A More Fitting Inscription for the Statue of Liberty
The poem on the Statue of Liberty is part of a long history of Jews using American institutions to their benefit. They don’t want us to notice.
by Gaius Marcius
“Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame.
“Keep, ancient lands, your storied pomp!” cries she
With silent lips. “Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!”
– The New Colossus
In 1879, four years before Emma Lazarus penned The New Colossus, Robert Louis Stevenson traveled to America to meet his bride, Fanny Osbourne. The journey from England to California ruined Stevenson’s health, but it also provided him a view of the variety of American immigrants and settlers. The story of his journey is recorded in three books, The Amateur Emigrant, Across the Plains, and The Silverado Squatters. At the beginning of the sea passage, Stevenson reflected on the character of his exclusively white, European shipmates.
“As I walked the deck and looked round upon my fellow-passengers, thus curiously assorted from all northern Europe, I began for the first time to understand the nature of emigration. Day by day throughout the passage, and thence-forward across all the States, and on to the shores of the Pacific, this knowledge grew more clear and melancholy. Emigration, from a word of the most cheerful import, came to sound most dismally in my ear. There is nothing more agreeable to picture and nothing more pathetic to behold. The abstract idea, as conceived at home is hopeful and adventurous. A young man, you fancy, scorning restraints and helpers, issues forth into life, that great battle, to fight for his own hand… This is the closet picture, and is found, on trial, to consist mostly of embellishments. The more I saw of my fellow-passengers, the less I was tempted to the lyric note… We were a company of the rejected; the drunken, the incompetent, the weak, the prodigal, all who had been unable to prevail against circumstances in the one land, were now fleeing pitifully to another; and though one or two might still succeed, all had already failed. We were a shipful of failures, the broken men of England.”
The Northern European immigrants traveling with Stevenson were on their way to a country where race, religion, language, and culture were very similar to their own, yet Stevenson has no patience for the romanticized view of immigrants currently peddled in American public schools. No one in 1879 would have dreamed of extending an invitation to the third world, particularly Muslims. One might be tempted to think that Stevenson’s actual experience with immigrants should give his thoughts more weight than the rosy poetry of a well-connected ethnic lobbyist. But that is to underestimate the eagerness of American elites to make bad ideas worse by universalizing them and reporting only the positive aspects of immigration. The most charitable interpretation of Lazarus (leaving aside the aspersions she cast on the heritage of Europe) is that she was advocating for Russian Jewish refugees before the Jews had a state of their own. A lot has changed in the last hundred years. One thing that has not changed, unfortunately, is the propensity of Americans to fall prey to Semitic propaganda about casting off the ‘storied pomp’ of ancient Europe in exchange for ‘muh freedom.’ All those broken men of England were promised boundless opportunity in the New World, but they found Jewish merchants waiting for them with more pernicious and subtle forms of social control than anything in the Old World. America, land of the free! What could be more American than the independent pioneer, free in the vast wilderness of the West and answerable to no one? In truth the case of Californian settlers a century after the yoke of King George III was thrown off reveals the invisible masters of America.
At the end of his journey across the States in 1879, Robert Louis Stevenson found himself in the company of Kelmar, a Jewish merchant in northern California. Kelmar agrees to act as guide on a short tour of the countryside around Silverado, but Stevenson soon noticed that, far from traveling toward their stated destination, the guide was taking the opportunity to sell his wares at each stop. In a section of Silverado Squatters entitled With the Children of Israel, Stevenson recounts his impressions of the financier of American pioneers.
“So ended our excursion with the village usurers… That all the people we had met were the slaves of Kelmar, though in various degrees of servitude; that we ourselves had been sent up the mountain in the interests of none but Kelmar; that the money we laid out, dollar by dollar, cent by cent, and through the hands of various intermediaries, should all hop ultimately into Kelmar’s till;–these were facts that we only grew to recognize in the course of time and by the accumulation of evidence.”
Stevenson also realized that most of the customers were not exactly willing parties to the transactions he witnessed.
“I had no idea, at the time I made his acquaintance, what an important person Kelmar was. But the Jew store-keepers of California, profiting at once by the needs and habits of the people, have made themselves in too many cases the tyrants of the rural population. Credit is offered, is pressed on the new customer, and when once he is beyond his depth, the tune changes, and he is from thenceforth a white slave. I believe…that Kelmar, if he choose to put on the screw, could send half the settlers packing in a radius of seven or eight miles round Calistoga. These are continually paying him, but are never suffered to get out of debt. He palms dull goods upon them, for they dare not refuse to buy; he goes and dines with them when he is on an outing, and no man is loudlier welcomed; he is their family friend, the director of their business, and, to a degree elsewhere unknown in modern days, their king.”
Stephen Miller’s blunt appraisal of Emma Lazarus unintentionally reopened a line of inquiry with a long American pedigree. Who exactly is benefiting from mass third world immigration, depressed wages, and free trade? The co-ethnics of Emma Lazarus have worked for generations to brand as anti-Semitic the crime of pattern recognition exhibited by Stevenson and Miller. The sheer panic of the ADL and their ilk confirms how dangerous it would be if citizens explored this politically incorrect topic. Heaven forbid that a stray comment from a Trump administration official cause ordinary Americans to look at their credit card statement or mortgage payment and begin to wonder who exactly is on the other end of the financial leash.