A DECLARATION OF CHRISTIAN SUPPORT For Jewish Biblical & Indigenous Rights

Return O' Israel started this petition to Christians

The International Declaration of Christian Support for Jewish Biblical and Indigenous Rights is founded upon the following biblical verses and promises in the Bible, the Word of God.These scriptures unequivocally and categorically call upon all Bible believers to demonstrate unconditional support for Israel and the Jewish people through prayer and action, according to the Will and Word of God as stated:

• God gave a specific geographical land to the forefathers of the Nation of Israel which is known as Eretz Yisrael, or the Roman name of Palestine. (Gen 17:8 48:4; Ex 12:25)
• Eretz Yisrael today is geographically recognized as modern Israel, which includes – most significantly – all of Judea and Samaria (labeled by the British as the ‘West Bank’.)
• Return of the Jewish people to their ancestral homeland to live in peace, security and safety. (Ezek 38:8)
• The Jewish right to be Sovereign as a Nation and Government in their land from “Dan to Beersheba”. (2 Sam 3:10)
• An undivided Jerusalem is the eternal capital of the Jewish people and the Jewish State; (2 Chronicles 6:5-6)
• The continuing validity of the covenant promises of God to the Jews. (Isa 44:21; 49:15-16; 54:10; Jer 31:35-36; 33:20-21; II Cor. 1:20).
• The recognition that Christians have not superseded or replaced Jews in God’s covenants. (Rom. 11:1, 18, 26)
• The reconstituted State of Israel as a fulfillment of God’s covenant promises. (Isa. 66:8)
• The mandate for the ingathering of Jews from all nations to their covenant homeland. (Isa 43:5-7; 54:7-8; Micah 2:12; Zeph 3:20)
• The hope for the coming of Messiah of Israel. (Zech. 12:10)

Following the example of the 2007 UN Declaration on the Rights of Indigenous Peoples, this document establishes the Universal Declaration by Christians of the entitlements and just application of Human Rights as they apply to the specific situation of the Jewish people in their ancestral homeland of Israel and to encourage their prosperity, dignity and well-being.

We, the Christian Community Worldwide, heretofore pledge our allegiance to the truths of God’s Word and support for the Jewish people in their ancestral homeland as:

Guided by the purposes and principles of the Bible, and good faith in the fulfilment of the obligations assumed by every believer in accordance with the Bible as the Word of God; 
Affirming that the Jewish people have specially been chosen by God out of all other peoples on earth, while recognizing the right of Jews and all peoples to be different, to consider themselves different, and to be respected as such, the Jewish people hold and are entitled to the unique position of having been entrusted with and designated as keepers of the “book”, the Word of God and the monotheistic faith in the One True God, creator and Master of the Universe; 
Reaffirming that the Jewish people, in the exercise of their rights as God’s chosen people, should be free from discrimination of any kind; 
Concerned that the Jewish people have suffered from historic injustices as a result of, inter alia, the colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests and religion; 
Recognizing the urgent need to respect and promote the inherent rights of the Jewish people which derive from their political, economic and social structures and from their cultures, religion, spiritual traditions, history and philosophies, especially their rights to their ancestral lands, territories and resources; 
Recognizing that respect for the Jewish people’s knowledge, culture, religion and traditional practices contribute to sustainable and equitable development and proper management of the environment in their ancestral homeland; 
Recognizing also the urgent need to respect and promote the rights of the Jewish people as affirmed in binding treaties, agreements and other constructive arrangements finalized at San Remo, April 1920 and subsequently adopted by the League of Nations and its successor, the United Nations; 
Welcoming the fact that the Jewish people have and continue to organize themselves for political, economic, social, cultural and religious enhancements and in order to bring an end to all forms of discrimination and oppression wherever they occur against the Jewish people; 
Convinced that Sovereign control by Jewish people over their land and resources will enable them to maintain and strengthen their institutions, religion, traditions and culture, and to promote their development in accordance with their aspirations and needs – and provide safety and prosperity for all other minorities living in the Land of Israel; 
Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States affirming the legality of the return of the Jewish people to their ancestral homeland as their sovereign territory are, in some situations, matters of international concern, interest, responsibility and character; 
Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between the Jewish peoples and all States; 
Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights, as well as the Vienna Declaration and Programme of Action, affirm the fundamental importance of the right to self-determination of the Jewish peoples in their ancestral homeland, by virtue of which they are at liberty to freely determine their own political status and freely pursue their economic, social, cultural and religious development; 
Acknowledging that the Declaration of Independence in 1948 by the State of Israel as a Jewish national home, intent upon safeguarding the civil and religious rights of all its citizens, irrespective of race or religion, was the fulfillment of the Jewish state envisioned by the Principal Allied Powers, the League of Nations, and the international community as set forth in the Mandate for Palestine; 
Acknowledging that upon Israel’s recognition as an independent state, the Mandate for Palestine ended and the Jewish people as the Mandate’s beneficiaries, acquired sovereignty over the territory in its entirety, bearing in mind that nothing in this Declaration may be used to deny the Jewish people of their right to self-determination and freedom of religion exercised in conformity with international law; 
Convinced that the recognition of the rights of the Jewish people in this Declaration will enhance harmonious and cooperative relations between the States and the Jewish people and between all peoples living in the Land of Israel based on principles of justice, democracy, respect for human rights, non-discrimination, freedom of religion and good faith; 
Encouraging States to comply with and effectively implement all their obligations as they apply to the Jewish people under international instruments, in particular those related to human rights, property and sovereign rights to their ancestral homeland and in consultation and cooperation with the peoples concerned; 
Emphasizing that the United Nations has an important and continuing role to play in promoting and protecting the rights of the Jewish people as was originally outlined and recognized in the following International Treaties:

• The Legally Binding Document conferred on April 24, 1920 at the San Remo Conference, Italy that recognized the British Government’s Balfour Declaration.
• In the Treaty of Sévres on August 10, 1920, Section VII, Articles 94 & 95 recognizing the declaration made on Nov 2, 1917 by the British Govt and adopted by the other Allied Powers for the establishment in Palestine of a national home for the Jewish people, as subsequently affirmed by the Lausanne Treaty drafted on 24 July 1923,
• The June 30th, 1922 Joint Resolution of the American House of Congress that unanimously endorsed the “Mandate For Palestine”
• The Joint Resolution approval of establishing a Jewish National Homeland in Palestine signed on Sept 21, 1922 by the 29th President of the United States of America – Warren G. Harding and again, two years later in the Anglo-American Treaty signed by U.S. Government in 1924,
• The “Mandate For Palestine” as was unanimously declared and adopted by 51 nations on July 24, 1922. As such, this International obligation to facilitate a Jewish National Home in Palestine constituted a binding international agreement that became operational on September 23, 1923
• That Article 25 of the “Mandate of Palestine” set aside the territory east of the Jordan River as the 4th Arab State of the Hashemite of Transjordan for Palestinian Arabs and designated all of the territory west of the Jordan River to the Mediterranean Sea as the Jewish National Home – including Judea and Samaria. 
• That the Hashemite Kingdom of Jordan relinquished all territorial claims over Judea and Samaria in its 1994 peace treaty with Israel.
• The Reaffirmation of these Treaties by the International Community on April 18, 1946 when the League of Nations Assets and Duties were transferred to the United Nations and recognized in Article 80 of the newly formed UN Charter
• The subsequent recognition of Article 80 by the International Court of Justice in 3 separate cases dated: 1) July 11, 1950; 2) June 21, 1971; 3) July 9, 2004
• That on Nov 29, 1947 the UN General Assembly passed a resolution calling for the establishment of a Jewish State in Eretz Yisrael known as Resolution 181.
• That part of this Resolution 181 of the UN adopted on Nov 29, 1947 was a non-binding recommendation to partition Palestine that was contingent upon implementation by both Arabs and Jews.
• That the vote against Resolution 181 by the Arab nations of Egypt, Lebanon, Syria, Iraq, and Saudi Arabia defying its implementation and that Paragraph C that stipulated any “…act of aggression in accordance with Article 39 of the Charter…” constitutes a breach of Resolution 181
• That the Jordanian Hashemite Kingdom’s invasion during the course of War and annexation of the West Bank of the Jordan River Valley in 1948 until 1967 was illegal and also contrary to the UN Resolution 181.
• That the subsequent act of War by the Arabs against Israel in 1948 rendered the Resolution 181 null and void as recognized in the July 30, 1949 working paper of the UN Secretariat and is rendered null and void and thus, is no longer a valid source of rights under international law.
• That the 1949 armistice demarcation lines hitherto known as the “Green Line” drawn up under the auspices of the UN mediator Dr. Ralph J. Bunche, was only a “ceasefire line” and was never a legally binding or recognized permanent border.
• Israel has the strongest claim – based upon indigenous rights, historical evidence, thousands of years continuous presence and international agreements – to all of Israel as decided upon in the San Remo agreements. This includes all of Jerusalem, including the Temple Mount, Judea & Samaria and the Golan Heights.  
• The recognition of reconstituted Nation of Israel’s declaration of Independence and Nationhood in their ancestral homeland as the State of Israel on 6th Iyar, 5708 or May 15th, 1948;

Believing that this Declaration is a further important step forward for the recognition, promotion and protection of the afore mentioned treaties that guarantee the rights and freedoms of the Jewish peoples in their ancestral homeland and affords the best possible protection of all people residing in the Land of Israel; 
Recognizing and reaffirming that the Jewish People are entitled without discrimination to all human rights recognized under international law, and that the Jewish peoples possess collective rights which are indispensable for their existence, well-being and integral development as a people; 
Declaring the validity and recommended compliance by all States and Institutions of the International Holocaust Remembrance Alliance (IHRA) definition of anti-Semitism – especially its definition of how “anti-Zionism” is an expression of anti-Semitism; 
Solemnly proclaims this Declaration of Christian Support for the Rights of the Jewish Peoples as a standard of achievement to be pursued in a spirit of partnership and mutual respect.

In keeping with the spirit of the proclamation issued by the Third International Christian Zionist Congress, held in Jerusalem in February 1996, we adopt the following principles:

• The one and only true God, Creator and Master of the Universe, chose the ancient nation and people of Israel who were the descendants of Abraham, Isaac and Jacob, to reveal His plan of redemption for the world.
• God’s covenants with the Jewish people are immutable, and as such, the Jewish people always were and will always remain the elect and chosen of God.
• Without the Jewish nation the redemptive purposes of God for the world will not be completed.
• It is reprehensible that generations of Jewish people have been killed, persecuted and displaced in the name of Christianity or were considered replaced in the covenants of God to Israel by the Christian Church.
• The Church descendants of those are challenged to repent, cease and desist of any sins of commission or omission against the Jewish people.
• The modern Ingathering of the Jewish People in Eretz Israel and the rebirth of the nation of Israel are in fulfilment of biblical prophecies, as written in both the Mosaic and New Covenant.
• Christian believers are instructed by Scripture to acknowledge the Hebraic roots of their faith.
• Christian believers are to actively assist and participate in the plan of God’s redemption that calls for the ingathering of the Jewish People and their full and complete restoration in Sovereignty as the reconstituted nation of Israel today in their ancestral homeland.

RETURN O' ISRAEL - www.returnoisrael.org
Return O' Israel (ROI) is a partnership of Christians and Jews who recognize and support the biblical rights of Jewish Sovereignty in the land of Israel. Rights that were legally confirmed by International Governing bodies in Paris, France 1919; San Remo, Italy 1920; League of Nations 1922 and the newly formed United Nations in 1947. 
Our goal is to provide international Christian support towards the actualization of full Jewish sovereignty in Israel which is believed to bring about the future Redemption of Jews and Christians. 

The drone that killed Soleimani

The drone that killed Soleimani 

The CIA’s Blade-Wielding 'Flying Ginsu’ Missile (another example at bottom of this email)
 
 
General Soleimani: He had quite a career as a "terrorist with American blood on his hands," a summary of which is beyond the scope of this email.  What I want to do is give you "the rest of the story" concerning the details of his demise.
 
It starts with Soleimani in the Bekaa Valley of Lebanon, at that moment working with the Hezbollah, (Arabic "Party of God”) in preparation for an attack on Israel.  He was on the phone with leaders of the IRGC's shia militia force in Iraq, known as the Popular Mobilization Forces (PMF), ordering and coordinating the attack on our American Embassy.

Next day, he got on an Iranian plane and flew from Beirut to Baghdad International Airport (BIAP) where he was met plane side in the air cargo area apron by a van carrying PMF chief Abu Mahdi al-Muhandis and four of his leaders, all of whom were involved with the planned attack on the Embassy.  Apparently Soleimani wanted to meet them in order to plan and direct the next phase of attacks against American targets in Iraq.

Abu Mahdi greeted Soleimani and they got into the van... Just then a missile, launched from a drone high overhead, impacted the top of the van. There was no explosion but everyone and everything in the van was sliced to ribbons by blades emanating from the missile body.

This was so effective that observers on the scene said none of the bodies of the van's occupants could be identified individually. However, Soleimani was identified by his severed right hand, which still had his distinctive large ring on his finger.

So there you have it... "The Flying Ginsu", also known as the CIA's new AGM-114R9X variant of the drone launched Hellfire Missile.
 IT SLICES, IT DICES (but it doesn’t EXPLODE)

CIA and the Pentagon reportedly have worked to keep knowledge of the existence and the capabilities of its AGM-114R9X variant Hellfire Missile a secret.

This variant of the Hellfire missile was designed specifically for use with the CIA and US Air Force armed drones in the ongoing hunt for "High Value" terrorist targets while limiting the "collateral damage" which might be caused by an exploding warhead.

The secret came out recently when journalists arrived at the compound in a Turkish controlled area of Syria where US special operations forces had attacked and killed ISIS leader Abu Bakr al-Baghdadi several days before. The compound had been reduced to rubble by an US airstrike after the ground raiders had departed.

However, among other things the journalists found and photographed in the area around the compound was a minivan with an 8" hole in its roof, but which was otherwise in-tact.  Inside the van was found the sliced-up remains of about four or five ISIS fighters tangled amongst a mass of what looked to be sword blades and pieces of a missile casing.
 

Mark Twain’s unwittingly prophetic vision for the State of Israel

A natural skeptic, Twain was not taken by the splendor of the Holy Land. He wrote irreverently about the country’s legendary sites.

By TULY WEISZ 

SEPTEMBER 23, 2017 22:45

The sea of of Galilee is forecast to hit its lowest level ever

(photo credit: RONEN ZVULUN / REUTERS)

At his peak, Mark Twain was probably the most popular American celebrity of his time. What few realize is that it was an unlikely trip to the Holy Land that established his fame as an author.

A century and a half ago, Twain traveled on an excursion with his American church group to Europe and the Middle East. The material he gathered, first published in a San Francisco newspaper, formed the basis of the humorous book that made him hugely popular: The Innocents Abroad.

But while in the Middle East, Twain, whose real name was Samuel Clemens, was not focused on the book he would eventually write, but another, holier work: the Bible.

While in Palestine, Twain took a piece of stationery with “Mediterranean Hotel” printed on the top just above the date, September 24, 1867, and wrote to a Mr. Elias, a local book-binder in the Old City, the following instructions: “Elias, fix up the little Bible I selected (I don’t want any other) – the one that has backs made of balsa-wood from the Jordan, oak from Abraham’s tree at Hebron, olivewood from the Mount of Olives, and whatever the other stuff was – ebony, I think. Put on it this inscription: ‘Mrs.

Jane Clemens – from her son – Mount Calvary, Sept 24, 1867.’ Put ‘Jerusalem’ around on it loose, somewhere, in Hebrew, just for a flyer. Send it to our camp, near head of the valley of Hinnom – the third tents you come to if you leave the city by the Jaffa Gate – the first if you go out by the Damascus Gate. Yours, Sam L. Clemens.”

The King James Bible published by the British and Foreign Bible Society was an ironic choice of gift for the man who famously quipped, “Faith is believing what you know ain’t so.”

A natural skeptic, Twain was not taken by the splendor of the Holy Land. He wrote irreverently about the country’s legendary sites. The Sea of Galilee was, “a solemn, sailless, tintless lake, as unpoetical as any bath-tub on earth.” The Church of the Nativity was “tricked out in the usual tasteless style observable in all the holy places of Palestine.”

Throughout Innocents Abroad, Twain explicitly states that the area was desolate and devoid of inhabitants. His group entered Palestine from the north, passing through such sites as the Sea of Galilee, the Banias, Nazareth, Jenin and Nablus.

Riding on horseback through the Jezreel Valley, Twain observed, “There is not a solitary village throughout its whole extent – not for 30 miles in either direction. There are two or three small clusters of Bedouin tents, but not a single permanent habitation. One may ride 10 miles, hereabouts, and not see 10 human beings.”

He continues, “Of all the lands there are for dismal scenery, I think Palestine must be the prince... Can the curse of the Deity beautify a land? “Palestine sits in sackcloth and ashes. Over it broods the spell of a curse that has withered its fields and fettered its energies.”

Twain was not alone in his poor impression of the land of milk and honey. Historians and travelers alike made similarly dreary observations over the centuries.

Six hundred years before Twain’s visit, another famous visitor with a nom de plume was struck by Jerusalem’s desolation. Rabbi Moses ben Nachman, known as Nachmanides (1194-1270), fled Christian Spain for the Land of Israel. After a long and perilous journey, Nachmanides arrived at the Port of Acre before traveling to Jerusalem in 1267, where he couldn’t even find nine other Jews to pray with. He wrote to his son, “Many are Israel’s forsaken places, and great is the desecration. The more sacred the place, the greater the devastation it has suffered. Jerusalem is the most desolate place of all.”

Nevertheless, the sage, whose Torah commentary is still studied, had an altogether surprising interpretation of the desolation he encountered. He saw it as a blessing in disguise.

Commenting on a verse in Leviticus that describes the curses that will befall the land of Israel, Nachmanides wrote that the devastation “constitutes a good tiding, proclaiming that during all our exiles, our land will not accept our enemies... Since the time that we left it, [the land] has not accepted any nation or people, and they all try to settle it... This is a great proof and assurance to us.”

The 13th-century scholar wrote that Israel will remain desolate until the Jewish People assume control. But when the people of Israel finally return to the land of Israel, the region will once again flourish thanks to Divine providence.

As the most famous eyewitness to the 19th-century desolation of Palestine, Twain was an unwitting collaborator of Nachmanides. Innocents Abroad brought global attention to the sorry state of Palestine and proved that Palestine was a land without a people for a people without a land just 15 years before the First Aliya and subsequent waves of Jewish immigration.

Half a century after Twain’s visit, the Balfour Declaration was issued in 1917. Fifty years later the Six Day War was won. And today, in 2017 – 50 years after that – Israel continues to flourish, moving in leaps and bounds away from Twain’s “sackcloth and ashes.”

At various points throughout his journey, Twain criticized his fellow “American vandals abroad” for the petty buying and selling of holy land trinkets and religious artifacts. So what compelled this skeptical father of American literature to buy an olive wood-covered Bible for his mother? Twain might not have known it at the time, but by reporting on the “curses” of Palestine during his visit, he was lending credence to the biblical passages he famously mocked in his book, prophecies which were fulfilled less than a few decades later. Likewise, Twain’s decision to purchase a Bible over any other trinket is evidence that he was moved by the religious holiness and spirit of the land.

The author is founder of Israel365, which connects Evangelical Christian Zionists with Israel and strives to be a light unto the nations.

Modern History Sourcebook:
Mark Twain:
Concerning The Jews, Harper's Magazine, March, 1898

---

Some months ago I published a magazine article descriptive of a remarkable scene in the Imperial Parliament in Vienna. Since then I have received from Jews in America several letters of inquiry. They were difficult letters to answer, for they were not very definite. But at last I have received a definite one. It is from a lawyer, and he really asks the questions which the other writers probably believed they were asking. By help of this text I will do the best I can to publicly answer this correspondent, and also the others - at the same time apologizing for having failed to reply privately. The lawyer's letter reads as follows:

I have read 'Stirring Times in Austria.' One point in particular is of vital import to not a few thousand people, including myself, being a point about which I have often wanted to address a question to some disinterested person. The show of military force in the Austrian Parliament, which precipitated the riots, was not introduced by any Jew. No Jew was a member of that body. No Jewish question was involved in the Ausgleich or in the language proposition. No Jew was insulting anybody. In short, no Jew was doing any mischief toward anybody whatsoever. In fact, the Jews were the only ones of the nineteen different races in Austria which did not have a party - they are absolutely non-participants.

Yet in your article you say that in the rioting which followed, all classes of people were unanimous only on one thing, viz., in being against the Jews. Now will you kindly tell me why, in your judgment, the Jews have thus ever been, and are even now, in these days of supposed intelligence, the butt of baseless, vicious animosities? I dare say that for centuries there has been no more quiet, undisturbing, and well-behaving citizen, as a class, than that same Jew. It seems to me that ignorance and fanaticism cannot alone account for these horrible and unjust persecutions.

"Tell me, therefore, from your vantage-point of cold view, what in your mind is the cause. Can American Jews do anything to correct it either in America or abroad? Will it ever come to an end? Will a Jew be permitted to live honestly, decently, and peaceably like the rest of mankind? What has become of the Golden Rule?" I will begin by saying that if I thought myself prejudiced against the Jew, I should hold it fairest to leave this subject to a person not crippled in that way. But I think I have no such prejudice. A few years ago a Jew observed to me that there was no uncourteous reference to his people in my books, and asked how it happened. It happened because the disposition was lacking. I am quite sure that (bar one) I have no race prejudices, and I think I have no color prejudices nor caste prejudices nor creed prejudices. Indeed, I know it.

I can stand any society. All that I care to know is that a man is a human being - that is enough for me; he can't be any worse. I have no special regard for Satan; but I can at least claim that I have no prejudice against him. It may even be that I lean a little his way, on account of his not having a fair show.

All religions issue bibles against him, and say the most injurious things about him, but we never hear his side. We have none but the evidence for the prosecution, and yet we have rendered the verdict. To my mind, this is irregular. It is un-English; it is un-American; it is French. Without this precedent Dreyfus could not have been condemned.

Of course Satan has some kind of a case, it goes without saying. It may be a poor one, but that is nothing; that can be said about any of us. As soon as I can get at the facts I will undertake his rehabilitation myself, if I can find an unpolitic publisher. It is a thing which we ought to be willing to do for any one who is under a cloud. We may not pay him reverence, for that would be indiscreet, but we can at least respect his talents.

A person who has for untold centuries maintained the imposing position of spiritual head of four-fifths of the human race, and political head of the whole of it, must be granted the possession of executive abilities of the loftiest order. In his large presence the other popes and politicians shrink to midges for the microscope. I would like to see him. I would rather see him and shake him by the tail than any other member of the European Concert.

In the present paper I shall allow myself to use the word Jew as if it stood for both religion and race. It is handy; and, besides, that is what the term means to the general world. In the above letter one notes these points:

1. The Jew is a well-behaved citizen.
2. Can ignorance and fanaticism alone account for his unjust treatment?
3. Can Jews do anything to improve the situation?
4. The Jews have no party; they are non-participants.
5. Will the persecution ever come to an end?
6. What has become of the Golden Rule?

Point No. 1.

We must grant proposition No. 1 for several sufficient reasons. The Jew is not a disturber of the peace of any country. Even his enemies will concede that. He is not a loafer, he is not a sot, he is not noisy, he is not a brawler nor a rioter, he is not quarrelsome. In the statistics of crime his presence is conspicuously rare - in all countries. With murder and other crimes of violence he has but little to do: he is a stranger to the hangman. In the police court's daily long roll of "assaults" and "drunk and disorderlies" his name seldom appears.

That the Jewish home is a home in the truest sense is a fact which no one will dispute. The family is knitted together by the strongest affections; its members show each other every due respect; and reverence for the elders is an inviolate law of the house. The Jew is not a burden on the charities of the state nor of the city; these could cease from their functions without affecting him.

When he is well enough, he works; when he is incapacitated, his own people take care of him. And not in a poor and stingy way, but with a fine and large benevolence. His race is entitled to be called the most benevolent of all the races of men. A Jewish beggar is not impossible, perhaps; such a thing may exist, but there are few men that can say they have seen that spectacle. The Jew has been staged in many uncomplimentary forms, but, so far as I know, no dramatist has done him the injustice to stage him as a beggar. Whenever a Jew has real need to beg, his people save him from the necessity of doing it. The charitable institutions of the Jews are supported by Jewish money, and amply. The Jews make no noise about it; it is done quietly; they do not nag and pester and harass us for contributions; they give us peace, and set us an example - an example which we have not found ourselves able to follow; for by nature we are not free givers, and have to be patiently and persistently hunted down in the interest of the unfortunate.

These facts are all on the credit side of the proposition that the Jew is a good and orderly citizen. Summed up, they certify that he is quiet, peaceable, industrious, unaddicted to high crimes and brutal dispositions; that his family life is commendable; that he is not a burden upon public charities; that he is not a beggar; that in benevolence he is above the reach of competition. These are the very quint-essentials of good citizenship. If you can add that he is as honest as the average of his neighbors - But I think that question is affirmatively answered by the fact that he is a successful business man.

The basis of successful business is honesty; a business cannot thrive where the parties to it cannot trust each other. In the matter of numbers of the Jew counts for little in the overwhelming population of New York; but that his honesty counts for much is guaranteed by the fact that the immense wholesale business houses of Broadway, from the Battery to Union Square, is substantially in his hands. I suppose that the most picturesque example in history of a trader's trust in his fellow-trader was one where it was not Christian trusting Christian, but Christian trusting Jew.

That Hessian Duke who used to sell his subjects to George III. to fight George Washington with got rich at it; and by-and-by, when the wars engendered by the French Revolution made his throne too warm for him, he was obliged to fly the country. He was in a hurry, and had to leave his earnings behind - $9,000,000. He had to risk the money with some one without security. He did not select a Christian, but a Jew - a Jew of only modest means, but of high character; a character so high that it left him lonesome - Rothschild of Frankfort. Thirty years later, when Europe had become quiet and safe again, the Duke came back from overseas, and the Jew returned the loan, with interest added.

[Footnote *: Here is another piece of picturesque history; and it reminds us that shabbiness and dishonesty are not the monopoly of any race or creed, but are merely human:

"Congress has passed a bill to pay $379.56 to Moses Pendergrass, of Libertyville, Missouri. The story of the reason of this liberality is pathetically interesting, and shows the sort of pickle that an honest man may get into who undertakes to do an honest job of work for Uncle Sam. In 1886 Moses Pendergrass put in a bid for the contract to carry the mail on the route from Knob Lick to Libertyville and Coffman, thirty miles a day, from July 1, 1887, for one year. He got the postmaster at Knob Lick to write the letter for him, and while Moses intended that his bid should be $400, his scribe carelessly made it $4. Moses got the contract, and did not find out about the mistake until the end of the first quarter, when he got his first pay. When he found at what rate he was working he was sorely cast down, and opened communication with the Post-Office Department.

The department informed him that he must either carry out his contract or throw it up, and that if he threw it up his bondsmen would have to pay the government $1459.85 damages. So Moses carried out his contract, walked thirty miles every week-day for a year, and carried the mail, and received for his labor $4 - or, to be accurate, $6.84; for, the route being extended after his bid was accepted, the pay was proportionately increased. Now, after ten years, a bill was finally passed to pay to Moses the difference between what he earned in that unlucky year and what he received."

The Sun, which tells the above story, says that bills were introduced in three or four Congresses for Moses' relief, and that committees repeatedly investigated his claim. It took six Congresses, containing in their persons the compressed virtues of 70,000,000 of people, and cautiously and carefully giving expression to those virtues in the fear of God and the next election, eleven years to find out some way to cheat a fellow-Christian out of about $13 on his honestly executed contract, and out of nearly $300 due him on its enlarged terms. And they succeeded.

During the same time they paid out $1,000,000,000 in pensions - a third of it unearned and undeserved. This indicates a splendid all-around competency in theft, for it starts with farthings, and works its industries all the way up to ship-loads. It may be possible that the Jews can beat this, but the man that bets on it is taking chances.]

The Jew has his other side. He has some discreditable ways, though he has not a monopoly of them, because he cannot get entirely rid of vexatious Christian competition. We have seen that he seldom transgresses the laws against crimes of violence. Indeed, his dealings with courts are almost restricted to matters connected with commerce. He has a reputation for various small forms of cheating, and for practising oppressive usury, and for burning himself out to get the insurance, and for arranging cunning contracts which leave him an exit but lock the other man in, and for smart evasions which find him safe and comfortable just within the strict letter of the law, when court and jury know very well that he has violated the spirit of it.

He is a frequent and faithful and capable officer in the civil service, but he is charged with an unpatriotic disinclination to stand by the flag as a soldier - like the Christian Quaker. Now if you offset these discreditable features by the creditable ones summarized in a preceding paragraph beginning with the words, "These facts are all on the credit side," and strike a balance, what must the verdict be? This, I think: that, the merits and demerits being fairly weighed and measured on both sides, the Christian can claim no superiority over the Jew in the matter of good citizenship. Yet in all countries, from the dawn of history, the Jew has been persistently and implacably hated, and with frequency persecuted.

Point No. 2.

"Can fanaticism alone account for this?" Years ago I used to think that it was responsible for nearly all of it, but latterly I have come to think that this was an error. Indeed, it is now my conviction that it is responsible for hardly any of it. In this connection I call to mind Genesis, chapter xlvii. We have all thoughtfully - or unthoughtfully - read the pathetic story of the years of plenty and the years of famine in Egypt, and how Joseph, with that opportunity, made a corner in broken hearts, and the crusts of the poor, and human liberty - a corner whereby he took a nation's money all away, to the last penny; took a nation's livestock all away, to the last hoof; took a nation's land away, to the last acre; then took the nation itself, buying it for bread, man by man, woman by woman, child by child, till all were slaves; a corner which took everything, left nothing; a corner so stupendous that, by comparison with it, the most gigantic corners in subsequent history are but baby things, for it dealt in hundreds of millions of bushels, and its profits were reckonable by hundreds of millions of dollars, and it was a disaster so crushing that its effects have not wholly disappeared from Egypt to-day, more than three thousand years after the event.

Is it presumable that the eye of Egypt was upon Joseph the foreign Jew all this time? I think it likely. Was it friendly? We must doubt it. Was Joseph establishing a character for his race which would survive long in Egypt? and in time would his name come to be familiarly used to express that character - like Shylock's? It is hardly to be doubted.

Let us remember that this was centuries before the crucifixion. I wish to come down eighteen hundred years later and refer to a remark made by one of the Latin historians. I read it in a translation many years ago, and it comes back to me now with force. It was alluding to a time when people were still living who could have seen the Savior in the flesh. Christianity was so new that the people of Rome had hardly heard of it, and had but confused notions of what it was.

The substance of the remark was this: Some Christians were persecuted in Rome through error, they being "mistaken for Jews." The meaning seems plain. These pagans had nothing against Christians, but they were quite ready to persecute Jews. For some reason or other they hated a Jew before they even knew what a Christian was. May I not assume, then, that the persecution of Jews is a thing which antedates Christianity and was not born of Christianity? I think so.

What was the origin of the feeling? When I was a boy, in the back settlements of the Mississippi Valley, where a gracious and beautiful Sunday-school simplicity and unpracticality prevailed, the "Yankee" (citizen of the New England States) was hated with a splendid energy. But religion had nothing to do with it. In a trade, the Yankee was held to be about five times the match of the Westerner. His shrewdness, his insight, his judgment, his knowledge, his enterprise, and his formidable cleverness in applying these forces were frankly confessed, and most competently cursed.

In the cotton States, after the war, the simple and ignorant negroes made the crops for the white planter on shares. The Jew came down in force, set up shop on the plantation, supplied all the negro's wants on credit, and at the end of the season was proprietor of the negro's share of the present crop and of part of his share of the next one. Before long, the whites detested the Jew, and it is doubtful if the negro loved him.

The Jew is being legislated out of Russia. The reason is not concealed. The movement was instituted because the Christian peasant and villager stood no chance against his commercial abilities. He was always ready to lend money on a crop, and sell vodka and other necessaries of life on credit while the crop was growing. When settlement day came he owned the crop; and next year or year after he owned the farm, like Joseph.

In the dull and ignorant England of John's time everybody got into debt to the Jew. He gathered all lucrative enterprises into his hands; he was the king of commerce; he was ready to be helpful in all profitable ways; he even financed crusades for the rescue of the Sepulchre. To wipe out his account with the nation and restore business to its natural and incompetent channels he had to be banished the realm.

For the like reasons Spain had to banish him four hundred years ago, and Austria about a couple of centuries later. In all the ages Christian Europe has been obliged to curtail his activities. If he entered upon a mechanical trade, the Christian had to retire from it. If he set up as a doctor, he was the best one, and he took the business. If he exploited agriculture, the other farmers had to get at something else. Since there was no way to successfully compete with him in any vocation, the law had to step in and save the Christian from the poor-house.

Trade after trade was taken away from the Jew by statute till practically none was left. He was forbidden to engage in agriculture; he was forbidden to practise law; he was forbidden to practise medicine, except among Jews; he was forbidden the handicrafts. Even the seats of learning and the schools of science had to be closed against this tremendous antagonist.

Still, almost bereft of employments, he found ways to make money, even ways to get rich. Also ways to invest his takings well, for usury was not denied him. In the hard conditions suggested, the Jew without brains could not survive, and the Jew with brains had to keep them in good training and well sharpened up, or starve. Ages of restriction to the one tool which the law was not able to take from him - his brain - have made that tool singularly competent; ages of compulsory disuse of his hands have atrophied them, and he never uses them now.

This history has a very, very commercial look, a most sordid and practical commercial look, the business aspect of a Chinese cheap-labor crusade. Religious prejudices may account for one part of it, but not for the other nine. Protestants have persecuted Catholics, but they did not take their livelihoods away from them. The Catholics have persecuted the Protestants with bloody and awful bitterness, but they never closed agriculture and the handicrafts against them. Why was that? That has the candid look of genuine religious persecution, not a trade-union boycott in a religious disguise.

The Jews are harried and obstructed in Austria and Germany, and lately in France; but England and America give them an open field and yet survive. Scotland offers them an unembarrassed field too, but there are not many takers. There are a few Jews in Glasgow, and one in Aberdeen; but that is because they can't earn enough to get away. The Scotch pay themselves that compliment, but it is authentic.

I feel convinced that the Crucifixion has not much to do with the world's attitude towards the Jew; that the reasons for it are older than that event, as suggested by Egypt's experience and by Rome's regret for having persecuted an unknown quantity called a Christian, under the mistaken impression that she was merely persecuting a Jew. Merely a Jew - a skinned eel who was used to it, presumably.

I am persuaded that in Russia, Austria, and Germany nine-tenths of the hostility to the Jew comes from the average Christian's inability to compete successfully with the average Jew in business - in either straight business or the questionable sort. In Berlin, a few years ago, I read a speech which frankly urged the expulsion of the Jews from Germany; and the agitator's reason was as frank as his proposition.

It was this: that eighty-five per cent. of the successful lawyers of Berlin were Jews, and that about the same percentage of the great and lucrative businesses of all sorts in Germany were in the hands of the Jewish race! Isn't it an amazing confession? It was but another way of saying that in a population of 48,000,000, of whom only 500,000 were registered as Jews, eight-five per cent. of the brains and honesty of the whole was lodged in the Jews.

I must insist upon the honesty - it is an essential of successful business, taken by and large. Of course it does not rule out rascals entirely, even among Christians, but it is a good working rule, nevertheless. The speaker's figures may have been inexact, but the motive of persecution stands out as clear as day. The man claimed that in Berlin the banks, the newspapers, the theatres, the great mercantile, shipping, mining, and manufacturing interests, the big army and city contracts, the tramways, and pretty much all other properties of high value, and also the small businesses, were in the hands of the Jews.

He said the Jew was pushing the Christian to the wall all along the line; that it was all a Christian could do to scrape together a living; and that the Jew must be banished, and soon - there was no other way of saving the Christian.

Here in Vienna, last autumn, an agitator said that all these disastrous details were true of Austria-Hungary also; and in fierce language he demanded the expulsion of the Jews. When politicians come out without a blush and read the baby act in this frank way, unrebuked, it is a very good indication that they have a market back of them, and know where to fish for votes. You note the crucial point of the mentioned agitation; the argument is that the Christian cannot compete with the Jew, and that hence his very bread is in peril. To human beings this is a much more hate-inspiring thing than is any detail connected with religion.

With most people, of a necessity, bread and meat take first rank, religion second. I am convinced that the persecution of the Jew is not due in any large degree to religious prejudice. No, the Jew is a money-getter; and in getting his money he is a very serious obstruction to less capable neighbors who are on the same quest. I think that that is the trouble.

In estimating worldly values the Jew is not shallow, but deep. With precocious wisdom he found out in the morning of time that some men worship rank, some worship heroes, some worship power, some worship God, and that over these ideals they dispute and cannot unite - but that they all worship money; so he made it the end and aim of his life to get it.

He was at it in Egypt thirty-six centuries ago; he was at it in Rome when that Christian got persecuted by mistake for him; he has been at it ever since. The cost to him has been heavy; his success has made the whole human race his enemy - but it has paid, for it has brought him envy, and that is the only thing which men will sell both soul and body to get.

He long ago observed that a millionaire commands respect, a two-millionaire homage, a multi-millionaire the deepest deeps of adoration. We all know that feeling; we have seen it express itself. We have noticed that when the average man mentions the name of a multi-millionaire he does it with that mixture in his voice of awe and reverence and lust which burns in a Frenchman's eye when it falls on another man's centime.

Point No. 3.

"Can Jews do anything to improve the situation?" I think so. If I may make a suggestion without seeming to be trying to teach my grandmother how to suck eggs, I will offer it. In our days we have learned the value of combination. We apply it everywhere - in railway systems, in trusts, in trade unions, in Salvation Armies, in minor politics, in major politics, in European Concerts. Whatever our strength may be, big or little, we organize it. We have found out that that is the only way to get the most out of it that is in it. We know the weakness of individual sticks, and the strength of the concentrated fagot.

Suppose you try a scheme like this, for instance. In England and America put every Jew on the census-book as a Jew (in case you have not been doing that). Get up volunteer regiments composed of Jews solely, and, when the drum beats, fall in and go to the front, so as to remove the reproach that you have few Massenas among you, and that you feed on a country but don't like to fight for it. Next, in politics, organize you strength, band together, and deliver the casting vote where you can, and, where you can't, compel as good terms as possible.

You huddle to yourselves already in all countries, but you huddle to no sufficient purpose, politically speaking. You do not seem to be organized, except for your charities. There you are omnipotent; there you compel your due of recognition - you do not have to beg for it. It shows what you can do when you band together for a definite purpose. And then from America and England you can encourage your race in Austria, France, and Germany, and materially help it.

It was a pathetic tale that was told by a poor Jew in Galicia a fortnight ago during the riots, after he had been raided by the Christian peasantry and despoiled of everything he had. He said his vote was of no value to him, and he wished he could be excused from casting it, for, indeed, casting it was a sure damage to him, since no matter which party he voted for, the other party would come straight and take its revenge out of him.

Nine per cent. of the population of the empire, these Jews, and apparently they cannot put a plank into any candidate's platform! If you will send our Irish lads over here I think they will organize your race and change the aspect of the Reichsrath.

You seem to think that the Jews take no hand in politics here, that they are "absolutely non-participants." I am assured by men competent to speak that this is a very large error, that the Jews are exceedingly active in politics all over the empire, but that they scatter their work and their votes among the numerous parties, and thus lose the advantages to be had by concentration. I think that in America they scatter too, but you know more about that than I do.

Speaking of concentration, Dr. Herzl has a clear insight into the value of that. Have you heard of his plan? He wishes to gather the Jews of the world together in Palestine, with a government of their own - under the suzerainty of the Sultan, I suppose. At the Convention of Berne, last year, there were delegates from everywhere, and the proposal was received with decided favor.

I am not the Sultan, and I am not objecting; but if that concentration of the cunningest brains in the world were going to be made in a free country (bar Scotland), I think it would be politic to stop it. It will not be well to let the race find out its strength. If the horses knew theirs, we should not ride any more.

Point No. 4.

"The Jews have no party; they are non-participants." Perhaps you have let the secret out and given yourself away. It seems hardly a credit to the race that it is able to say that; or to you, sir, that you can say it without remorse; more than you should offer it as a plea against maltreatment, injustice, and oppression. Who gives the Jew the right, who gives any race the right, to sit still, in a free country, and let somebody else look after its safety?

The oppressed Jew was entitled to all pity in the former times under brutal autocracies, for he was weak and friendless, and had no way to help his case. But he has ways now, and he has had them for a century, but I do not see that he has tried to make serious use of them. When the Revolution set him free in France it was an act of grace - the grace of other people; he does not appear in it as a helper. I do not know that he helped when England set him free. Among the Twelve Sane Men of France who have stepped forward with great Zola at their head to fight (and win, I hope and believe ^*) the battle for the most infamously misused Jew of modern times, do you find a great or rich or illustrious Jew helping?

In the United States he was created free in the beginning - he did not need to help, of course. In Austria and Germany and France he has a vote, but of what considerable use is it to him? He doesn't seem to know how to apply it to the best effect. With all his splendid capacities and all his fat wealth he is to-day not politically important in any country. In America, as early as 1854, the ignorant Irish hod-carrier, who had a spirit of his own and a way of exposing it to the weather, made it apparent to all that he must be politically reckoned with; yet fifteen years before that we hardly knew what an Irishman looked like.

As an intelligent force and numerically, he has always been away down, but he has governed the country just the same. It was because he was organized. It made his vote valuable - in fact, essential.

You will say the Jew is everywhere numerically feeble. That is nothing to the point - with the Irishman's history for an object-lesson. But I am coming to your numerical feebleness presently. In all parliamentary countries you could no doubt elect Jews to the legislatures - and even one member in such a body is sometimes a force which counts. How deeply have you concerned yourselves about this in Austria, France, and Germany? Or even in America, for that matter? You remark that the Jews were not to blame for the riots in this Reichsrath here, and you add with satisfaction that there wasn't one in that body. That is not strictly correct; if it were, would it not be in order for you to explain it and apologize for it, not try to make a merit of it?

But I think that the Jew was by no means in as large force there as he ought to have been, with his chances. Austria opens the suffrage to him on fairly liberal terms, and it must surely be his own fault that he is so much in the background politically. As to your numerical weakness. I mentioned some figures awhile ago - 500,000 - as the Jewish population of Germany. I will add some more - 6,000,000 in Russia, 5,000,000 in Austria, 250,000 in the United States. I take them from memory; I read them in the Cyclopaedia Britannica ten or twelve years ago. Still, I am entirely sure of them.

If those statistics are correct, my argument is not as strong as it ought to be as concerns America, but it still has strength. It is plenty strong enough as concerns Austria, for ten years ago 5,000,000 was nine per cent. of the empire's population. The Irish would govern the Kingdom of Heaven if they had a strength there like that.

I have some suspicions; I got them at second-hand, but they have remained with me these ten or twelve years. When I read in the C. B. that the Jewish population of the United States was 250,000, I wrote the editor, and explained to him that I was personally acquainted with more Jews than that in my country, and that his figures were without a doubt a misprint for 25,000,000. I also added that I was personally acquainted with that many there; but that was only to raise his confidence in me, for it was not true.

His answer miscarried, and I never got it; but I went around talking about the matter, and people told me they had reason to suspect that for business reasons many Jews whose dealings were mainly with the Christians did not report themselves as Jews in the census. It looked plausible; it looks plausible yet. Look at the city of New York; and look at Boston, and Philadelphia, and New Orleans, and Chicago, and Cincinnati, and San Francisco - how your race swarms in those places! - and everywhere else in America, down to the least little village.

Read the signs on the marts of commerce and on the shops; Goldstein (gold stone), Edelstein (precious stone), Blumenthal (flower-vale), Rosenthal (rose-vale), Veilchenduft (violet odor), Singvogel (song-bird), Rosenzweig (rose branch), and all the amazing list of beautiful and enviable names which Prussia and Austria glorified you with so long ago. It is another instance of Europe's coarse and cruel persecution of your race; not that it was coarse and cruel to outfit it with pretty and poetical names like those, but that it was coarse and cruel to make it pay for them or else take such hideous and often indecent names that to-day their owners never use them; or, if they do, only on official papers.

And it was the many, not the few, who got the odious names, they being too poor to bribe the officials to grant them better ones. Now why was the race renamed? I have been told that in Prussia it was given to using fictitious names, and often changing them, so as to beat the tax-gatherer, escape military service, and so on; and that finally the idea was hit upon of furnishing all the inmates of a house with one and the same surname, and then holding the house responsible right along for those inmates, and accountable for any disappearances that might occur; it made the Jews keep track of each other, for self-interest's sake, and saved the government the trouble. ^*

[Footnote *: In Austria the renaming was merely done because the Jews in some newly acquired regions had no surnames, but were mostly named Abraham and Moses, and therefore the tax-gatherer could not tell t'other from which, and was likely to lose his reason over the matter. The renaming was put into the hands of the War Department, and a charming mess the graceless young lieutenants made of it. To them a Jew was of no sort of consequence, and they labelled the race in a way to make the angels weep. As an example, take these two: Abraham Bellyache and Schmul Godbedamned. - Culled from "Namens Studien," by Karl Emil Franzos.]

If that explanation of how the Jews of Prussia came to be renamed is correct, if it is true that they fictitiously registered themselves to gain certain advantages, it may possibly be true that in America they refrain from registering themselves as Jews to fend off the damaging prejudices of the Christian customer. I have no way of knowing whether this notion is well founded or not. There may be other and better ways of explaining why only that poor little 250,000 of our Jews got into the Cyclopaedia. I may, of course, be mistaken, but I am strongly of the opinion that we have an immense Jewish population in America.

Point No. 5.

"Will the persecution of the Jews ever come to an end?" On the score of religion, I think it has already come to an end. On the score of race prejudice and trade, I have the idea that it will continue. That is, here and there in spots about the world, where a barbarous ignorance and a sort of mere animal civilization prevail; but I do not think that elsewhere the Jew need now stand in any fear of being robbed and raided.

Among the high civilizations he seems to be very comfortably situated indeed, and to have more than his proportionate share of the prosperities going. It has that look in Vienna. I suppose the race prejudice cannot be removed; but he can stand that; it is no particular matter. By his make and ways he is substantially a foreigner wherever he may be, and even the angels dislike a foreigner. I am using this word foreigner in the German sense - stranger. Nearly all of us have an antipathy to a stranger, even of our own nationality. We pile gripsacks in a vacant seat to keep him from getting it; and a dog goes further, and does as a savage would - challenges him on the spot.

The German dictionary seems to make no distinction between a stranger and a foreigner; in its view a stranger is a foreigner - a sound position, I think. You will always be by ways and habits and predilections substantially strangers - foreigners - wherever you are, and that will probably keep the race prejudice against you alive. But you were the favorites of Heaven originally, and your manifold and unfair prosperities convince me that you have crowded back into that snug place again.

Here is an incident that is significant. Last week in Vienna a hailstorm struck the prodigious Central Cemetery and made wasteful destruction there. In the Christian part of it, according to the official figures, 621 window-panes were broken; more than 900 singing-birds were killed; five great trees and many small ones were torn to shreds and the shreds scattered far and wide by the wind; the ornamental plants and other decorations of the graves were ruined, and more than a hundred tomb-lanterns shattered; and it took the cemetery's whole force of 300 laborers more than three days to clear away the storm's wreckage. In the report occurs this remark - and in its italics you can hear it grit its Christian teeth ". . . lediglich die israelitische Abtheilung des Friedhofes vom Hagelwetter ganzlich verschont worden war." Not a hailstone hit the Jewish reservation! Such nepotism makes me tired.

Point No. 6.

"What has become of the Golden Rule?" It exists, it continues to sparkle, and is well taken care of. It is Exhibit A in the Church's assets, and we pull it out every Sunday and give it an airing. But you are not permitted to try to smuggle it into this discussion, where it is irrelevant and would not feel at home. It is strictly religious furniture, like an acolyte, or a contribution-plate, or any of those things. It has never been intruded into business; and Jewish persecution is not a religious passion, it is a business passion.

To conclude. - If the statistics are right, the Jews constitute but one per cent. of the human race. It suggests a nebulous dim puff of star-dust lost in the blaze of the Milky Way. Properly the Jew ought hardly to be heard of; but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world's list of great names in literature, science, art, music, finance, medicine, and abstruse learning are also away out of proportion to the weakness of his numbers.

He has made a marvellous fight in this world, in all the ages; and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished.

The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality? 

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Note:

Twain's essay included the statement that Jews did not do their part in terms of fighting in America's armed forces: "He is a frequent and faithful and capable officer in the civil service, but he is charged with an unpatriotic disinclination to stand by the flag as a soldier – like the Christian Quaker." However, when War Department figures revealed that Jewish Americans were actually represented in the nation's military in a larger percentage than their share of the population, Twain issued a retraction and an apology,[2] entitled Postscript – The Jew as Soldier.[3] [Wikipedia]

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Source:

Mark Twain: Concerning The Jews, Harper's Magazine, March, 1898.

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