The time of the year has come when Christians implore the tolerance of Jews while Christmas is being celebrated. If the Jews will only permit the Christians to celebrate Christmas in their schools, their homes, their churches—in their city squares and country villages—there will be more disposition on the part of the public to believe the Jewish boasts of tolerance.

It is not yet announced whether the Jews will give their permission or not. But that there are inquiries being made into the matter is indicated by this article in the Brooklyn Eagle, of October 31:

"Canon William Sheafe Chase today made public a letter he has sent to the secretary of the Board of Education asking for a copy of rules and regulations which, he alleged, forbid telling of a Christ story at Christmas time in the public schools. Canon Chase said that the attention of the Federation of Churches has been called to a statement of a kindergarten teacher who last year said she had told such a story and had been notified that 'she will be removed from her position if she repeats such an exercise this Christmas.'

"He said that the Supreme Court of the United States has said that this is a Christian country and 'the courts in the State of New York have said that Christianity is the common law of our land.' Dr. Chase added:

"'This government has treated the Hebrew more generously than any other nation in the world. I believe that the people generally, Hebrew as well as Christian, are very glad to enter into the spirit of Christmas time. Any attempt therefore to eliminate Christ from the hymns of our country, from the reading books, and from the religious holidays of the Christian people, I believe, is not instigated by the Hebrews as a whole, but by certain misguided leaders of Jewish religion.'"

This is a variation of the Christmas theme. Instead of looking forward to Christmas, it is a spirit of inquiry as to how far we can go at Christmas. We are asking whether we dare, as Christians in a Christian land, whisper the Name that gives Christmas its meaning. That is, the Christians are doing the Christmas asking early this year. Christian teachers want to know if they will be discharged if they give their classes a bit of Christmas flavor, as all our teachers gave us when we were young. The contrast between the schools that we of the mature generation attended when we were young, and the schools of today whose pupils are carefully screened from the fact that Christmas celebrates Christ, is such a contrast as ought to give mature Americans a pause.

But, if past experience be the standard of judgement, the appeal to Jewish tolerance in New York will be futile. If Christians do not take their rights, it is certain the Jews will never grant them. It would be un-Jewish to do so; and the ceaseless cry of the leaders is, "Be Jewish!"

Any number of instances could be cited of the whip that Jewish leaders crack across the educational and political systems of the City of New York, but one or two must serve for the present.

The first case to be considered is that of Rev. William Carter, D. D., given in "Who's Who in America" as pastor of the Throop Avenue Presbyterian Church, Brooklyn; author of "The Gate of Janus," an epoch story of the War; also of "Milton and His Masterpiece" and "Studies in the Pentatuch." He is an intensive traveler and a lecturer of reputation, his specialty being history and literature. At an important Y.M.C.A. center he has lectured for thirty consecutive weeks a year on "Current Events," which of course was so successful that he was asked by the New York Board of Education to start a similar one at the Erasmus High School. For ten years he has been engaged by the New York Board of Education as special lecturer in the popular evening extension courses.

The course Dr. Carter undertook was badly run down, but in six weeks the regular audience had been increased from 35 to 350. The plan of the lectures was to discuss a major topic selected by the Board, a second period was devoted to the discussion of current events, and a third period to questions from the audience.

Now it happened that for the week of November 13, 1920—just a year ago—the topic selected by the Board of Education was "The Racial Origins of the American People," a study of immigration. That is to say, Dr. Carter was asked to study that matter and discuss it publicly before his weekly lecture audience at Erasmus School. He did so, taking time to make a serious investigation of all phases of the subject.

He showed that just before the war—thirty days before the war—the highest peak of immigration was reached; the year ending June 30, 1914, having seen 1,403,000 aliens enter this country. Analyzing this great flood, he showed that whereas six percent came from Great Britain and two percent came from Scandinavian countries, over ten percent were Jews. The docgtor's subject was "The Racial Origins of the American People."

Again, on the subject, "What Has Immigration Done for America?" —this subject also scheduled by the Board of Education—Dr. Carter showed that some parts of Europe had given their worst instead of their best, and stated that the lowest percentage of immigration came from the best developed and most desirable countries, while the largest percentage came from the least desirable. For example, he differentiated between the desirable Italians and thow who form the material for Black Hand activities. Speaking of Russia and Austro-Hungary, he made a reference to the Jews.

But Dr. Carter made a mistake—perhaps two. It is always difficult to tell just where the line between fear of giving offense and feaar of being unfair. In any event, Dr. Carter gave every evidence of, let us say, fear if being unfair. But it is fear, and a Jew scents fear a long way; the man who fears even though he fear to be unfair is already marked by the Jew who may happen to be stationed to watch him.

So Dr. Carter, to avoid giving offense by this part of his lecture, did the usual thing that has always drawn sneers from the Jewish press; he began to pay compliments to the Jews on their good points. He spoke of their contributions to Art, Science, and Philosophy; to Statesmanship, Religion, and Philanthropy. He lauded their distinguished men by name, such as Disraeli, Rubinstein, Schiff, Kahn, even Rabbi Wise! He referred to his pride in counting many Jews among his personal friends. With all respect to Dr. Carter, it was the same old stuff usually handed out in such circumstances. Madison C. Peters made it injustly famous, and American clergymen have been spouting it ever since.

If Dr. Carter will study the alleged contributions of theJews to the Arts and Sciences, study this as carefully as he did the immigration theme, he may omit the praises from future lectures. And he may also revise his list of great Jews. But that is neither here nor there.

"As we have found bad elements in these other peoples," said Dr. Carter in this portion of his lecture, "so they are to be found in the Jew, and as the majority of these 143,000 Jews who came here the year before the war were from Russia, or Russian countries, let us not forget that the Jews themselves admit the Russian Jew is the worst of his race." two Jews, a woman and a man, asked the lecturer why he had picked out theRussian Jew in particular for criticism. Dr. Carter replied that he had only given the evidence of the Jews themselves, that he was merely quoting what the Jews themselves had alleged time and again to explain certain matters. He added that the statement was universally a ccepted except by some who came from Russia.

A few days afterward the Board of Education sent word to Dr. Carter that complaints had been received against him for certain statements against the Jews, and calling upon him to explain. Dr. Carter is said to have replied that as only two Jews out of 400 people had objected at the lecture, he regarded that as evidence that the proprieties had not been violated.

Within a week, however, a more insistent communication was sent out by the Board of Education, stating the more letters of complaint had been received and citing Dr. Carter to meet his accusers at a special meeting of investigation.

Now begins as strange a proceeding as American may hope to see in this land of the free. It is really not as rare as some might think. It can be duplicated in a number of known and proved cases. The way the Carter case worked out was this:

Dr. Carter arrived as summoned. There were seven Jews there before him. Four of these Jews admitted they had not attended the lecture, and one had never heard of Dr. Carter before. The minister was alone. Not knowing what was afoot, and not having been told to bring witnesses who had heard his lecture, he was there—a lone Gentile before a Jewish tribunal.

The Jewish delegation was headed by a certain Rabbi C. H. Levy, who was referred to as secretary of the Board of Jewish Ministers, a union of rabbis in connection with the New York Kehillah, which is part of the general spy system of American Jewry. Rabbi Levy admitted that he had not attended the specific lecture complained of, nor any other lecture in the course, but declared he was there to "represent my people."

Well, Rabbi Levy's "people" were pretty well represented. There was hardly any other kind of people there except the Christian clergyman who was on trial for telling the truth as to public opinion, and Jewish opinion particularly, about the Russian Jew.

So the Inquisition upon the Gentile began. Six letters were read, most of them having been addressed to Dr. W. L. Ettinger, Superintendent of New York Schools. One of these letters asked Dr. Ettinger as a Jew not to allow his people to be maligned and misrepresented, but to see that this Gentile was stopped!

After the reading of the letters, Dr. Carter was permitted to speak. He called attention to the similarity of the style in all the letters, a similarity that suggested to him of their having been dictated by one person. At which Rabbi Levy flew into a passion—though no had mentioned his name. Dr. Carter also observed that as Dr. Ettinger had been appealed to on racial, religious and prejudiced grounds, it would be right to permit Dr. Carter time to get witnesses on his side. This was not permitted. He was on trial!

Even the Jews admitted, under straight questioning, that what Dr. Carter had said was not uttered invidiously. They admitted that he had referred to the undesirable elements of other races as well as of the Jews. It was admitted that the subject was not of his own choosing, but was assigned to him by the Board of Education. There was very little left at the end of the examination except to assume that the Jews were a sacrosanct race, with special privileges, a race whom no non-Jews should presume even to mention in anything but awe-filled tones.

That was the issue as it appeared that day. With half the Jewish population of the United States centered in the city of New York, they had assumed control of American education at its source. The group of Jews sitting in judgement on Dr. Carter were as serene in their control of the education of the Christians, as if they had been a Soviet court sitting in Moscow. They had succeeded in driving everything Christian out of the schools; they had succeeded in introducing the most sickening praise of their own race; they had looked forward to the teaching of Judaism as the universal morality!

It was further brought out that this Christian minister had been one of the men who had preached in favor of the Jews. He had been one of those public men on whom Jewish leaders could depend to respond with typical Christian generosity. He had delivered blows at race prejudice. He had lauded the Jewish race and its leading figures. He had interpreted its commanding influence as the reward of diligence and ability. He had thundered against what Jewish reports had led him to believe was "The Crime of Kishineff." And for this he had been duly complimented by the Jewish Publication Society and others. BUT he had now spoken word of truth that the Jews disliked, and he was before them for trial and condemnation.

In the course of the examination it developed that he had been a citizen of the United States for thirty years, having come to t his country from England at the age of 15. Rabbi Levy apparently missed the full fact, getting only the fact that Dr. Carter was born in England.

"May I inquire as to whether the gentleman is or is not a citizen of the United States?" said the rabbi in the air of one who was innocently uncovering a great exposure.

"I became a citizen over thirty years ago, as soon as the law allowed—as I trust you did," was Dr. Carter's straight thrust.

The rabbi dropped the subject. He did not take up the challenge as to his own citizenship. But that the matter burned in him is evidenced by his later remark:

"I'll see to it, notwithstanding all this, that you shall never speak again from any platform in New York, you dirty Englishman!"

Dr. Carter called the attention of the committee to the hatred and malignity expressed in the face, attitude and words of the enraged rabbi, and said he did not know whether it was a threat against his life, his pastorate, or his position as lecturer for the New York Board of Education.

The term "dirty" is rather an unusual one to apply to a face that has so long astonished Semitic countries by its insistence on its "bawth." That is to say, the accuracy of Rabbi Levy's description would draw about the same degree as would an appraisal of his gentlemanliness.

There was, fortunatelyl, one other non-Jew present, namely, Ernest L. Crandall, supervisor of lectures, who was American enough to enter the fray. He addressed the hysterical little rabbi:

"I have never seen nor heard such bitterness an hatred expressed by any human being toward another as you have manifested here. You ought to be ashamed of yourself, and if I hear another word from you along such lines, I will have you thrown out!"

The future of Mr. Crandall should be worth watching. If he is apologetic for his principles, they will "get" him. If not, he may be the instrument of "getting" some things that are wrong with New York.

At any rate, Mr. Crandall acquitted Dr. Carter, and the Jews went out muttering.

It is rather an unusual and noteworthy fact, the acquittal of a man against whom the Jews had moved the charge and against whom the secretary of the Board of Jewish Ministers had uttered the aforesaid threat.

Dr. Carter went back to Erasmus school. He received from the Board of Education his appointments for the ensuing months. Affairs seemed to be going along as befofre.

Then one day all the lecturers on "Current Events" in New York public schools received simultaneous notice that they must refrain from discussing the Jewish and Irish questions. With Zionism crowding the newspapers, and breeding a war in Mesopotamia, and dictating tnhe policy of the diplomatic departments of Great Britain and the United States; with the Irish Question uppermost in the minds of millions and coloring the politics of the United States as well as challenging the full ability of the British Government—that is, with the two foremost "Current Events" seething throughout the world, orders were given through the New York Board of Education that lecturers must remain mum.

It was plain to be seen what happened. Rabbi Levy, and those who worked with him, having failed in their personal attack, had achieved what they wanted another way—by an order given to lecturers not to speak about the Jewish or the Irish question.

Why the Irish? The Irish were not protesting against discussion of the Irish Question. The Irish wanted the Irish Question discussed; they believed that the successful issue of the matter depended on wide and free discussion. It is beyond the realm of imagination that the Irish should ever ask, desire or sanction a gag on popular discussion of Irish affairs.

As to Dr. Carter, his audiences had been asking him questions about the Irish Question for three years. In Y.M.C.A., in public school, in people's forum, everywhere he had been asked for information about one or the other phase of the Irish Question; and being a well informed man he was able to give answers. And no one had ever complained before. Indeed, it is said that at the next lecture he gave at Erasmus School, following the encounter with Rabbi Levy, the audience had asked questions touching the Irish Question, and Mr. Crandall was present and found no ground for criticism.

Yet soon thereafter came the order to observe complete silence on the Irish Question. Why?

Even the tyro in Jewish policy knows the answer. The Irish Question was lugged in to camouflage the order regarding the Jewish Question. That is a very common Jewish practice: any Gentile name will serve for concealment!

Imagine and Irishman and his family attending an evening lecture on "Current Events" and asking a question about the Irish situation. Imagine the lecturer saying, "I am forbidden to mention Ireland or the Irish, or the Irish Question on these premises." The Irishman, being a white man, would not be slow to see that somehow he was being discriminated against. He would demand to be told why the lecturer dared not mention the matter . And being forbidden to mention the Jews either, the lecturer would not be able to say, "Those Jews down at the Board of Education have put their taboo on both the Jews and the Irish!" He would be breaking the rules even in giving the explanation.

But imagine the Irishman being classed with the Jew—the Irishman who wants publicity, with the Jew who fears it! How long would it take an Irishman to see that what was intended to be discrimination in favor of the Jew was discrimination against the Irish.

Yet that was precisely what the Jews of New York brought about in the public lecture system to make their point against a Christian clergyman who had tole a very well-known truth about the Jews.

Of course, there is nothing in such an order that would appear to the Jew as being subversive. Suppression is his first thought. Suppress the paper! Suppress the investigation! Suppress the out-and-out speaker! Suppress the immigration discussion! Suppress the facts about the theater, about the money system, about the baseball scandal, about the bootlegging business! Suppress the lecturers of the City of New York! Fire them from their jobs unless they stand up like phonographs and recite what men like the sentinel rabbis of New York dictate!

The order was Jewish in every element of it. And as an American citizen who did not believe that American free speech should be a plaything of a crowd of aliens, Dr. Carter resigned his lectureship. It meant serious inconvenience and financial loss to him to do so at the end of December, when it was late to make further plans for the winter, but a principle was at stake, and he resigned.

Immediately the matter came into the newspapers and there was the usual ado— the Jewish writers throwing threats about recklessly; a few timid Americans asking what New York was coming to! One newspaper came out with an American editorial defending the right of free speech, but changed its tone somewhat upon receiving a deluge of Jewish protests threatening the paper with the displeasure of the Jews.

A man of less ability and of lower standing than Dr. Carter might have been overwhelmed by the storm. But he had at last struck rock and there he stood. At that time he was not known to have said anything detrimental to the Jews, and he is not known to have made subsequent remarks upon his experience. That is, being attacked by the Jews, he is not known to have attacked them in return. It is quite possible that he might be induced to do the Madison C. Peters stunt again and speak in praise of them, giving them the usual laudation that they themselves first prepared for our consumption. But nevertheless he has been, through no fault of his own, the focus of the vindictive policy that pursues the truth-teller. It may be distasteful to Dr. Carter to have his story thus told, but if he will begin anew his studies of the history and character of the International Jew, he will find his own experience a valuable commentary thereon.