who had stood facing him at the little window, and to whom he had paid out the money. So graphic and true to life was this sketch, that it led to the capture of the forger, who had Jewish blood in his veins; and it was one of the important features of the evidence at the trial.


[Page 118]


In 1880 a Jew named Rothschild had a mistress known as “Diamond Bessie,” a name given to her on account of the large number of diamonds she possessed. Rothschild persuaded Bessie to accompany him on a trip through the South; and, reaching Texas, he inveigled her into a lonesome place, and murdered her and robbed her of her diamonds.


His crime was soon afterward found out, but Rothschild in the mean time had made his escape. A year elapsed before he was captured. He was speedily tried, and found guilty.


Did he hang?


No. The Supreme Court of Texas set the verdict aside, and after a new trial he was acquitted.


This man Rothschild to-day walks the streets of Cincinnati, but at a cost of $150,000 to the Jews.


How, and to whom, this money went, the Jews best know.


Here is an interesting item taken from the New-York “Times” of April 18, 1888: —

The case of Isaac Simon, the senior partner of the cloak-making firm of Simon & Burger of 402 Broadway, whose failure a few weeks ago was followed by the flight of Burger and the arrest of Simon on a charge of attempting to defraud his creditors, came up in the Tombs Police Court yesterday, and was laid over until Friday by agreement.


[Page 119]


Simon is at liberty under $2, 500 bail; and the general opinion in court was that the legal part of the case had been heard of for the last time, as the creditors, whose lawyers had been clever enough to capture enough of the firm’s goods to save their clients from loss, had shown no disposition to harass the cloak-maker, while the other lawyers, it was said, had managed to secure a statement from Simon which placed him at their mercy, and made it certain that he would disgorge and be set free after the manner sometimes in vogue in the dry-goods district. It was stated that the day before Simon was induced to repair to the office of Blumenstiel & Hirsch, and while there to make a full confession of the commercial wickedness of himself and his fugitive partner. The confession set forth, that, at the suggestion of Burger, Simon entered into a conspiracy to purchase goods on credit, right and left, send them abroad and sell them, and make an assignment when the game had gone so far that it could go no farther without detection.

The confession was taken down in short-hand by Mr. Blumenstiel’s typewriter; but when it was written out and presented to the author for signature, he declined to sign it, not having been aware (some claim) that when he was making oral revelation of his misdeeds, the glib pencil of the amanuensis was recording every word. Mr. Blumenstiel threatened to have the unsigned, but duly-attested, confession produced at the Tombs; but as this was not done, and the case was allowed to go over, it seemed clear that a spirit of compromise was beginning to assert itself.


[Page 120]


Mr. Blumenstiel was seen at his office yesterday, and acknowledged that Simon was not to be pushed to the wall immediately. He declined to show the confession, or tell exactly its contents, but said that in a couple of days they might possibly be made known. That depended upon what Simon managed to accomplish in the way of substantial restitution in the mean time. Several of Simon & Burger’s creditors, who include Converse, Stanton & Cullen, F. D. Blake.& Co., Bacon, Baldwin & Co., Kell & Co., and Bates, Reed & Cooley, were also seen, and showed great unanimity in the opinion that the disrupted firm would have made a seventy-five-thousand-dollar instead of about a twenty-thousand-dollar strike, had they carried their operations to a ripe and successful conclusion.


Their scheme was an old one, which had been successfully ‘worked’ on many previous occasions; but they were in too much of a hurry, and acted in a way which aroused suspicion. Gruber & Ward, a legal firm which makes a specialty of looking into dry-goods transactions of the kind which the firm was carrying on, found that Troy, N.Y., was the principal centre of the out-of-town operations, and discovered there a quantity of goods which had been shipped to confederates, who had already received other consignments, and re-shipped them to this city. In this way almost all of the creditors had managed to partially secure themselves, and the balance believe that the confession held by their lawyers is good for an early settlement, not in full, perhaps, but still a great improvement over what the bankrupt estate would pay if wound up in the usual way.


[Page 121]


Isaac Simon lives with his wife and family at 1970 Third Avenue, over a handsome retail dry-goods store kept by E. Simon. This is the name of the cloakmaker’s wife, and the lady’s store contains a stock of goods which ought to be able to fully cover any indebtedness incurred by I. Simon in his recent failure. All attempts to see Mr. Simon, either at the store below or the residence above, were futile.


Examine the Jewish history from its earliest days to the present, and one will not fail to find that the only motive, the only mainspring, of the Jew’s action, has been money, money, nothing but money.


An Aryan may, and does, in a moment of passion. frenzy, or jealousy, kill: the Jew, never!


The Jew acts with deliberation, coolly, and calculatingly, and only when there is money to be gained.


He will sell his honor, his most sacred ties, for money.


He will overlook every stigma, every injury that may have been done to him, for money.


He will betray his employer, lie, cheat, steal, bear false witness, kill, commit the most atrocious acts of incendiarism, for money.


Examine all the crimes that have been committed by the Jews during the last fifty years, and it will be shown that each and everyone of these crimes has been committed for the sake of money.


[Page 122]


It was the Jew, George Benson, who in December, 1886, uttered $26,000 worth of forged tickets in the City of Mexico, and who killed himself in Ludlow Street Jail, New York, rather than suffer extradition and confinement in a Mexican prison.


Benson was one of the most noted criminals of the nineteenth century. He operated in. every city throughout Europe. He was a typical Jew; and in studying his career we find one cause, one motive, one mainspring to all his crimes.


Money! Money, the Jew’s goal of happiness! The most desperate criminals to-day in Russia are the Jews. The real cause of the persecution of the Hebrew race in Russia is found in the fact that almost the whole of the peasants’ holdings, and the most considerable portion of the landed estates throughout the country, are heavily mortgaged to Jewish bankers and Jewish money-lenders. In many cases the peasants are forced to pledge, as security for their debts, the crops before they are even ripe. The result is that the misery throughout the country has become something incredible.


[Page 123]


Taxes remain unpaid, and the starving peasantry and desperate land-owners constitute a ready and willing prey to the professional agitator and revolutionist. The Russian Government, through Count Tolstoi, Minister of the Interior, determined to relieve the country from this heavy burden of debt, and to free the land from its mortgages, by driving the Jews out of the country. The Jews, in turn, murder, assassinate, poison, and bring about the internal chaotic state to which the country of the Czar is today reduced. The same state of things will in the near future be effected in America, unless the people of this country become at once aroused, and eradicate, exterminate, and drive off the sickening disease, the Jew, who secretly but surely acquires the wealth of the country. It is not yet too late to rid ourselves of this vermin, if we adopt at once energetic measures. If we continue in our apathy, it will be too late some time hence. The true science of history is to study the causes that have brought about the great events narrated therein. Ever since the Jew has been admitted into the great family of nations, — ever since, the nations of Europe, one after another, have been steadily on the down track. The Jew of to-day has absolutely done nothing to benefit mankind. He has eaten into the vitals of France, Austria, Spain, Italy, Turkey, and Russia. Germany and England have not escaped him. America will also be affected by his cancerous influence unless heed be taken in time. Strict laws must be enacted prohibiting Jews from lauding on our shores, and severe regulations passed against the Jew, already with us. Let not the high-sounding names of Jew financiers gull anyone into the belief that honesty and respectability are theirs.


[Page 124]


The Jew is a born malefactor!.


The Jew betrays alike employer, confederate, and friend!


The Jew is a falsifier and a cheat! The Jew is congenitally corrupt! Shun the Jew!


[Page 125]








* The cover, the ‘Le Happy Merchant’ image and Table of Contents are not part of the original book.

* Notes enclosed in [square brackets] and marked with an asterisk (*) symbol are not in the original text.

* On page 55 on the original scan half the text is missing. If anyone has the complete text please paste it in the comment section of my blog. Thanks.

* Page numbers in this document are the page numbers in the original book.




Click to go to >>

The American Jew – Part 1: His Arrival in America — The New-York Ghetto — The Jew at the Summer Hotel

The American Jew – Part 2: The Jew in Wall Street — The Jew in the Tobacco Trade

The American Jew – Part 3: The Jew in Politics — The Jew in Journalism — “The Great American Journalist.” — The Jew Lecher

The American Jew – Part 4: The Criminal Jew

The American Jew – Part 5: The Jew in Petroleum — The Jew in His Relation to the Law

The American Jew – Part 6: Customs and Habits of the Jews — Religious Doctrines

The American Jew – Part 7: The Jew Summarized




PDF of this post. Click to view or download (1.2 MB) >> The American Jew — An Expose of His Career (1888) – Part 4


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An Open Letter to



New Jersey’s Governor


An Open Letter to New Jersey's Governor - Cover



Major Joseph G. Stano, USAF (Ret.)

Liberty Bell

July 1984



New Jersey’s Governor

Governor Thomas H. Kean

State Capitol

Trenton NJ 08625


Dear Governor Kean:

I was appalled to read that you have introduced into the New- Jersey school system a course on the Holocaust — easily the most discredited hoax to have ever surfaced as “history.

You are reported as saying that those who doubt the Holocaust have not read history. Governor, I have devoted my life to the study of history and I have lived a rather large slice of history during two wars. Please tell me what reputable, reliable history book certifies the “Holocaust” as history and not myth?

Even after thirty years of begging, pleading and threatening by the ADL of B’nai B’rith, encyclopedias do not acknowledge that six million Jews died during the Second World War — for any reason whatsoever! And they certainly do not acknowledge the existence of any “gas chambers.” Governor Kean, if six million Jews were “gassed” in Nazi “gas chambers,” one would think that the encyclopedias would have noticed this historical “fact.

It has been said by a great many historians during the last millennium, that if a man doesn’t know the lessons of history, he is doomed to repeat the mistakes of history. Historical truth is simply too vital and important a subject to be lumbered with a completely discredited “myth” that grossly distorts the history of a bloody world war. Surely, the absolute truth about a world war is the most vital lesson that can be taught to American students if we intend to avoid another world war. For more than thirty years, the ADL and B’nai B’rith have absolutely refused to debate or even discuss the claims they make about the “holocaust.” Now, does that sound like someone interested in historical truth?

Let me introduce a little history into this great hoax and show you why the ADL and B’nai B’rith refuse to debate the so-called Holocaust:

In descending order, the claims by Jews on the number of Jews “gassed” by the Nazis are as follows: Forty-one million, forty million, twenty-six million, twenty-five million, twelve million (the original claim by Jews at the U.N.), ten million (the claim by the American news media), and the ever popular six million. All these claims are truly remarkable when one considers that demographers have demonstrated, time and again, that there were, at the very most, three million Jews under control of the Germans. That six million Jews, twice the number known to have been under German control, were “gassed” is astonishing; that by 1965 the West German Government had 3,375,000 Jews claiming compensation as “survivors” of the Holocaust is MIND-BOGGLING! Could this be the Jewish version of the New Testament’s “loaves and fishes”?

At the end of the war, the “fabulous” six million “gassed

Jews were parceled out- amongst the twenty so-called “concentration/death camps” that stretched across Europe from Holland in the West to Poland in the East. Right from the outset, the Holocaust claims of “death camps” fell like ten pins before historians and the retreat from original claims became a complete rout.

The State of Israel, keeper of the myth, reluctantly acknowledged that there were no “death camps” in Holland, France, Germany, Austria, or Czechoslovakia, until all the alleged “death camps” resided behind the Iron Curtain in Poland where the Communist government had a vested interest in sustaining the Holocaust myth. In that Poland seems to be occupying a rather large slice of what was formerly Germany, thus the Polish government refused to allow anyone to inspect the “death camps” for ten years.

A great deal depends on sustaining the Holocaust myth: The Polish claim to German territory. The Jewish claim to Palestine.

And the Israeli claim to the United States Treasury.

I trust you notice that the acknowledgment by Israel that there were no “death camps” in Germany is a rather startling admission; when one considers that Germans were executed as “War Criminals” for operating those non-existing “gas chambers.

For a great many years,. Auschwitz-Birkenau in Poland, was cast by the keepers of the myth in the role of the “death camp.” In fact, in response to the many demands of the tourists to see a “gas chamber,” the Russians, in the late fifties, built a “sample” gas chamber (since there weren’t any there) that has been described by those who have seen it as a very, very bad Russian movie set. (The Russians are world-famous for their toy battleship in the bath tub special effects.) But, alas, the Israelis were forced to admit that Auschwitz-Birkenau was a work camp and not a “death camp.

The claim that Auschwitz was a “death camp” was doomed to failure from the very start. It was a preposterous claim, in that, as a vast industrial complex producing war materiel, it was under close scrutiny throughout the whole of the war by the Allies. And although it was much too far in Poland for bombing missions, the British RAF and the American AF flew scores of reconnaissance sorties of the complex and took thousands of aerial photographs that clearly dismiss the “gas chamber” myth as preposterous.

In addition to the photographic evidence and the reports of agents in the fields, two thousand British POWs worked in the industrial complex alongside the concentration camp inmates and they knew nothing about any “gas chambers” or any policy of exterminating anyone.

The Holocaust myth now resides in two small work camps in a remote area of Poland — little more than clearings in the woods. Amongst historians, the “Holocaust” is a very bad joke.

After all, one can get into some mind-boggling mathematical absurdities in trying to mentally “gas” six million Jews in a few wooden shacks out in the “boondocks” of Poland.

Governor, if you are in any doubt about this monumental hoax, I would suggest you read the three volumes of information compiled by the International Red Cross entitled: “Report of the International Committee of the Red Cross on its Activities during the Second World War, Geneva, 1948.

You see, the Germans, as signatories of the 1929 Geneva Military Convention, were compelled to allow the International Red Cross to inspect the camps. And the Red Gross did so, from 1942 until the end of the war, when the Russians, as non-signatories of any Geneva Convention, threw them out of all the camps in territory occupied by Soviet forces. The fact is that the Red Cross had inspected all the camps during the war, and towards the end of the war, the Germans agreed to the permanent stationing of a member of the International Red Cross in every camp. This is documented history — you have been dealing with an undocumented HOAX.

According to the ICRC report: There was NO policy of exterminating ANYONE in any of the camps. There were NO “gas chambers” in ANY of the camps. And the treatment of prisoners was considered as acceptable until the final months of the war when shipments of food could not get through the Allied air interdiction and starvation and disease took a very heavy toll of the prisoners. In fact, the Red Cross is on record as protesting to the Allies that “their barbarous aerial warfare” was making starvation and disease inevitable for the entire population.

As a former fighter pilot I know full well how very effective the interdiction of “targets of opportunity” can be; as a military historian, I know that in this case, the interdiction of German supply lines was almost absolute and not a car, or truck, [or cyclist], or train, or boat, or barge was able to move without drawing fire from Allied aircraft. Little wonder that the entire population was in a state of near-starvation.

In the camps, an outbreak of Typhus (recorded by the Red Cross), and similar to the disastrous outbreak of ‘43, decimated the population when order, discipline and the maintenance of hygienic standards broke down as the German staff abandoned the camps. This was the reason our troops sealed off the camps and would not let the prisoners leave — Typhus has become endemic in the camps and the quarantine was to prevent an outbreak amongst the Allied forces and the civilian population.

It should be noted that in Holocaust mythology the Allied troops that liberated the camps are condemned as being “just like the Nazis” for confining the Jews to the concentration camps and not letting them run about the countryside spreading Typhus amongst the population. Hoaxers speak wistfully of demanding “compensation” from the Allies for the terrible indignity. Others say that the Allies must expurgate their guilt in this matter with large payments to the State of Israel.

It was not the “jackbooted” SS that killed in the camps. It was the scourge of armies from time immemorial — typhoid fever (a disease associated with filth) and the body lice carrying Typhus, all documented by Allied medical teams and the Red Cross. Photographs taken to document the “wasting” effect of Typhoid Fever and Typhus have now been incorporated into the Holocaust myth as “starvation” documentation.

The Allies had a superb new method of dealing with Typhus; a new insecticide that could be sprayed (in powder form) on people. It was a wonder insecticide — it would kill the lice and not harm the people. It was called DDT.

Prior to the invention of DDT, all. armies used a cyanide gas (including our own) to delouse clothing. The German Army and the German health services used “Zyklon B” which has now become the supposed agent for exterminating, Jews in all those non-existent “gas chambers.” Zyklon B was in use in the German Army as an insecticide for more than fifty years — the same German army that invented Chlorine, Phosgene, and Mustard Gas during the First World War. The same German army that had invented Nerve Gas during the Second World War. WHY, Governor, would this (if we are to believe the Holocaust myth) ruthlessly efficient German Army use a common insecticide to gas people? Zyklon B was chosen by the Holocausters because it was the only gas found in any of the Concentration Camps. Had the Germans developed an insecticide like DDT, we would be told by the keepers of the myth that six million Jews were “gassed” by a very large can of “RAID.

The Allies had far less success in dealing with the less dangerous Typhoid Fever, a diseases caused by a bacteria, due to the resistance of the former prisoners to any forms of hygiene. Predictably, the Allied forces that liberated the Concentration Camps are now blamed by the professional Holocausters for all the deaths due to Typhoid Fever long after the camps were liberated. Naturally, as a professional soldier, I think the best assessment of the situation comes from General George S. Patton — specifically, the comments he made about the former prisoners’ refusal to wash and especially about their refusal to use toilets. Patton’s description is somewhat — COLORFUL — to say the least.

Governor Kean, there were acts of atrocity committed by both sides during the war. But the Holocaust myth states that it was a policy of the German government to exterminate Jews, and that is quite a different matter. AND COMPLETELY UNPROVEN! When one considers the German penchant for meticulous record keeping that borders on nit-picking, it is truly amazing that not one paper, not one shred of evidence has surfaced in the countless tons of documentation, on a German policy for the extermination of anyone. Not one “gas chamber” has been found. No one has ever found a reputable eyewitness who has ever seen a “gas chamber,” Lots and lots of second or thirdhand hearsay:

A friend of a friend told me that …

The Holocaust is much more than a HOAX — it’s a monumental assault on common sense.

Governor, you have unknowingly stepped into the middle of a war. Perhaps you were pushed? You obviously do not know what has been going on, the battles that have been fought, and the stakes in this particular conflict. Let me try and explain what you have gotten yourself involved in.

The ADL and B’nai B’rith have refused to debate the “Holocaust” for the past thirty years because they have no case and it is impossible to defend the MYTH they have created.

Well — it’s a free country and they have the right to refuse a debate. They can content themselves with the massive support they have in the American media, where one may believe in Santa Claus, the Easter Bunny, and the Tooth Fairy. But, when they introduce their HOAX into our school system, they assault our most precious right as American citizens — THE RIGHT OF FREEDOM OF SPEECH! Governor, the only way that the Holocaust hoax can survive in a free and democratic school system is if it is made NON — DEBATABLE — and therefore the very antithesis of a free and democratic school system. In our free society we encourage our students to think, to question, to debate, and our students are allowed and encouraged to question any facet of any subject in the school curriculum. I have fought this battle before and I am certain that under the ADL’s and B’nai B’rith’s “guide and anthology,” our students will NOT be allowed to question ANY facet of the Holocaust scenario — that particular house of cards cannot afford even a cursory examination.

If you think that this is not true, I would suggest that you ask the ADL and B’nai B’rith if their course on the Holocaust can be questioned and debated in much the same way that students have the right to question and debate any facet of American history?

When you hear their resounding “NO!!!”, you will understand why a great many politicians over the past twenty years tried to please the ADL and B’nai B’rith with a similar course, and were forced to reject the whole concept as being grossly un-Democratic, un-American, and un-Constitutional.

What you have introduced into ow school system is an odious concept known to students in Russia and other tyrannies.

Where a preposterous rendition of history is rammed down their throats and they dare not question any of it. In the Holocaust myth, our students will be told, in effect, that five and five equals thirty-seven, the earth is flat, the moon is made out of green cheese, and if they don’t believe it — they are ANTI-SEMITIC and they flunk the course. In this, you have, unknowingly assumed an authority not given any governor or ‘president — the authority to suspend freedom of speech.

A far more ominous facet of “Holocausting” was best evidenced during a conference last November entitled “Anti-Semitism in the Contemporary World, which was sponsored by the International Center of Rutger University, in association with the American Jewish Congress.

At the conference, honors for THE most monumental contempt for freedom of speech were won by Mr. S.J. Roth, the director of the Institute of Jewish Affairs in London.

According to Mr. Roth, anyone who calls the Holocaust a HOAX is a CRIMINAL. In that, calling the alleged Holocaust a HOAX is tantamount to approval of the alleged “crime.” And should be punishable as a “crime.” The ovation Mr. Roth received indicated that the death penalty was probably much too lenient a punishment for all those American “criminals” running about and exercising their right of freedom of speech and freedom of the press. Now, Governor, do you find this attitude even remotely compatible with our Constitution? Do you think it belongs in our school system? For that matter, do you think it belongs in America?

Attending the conference was Mr. Howard Squadron, president of the American Jewish Congress, whom I am sure you know. Mr. Squadron has always had the same problem as Mr. Roth: a revulsion at Americans going about saying anything they want to say, debating anything they want to debate, and occasionally writing anything they want to write. Mr. Squadron has been fighting the twin evils of freedom of speech and freedom of the press for many, many years. He is the author of many, many dire warnings and threats that have terrorized our cowardly News Media, that H. L. Mencken so accurately described as having “the courage of a rat.” The success of Mr. Squadron in controlling freedom of the press has been astronomical, our “gentlemen of the fourth estate” cower at the very mention of his name. ALAS, Mr. Squadron has failed to stamp out freedom of speech — until now — when you introduced, at the very least, the wet nose of a very large camel named Howard Squadron into our school system. (It’s more like a half camel.)

Governor, let me acquaint you with the Holocausting “battle plan,” so that you can see where your “course” fits in the overall scheme.

Of course, the ultimate aim is to make the “Holocaust” a MANDATORY course of instruction for ALL American students. This is considered vital in the interest of the State of Israel. Remember, the professed NEED for a Jewish homeland was based on the Holocaust myth, the fallacy that six million Jews were “gassed” in those non-existent “gas chambers,” and all the other horror stories concocted about the suffering of Jews during the war. Including the resurrection of the World War I British tale that the Germans were rendering Belgians into cakes of soap. (The British apologized to the German people for that piece of tripe after the war.) The Israel lobby succeeded in establishing the State of Israel, but in the process they were stuck with their preposterous rendition of World War Two. And it was crumbling about their ears as historians took a close look at the horror tales.

Many Jews have said that without Auschwitz there would be no Israel. Well — they’ve now lost Auschwitz. The new battle cry of the Israeli lobby is:

Without the Holocaust there would be no Israel.

This is quite true. When the American people find out (it’s inevitable that they will) that they have been tricked into supporting a fraud with vast sums of their tax money, the “Holocaust” house of cards will come tumbling down and the State of Israel will be hard pressed to squeeze a penny out of the American people. (I predict that the Israelis will then become instantly chummy with the Russians.) Governor Kean, the American people do not like being fooled, and tricked, and defrauded. Last year alone, the flow of U.S. aid to Israel exceeded 10.3. BILLION dollars. (Figures from Button & Dutton Research, confirmed by Professor Thomas Stauffer of Harvard.) As you can see, the stakes are quite high. And I’m sure you can appreciate the cost to the American people in sustaining Israel after your strenuous efforts to scrape up five million million dollars to rehire some police and firemen in New Jersey. The “Holocaust,” last year alone, was a 10.3 BILLION DOLLAR HOAX!

More than thirty years ago, it was decided by the ADL and B’nai B’rith to stave off, as long as possible, the inevitable denouncement of the American people on the “Holocaust” by refusing to debate the issue, censoring, with shrill threats, any reference in the media to the truth; blacklisting those who speak out on the HOAX by listing them in the now-famous (infamous?) “Quarantine” files of the ADL; and supporting a tidal wave of media Holocausting that has become a poisonous anti-German tirade. (Europeans, who lived under German occupation during the war, are astonished at the vituperation directed at Germans in America.) When the war ended in Europe, so did most of the war propaganda — for Europeans. In America the war propaganda has actually gotten a lot worse in order to sustain the Holocaust myth. (The “BIG LIE” tactic.) Your “course” on the Holocaust will be just like all the other efforts by the ADL and B’nai B’rith — the spewing of a poisonous brand of anti-Germanism. Something like the two-minute HATE SESSIONS in Orwell’s 1984, only a lot longer. When one considers that a majority of Americans trace their background to German ancestors — our “course” takes on the appearance of a new form of political suicide.

It was more than twenty years ago, when the ADL and B’nai B’rith decided to introduce into the American school systems a MANDATORY course on the “Holocaust” that would effectively CONDITION our students to support the “Holocaust” HOAX and therefore Israel. It is indeed propitious that you chose 1984 for the introduction of a course on the “Holocaust;” in that, it’s pure Orwell. Not only will our students get their HATE SESSIONS, but they will learn CRIMESTOP:

the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought.

Oh … like … questioning any of the ludicrous tales of the Holocaust? Governor, I don’t really think you planned this “tribute” to George Orwell — did you?

Governor, an even more odious (if that is possible) concept emerged in the approved plan for the indoctrination of our students. A revolting and disgusting concept that does not belong in any free country; the use of the MANDATORY course on the Holocaust to “screen out” those students who are deemed “not fit” for higher education. In other words, if a student has the intelligence to question the many absurdities in the “course,” he will find it extremely difficult going on to college with a flunking grade in “Holocaust,” even if his other grades are superior. This repulsive system perfectly matches the methods employed in the Soviet Union were failure to parrot the approved politics, by rote, will put you at one end of a pick or shovel no matter what your grades might be.

I find this whole concept disgusting, and a gross assault on the precious rights I fought for and my friends and comrades died for. Since the dead cannot speak for themselves, it is the duty of those who survive to insure that their sacrifice was not in vain and no one will corrupt our democracy with a Soviet style indoctrination of our students — IN ANY SUBJECT! A political LITMUS TEST does not belong in our school system!

Therefore, I suggest that you propose to those who have designed the “teacher’s guide” and the “anthology” that we, in the best of American traditions, debate the course content that they intend to impose on our students. It’s the American way and it would be a terrific debate, in that, some historians have been waiting more than thirty years for this opportunity.

If you discover, as I suspect, that those who have constructed this “course” on the HOAX refuse to engage in an open and honest debate on the alleged “facts” they propose to inflict on our students, Governor, A VERY LOUD BELL SHOULD START RINGING! And unless you are personally prepared to accept full responsibility for the course content, I suggest that you find a reputable, reliable and UN — BIASED professional historian to review the course content, coupled with a public announcement that the course on the “Holocaust” is no different than any other course in our school system and the course content can be challenged and debated by the students.

Governor Kean, if you have found my statements on the aims of the ADL and B’nai B’rith difficult to believe, let me assure you that these grossly undemocratic plans appear regularly in the Jewish press and even in the standard press.

That censorship, blacklisting, propaganda, the political conditioning of our school children and punishment for exercising freedom of speech and freedom of the press are so openly discussed and planned in a free country is an excellent example of the monumental ARROGANCE of the Israeli lobby in this country. They have long since placed themselves above the Constitution and laws of this country.

Governor, you must know by now that you are in a now-win situation. If you opt for free speech, you will have the hot breath of Howard Squadron on the back of your neck telling you why free speech is anti-Semitic. If you let the whole thing slide, you will be labeled as a fool or worse, by historians and various departments of education in other states that had the good sense to reject “Holocaust” as “history.” To say nothing of the battle you will be engaged in here in New Jersey when parents get a strong whiff of the anti-German propaganda being fed their children. I think your best bet is to stuff your ears with cotton (so you can’t hear the screams and threats of Howard Squadron) and stand up for free speech in our schools.

In any event, do me a favor and demonstrate your belief in freedom of speech by directing your department of education to permit me to purchase the so-called “teacher’s guide” and the “anthology” of the course on “Holocaust.” After all, it’s not going to be a secret — is it?

Governor, I have, as you have seen, taken considerable time and trouble to write this letter, although I know from past experience that it will probably be stopped in the system and never reach your desk. However, I have done it for two reasons: First of all, as a matter of principle — I would feel guilty if I left any stone unturned in this battle. Secondly, it is my innate, American sense of fair play that makes me reject “sand bagging” anyone — yourself included — therefore, I have tried to spell out the conflict you are in before the ceiling falls on your head when the WINDS OF WOUK or some other such drivel enter the New Jersey school system as “history.

Of course, feel free to show this letter to anyone you wish, the ADL, B’nai B’rith, Howard Squadron (if you don’t mind tantrums) — anyone you wish. I’m a great believer in FREEDOM OF SPEECH.




Major Joseph G. Stano, USAF (Ret.)






Click to view or download PDF of post (0.5 MB) >>> An Open Letter to New Jersey’s Governor by Major J G Stano
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Version 1: Published Feb 19, 2015

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Holo-Heretic Hunters:



The Faurisson File


Holo-Heretic Hunters 416

Video published on Feb 14, 2015


CLICK TO VIEW >>   https://www.youtube.com/watch?v=hZRsOYPXilI


Inspector Marlon Branleux of the French police battles the relentless Professor Faurisson and the insidious power of revisionist doubt in this hilarious satire by Bernamej.

Original title: SOS Quenelle (Premier épisode, “Le Doute”)


In two parts (You Tube):



Visit the pages and give Bernamej an upvote there!

As a single file:


And check out Bernamej’s personal site: http://bernamej.com/




The following is from the Age of Treason website:

Holo-Heretic Hunters: The Faurisson File (press CC for English subtitles), a video by Bernamej, via The CODOH Revisionist Forum.

This is a brilliant short video, its wry satire all the more disturbing because it only slightly exaggerates the jew-dominated zeitgeist. The story is set in France, where even the slightest whiff of a challenge to the supposed moral superiority of the jews and their ridiculously one-sided historic narrative is met with swift state-backed force. Truth is indeed stranger than fiction. The truth is that in France truth seekers such as Robert Faurisson are demonized, and mere gestures of defiance, such as the quenelle, are criminalized.

From Meet Robert Faurisson:

During an interview in December 1980 with the French radio network “Europe 1,” Faurisson summarized the result of his historical research in one sentence of 60 French words. Here is that sentence, in English:

“The alleged Hitlerite gas chambers and the alleged genocide of the Jews constitute one and the same historical lie, which made possible a gigantic financial-political fraud, the principal beneficiaries of which are the State of Israel and international Zionism, and whose principal victims are the German people — but not their leaders — and the entire Palestinian people.”

That sentence, he declared 23 years later, “requires no changes.”


Continued at the excellent Age of Treason blog … Holo-Heretic Hunters: The Faurisson File




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Version 1: Published Feb 17, 2015

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