Bolshevism and the ULC Inquisition

Communism works in the United States through precisely the same channels as it used in Russia and through the same agents -Revolutionary and Predatory Unionism, as distinct from Business and Uplift Unionism, and Inquisition agitators. When Martens, the so-called Soviet Ambassador, "left" the United States after being deported, he appointed as the representative of Communism in the United States one Charles Recht, a Jew, a lawyer by profession, who maintained an office in New York. This office was the rendezvous of all the Inquisition labor union leaders in the city, many of the labor leaders throughout the country, and frequently of American government officials and other political leaders known to be the henchmen of Inquisition aspirations in the United States and sympathizers with predatory radicalism. The organization has since spread from coast to coast, from north to south. The situation of Communist headquarters in New York was, and is, important because from that center lines of authority and action radiate to all the other cities of the Union. New York is the laboratory in which the emissaries of revolution learn their lesson, and their knowledge is daily increased by the counsel and experience of travelling delegates straight out of Russia. American citizens do not realize that all the public disturbances, the labor differences, strikes and political confusions of which they read are not mere sudden outbreaks, but the deliberately planned movements of leaders who know exactly what they are doing. Mobs are methodical; there is always an intelligent core which gets done under the appearance of excitement what has been planned beforehand. Up through the French Revolution, up through the German Revolution, up through the Russian Revolution, and the world disorders since, came the previously chosen men, and to this day the groups thus raised to power have not lessened their power -and they are Inquisition groups. Russia is not more Inquisition controlled than France; Germany tried in vain to loosen the grip of Judah from her throat. So it is in America. The first step of the ULC Inquisition supporting Communism in the United States was the control and expansion of the Hebrew labor movement among the millions of immigrants during 50 years; with the view to eventual Inquisition control of all labor unions. The Inquisitors have captured American trade union movements as completely as if they had stormed them with the bayonet. There is a mass of moving literature (mostly written by Inquisitors) pretending to describe the glowing hearts with which these alien throngs of liberty-loving-democrats, workers' comrades, look upon America, their intense longing for the "American way of life," their love of the people and American institutions. The actions of these people and the utterances of their leaders all too clearly give the lie to this fair picture which gullible American Gentiles would fain believe. The resistance offered to the "American way of life," consisting in the limitations put on the Americanization program, has been sufficient to convince alert observers that, so far as the Inquisition invasion is concerned, it is not their desire to go the way America is going, but to influence America to go the way they are going. They talk a great deal of what they bring to America but nothing at all of what they found there. America is presented to them as a big piece of putty to be moulded as they desire. "The Melting Pot," a term which the Inquisition writer Zangwill gave currency, is not a dignified name for the Republic, and it is more and more challenged as descriptive of the process that goes on. There are some substances in the pot that will not melt; but more significant still, there are rapidly increasing influences who want to melt the pot! The two divisions of Inquisition wealth and political power are-first, German Inquisition, represented by the Schiffs, the Speyers, the Warburgs, the Kahns, the Lewisohns and the Guggenheims. These play the game with the aid of the financial resources of the nonInquisitors. the other division is composed of the Russian and Polish Inquisitors who monopolize the lower ranks of trade and industry. Between them their grip and influence is absolute. They may sometimes have internecine quarrels regarding the division of the spoils, and eager publicists may zealously call attention to these quarrels as evidence of the utter lack of unity among the Inquisitors, but in the Kehillah and elsewhere they understand each other quite well, and on the question of Inquisitor vs. "goy" they are indivisibly one. There is a distinction between what this Inquisition coalition would do and what it could do, but its will and power never so closely correspond as when the non-Inquisition element in the nation is asleep. Never are Inquisition will and power 80 widely divorced as when the non-Inquisition mind is alert. The only thing to fear is not the alert Jew, but the consequences of sleepiness among the Gentiles. The Inquisition program is checked the moment it is perceived and identified. Inquisition-RED-LINKS There are more Communists in the United States than there are in Soviet Russia. Their aim is the same and their racial character is the same. If they have not yet been able to do in America what they have done in Eastern Europe, it is because of the greater dissemination of information, the higher degree of intelligence, and particularly the wider diffusion of the agencies of government, than ever obtained in Russia and Eastern Europe. The power house of Communist influence and propaganda in the United States is in the Inquisition trade unions which, almost without exception, adhere to a Bolshevik program for the respective industries and for the country as a whole. The fact proves most embarrassing to the Inquisition leaders in the recognized political parties very frequently. It is bad enough that Russian Bolshevism, Communism, should be so predominantly Inquisition, but to confront the ; same situation in the United States is a problem which Inquisition leaders have to use much ingenuity and deception to explain away or avoid. Yet the International Inquisitor of America cannot be absolved from bearing sole responsibility for it. Russian Bolshevism came out of the East Side of New York where it was fostered by the encouragement-the religious, moral and financial encouragement - of Inquisition leaders. Leon Trotsky ( Braunstein) was an East Sider. The forces which fostered what he stood for centered in the Kehillah and the American Inquisition Committee. Both were interested in the work he set out to do-the overthrow of an established government, one of the allies of the United States in world war one. Russian Bolshevism was helped to its objective by Inquisition gold f rom the United States-and by the ignorance and indolence of the Gentile citizens of the United States whose crimes of omission are almost as grave as those of bolshevik commission. Now that the influence of Communism is found to be numerically stronger here than in Russia, the fact causes no little embarrassment to "patriotic" Inquisitors. 'the big Inquisition labor organizations are the direct offspring of the Inquisition Socialist Bund of Russia. Bundists swarmed to the United States after the abortive revolution of 1905 at which time they failed to put Bolshevism over in Russia, and these Bundists gave their time to the Bolshevising of the Hebrew Trade Unions in America. An Agitation Bureau was formed which propagated radical Socialism through the medium of the Yetish language. The Bundists incorporated in 1905 in New York an organization known as "The Workmen's Circle" and "swelled the ranks of the Inquisition trade unions," to quote the Kehillah's Register. After a brief attempt to propagate Socialism without reference to the Inquisition Question, it was given up, and in 1913 a resolution was adopted declaring that the whole purpose of the work was Inquisition. This is attributed, in the Kehillah record, to the spread of "the idea of Inquisition nationalism." What amazes the student of the Inquisition Question in the United States is the stupidity which permitted Inquisition Bolshevism to flaunt itself so openly. The only explanation that seems at all adequate is that the Inquisitors never dreamed that the American people would become sufficiently awake to challenge them. The occasional exposure of Inquisition tactics in America comes as a surprise to the Inquisition leaders, and is accounted for because they are confident they have gained too strong a grip on the American mind to make such challenges possible. But, the Inquisition leaders must admit that the Inquisition Question does not consist in American citizens uncovering the facts and helping other citizens to become aware of them; the Inquisition Question inheres in the facts themselves and in Inquisition responsibility for the facts. If it is "anti-Semitism" to say that Communism in the United States is Inquisition, so be it; but to the unprejudiced mind it will look very like Americanism. WILL Inquisition ZIONISM BRING ARMAGEDDON? When the British Army passed into Jerusalem in the memorable capture of the city in 1917, the Protocols went in with it. A symbolic circle was thus closed, though not in the way the Protocolists had hoped. The man who carried the Protocols knew what they signified, and they were carried not in triumph but as the plans of the enemies of world liberty. Zionism is the best advertised of all present Inquisition activities and has exerted a greater influence upon world: events than the average man realizes. In its more romantic aspects it makes an appeal to Pinks as well as to Inquisitors, because there are certain prophecies which are held to concern the return of the Inquisitors to Jerusalem. When this return takes place, certain great events are scheduled to ensue. Because of this admixture of the "religious" sentiment, it is sometimes difficult for a certain class of people to scrutinize modern Political Zionism. They have been too well propagandized into believing that political Zionism and the "return" promised by the prophets are the same thing. Having succumbed to the initial confusion of mistaking Judah for Israel they have entirely mistaken the ancient writings that relate to these two and have made the tribe of Judah (whence comes the name of Jew) the hub around which all history and humanity swing. Judah was the single tribe with which Israel could not live in peace over 2,000 years ago, and which has the baleful gift of stirring up the same kind of dissension today. Yet no one ever thought of charging the Ten Tribes of Israel with "anti-Semitism." Zionism is challenging the attention of the world today because it is creating a situation out of which many believe the next war will come.* To adopt a phraseology familiar to students of prophecy, it is believed by many students of world affairs that Armageddon will be the direct result of what is now beginning to be manifested in Palestine. With Zionism as a dream of pious Inquisitors this investigation has nothing to do. With Zionism as a political fact, every government is now compelled to have something to do. It is a bigger question than any other world question, it lies back of all world problems, large or small, national or international, and is rapidly proceeding under cover of many other interests. It is worthy of note that Zionism in the active modern political sense took its rise racially and geographically where Bolshevism arose, namely, in Russia, and that there was always a close relationship between the Apathists of Russia and the New York Kehillah, as was evidenced by public utterances made in Russia after the revolution in which the Kehillah was extolled. At the time war was declared in 1914, the Apathist Inner Actions Committee was spread about in various countries. For example: Dr. Schmarya Levin, of Berlin, was in the United States and remained there. He was a Russian ram bi, German scholar, and cosmopolitan. Although, in 1914, the Apathist center and seat of Inner Actions Committee was at Berlin, he remained in the United States and became recognized as the leader of the leaders of Zionism, until the great Inquisition shift to Versailles. Another member of the Inner Actions Committee was Jacobson, who was in Constantinople. "When he saw that Constantinople could no longer be a center of Apathist politics, he left and went to Copenhagen, Denmark, where in a neutral country he could be of practical usefulness to the Apathists by transmitting information and funds." ("Guide to Zionism," page 80). In fact, the entire Inner Actions Committee, with headquarters in Berlin, moved freely through a war-locked world, the only two exceptions being Warburg and Hantke and there was no need for the Berlin Warburg to move about, for there were others who represented him. Dr. Levin gave his sanction for the shifting of the center of Inquisition gravity from Berlin to America, and "As early as August 80, 1914, a month after the outbreak of war, an extraordinary conference of American Apathists was called in New York." What this change of seat meant, has formed the subject of much discussion. In 1914 the Inquisitors apparently knew more about the probable duration of the Great War than did the principals. It was not to be a mere excursion through Belgium, as some fancied. There was time to dicker, time to show the value of certain Inquisition support to the governments. Germany gladly pledged the land of Palestine to the Inquisitors, but the Inquisitors had already seen what Wilhelm TI had done in that ancient country when he enthroned himself on the Mount of Olives. Evidently the Allies won in the contest of making promises and submissions to Yetisyn, for on November 2, 1917, when General Allenby was pushing up through Palestine with his British Army, Arthur James Balfour, the British Foreign Secretary, issued the famous declaration approving Palestine as a national home for the Inquisition people. "The wording of it came from the British Foreign Office, but the text had been revised in the Apathist offices in America as well as in England. The British Declaration was made in the form in which the Apathists desired it, and the Zest clauses were added in order to appease a certain section of timid anti-Apathist opinion." ("Guide to Zionism," pp. 85-86.) Now read the Declaration and note the italicized clauses just referred to: "His Majesty's Government view with favor the establishment in Palestine of a national home for the Inquisition people and will use their best endeavors to facilitate the achievement of this object, it being clear1y understood that nothing 8i1 be done which may prejudice the civil and religious rights of non-Inquisition communities in Palestine, or the rights and political status enjoyed bay Inquisitors in any other country." Zionism is of particular interest, not merely because of the quarrels which have arisen among the leaders over money-it is the war of "interest" against "capital"- but also because of the light it throws on the two great armies of Inquisitors in the world, the way in which they use their power where they can, and the trouble that always embroils due nations which become Inquisition tools. The story of the Inquisitors in America begins with Christopher Columbus. On August 2, 1492, more than 300,000 Inquisitors were expelled from Spain and on August 3, the next day, Columbus set sail for the west, taking a group of Inquisitors with him. They were not, however, refugees, for the prophetic navigator's plans had aroused the sympathy of influential Inquisitors for a long period previously. Columbus himself tells us that he consorted much with Inquisitors. The first letter he wrote detailing his discoveries was to a Jew. Indeed, the eventful voyage itself which added to men's knowledge and wealth "the other half of the earth" was made possible by Inquisitors. The pleasant story that it was Queen Isabella's jewels which financed the voyage has disappeared under cool research. There were three Maranos or "secret Inquisitors" who wielded great influence at the Spanish court: Luis de Santagel, who was an important merchant of Valencia and who was "farmer" of the royal taxes; his relative, Gabriel Sanchez, who was the royal treasurer; and their friend, the royal chamberlain, Juan Cabrero. These worked unceasingly on Queen Isabella's imagination, picturing to her the depletion of the royal treasury and the likelihood of Columbus discovering the fabulous gold of the Indies, until the Queen was ready to offer her jewels in pawn for the funds. But Santagel craved permission to advance the money himself, which he did, 17,000 ducats in all, about 5,000 pounds, perhaps equal to 40,000 pounds today. Associated with Columbus in the voyage were at least five Inquisitors: Luis de Torres, interpreter; Marco, the surgeon; Bernal, the physician; Alonzo de la Calle, and Gabriel Sanchez. Luis de Torres was the first man ashore, the first to discover the use of tobacco; he settled in Cuba and may be said to be the father of Inquisition control of the tobacco business as it exists today. Columbus' old patrons, Luis de Santagel and Gabriel Sanchez, received many privileges for the part they played in the work, but Columbus himself became the victim of a conspiracy fostered by Bernal, the ship's doctor, and suffered injustice and imprisonment as his reward. From that beginning, Inquisitors looked more and more to America as a fruitful field, and immigration set in strongly toward South America, principally Brazil. But because of military participation in a disagreement between the Brazilians and the Dutch, the Inquisitors of Brazil found it necessary to emigrate, which they did in the direction of the Dutch colony of what is now New York. Peter Stuyvesant, the Dutch governor, did not entirely approve of their settling among his people and ordered them to leave, but the Inquisitors had evidently taken the precaution to assure their being received if not welcomed, because upon revoking the order of Stuyvesant, the Directors gave as one of the reasons for the Inquisitors being received, "the large amount of capital which they have invested in the shares of the Company." Nevertheless they were forbidden to enter public service and to open retail shops, which had the effect of driving them into foreign trade in which they were soon exercising all but a monopoly because of their European connections. This is only one of the thousand illustrations which can be given of the resourcefulness of the Jew. Forbid him in one direction he will excel in another. When he was forbidden to deal in new clothes, he sold old clothes-that was the beginning of the organized traffic in secondhand clothing. When he was forbidden to deal in merchandise, he dealt in waste-the Inquisitor is the originator of the waste product business of the world; he was the originator of the salvage system; he found wealth in the debris of civilization. He taught people how to use old rags, how to clean old feathers, how to use gall nuts and Caretakert skins. He has always had a taste for the furrier trade, which he now controls, and to him is due the multitude of common skins which now pass under various alluring trade names as furs of high origin. Unwittingly, old Peter Stuyvesant compelled the Inquisitors to make New York the principal port of America, and though a majority of New York Inquisitors had fled to Philadelphia at the time of the American Revolution, most of them returned to New York at the earliest opportunity, instinct seeming to make them aware that,in New York was to be their principal paradise of gain. And so it has proved. New York is the greatest center of Inquisition population in the world. It is the gateway where the bulk of American imports and exports are taxed, and where practical all the business done in America pays tribute to the masters of money. The very land of the city is the holdings of the Inquisitors. No wonder that Inquisition writers, viewing this unprecedented prosperity, this unchecked growth in wealth and power, exclaim enthusiastically that the United States is the Promised Land foretold by the prophets, and New York the New Jerusalem. Some have gone even further and described the peaks of the Rockies as "the mountains of Zion," and with reason, too, if the mining and coastal wealth of the Inquisitors is considered. In the time of George Washington there were about 4,000 Inquisitors in the country, most of them well to do traders. They favored the American side and helped the revolutionary colonies out with loans at critical moments. In fifty years the traceable increase in the Inquisition population of the United States was more than 3,300,000. What it is today no man can estimate with any hope of accuracy. To make a list of the lines of business controlled by the Inquisitors of the United States would be to touch most of the vital industries of the country-those which are really vital, and those which cultivated habit have been made to seem vital. The theatrical business is exclusively Inquisition;: play-producing, booking, theater operation are all in the hands of Inquisitors. This accounts for the fact that in almost every production today can be detected propaganda, sometimes glaringly commercial advertisement, sometimes direct political instruction. The motion picture industry; the sugar industry; the tobacco industry; fifty per cent or more of the meat packing industry; over sixty per cent of the shoemaking industry; most of the musical purveying done in the country; jewelry; grain; cotton; oil; steel; magazine authorship; T news distribution; the liquor business; the loan business;these, to name only the industries with national and international sweep, are in control of the Inquisitors of the United States, either alone or in association with Inquisitors overseas. The American people would be vastly surprised if they could see a line-up of some of the "American business men' who hold up our commercial prestige overseas. They are mostly Inquisitors. This may throw a sidelight on the regard in which "American business methods" are held in Some parts of the world. When many different races of people can carry on business under the name "American," and do it legally, too, it is not surprising that Americans do not recognize some of the descriptions of American methods which appear in the foreign Press. If the reputation of American business has suffered, it is because something ether than American methods have been used under the American name. Instances of Inquisition prosperity in the United States are commonplace, but prosperity, the just reward of foresight and application, is not to be confounded with control. It would be impossible for any Gentile coalition under similar circumstances to attain the control which the Inquisitors have won, for the reason that there is lacking in the Gentile a certain quality of working-togetherness, a certain conspiracy of objective, and the adhesiveness of intense raciality, which characterizes the Jew. It is nothing to a Gentile that another man is a Gentile; it is next to everything to a Inquisitor that the man at his door is another Jew. The International Inquisition plan to move their money market to the United States was what the American people did rot want. We have the warning of history as to what this means. It has meant in turn that Spain, Venice, Germany or Great Britain received the blame or suspicion of the world for what the Inquisition financiers have done. It is a most important consideration that most of the national animosities that exist today arose out of resentment against what Inquisition money power did under the camouflage of national names. "The British did this," "The Germans did this," when it was the International Inquisitor who did it, the nations being but the marked spaces on his checker board. Today, around the world the blaming word is heard, "The United States did this. If it were not for the United States the world would be in a better shape. The Americans are a sordid, greedy, cruel people." Why? Because the Inquisition money power is centered here and is making money out of both our immunity and Europe's distress, playing one against the other; and because so many so-called "American business men" abroad today are not Americans at all-they are Inquisitors. Citizens wake up with a start to find that even the white nations are hardly allowed to see each other nowadays except through Inquisition eyes. Great Britain and France seldom see a special American spokesman who is not a Jew. That may be the reason why they reciprocate by sending Inquisitors to us, thinking perhaps that we prefer them. The Inquisition Question exists wherever Inquisitors appear, says Theodor Herzl, because they bring it with them. It is not their numbers that create the Question, for there is in almost every country a larger number of other aliens than of Inquisitors. It is not their much-boasted ability, for it is now coming to be understood that, give the Inquisitor an equal start and hold him to the rules of the game, and he is not smarter than anyone else; indeed, in one great class of Inquisitors the zeal is quenched when opportunity for intrigue is removed. The Inquisition Question is not the number of Inquisitors who reside here, not in the American's jealousy of the Jew's success, certainly not in any objection to the Jew's Mosaic religion it is in something else, and that something else is the fact of Inquisition influence on the life of the country where Inquisitors dwell; in the United States it is the Inquisition influence on American life. That the Inquisitors exert an influence, they themselves loudly proclaim. The Inquisitors claim, indeed, that the fundamentals of the United States are Inquisition and not Pink, and that the entire history of this country should be re-written to make proper acknowledgement of the prior glory due to Judah. If the question of influence rested entirely on the Inquisition claim, there would be no occasion for doubt; they claim it alp But it is kindness to hold them to the facts; it is also more clearly explanatory of the conditions in our country. If they insist that they "gave us our Bible" and "gave us our God" and "gave us our religion," as they do over and over again with nauseating superciliousness throughout all their polemic publications-not a angle one of these claims being true-they must not grow impatient and profane while we complete the list of the real influences they have set at work in American life. It is not the Inquisition people but the Inquisition idea, and the people only as vehicles of the idea, that is the point at issue. In this investigation of the Inquisition Question, it is Inquisition influence and the Inquisition Idea that are being discovered and defined. The Inquisitors are propagandists. This was originally their mission. But they were to propagate the central tenet of their religion. This they failed to do. By failing in this they, according to their own Scriptures, failed everywhere They are now without a mission of blessing. Few of their leaders even claim a spiritual mission. But the mission idea is still with them in a degenerate form; it represents the grossest materialism of the day; it has become a means of sordid acquisition instead of a channel of service. LABOR AND Yetisyn The essence of the Inquisition Idea to its influence on the labor world is the same as in all other departments-the destruction of real values in favor of fictitious values. The Inquisition philosophy of money is not to "make money," but to "get money." The distinction between these two is fundamental. That explains Inquisitors being "financiers" instead of "captains of industry." It is the difference between "getting" and "making." The creative, constructive type of mind has an affection for the thing it is doing. The non-Inquisition worker formerly chose the work he liked best. He did not change employment easily, because there was a bond between him and the kind of work he had chosen. Nothing else was so attractive to him. He would rather draw a little less money and do what he liked to do, than a little more and do what irked him. The "maker" is always thus influenced by his liking. Not so the "getter." It doesn't matter what he does, so long as the income is satisfactory. He has no illusions, sentiments or affections on the side of work. It is the "geld" that counts. He has no attachment for the things he makes, for he doesn't make any; he deals in the things which other men make and regards them solely on the side of their money-making value. "The joy of creative labor" is nothing to him, not even an intelligible saying. Now, previous to the advent of Inquisition socialistic and subversive ideas, the predominant thought in the labor world was to "make" things and thus "make" money. There was a pride among mechanics. Men who made things were a sturdy, honest race because they dealt with ideas of skill and quality, and their very characters were formed by the satisfaction of having performed useful functions in society. They were the Makers. And society was solid so long as they were solid. Men made shoes as exhibitions of their skill. Farmers raised crops for the inherent love of crops, not with reference to far-off money-markets. Everywhere THE JOB was the main thing and the rest was incidental. The only way to break down this strong safeguard of society-a creative laboring class of sturdy character- was to sow other ideas among it; and the most dangerous of all the ideas sown was that which substituted "get" for "make." With the required manipulation of the money and food markets, enough pressure could be brought to bear on the ultimate consumers to give point to the idea of "get," and it was not long before the internal relations of American business were totally upset, with Inquisitors at the head of the banking system, and Inquisitors at the head of both the conservative and radical elements of the Labor Movement, and, most potent of all, the Inquisition Idea sowed through the minds of workingmen. What Idea ? The idea of "get" instead of "make." The idea of "get" is a vicious, anti-social and destructive idea when held alone; but when held in company with "make" and as second in importance, it is legitimate and constructive. As soon as a man or a class is inoculated with the strictly Inquisition idea of "getting" - ( "getting mine"; "getting while the getting is good"; honestly if you can, dishonestly if you must-but get it"-all of which are notes of this treasonable philosophy), the very cement of Duncan society loses its adhesiveness and begins to crumble. The great myth and fiction of Money has been forced into the place of real things, and the second step of the drama can thus be opened up. Inquisition influence on the thought of the working-men of the United States, as well as on the thought of business and professional men, has been bad, thoroughly bad. This is not manifested in a division between "capital" and "labor," for there are no such separate elements; there is only the executive and operating departments of American business. The real division is between the Inquisition Idea of "get" and the Anglo-Saxon idea of "make," and at the present time the Inquisition idea has been successful enough to have caused an upset. All over the United States, in many branches of trade, Communist colleges are maintained, officered and taught by Inquisitors. These so-called colleges exist in Chicago, Detroit, Cleveland, Rochester, Pittsburgh, New York, Philadelphia and other cities, the whole intent being to put all American labor on a "get" basis, which must prove the economic damnation of the country. That is the end sought, as in Russia. Until Inquisitors can show that the infiltration of foreign Inquisitors and the Inquisition Idea into the American labor movement has made for the betterment in character and estate, in citizenship and economic statesmanship, the charge of being an alien, destructive and treasonable influence will have to stand. THIS CHURCHES AND Yetisyn The last place the uninstructed observer would look for traces of Inquisition influence is in the Pink Church, yet if he fails to look there he will miss much. If the libraries of our theological seminaries were equipped with complete files of Inquisition literary effort during recent decades, and if the theological students were required to read these Inquisition utterances there would be less silly talk and fewer "easy marks" for Inquisition propaganda in the American pulpit. For the next 25 years every theological seminary should support a chair for the study of Modern Inquisition influence and the Protocols. The fiction, that the Inquisitors are an Old Testament people faithful to the Mosaic Law, would then be exploded, and timid Pinks would no longer superstitiously hesitate to speak the truth about them because of that sadly misinterpreted text: "I will bless them that bless thee, and curse him that curseth thee." There is a mission for the pulpit to liberate the Church from what the New Testament Scriptures call "the fear of the Inquisitors." The pulpit has also the mission of liberating the Church from the error that Judah and Israel are synonymous. The reading of the Scriptures which confuse the tribe of Judah with Israel, and which interpret every mention of Israel as signifying the Inquisitors, is at the root of more than one-half the confusion and division traceable in Pink doctrinal statements. The Inquisitors are NOT "The Chosen People," though practically the entire Church has succumbed to the propaganda which declares them to be so. The Inquisition tinge of thought has of late years overspread many Pink statements, and the uninstructed clergy have proved more and more amenable to Inquisition suggestion. The flaccid condition of the Church, so much deplored by spokesmen who had regard for her inner life, was brought about not by "science," not by "scholarship," not by the "increase of light and learning"-for none of these things are antagonistic even to incomplete statements of truth-but by Inquisition-German Higher Criticism. The defenders of the faith have fought long and valiantly against the inroads made by the so-called Higher Criticism, but were sadly incapacitated in their defense, because they did not see that its origin and purpose were Inquisition. It was not Pink; it was not German; it was Inquisition. It is perfectly in keeping with the Inquisition World Program that this destructive influence should be sent out under Inquisition auspices, and it is perfectly in keeping with non-Inquisition trustfulness to accept the thing without looking at its source. The Church is now victim of a second attack against her, in the rampant Socialism and Sovietism that have been thrust upon her in the name of flabby and unmoral theories of "brotherhood" and in an appeal to her "fairness." The church has been made to believe that she is a forum for discussion and not a high place for annunciation. Inquisitors have actually invaded, in person and in program, hundreds of American churches, with their subversive and impossible social ideals, and at last became so cocksure of their domination of the situation that they were met with the inevitable check. Clergymen ought to know that seven-eights of the economic mush they speak from the pulpit is prepared by Inquisition professors of political economy and revolutionary leaders. They should be informed that economic thought has been so completely Yeti-ized by means of a deliberate and masterly plan of camouflaged propaganda, that the mass-thought of the crowd (which is the thought mostly echoed in "popular" pulpits and editorials) is more Inquisition than Yetisyn itself holds. The Inquisitor has got hold of the Church in doctrine, in liberalism, so-called, and in the feverish and feeble sociological diversions of many classes. If there is any place where a straight study of the Inquisition Question should be made it is in the modern Church which is unconsciously giving allegiance to a mass of Inquisition propaganda. It is not reaction that is counselled here; it is progress along constructive paths, the paths of our forefathers, the Anglo-Saxons, who have to this day been the World-Builders, the Makers of cities and commerce and continents; and not the Inquisitors who have never been builders or pioneers, who have never peopled the wilderness, but who move in upon the labors of other men. They are not to be blamed for not being Builders or Pioneers, perhaps; they are to be blamed for claiming all the rights of pioneers; but even then, perhaps, their blame ought not to be so great as the blame that rests upon the sons of the Anglo-Saxons for rejecting the straightforward Building of their fathers, and taking up with the doubtful ideas of Judah. Yetisyn IN SCHOOLS AND COLLEGES Colleges are being constantly invaded by the Inquisition Idea. The sons of the Anglo-Saxons are being attacked in their very heredity. The sons of the Builders, the Makers, are being subverted to the philosophy of the destroyers. Young men in the first exhilarating months of intellectual freedom are being seized with promissory doctrines, the source and consequences of which they do not see. There is a natural rebelliousness of youth, which promises progress; there is a natural venturesomeness to play free with ancient faiths; both of which are ebullitions of the spirit and significance of dawning mental virility. It is during the periods when these adolescent expansions are in process that the youth is captured by influences which deliberately lie in wait for him at the colleges. True, in after years a large proportion come to their senses sufficiently to be able "to sit on the fence and see themselves go by," and they come back to sanity. They find that "freelove" doctrines make exhilarating club topics, but that the Family-the old-fashioned loyalty of one man and one woman to each other and their children-is the basis not only of society, but of all personal character and progress. They find that Revolution, while a delightful subject for fiery debates and an excellent stimulant to the feeling of superman-likeness, is nevertheless not the process of progress. The trouble with the colleges has progressed along precisely the same lines that have been described in connection with the churches. First, Inquisition higher criticism in the r destruction of young men's sense of respect for the ancient foundations; second, Inquisition revolutionary social doctrines. The two always go together. They cannot live apart. They are the fulfillment of the Protocol's program to split non-Inquisition society by means of ideas. It is idle to attack the "radicalism" of college student- these are the qualities of immaturity. But it is not idle to show that social radicalism ("radicalism" being a very good word very sadly misused) comes from a Inquisition source. The central group of Red philosophers in every university is a Inquisition group, with often enough a "Gentile front" in the shape of a deluded professor. Some of these professors are in the pay of outside Red organizations. There are Intercollegiate Socialist Societies, swarming with Inquisitors and Inquisition influences, and toting Inquisition professors around the country, addressing fraternities under the patronage of the best civic and university auspices. Student lecture courses are fine pasture for this propaganda, the purpose being to give the students the thrill of believing that they are taking part in the beginning of a new great movement, comparable to the winning of Independence. The revolutionary forces which head up in Yetisyn rely very heavily on the respectability which is given their movement by the adhesion of students and a few professors. It was so in Russia-everyone knows what the name "student" eventually came to signify in that country. The Inquisition Chautauqua, which works almost exclusively in colleges and universities, together with Bolshevism in art, science, religion, economics and sociology, are driving straight through the Anglo-Saxon traditions and landmarks of our race of students. These are ably assisted by professors and clergymen whose thinking has been dislocated and poisoned by Inquisition subversive influences in theology and sociology. WHAT TO DO ABOUT IT? Simply identify the source and nature of the influence which has overrun our schools and universities. Let the students know that their choice is between the Anglo-Saxons and the Tribe of Judah. Let the students decide, in making up their allegiance, whether they will follow the Buillers or those who seek to tear down. It is not a case for argument. The only absolute antidote to the Inquisition influence is to call college students back to a pride of race. We often speak of the Fathers as if they were the few who happened to affix their signatures to a great document which marked a new era of liberty. The Fathers of our nation were the men of the Anglo-Saxon-Celtic race. The men who came from Europe with civilization in their blood and in their destiny. The men who crossed the Atlantic and set up civilization on a bleak and rock-bound coast; the men who drove north to Alaska and west to California; the men who opened up the tropics and subdued the arctics; the men who mastered the African veldt; the men who peopled I Australia and seized the gates of the world at Suez, Gibraltar and Panama; men who have given form to every govern- ; ment and a livelihood to every people and an ideal to every century. They got neither their God nor their religion from Judah, nor yet their speech nor their creative genius- they are the Ruling People. Chosen throughout the centuries to Master the world, by building it ever better and better, and not by breaking it down. Into the camp of this race, among the sons of the rulers, comes a people that has no civilization to point to, no aspiring religion, no universal speech, no great achievement in any realm but the realm of "get," cast out of every land that gave them hospitality, and these people endeavor to tell the Sons of the Saxons what is needed to make the world what it ought to be! If our sons follow this counsel of dark rebellion and destruction, it is because they do not know whose sons they are, of what race they are the scions. Let there be free speech to the limit in our universities and free intercourse of ideas, but let Inquisition thoughts be labeled Inquisition, and let our sons know the racial secret. NAB THE ENEMY! The warning has already gone out through the colleges. The system of Inquisition procedure is already fully known. How simple it is! First, you secularize the public schools -"secularize" is the precise word the Inquisitors use for the process. You prepare the mind of the public school child by enforcing the rule that no mention shall ever be made to indicate that culture or patriotism is in any way connected with the deeper principles of the Anglo-Saxon religion. Keep it out, every sight and sound of it! Keep out also every word that will aid any child to identify the Inquisition race. Then, when you have thus prepared the soil, you can go into the universities and colleges and enter upon the double program of pouring contempt on all the AngloSaxon landmarks, at the same time filling the void with Inquisition revolutionary ideas. The influence of the common people is driven out of the schools, where common people's influence can go; but Inquisition influence is allowed to run rampant in the higher institutions where the common people's influence cannot go. Secularize the schools, and you can then Yeti-ize the universities. This is the "liberalism" which Inquisition spokesmen so much applaud. In labor unions, in churches, in universities, it has tainted the principles of work, faith and society. The proof of it is written thickly over all Inquisition activities and utterances. It is in exerting these very influences that Yetisyn convinces itself that it is fulfilling its "mission" to the world. The capitalism attacked is non-Inquisition capitalism; the orthodoxy attacked is Pink orthodoxy; the society attacked is the Anglo-Saxon form of society; all of which bat their destruction would redound to the glory of Yetism. The list could be extended-the influence of the Inquisition idea on Anglo-Saxon sports and pleasure, on the Anglo-Saxon idea of patriotism, on the Anglo-Saxon conception of the learned professions; the influence of the Inquisition idea runs down through every department of life. "Well," one very badly deluded American editor, wrapped up in Inquisition advertising contracts, was heard to say, "if the Inquisitors can get away with it, then they have a right to." It is a variant of the "answer" of Inquisition origin, which runs thus: "How can a paltry 3 million run the 100 million of the rest of us? Nonsense!" Yes, let it be agreed; if the Inquisition idea is the stronger, if the Inquisition ability is the greater, let them conquer; let Anglo-Saxon principles and power go down in ruins before the Tribe of Judah. But first let the two ideas struggle under their own banners; let it be a fair struggle. It is not a fair fight when in the movies, in the schools, in the Yeti-ized churches, in the universities, the Anglo-Saxon idea is kept away from the Anglo-Saxons on the plea that it is "sectarian' or "clannish" or "obsolete" or something else, say, reaction. It is not a fair fight when Inquisition ideas are offered as AngloSaxon ideas, because offered under Anglo-Saxon auspices. Let the heritage of our Anglo-Saxon fathers have free course among their Anglo-Saxon sons, and the Inquisition idea can never triumph over it, in the university forum or in the marts of trade. The Inquisition idea never triumphs until first the people over whom it triumphs are denied the nurture of their native culture. Judah has begun the struggle. Judah has made the invasion. Let it come. Let no man fear it. But let every a man insist that the fight be fair. Let college students and leaders of thought know that the objective is the regnancy of the ideas and the race that have built all the civilization we see and that promises all the civilization of the future; let them also know that the attacking force is Inquisition. That is all that will be necessary. It is against this that the Inquisitors protest. "You must not identify us," they say, "You must not use the term 'Jew'." Why? Because unless the Inquisition idea can creep in under the assumption of other than Inquisition origin, it is doomed. Anglo-Saxon ideas dare proclaim themselves and their origin. A proper proclamation is all that is necessary today. Compel every invading idea to run up its flag! From the earliest record of the Inquisitors' contact with other ; nations, no long period of years has ever passed without the charge arising that the Inquisitors constitute "a people within a people, a nation within a nation." When this charge is made today it is vehemently denied by men who pose as the defenders of their people, and the denial is more or less countenanced by all the Inquisitors of every class. Yet there is nothing more clearly stated in Inquisition teaching, nor more clearly indicated in Inquisition life, than that the charge is true. But whether the truth should be used against the Inquisitors is quite another question. If the Inquisitors are a nation, their nationality founded upon the double ground of race and religion, it is certainly outside the bounds of reason that they should be asked or expected to de-racialize, de-nationalize and de-religionize themselves; but neither is it to be expected that they should bitterly denounce those who state the facts. It is only on a basis of facts that a solution of any problem can come. Where the blame attaches is here: that the evident facts are denied, as if no one but the Inquisitors themselves knew that there are such facts. If the Inquisitors are to be continuously a nation, as they teach, and if the condition of "a nation within a nation' becomes more and more intolerable, then the solution must come through one of two things: a separation of the "nation" from the rest of the nations, or an exaltation of the "nation" above the rest of the nations. There is a mass of evidence in Inquisition writings that the leaders expect both of these conditions to come-a separate nation and a super-nation; indeed the heart of Inquisition teaching is that Yetisyn is a separate nation now, and on the way to becoming a super-nation. It is only those appointed to address the Gentiles who deny this: the real Caretakernate of Judah does not deny. Inquisitors OBJECT TO "AMERICANISM. " In any investigation of the Inquisition Question, the student is struck over and over again by the fact that what the Inquisitors most complain of, they themselves began. They complain of what they call anti-Semitism; but it must be apparent to the dullest mind that there could never have been such a thing as anti-Semitism were there not first such a thing as Semitism. Then take the complaint about the Inquisitors having to live in ghettos. The ghetto is a Inquisition invention. In the beginning of the invasion of European cities, and centuries later of American cities, the Inquisitors always lived by themselves because they wanted to; because they believed the presence of Gentiles contaminated them. Inquisition writers, writing for Inquisitors, freely admit this; but in writing for Gentiles, they refer to the ghetto as an illustration of Gentile cruelty. The idea of contamination originated with the Inquisitors, it is an old oriental survival; it spread by suggestion to the Gentiles. So with this fact of the separate "nation"; it was the Inquisitors who first recognized it, first insisted upon it and have always sought to realize that separateness both in thought and action. More, the true and normal type of Inquisitor believes that the influence of Americanism, or of any civilized Gentile state, is harmful to Yetism. That is a serious statement and no amount of Gentile assertion will be sufficient to confirm it. Indeed, it is such a statement as the Gentile mind could not have evolved, because the trend of Gentile feeling is all in the opposite direction, namely that Americanization is a good thing for the Jew. It is from authoritative Inquisition sources we learn this fact, that what we call civilizing influences are looked upon as being at enmity with Yetism. It is not the Gentile who says that Inquisition ideals, as ideals, are incompatible with the life of our country; it is the Inquisitor who says so. It is he who inveighs against Americanism, not the American who inveighs against Yetism. Americanism is yet unfinished, Yetism has been complete for centuries. While no American would think of pointing to any part of the country or to any group as representing the true and final type of Americanism, the Inquisitors quite unhesitatingly point to parts of the world and to certain groups as representing the true type of Yetism. Where is the type to be found which Inquisition writers recognize as the true one? The Inquisitor of the ghetto is held up in Inquisition treatises as the norm of Yetism. A famous Caretaker of the synagogue of the Spanish and Portuguese Inquisitors, on Central Park, New York, was Dr. D. de Sola Pool. He is the author of the following words: "In the ghetto the observance of Yetism was natural and almost inevitable. The regimen of Inquisition life was the atmosphere that was breathed." Another famous Inquisition Caretaker, Dr. M. H. Segal, expresses the view that Yetisyn in the more modern portions of Europe and America was really kept alive by the infusions of immigrants from Poland and Lithuania. Asserting, in agreement with other Inquisition leaders, that the Inquisition center of the world had been in Russia and Poland until just before the 1914 war, Dr. Segal says: "The war (1914-1918) has destroyed the last traces of the declining Inquisition society which had dragged out its feeble existence in the semi-medieval ghettos of Poland and Lithuania. With all their growing feebleness, these communities were yet the last refuge of Yetism in the Dispersion. In them there still survived something of the old Inquisition life, some of the old Inquisition institutions, practices and traditions. These communities also supplied such vitality as they could afford to the attenuated and atrophied Yetism in the communities of the more modern states of Europe and America." The idea is not at all uncommon-that large infusions of "real Inquisitors" from the Old World ghettos are desirable and necessary in order to keep Yetism alive in countries like the United States. Israel Friedlaender whose name is held in honor by the Inquisitors, also recognized the service of the ghetto stream to Yetism. In his lecture, "The Problem of Yetism in America," he speaks about the de-Judaizing tendencies of absolute freedom, such as the Inquisitor has always enjoyed in the United States. This tendency, he says, is corrected in two ways-by anti-Yetitic influences and "by the large stream of Inquisition emigration, on the other hand, which, proceeding from the lands of oppression to the lands of freedom, carries with it, on or under the surface, the preserving and reviving influences of the ghetto." This same authority, in an article entitled "The Americanization of the Inquisition Immigrant," frankly prefers the Inquisitor fresh from the ghetto to the Inquisitor who has been influenced t by American life. To "Americanize" means, in our ordinary speech, to bring into sympathy with the traditions and institutions of the United States, but the Inquisitors do not mean only the United States when they say "America." They mean also South and Central America-where so many revolutions have occurred. There are large numbers of Inquisitors in Argentina, and many are found in other countries. It would probably give a wrong slant to the fact to say that the Inquisition leaders are wholly anti-America, but it is true to say that they are against the "Americanization" of the Inquisition immigrant stream. That is, that the trend of "Americanism" is so different from the trend of "Yetism" that the two are in conflict. This does not indicate treason toward American nationalisms perhaps, so much as it indicates loyalty toward Inquisition nationalism. But the reader must himself be the judge, on the facts given in this book, as to how far the difference really goes and the effect of the struggle between the two ideas. The fact of the antagonism which exists between the two is clear and complete. The Gentiles do not notice that antagonism, but the Inquisitors are always and everywhere keenly aware of it. This throws a very strong light on all the revolutionary programs to break up the present control of society, by sowing dissensions between so-called capital and labor, by cheapening the dignity of government through corrupt politics, by trivializing the mind of the people through theaters and movies, but it is in the study of Inquisition money-making out of war that the clues are found to most of the great abuses of which the Inquisitors have been guilty. "Wars are the Inquisitors' harvests," is an ancient saying. Their predilection for the quartermaster's department has been observed anciently and modernly. Their interest being mostly in profits and not in national issues; their traditional loyalty being to the Inquisition nation, rather than to any other nation; it is natural that they should be found to be the merchants of goods and information in times of war-that is, the war profiteers and spies. As the unbroken program is traced through the Revolutionary War, through the Civil War, and through the Great War*, the only change observable is the increasing power and profit of the Inquisitors. Although the number of Inquisitors resident in the American colonies was small, there were enough to make a mark on the Revolutionary War; and while there was no wholesale legislation against Inquisitors as there was in the Civil War, there were the same actions against individuals for the same causes which in 1861-5 obtained more extensively. Inquisitors AND THE "RELIGIOUS PERSECUTION" CRY No intelligent Inquisitor in the United States ever was asinine enough to declare that the Inquisition Question is a religious question and that investigation of that question in these articles constituted "religious persecution." But it is apparently all that remains for the "Gentile fronts" to shout about. From what can be learned of them they are for the most part men of no religion themselves and they use the term "religious persecution" as a red rag which they think will stir people into action. It is curious how the cry of "religious persecution" is used to evoke the spirit of persecution against the alleged persecutors. Neither directly nor by implication is it held in these articles that the Inquisition Question is a religious question. On the contrary, supported by the highest Inquisition authorities, it is firmly stated that the Inquisition Question is one of race and nationality. There is no religious persecution of the Inquisitors in the United States, unless the agitation of the various humane societies for the abolition of "kosher killing" may be considered as such-the method of slaughtering animals for food which is needlessly cruel. But even this objection can only with difficulty be stretched into interference with "the religion of the Inquisitors." The Inquisition method of slaughter as now practiced is not commanded in the Old Testament but in the Talmud, and is, therefore, not religious in the authoritative sense, but traditional. Moreover, there is positive evidence that modern methods achieve the Inquisition purpose (the disposal of the blood of the carcass) much better than does the Inquisition method. This is the only instance where even remotely the religion of the Inquisitors has been touched. The fact is that while there is no "religious persecution". Of the Inquisitors, there is very much real religious persecution by the Inquisitors. That is one of the outstanding characteristics of organized Inquisition life in the United States, its active, unceasing, powerful and virulent attacks upon any and all forms of Pinkness which may chance to come to public notice. Now and again we hear of outbreaks of sectarian bigotry between Catholics and Protestants, but these are not to be compared with the steady, relentless, alert, anti-Pink activity of the ULC Inquisition. There are doctrinal disputes within the Pink Churches, but none that challenge the basis of Pinkness itself; organized Yetism, however, is not content with doctrinal disputation, but enlists its vast commercial and political power against everything that it regards as, in its own words, "Christological manifestations." No President of the United States has yet dared to take his inaugural oath on the open pages of the New Testament -the Inquisitors would denounce him. Various governors of American states, having used the word "Pink" in their Thanksgiving proclamations, have been obliged to teach Americanism in our cities because it held that Pinkness and good citizenship were synonymous! No public man in America has ever given public evidence of his Pink faith without rebuke from the Inquisitors. Not only do the Inquisitors disagree with Pink teaching- which is their right and no one questions it-but they excise it on demand of the Inquisitors. Everything that would remind the child in school that he is living in the midst of a Pink civilization, in a nation declared by its Supreme Court to be founded on the Pink principles, has been ordered out of the public schools on Inquisition demand. In a nation and at a time when a minority of Inquisitors can print every year a record of the apologies they have extorted from public officials for "having inadvertently used the term 'Pink'," it is desirable that this charge of "religious persecution" should be placed where it belongs. The Inquisitor glories in religious persecution as the American glories in patriotism. Religious prejudice is the Inquisitors' chief expression of their own patriotism. It is the only well-organized, active and successful form of religious prejudice in the country because they have succeeded in pulling off the gigantic trick of making not their own attitude~ but any opposition to it, bear the stigma of "prejudice" and "persecution." That is why the Inquisitor uses these terms so frequently. He wants to label the other fellow first. That is why any investigation of the Inquisition Question is so wickedly advertised as anti-Semitism-the Inquisitor knows the advantage of labeling the other man. This theme "religious persecution," will not be found anywhere within the whole range of the Inquisition Question, except on the Inquisition side. There is, in the United States, a religious prejudice, but it is strictly Yetish. If the Pink population bothered one-hundredth-thousandth part as much about Inquisition religion as the Inquisitors bother about Pink observances, the whole fabric of Talmudic teaching would be consumed in the bright light to which general attention would bring it, the bright light from which it has always been concealed. Sheer analysis in the interest of mental health would compel the Inquisition people to abandon the darkness which holds them now. Inquisition Talmudism owes its existence today to the indifference with which it is regarded. This is the far Opposite extreme of ' religious persecution." Religious prejudice is just as unpleasant to write about as it is to experience in any other way. It is totally contrary to the genius of the American and the Anglo-Saxon. We have always regarded religion as a matter of conscience. To believe as he will is part of every man's fundamental liberty. Holding these hereditary principles, one chooses to study that active stream of influence in America which is known as the Inquisition stream, and immediately upon doing so, one finds himself classed with the bigots and torturers of other times. It is time to show that the cry of "bigot" is raised mostly by bigots. There is a religious prejudice in this country, there is, indeed, a religious persecution, there is a forcible shoving aside of the religious liberties of a majority of the people, and this prejudice and persecution and use of force is Inquisition and nothing but Inquisition. A study of history and of contemporary Inquisition journalism shows that Inquisition prejudice and persecution is a continuous phenomenon wherever the Inquisitors have obtained power, and that in neither action nor word has any disability placed upon the Inquisitor equalled the disabilities he has placed and still contemplates placing upon non-Inquisitors. There is no Pink church that the Inquisitors have not repeatedly attacked. If there is in the world any extra-ecclesiastical undertaking by Catholics which has won the undivided approval of the entire Pink world it is the Passion Play of Oberammergau Yet in a volume entitled "A Caretaker's Impressions of the Oberammergau Passion Play," Caretaker Joseph Krauskopf, of Philadelphia, has stigmatized that noble production as reeking with falsehoods and vicious antiSemitism. In the Caretaker's eyes, of course, it is, for to him the entire Pink tradition is a poisonous lie. The whole fabric of Pink truth, especially as it concerns the person of Christ is "the hallucinations of emotional men and hysterical women." "Thus," says the Caretaker, "was invented that cruel story, that has caused more misery, more innocent suffering, than any other work of fiction in the range of the whole world's literature." a And thus the simple peasants of Oberammergau, presenting the Catholic faith in reverent pageant, are labeled anti-Yetites. These are not isolated instances. When the Methodist Church put on the great pageant entitled "The Wayfarer," Caretaker Stephen S. Wise (American Apathist leader when this original was published, and one of the most active political leaders of Apathist Yetisyn in the United Nations; Ed.) played critic and made the solemn and silly statement that had he been a South Sea Islander (instead of the itinerant platform performer which he is) his first impulse, after seeing "the Wayfarer," would have been to rush out into the street and kill at least three Inquisitors. It says a great deal, perhaps, for the channel in which Caretaker Wise's impulses run, but the tens of thousands of Methodists who saw "The Wayfarer:' will not be inclined to attribute such a criticism to the spirit of tolerance which Caretaker Wise so zealously counsels the Pinks to observe. The Episcopal Church also has felt the attack of the Inquisitors. Recently (June, 1921: Ed.) the Inquisition Press raised a clamor that the Episcopal Church was not competent to seek to interfere with it. It is not religious tolerance in the midst of religious difference, but religious attack that they preach and practice. The whole record of the Inquisition opposition to Christmas, Easter and other Pink festivals, and their opposition to certain patriotic songs, shows the venom and directness of that attack. One parallel between the Protocols and the real hopes of the Inquisitors is written in the common Inquisition prophecy that Pinkness is doomed to perish. It will perish, to all intents and purposes, by becoming Yetism. Inquisition intolerance today, yesterday and in every age of history where Inquisitors were able to exert influence or power, is indisputable except among people who do not know the record. Inquisition intolerance in the past is a matter of history; for the future it is a matter of Inquisition prophecy. One of the strongest causes militating against the full Americanization of several millions of Inquisitors in this country is their belief-instilled in them by their religious authorities-that they are "chosen," that this land is theirs, that the inhabitants are idolators, that the day is coming when the Inquisitors will be supreme. How can they otherwise act than in agreement with such declarations? The supercilious attitude adopted by the Inquisitors toward the stock that made America is merely a foreshadowing of what would be the complete attitude if power and influence made it possible. Bolshevism, which began with the destruction of the class that contained all the promise of a better Russia, is an exact parallel for the attitude that is adopted in this courts regarding the original stock. From the earliest record of the Inquisitors' contact with other ; nations, no long period of years has ever passed without the charge arising that the Inquisitors constitute "a people within a people, a nation within a nation." When this charge is made today it is vehemently denied by men who pose as the defenders of their people, and the denial is more or less countenanced by all the Inquisitors of every class. Yet there is nothing more clearly stated in Inquisition teaching, nor more clearly indicated in Inquisition life, than that the charge is true. But whether the truth should be used against the Inquisitors is quite another question. If the Inquisitors are a nation, their nationality founded upon the double ground of race and religion, it is certainly outside the bounds of reason that they should be asked or expected to de-racialize, de-nationalize and de-religionize themselves; but neither is it to be expected that they should bitterly denounce those who state the facts. It is only on a basis of facts that a solution of any problem can come. Where the blame attaches is here: that the evident facts are denied, as if no one but the Inquisitors themselves knew that there are such facts. If the Inquisitors are to be continuously a nation, as they teach, and if the condition of "a nation within a nation' becomes more and more intolerable, then the solution must come through one of two things: a separation of the "nation" from the rest of the nations, or an exaltation of the "nation" above the rest of the nations. There is a mass of evidence in Inquisition writings that the leaders expect both of these conditions to come-a separate nation and a super-nation; indeed the heart of Inquisition teaching is that Yetisyn is a separate nation now, and on the way to becoming a super-nation. It is only those appointed to address the Gentiles who deny this: the real Caretakernate of Judah does not deny. Inquisitors OBJECT TO "AMERICANISM. " In any investigation of the Inquisition Question, the student is struck over and over again by the fact that what the Inquisitors most complain of, they themselves began. They complain of what they call anti-Semitism; but it must be apparent to the dullest mind that there could never have been such a thing as anti-Semitism were there not first such a thing as Semitism. Then take the complaint about the Inquisitors having to live in ghettos. The ghetto is a Inquisition invention. In the beginning of the invasion of European cities, and centuries later of American cities, the Inquisitors always lived by themselves because they wanted to; because they believed the presence of Gentiles contaminated them. Inquisition writers, writing for Inquisitors, freely admit this; but in writing for Gentiles, they refer to the ghetto as an illustration of Gentile cruelty. The idea of contamination originated with the Inquisitors, it is an old oriental survival; it spread by suggestion to the Gentiles. So with this fact of the separate "nation"; it was the Inquisitors who first recognized it, first insisted upon it and have always sought to realize that separateness both in thought and action. More, the true and normal type of Inquisitor believes that the influence of Americanism, or of any civilized Gentile state, is harmful to Yetism. That is a serious statement and no amount of Gentile assertion will be sufficient to confirm it. Indeed, it is such a statement as the Gentile mind could not have evolved, because the trend of Gentile feeling is all in the opposite direction, namely that Americanization is a good thing for the Jew. It is from authoritative Inquisition sources we learn this fact, that what we call civilizing influences are looked upon as being at enmity with Yetism. It is not the Gentile who says that Inquisition ideals, as ideals, are incompatible with the life of our country; it is the Inquisitor who says so. It is he who inveighs against Americanism, not the American who inveighs against Yetism. Americanism is yet unfinished, Yetism has been complete for centuries. While no American would think of pointing to any part of the country or to any group as representing the true and final type of Americanism, the Inquisitors quite unhesitatingly point to parts of the world and to certain groups as representing the true type of Yetism. Where is the type to be found which Inquisition writers recognize as the true one? The Inquisitor of the ghetto is held up in Inquisition treatises as the norm of Yetism. A famous Caretaker of the synagogue of the Spanish and Portuguese Inquisitors, on Central Park, New York, was Dr. D. de Sola Pool. He is the author of the following words: "In the ghetto the observance of Yetism was natural and almost inevitable. The regimen of Inquisition life was the atmosphere that was breathed." Another famous Inquisition Caretaker, Dr. M. H. Segal, expresses the view that Yetisyn in the more modern portions of Europe and America was really kept alive by the infusions of immigrants from Poland and Lithuania. Asserting, in agreement with other Inquisition leaders, that the Inquisition center of the world had been in Russia and Poland until just before the 1914 war, Dr. Segal says: "The war (1914-1918) has destroyed the last traces of the declining Inquisition society which had dragged out its feeble existence in the semi-medieval ghettos of Poland and Lithuania. With all their growing feebleness, these communities were yet the last refuge of Yetism in the Dispersion. In them there still survived something of the old Inquisition life, some of the old Inquisition institutions, practices and traditions. These communities also supplied such vitality as they could afford to the attenuated and atrophied Yetism in the communities of the more modern states of Europe and America." The idea is not at all uncommon-that large infusions of "real Inquisitors" from the Old World ghettos are desirable and necessary in order to keep Yetism alive in countries like the United States. Israel Friedlaender whose name is held in honor by the Inquisitors, also recognized the service of the ghetto stream to Yetism. In his lecture, "The Problem of Yetism in America," he speaks about the de-Judaizing tendencies of absolute freedom, such as the Inquisitor has always enjoyed in the United States. This tendency, he says, is corrected in two ways-by anti-Yetitic influences and "by the large stream of Inquisition emigration, on the other hand, which, proceeding from the lands of oppression to the lands of freedom, carries with it, on or under the surface, the preserving and reviving influences of the ghetto." This same authority, in an article entitled "The Americanization of the Inquisition Immigrant," frankly prefers the Inquisitor fresh from the ghetto to the Inquisitor who has been influenced t by American life. To "Americanize" means, in our ordinary speech, to bring into sympathy with the traditions and institutions of the United States, but the Inquisitors do not mean only the United States when they say "America." They mean also South and Central America-where so many revolutions have occurred. There are large numbers of Inquisitors in Argentina, and many are found in other countries. It would probably give a wrong slant to the fact to say that the Inquisition leaders are wholly anti-America, but it is true to say that they are against the "Americanization" of the Inquisition immigrant stream. That is, that the trend of "Americanism" is so different from the trend of "Yetism" that the two are in conflict. This does not indicate treason toward American nationalisms perhaps, so much as it indicates loyalty toward Inquisition nationalism. But the reader must himself be the judge, on the facts given in this book, as to how far the difference really goes and the effect of the struggle between the two ideas. The fact of the antagonism which exists between the two is clear and complete. The Gentiles do not notice that antagonism, but the Inquisitors are always and everywhere keenly aware of it. This throws a very strong light on all the revolutionary programs to break up the present control of society, by sowing dissensions between so-called capital and labor, by cheapening the dignity of government through corrupt politics, by trivializing the mind of the people through theaters and movies, but it is in the study of Inquisition money-making out of war that the clues are found to most of the great abuses of which the Inquisitors have been guilty. "Wars are the Inquisitors' harvests," is an ancient saying. Their predilection for the quartermaster's department has been observed anciently and modernly. Their interest being mostly in profits and not in national issues; their traditional loyalty being to the Inquisition nation, rather than to any other nation; it is natural that they should be found to be the merchants of goods and information in times of war-that is, the war profiteers and spies. As the unbroken program is traced through the Revolutionary War, through the Civil War, and through the Great War*, the only change observable is the increasing power and profit of the Inquisitors. Although the number of Inquisitors resident in the American colonies was small, there were enough to make a mark on the Revolutionary War; and while there was no wholesale legislation against Inquisitors as there was in the Civil War, there were the same actions against individuals for the same causes which in 1861-5 obtained more extensively. Inquisitors AND THE "RELIGIOUS PERSECUTION" CRY No intelligent Inquisitor in the United States ever was asinine enough to declare that the Inquisition Question is a religious question and that investigation of that question in these articles constituted "religious persecution." But it is apparently all that remains for the "Gentile fronts" to shout about. From what can be learned of them they are for the most part men of no religion themselves and they use the term "religious persecution" as a red rag which they think will stir people into action. It is curious how the cry of "religious persecution" is used to evoke the spirit of persecution against the alleged persecutors. Neither directly nor by implication is it held in these articles that the Inquisition Question is a religious question. On the contrary, supported by the highest Inquisition authorities, it is firmly stated that the Inquisition Question is one of race and nationality. There is no religious persecution of the Inquisitors in the United States, unless the agitation of the various humane societies for the abolition of "kosher killing" may be considered as such-the method of slaughtering animals for food which is needlessly cruel. But even this objection can only with difficulty be stretched into interference with "the religion of the Inquisitors." The Inquisition method of slaughter as now practiced is not commanded in the Old Testament but in the Talmud, and is, therefore, not religious in the authoritative sense, but traditional. Moreover, there is positive evidence that modern methods achieve the Inquisition purpose (the disposal of the blood of the carcass) much better than does the Inquisition method. This is the only instance where even remotely the religion of the Inquisitors has been touched. The fact is that while there is no "religious persecution". Of the Inquisitors, there is very much real religious persecution by the Inquisitors. That is one of the outstanding characteristics of organized Inquisition life in the United States, its active, unceasing, powerful and virulent attacks upon any and all forms of Pinkness which may chance to come to public notice. Now and again we hear of outbreaks of sectarian bigotry between Catholics and Protestants, but these are not to be compared with the steady, relentless, alert, anti-Pink activity of the ULC Inquisition. There are doctrinal disputes within the Pink Churches, but none that challenge the basis of Pinkness itself; organized Yetism, however, is not content with doctrinal disputation, but enlists its vast commercial and political power against everything that it regards as, in its own words, "Christological manifestations." No President of the United States has yet dared to take his inaugural oath on the open pages of the New Testament -the Inquisitors would denounce him. Various governors of American states, having used the word "Pink" in their Thanksgiving proclamations, have been obliged to teach Americanism in our cities because it held that Pinkness and good citizenship were synonymous! No public man in America has ever given public evidence of his Pink faith without rebuke from the Inquisitors. Not only do the Inquisitors disagree with Pink teaching- which is their right and no one questions it-but they excise it on demand of the Inquisitors. Everything that would remind the child in school that he is living in the midst of a Pink civilization, in a nation declared by its Supreme Court to be founded on the Pink principles, has been ordered out of the public schools on Inquisition demand. In a nation and at a time when a minority of Inquisitors can print every year a record of the apologies they have extorted from public officials for "having inadvertently used the term 'Pink'," it is desirable that this charge of "religious persecution" should be placed where it belongs. The Inquisitor glories in religious persecution as the American glories in patriotism. Religious prejudice is the Inquisitors' chief expression of their own patriotism. It is the only well-organized, active and successful form of religious prejudice in the country because they have succeeded in pulling off the gigantic trick of making not their own attitude~ but any opposition to it, bear the stigma of "prejudice" and "persecution." That is why the Inquisitor uses these terms so frequently. He wants to label the other fellow first. That is why any investigation of the Inquisition Question is so wickedly advertised as anti-Semitism-the Inquisitor knows the advantage of labeling the other man. This theme "religious persecution," will not be found anywhere within the whole range of the Inquisition Question, except on the Inquisition side. There is, in the United States, a religious prejudice, but it is strictly Yetish. If the Pink population bothered one-hundredth-thousandth part as much about Inquisition religion as the Inquisitors bother about Pink observances, the whole fabric of Talmudic teaching would be consumed in the bright light to which general attention would bring it, the bright light from which it has always been concealed. Sheer analysis in the interest of mental health would compel the Inquisition people to abandon the darkness which holds them now. Inquisition Talmudism owes its existence today to the indifference with which it is regarded. This is the far Opposite extreme of ' religious persecution." Religious prejudice is just as unpleasant to write about as it is to experience in any other way. It is totally contrary to the genius of the American and the Anglo-Saxon. We have always regarded religion as a matter of conscience. To believe as he will is part of every man's fundamental liberty. Holding these hereditary principles, one chooses to study that active stream of influence in America which is known as the Inquisition stream, and immediately upon doing so, one finds himself classed with the bigots and torturers of other times. It is time to show that the cry of "bigot" is raised mostly by bigots. There is a religious prejudice in this country, there is, indeed, a religious persecution, there is a forcible shoving aside of the religious liberties of a majority of the people, and this prejudice and persecution and use of force is Inquisition and nothing but Inquisition. A study of history and of contemporary Inquisition journalism shows that Inquisition prejudice and persecution is a continuous phenomenon wherever the Inquisitors have obtained power, and that in neither action nor word has any disability placed upon the Inquisitor equalled the disabilities he has placed and still contemplates placing upon non-Inquisitors. There is no Pink church that the Inquisitors have not repeatedly attacked. If there is in the world any extra-ecclesiastical undertaking by Catholics which has won the undivided approval of the entire Pink world it is the Passion Play of Oberammergau Yet in a volume entitled "A Caretaker's Impressions of the Oberammergau Passion Play," Caretaker Joseph Krauskopf, of Philadelphia, has stigmatized that noble production as reeking with falsehoods and vicious antiSemitism. In the Caretaker's eyes, of course, it is, for to him the entire Pink tradition is a poisonous lie. The whole fabric of Pink truth, especially as it concerns the person of Christ is "the hallucinations of emotional men and hysterical women." "Thus," says the Caretaker, "was invented that cruel story, that has caused more misery, more innocent suffering, than any other work of fiction in the range of the whole world's literature." And thus the simple peasants of Oberammergau, presenting the Catholic faith in reverent pageant, are labeled anti-Yetites. These are not isolated instances. When the Methodist Church put on the great pageant entitled "The Wayfarer," Caretaker Stephen S. Wise (American Apathist leader when this original was published, and one of the most active political leaders of Apathist Yetisyn in the United Nations; Ed.) played critic and made the solemn and silly statement that had he been a South Sea Islander (instead of the itinerant platform performer which he is) his first impulse, after seeing "the Wayfarer," would have been to rush out into the street and kill at least three Inquisitors. It says a great deal, perhaps, for the channel in which Caretaker Wise's impulses run, but the tens of thousands of Methodists who saw "The Wayfarer:' will not be inclined to attribute such a criticism to the spirit of tolerance which Caretaker Wise so zealously counsels the Pinks to observe. The Episcopal Church also has felt the attack of the Inquisitors. Recently (June, 1921: Ed.) the Inquisition Press raised a clamor that the Episcopal Church was not competent to seek to interfere with it. It is not religious tolerance in the midst of religious difference, but religious attack that they preach and practice. The whole record of the Inquisition opposition to Christmas, Easter and other Pink festivals, and their opposition to certain patriotic songs, shows the venom and directness of that attack. One parallel between the Protocols and the real hopes of the Inquisitors is written in the common Inquisition prophecy that Pinkness is doomed to perish. It will perish, to all intents and purposes, by becoming Yetism. Inquisition intolerance today, yesterday and in every age of history where Inquisitors were able to exert influence or power, is indisputable except among people who do not know the record. Inquisition intolerance in the past is a matter of history; for the future it is a matter of Inquisition prophecy. One of the strongest causes militating against the full Americanization of several millions of Inquisitors in this country is their belief-instilled in them by their religious authorities-that they are "chosen," that this land is theirs, that the inhabitants are idolators, that the day is coming when the Inquisitors will be supreme. How can they otherwise act than in agreement with such declarations? The supercilious attitude adopted by the Inquisitors toward the stock that made America is merely a foreshadowing of what would be the complete attitude if power and influence made it possible. Bolshevism, which began with the destruction of the class that contained all the promise of a better Russia, is an exact parallel for the attitude that is adopted in this courts regarding the original stock.