Israel Zangwill: Fabian, Zionist, Advocate of World Government.

Peter Myers, September 29, 2002; update August 5, 2003. My comments are shown {thus}.

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Zangwill, a Fabian socialist, advocate of World Government, and Zionist publicist, ridicules those arguing the Jewish Conspiracy.

Yet he welcomes the Bolsheviks. Despite his profession of socialism, he regards Lord Rothschild as a benefactor, confirming, in effect, that there is no real opposition between Rothschild and the Bolsheviks.

Benjamin Netanyahu writes of Zangwill, in his book A Place Among the Nations: Israel and the World (Bantam Books, New York, 1993):

{p. 11} The receptivity that the great courts of the day accorded him in no way blinded Herzl to the primacy of winning Jewish adherents to Zionism. After Nordau, his greatest conquest among Jewish {p. 12} intellectuals was the celebrated English writer Israel Zangwill, who used his talents and influence to spread the creed of Zionism in Britain, which at the time was the foremost world power.


Who's Who in Jewish History: after the period of the Old Testament, by Joan Cornay, revised by Lavinia Cohn-Sherbok (Routledge, London 1995)

{p. 393} On Herzl's visits to London in 1895 and 1896, Zangwill arranged for him to address the Maccabean Society. From then on Zangwill was an enthusiastic Zionist.


Israel Zangwill, Speeches, articles and letters of Israel Zangwill, London 1937.


Nothing, in fact, is - to believe the anti-Semite - too colossal for the Jew to have achieved. He has at once made the world-war and pulled the strings of the peace-traps.

{p. 103} But, despite the momentary charge of Bolshevism, and the more permanent charge of Poverty - for it is as an invading pauper horde that Jewry more frequently figures to the Christian legislator - Capitalism is destined to remain the chief of the criminal stigmata by which the Jew may be known.

But not Capitalism merely for profit's sake. Capitalism for Jewry's sake. The Jew bankers of the world - that notorious intercatenation of super moneylenders - are engaged in the old Biblical business of exploiting the rest of mankind as a prelude to its extermination. I suppose nobody is in a better position than I to give the lie to the charge of Jewish solidarity, I, whose life has been half wasted in the effort to bring it about, who for twenty years toiled to unite the Jewish millionaires in the quest for a Jewish State, and whose supremest triumph lay in assembling three of them, a British, a Russian, and an American, in one Committee-room to promote - emigration from a Jewish centre!

{p. 104} As for the press being in the hands of the Jews, let us bring this questlon, too, into the open. I know only two daily papers in London of Jewish editorship or proprietorship, The Daily Express and The Daily Telegraph, and it is difficult to decide which is the more radically British.


[Speech delivered at Derby Hall, Manchester, April 1905.]

{p. 199} To this policy of 'Lie low and say nothing' comes Zionism, with a trumpet-cry of 'Fly high and say everything'. Zionism means the end of the Marrano period and the revival of the Maccabean. {what of Leo Amery, a secret Jew who authored the Balfour Declaration? : quigley.html}


[From The Jewish Chronicle,' April 9th, 1915.]

'Public life !' I well remember the almost rasping vehemence with which Lord Rothschild conveyed to me his remedy for anti-Semitism.

{p. 138} Rothschild tells me that he cannot see where the money for a Jewish Colony is to come from, and I elaborately expound to him the sources of revenue inherent in a population of thirteen millions. 'It is so difficult to get Palestine,' he once said to me, wistfully.


[Letter fo 'The American Hebrew', January 12th, 1917.]

Your cable reminding me of the seventieth birthday of my friend Jacob Schiff comes just before the departure of the American mail ...

{p. 139} If the Talmudical fancy is true that our good deeds create angels, by what a shining host must Jacob Schiff go attended!


[Speech delivered at the Thanksgiving Meeting held at the London Opera House, December 2nd, l917, Lord Rothschild being in the chair.]

IN my capacity of President of the Jewish Territorial Organization I have been honoured with an invitation to appear on your platform on this momentous occasion.

{p. 332} But it is not only a Jewish national home that our people needs. There is the further, and not less momentous, principle which Jewry has of late united in demanding - equality of rights with their fellow-citizens in every country for all Jews who may be unable or unwilling to take up the new citizenship in Palestine. This principle is the more important, inasmuch as, out of our thirteen or fourteen million Jews, only a small minority can possibly return to Palestine in any foreseeable period. Indeed, but for the fact that the Russian Revolution has in all probability brought freedom to the six

{p. 333} million Jews of Russia, I should still consider Palestine an utterly inadequate territory, and Galveston as still the one gate of hope.

{p. 336} I say that without the vision of a League of Nations the whole world will perish. And this vision is no mere dream of poets or dilettanti. It is the sober aspiration of statesmen like Mr. Asquith, like Lord Bryce, like Lord Lansdowne, like President Wilson, like the greatest personality the war has revealed, I mean General Smuts. But this aspiration was not originated by General Smuts or his fellow-statesmen. It is the vision of our own Isaiah: 'They shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.' In such a world, if it emerges, would it matter if we Jews did have a single nationality, if within all these leagued nations there was this still finer core of comradeship?

{p. 337} Let us rather make a great act of faith, and instead of disavowing the brotherhood of Israel let us proclaim - from our Jerusalem centre - the brotherhood of man. {what of the Palestinians?}

Palestine is not yet ours, and even when it is, our work - despite the pioneers we shall always honour, despite even Baron Edmond de Rothschild, to whom Palestine stands eternally indebted - will only begin.

{p. 338} And though our goal be yet far, yet already whell I recall how our small nation sustained the mailed might of all the great empires of antiquity, how we saw our Temple in flames and were scattered like its ashes, how we endured the long night of the Middle Ages ... the seer who foretold hls peopleÕs resurrection was not less prophetic when he proclaimed also for all peoples the peace of Jerusalem.

{p. 339} BEFORE THE PEACE CONFERENCE [February 1919]

WITH the arrival in France of President Wilson, the champion of the League of Nations, the most momentous episode in all human history begins, the true 'War for the World' ...

If mankind thus builds a brotherhood, the immeasurable slaughter and suffering of the war will be redeemed, and the prophetic gospel of ancient Judea will come to its own at last: 'They shall beat their swords into plowshares and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.'

But Judaism stands to gain also a minor traditional hope from the Peace Conference: the repossession of Palestine. And if this secondary consummation could be united with the setting up of Jerusalem as the seat of the League of Nations, instead of the bankrupt Hague, the two Hebraic dreams, the major and the minor, would be fused in one,

{p. 340} and the Hebrew metropolis - that meeting-point of three world-religions - would become at once the centre and symbol of the new era.

{p. 343} PALESTINE REGAINED [Review of Sokolow's 'History of Zionism', vol. I. June 1919.]

{p. 345} Long before the first Colony was founded, Lord Shaftesbury had been memorializing Palmerston to set up the Jews in Palestine ...

{p. 346} As if the six hundred thousand Arabs already on the soil did not form a sufficient obstacle to the creation of the 'Jewish National Home'.

{p. 352} THE BALFOUR DECLARATION [Letter to The Times, May 13th, 1922.]

{p. 353} It is true that in promising Palestine to the Jews our statesmen exhibited as reckless a disregard of the existence of the six hundred thousand Arabs ...

{end of quotes}

Israel Zangwill, The Voice of Jerusalem, Macmillan, New York, 1921.

{p. 9} The soul of this "peculiar people" is best seen in the Bible, saturated from the first page of the Old Testament to the last page of the New with the aspiration for a righteous social order, and an ultimate unification of mankind.

{p. 13} "That men form one universal brotherhood, that they spring from one common origin, that their individual lives, their nations and races, interbreed and blend and go on to merge again at last in one common human destiny upon this little planet amidst the stars," is, according to Mr. Wells, the conclusion which science and history alike reach by their investigations. But, as he admits, all the world-religions had reached it by inspiration and insight. This conclusion was in fact the starting-point of Hebrew literature, declaring as it did that we are all sons of Adam, and that the colour-varieties sprang equally from the sons of Noah ...

{what, then, of the exhortation to avoid the goyim, i.e. non-Jews?}

{p. 50} These "little things" which "upset Jehovah" are scarcely the way to "the kingdom of God," of which Mr. Wells is the eloquent evangelist, and one constituent of which he specifically defines as "the progressive enlargement and development of the racial life." For, as Mr. Wells warms to his theme, we learn to our surprise that his own "Invisible King" {Wells wrote a book of this title} demands nothing if not ethical service. For him clergymen are to throw up their livings, barristers their briefs. "It is plain that he can admit no divided control of the world he claims. He concedes nothing to Caesar." Evidently then "a monopolist," between whom and Jehovah there is little to choose. Samuel himself was not more jealously republican for his God, than Mr. Wells for his. "God is to be made and declared the head of the world" and even the symbols on stamps are lese-majeste. And when we learn that the future is not to democracy but theocracy, and that the trinity is doomed, we are back in the derided Old Testament. The fact is, that Mr. Wells has all the "stigmata" of Hebrew prophecy - lips touched with the burning coal can in fact speak no otherwise.

{p. 51} Mr. Wells even unconsciously accepts in principle the dietary and sexual regimen of Judaism, which in an earlier chapter is contumeliously rejected. For "the believer owes all his being, and every moment of his life to God, to keep mind and body as clean, pure, wholesome, active, and completely at God's service, as he can. There is no scope for indulgence or dissipation in such a consecrated life." The fact that in orthodox Judaism the guidance is not left to individual ignorance does not afect the essence of the conception, which has been illustrated in contemporary life by the embargo on alcohol in America.

The sole difference between Mr. Wells's God and the ancient Hebrew's - as that God was apprehended in the best Semitic minds - is that Mr. Wells's God is finite. In His unity, invisibility or incorporeality, righteousness, jealousy, and unreserved and exclusive claim for service, He is identical with Jehovah. And it is extremely interesting to witness the re-formation of ancient conceptions in an ultra-modern mind. Nor is the point of difference of supreme importance, for it is merely metaphysical, and the Hebrew genius in its palmy days had - I have already pointed out - no philosophy. Sufficient to obey and adore the unknowable Creator.

{p. 55} Nor ought I to complain that Mr. Wells's thought has "moved on" yet once more - it is like a muddy stream that purifies itself by force of going on - for he has now grown to understand the breadth of Jewish theology better, as well as the value of a "jealous" Jehovah. "Neither Gautama nor Lao Tse nor Confucius had any inkling of this idea of a jealous God, a God who would have 'none other gods,' a God of terrible Truth, who would not tolerate any lurking belief in magic, witchcraft, or old customs, or any sacrificing to the god-king or any trifling with the stern unity of things. The intolerance of the Jewish mind did keep its essential faith clear and clean." And again: "We have already noted the want of any progressive idea in primitive Buddhism. In that again it contrasted

{p. 56} with Judaism. The idea of a Promise gives to Judaism a quality no previous or contemporary religion displayed; it made Judaism historical {historicist} and dramatic. It justified its fierce intolerance because it pointed to an aim. ... Because of its persuasion of a promise and of a divine leadership to serve divine ends, it remained in comparison with Buddism bright and expectant, like a cared-for sword." Oddly enough, it is only when contrasting Judaism with Buddhism or Hellenism or with the doctrines of Lao Tse or Confucius that Mr. Wells is able to appreciate its claims to be the one sane central religion of humanity; when compared with Mohammedanism or Christianity it is accused of exclusiveness ...

{p. 58} It is in the chapter on the rise of Christianity that Mr. Wells shows himself least able to override his conscious prejudice against Judaism and his unconscious prejudice in favour of Christianity. Like most modern thinkers, he makes up for the denial of divinity to Jesus by divinising his doctrine land his life ...

{p. 61} These six hundred and thirteen precepts of the Mosaic code, though they doubtless embrace some survivals of primitive tabus and totems, are in the main only an attempt at a practical idealism, a sanctified sociology, an order in human affairs, which no one has demanded with more insistence - even unto pedantry and Philistinism - than Mr. Wells himself.

{more on Judaism as a "sanctified sociology" at p. 146 below}

{p. 120} The alternative Woodrow Wilson set up of the world as commonwealth or the world as cockpit was not clearly faced even by himself.

{p. 121} Had President Wilson returned home heart-broken at his defeat by the dark forces of Europe, he would have been the greatest success in human history. But that he should have triumphantly waved scraps of paper from which the Fourteen Points have been practically erased, here is the true tragedy of his downfall.

{p. 122} Not only is the League not a League of Nations, nor the Peace Treaty a Treaty of Peace, but President Wilson's tenaciously achieved embodiment of the first in the second was a triumph as hollow as the rest. For the whole point of the incorporation of the League in the Peace Treaty was that the co-existence of this covenant of co-operation, this new world-order, would react enormously upon the nature of the settlement, substituting as it must goodwill for hate, and reducing racial frictions to a minimum by the world-policy of the open door and free and equal access to ports, harbours and railways. In particular, boundary questions could be denuded of their significance, for the security of the individual frontier would depend not on its fortresses nor its geographical barriers but on the joint protection of the peoples.

But instead of the new world-order influencing the Peace Settlement, that Treaty is drawn up on the assumption of the constancy of the bad old world-order, and security of frontier has been pursued even to the sacrifice of the vaunted "principle of nationality."

{if we wants to do away with nations, why begin with creating Israel as a new nation?}

{p. 123} It is not, in fact, a League of Nations that has been brought forth, but a League of Damnations. ... In diminishing and crippling Germany to the utmost possible and in building up against her resurrection a barrier of new nations ...

{p. 124} Instead of a pact to guarantee one another's territorial integrity, the leagued nations should have undertaken to re-adjust one another's frontiers according to the variations of populations or their economic situation.

{p. 126} There is no need at all of strong nations inside the League, so long as there are no strong nations outside. Their union is strength, and all the strength necessary.

{p. 130} A Peace purporting to aim at a World-Unity ...

Bolshevism may be good or bad, but the United States of Russia would be in greater congruity with World-Peace than a swarm of conflicting nationalities; and if the Bolshevists can succeed in re-uniting them, they will to that extent be promoting the larger and truer ideal.

{p. 132} To increase the number of new nations without the preliminary creation of a real League of them, was merely to multiply the chances of conflagration. It was to add new denizens to the jungle.

{p. 133} This sullen resistance to the League has much in common with the super-millennial refusal of Israel to universalise the prophetic teaching and be absorbed in its diffusion. {A theme echoed by Wells; and yet Zangwill remained a staunch Zionist, combining his universalism with dispossession of the Palestinians} ... In vain Paul cried: "There shall be neither Jew nor Greek." ... As if "Sovereign rights" were in any case unrestricted! As if they were something absolute and antinomian, immune from the claims of reason or justice!

{p. 143} As a body, Jews were the great agents of the Middle Ages - the wandering Jews, a human network of inter-communication. They carried literature and folk-lore; they brought science from Arabia to Europe by way of Spain; they invented the mechanism of commercial exchange, and, less creditably, were the chief slave-dealers. Medieval Israel was mainly an intermediary.

It is only through isolated individuals that Israel has influenced the world at first hand. Through Spinoza it affected the whole course of modern philosophy; through Ricardo it founded political economy; through Karl Marx and Lassalle it created socialism; through its financiers and politicians it has time and again shaped European politics; through a host of poets, scientists, actors, artists, musicians and journalists - of whom longum et dicere - it has been in the van of the world. To- day, in spite of two thousand years of suppression, and though but a small fraction of the population of the world, it looms large in the arts and letters and Bourses of every capital of civilisation.

But now we are confronted with the curious fact that the individuals through whom Israel has influenced the world have been for the most part divorced from the body proper. They have been heretics; caring little or nothing about "The Mission of Israel," and not immediately concerned about Righteousness They have been "racial," not "religious," Jews, and even their race they have sometimes disavowed.

{p. 145} By the positive side of Judaism, I mean simply the conception of life which is its essence. There is more in Judaism akin to the modern spirit than there is in any other religion, for the modern spirit is really akin to that of the Old Testament. The God of the Old Testament, invisible and incorporeal and incomprehensible, in whom is no variableness {on the contrary, he is partisan and vindictive}, neither shadow of tur ing, whose thoughts are not our thoughts, nor His ways our ways, who visits the sins of the fathers upon the children to the third and fourth generations, and who yet, on the whole, makes for righteousness and happiness, that terrible yet tender Father, who is still the God of Judaism, has more in common with the unity which we apprehend behind phenomena than the god of any other creed.

{p. 146} This Mosaic code, with its Rabbinical Commentaries, became the nucleus of a poetic domesticity that sweetened poverty and persecution; it made Israel cohere and be one in a brotherhood of obedience, despite dispersion to the four corners of the earth. This sanctified sociology made the sensuous sacred equally with the spiritual. Judaism sanctified the sensuous, Christianity was an abolition of the sensuous. In the result Christianity succeeded only in abolishing it from religion, not from life. No priestly pitchfork has ever expelled human nature.

{what of those Jews who tried to destroy the family in Bolshevik Russia?}

{more on Judaism as a "sanctified sociology" at p. 61}

{p. 147} For Judaism the centre of gravity is here and now {i.e. Earth, not a future life in Heaven}.

{p. 167} As some such grotesque notion of the ancient Jews and their bloodthirsty Jehovah is constantly cropping up (though in less surprising environments than a Congress of Races), it may be worth while to examine it in some detail, more especially as it shadows even the modern Jews in the guise of a suspicion, real or feigned, that they too cherish the dream of exterminating or at least conquering the heathen.

{Zangwill himself provides plenty of evidence of that}

{p. 180} The absence of a territory of their own in which new national history could be made forced them to cling to Zion in idea ... Thus Palestine soil clung still about the roots of Judaism,

{p. 181} Where existence could be achieved legally, yet not without social inferiority, a minor form of Crypto-Judaism was begotten, which prevails to-day in most lands of Jewish emancipation, among its symptoms being change of names, accentuated local patriotism, accentuated abstention from Jewish affairs and even anti-Semitism mimetically absorbed from the environment. Indeed Marranoism, both in its major and minor forms, may be regarded as an exemplification of the Darwinian theory of protective colouring.

{p. 182} The notion, with which I shall presently deal in detail, that Jewish interests are Jesuitically federated or that Jewish financiers use their power for Jewish ends is one of the most ironic of myths.

{p. 190} Nothing in fact is - to believe the anti-Semite - too colossal for the Jew to have achieved. ... It was Jews who murdered the Czar, an accusation actually incorporated in the British White Book, and still exploited by The Times and the reactionary Russians {Note Zangwill's use of the word "reactionary", Bolshevik jargon for their opponents}, despite that even the Minister of Justice under Koltchak's Government has certified "that, among the number of persons proved bv the data of the preliminary enquiry to have been guilty of the assassination of the late Emperor Nicholas II. and his family, there was not any person of Jewish descent."

{Yet J. L. Talmon admits the contrary: talmon.html; and Robert Wilton, the Times' correspondent in Moscow, attests the Jewish control of the Revolution: wilton.html}

{p. 201} There is no Sanhedrin now extant, no "Learned Elders of Zion" exist whose meetings can be recorded in "Protocols," and "Nilus" seeming to have discovered this by the time his book reached a third and enlarged edition in 1911, substituted for his original melodramatic mendacities the story that his documents - described in the first edition as stolen from French Freemasonry - were simply the secret reports of the Zionist Congress at Basle in 1897. Unfortunately for "Nilus," I happened to be at all the sittings of that Congress, which was the first, and which I have described in my "Dreamers of the Ghetto." Nothing could be less like the operations of a Jew-

{p. 202} ish Jesuitry than this gathering, which laid the foundations of the Zionist movement and formulated its programme as "the acquisition of a publicly, legally recognised home for the Jewish people in Palestine." As this was an absolutelv new movement in Jewry, initiated in spite of great public opposition by a few more or less impecunious publicists, it seems indeed a strange manifestation on the part of the secret Semitic gang that ran - and runs - all the papers, parliaments and banks of the world, and in whose iconoclastic propaganda Charles Darwin was a prominent puppet! We have to do in fact with the forgery of a pious Russian, passionate for the Church and the Czar, edited in 1905 by an agency bent on drowning the Revolution of that year in Jewish blood. Such forgeries invariably appear in troubled periods, they are a stock historical weapon; though rarely has a forger admitted in more Irish fashion than the author of "The Jewish Peril" that he cannot prove the authenticity of his documents, for - he gravely explains - the essence of this criminal plot is secrecy!

It was like the journal which published the Pigott forgeries to take this grotesque fabrication seriously and thus encourage Count Reventlow and the reactionary monarchist parties in Germany, in whose platform anti-Semitism is a plank. Count Reventlow solemnly declared that he, for his part, had never credited the report that Lord Northcliffe was a Jew. The humourless Fatherland was flooded with a legend of a Jewish combination to destroy it, in which the gentle and venerable philanthropist, Jacob SchifF, figured side by side with Trotsky.

But it is impossible for even The Times to take "Nilus" seriously after the scathing scholarship of Mr. Lucien Wolf, who, in a letter to the Spectator, dissected the tangled threads of self-contradiction and, with a fascinating erudition, traced back the theory of the all-destroying Jew to the literature of Anti-christ that has been forged in successive centuries and in various blood-curdling shapes to explain the Lutheran Reformation, the Cromwellian Revolution, the French Revolution and

{p. 203} the Revolutions of '48 as all due to that same Semitic "hidden hand."

{Yet Benjamin Disraeli, writing in 1844, raid that a Revolution led by Jews was about to break out in Europe: disraeli.html}

{Here and in the following pages, Zangwill sets out the arguments later used by Herman Bernstein in his 1935 book The Truth About the "Protocols of Zion". Given the parallel passages, and Bernstein's unacknowledged debt to Zangwill, might he be accused of plagiarism? But this is the very charge levelled against Nilus or the Okhrana: fabricating the Protocols by plagiarising Joly. Note Zangwill's repetitive use of emotive words, fabrication, imaginary, fantastic etc., a trait copied by Bernstein}

The latest version of "The Jewish Peril" appears to be largely a plagiarism from the earlier fabrication by a German named Hermann Goedsche, who had actually been dismissed from the Prussian Postal Service for forgery, and it also borrows considerably from the pre-existing literature of the great Jewish conspiracy, e.g., Gougenot des Mousseau's "Le Juif, le Judaisme et la Judaisation des Peuples Chretiens."

To these contemporary forgeries may be added the imaginary speech of a Rabbi of Jaffa promising the Jews the conquest of the world (printed by Catholic newspapers in Holland), the letter to the same effect found in the pocket of a dead Bolshevist soldier, the utterance of the late Szamuely annexing Hungary as a Jewish land, the deliberations of the "Workers of Zion" at Kieff, and the circular recommending Bolshevism "disclosed" by a German paper as sent to the heads of the Alliance Israelite in Russia (a country where no branch of the Alliance exists or is permitted). There should also be noted the repetition of the libel on Zionism in the Brazol "revelations" that became the laughing-stock of America. Brazol had been assistant attorney for the Russian Government in the notorious Beilis case, and being in the States on Russian business, took occasion to publish a work with twenty-five apocryphal resolutions passed by an imaginary secret sitting of the First Basle Congress. Under examination, these schemes for the Bolshevisation of the world were found to be merely clumsy reproductions of existing anti-Semitic creations in Russian, German, or Rumanian. All these forgeries are, however, but the expression of a state of mind in the public, and doubtless sometimes in the forger too, who feels more like a champion putting his truth in artistic form than a malicious liar and a deliberate cheat {might not this also apply to Jewish missionaries like Zangwill?}. Hence, the danger of these fictions does not evaporate at their exposure, for the public credulity that inspired them persists and gives the breath of life to fresh embodiments of panic. For the fear, as well as the wish, is father to the thought. Note, as Renan said to Salomon Reinach, how uninventive is human malignity. "Elle tourne eternellement dans le meme cercle d'accusations." And the ascription of calamities to a "hidden hand" already hated is one of the most familiar workings of the mass-mind.

It is not even necessary that the accusation should come by the complex channel of forgery. A bouncing assertion suffices. Since I began this paper, the evidence has become overwhelm-

{p. 204} ing of a world-plot worked {i.e. a conspiracy revealed} by a little gang of exiles from Bolshevist Russia in the favourable atmosphere of a world-concordat of sentiment amongst the militarist and monarchical classes of all countries {note the Bolshevik jargon}, fomented by the chauvinisms of war, and finding vent in this same fantastic charge. According to the President of the Independent Order B'nai B'rith {note Zangwill's quoting of this peak body of Jewish Freemasonry}, a circular entitled "Jewry Ueber Alles" has been sent out by the gang "to American publicists and men of afairs, charging the Jew with the responsibility for the world war and with a vast conspiracy to control the economic world," and the same group "has been distributing throughout the American Legion posts a large amount of literature of the same general nature, urging ex-soldiers to arm themselves against 'the Jewish peril.'" The latest manifestation comes, as I write, to lift into notoriety the unknown Dearborn Independent, the personal organ of Henry Ford, the car manufacturer, who, after visiting Germany in a Peace Ship, turned into a rabid militarist when America's own tocsin sounded. An anonymous article in this journal, entitled "Germany's Reaction Against the Jew," brings the case against the world's whipping-boy to its comic culmination. For it declares that "the sole winners of the war were Jews." Early in the war, in my book, "The War for the World," I had predicted that the time would come when the Jews would be gibbeted as its sole starters, but even my cynical prescience did not foresee that they would grow into its sole winners. Poor Jews, whose bones bleach on every battlefield in Europe, Asia, and Africa! However, the Dearborn Independent deserves our gratitude, for, in reproducing the German case, it naturally reproduces the factor omitted from the British edition of "The Jewish Peril," and England reappears as the Jew's ally or tool in the conquest of the world. Pan-Juda - " the only State exrcising world-government, since all the other States can and may exercise national government only" - had before the war its Capital in London. Strange that I should have been born in this city and lived most of my life therein, and have never heard till this day of the "wonderfully organised All-Jewish Government" whose web radiates thence: the Government "whose fleet is the British fleet which guards from hindrance the progress of All-Jewish world-economy," and in return for which, "Pan-Juda assures Britain an undisturbed, political and territorial world-rule," and has recently "added Palestine to British control." What was Tamburlaine with his chariot drawn by bitted and harnessed kings to His Imperial Majesty,

{p. 205} Judaeus, who "is willing to entrust the government of the various strips of the world to the nationalistic Governments, and only asks to control the Governments"? It is a gesture that would have left even Beaconsfield breathless. This marvellous Jewish Super-Government "whose citizens are unconditionally loyal, wherever they may be, and whether rich or poor," and which "can make peace or war, anarchy or order," at its own financial will, "having wreaked its revenge on anti-Semitic Germany, will now go forth to conquer other nations. Britain it already has." Such is the chivalry of Germany to its Jews who, through Ballin and Rathenau, did more than any other section of its citizens to stave off the disaster which its fatuous generals and light-headed admirals brought upon it. It is, of course, these same monarchist elements that, learning and forgetting nothing, attribute to Jewish intrigue and purpose the Revolution which dethroned Junkerdom, and that see in their own inability to efect a counter-revolution the infallible evidence of the "hidden hand." Poor Ballin, one remembers, committed suicide, unable to survive the literal wreck of all his hopes for his Fatherland. But in the Junker version he apparently shot himself for joy at the revenge he had helped to wreak on Germany! To those who know that the Jews are, as John Davidson once wrote to me, "a race of ungovernable individuals," - still further broken up by geography and history - the humour of representing them as an army of ants with but one will and purpose, is of the last etravagance. Travesty can no further go. It is the very sublime of the ridiculous!

The clue to the great Jewish conspiracy is, we have already seen, to be sought less in the nature of the accused than in the psychology of the accuser. The Jew takes on the Protean shapes created by ever-changing panic. But beneath it all lies the same apprehension of mysterious power, of uncanny success, without which the legend of the advancing conqueror would lose its thrill. And this power in the last resort is money. Not to be exfurcated even by the charge of Bolsheism, lies the morbid sense of the Jew's money. It is by the criminal stigmata of £.s.d. that the Jew will be known when the accusations of to-day have vanished like the dew of the morning.

{p. 222} {Note Zangwill's efforts below, to deny Jewish control of Bolshevism; yet Benjamin Ginsberg admits the contrary: ginsberg.html. The same people who deny the Jewish leadership of the Bolshevik Revolution, also deny the authenticity of the Protocols}

... the first generator of Bolshevism was the fleet at Kronstadt, into which not a single Jew was admitted {but the Kronstadt sailors were massacred at Trotsky's order, a little later: kronstadt.html}; the second was the proletariat {note Zangwill's use of this Bolshevik jargon} of Petrograd, a town into which only a rare Jew could find entry. From these two centres it spread to Great Russia, where the Jews constitute less than 1 per cent. of the population. Victor Kopf, the Bolshevist Commissary at Berlin, complains that only one Jewish party in Russia - the Poale-Zion - welcomed Bolshevism, that the Jewish trading and shop-keeping classes are its greatest enemy, and that although they are massacred in pogroms organised by the counter-revolutionaries, they will not fall in with the Socialist regime.

A friend of my own, returning from Moscow, reported that the question: "Is there a God?" was raised in a public debate by Lunatscharsky, the Bolshevist Commissioner for Public Instruction. The only debater on the affirmative side was Rabbi Mase of Moscow. Not a single Russian pope, in that religious capital of Russia with its swarm of churches, dared to emulate this Jewish courage. In a letter to The Times I had ventured the above interpretation that the comparative preponderance of Jewish Commissaries was merely due to the Jews being an educated folk in an illiterate land. I see that Captain Peter Wright, in his official report on Poland, discussing the same question, says:-

{quote} Bolshevism requires a vast administration and propaganda, which in turn require that men shall at least be able to read and write. But in the proletariat of Eastern Europe only the Jews possess these accomplishments, and therefore the administrators and propagandists of Bolshevism must necessarily be Jews. So much so that Bolshevism appears at times to be almost purely a Jewish movement. But the Commission had the opportunity of studying it very close at hand on the Eastern frontier, and in that part of the world at least this was certainly not the case. {endquote}

Indeed, the Chief of the Commission, Sir Stuart Samuel, reports that "the Bolsheviks publicly complained that only 1 per cent. of their army were Jews."

{But Trotsky was the leader}

The attempt to represent Jewishness and Bolshevism as synonymous, naturally does not fall short of my own person, and persists in face of rectifications. ...

Mr. Bertrand Russell seems to have had to go to Russia to perceive these obvious implications of the communistic ideal ...

{Yet Russell admitted the Jewish control of Bolshevism: russell.html}

{p. 233} The mere eistence of the Jew to-day has been a triumph of idealism; it marks a dissent for the sake of an idea from the dominant forces of Asiatic or European civilisation, a protestantism persisted in despite the ceaseless persecution of all the centuries of Pagan or Christian supremacy. The real story of "The Wandering Jew" remains, when every deduction has been made, the story of camps of idealists entrenched everywhere in enemy's country, practising (inter se at least) those Hebraic principles of human brotherhood which are now only beginning to work their way from the creed to the life of Christendom, and organising existence round the synagogue and the Talmudical college so democratically that the beggar considered himself the equal, if not the benefactor, of the philanthropist he helped heavenwards.

{p. 236} Another American poet, Mr. Samuel Roth, has excoriated "Europe" with the same large utterance. Thus saith the Lord, he, too, dares to begin in the antique phrase, though his message is ultra-modern. And with the same sublime assurance he exclaims: "The face of Israel will shine with power when Europe will be a name difficult to remember." The voice of Jerusalem re-echoes from France, where in language of a Semitic sublimity M. Edmond Fleg in his "Le Mur des Pleurs," gives utterance to "Le Cri des Hommes," and proclaims his execration for that God of Battles who would resuscitate the very dead only to renew the slaughter:

"Sois maudit: a ton cri, nos os ressuscites, S'entre-tuent dans le temps et dans l'eternite!"

Perhaps this is the real uneasiness of Christendom in the presence of the Jew. Israel's emancipation has served, as Stevenson said of marriage, to "domesticate the Recording Angel." But the Jew is not content to record the crimes of Christendom. For him criticism is only the negative aspect of creation. He is out for victory. He will verify the legend of the Conquering Jew. With the sword of the spirit he will extirpate the heathen. He will overrun the planet. He will bring about a holy League of Nations, a Millennium of Peace. For the words of the Babylonian Isaiah still vibrate in his soul:

"I have put My spirit upon him, He shall make the right to go forth to the nations, He shall not fail or be crushed Till he have set the right in the earth, And the isles shall wait for his teaching."

The God whose spirit is thus interpreted, the God who uses a people to make the right to go forth to the nations, and who

{p. 237} through faithful followers labours to establish His Kingdom on earth, may be only a national working hypothesis, a divine dynamic. But the conception at least makes the worship of any lesser or rival God impossible, and justifies that jealousy for His service which inspired the anonymous medieval poet whose verses are still sung in the synagogue: -

"All the world shall come to serve Thee And bless Thy glorious Name, And Thy righteousness triumphant The islands shall acclaim, And the peoples shall go seeking Who knew Thee not before, And the ends of earth shall praise Thee And tell Thy greatness o'er.

... the uttermost peoples, hearing, Shall hail Thee crowned King.".

{p. 324} THE GOYIM

(The Venturer, October, 1920)

BEWARE of the Goyim, his elders told Jacob,
In the holy peace of the Sabbath candles,
They drink Jewish blood:
They are fiercer than flame,
Or than cobras acoil for the spring.
They make mock of our God and our Torah,
They rob us and spit on us,
They slaughter us more cruelly than the Shochet our cattle.
Go not outside the Ghetto.
Should your footsteps be forced to their haunts,
Walk warily, never forgetting
They are Goyim,
Foes of the faith,
Beings of darkness,
Drunkards and bullies,
Swift with the fist or the bludgeon,
Many in species, but all
Engendered of God for our sins,
And many and strange their idolatries,
But the worst of the Goyim are the creatures called Christians.

{p. 333} MR. LEONARD WOOLF, the presiding genius of the Fabian Society's scheme for a League of Nations, having started a much-needed International Review to keep us informed - despite the newspapers - of what was going on abroad, I duly ordered the first number from my bookseller.

{end of quotes}

Maurice Wohlgelernter writes in his book Israel Zangwill: a Study (Columbia University Press, New York, 1964):

{p. 254} What Zangwill objected to in Bolshevism was surely not its ideals, its program, or its objectives, but its violence, which, if not as terrifying as described by the politicians and some of the press, was certainly unjust and definitely brutal. But, Zangwill concluded, had England recognized Lenin's government as rapidly as it had Kerensky's, instead of subverting it, "the revolution would have been comparatively bloodless." ... Bolshevism, Zangwill concluded, must have a fair chance: "Let us intervene with Russia not with arms or blockades but with food and friendship. Let us leave Russia the right of self-determination." 38

{footnote 38 for p. 254} Zangwill, Hands Off Russia, pp. 4-8. Unlike Nicholas Murray Butler, Zangwill refers to the October Revolution.

{several different pamphlets titled Hands Off Russia were published in the period 1918-1920; I have not seen any evidence that Zangwill wrote one}

{Bibliographical listing for the above} Hands Off Russia, Workers Socialist Federation, London, 1919. {end}

Zangwill's influence on H. G. Wells:

"When Wells finished his work, he and Israel Zangwill exchanged several visits and letters about his ideas and Zangwill sent copies to the Chief Rabbi in England for discussion." (David C. Smith, H.G. Wells: Desperately Mortal, Yale University Press, New Haven 1986, p. 230). wells-lenin-league.html.

"Colonel" Edward House's "novel" of 1912, Philip Dru: Administrator, a model Woodrow Wilson followed; and Jacob Schiff's campaigns for Zionism and World Government: house-schiff.html.

Zangwill's arguments on the Protocols of Zion were taken up and extended by Herman Bernstein, then by Norman Cohn: toolkit.html.

Back to the Zionism/Communism index: zioncom.html.

Write to me at contact.html.