The Jews

1. The Jewish presence among nations is a permanent, grave problem of friction.

It is the thesis of this book that the continued presence of the Jewish nation intermixed with other nations alien to it presents a permanent problem of the gravest character: that the wholly different culture, tradition, race and religion of Europe make Europe a permanent antagonist to Israel, and that the recent and rapid intensification of that antagonism gives to the discovery of a solution immediate and highly practical importance.

A unique problem. The relationship between the Jewish nation and the nations among whom they are dispersed is historically unique, creating constant strain and friction. This is not a problem that time heals; it is increasing and demands immediate, open attention. The core issue is the presence of an alien body within an organism, causing disturbance to both.

Historical cycles. This friction has historically led to a recurring cycle of welcome, growing ill-ease, acute antagonism, and ultimately, catastrophe including persecution, exile, and massacre. This pattern has repeated across centuries and geographies. The current phase shows a rapid intensification of this antagonism, raising the specter of renewed tragedy.

Denial is futile. The previous generation's approach of denying the problem's existence or pretending the Jewish nation was merely a religious group has failed. This "Liberal fiction" was based on falsehood and has broken down as Jewish numbers and influence increased, making their distinct presence undeniable.

2. Past attempts at solving the problem through elimination or absorption have failed.

This book has been written under the conception that all solutions of the Jewish problem other than this last are either impracticable, or bad in morals, or both.

Elimination methods. Historically, attempts to resolve the friction have fallen into two broad categories: elimination or segregation. Elimination has taken three forms: destruction, expulsion, and absorption. Destruction is morally abominable and has proven futile, leaving only hatred and shame.

Expulsion's failure. Expulsion, while theoretically a community's right, is practically odious due to inevitable injustice and hardship. More importantly, it has never been complete or permanent. The English expulsion in the 13th century, the most thorough, lasted only 350 years before Jews were readmitted, eventually reaching great strength. Expulsion merely shifts the problem elsewhere, leading to eventual return.

Absorption's impossibility. Absorption, the most amicable elimination method, has also failed despite ample time, dispersion, intermarriage, and periods of tolerance. Unlike other minorities absorbed by larger nations, the Jewish nation has uniquely maintained its distinct entity and differentiation across two millennia and diverse conditions. History demonstrates absorption "cannot be."

3. The only viable solution is mutual recognition and amicable segregation of nationalities.

It is written to advocate a policy wherein the Jews on their side shall openly recognize their wholly separate nationality and we on ours shall equally recognize that separate nationality, treat it without reserve as an alien thing, and respect it as a province of society outside our own.

Amicable segregation. Since elimination methods are impractical or immoral, the only remaining path is segregation. This can be hostile (static expulsion) or amicable. Hostile segregation, attempted historically, has never fully succeeded and leaves a sense of injustice. The proposed solution is amicable segregation, framed as mutual recognition.

Basis in truth. This policy requires both Jews and non-Jews to drop conventions and discuss the problem in terms of reality: acknowledging the Jewish nation's separate existence. This mutual recognition, treating each other as distinct but respecting the other's right to exist, is the foundation for peace. Building on truth is essential, as building on lies leads to disaster.

Mutual advantage. Such an arrangement, if maintained, would permanently solve the problem by relieving the strain and re-establishing normal relations where both parties function at ease. It prevents the perpetual recurrence of tragic cycles. Opposition to this approach stems from untruth, denying the problem or defining it falsely (e.g., as purely religious).

4. Inherent differences in character are a permanent, general cause of friction.

The friction between the Jews and the nations among which they live is always present, and has always been present, now latent, now rising furiously to the surface, now grumbling through long periods of uncertain peace, now boiling over in all the evils of persecution—which is as much as to say that this friction between Jew and non-Jew, while finding different excuses for its action on different occasions, has been a force permanently at work everywhere and at all times.

Beyond abstract qualities. The friction isn't primarily due to abstract vices like cowardice or avarice, but to a fundamental difference in the "texture" or "timbre" of Jewish character and action compared to European character. Jewish courage, generosity, or loyalty are real but manifest differently, directed to Jewish ends, which offends non-Jews.

• Courage: Shown in different circumstances, for different ends (e.g., challenging enemies of Israel).
• Generosity: Often large-scale, but calculated and not romantic like European generosity.
• Loyalty: Fierce loyalty to Israel, but indifference to non-Jewish national interests.

Misconceptions about wealth. A major source of friction is the false impression that Jews are a rich nation. While a few Jews accumulate vast, often ephemeral, fortunes, the majority are poor, feeling handicapped and lacking the stable, inherited wealth common in healthy European communities. This misconception is fueled by the subservience of wealthy Europeans to Jewish finance.

Jewish monopolies. A particularly dangerous modern cause of friction is the tendency towards Jewish monopoly in certain sectors (high finance, metals, trade). This is resented as unnatural and tyrannical, especially in an alien people. While affecting only a tiny fraction of Jews, it brings hatred upon the whole nation and must cease for any solution to be possible.

5. Jewish secrecy and expression of superiority are special causes of friction.

The two main Jewish forces which exasperate and maintain the sense of friction between the Jews and their hosts are first of all the Jewish reliance upon secrecy, and, secondly, the Jewish expression of superiority.

Secrecy as a weapon. The Jewish habit of secrecy (false names, hiding relationships, secret societies) likely originated as a defense against persecution but has become a national method. While sometimes understandable (e.g., avoiding prejudice), it is deplored for its ill-effects, breeding suspicion and the feeling of being duped.

• False names: Used to hide identity, even when not strictly necessary for protection.
• Hiding relationships: Concealing connections between prominent Jews in different countries.
• Corporate action: A capacity for hiding or advertising at will ("booming" or "soft pedalling") that feels like a "swarm" and breeds resentment.

Expression of superiority. Jews individually and nationally feel superior to non-Jews, particularly Europeans. This fixed idea, while perhaps ineradicable, is violently resented when openly expressed in gesture, tone, and social assertion.

• Handling European things: Discussing our religion as folly, directing our national policy with indifference to our feelings.
• Lack of effort to connect: Associating with the elite but not the masses, appearing "undemocratic" to us.

Mutual contempt. The problem is compounded because non-Jews also feel immeasurably superior to Jews. This mutual, often unacknowledged, sense of superiority leads to constant clashes. A just solution requires both sides to recognize this feeling in the other, restrain its expression, and act upon the reality of the other's self-judgment, however wrong it seems.

6. Our disingenuousness and unintelligence contribute significantly to friction.

The first of them undoubtedly is our disingenuousness in our dealings with the Jew.

Lack of candour. Our side contributes to friction through disingenuousness, extending from daily interactions to historical accounts. We often say one thing about Jews privately and another publicly, creating a false relationship. This is particularly rife among wealthier classes who seek advantage from Jewish connections while secretly harboring contempt.

• Social interactions: Polite facade followed by negative comments behind their back.
• Business alliances: Entering partnerships for Jewish advantages, then complaining of being overreached.
• Historical accounts: Deliberately suppressing the significant role of Jews in history.

Unintelligence in dealing. We also act unintelligently towards Jews, failing to understand their position or motivations. This is linked to disingenuousness but is distinct.

• Forms of courtesy: Often patronizing or based on false assumptions.
• Handling problems: Masking issues like immigration under euphemisms, fooling no one.
• International relations: Failing to grasp their nomadic, international nature and being surprised by their connections.

Lack of charity. A refusal to make the imaginative effort to understand the Jewish position exacerbates friction. We fail to put ourselves in their shoes, to see their sense of exile and irritation with alien surroundings. This lack of charity is common even among those who associate closely with Jews. Open discussion, even if difficult, is necessary, and the fear preventing it only increases resentment.

7. The rise of the Anti-Semite signals the problem's increasing acuteness and danger.

The Anti-Semite is a man marked by two main characters. In the first place he hates the Jews in themselves.

Hatred as a motive. The Anti-Semite represents an extreme of hatred, desiring the elimination of Jews. His primary motive is hatred of the Jewish people themselves, not just their presence or actions. This type is increasing alarmingly, believing in no possible peace or reasoned solution.

Irrationality and exaggeration. The Anti-Semite is often blinded by his hatred, seeing Jews everywhere and blaming them for contradictory evils (scepticism and superstition, democracy and tyranny). This mania distorts his judgment and leads to ridiculous errors, though it is a perverse compliment to Jewish perceived importance.

Formidable documentation. Despite their irrationality, Anti-Semites have adopted a practical method: compiling extensive documentation of everything detrimental to Jews. This "formidable library of exposure" is accurate in its facts, however biased its interpretation, and will be powerful when granted public voice, which the press currently boycotts but may soon amplify. The movement is no longer negligible; it is strong, organized, and capable of action, potentially leading to persecution if not countered by a reasoned solution.

8. The Jewish character of Bolshevism brought the problem to a head globally.

For the Bolshevist movement, or rather explosion, was Jewish.

A turning point. The Bolshevist revolution in Russia is a historical turning point, forcing open discussion of the Jewish problem and intensifying antagonism. While not a movement of the whole Jewish race, its agents, directors, and masters were predominantly Jewish or controlled by Jews.

Reasons for Jewish leadership. Belloc argues the Russian context was uniquely suitable for Jewish leadership in this revolution due to:

• Decay of property sense: Industrial Capitalism had weakened the European instinct for ownership in the urban masses.
• International nature: The attack on international capitalism required an international force (Jewry, as the Catholic Church was tied to property).
• Indifference to patriotism: Jewish leaders saw national feeling as an obstacle to Communism.

Motives and effects. Beyond revenge and power, a positive motive was the ideal of Communism, which Jews could embrace due to their lack of attachment to European property norms, patriotism, and religion. The revolution destroyed the Russian state, massacred governing classes, and led to economic chaos. While its spread to the West is unlikely, its effect on increasing anti-Jewish hostility globally is permanent and significant.

9. Zionism, especially a protected state, highlights Jewish separateness and increases peril.

The existence of a Zionist State will bring into relief the separate character of the Jew.

The core question. The crucial question regarding Zionism is whether it increases or relaxes the strain between Jews and non-Jews. The Zionist theory proposes a territorial core for a fraction of the Jewish nation, intended to be a symbol of unity, while the majority remain dispersed.

Dual allegiance. This creates a dilemma: will dispersed Jews be citizens of the new state, or remain full citizens of their host nations while having a special relation/allegiance to Zion? If the latter, it emphasizes the dual allegiance, which is the very point of friction. The existence of a Jewish state makes the old fiction of complete assimilation unsustainable.

Peril of exile. A Jewish state provides a destination, making the suggestion "Go back to your own country" possible. Nations hostile to Jews can now propose exiling unwanted individuals to Zion, undermining the argument against universal exile. This is particularly perilous for Jews in Eastern Europe.

Protected state model. The current experiment in Palestine, a protected state reliant on foreign (British) military force against hostile natives, is seen as the most perilous form. It is unstable, a weakness for the protector, and creates conflict where none existed for the protecting power's people. Reliance on foreign sacrifice for establishment cannot last, leaving the Jews in peril when the protector withdraws.

10. The majority's duty is open discussion and avoiding futile anger.

The solution which I propose, which I believe could be made stable, and which I further believe is the only stable one, demands a greater, a more necessary effort upon our side than upon that of our guests.

Our responsibility. As the vast majority and the makers of our laws and moods, the primary responsibility for finding a solution lies with us, the hosts. We cannot simply blame the alien minority or resort to persecution or exile, which are unjust or ineffective. We must put ourselves in the Jew's shoes and recognize the duty to harbor them somewhere.

Two essential duties. Our part involves two determinations:

1. Open discussion: To speak of the Jewish people as openly and continuously as any other foreign body.
2. Avoiding futile anger: To avoid blind reaction, uncalculated blows, and futile cruelty stemming from irritation or contrast.

Obstacles to openness. Frankly recognizing and discussing the Jewish minority faces obstacles:

• Inherited convention: A taboo against mentioning Jewish nationality or interests.
• Fear: Dread of social or economic consequences from challenging Jewish power.
• False charity: A misguided desire to avoid offense by remaining silent.

Breaking the convention and overcoming fear are crucial. The populace already discusses the issue openly, unlike the educated class. Suppressing discussion only increases latent anger and postpones a just solution.

11. The Jewish duty is abandoning secrecy and fostering separate institutions.

Where positive causes have been found for an evil it is obvious that the cure of that evil consists in the removal of the causes, in so far as they can be removed.

Removing causes. The Jewish community's duty lies in removing the positive causes of friction on their side: the habit of secrecy and the irritating expression of superiority. This is entirely within their power.

Fostering separate institutions. Beyond this negative duty, Jews should positively foster and propose institutions that clearly mark them off as a separate nation, restoring their dignity. Examples include extending Jewish schools, guardians, and organizations.

• Jewish press: Already exists and, despite potential bias, is a healthy open institution.
• Jewish tribunals: Extending arbitration for disputes between Jews.
• Mixed tribunals: Potentially, in the future, for disputes between Jews and non-Jews, if proposed by the Jewish community.

Dignity and clarity. These steps would replace the harmful secrecy with openness and clarify the Jewish position, which is ultimately beneficial for mutual relations. While some may suspect hidden motives, open Jewish institutions already demonstrate a positive effect by relieving strain and providing clear representation.

12. Other theories exist, but the focus must be on a practical, rational solution.

Before approaching my conclusion it may be well to review certain subsidiary theories which I have not hitherto touched in my discussion, because they stand apart from its argument.

Non-rational theories. Various theories about the Jewish position are non-rational and fall outside practical discussion, such as:

• The conception of a curse or fated perpetual hostility until conversion.
• Theories of a mysterious divine alliance between Britain and Jewry.
• The idea that antagonism is divinely ordained for mutual oppression.
• The theory of special divine protection for Israel and judgment on its enemies.

While these may hold meaning for adherents, they don't offer a basis for a political solution.

Historical necessity theory. Another theory posits that the Jewish presence is essential for European civilization's dynamism, acting as an "activating principle" that prevents stagnation and drives progress (intellectual, economic). This theory points to Jewish influence at the origin of major European thought movements and economic shifts.

Intellectual independence vs. solidarity. This theory also touches on the paradox of Jewish intellectual independence (producing figures like Spinoza, Ricardo, Marx
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Last updated: May 22, 2025