The International Jew
Volume 4: Aspects of Jewish Power in the United StatesBy Henry Ford
America's Jewish Enigma — Louis Marshall November 26, 1921
Something of an enigma is Louis Marshall, whose name heads the list of organized Jewry in America, and who is known as the arch-protester against most things non-Jewish. He is head of nearly every Jewish movement that amounts to anything, and he is chief opponent of practically every non-Jewish movement that promises to amount to something. Yet he is known mostly as a name—and not a very Jewish name at that.
It would be interesting to know how the name of “Marshall” found its way to this Jewish gentleman. It is not a common name, even among Jews who change their names. Louis Marshall is the only “Marshall” listed in the Jewish Encyclopedia, and the only Jewish “Marshall” in the index of the publications of the American Jewish Historical Society. In the list of the annual contributors to the American Jewish Committee are to be found such names as Marshutz, Mayer, Massal, Maremort, Mannheimer, Marx, Morse, Mackler, Marcus, Morris, Moskowitz, Marks, Margolis, Mareck—but only one “Marshall,” and that is Louis. Of any other prominent Jew it may be asked, “Which Straus?” “Which Untermeyer?” “Which Kahn?” “Which Schiff?”—but never, “Which Marshall?” for there is only one.
This in itself would indicate that Marshall is not a Jewish name. It is an American, or an Anglo-Saxon name transplanted into a Jewish family. But how and why are questions to which the public as yet have no answer.
Louis Marshall is head of the American Jewish Committee, and the American Jewish Committee is head of all official Jewish activity in the United States.
As head of the committee, he is also head of the executive committee of the New York Kehillah, an organization which is the active front of organized Jewry in New York, and the center of Jewish propaganda for the United States. The nominal head of the Kehillah is Rabbi Judah L. Magnes, a brother-in-law of Louis Marshall. Not only are the American Jewish Committee and the Kehillah linked officially (see chapter 33, Volume II, reprint of this series), but they are linked domestically as well.
Louis Marshall was president of all the Jewish Committees of the world at the Versailles Peace Conference, and it is charged now, as it has been charged before, that the Jewish Program is the only program that went through the Versailles conference as it was drawn, and the so-called League of Nations is busily carrying out its terms today. A determined effort is being made by Jews to have the Washington Conference take up the same matter. Colonel House was Louis Marshall’s chief aid at Paris in forcing the Jewish Program on an unwilling world.
Louis Marshall has appeared in all the great Jewish cases. The impeachment of Governor Sulzer was a piece of Jewish revenge, but Louis Marshall was Sulzer’s attorney. Sulzer was removed from the office of governor. The case of Leo Frank, a Jew, charged with the peculiarly vicious murder of a Georgia factory girl, was defended by Mr. Marshall. It was one of those cases where the whole world is whipped into excitement because a Jew is in trouble. It is almost an indication of the racial character of a culprit these days to note how much money is spent for him and how much fuss is raised concerning him. It seems to be a part of Jewish loyalty to prevent if possible the Gentile law being enforced against Jews. The Dreyfus case and the Frank case are examples of the endless publicity the Jews secure in behalf of their own people. Frank was reprieved from the death sentence, and sent to prison, after which he was killed. That horrible act can be traced directly to the state of public opinion which was caused by raucous Jewish publicity which stopped at nothing to attain its ends. To this day the state of Georgia is, in the average mind, part of an association of ideas directly traceable to this Jewish propaganda. Jewish publicity did to Georgia what it did to Russia—grossly misrepresented it, and so ceaselessly as to create a false impression generally. It is not without reason that the Ku Klux Klan was revived in Georgia and that Jews were excluded from membership.
Louis Marshall is chairman of the board and of the executive committee of the Jewish Theological Seminary of America, whose principal theologian, Mordecai M. Kaplan, is the leading exponent of an educational plan by which Judaism can be made to supercede Christianity in the United States. Under cover of synagogal activities, which he knows that the well known tolerance of the American people will never suspect, Rabbi Kaplan has thought out and systemized and launched a program to that end, certainly not without the approval of Mr. Marshall.
Louis Marshall is not the world leader of Jewry, but he is well advanced in Jewry’s world counsel, as is seen by the fact that international Jewry reports to him, and also by the fact that he headed the Jews at the “kosher conference”—as the Versailles assemblage was known among those on the inside. Strange things happened in Paris. Mr. Marshall and “Colonel” House had affairs very well in hand between them. President Wilson sent a delegation to Syria to find out just what the contention of the Syrians was against the Jews, but that report has never seen the light of day. But it was the easiest thing imaginable to keep the President informed as to what the Jews of New York thought (that is, the few who had not taken up their residence in Paris). For example, this prominent dispatch in the New York Times of May 27, 1919:
“Wilson gets Full Report of Jewish Protest Here.
“Copyright, 1919, by the New York Times Co.
“By Wireless to The New York Times.“Paris, May 26.—Louis Marshall, who has succeeded Judge Mack as head of the Jewish Committee in Paris, was received by President Wilson this afternoon, and gave him a long cabled account of the Jewish mass meeting recently held in Madison Square Garden, including the full text of the resolutions adopted at the meeting . . . . and editorial comment in The Times and other papers . . . .”
When Russia fell, Louis Marshall hailed it with delight. The New York Times begins its story on March 19, 1917:
“Hailing the Russian upheaval as the greatest world event since the French Revolution, Louis Marshall in an interview for the New York Times last night said”—a number of things, among which was the statement that the events in Russia were no surprise. Of course they were not, the events being of Jewish origin, and Mr. Marshall being the recipient of the most intimate international news.
Even the new Russian revolutionary government made reports to Louis Marshall, as is shown by the dispatch printed in the New York Times of April 3, 1917, in which Baron Gunzburg reports what had been done to assure to the Jews the full advantage of the Russian upheaval.
This glorification of the Jewish overthrow of Russia, it must be remembered, occurred before the world knew what Bolshevism was, and before it realized that the revolution meant the withdrawal of the whole eastern front from the war. Russia was simply taken out of the war and the Central Powers left free to devote their whole attention to the western front. One of the resulting necessities was the immediate entrance of America into the conflict, and the prolongation of the hostilities for nearly two more years.
As the truth became known, Louis Marshall first defended, then explained, then denied—his latest position being that the Jews are against Bolshevism. He was brought to this position by the necessity of meeting the testimony of eye-witnesses as given to congressional investigation committees. This testimony came from responsible men whom even Mr. Marshall could not dispose of with a wave of his hand, and as time has gone on the testimony has increased to mountainous proportions that Bolshevism is Jewish in its origin, its method, its personnel and its purpose. Herman Bernstein, a member of Mr. Marshall’s American Jewish Committee, has lately been preparing American public opinion for a great anti-Semitic movement in Russia. Certainly, it will be an anti-Semitic movement, because it will be anti-Bolshevist, and the Russian people, having lived with the hybrid for five years, are not mistaken as to its identity.
During the war, Mr. Marshall was the arch-protestor. While Mr. Baruch was running the war from the business end (“I probably had more power than perhaps any other man did in the war; doubtless that is true”), Mr. Marshall was running another side. We find him protesting because an army officer gave him instructions as to his duties as a registration official. It was Mr. Marshall who complained to the Secretary of War that a certain camp contractor, after trying out carpenters, had advertised for Christian carpenters only. It was to the discrimination in print that Mr. Marshall chiefly objected, it may be surmised, since it is the policy of his committee to make it impossible, or at least unhealthy, to use print to call attention to the Jew.
It was Mr. Marshall who compelled a change in the instructions sent out by the Provost Marshal General of the United States Army to the effect that “the foreign-born, especially Jews, are more apt to malinger than the native-born.” It is said that a Jewish medical officer afterward confirmed this part of the instruction, saying that experience proved it. Nevertheless, President Wilson ordered that the paragraph be cut out.
It was Mr. Marshall who compelled the revision of the Plattsburg Officers’ Training Manual. That valuable book rightly said that “the ideal officer is a Christian gentleman.” Mr. Marshall wrote, wired, demanded, and the edition was changed. It now reads that “the ideal officer is a courteous gentleman,” a big drop in idealism.
There was nothing too unimportant to draw forth Mr. Marshall’s protest. To take care of protests alone, he must have a large organization.
And yet with all this high-tension pro-Jewish activity, Mr. Marshall is not a self-advertising man, as is his law partner, Samuel Untermyer, who has been referred to as the arch-inquisitor against the Gentiles. Marshall is a name, a power, not so much a public figure.
As an informed Jew said about the two men:
“No, Marshall doesn’t advertise himself like Sam, and he has never tried to feature himself in the newspapers for personal reasons. Outside his professional life he devotes himself exclusively to religious affairs.” That is the way the American Jew like to describe the activities referred to above—“religious affairs.” We shall soon see that they are political affairs.
Mr. Marshall is short, stocky, and aggressive. Like his brother-in-law, Rabbi Magnes, he works on the principle that “the Jew can do no wrong.” For many years Mr. Marshall has lived in a four-story brownstone house, of the old-fashioned type, with a grilled door, in East Seventy-second street. This is an old-time “swell” neighborhood, once almost wholly occupied by wealthy Jews. It was as close as they could crowd to the choice Fifth Avenue corners, which had been pre-empted by the Vanderbilts, the Astors, and other rich families.
That Mr. Marshall regards the whole Jewish program in which he is engaged, not in its religious aspect alone, but in its world-wide political aspect, may be judged from his attitude on Zionism. Mr. Marshall wrote in 1918 as follows:
“I have never been identified and am not now in any way connected with the Zionist organization. I have never favored the creation of a sovereign Jewish state.”
BUT—
Mr. Marshall says, “Let the Zionists go on. Don’t interfere with them.” Why? He writes:
“Zionism is but an incident of a far-reaching plan. It is merely a convenient peg on which to hang a powerful weapon. All the protests that non-Zionists may make would be futile to affect that policy.”
He says that opposition to Zionism at that time would be dangerous. “I could give concrete examples of a most impressive nature in support of what I have said. I am not an alarmist, and even my enemies will give me credit for not being a coward, but my love for our people is such that even if I were disposed to combat Zionism, I would shrink from the responsibilities that might be entailed were I to do so.”
And in concluding this strange pronouncement, he says:
“Give me the credit of believing that I am speaking advisedly.”
Of course, there is more to Zionism than appears on the surface, but this is as close as anyone can come to finding a Jewish admission on the subject.
If in this country there is apprehension over the Jewish Problem, the activities of Louis Marshall have been the most powerful agents to evoke it. His propagandas have occasioned great resentment in many sections of the United States. His opposition to salutary immigration laws, his dictation to book and periodical publishers, as in the recent case of G. P. Putnam’s Sons, who modified their publishing program on his order; his campaign against the use of “Christological expressions” by Federal, State and municipal officers; all have resulted in alarming the native population and harming the very cause he so indiscreetly advocates.
That this defender of “Jewish rights,” and restless advocate of the Jewish religious propaganda, should make himself the leader in attacking the religion of the dominant race in this country, in ridiculing Sunday laws and heading an anti-Christianity campaign, seems, to say the least, inconsistent.
Mr. Marshall, who is regarded by the Jews as their greatest “constitutional” lawyer, since the decline of Edward Lauterbach (and that is a tale!) originated, in a series of legal arguments, the contention that “this is not a Christian country nor a Christian government.” This argument he has expounded in many writings. He has built up a large host of followers among contentious Jews, who have elaborated on this theme in a variety of ways. It is one of the main arguments of those who are endeavoring to build up a “United Israel” in the United States.
Mr. Marshall maintains that the opening of deliberative assemblies and conventions with prayer is a “hollow mockery”; he ridicules “the absurd phrase ‘In the name of God, Amen,’” as used in the beginning of wills. He opposes Sunday observance legislation as being “the cloak of hypocrisy.” He advocates “crushing out every agitation which tends to introduce into the body politic the virus of religious controversy.”
But Mr. Marshall himself has spent the last twenty years of his life in the “virus of religious controversy.” A few of his more impertinent interferences have been noted above. These are, in the Jewish phrase, “religious activities” with a decidedly political tinge.
The following extracts are quoted from the contentions of Mr. Marshall, published in the Menorah Journal, the official organ of the Jewish Chautauqua, that the United States is not a Christian country:
IS OURS A CHRISTIAN GOVERNMENT?
BY LOUIS MARSHALLWhen, in 1892, Mr. Justice Brewer, in rendering the decision of the Supreme Court of the United States in the case of the Church of the Holy Trinity against the United States (144 U.S. 457), which involved an interpretation of the Alien Labor Law, indulged in the obiter remark that “this is a Christian nation,” a subject was presented for the consideration of thoughtful minds which is of no ordinary importance.
The dictum of Mr. Justice Story in Vidal against Girard’s Executors (2 How. U.S., 198), to the effect that Christianity was a part of the common law of Pennsylvania, is also relied upon, but is not an authoritative judicial determination of that proposition. The remark was not necessary to the decision.
The remarks of Mr. Justice Brewer, to which reference has already been made, were also unnecessary to the decision rendered by the court.
The fact that oaths are administered to witnesses, that the hollow mockery is pursued of opening deliberative assemblies and conventions with prayer, that wills begin with the absurd phrase “In the name of God, Amen,” that gigantic missionary associations are in operation to establish Christian missions in every quarter of the globe, were all instanced. But none of these illustrations affords any valid proof in support of the assertion that “this is a Christian nation.”
Our legislation relative to the observance of Sunday is such a mass of absurdities and inconsistencies that almost anything can be predicated thereon except the idea that our legislators are impressed with the notion that there is anything sacred in the day. According to the views of any section of the Christian church, the acts which I have enumerated as permitted would be regarded as sinful. Their legality in the eye of the law is a demonstration that the prohibitory enactments relating to Sunday are simply police regulations, and it should be the effort of every good American citizen to liberalize our Sunday legislation still more, so that it shall cease to be the cloak of hypocrisy.
As a final resort, we are told by our opponents that this is a Christian government because the majority of our citizens are adherents of the Christian faith; that this is a government of majorities, because government means force and majorities represent the preponderance of strength. This is a most dangerous doctrine . . . .
If the Christianity of the United States is to be questioned, the last person to initiate the inquiry should be a member of that race which had no hand in creating the Constitution or in the upbuilding of the country. If Christian prayers in public are a hollow mockery, and Sunday laws unreasonable, the last person in the world to oppose them should be a Jew.
Mr. Marshall has the advantage of being an American by birth. He was born in Syracuse, New York, in 1856, the son of Jacob and Zilli Marshall. After practicing law in Syracuse, he established himself in New York, became a Wall Street corporation lawyer, and his native country has afforded him generous means to win a large fortune.
The question arises whether it is patriotic for Mr. Marshall to implant into the minds of his foreign-born co-religionists the idea that this is not a Christian country, that Sunday laws should be opposed, and that the manners and customs of the native-born should be scorned and ridiculed. The effect has been that thousands of immigrant Jews from Eastern Europe are persistently violating Sunday laws in the large industrial centers of the country, that they are haled to court, lectured by judges, and fined. American Jews who are carrying into practice the teachings of Mr. Marshall and his followers are reaping the whirlwind of a natural resentment.
Mr. Marshall was the leader of the movement which led to the abrogation of the treaty between the United States and Russia. Whenever government boards or committees are appointed to investigate the actions, conduct or conditions of foreign-born Jews, great influences are immediately exerted to have Mr. Marshall made a member of such bodies to “protect” the Jewish interests.
As head of millions of organized Jews in the United States, Mr. Marshall has invariably wielded this influence by means of a campaign of “protests,” to silence criticisms of Jewish wrongdoing. He thus protested when testimony was made before the Senate Sub-Committee in Washington, in 1919, that the Jewish East Side of New York was the hotbed of Bolshevism. Again he protested to Norman Hapgood against the editorial in Harper’s Weekly, criticising the activities of Jewish lobbyists in Washington.
Mr. Marshall describes himself in “Who’s Who” as a leader in the fight for the abrogation of the treaty with Russia. That was a distinct interference in America’s political affairs and was not a “religious activity” connected with the preservation of “Jewish rights” in the United States. The limiting expression “in the United States” is, of course, our own assumption. It is doubtful if Mr. Marshall limits anything to the United States. He is a Jew and therefore an internationalist. He is ambassador of the “international nation of Jewry” to the Gentile world.
The pro-Jewish fights in which Mr. Marshall has been engaged in this country make a considerable list:
He fought the proposal of the Census Bureau to enumerate Jews as a race. As a result, there are no official figures, except those prepared by the American Jewish Committee, as to the Jewish population of the United States. The Census has them listed under a score of different nationalities, which is not only a non-descriptive method, but a deceptive one as well. At a pinch the Jewish authorities will admit of 3,500,000 Jews in the United States. The increase in the amount of Passover Bread required would indicate that there are 6,000,000 in the United States now! But the Government of the United States is entirely at sea, officially, as to the Jewish population of this country, except as the Jewish government in this country, as an act of courtesy, passes over certain figures to the government. The Jews have a “foreign office” through which they deal with the Government of the United States.
Mr. Marshall also fought the proposed naturalization laws that would deprive “Asiatics” of the privilege of becoming naturalized citizens. This was something of a confession!
Wherever there were extradition cases to be fought, preventing Jewish offenders from being extradited, Mr. Marshall was frequently one who assisted. This also was part of his “religious activities,” perhaps.
He fought the right of the United States Government to restrict immigration. He has appeared oftener in Washington than any other Jew on this question.
In connection with this, it may be suggested to Mr. Marshall that if he is really interested in upholding the law of the land and restraining his own people from lawless acts, he could busy himself with profitable results if he would look into the smuggling of Jews across the Mexican and Canadian borders. And when that service is finished, he might look into the national Jewish system of bootlegging which, as a Jew of “religious activities,” he should be concerned to break up.
Louis Marshall is leader of that movement which will force the Jew by law into places where he is not wanted. The law, compelling hotel keepers to permit Jews to make their hotels a place of resort if they want to, has been steadily pushed. Such a law is practically a Bolshevik order to destroy property, for it is commonly known what Jewish patronage does for public places. Where a few respectable Jews are permitted, others flock. And when one day they discover that the place they “patronize” is becoming known as “a Jew hotel” or a “Jew club,” then all the Jews abandon it—but they cannot take the stigma with them. The place is known as “a Jew place,” but lacks both Jew and Gentile patronage as a result.
When Louis Marshall succeeded in compelling by Jewish pressure and Jewish threats the Congress of the United States to break the treaty with Russia, he was laying a train of causes which resulted in a prolongation of the war and the utter subjugation of Russia. Russia serves the world today as a living illustration of the ruthlessness, the stupidity and the reality of Jewish power—endless power, fanatically mobilized for a vengeful end, but most stupidly administered. Does Mr. Marshall ever reflect on the grotesque stupidity of Jewish leadership?
It is regretted that space does not permit the publication here of the correspondence between Mr. Marshall and Major G. H. Putnam, the publisher, as set forth in the annual report of the American Jewish Committee. It illustrates quite vividly the methods by which Mr. Marshall secures the suppression of books and other publications which he does not like. Mr. Marshall, assisted by factors which are not mentioned in his letter, procured the suppression of the Protocols, after the house of Putnam had them ready to publish, and procured later the withdrawal of a book on the Jewish Question which had attracted wide attention both here and in England.
Mr. Marshall apparently has no confidence in “absurdities” appearing absurd to the reader, nor of “lies” appearing false; but he would constitute himself a censor and a guide of public reading, as well as of international legislation. If one might hazard a guess—Mr. Marshall’s kind of leadership is on the wane.
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