Monday, 6 August 2012



I had now become an elder statesman of the Teachers Union. I retained my membership as an honorary member and at the direction of the Party I remained on the top communist committee. I helped Rose Russell establish her leadership and I tried to pass on to her what I had learned over the years. I introduced her to the public officials with whom I had worked.

She did not have to face the hostility I met when first I went to Albany, for the Party had grown in power, and the organization it controlled was sending many representatives to Albany. The Party now had allies among the lobbyists, the legislators, and the press correspondents. I was in Albany frequently as the representative of the Communist Party and was able to spend much time with Rose.

The previous year my husband obtained a divorce down South. Shortly thereafter I heard he had remarried. These events and the death of my mother led me to immerse myself more completely than ever in my work for the Union and the Party. However, I missed a personal family life and I often talked of adopting children. But the comrades dissuaded me. They reminded me I could not overcome the legal handicaps of adoption for a woman living alone, and I knew, too, that irregular hours and my limited income would make it difficult.

Instead, I continued to move in a world of men who were determined to create new types of human beings who would conform to the blueprint of the world they confidently expected to control. I lived only as part of an ideological group. I was accepted by them and I dealt with them in the direct but impersonal manner I had long cultivated.

In March 1943 I began to spend part of each day at Party headquarters at 35 East Twelfth Street. This building, which ran from Twelfth Street to Thirteenth Street, was owned by the Party. On the first floor was the Workers’ Bookshop and entrance to the freight and passenger elevators that served the whole building. The third floor housed the New York County apparatus. The fourth was used to store the books of the International Publishing Company. The fifth held the New York State leadership. The sixth had the publication offices of the Yiddish paper, the Freiheit, and the Jewish Commission. The seventh and eighth floors were used by the Daily Worker. On the ninth floor was the headquarters of the national leadership of the Party.

Despite a campaign to clean up the building, it remained unbelievably drab. For a long time the Communists had resisted any attempt to beautify the place because that was regarded as bourgeois pretentiousness. The only pictures on the walls were those of Lenin, Marx, and Stalin. The only decorations were Red flags.

Under the impetus of Browder’s attempt to make the Communist Party American, a cleanup job was begun.

The walls got new paint. New photographs of the American leadership appeared. I came on the scene just after the painting was completed ~ a ghastly cream with brown trim. Lenin and Stalin got equal space on the walls and the photographs of the members of the Politburo, each exactly identical in size and type of frames, were placed in identical positions, none lower, none higher than the other.

They ranged high along the walls of the ninth floor. Looking at them, I had the feeling I was entering the abode of some strange secret cult, and I was both attracted and repelled.

Daily as I entered my office on the fifth floor gates and doors were opened and then locked by strange, silent men and women. At first the excessive precaution surprised me, but I was to learn that many of the people who entered that center of intrigue needed protection.

I went to several meetings of the Politburo with Gil Green. There I found Earl Browder, William Z. Foster, Bob Minor, Jim Ford, Jack Stachel, John Williamson, and Elizabeth Gurly Flynn in attendance. Browder seemed the undisputed leader, but the others did not seem coerced or intimidated, as later they testified they had been. The meetings were like meetings of a board of directors, one in which all conformed willingly.

As I began to prepare for the work I was assigned to do I was amazed at the lack of files of material on social questions such as housing and welfare. When I complained about this, Gil said: “Bella, we are a revolutionary party, not a reform group. We aren’t trying to patch up this bourgeois structure.”

I began to realize why the Party had no long-range program for welfare, hospitals, schools, or child care. They plagiarized programs from the various civil-service unions. Such reforms, if they fitted in, could be adapted to the taste of the moment. But reforms were anathema to communist long range strategy, which stood instead for revolution and dictatorship of the proletariat.

The Party wanted me to retain my contacts with the noncommunist world, which had been so easy while I represented the Teachers Union, but which I knew would be difficult as an avowed Communist. Gil was delighted when I discussed the possibility of establishing a law office midtown which I could use to meet non-Party friends of the Party who would not go to the Party headquarters for fear of police surveillance. I set up business with two young lawyers who wanted to practice in the labor field. They thought that my growing power in left-wing politics would aid them.

So Philip Jones, Allen Goodwin, and I found suitable offices at 25 West Forty-Third Street. We established the firm and got off to a good start. But I found little time for the practice of law. My office became a place where I met Party and non-Party persons engaged in common enterprises.

Earl Browder was then preparing for the Party convention of 1944. At this convention I was to make the public announcement of my Party affiliation. Gil told me that they were preparing a list of close to a hundred trade unionists that would also join the Party openly at the same time.

Like many of the liaison agents of the Party, I now began spending hours in restaurants and cafeterias, meeting with Party people from all walks of life, explaining, urging, cajoling, telling them what to do and what was expected of them.

That spring of 1943 was memorable for the new friends I met. I had moved to an apartment on Seventh Avenue near Fourteenth Street. The rent was small for it was over a restaurant. Nevertheless it was a pleasant flat which could easily be shared for it had two rooms in front and two in back and a kitchen and bath in between.

Before long I had a roommate. Through Blackie Myers, vice-president of the National Maritime Union and his wife Beth McHenry, a writer for the Daily Worker, I met Nancy Reed, who had recently been fired, with much publicity, from a New York State Labor Department job because of exposure of her communist activity, by Godfrey P. Schmidt, then Deputy Industrial Commissioner. The press carried, as a result of the investigations of Stephen Birmingham, lurid stories of how she had buried Communist Party records in the sand at her mother’s summer home on Cape Cod. She was out of a job.

I offered to share my apartment, and then persuaded the Teachers Union to set up an employment bureau and to make her its director.

Nancy came from a good Boston family. I knew her mother, Ferdinanda Reed, who was one of the three old ladies who technically owned the Daily Worker, the other two being Anita Whitney and my former tenant in the Village, Susan Woodruff. Ferdinanda had come to communism intellectually and remained because, like Susan, she never saw its ruthless side. Her two daughters had followed her into the Party and Nancy’s sister Mary, a writer of some note, had left her American husband and taken their infant son and gone to Russia to live. Nancy had visited her there.

Nancy had many friends among the working people for whom she had helped find jobs when she worked for the State Employment Bureau. Also she had great vitality and a love for social life. When I came home at night I found our apartment swarming with people.

Some were from the civil service unions. Many of them were men from the ships, for among her closest friends were Ted Lewis, vice-president of the National Maritime Union, Joseph Curran, Ferdinand Smith, and others of the union leadership. The seamen during those war days were earning good wages, for there were overtime bonuses and special allotments for war risk.

Before I knew it my home became a center for National Maritime Union leaders and seamen of every rank. Among them carne Captain Mulzac, the first Negro to become a captain, and scores of engineers, chief stewards, pump men, boatswains, and ordinary seamen. Some came only for a single party, but others were regular visitors.

One evening John Rogan of the National Maritime Union brought a tall, slender, red-haired seaman in khaki shirt and trousers who had been a friend of Paddy Whalen. “Red,” as his friends called him, proved a fine addition to the party for he talked well and had many stories to tell. He came from Minnesota. He said his grandmother was the first white woman in that state. As he talked of his people you knew he was proud of his heritage. His mother was a French Canadian, a convent-bred girl, and he said he, too, was raised a Catholic. His grandfather from Wisconsin had been killed at the battle of Shiloh and was buried in Springfield, Illinois.

I told him of my former husband’s grandfather who fought with the South and lost an arm in that battle. We talked late into the night and I learned that he had left his Church and become an I W Wand had worked with the Communist Party at times. I told him proudly of my recent decision to become an open worker in the Party. Dubiously, he asked, “Are you sure that is what you want?” and as I looked surprised, he continued:

“You see, I don’t think they have the answer. I simply can’t make myself believe that we are only clods of earth and that when we die, we die and that’s all. I’ve seen bad conditions in lots of places, on ships, in jails, and in foreign ports in China and India and Africa and South America. I’ve fought against these conditions. There’s no doubt that out of it all revolution may come ~ the way the Communists want it to ~ but what will come after that? What will this crowd do when they’ve got their revolution? I hate to think about it. But I’m pretty sure they haven’t got the answer.”

I was startled to hear this sort of talk from a man who had stubbornly worked and fought for labor, often with a reckless disregard for the safety of his life. He was not a “class enemy.” As he talked, I sensed the uneasy feeling that sometimes came over me, even though I tried to ignore it. It was as if this man’s words were the echo of my own unformulated fears. But they did not alter my decision to be formally inducted into the Party leadership. For years I had functioned with the Party without a Party card or other formal indication of allegiance.

Now Gil Green gave me my first Party card, and when he asked to which branch I wanted to be assigned I named the section in East Harlem. To become effective in that area I now moved to a house on upper Lexington Avenue, a neighborhood that had once been Irish and where there still remained a scattering of Irish and Italian families, but where there were an increasing number of Puerto Rican, West Indian, and Negro families. I called our block the street of all nations.

On the corner of 102d Street was a Negro Episcopal church and I became a good friend of the minister and his family. Next to it was a Puerto Rican boardinghouse run by an Italian spinster. Nearby was a grocery store owned by an Irishman from the old country, who spoke with a brogue. We all lived together in peace as good neighbors.

I gave one floor in my house to Clotilda McClure and her husband Jim. Mrs. McClure had worked for me in the early days of my marriage when we lived at the house on Eleventh Street. I was happy to have them in the house because we were good friends and also because Clotilda helped me with the care of the house.

I had moved into this particular neighborhood because, as a Party functionary, I wanted to work in this community and I wished to study its special problems. I was assigned to the Garibaldi Branch of the Party located on 116th Street, a Party club which concentrated on recruiting Italians.

The club was ineffective and drab, due in part to the fact that Italians in America were loath to join the Communist Party and in part also to Vito Marcantonio, who represented the American Labor Party and actively worked for the Communist Party. But he did not relish a strong local Communist Party in his district, perhaps because he thought it might get in his way when he made fast deals with the diverse forces.

His own center of political activity was a brownstone clubhouse on 116th Street near Second Avenue. There congregated a strange assortment of smooth, sophisticated communist boys and girls, going and coming in the game of political intrigue, members of local gangs, known racketeers, ambitious lawyers, and political opportunists looking for the crumbs of his political favor.

There were also people of the neighborhood who needed a friend. Marc listened to their stories, assigned lieutenants to their cases, or called on communist-led unions for help. He wrote his people many letters from Washington on his letterhead as Representative.

Nothing made these simple peoples happy as to receive one of his letters from the capital, and they carried them in their pockets and displayed them proudly. It did not matter even if the letter said nothing; the fact that they knew congressman who wrote them a letter was enough. He could have been elected on a Wooden Indian ticket by these people for they belonged to no party. They followed Marc as a personality.

The Garibaldi branch of the Communist Party was a block from his club. This branch of fifty or sixty members consisted chiefly of Italians, Jews, Negroes, and Finns. Some of the Italians were old time anarchists. Yet they felt at home with the Communists if only because of their atheism and belief in violence. I found plenty of work to do in East Harlem, but 1 soon learned that the Labor Party and its activees, the Communists, were concerned mainly about getting out the vote. Certainly they were not concerned about the welfare of the people. This was a new type of political machine, attracting not only the voters but the actual precinct workers by vague promises of future social betterment.

By January 1944 I was firmly established at Party headquarters on Twelfth Street. There I organized the legislative program of the Party; but, more important still, I supervised the legislative work of the unions, chiefly the unions of government workers on a state, local, and national level, of the mass organizations of women, and of the youth organizations. All over the building there was a noticeable feeling of excitement and optimism.

Browder’s book, Victory and After, placed communist participation in the mainstream of American life, and there was among us less and less left-wing talk and activity. At a state board meeting Gil gave a talk on the new era at hand, and startled us with perspectives new to those who had been brought up on Lenin’s thesis that imperialism is the last stage of capitalism. Gil now said that the age of imperialism had come to an end, that Teheran had canceled out Munich, and that Soviet-American unity would continue indefinitely after the war. Together, he added, the United States and the Soviet would solve the world’s colonial problems and indeed all other world problems.

Through December, 1943, we at headquarters had heard nothing but Teheran. What had happened at that conference was by no means clear to us. We did know that Browder was writing another book dealing with it. We also knew that Teheran was now the password, that it meant maximum co-operation of Communists with all groups and all classes. The political line which for two years had been called the “Democratic Front” now became the “National Front.” That Christmas Teheran did cancel out Bethlehem for us.

The artists and writers who followed the Communists began to interpret Teheran in their work. For every activity Teheran was the key. Huge murals commemorated it as well as cafe society songs and political skits. For some time this line brought a pleasant sense of security, but by January we heard rumblings of trouble from the ninth floor as they prepared for the coming Party convention.

Dissension had arisen among the leaders. Sam Darcy, the Party organizer from California, disagreed with the proposed change of the Party line and Gil announced at a New York State Board meeting the Politburo decision to expel Darcy, a decision with which he obviously agreed. Strong support of Browder by Gil was no surprise, for we all looked on Gil as Browder’s henchman and his choice to succeed him.

A vote was taken supporting the action of the national Politburo to expel Darcy. Like all votes in the Communist Party, it was unanimous. I was startled by the anger displayed against this man who, Gil said, refused to throw aside “revolutionary dogma” to meet a new situation.

Only a few days before they had all called him “comrade.” With the expulsion of the dissident Darcy, peace reigned again. We heard that William Z. Foster had also been critical of the proposed change. Nevertheless he had bowed to the majority. And we came together at the convention of 1944with a rising Party membership and growing prestige for Browder in national politics. We were confident of the Party’s importance in the current American scene. We knew Browder was on the inside track on news of the war from overseas and from Washington.

The convention that year was held at Riverside Plaza, a hotel on West Seventy-Second Street. It was well attended. Besides the delegates, many trade-union leaders and men of national reputation were there. The Communist International had been, at Roosevelt’s insistence, technically dissolved the previous year, but several of its members were in New York and came to our convention. From France, Lucien Midol brought a letter from the Central Committee of the French Communist Party, approving the new American line. There were a few grumbling old-time trade unionists who did not like the new trend and one said sarcastically, “This is the convention in which the workers and the bosses become bedfellows.”

My own role, as I have said earlier, was to announce publicly my adherence to the Party. In this I was to be joined by about a hundred trade unionists. When the time came, almost all candidates chosen had found urgent reasons for not making a public declaration. In the end only two, and these from insignificant unions, joined me in becoming open Party members.

The first evening of the convention brought tragic news: Anna Damon had jumped to her death from the window of a nearby hotel. An important auxiliary member of the Politburo, Anna was the daughter of a wealthy Chicago berg, the first secretary of the American Communist Party, and had come East after his death when the Party shifted its headquarters to New York. Here she exercised a powerful influence over the rising Party leadership. She was reputed to have developed for the Party such figures as Earl Browder, Roy Hudson, Charles Krumbein, and others of the Politburo.

I had first met her in the thirties when she was executive secretary of the powerful International Labor Defense, a mass organization with great financial resources and wide contacts with the legal profession. This was the committee which organized communist participation in the Scottsboro and Herndon cases, and in the Gastonia and other labor strikes.

A friend took me one evening to her home on East Sixteenth Street and I remember my amazement that a Communist Party member should be living in such a lavish apartment, with fine paintings and a terrace that looked out over the city and the East River.

Marcantonio, over whom she also had great influence and whom she had trained in left-wing politics, was there that evening, and so were Robert Minor and his wife.

Everyone except Marc wore evening clothes. When we left, I said a little thoughtfully to the friend who had brought me, “This could be the new aristocracy of our country.”

Why Anna Damon killed herself I never learned. The rumors were that she had broken with Browder on the new policy. The Party carefully spread the impression that she had cancer and had taken this way out of pain. But the beginning of a convention of a Party in which she had great power was a strange time to choose for her exit from life ~ if indeed she did take her own life.

At this convention Earl Browder’s speech calling for the dissolution of the Communist Party was, next to Anna’s suicide, the most surprising event. Some old-time functionaries could not understand it. Some pretended to see in it an attempt to cancel out the teachings of Lenin.

But the Party machine worked with planned precision. The American Communist Party dissolved itself and then by another resolution the delegates re-established it under the name of the Communist Political Association, with the same leaders, same organization, and same friends.

I was elected as a member of the National Committee of this Communist Political Association, which brought me into its top leadership. I was now supposedly a part of the inner circle.

The new change of name puzzled many both in and out of the Party. I had listened closely during the convention and it was not at all clear to me. I knew, of course, that one immediate reason was to lay the basis for leadership of the Communists for the re-election of Roosevelt, since Earl Browder was the first to call publicly for his re-election to a fourth term. I also knew that the new name had a less ominous sound to American ears. Even so, it had been a drastic thing to do.

By those who thought they knew the reason it was explained to me thus: the current line in world communism was now based on the Roosevelt pledge to the Soviet Union of mutual co-existence and continued postwar Soviet-American unity. If that pledge were kept and if the march to world communist control could be achieved by a diplomatic unity arising out of official Soviet-American relations, then there would be no need of a militant class-struggle party. In that case the Communist Political Association would become a sort of Fabian Society, doing research and engaging in promoting social, economic, and political ideas to direct America’s development into a full-fledged socialist nation.

The convention over, we turned to the most important item ~ on the Party’s agenda, the reelection of President Roosevelt for a fourth term. For this end the National Committee met immediately after the convention. Browder proposed that the Party contribute five thousand dollars to help develop the Willkie Memorial, no doubt as a gesture of amity to the Social Democrats who were also intent on this election. But David Dubinsky and others in charge of the project of building Freedom House as a memorial to Wendell Willkie refused the offer publicly. After that the Communist Political Association moved independently in its self-appointed task of promoting a Roosevelt victory.

It was necessary first to bring the various districts and subdivisions of the organization to quick acceptance of the decision of the convention. Each of us on the National Committee attended little secret meetings, spoke to the comrades, explained the new perspectives, made them feel they were right at the heart of the important things that were going on.

We highlighted Browder’s astuteness and our confidence in him and told how prominent people outside the Party agreed with us in this. This was true, for his perspicacity had been praised by Walter Lippman and other publicists. He was praised also for the new constitution of the Communist Political Association, written in conformity with American-type organizations, and for the change from foreign communist terminology, such as “Politburo,” to American expressions such as “national board.”

Some of us knew, however, that though Browder was Americanizing the appearance of the organization he was having difficulties, because of numerous professional revolutionaries who could not change their speech, manner, and way of thinking so swiftly. My duties were various. I continued to exercise control over the communist teachers. Before I had left the Union I had been able to lay the basis for affiliation of the Teachers Union with the NEA.

In June 1944 I was assigned to speak at a meeting of more than five hundred communist teachers and their friends at the Jefferson School on the new communist perspectives as applied to education. I held out the prospect of a new approach to education soon to be disclosed by American leaders who controlled the purse strings of the nation. I urged the communist teachers to exercise their influence for unity on all teachers’ and citizens’ groups.

I pointed out that the NAM had established a tie with the NEA and had pledged itself to help build education and to support a nationwide school-building program; that this would grow into a program of continued co-operation on all educational subjects. To those who questioned this perspective I said that the progressive businessmen were playing a revolutionary role. I repeated the explanations given by Gil and other leaders of the new National Board.

As an official member of the New York State Board of the Party and on the state committee, I was second to Gil Green in charge of political campaigns. I was assigned two immediate tasks: the defeat of Hamilton Fish in the Twenty-ninth Congressional District and the building of a New York division of the progressive farmers and businessmen for the re-election of Roosevelt.

The story of communist manipulation for the defeat of Hamilton Fish is too long to tell here. In the other task I was to see for the first time how a tiny minority, well organized, with members in both majority parties, and within trade unions, and with control of small labor parties, could serve as a brain to do what larger groups of uncoordinated citizens could not do. In this election the Communists served as the major coordinating factor.

In the little town of Catskill, on a bright June Sunday of 1944, a handful of chicken farmers from Sullivan, Columbia, and Orange counties met with an organizer of the Farmers Union, Gil, myself, and Charles Coe, a silent chubby man who was associated with a farmers’ publication. Together we planned a Progressive Farmers Committee for the re-election of Roosevelt. Some months later, when the campaign was in full swing, few knew from what small beginnings the large-scale work among the farmers had begun.

In New York the CIO Political Action Committee was staffed with many sophisticated
Communists with years of experience in the nation’s capital. The Independent Committee of Artists, Scientists and Professionals, under the chairmanship of Jo Davidson, the sculptor, was under strong Party direction.

These election committees, made up of Communists and non-Communists, were under communist control. If the chairman of the committee was a non-Communist, its executive secretary was inevitably under communist domination.

New York, because of its large voting power, was the directive center of the campaign. Press releases from New York, enlarged on by the leading New York papers, set the line for hundreds of newspapers and radio stations in the hinterland.

For the success of this election the American Labor Party moved into high gear. The New Liberal Party, organized by Alex Rose and David Dubinsky, along with George Counts and John Childs, also played an important role. This latter group differentiated itself from the Communists and often attacked them. In reply the Communists moved into action. They wanted all the credit for achieving the election victory, so they took time out to attack Dubinsky and the newly formed Liberal Party, even though they were on the same side in the election campaign.

In that campaign the Communists were everywhere. We did not trust the district leaders of the Democratic Party to deliver the votes, so we sent bright young left-wingers into the Democratic clubhouses to jog the old fellows into action, and it was amusing to see them in that rough-and tumble atmosphere.

To gather in the votes which the Labor Party could not win and which the Democratic organizations might fail to reach, we set up a National Citizens Political Action Committee. This loose organization held local rallies and collected funds. Its executive committee had many glittering names.

The real work was done by the same dedicated little people, the ones who were looking for no personal reward save the right of participation in the building of a new world.
It was fascinating to see how easily the Party personnel acclimated itself to its new role of pulling all forces together. They rubbed elbows with district leaders, with underworld characters, and with old-line political bosses whom they really regarded as caretakers of a disintegrating political apparatus.

While I was in active work I was reasonably happy, but when the campaign was over and Roosevelt re-elected, I found myself depressed. One reason was a peculiar struggle for power which I saw emerging. During the election I had seen effective work done by Communists who were concealed members. Disputes began to develop between open communist functionaries and these concealed Communists who were safely ensconced in well-paid jobs in powerful organizations. These disputes were resolved by Browder himself, if necessary, and always in favor of the concealed members.

I felt a growing competition between these groups, and I wanted to run away from it. One day I spoke about it to Elizabeth Gurly Flynn who was with me on both National and State Committees. She said that it was only in New York that the comrades acted like that. She explained it was often due to male chauvinism at headquarters.

“Go and see a little of the rest of the country,” she advised me. “That will make you feel better.”

So in 1945 I substituted for her at communist gatherings in the Middle West. From my first talk I realized there was resistance among workers to the new line on co-operation and unity. Many did not like a postwar “no strike pledge,” or adoption of a labor-management charter proposed by the Chamber of Commerce and supported by the Communists. The new line was unacceptable to skeptical workers who had been schooled in the class-struggle philosophy and who were at that time feeling the effects of the greed of the powerful monopolies. These were reducing wages, and laying off workers despite the increasing cost of living.

I spoke in Cleveland, Toledo, Gary, and Chicago. I came back feeling no happier than when I left. Nor did my next task make me feel any better. I worked for a while with the Communist Youth who were just starting a campaign in favor of universal military training. This campaign troubled me for it did not seem to fit in with the Teheran perspective for a long-term peace, nor with the happy optimism that was promoted when the Nazi armies were broken and peace seemed near.

The campaign for universal military training, the no strike postwar pledge which the Communists were ballyhooing, and the labor-management charter were all straws in the wind and pointed to one thing: ultimate state control of the people.

When the Yalta conference had ended, the Communists prepared to support the United Nations Charter which was to be adopted at the San Francisco conference to be held in May and June, 1945.

For this I organized a corps of speakers and we took to the street corners and held open-air meetings in the millinery and clothing sections of New York where thousands of people congregate at the lunch hour. We spoke of the need for world unity and in support of the Yalta decisions. Yet at the same time the youth division of the Communists was circulating petitions for universal military training.

The two seemed contradictory. But Communists do not cross wires in careless fashion.

The truth was that the two campaigns were geared to different purposes: the need to control the people in the postwar period, and the need to build a world-wide machine to preserve peace. Since the communist leaders were evidently not envisioning a peace mechanism without armies, the obvious question then was: for whom and to what end were the Communists urging the building of a permanent army? Did they not trust their own peace propaganda?


By April, 1945, there was evidence of trouble in the Communist Party. Uneasiness increased among its functionaries. I first became aware of this in my work with the Italian Commission of the American Communist Party.

One day two foreigners appeared in our midst, recently come from Italy. Berti and Donnini were a smooth, attractive pair, who called themselves professors and had become leaders of the Italian Commission. They immediately started a controversy about the work among national minorities.

Earl Browder at the convention of 1944 had insisted on the elimination of a sense of difference among the foreign-born and had moved to have them treated as part of the American labor movement.

To this Professors Berti and Donnini offered strenuous objections. They emphasized the importance of separate national organizations, of encouraging the foreign-born to use their languages, and of circulating foreign-language newspapers. They encouraged the organizing of the different national groups almost as if these were foreign colonies. It would strengthen the sense of nationalism among them, they asserted, a necessary thing for the building of world communism.

These two Party functionaries found themselves on the carpet for their unwelcome views. Plans were on foot to expel them. Then, suddenly, came the amazing news that they were members of the Italian Communist Party! Up to this point, like others, I had regarded them as honest but misguided foreigners with a penchant for disputation.

Now I realized that nothing they said had been unpremeditated, and that they were not speaking for themselves. They represented the International Communist movement and it was clear that Browder’s approach to the national problem was in disfavor with some sections of world communism.

During a bitter meeting I learned that these two men were responsible for translating and giving to the Scripps-Howard press a letter by Jacques Duclos, published previously in a communist magazine, Cahiers du communisme, in France. This letter was to change the whole course of the communist movement in this country.

The letter, which appeared in the World-Telegram in May, 1945, ridiculed the Browder line of unity, his Teheran policy, and charged the American Communists with having betrayed the principles of Marx and Lenin. It called upon the American Communists to clean house, and literally demanded that they get back to the job of making a revolution. It branded Browder as a crass “revisionist” of Marxism-Leninism, and it called for his removal from office.

Immediate confusion and hysteria permeated the Party. Ninety per cent of the membership did not know who Jacques Duclos was, nor did they understand what “revisionist” meant. No attempt was made to enlighten them. More important things were happening.

For one thing, a palace revolution was taking place at Twelfth Street, with William Z. Foster leading the forces of Marxist fundamentalism. The large corps of job holders in the Party added to the confusion, for like horses in a burning stable they had lost all sense of discretion. Frightened at being caught in a state of “revisionism,” even if they did not know what it meant, and feeling that the voice from overseas presaged a change in the line of world communism, they tried frantically to purge themselves of the error they did not understand but which they had evidently committed.

They confessed in private and in public meetings that they had been remiss in their duty, that they had betrayed the workers by support of a program of class collaboration. There were some demonstrations of public self-flagellation that stirred in me feelings of disgust and pity.

It was a bewildering time. To me nothing made sense. Over and over I heard people say they had betrayed the workers. I saw members of the National Board look distraught and disclaim responsibility, plead they had not known what was going on, or that they had been afraid to speak up when they saw errors. They cried that Browder had confused and terrorized them. It was distressing to watch these leaders, who were at best ignorant of what had gone on or were at worst cowards.

Gil Green went about white-faced and distraught because he had been so closely identified with the chief ~ had, in fact, been known as Browder’s boy. He, too, quickly disavowed all he had said about imperialism having come to an end. In fact, it was clear that we were now to believe again that imperialism was the last stage of capitalism, that it would inevitably lead to war and the communist revolution, and that the United States was the worst offender. Again we were to despise our own country as an exploiter of the workers.

Gil and Israel Amter asked me to write a public statement to be published in the Daily Worker in which I was to repudiate the recent policy and confess my errors. I tried, but my pen would not write the words. I excused myself by saying, “I don’t understand what has happened. We don’t seem to have all the facts.” For I remembered how, as recently as the previous May, members of the Communist International had been present at the Party convention and had approved the line. And I remembered, too, that it was William Z. Foster who nominated Browder as president of the Communist Political Association. It was Foster who seconded the motion to dissolve the Party in 1944.

This was certainly a turn-about-face, a complete repudiation of a policy which had not only the unanimous support of the communist leadership in the United States, but the open support of the Soviet Union. We had even been told that the Teheran policy had been prepared with the assistance of Ambassador Oumansky, the accredited representative from the USSR to the United States.

Today it is obvious that after Stalin had gained diplomatic concessions at Yalta, and after the Bretton Woods and Dumbarton Oaks conferences had placed concealed American Communists in positions of power, world communism did not want the patriotic efforts of Earl Browder and his band of open Communists who longed for participation in American affairs. Only later did I learn that Foster’s belated, polite, and restrained opposition to the Teheran line the year before had been suggested through private channels from abroad, as preparation for the upheaval of 1945.

Browder obviously was caught off guard and unprepared. He was now compelled officially to present the Duclos letter to the membership for “discussion” through the columns of the Daily Worker. At meetings of the Party there was a wave of confused discussion, and the culmination of it was the calling of an emergency convention in June, 1945.

Much was to happen before that took place. The National Committee, almost sixty in number, was called into session at Twelfth Street to prepare for the convention. At first Irving Potash of the Furriers Union took the chair. Later Foster occupied it.

Browder was in the room. He had been ill and his appearance was that of a man in pain. Person after person studiously avoided speaking to him, and when he sat down he was entirely alone. Yet a hundred times I had seen these same people jump up when he came into a room and sing, “Browder is our leader. We shall not be moved.” Now, when they looked at him, their faces were grim with hate, or perhaps it was fear.

I did not know Browder well. I was one of the newest members of the National Committee, but suddenly I could not bear this any longer. I arose from my seat at the opposite end of the room and walked over to Browder’s chair and shook hands with him. Then I sat down in the empty chair next to his, though I was aware my action would not go unnoticed. I urged him to offer some explanation or at least to stay and meet the charges to be brought. But he said he could not stay for the meeting.

“I will not defend myself,” he said firmly. “This is leftwing sectarian nonsense. They will come back.”

I knew little about high politics within the communist apparatus, and I could not understand the upheaval or why he gave up so easily. Even then I did not believe, as he evidently did, that there would be any return. Later, when he went to the Soviet Union, I realized that he had gone to Moscow in the hope of reversing the decision. The old National Committee met for three days. The meetings began early and lasted late.

I looked for signs of understanding and kindness and compassion. I thought to find them at least among the women, but they were not there either. I thought that at least Mother Bloor, the so-called “sweetheart” of the movement, would counsel moderation, for she had been close to Browder. Instead, this old woman talked angrily about how stubborn Browder was and how “arrogant.”

Elizabeth Curly Flynn, formerly of the IWW, whom Browder had taken into the Party in 1938and elevated to the National Committee, was not far behind Mother Bloor in her remarks. I could hardly believe my ears when I heard her state coldly that she had been intimidated by Browder, that she had been unaware of the fact that he was “liquidating” the Party, that she was out of headquarters so much that she had no knowledge of what was going on.

I heard Ann Burlak, once known as the “Red Flame of New England,” whom years as an organizer for the Party had been reduced to a pallid, thin-lipped, silent creature, speak up and join the accusing pack.

I, myself, was neither for nor against Browder. Yet I almost got in trouble by replying to Ben Davis when he made a particularly cruel speech. Ben Davis was a Negro, a member of the New York City Council, and the previous year he had joined a Tammany Hall Democratic Club in order, he said, to get support for his next campaign for the City Council. Now he excoriated Browder for his “betrayal” of the Negro people in disbanding the Communist Party in the South. Browder had urged that the Party work in the South through broad front committees, such as the Southern Committee for Human Rights, because he felt that the very name “Communist” shut all doors there.

I had seen this same Ben Davis use the united front line of collaboration in the crassest possible way to promote his own political ambitions and now I suddenly knew I must speak. I took the floor and asked where Ben Davis had been at the time when all this was being done. Surely anyone as sensitive as he to any betrayal of the Negro, I said, should have spoken up then and not have waited until now.

Ben Davis promptly turned his violence on me: I was guilty of chauvinism, he insinuated, since I expected him as a Negro to be sensitive to the problem of the Negro. This strange illogic left me wordless.

That same day several of the Negro members of the National Committee took me to lunch. Pettis Perry and William Patterson, both of whom I liked, tried to justify Ben Davis’ intemperate attacks and said I did not understand the national minority question well. All I could think as I listened was, “Has everyone gone mad?”

Later that afternoon we heard more wailing and saw more breast-beating. When Pat Tuohy, an active Party organizer, formerly a Pennsylvania miner with memories of the Molly Maguires, got up to speak, I thought that now something sensible would be heard. Instead, Pat burst out crying, and said he had never agreed with the Teheran line, but that Browder had intimidated him by saying, “Pat, you’re getting old. We can dispense with your services if you are in disagreement.” Were these the men I had thought fearless fighters in the cause of justice?

Just before the National Committee closed its meeting it set up committees to prepare for the Emergency Convention. I was surprised to hear myself named to serve on a temporary committee of thirteen which was to interview all members of the National Board and National Committee, estimate the extent of their revisionist errors, and recommend to the National Convention those who should be dropped and those who should be retained for new leadership.

My work on that committee of thirteen was an experience I shall never forget. Bill Foster was technically chairman. His constant attendant was Robert Thompson. Davis of the Philadelphia A.F. of L. food workers’ union and Ben Gold of the CIO Furriers were the ranking members. The procedure was fascinating and fantastic. It was the nearest thing to purge trials I have ever seen.

One by one the leaders appeared before this committee. We were silent and waited for them to speak. Men showed remorse for having offended or betrayed the working class.

They tried desperately to prove that they themselves were of that working class, and had no bourgeois background, and were unspoiled by bourgeois education. They talked of Browder as if he were a sort of bourgeois Satan who had lured them into error because of lack of understanding due to their inadequate communist education. Now they grieved over their mistakes and unctuously pledged that they would study Marx Lenin-Stalin faithfully, and never betray the working class again. One by one they came before the committee and I began to feel like one of Robespierre’s committees in the French Revolution.

It was weird to see tall, rawboned Roy Hudson pick and choose his words with pathetic care, to hear him plead, as if it were a boast, that all he had was a third-grade education and that he came from a poverty-stricken background. It was weird to hear Thompson talk about his proletarian father and mother. It was strange to hear Elizabeth Gurly Flynn beg forgiveness and offer in extenuation that she was of Revolutionary stock, for her father had belonged to the R.A. in Ireland, then promise to study Marx and Lenin and to become a true daughter of the coming American Revolution.

Sometimes an honest statement came, and it was a great relief. Such a one was when Pettis Perry said he had been an illiterate share cropper in the South and that the Party had helped him to learn to read and write and had given him the opportunity to discover what he could do.

As I listened to this insistence on poverty and lack of formal education as the qualifications for admission to this Party, I began to feel uneasy, and I turned to Alexander Trachtenberg, one of the thirteen on the committee.

“I don’t think I belong here,” I said. “It is true that my father and mother worked hard, but my father became a successful businessman and we owned a house and I went to college.”

Trachtenberg, himself a well-educated man, caught the irony in my statement. He stroked his walrus mustache and said reassuringly: “Don’t worry about that. Remember Stalin studied to be a priest and Lenin came from a well-to-do family and studied to be a lawyer. You must be a proletarian or identify yourself with the proletariat. That’s all.”

As the comrades continued to come before the examining committee the thought came to me that there was not one real worker among them. Foster, though he affected the khaki shirt of a workman, hadn’t done a stroke of work in a long time. He had been sitting in little rooms planning revolutions and conniving for power for twenty-five years.

Thompson and Gil Green had graduated from school right into the Young Communist League. Thompson had gone to Spain as a commissar of the Lincoln Brigade and when he returned he worked for the Party, and Gil became a Party functionary at an early age.

That was the pattern of these American revolutionaries, and I felt as I looked at them that they really could know little about the ordinary worker.

At the end of June the Emergency Convention met. Because of wartime travel restriction, Foster announced that there would be only a small number from the rest of the country. Some fifty delegates came. The New York delegates swamped the convention. The out-of-towners were window dressing.

When Foster strode in with Thompson and Ben Davis at his heels I could think only of the victorious Fuehrer and his gauleiters.

The debate and the argument that went on at that convention I can only compare to conversation in a nightmare. One sensed threatening danger in the frenzied activity, but there was vagueness as to what it was all about, and as to where we were going. Confusion and universal suspicion reigned at the Fraternal Clubhouse on Forty-Eighth Street which was the arena of the convention.

Close friends of many years’ standing became deadly enemies overnight. Little cliques, based on the principle of mutual protection and advancement, sprang up everywhere. Some shouted slogans from Jacques Duclos. Some shouted down anyone who suggested logical discussion of problems. The mood, the emotions, were hysterically leftist with the most violent racist talk I ever heard.

Bill Lawrence, New York State secretary, who had fought in Spain, was attacked because of Browderism. He fended that off by asserting his loyalty to the Party. Then someone charged him with having been a coward in Spain, and I saw tears run down his face as he tried to explain to a group that wanted not explanations but executions. Ben Davis attacked Jim Ford, a Negro member of the National Board, and called him an “Uncle Tom,” because he had been restrained in his attack on Browder.

The newly elected National Committee, which was elected on the third day, held its first meeting at 4 A.M. A new chairman and a secretary were still to be selected. Browder had appeared briefly at the Convention to address it. When this had first been suggested there were calls from the hall for his immediate hanging and loud cheers at the suggestion. However, he was allowed to speak, and he was most conciliatory, saying he approved the draft resolution and the establishing of a newline. He promised to co-operate.

When he finished, there was scattered applause in which I joined. I was sitting at a table with Israel Amter and I caught his beady black eyes fixed on me. Months later he brought me up on charges of having applauded Browder.

The Convention carried out various measures. It voted to dissolve the Communist Political Association and to re-establish the Communist Party. It voted to re-dedicate itself to its revolutionary task of establishing a Soviet America. It voted to intensify Marxist-Leninist education from the leaders down to the lowliest member. It voted to oust Browder as leader. It voted to return to the use of the word “comrade.”

As for me, from that time on I became allergic to the use of that word, for I had seen many uncomradely acts at the Emergency Convention in the Fraternal Clubhouse.


The new line established at the Emergency Convention was meant to be all things to all people. It was intended to be leftist enough to assuage those who had guilty feelings about betrayal of the working class, yet called for enough unity with so-called democratic forces to permit continued collaboration with the forces of “imperialism.” Even so there were dissatisfied elements on both the right and the left.

At district conventions the new line was adopted with the hysteria that had characterized the National Convention. The same terror was apparent.

I was in a difficult spot. As legislative representative, I had to present to the New York District Convention the proposal for the selection of city-wide candidates for the November elections. Decision to support William O’Dwyer for mayor had been made by the state board before the Duclos bombshell. Now in the light of the changed line no one wanted to assume responsibility for supporting him.

It was obvious that the new leftist line would disrupt communist power in the field of practical politics, and yet the Party wanted to continue to control the balance of power in New York State politics. I was assigned to report to the Convention and to get a vote of approval for O’Dwyer.

The New York civil-service unions and the transport workers had been seething against LaGuardia for years. He had given them fair words but little or no wage increases. In 1941 the Party had considered supporting O’Dwyer but at the last moment had changed its mind and gone along with Hillman and Dubinsky in support of LaGuardia.

Now the die was cast, and we followed the election decisions made previously. With O’Dwyer’s election the Communists placed one of their ablest men in City Hall as confidential secretary to the new mayor.

The new National Board had reshuffled Party posts. Gil Green was sent to Chicago in charge of the industrialized states of Illinois and Indiana. Robert Thompson was named by Eugene Dennis as leader of the New York district. When I heard of it my heart sank. In an unprecedented move I opposed his election on the ground that he had little experience in running so large and complex a district. He never forgave me for this slight to his vanity.

I tried to withdraw from my post as an employee of the Party but Thompson insisted on keeping me close at hand. I could not be silenced and we clashed repeatedly. I was uneasy and frightened, but I tried to believe that the madness which was on us was temporary.

When Browder left for Moscow with a Soviet visa I hoped a change would come on his return. So I held on because I felt I had an obligation to do all in my power to get others to see how terrible were the things we planned to do. For, strange as it now seems to me, the last illusion to die in me was the illusion about the Soviet Union. I did not know then that the new line was made in Moscow.

The leadership of the Party in the United States might be wrong; the leadership of the French Party or of the Italian Party might be wrong; but faith in the socialist Motherland, in the Soviet Union, was deeply etched into our very being. The conditioning had been deep.

I ran into conflict after conflict with Thompson. He was Moscow-trained, morose, and unstable.

He surrounded himself with strong-arm men and packed the state board meetings with those who flattered him and voted his way. He moved in swiftly to destroy anyone who thwarted him. He and Ben Davis tried to get me to prefer charges against Eugene Connolly, a city councilman and secretary of the American Labor Party, on the grounds of “white chauvinism.”

When I protested that I had never seen the slightest evidence of “white chauvinism,” they looked at me in disgust.

They sought to move against Michael Quill on the ground that he had voted in favor of a city council resolution to greet Archbishop Spellman on his return from Rome as cardinal. At a tense meeting of the state board I protested this attempt against Quill and reminded Thompson that effective mass leaders who work with the Party are hard to find.

“Comrade Dodd forgets,” said Thompson, “that communist leadership is superior to mass leadership. Anyone who opposes us must be eliminated from the labor movement.”

I carried my appeal against such decisions to Eugene Dennis, but he only shrugged his shoulders and suggested I see the “old man.” A talk with William Z. Foster made me decide never to seek him out again, so utterly cynical was his reply.

As 1945 dragged into the spring of 1946 it was clear that Foster and Dennis had been ordered to take over the Party, but it was also clear that they did not know what to do with it. The depression in the United States predicted by a Soviet research group had not materialized and Foster and his aides, who were all poised for the revolutionary moment, were unable to agree on what to do. It became obvious there would be no Party convention in 1946.

In January of 1946 the National Board decided to expel Earl Browder from the Party, and he was brought up on charges by the little communist branch in Yonkers where he made his home. The charges were that he had advanced Keynesian ideas, that he maintained them stubbornly, and that he had been politically passive, and had failed to attend local club meetings.

He was tried by a handful of Yonkers Communists, but his expulsion was approved by the National Committee. The cruelty of such treatment for a past leader can be possible only in this strange movement, where there is no charity, no compassion, and, in the end, total elimination of those who have served it.

Late in 1945 word had come from Jessica Smith, wife of John Abt, who was in Moscow, that it was important that American women be organized into an international movement, ostensibly for peace. An international federation was to be established with Russian and French Party women as leaders. So during the next months I helped organize the United States branch. A combination of wealthy women and Party members established and maintained what was called the Congress of American Women.

Since it was supposedly a movement for peace, it attracted many women. But it was really only renewed offensive to control American women, a matter of deep importance to the communist movement, for American women do 80 per cent of the family spending. In the upper brackets they own a preponderance of capital stock and bonds. They are important in the making of political decisions.

Like youth and minority groups, they are regarded as a reserve force of the revolution because they are more easily moved by emotional appeals. So the Soviet campaign for peace was especially geared to gain support of the women.

From the day of the Emergency Convention there had been efforts to bring every Party member back into support of the new leadership. Some were won over with jobs. Others were given the public humiliation treatment; some were permitted to hang around unassigned until their disaffection had cooled; and some were expelled.

From 1945 to 1947 several thousands were expelled, each individually with the refinement of terror in the purge technique. Two main reasons were given for expulsion: one was guilty either of leftism or rightism. Ruth McKenney, of My Sister Eileen fame, and her husband Bruce Minton, were among the first expelled, their crime being leftism.

A reign of terror began in which little people who had joined from idealistic notions were afraid the slightest criticism of the Party would bring the accusation of deviation. Some of these people appealed to me for help, for the Party’s action endangered their reputations and jobs. I tried to help. I counseled restraint but I was often ineffective because I, myself, was in an equivocal position, something of which the Party was well aware. I had escaped punishment for my independence in 1945, possibly because I was not easy to deal with, for I had won for myself a position of respect with the rank-and-file members and had always remained close to my Union.

But a stealthy campaign had begun against me. Twice that year I faced charges. My home and law office were invaded by Party investigators, who came in supposedly to chat and visit with me, and then reported at headquarters any unorthodox remark. My secretary was enlisted to report on who came to the office, on my relations with Party and non-Party members, and on the nature of my correspondence.

A poor old seaman whom I fed and lodged while he was waiting for a job was naive enough to tell me he was asked many questions about what was said and done at my home. I began to feel that if I frowned at a Daily Worker editorial someone would surely report it.

Twice they concocted a charge of white chauvinism against me. Once I was brought before Ray Hausborough, a Negro from Chicago, whom I liked and respected, and who heard the charges and dismissed them. Once I found myself before a woman’s commission with Betty Gannet in the chair, again on a trumped-up charge dealing with chauvinism. I laughed at them for of all the white women present, I was the only one living in Harlem in friendship with my neighbors of all races.

All these charges were too slim to be sustained, but they concocted others. One accusation stemmed from the fact that I had blocked the Party’s move to support one of their favorite union leaders who was facing charges of pilfering union funds. This charge was true, as I was shocked at the Party’s support of such an unsavory character. This time I received such rough treatment from the comrades that when Thompson, who was in charge, leaned over the desk and started shouting at me, I stood up, knocked over the chair I had been sitting in, and said to them coldly: “You think like pigs,” and slammed out of the room. But in my heart I was frightened at my own temerity.

The next day Bill Norman, the state secretary, who served as a balance wheel to the explosive and unpredictable Thompson, called me to his office. He talked to me in his quiet and reasonable way and I told him frankly that I wanted to get out of the Party. His expression changed.

He fixed his eye son me and said, almost harshly, “Dodd, no one gets out of the Party. You die or you are thrown out. But no one gets out.” Then he became his mild self again.

Finally I asked to have Si Gerson take my position as legislative representative and that I be assigned to the Marcantonio campaign that fall.

For the 1946 state elections, the Party had decided to place a communist ticket in the field to get a bargaining position in the American Labor Party apparatus which now consisted of the leaders of the Amalgamated Clothing Workers, Vito Marcantonio and his machine, and the Communists. A full slate of candidates was named and I was placed on it as candidate for attorney general, which of course I did not take seriously for I knew that the Party would later make deals with the American Labor Party and one of the two major parties, and then withdraw its own candidates.

The work of the 1946 elections was so masterfully contrived that the Communists, through the use of the American Labor Party and the unions they controlled, were successful in defeating all whom they seemed to be supporting. There was, however, one exception to this trickery and that was the campaign for the election of Representative Vito Marcantonio. For once the Republican Party had decided on a strong campaign against him. Marc was one of the ablest men in Congress, but he was also the recognized voice of the Communists. There were others in Congress who served them effectively.

None was so capable or so daring in the promotion of Party objectives. I was happy to be put to work in the primary and election campaign in Marcantonio’s district for it gave me a respite from the complications of Twelfth Street.

I was in charge of a difficult district, the upper Tenth, from Ninety-Sixth Street to 106th Street, and from the East River to Fifth Avenue. It was an unbelievably depressed area, the population largely Negroes recently from the South, Puerto Ricans lately from their island, and the remnants of Irish, Italian, Greek, and Jewish people, all living in one of the worst slums in New York.

There was only one oasis in the district, the new housing project on the East River. In this project lived a Republican captain named Scottoriggio who was an outspoken opponent of the Labor Party. This was unusual in this area, as that party usually had the co-operation of both Democratic and Republican leaders.

My headquarters were at Second Avenue and Ninety-Ninth Street. My captains consisted of a group of teachers who were my friends, and Italian and Puerto Rican members of the Marcantonio machine, one of them Tony Lagana, a jobless young Italian with a deep devotion to Marcantonio.

In the registration campaign the teachers helped hundreds to pass the literacy tests. Many hours were spent helping these adults qualify for the right to vote. We practically doubled the registration figures. The election campaign was a bitter one with violence erupting everywhere. Among our leading opponents was Scottoriggio, who interfered with our campaign workers and challenged their effectiveness in canvassing the housing project. Hatred had reached a high pitch on the night before Election Day.

On Election Day I opened my headquarters at five o’clock in the morning. I served coffee and buns to my captains and then proceeded to make assignments. While we were drinking our coffee we listened to the radio on my desk, and heard the news that Scottoriggio, on his way to the polls, had been assaulted by four men and was in a hospital with a fractured skull.

We won the election. When Scottoriggio died of his injuries, the district was thrown into an uproar. The Republican leader and the police who had co-operated with Marcantonio for years were under fire. All my captains were called in for questioning, among them little Tony Lagana, who was taken to the 104th Street station and held for many hours. What happened there I do not know nor whom he implicated, nor how fast the information got to those he implicated. They finally let him go.

That night he disappeared, and several months later his body was found in the East River.
I was subpoenaed by the New York County grand jury and interrogated at the district attorney’s office. In the midst of the questioning one of the two assistants asked me why I had become a Communist.

“Because only the Communists seemed to care about what was happening to people in 1932 and1933,” I said. “They were fighting hunger and misery and fascism then, and neither the major political parties nor the churches seemed to care. That is why I am a Communist.”

I spoke with the practiced intensity of long habit but no longer with the old faith in the cause, for I no longer had the same deep conviction about the Party’s championship of the poor and dispossessed. I knew now that its activities were conceived in duplicity and ended in betrayal.

The sessions of the December National Committee were notable for their long-winded, long spun-out, and fantastic justification of the line of “self-determination of the Negro in the black belt.”Only the intelligence and patience of Negro leaders in America have made possible resistance to this mischievous theory which was contrived by Stalin and was now unleashed by Foster.

Briefly told, it is the theory that the Negroes in the South form a nation, a subjugated nation with the desire to become a free one, and that the Communists are to give them all assistance. The Party proposed to develop the national aspirations of the Negro people so they would rise up and establish themselves as a nation with the right to secede from the United States.

It was a theory not for the benefit of the Negroes but to spur strife, and to use the American Negro in the world communist propaganda campaign to win over the colored people of the world. Ultimately, the Communists proposed to use them as instruments in the revolution to come in the United States.

During those days I was ill in body and spirit. Mostly I stayed away from Twelfth Street and its meetings. When I did go I was aware of an extreme agitation among the Party bureaucrats. Factions were rising and in an atmosphere of increasing uncertainty and fear.

In the spring of 1947 Foster went to Europe, clearly to get instructions for action, and returned with the proud report that he had met Gottwald of Czechoslovakia, Dimitroff of Bulgaria, Togliatti of Italy, and Duclos of France. He also reported that he had been in England for the Empire meetings which brought the communist representatives of the various commonwealths to London.

No sooner had he returned than every sign of factionalism disappeared. A National Committee meeting was called for June 27, 1947. It continued for several days, and each day was filled with drama. It was clear to us gathered there that a reshuffling of leadership was near.

First of all, Morris Childs, editor of the Daily Worker, was removed from his office. Morris, who had recently returned from Moscow, had evidently done something to displease either Moscow or the Party in New York. He knew it himself, for no sooner had he returned than he asked for a six months’ leave of absence, explaining he had heart trouble.

Eugene Dennis, national secretary of the Party, in making the organizational report, announced that Childs was to have an indefinite leave of absence, and then he proposed as the new editor a young man with the adopted name of John Gates. Childs’s face turned white as a sheet, for neither he nor, as it turned out, the editorial board of the Daily Worker had been consulted about the new editor.

It was a strange choice. John Gates, a young veteran recently returned from overseas service, had no experience in newspaper work, but I did know that he had made contacts with powerful figures overseas, and on his return he had been placed in charge of veterans’ work for the Party. There was a stir among the members about this selection. Foster put an end to dissent by saying flatly, “A communist leader does not need newspaper experience to be an editor. It is more important that he be a sound Marxist.”

Following this statement, the vote was taken at once. It was unanimous in favor of Gates.

There were two abstentions from approval ~ Morris Childs and myself. My vote was an overt act of rebellion against the steam roller which was being used on the National Committee. I knew that this meeting marked the end of my stay in the administration of the Party and so I decided to make the most of it. I knew there were others in the committee who felt as I did, but fear kept them from making the open break I now made.

I knew that no one in the Party ever attacks the persons in power chosen to give reports. They must be praised, and the report must be characterized as crystal clear and masterful. I knew, finally, that everyone was supposed to vote for it.

I decided to break with this tradition, first by my abstention in voting for Gates, and then by attacking Foster’s next proposal: to postpone the Party convention until 1948. The constitution of the Party, which was proudly displayed every time the Party was attacked as undemocratic, provided for a regular convention every two years. The last had been held in 1944; the one in 1945 had been merely an emergency. A convention was certainly due in 1947. I arose and said that we had no other choice but to live up to the constitution.

Some of the other members now spoke up and I saw the possibility of a tiny victory against the steam roller. Foster saw it, too, and in a voice of authority he said that, since all other political parties would be having conventions in 1948 for the nomination of candidates for president, the Communist sought to have theirs at the same time. He threw a withering glance at me and said, “Comrade Dodd’s argument is legalistic,” a remark which ended the discussion.

The report was voted on and approved.

The next item on the agenda was a political report on the coming elections of 1948 and the possibility of a third party. This report was given by John Gates, and the fact that he was chosen to give it showed that he was being groomed as a coming leader of the Party. Not only did he know nothing about running a newspaper, but he was relatively uninformed about American politics.

His report was obviously not his work. In fact, I could easily recognize it as the combined efforts of Eugene Dennis and those Party members with whom he was in close touch through the American Labor Party, the Independent Committee of Artists, Scientists and Professionals, and the communist forces at Capitol Hill, especially the brilliant Albert Blumberg, once on the Johns Hopkins staff, whom I had first met at conventions of the American Federation of Teachers. I knew him as a regular courier between Dennis and the communist staff in Washington.

I listened carefully to the report, vague, contradictory, and full of words, repeating the old phrases about the need of a Labor Party in America. It did not state when it was to be built nor what were the special conditions which called for it at this particular time. The point of it all came near the end, when Gates read that a third party would be very effective in 1948, but only if we could get Henry Wallace to be its candidate.

There it was, plainly stated. The Communists were proposing a third party, a farmer-labor party, as a political maneuver for the 1948 elections. They were even picking its candidate.

When Gates had finished, I took the floor. I said that while I would not rule out the possibility of building a farmer-labor party, surely the decision to place a third party in 1948 should be based not on whether Henry Wallace would run, but on whether a third party would help meet the needs of workers and farmers in America. And if a third party were to participate in the 1948 elections, the decision should be made immediately by bonafide labor and farmer groups, and not delayed until some secret and unknown persons made the decision.

My remarks were heard in icy silence. When I had finished, the committee with no answer to my objection simply went on to other work.

However, it was becoming evident that the top clique was having a hard time about this proposition. It was also clear that Dennis and his crew of smart boys were, reserving to themselves the right to make the final decision, and that the Party in general was being kept pretty much in the dark.

When the Progressive Party was finally launched it represented not the farmers and workers of America but the same kind of synthetic coalition which had become a pattern of communist participation in national politics. There were large numbers of disillusioned middle-class professionals in it; there were women of wealth, moved by humanitarian motives; and there were Communists and fellow travelers. All these elements were welded together by flashy professional publicity agents, glib of tongue and facile of pen.

The cynical attitude of the top Communists toward the Progressive Party can best be illustrated by its results. Early in January of 1948 and before Henry Wallace had made any public statement, in fact even before the Progressive Party had been formally organized, Foster announced through the Associated Press that it was going to be formed and that Henry Wallace would be its standard bearer.

Before election day it was clear that the Communists had perpetrated a fraud on those who were looking for a clear-cut party. For the Progressive Party, advertised as a farmer-labor party, was without the support of organized labor or of any basic farm organization. Aside from a few left-wing unions, labor support for it was synthetic.

On election eve I listened to Henry Wallace as he wound up his campaign on 116th Street and Lexington Avenue, in Marcantonio’s district. He was only a second-string speaker to the congressman, and he seemed out of place there, far away from the cornfields of Iowa.

He was the candidate of a farmer-labor party, and yet he was actually supported by neither. As a voice of protest he was so completely controlled by the Communists that Americans were repelled and the election results showed that he had received only a few more than 900,000 votes, of which the 600,000 were in New York State.

He did not affect the national picture, though he did make a difference in New York State where he insured the victory for Thomas E. Dewey. He received fewer votes proportionately than did Eugene Debs when he ran on the socialist ticket after World War I while still in jail. La Follette in1924 received four times as many votes.

The Communists had cleverly put Wallace forth as an inspirational leader and an idealist rather than a practical organizer. They had surrounded him with Foster’s boys and the result was inevitable.

Foster and Dennis became the leaders of the Progressive Party; Wallace was only its voice.

I had not understood why Foster should be dictating such apparently self-defeating policies tithe Progressive Party. Now it was apparent that the reason they wanted a small limited Progressive Party was because it was the only kind they could control. They wanted to control it because they wanted a political substitute for the Communist Party, which they expected would soon be made illegal. A limited and controlled Progressive Party would be a cover organization and a substitute for the Communist Party if the latter were outlawed.

Also it was clear why at the National Committee meeting of June, 1947, Foster gave a report on underground organizations in Europe, in countries where the Communist Party faced illegality. He said that only the hard core would remain organized and all others would be reached through their trade unions and other mass organizations.

About 10 per cent of the Party would be organized in tight little groups of three ~ trade-union representatives, political representatives, and unorganized representatives. This was to be the underground party of illegality.

In fine, one could see that shuffling of personnel at the meeting had been carefully planned. It had squeezed out all those who had been put in for window dressing at the Duclos convention of 1945.

Now the stalwarts and professionals of revolution took their appointed places and prepared to strike.


During the latter months of 1947 my world was shifting all about me. The certitude which I had so long known in the Communist Party was now gone.

I was ill in mind and often in body, too, for I had a constant and terrible fear that every effort was being made to destroy me. I had watched the pitiless and methodical destruction of others. I did not have the will to fight back, nor did I want to involve the innocent.

At that period little dissident groups were forming and they criticized the Party, both from the right and the left. Each had its own leader. Each vowed devotion to the Party and each charged that the leadership of the Party in the United States had gone off the Marxist-Leninist track. I had noted the futility of such attempts before and, although I never refused to see anyone who sought me, I did refuse to become involved with them. I knew well that no group could be organized without being under the surveillance of Chester, the smooth, dapper director of the Party’s secret service. His men were everywhere.

I turned to my law practice and sought to forget my fears by immersing myself in work, but inwardly I was so disturbed that my work suffered. I did not know how and when the ax would fall. I knew my office was still under constant surveillance and I had no way of stopping it. Certain agents from communist headquarters made a practice of visiting me at regular intervals trying to get me to take part in some meaningless activity. I knew well that was not the reason they came.

I remember particularly an Italian Communist whom Foster sent to me to discuss the raising of money for the 1948 elections in Italy. I felt the purpose was to enmesh me, and I said as much to the young Italian. Also I protested that raising money was not my specialty, and that the national office had only to lift the telephone to collect the fifty thousand dollars which I was asked to raise.

I was still accustomed, however, to obeying directions from the Ninth Floor. Instead of getting rid of my visitor, I found myself handed a list of people to call on, and together we visited various men of wealth who worked with the Party.

I had paid relatively little attention to this phase of communist activity while engaged in union and political work. The finances of the Party were never discussed at state or national committee meetings. No financial reports were given. Periodically we planned drives to raise money usually basking a day’s or a week’s wages from workers.

Of course 1 knew that the Party had other sources of income but we never discussed them. I knew that they collected from a score of camps, and the reason I knew this was due to a hilarious incident after the war when Chester came to a secretariat board meeting to tell us he had a chance to buy a brand-new car for the Party’s use at black-market prices. The board approved and then Chester announced that the car must of course be at his disposal because it was he who made the weekly rounds of the camps to collect the money.

A bitter quarrel arose in which I was only a spectator. Thompson, whose family was summering on Cape Cod, felt he ought to have the new car since he was state chairman. Bill Norman, always the compromiser, proposed that it go to Thompson, and that Thompson’s car go to him, Bill, since he was secretary, and that Bill’s go to Chester. I do not now remember who got the new car, but I do remember that Chester collected considerable money from the summer camps, both Youth and Adult.

During the war I became aware that the Party had an interest in a certain machine plant engaged in war contracts and that it drew revenue from it. I had long known that the Party had an interest in printing and lithograph plants, and in stationery and office supplies ~ shops where all the unions and mass organizations directed their business through office managers who were Party members.

Several night clubs were started with the assistance of wealthy political figures snagged by some of the most attractive communist “cheesecake” in the Party. I used to sympathize with these pretty Communists when some of them rebelled because they said they were not being given sufficient Marxist education. Instead, their time went into calling on men and women of wealth, in an effort to get them to open their pocketbooks.

These girls, nearly all of them college graduates, and some of them writers for the slick magazines, were mostly from out of town and still had a fresh-faced look and an innocent charm. I noted that after a while they forgot their eager desire for more Marxist education and developed a keen competition for private lists of suckers and private telephone numbers.

These young women were capable of raising fabulous sums. It was they who raised the first money for the nightclubs which had been called Bill Browder’s Folly, Bill being Earl’s brother. But these night clubs paid off in money and in political prestige. They were also the means of attracting scores of talented young people who got their first chance to perform, and at the same time had the excitement of knowing they were part of a secret movement of revolt.

The Party boys who had worked on congressional committees, like the Truman committee which investigated the condition of the small businessman, had made valuable contacts for the Party’s participation in the business world. It was they who steered the establishment of the Progressive Businessmen’s Committee for the election of Roosevelt. Through them the Party had entree into local chambers of commerce and conservative business organizations like the Committee on Economic Development, in which Roy Hudson’s wife held an important research job. Party economic researchers, accountants, and lawyers got jobs with various conservative planning groups in Republican and Democratic Party setups and in nonpartisan organizations.

The director of much of this activity was William Wiener, head of Century Publishers, who was known as the top financial agent of the communist movement, and who also operated a large financial empire. He was a mild, pudgy little man, who wore Brooks Brothers suits, smoked expensive cigars, and frequented expensive restaurants. The average Party member had no contact with men like him, for a functionary who earned an average of fifty dollars a week seldom saw this side of the Party.

Wiener had a number of financial pools operating to gather in capital from wealthy, middleclass Party people. They maintained offices with scores of accountants and attorneys from whom the communist movement drew reserves. There were doll factories, several paint and plastic manufacturing firms, chemical firms, tourist travel bureaus, import-export companies, textiles and cosmetics, records for young people, and theatrical agencies. In 1945 several corporations were established for trade with China in one of which was Frederick V. Field. Under the direction of Wiener and others, such corporations hired and maintained a different type of communist, better-dressed, better-fed, more sophisticated, and much more venomous.

The export-import group was especially interesting. I recall one group of communist operators who brought watch parts from Switzerland, assembled them here, and sent the finished product to Argentina. I met one man who was making regular flying trips to Czechoslovakia, engaged in the deadly business of selling arms and ammunition, for today the communist agent engaged in international trade is far more effective than the old-type political agitator.

Now, as I traveled about the city trying to help raise money for the Italian elections, I realized more than ever how many major financial operations were touched by the Party. In one office we visited a Party concern that bought pig iron in Minnesota and shipped it to northern Italy where, with the help of Italian Communist Party leaders, it was allocated to communist-led plants and there processed into steel and shipped to Argentina. In another office were lawyers who were deeply involved in the business of making money as custodians of alien property ~ that of Italian citizens which had been seized during the war. Assignments like these were not easy to get, but these men got them.

After I had introduced my young Italian associate to a number of people who professed themselves willing to help, he decided to establish a permanent committee in the United States for cultural ties with Italy. Thus was born the American Committee for Cultural Relations with Italy. John Crane, whose family fortune was made in bathroom fixtures, was made chairman.

It was not that I had not known that the Communist Party used the rich as well as the worker, but I had never seen it so clearly before.

That spring I worked at my law practice and tried to build a private life for myself. I outwitted number of well-laid plans to injure me. I learned during those months that some of the agents of the International Communist movement look and talk like your next-door neighbor. While I still saw many rank-and-file Communists, I avoided contact with the rest when I could.

Each morning when I woke to face another difficult day I would say to myself. “How did I get into this blind alley?”

I hoped against hope that I would be permitted to drift away from the Party. After all, a million and more Americans had drifted into and out of it. But I knew they were not likely to allow anyone who had reached a position of importance to do so.

I had withdrawn from most activity with them, except that I continued as Party contact for the Party teachers’ groups. Now I was replaced even there and by a man who knew nothing at all about education. I was not attending Party meetings. Nevertheless, when I received a notice I decided to go to the state convention held that year in Webster Hall on the East Side.

There I found I was a marked person, that people were afraid to be seen sitting with me. After some hesitation, I finally sat down at a table beside David Goldway. He and I had always been friends, and I knew he was having trouble as secretary of the Jefferson School. He greeted me only with his eyes and with a short nod of the head. His lips were a thin line. He did not smile or speak. I heard loud voices at the entrance door and Thompson strode in, Ben Davis strutting at his heels, followed by a troop of young people.

Suddenly I was reminded of my visit to Germany in the thirties when in Munich I had seen that same intense look on young faces devoted to Hitler, their leader.

When a state delegation to the coming National Convention was nominated by the presidium, I was amazed to hear some brave soul nominating me from the floor. I recognized him as a man from the Italian Commission. There was no purpose in my refusing, for I knew my name would not be presented for a vote. I was right. The presidium struck my name out with no explanation.

When the convention closed, the floor was cleared to set up tables for dinner. I left, for I knew I could not break bread with them. As a member of the National Committee I had an obligation to attend the National Convention of 1948, but I decided I had punished myself enough. There was no reason for me to go; there was nothing I could do. Perhaps when that was over, when I was no longer a member of the National Committee, they would drop me entirely.

Evidently some of the leaders had thought I might go to the convention and had planned means to silence me. Just before the convention the discipline committee ordered me to appear before it on the ninth floor.

I knew perfectly well that I did not have to obey this command. I was an American citizen with the right to be free of coercion. I did not have to go to Twelfth Street and ride the dingy elevator to the ninth floor. I did not have to face the tight-lipped faces of the men and women who kept the gates and doors locked against intrusion, nor meet their eyes, scornful now because they knew I was persona non grata. I did not have to go, but like an automaton I went.

When I left the elevator I went through the long, dark corridor into an untidy room. Suddenly Ill but laughed with relief, for there sat three old men - and I knew them all well. Alexander Trachtenberg, with his little walrus mustache and his way of looking down his nose, said nothing as I came in. Pop Mindel, the hero of the communist training schools, whose bright brown eyes were usually merry, had no smile for me. The third was Jim Ford, a Negro leader, whose look at me was distant and morose.

I greeted them and sat down. “At least,” I said to myself, “these are men who know the score.”

My relationship with all of them had been friendly and we had never had any disputes.

Now I waited for them to speak, but they sat there in silence until finally I grew uneasy. “Will this take long?” I asked Trachtenberg. With that he cleared his throat and spoke, and I could hardly believe what he was saying.

“How are you feeling?” he asked with no concern whatever in his voice.

I hedged. “I’ve been ill, Comrade Trachtenberg.” “But you are all right now?”

“Yes,” I said. “I guess I’m all right now.”

When he spoke again his German accent was stronger than usual. “We want to ask you a few questions.”

“Here it comes,” I thought, and braced myself. And then I found myself saying inwardly, “Dear God, dear God,” with such an intensity that it seemed I had spoken aloud.

“We hear you attacked the Cominform,” said Trachtenberg, half-asking, half-accusing me. Then he stated the time and place where I had done it.

This I could answer. I explained carefully that I had criticized the Daily Worker statement which said the reason the Communist Party in America had not joined the Cominform was that it would be dangerous to do so. I had pointed out that this was a false statement and that no one would believe it.

They listened to my brief explanation. They did not say yea or nay to it. Pop Mindel’s eyes got smaller and his lips more tightly compressed. There was another interval of silence, and then Trachtenberg said, “We hear you do not like Thompson.”

“Really, Comrade Trachtenberg, whether I like Thompson or not has nothing to do with the case,” I said. Nevertheless I went on to explain my own feeling about him: that he was a menace to the lives of the American workers, and that he endangered the safety of our members.

The next question was unexpected. “Were you born a Catholic?”

I rallied. “Yes,” I said, wondering why this was asked. I could think of only one reason: my fight with Thompson over the Sharkey resolution relating to the greeting of Cardinal Spellman several years ago. I looked at the three shrewd men, so wise in the ways of communist planning, and could find no clue to the real reason. They knew well I had been born a Catholic; they knew I had followed no religion for many years. Then why the question?

They did not continue the inquiry. Suddenly Trachtenberg asked me why I was not active any longer in membership, why my activity was at a standstill.

I hedged. “I am still not quite well, Comrade Trachtenberg. And I have personal problems. Let me alone until I can find myself again.”

There was another long silence. “Shall I go?” I asked at last, but received no direct answer.

“You will hear from us again,” said Trachtenberg.

I was dismissed, and I walked out of the room, still wondering about this strange interrogation that had no beginning and no end. No doubt it was to keep me from going to the convention because they were afraid I might make embarrassing statements which would leak to the press. They need not have feared. I was in no condition to take the initiative in anything so difficult.

A new plan against me developed in the following weeks, a strategy of slurs, character defamation, harassments. There were, of course, still many people in the trade-union movement and especially teachers who were not part of the inner communist circle who remembered the days of my campaigning. Now the Party decided to blacken my character publicly so that the simple working people in the Party who liked me would no longer have confidence in me.

The incident which was used as the excuse for my formal expulsion from the Party was of no importance in itself. The way in which it was handled was symptomatic of Party methods. On Lexington Avenue, a few doors from my home lived a Czechoslovakian woman with whom I sometimes talked. She lived in a small three-story building where she served as janitor from 1941 to1947. Her husband was permanently incapacitated and she was the sole support of the family. Acting as a janitor and working as a domestic several days a week, she managed to keep her family together.

In 1947 the owner of the building decided to sell it. The woman, afraid she would lose both her apartment and her job, made up her mind to buy it, and borrowed the money to do so. Thus she became technically a landlord; but her daily life remained the same; she was still the janitor. However, as owner of the house she had become involved with her tenants and in quick succession three judgments were entered against her. Her husband quarreled and left her. The attorney for the plaintiffs, eager to collect his fees, asked warrants for her arrest.

At this point she came to me for help and I agreed to represent her. In the end the court granted my plea, the tenants were paid, and the woman escaped imprisonment.
One thing was clear: only technically could she have been called a landlord. But the communist leadership heard with delight that Bella Dodd had appeared as “attorney for a landlord.” At last they had the excuse for getting me politically, the excuse for which they had been looking. Of course they could have simply expelled me but this would involve discussion of policies. They were looking for an excuse to expel me on charges that would besmirch my character, drive my friends away, and stop discussion instead of starting it.

What better than to expel me for the crime of becoming a “hireling of the landlords”?

They must have realized that such an argument would scarcely be cogent to outsiders. Even to many of the Party it was weak. They must add something really unforgivable to make me an outcast in the eyes of the simple people of the Party. They did this by spreading the story that in my court appearances I had made remarks against the Puerto Rican tenants, that I had slandered them, and showed myself a racist, almost a fascist. And last of all, a charge of anti-Negro, anti-Semitism, and anti-working class was thrown in for good measure.

On May 6 a youth leader of the Communist Party, a round-faced, solemn youth, came to my house. I asked him in and offered him a cup of coffee, which he refused. Instead, he handed me a copy of written charges. When I said something about their falseness after I glanced through them, he gave me a sneering look and instructed me to appear for trial the next day at the local section commission, block from my house.

I climbed the endless stairs to the drab, dirty meeting room with its smell of stale cigarettes. Group was waiting for me and I saw it consisted entirely of petty employees of the Party, those at the lowest rung of the bureaucracy. The three women among them had faces hard and full of hate ~ Party faces, I thought, humorless and rigid. They sat there like fates ready to pass on the destinies of human beings.

I had no quarrel with these people. In fact, as I looked at the group I had the feeling of a schoolteacher when small children become suddenly defiant of authority. One woman, the chairman, was Finnish. Another, a Puerto Rican, began shouting her hatred of me. At least it must have been hate to judge from her expression, for her English was too hysterical to be understood. The pudgy-faced boy was there, too. Of the other three men I recognized one as a waiter and the other as a piccolo player whom I had befriended.

This was an odd kind of trial. The Commission before me had already made up its mind.

I asked whether I could produce witnesses. The answer was “No.”

I asked if I might bring the woman involved in the case to let her state the story. The answer was “No.”

I asked if the Commission would come with me to her house and speak with her and the tenants.

The answer was “No.” Then I asked if I might bring a communist lawyer who at least understood the legal technicalities I had been faced with in trying this simple case. The answer was “No.”

As simply as possible I tried to explain the facts to them. From the start I realized I was talking-to people who had been instructed, who were hostile, and would continue so despite arguments or even proof. The Finnish woman who was chairman said that I would be informed of the result.

I was dismissed. As I walked down the dingy steps my heart was heavy. The futility of my life overcame me. For twenty years I had worked with this Party, and now at the end I found myself with only a few shabby men and women, inconsequential Party functionaries, drained of all mercy, with no humanity in their eyes, with no good will of the kind that works justice. Had they been armed I know they would have pulled the trigger against me.

I thought of the others who had been through this and of those who were still to go through this type of terror. I shivered at the thought of harsh, dehumanized people like these, filled with only the emotion of hate, robots of a system which was heralded as a new world. And I sorrowed for those who would be taken down the long road whose end I saw, now, was a dead end.

When I reached my own house and went in, the rooms were cool and quiet. I was tired and spent, as if I had returned from a long, nightmare journey.

Of course I was certain more trouble was in store for me. This step had been merely preliminary to publicity against me, clever publicity. For this expulsion had not originated in the dirty rooms of the Harlem Commission, but from the headquarters on Twelfth Street, and perhaps from more distant headquarters.

I dreaded the coming publicity and decided to get in touch with the one group whom I had regarded as my friends. I called the Teachers Union to tell the Party leaders what was surely coming. I thought they would understand and discount any false accusations.

I need not have bothered. From the testimony of John Lautner months later before the Senate Internal Security Committee I learned that Rose Russell and Abraham Lederman, leaders of the Teachers Union, had been present at the State Party meeting which engineered and confirmed my expulsion and issued the resolution to the press. The vote had been unanimous.

On June 17, 1949, my telephone rang. “This is the Associated Press,” said a voice. “We have received a statement from the Communist Party announcing your expulsion from membership. It says here that you are anti-Negro, anti-Puerto Rican, anti-Semitic, anti-labor, and the defender of a landlord. Have you any statement to make?”

What statement could I make? “No comment,” was all I could manage to say.

The New York papers carried the story the following day and three days later the Daily Worker reprinted the long resolution of expulsion, signed by Robert Thompson.


To the New York newspapers the story of the expulsion of a woman Communist was merely one more story. It was handled in the routine way. I winced, however, when reputable papers headlined the Communist Party charges and used the words “fascism” and “racism,” even though I knew these words were only quoted from the Party resolution.

I braced myself for further attacks from the Party, and they came soon in terms of economicthreats. Some of my law practice came from trade-union and Party members, and here action was swift. The union Communists told me there would be no more referrals to me. Party members who were my clients came to my office, some with their new lawyers, to withdraw their pending cases.

Reprisals came, too, in the form of telephone calls, letters, and telegrams of hate and vituperation, many of them from people I did not know. What made me feel desolate were the reprisals from those I had known best, those among the teachers whom I had considered friends. While I was busy with Party work I sometimes thought proudly of my hundreds of friends and how strong were the ties that bound us. Now those bonds were ropes of sand.

What I had failed to understand was that the security I felt in the Party was that of a group and that affection in that strange communist world is never a personal emotion. You were loved or hated on the basis of group acceptance, and emotions were stirred or dulled by propaganda. That propaganda was made by the powerful people at the top. That is why ordinary Communists get along well with their groups: they think and feel together and work toward a common goal.

Even personal friends, some of whom I myself had taken into the Party, were lost to me now, and among them were many of my former students and fellow teachers. If rejection by an individual can cause the emotional destruction which our psychiatrists indicate, it cannot, in some ways, compare with the devastation produced by a group rejection. This, as I learned, is annihilating.

In vain I told myself that this was a big world and that there were many people other than Communists in it. It brought no consolation, for the world was a jungle in which I was lost, in which I felt hunted. Worst of all, I felt a constant compulsion to explain myself to those I met who were still in the communist circle. I tried at first, but soon gave it up.

I had always been an independent person and rarely gave my reasons for doing things. Now I wrote letters to people, some of whom had lived in my house or had been frequent guests there, and in whose homes I had been welcome. Those who replied were either abusive or obviously sought to disassociate themselves from me. Two friends replied in one sentence on the back of the letter I had written them only this: “Please do not involve us.” Many did not answer at all.

Before long my office was empty except for snoopers and creditors. I gave up my home and moved into a dingy room near my office. I would go early to my office, read the Times and the Law Journal, and then sit and look out at Bryant Park, at the classical lines of the Public Library. I had spent many hours in that library as student and teacher, hungry for knowledge.

Unfortunately I never really satisfied that hunger, for my reading in later years had been only communist literature and technical material. There is no censorship of reading so close and as comprehensive as that of the Party. I had often seen leaders pull books from shelves in homes and warn members to destroy them.

But I had no desire to read now. The one book I did open was the New Testament which I had never stopped reading even in my days of starkest Party delusion.

I stayed late in my office because there was no place to go other than my room, a dark, unpleasant place, with the odor of a second-class hotel. I still remember the misery and darkness of the first Christmas alone. I stayed in my room all day. I remember the New Year which followed, when I listened with utter despair to the gayety and noise from Times Square and the ringing bells of the churches. More than once I thought of leaving New York and losing myself in the anonymity of a strange town. But I did not go. Something in me struggled with the wave of nihilism engulfing me.

Something stubborn in me told me I must see it through. The New York Post asked me to write a series of articles on why I had broken with the Communist Party, and made me a generous offer. I agreed. But when I had finished them and read them over I did not want to see them published and found an excuse for refusing the offer. When a weekly magazine made an even more lucrative offer, I refused that, too.

There were several reasons for this, as I now realize: one was that I did not trust my own conclusions, and another that I could not bear to hurt people I had known in the Party and for whom I still felt affection. Some I knew were entrapped as surely as I had been.

It was a strange and painful year. The process of completely freeing oneself emotionally from being a Communist is a thing no outsider can understand. The group thinking and group planning and the group life of the Party had been a part of me for so long that it was desperately difficult for me to be a person again. That is why I have lost track of whole days and weeks of that period.

But I had begun the process of “unbecoming” a Communist. It was a long and painful process, much like that of a polio victim who has to learn to walk all over again. I had to learn to think. I had to learn to love. I had to drain the hate and frenzy from my system. I had to dislodge the self and the pride that had made me arrogant, made me feel that I knew all the answers. I had to learn that I knew nothing. There were many stumbling blocks in this process.

One afternoon in March of that year an old acquaintance, Wellington Roe, came into my office. He breezed in with a broad smile and said he was just passing and had decided to say hello. I thought nothing further of his visit. “Duke,” as we all called him, had been one of the Party’s front candidates in the American Labor Party. He was the leader of the Staten Island forces and had run for office on its ticket. He had helped in the fight against Dubinsky when the Party was struggling to get complete control of the Labor Party. I had not known him as a Party member but as a liberal and a friend of the Party, one who did not mind being used for their campaigns.

It was reassuring to talk about the Party in terms of the average newspaperman, and laugh at its strange antics which he lampooned. I told him about my articles and he said he wanted to see them and even spoke of a possible book contract. Then he talked of events in Washington. I told him I had been so immersed in my own troubles that I had paid little attention to current events. If I had any opinion about Senator McCarthy, of whom he spoke, and of whom the country was just becoming aware, it was that I thought of him as the opening gun in the Republican campaign.

He asked if I had ever known Owen Lattimore. I said I had not. Had I ever known him to be a Party member, he asked, and again I said no. I had heard of him vaguely, I said, as a British agent in the Far East.

A few weeks later Duke walked in again and this time asked if I would be willing to help
Professor Lattimore. I replied I did not see how, since I did not know him. He talked of the importance of having all liberals unite to fight reaction wherever it was manifesting itself. This left me unconvinced. I had problems of my own and for once I did not wish to get involved with those of others. But he came again the next day, this time with a man he introduced as Abe Fortas, Lattimore’s attorney. I did not know him, but I had heard of him through mutual friends as a man who often defended civil-service employees faced with loyalty probes.

After a short talk the attorney said he thought he would have to subpoena me in the defense of Lattimore. When he saw my reluctance he asked if I would be willing to give him an affidavit saying that I had not heard of Lattimore while I was a leader in the Communist Party. So I signed an affidavit to that effect, and I thought that was the end of it.

I was naive to think so. A few days later I was served with a subpoena by the Foreign Relations Committee of the Senate. Dumfounded, I called Duke. He said it was no surprise to him. Since he was going to Washington he would be happy to make a reservation for me. He would even rent a typewriter so that I could prepare a statement.

At the hearings I saw Lattimore for the first time. Duke was there too. At a table with Senator Tydings sat Senator Green of Rhode Island, Senator McMahon of Connecticut, Senator Lodge of Massachusetts, and Senator Hickenlooper of Indiana. Back of them sat Senator McCarthy, and next to him Robert Morris, whom I had known as one of the attorneys for the Rapp-Coudert Committee.

I studied the senators before me. I knew that Senator Tydings was related in some way to Joseph Davies, former ambassador to Russia, who had written the friendly Mission to Moscow, and who had been active in Russian War Relief, receiving an award from the Soviet propaganda center in the United States, the Russian Institute.

I knew of Senator McMahon’s proposal for sharing our atomic knowledge with Russia. I felt that these men in the seats of power had facts not available to the rest of us, and were going along with the postwar perspective of co-existence with the Soviet Union, a position easy for me to accept since it was much like the communist propaganda during the years of my involvement with the communist world.

When Senator Hickenlooper began to throw hostile questions at me I reacted with the hostility of the Communist, and I gave slick, superficial answers, for I did not want to be drawn into what I regarded as a Democratic-Republican fight. There is no doubt in my mind that on facts of which I had knowledge I told the truth. But when it came to questions of opinion there is no doubt that before the Tydings Committee I still reacted emotionally as a Communist and answered as a Communist. I had broken with the structure of the Party, but was still conditioned by the pattern of its thinking, and still hostile to its opponents.

Something, however, happened to me at this hearing. I was at last beginning to see how ignorant I had become, how long since I had read anything except Party literature. I thought of our bookshelves stripped of books questioned by the Party, how when a writer was expelled from the Party his books went, too. I thought of the systematic rewriting of Soviet history, the revaluation, and in some cases the blotting out of any mention of such persons as Trotsky. I thought of the successive purges. Suddenly I too wanted the answers to the questions Senator Hickenlooper was asking and I wanted the truth. I found myself hitting at the duplicity of the Communist Party.

I returned to New York alone and as the train sped through the darkness I looked out at the dim outline of houses in small towns and my heart went back to the memory of myself walking about the little Episcopalian cemetery as a child and putting flowers on the graves of American heroes. And suddenly I was aware of the reality of what was facing the country, a sobering fear of the forces planning against its way of life. I had an overwhelming desire to help keep safe from all danger all the people who lived in those little towns.

My appearance before the Tydings Committee had served one good purpose: it had renewed my interest in political events, and it had the effect of breaking the spell which had held me. I had at last spoken openly and critically of the Communist Party.
To those who find it difficult to understand how a mind can be imprisoned, my puny indictment of the communist movement before the Tydings Committee may have seemed slight indeed, for I no doubt gave some comfort to the Party by my negative approach. But it takes time to “unbecome” a Communist.

But the event had been important to me. I could now breathe again. I could read critically, and I lived again in the world so long lost to me.

I read the congressional report of the hearings on the Institute of Pacific Affairs. I found I was again able to interpret events. In my time with the Party I had accumulated a large store of information about people and events, and often these had not fitted into the picture presented by the Party to its members. It was as if I held a thousand pieces of a jigsaw puzzle and could not fit them together. It irritated me, but when I thought of the testimony of witnesses before the Congressional Committee, some of whom I had known as Communists, much of the true picture suddenly came into focus. My store of odd pieces was beginning to develop into a recognizable picture.

There had been many things I had not really understood. I had regarded the Communist Party as a poor man’s party, and thought the presence of certain men of wealth within it accidental. I now saw this was no accident. I regarded the Party as a monolithic organization with the leadership in the National Committee and the National Board. Now I saw this was only a facade placed there by the movement to create the illusion of the poor man’s party; it was in reality a device to control the “common man” they so raucously championed.

There were many parts of the puzzle which did not fit into the Party structure. Parallel organizations which I had dimly glimpsed now became more clearly visible, and their connections with the apparatus I knew became apparent. As the war in Korea developed, further illumination came to me.

We in the Party had been told in 1945, after the publication of the Duclos letter, that the Party in the United States would have a difficult role to play. Our country, we were told, would be the last to be taken by the Communists; the Party in the United States would often find itself in opposition not only to the interests of our government, but even against the interests of our own workers.

Now I realized that, with the best motives and a desire to serve the working people of my country, I, and thousands like me, had been led to a betrayal of these very people. I now saw that I had been poised on the side of those who sought the destruction of my own country.

I thought of an answer Pop Mindel, of the Party’s Education Bureau, had once given me in reply to the question whether the Party would oppose the entry of our boys into the Army. I had asked this question at a time when the Communists were conducting a violent campaign for peace, and it seemed reasonable to me to draw pacifist conclusions. Pop Mindel sucked on his pipe and with a knowing look in his eyes said:

“Well, if we keep our members from the Army, then where will our boys learn to use weapons with which to seize power?”

I realized how the Soviets had utilized Spain as a preview of the revolution to come. Now other peoples had become expendable ~ the Koreans, North and South, the Chinese soldiers, and the American soldiers. I found myself praying, “God, help them all.”

What now became clear to me was the collusion of these two forces: the Communists with their timetable for world control, and certain mercenary forces in the free world bent on making profit from blood. But I was alone with these thoughts and had no opportunity to talk over my conclusions with friends.

The year dragged on. Spring changed to summer and summer into autumn, days and problems were repeated in weary monotony. The few people I came in contact with were as displaced as me.

There were several, out of the Party like me, who were struggling to find their way back to the world of reality. One was being psychoanalyzed and several were drinking themselves into numbed hopelessness.

More than once I wondered why I should go on living. I had no drive to make money.

When I did make some, I paid creditors or gave it away. I paid the persons who pressed me hardest. Sometimes I went to visit members of my family, my brothers and their children. But from these visits I returned more desolate than ever. I had lost my family; there was no returning.

Every morning and every evening I walked along Sixth Avenue and Forty-Second Street. I came to know the characters who congregated around there, the petty thieves, the pickpockets, the prostitutes, the small gamblers, and the sharp-faced, greedy little men. I, too, was one of the rejected.

Early in the fall of 1950 I went to Washington to argue an immigration appeal. I had planned to return to New York immediately afterward. It was a clear, crisp day, and I walked along Pennsylvania Avenue toward the Capitol. Near the House Office Building I ran into an old friend, Christopher McGrath, the congressional representative of the Twenty-seventh District, the old East Bronx area of my childhood. I had not seen him for more than a year. When I last saw him he had taken me to lunch and given me some advice. He greeted me warmly and invited me to his office. I was happy to go with him.

There I found Rose, his secretary, whom I had known. When we were in his private office he said abruptly: “You look harassed and disturbed, Bella. Isn’t there something I can do for you?”

I felt a lump in my throat. I found myself telling him how much he had helped me the day he had taken me to lunch, and how good it had been to talk about my mother to someone who had known her.

I recalled how strange that luncheon visit had been. For the first time in many years and in a noisy restaurant in Manhattan someone had talked to me reverently about God. The people I had known in my adult life had sworn in the name of God or had repeated sophisticated jokes on religion, but none had talked of God as a living personal Reality.

He asked me if I wanted FBI protection, and I must have shivered noticeably. Though I was afraid, I was reluctant to live that kind of life. He did not press the issue. Instead, he said: “I know you are facing danger, but if you won’t have that protection, I can only pray for your safety.”

He looked at me for a moment as if he wanted to say something else. Then he asked: “Bella, would you like to see a priest?”

Startled by the question, I was amazed at the intensity with which I answered, “Yes, I would.”

“Perhaps we can reach Monsignor Sheen at Catholic University,” he said. Rose put in several calls and an appointment was made for me later that evening at the Monsignor’s home.

I was silent as we drove to Chevy Chase. All the canards against the Catholic Church which I had heard and tolerated, which even by my silence I had approved, were threatening the tiny flame of longing for faith within me. I thought of many things on that ride, of the word “fascist,” used over and over by the communist press in describing the role of the Church in the Spanish Civil War. I also thought of the word “Inquisition” so skillfully used on all occasions. Other terms came to me ~ reactionary, totalitarian, dogmatic, and old-fashioned. For years they had been used to engender fear and hatred in people like me.

A thousand fears assailed me. Would he insist that I talk to the FBI? Would he insist that I testify? Would he make me write articles? Would he see me at all? And then before my mind’s eye flashed the cover of a communist pamphlet on which was a communist extending a hand to a Catholic worker. The pamphlet was a reprint of a speech by the French Communist leader Thorez and it flattered the workers by not attacking their religion. It skillfully undermined the hierarchy in the pattern of the usual communist attempt to drive a wedge between the Catholic and his priest.

By what right, I thought, was I seeking the help of someone I had helped revile, even if only by my silence? How dared I come to a representative of that hierarchy?

The screeching of the brakes brought me back to reality. We had arrived, and my friend was wishing me luck as I got out of the car. I rang the doorbell and was ushered into a small room. While I waited, the struggle within me began again. Had there been an easy exit I would have run out, but in the midst of my turmoil Monsignor Fulton Sheen walked into the room, his silver cross gleaming, and a warm smile in his eyes.

He held out his hand as he crossed the room. “Doctor, I’m glad you’ve come,” he said.

His voice and his eyes had a welcome which I had not expected, and it caught me unaware. I started to thank him for letting me come but I realized that the words which came did not make sense. I began to cry, and heard my own voice repeating over and over and with agony, “They say I am against the Negro.” That accusation in the Party resolution had made me suffer more than all the other vilification and 1, who had for years been regarded as a hard Communist, wept as I felt the sting anew.

Monsignor Sheen put his hand on my shoulder to comfort me. “Don’t worry,” he said. “This thing will pass,” and he led me gently to a little chapel. We both knelt before a statue of Our Lady. I don’t remember praying, but I do remember that the battle within me ceased, my tears were dried, and was conscious of stillness and peace.

When we left the chapel Monsignor Sheen gave me a rosary. “I will be going to New York next winter,” he said. “Come to me and I’ll give you instructions in the Faith.”

On my way to the airport I thought how much he understood. He knew that a nominal Christian with a memory of the Cross can easily be twisted to the purposes of evil by men who masquerade as saviors. I thought how communist leaders achieve their greatest strength and cleverest snare when they use the will to goodness of their members. They stir the emotions with phrases which are only a blurred picture of eternal truths.

In my rejection of the wisdom and truth which the Church has preserved, and which she has used to establish the harmony and order set forth by Christ, I had set myself adrift on an uncharted sea with no compass. I and others like me grasped with relief the fake certitude offered by the materialists and accepted this program which had been made even more attractive because they appealed for “sacrifice for our brothers.” Meaningless and empty I learned are such phrases as “the brotherhood of man” unless they have the solid foundation of belief in God’s Fatherhood.

When I left Monsignor Sheen I was filled with a sense of peace and also with an inner excitement which stayed with me for many days. I flew back to New York late that night, a beautiful, moonlight night. The plane flew above a blanket of clouds, and over me were the bright stars. I had my hand in the pocket of my blue wool coat and it was closed over a string of beads with a cross at the end. All the way to New York I held tightly to the rosary Monsignor Sheen had given me.

For the rest of that year I remained alone in New York, limited in my contacts to the few clients I served and the occasional friend who dropped in. Now and then I stepped into a church to sit there and rest, for only there was the churning inside of me eased for a while and only then fear left me. Christmas, 1950, was approaching, and I again my loneliness was intensified. I was now living in a furnished room on Broadway at Seventy-fifth Street and still shuttling from my room to my office and back again every day and night.

On Christmas Eve, Clotilda and Jim McClure, who had lived at my house on Lexington Avenue and who had kept in touch with me and worried about me, called and urged me to spend the evening with them. After I sold my home they had had a miserable time finding accommodations. Harlem and its unspeakable housing situation was a cruel wilderness cheating the patient and undemanding. The McClures had moved to a one-room apartment on 118th Street where the rent of the decontrolled apartment was fantastic for what it offered. But Jim and Clo made no apologies for their home, for they knew how I grieved at their predicament.

It was cold when I arrived, but I forgot that in the warmth of their welcome. They rubbed my cold hands and put me in their one easy chair, and Clo served a simple supper. Jim said grace as he had always done at our house. We talked about Christmas, and as I listened to them I knew why bitterness had not twisted these two. They had made the best of what they had. They were gay and full of life, and above all they were touched with a deep spirituality which made their shabby room an island of harmony. There in a squalid building on an evil-looking street with its back areas cluttered with refuse and broken glass they had found spiritual comfort.

After we had eaten, Jim opened his well-worn Bible and read a few of the psalms and then Clo read several. As I listened to their warm, rich voices sounding the great phrases I saw that they were pouring their own present longings into these Songs of David, and I realized why the prayers of the Negro people are never saccharine or bitter. Jim handed me the book and said: “Here, woman, now you read us something.”

I leafed through the pages until I found the one I wanted. I began to read the wonderful phrases of the Eighth Psalm:

“For I will behold the heavens, the works of Thy fingers ... What is man that Thou art mindful of him? ... Thou hast made him a little less than the angels ... Thou hast subjected all things under his feet.... Lord, our Lord, how admirable is Thy name in all the earth.”

For a few moments after I had finished no one spoke. I handed the Bible back to Jim. Clo poured another cup of coffee for me. Then I said I was tired and ought to get home since it was almost eleven o’clock. I promised I would come again soon, and Jim walked with me to the Madison Avenue bus and wished me a “Merry Christmas.”

The bus was crowded with chattering and happy people. I sat alone in the midst of them, with my face against the window, watching the drab streets go by. On many of those corners I had campaigned. I had walked many of them in a succession of months of meaningless activity, a squandering of my creative years in sham battle. So many wasted years, I thought, drab as the streets!

So immersed was I in my thoughts that I forgot to get off the bus when it reached Seventy-Second Street to transfer for the west side. I realized I had gone too far, but had no real desire to get off the bus at all, and I watched Madison Avenue turn from stores and flats into smart shops and hotels, and when we crossed Forty-Second Street I still did not get off the bus.

I have no recollection of leaving the bus at Thirty-Fourth Street or of walking along that street to the west side. My next recollection is of finding myself in a church. The church, I learned later, was St. Francis of Assisi.

It was crowded. Every seat was filled. There was hardly room to stand, for people packed the aisles. I found myself wedged in the crowd, halfway between the altar and the rear of the church. Services had begun. From the choir came the hymns of Christmas. Three priests in white vestments took part in the ancient ritual. The bell rang three deep notes; the people were on their knees in adoration. I looked at the faces etched in the soft light, faces reverent and thankful.

It came to me as I stood there that here about me were the masses I had sought through the years, the people I loved and wanted to serve. Here was what I had sought so vainly in the Communist Party, the true brotherhood of all men. Here were men and women of all races and ages and social conditions cemented by their love for God. Here was a brotherhood of man with meaning.

Now I prayed. “God help me. God help me,” I repeated over and over.

That night, after Midnight Mass was over, I walked the streets for hours before I returned to my rooming house. I noted no one of those who passed me. I was alone as I had been for so long. But within me was a warm glow of hope. I knew that I was traveling closer and closer to home, guided by the Star.


Early in the New Year I went to the office of the Board of Education to see Dr. Jacob Greenberg, then superintendent in charge of personnel, regarding a teacher. In his office I met Mary Riley, his assistant. Since Dr. Greenberg could not see me at once, Miss Riley and I began to talk.

She had been a high-school teacher for years. Loved and respected by all, she represented a type of teacher becoming increasingly rare, as though they were being systematically eliminated from our schools. She was a woman of poise and dignity whose love of God permeated all her relations.

I felt relaxed as I sat there talking with her, listening to her and looking at the picture she made with her soft gray hair, her warm blue eyes, the quiet good taste of her dress. I was somewhat surprised that she would talk to me for I knew that my activities and the doctrine I had spread had been offensive to her. But she was smiling and saying she was sorry they no longer saw me at the Board. I explained that I had been having a lot of trouble.

She knew. “That’s putting it mildly,” she said. “But don’t let anyone stop you, Bella. You still have a lot of friends. We don’t like communism but we do admire one who struggles to help human beings as you always have.”

I was moved by her words, for it was not the kind of talk I had heard of late. She went on to speak about the Interracial Council that she had founded in Brooklyn, and of which she was still a moving spirit. And I had a feeling that I was close to the edge of a new world, one in which acts of kindness were carried out anonymously and not used for publicity purposes. Some days later a package came from Mary Riley. It contained books and magazines dealing with a variety of things Catholic, such as the medical missions in Africa, the Interracial Councils, and youth shelters. There was also a book by a priest: James Keller’s You Can Change the World.

As I read the title my thoughts went back to Sarah Parks, my teacher at Hunter College, and the books she had given me that had quickened my interest in the communist movement. Those books had been in praise of the change in the world brought about by the Russian Revolution which at the time I had considered an upheaval necessary for the improvement of the social conditions of the Russian people. I knew now that glorification of revolution and destruction of lives in the hope that a better world would rise were fatally wrong. I thought with sadness of Sarah Parks ~ her bright intelligence wasted because she had no standard to live by, of how in the end she took her own life rather than face its emptiness.

I thumbed through Father Keller’s book. It was almost primitive in its simplicity and I was caught by its personal invitation to each reader ~ a call for self-regeneration. It seemed addressed to me personally. This was a new call to social action. This was no stirring of hate to bring about social reform but the stirring of the flame of love.

I could not stop reading the book. I sat there in the quiet of my office and I felt all through me the truth of Father Keller’s saying: “There can be no social regeneration without a personal regeneration.” As I read I felt life flowing back into me, life to myself as a person. Within the Party I had been obliterated except as part of the group. Now, like some Rip Van Winkle, I was awakening from a long sleep.

Father Keller did not leave me with a sense of aloneness or of futility. “It is better to light one candle than to curse the darkness,” he had written. To me, who had begun to feel that evil was ready to envelop the world, this was life itself. 1 was grateful to Mary Riley and grateful to the priest for his words of life.

Not long afterward I was in the Criminal Courts Building defending a youthful offender and Iran into judge Pagnucco, formerly of the District Attorney’s office, who had interrogated me during the Scottoriggio investigation. We talked about the measure of individual responsibility for criminal acts.

He mentioned Father Keller’s words on that subject and I said I had heard of him and admired his work. The Judge asked me if I would like to meet the Maryknoll priest.

Next afternoon 1 met the judge at the office of Godfrey Schmidt, a militant Catholic lawyer, and a teacher at Fordham Law School. I remembered him vividly as the official in the New York State Department of Labor who had prepared the case against Nancy Reed, the girl who had lived at my apartment for a time and whose mother was an owner of the Daily Worker. I thought of the violent campaign the Party had organized against him, the gruesome caricatures of him in the Party-controlled papers, and how they called him “Herr Doktor Schmidt.” Now I listened to Godfrey Schmidt talk of America and its people with obvious sincerity, and I had an overwhelming feeling of shame that I had participated in that campaign of hate.

Father Keller came in with another friend and Mr. Schmidt invited us to lunch together. I looked at the priest in frank appraisal and found myself interested in the harmony and peace of his face and in his keen understanding of the problems facing men and women of our day. As he and the other men discussed various matters, I realized why these three talked so differently from the little groups I had been with at tables like this in the communist movement. Here there was no hatred and no fear. We talked of books and television and of communism too, and Father Keller referred to the latter as “the last stage of an ugly period.”

When he invited me to his office to meet some of the Christophers I accepted. I found myself returning again and again to that office, impressed with the spiritual quality I found there. On my first visit to the Christopher headquarters a dozen of us were busy in the room when the chimes from the nearby Cathedral rang the noon hour. Everyone stopped working and recited the Angelus. I caught, here and there, remembered words of prayer I had heard long ago. “. . . Behold the handmaid of the Lord,” I heard, and “. . . the Word was made flesh and dwelt among us.”

I did not know the response and I stood silent. But I was deeply stirred to hear young men and women pausing in their work to pray together, here in the most materialistic city ever raised by a materialistic civilization. And I felt how true of this believing little group were the words: “And dwelt among US.”

My association with the Christophers showed me how little I knew of my Faith and made me realize that I was like a dry tinder box and that I wanted to learn. Seeing the Christophers at work stirred a memory of the flame I had in my youth, the desire to help those in trouble, the sense of shame at any indignity to a human being. I smiled ruefully in recalling that I had thought the Communists the modern prototype of the early Christians, come to cast greed and selfishness from the world.

The Communists too had promised an order and a harmony of life. I knew now that their promises were fraudulent, and that the harmony they promised brought only chaos and death. Yet I knew too that I had to get the difference between the two clear in my own mind before I took any further steps. I had to know, and for myself.

I prayed now every day. I rose early in the morning and went to Mass at the Church of Our Lady of Guadeloupe, near where I now lived on West Seventeenth Street. I felt excitement when I turned east from Eighth Avenue and hurried up the church steps to hear the Brothers sing matins before Mass. As I watched the faces of the morning communicants, I envied them and longed to be one with them, and when each returned from the altar I felt a warm glow merely in being close to them. I thought of this continuous Sacrifice on the altars of thousands of churches all over the world, wherever there was a priest to bring the Mass to the people.

The anti-clericalism which had been a part of my thinking for years dropped from me completely when I watched the lights turned on each morning around the altar of Our Lady of Guadeloupe and when the candles were lighted and I saw the priest offer the Sacrifice. I felt myself inescapably drawn to the altar rail, but I still sat in the darkness of the rear pews as a spectator. I was not ready, I told myself. And I had a dread of dramatic gestures. But as the days went by I knew the sense of strain was leaving me and I began to feel an inner quiet.

I found myself reading, like one who had been starved, books which the Communists and the sophisticated secular world marked taboo or sneered at. I found St. Augustine and the City o f God infinitely more life-giving than the defiant modern professors who wrote The City of Man. I found St. Thomas Aquinas and I laughed to remember that all I had learned of St. Thomas was that he was a scholastic philosopher who believed in the deductive method of thinking. Now, as the great storehouse of his wisdom was opened to me, I felt rich beyond all words.

One day at lunch with Godfrey Schmidt I explained that I must learn more about the Faith. As we walked down Park Avenue, he took me into a bookshop and bought me a prayer book. Next day he called me to say that Bishop Sheen was in town and had agreed to see me again. This was like a joyful summons from an old friend.

With Mr. Schmidt I went to East Thirty-eighth Street, to the offices of the Society for the
Propagation of the Faith, and rang the bell. Bishop Sheen opened the door himself and I saw the silver cross on his chest, the smile in his eyes, but this time I heard a welcome home in his greeting.

And so I began to receive instructions in the Faith. Something strange was apparent to me in my behavior ~ I who had generally been skeptical and argumentative now found that I asked few questions. I did not want to waste one precious moment. Week after week I listened to the patient telling of the story of God’s love for man, and of man’s longing for God. I listened to the keen logic and reasoning that have lighted the darkness and overcome the confused doubts of others of my group who had lost the art of reasoned thinking and in its place had put assertive casuistry. I saw how history and fact and logic were inherent in the foundations of the Christian faith.

I listened to the Bishop explaining the words of Jesus Christ, the founding of His Church, the Mystical Body. I felt close now to all who received Communion in all the churches of the world. And I felt the true equality which exists between people of different races and nations when they kneel together at the altar rail ~ equal before God. And I came to love this Church which made us one.

I read often long into the night. There were so many things I had to know. I had wasted so many precious years.

Easter of 1952 was approaching and Bishop Sheen said that I was ready. I had no baptismal record and a letter of inquiry to the town in Italy where I was born produced none, though I was reasonably certain I had been baptized. So it was decided I was to receive conditional baptism.

On April 7th, the anniversary of my mother’s birthday, I was baptized by Bishop Sheen at the font in St. Patrick’s Cathedral. Mary Riley and Louis Pagnucco stood on either side of me. Godfrey Schmidt and a few other friends were with me too.

Afterward Bishop Sheen heard my first confession. He had noted that I was nervous and distraught in making my preparation, for I had to cover the many years in which I had denied the truth.

I meditated on the mockery I had made of my marriage; how I had squandered my birthright as a woman; on my twisted relationship with my parents; on the exaggerated pride of my mind; and on the tolerance I had for error. He realized my despair and said comfortingly: “We priests have heard the sins of men many times. Yours are no greater than those of others. Have confidence in God’s mercy.” After hearing my confession he granted absolution. His Pax vobiscum echoed and reechoed in my heart.

At Mass next morning I received Communion from his hands. And I prayed as I watched the flicker of the sanctuary lamp that the Light that had reclaimed me might reach the ones I loved who still sit in darkness.

It was as if I had been ill for a long time and had awakened refreshed after the fever had gone. I went about my work with a calm that surprised me. I seemed to have acquired a new heart and a new conscience.

Outwardly my life was changed not at all. I still lived in a cold-water flat on a street of tenement houses, but now I could greet my neighbors with no feeling of fear or mistrust. I was never to be lonely again, and when I prayed there was always the Presence of Him I prayed to.

As order and peace of mind returned to my life I was able to face intelligently the difficult ordeal of appearing before governmental agencies and investigating committees. I dreaded hurting individuals who were perhaps as blind as I had been and who were still being used by the conspirators.

I dreaded the campaign of personal abuse which would be renewed against me.

Now I formulated and tried to answer three critical questions: Does my country need the information I am called upon to give? Will I be scrupulous in telling the truth? Will I be acting without malice?

I knew that the information which I had might be of some help in protecting our people. I knew also that honest citizens of our country were uninformed about the nature of Marxism and I recognized now  that in the best sense of the word to “inform” means to educate. As avenues of education are blocked and twisted into propaganda by the agents of this conspiracy, my country needed the information I had to give.

But I dreaded the ordeal of testifying, when letters, telephone calls, and post cards of abuse came to me after my first appearance before the Internal Security Committee of the Senate. There was one interesting turn to the abuse: the bulk of it was in biblical terms ~ “Judas Iscariot,” “thirty pieces of silver,” “dost thou betray” were the most common expressions used. Quite a few quoted from the Gospel of St. Matthew the words telling how Judas Iscariot hanged himself and the writers ended with the exhortation, “Go thou and do likewise.”

Now I saw in true perspective the contribution that the teachers and the schools of America have made to its progress, just as I was sadly aware of the darker picture some of the educators and the educated among us have presented. Justice Jackson has said that it is the paradox of our times that we in modern society need to fear only the educated man. It is very true that what a man does with his knowledge is that which, in one sense, justifies or indicts that education.

A glance at the brilliant scientists who served the Hitler regime, and the Soviet scholars who serve the Kremlin, a look at the men indicted for subversion in our own country -all lead us to re-estimate the role of education. We are told that all problems will be solved by more education. But the time has come to ask: “What kind of education?” “Education for what?” One thing has become transparently clear to me: rounded education includes training of the will as much as training of the mind; and mere accumulation of information, without a sound philosophy, is not education.

I saw how meaningless had been my own education, how like a cafeteria of knowledge, without purpose or balance. I was moved by emotion and my education failed to guide me in making sound personal and public decisions. It was not until I met the Communists that I had a standard to live by, and it took me years to find out it was a false standard.

Now I know that a philosophy and movement that devotes itself to improving the condition of the masses of our industrial society cannot be successful if it attempts to force man into the mold of materialism and to despiritualize him by catering only to that part of him which is of this earth. For no matter how often man denies the spirit he will in an unaccountable manner turn and reach out to the Eternal. A longing for God is as natural a heritage of the soul as the heartbeat is of the body. When man tries to repress it, his thinking can only lapse into chaos.

I know that man alone cannot create a heaven on earth. But I am still deeply concerned about my fellow man, and I feel impelled to do what I can against the inhumanity and injustices that threaten his well-being and security. I am aware, too, that if good men fail to so love one another that they will strike vigorously to eliminate social ills, they must be prepared to see the conspirators of revolution seize power by using social maladjustments as a pretext.

I believe that the primary requisite for a sober appraisal of the present challenge of communism is to face it with a clear understanding of what it is. But it cannot be fought in a negative manner. Man must be willing to combat false doctrine with the Truth, and to organize active agency with active agency. Above all there must be a new birth of those moral values that for the past two thousand years have made our civilization a life-giving force.

Today there are unmistakable signs about us that the tide is turning, in spite of the fact that we have been so strongly conditioned by materialism. The turn is so apparent that I, personally, am filled with hope where once I despaired. Many of the molders of public opinion in our country are still geared to capitulation and compromise, but among the people the change is very clear.

As I have traveled about the country I have seen evidences of this. I have seen men and women determined to set principle above personal gain. I have seen fathers and mothers study the school problem to help education from contributing to the training of a fifth column for the enemy. I have seen housewives in Texas, after a hard day’s work, sit down to a course of study on the Constitution of the United States, and I have heard them explain what they learned to their children, determined that they shall not be robbed of their heritage.

We have increasingly seen in our country the rise of social and civic harmony in communities peopled with those of different national, racial and religious backgrounds.

The men and women in these communities have set their hearts and their wills against the insidious work of the Communists who seek to pit one against the other to provoke racial and religious conflict.

I have seen groups of workers in trade unions meet and pray together as they plan for the safety of their country. They are determined that the union which is necessary in their struggle for daily bread shall not be used as a mechanism for the seizure of power.

But it is among the young people that I find the most arresting signs of change. This despite the fact that the newspapers and magazines are replete with horror stories of the decadence and unbelievable cruelty and criminality of some of our youth.

I have talked with young men returning from World War II and Korea who have gone back to the little towns all over America determined to make of their homes a citadel of moral strength in the face of the forces that promote the disintegration of family life. I have seen intelligent, well-educated young men and women band together and move into slum areas in our big industrial cities, dedicated to light the flame of love as neighbors and friends of the unfortunate.

I was invited one night to supper by the young people at Friendship House in New York City’s Harlem. I found them outwardly not very different from those I had met in the communist movement.

The difference was that they were dedicated to a belief in justice under God and therefore could not be used as puppets by men bent on achieving power. The difference, too, was in their relation with their neighbors and those they sought to help. In the communist movement I was conscious of the fact that we promised the material millennium to all who joined our cause. Here at Friendship House they kept before all the primacy of the spirit, and those who came to them were helped more effectively because of this.

In the colleges, we see signs of a new type of student. I have noticed a change in college religious societies which in my day were formal and social with only a gesture in recognition of God.

There now emerges a new phenomenon. Students are beginning to realize that the training of the mind is of little value to man himself or to society unless it is placed in the framework of eternal truths. Once again we witness an insistence upon the union of knowledge of the things of the spirit with those of the world. There is a growing demand that they no longer be severed.

I was particularly struck with this new type of student one evening last year when I spoke at the University of Connecticut before the Newman Club. The Club, which was housed in the basement of the chapel, was alive with activity. It had a library and a social center, and it had the guidance of two priests trained to understand the dangers facing the young intellectual in a society steeped in paganism.

That evening I had stayed so late in answering questions that Father O’Brien asked three young men to drive me to the train in New London. As we rode through the Connecticut hills it began to snow. I asked the young man who was driving what he was going to do after graduation. “Serve Uncle Sam, I guess,” he replied. In his voice was no bitterness, no resentment ~ and I thought with sudden sadness of his possible future and that of all our young people. Then one of the boys said quietly, “Why don’t we say the rosary for peace?” He started the Credo and there in the darkness of that country road, with the soft snow falling, we said the rosary for peace.

I was aware as I rode home that night that men such as these can change the world for the better, so much were they filled with love, so selfless was their zeal. I know that even if the Communists were sincere in the glittering promises they make, they would be incapable of fulfilling them for they cannot create the kind of men needed for the task. Whatever apparent good the Communists have achieved has come through human beings who despite the harsh materialism taught them still retained a memory of God and who, even without realizing it, drew on the eternal standards of truth and justice. But their store of such men is dwindling, and in spite of their apparent victories men schooled in darkness are doomed to defeat.

New armies of men are rising, and these are sustained not by the Communist creed but by the credo of Christianity. And I am keenly conscious that only a generation of men so devoted to God that they will heed his command, “Love one another as I have loved you,” can bring peace and order to our world.

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In Russia there comes the hope of the world, not as that sometimes termed of the communistic, or Bolshevik, no; but freedom,freedom! That each man will live for his fellow man! The principle has been born. It will take years for it to be crystallized, but out of Russia comes again the hope of the world. ~ Edgar Cayce, 1944, No. 3976-29

These pro-Israel people like pledges: they tried to force me to sign a pledge of loyalty to Israel. When I refused, it was trench warfare, hand to hand combat every day I was in the Congress, and the U.S. people never knew that I was fighting to remain independent for them. To make real peace and to find real justice. Here, they have the whole of the U.S. government making pledges to them!!! Unbelievable. ~ Cynthia McKinney, PhD

“The Talmud is to this day the circulating heart’s blood of the Jewish religion. Whatever laws, customs or ceremonies we observe ~ whether we are Orthodox, Conservative, Reform or merely spasmodic sentimentalists ~ we follow the Talmud. It is our common law.” ~ Herman Wouk


“Those who are incapable of attaining to supreme religious values include the black colored people and those who resemble them in their climates. Their nature is like the mute animals. Their level among existing things is below that of a man and above that of a monkey.” ~ Maimonides


“All of the anxious sighing, longing and hoping of their hearts is directed to the time when some day they would like to deal with us heathen as they dealt with the heathen in Persia at the time of Esther”. ~ Martin Luther



"If [Jews] are as wise as they claim to be, they will labour to make Jews American, instead of labouring to make America Jewish. The genius of the United States of America is Christian in the broadest sense, and its destiny is to remain Christian. This carries no sectarian meaning with it, but relates to a basic principle which differs from other principles in that it provides for liberty with morality, and pledges society to a code of relations based on fundamental Christian conceptions of human rights and duties." ~ Henry Ford


“It doesn’t even enter their heads to build up a Jewish state in Palestine for the purpose of living there; all they want is a central organization for their international world swindle, endowed with its own sovereign rights and removed from the intervention of other states: a haven for convicted scoundrels and a university for budding crooks.” ~ Adolf Hitler, Mein Kampf, Chapter 11


The real God of the Universe does not have “Chosen” in the first place because he is perfect as we understand and predilection is a human weakness. The Jews invented the OT to fool humanity as always. The real God of the Universe does not send any body to kill, destroy his own creation, to rape, to maim, to create misery and havoc on other people. Don’t you get it? the God in the OT is a monster, is another one of the many Gods in the dessert, those sacrifices offered to God are Satanic as their name and the Jews keep offering sacrifices to their God. Last year they immolated thousands of human beings in Gaza to their God Baal, Moloch, Azazel, Satan, Lucifer. ~Isaas, TUT


"I had been asked to sign a pledge for Israel when I first became a candidate for Congress and after refusing to do so my congressional career became trench warfare, hand to hand combat just to remain in the congress.

Ever since my refusal to sign that pledge for Israel the pro-Israel lobby let me know that my political net was in the hangman's noose it was the pro-Israel lobby they decided to tighten that noose." ~ Cynthia McKinney


"Himself a Jew, Marx has around him, in London and France, but especially in Germany, a multitude of more or less clever, scheming, agile, speculating Jews ~ such as Jews are everywhere: commercial or banking agents, writers, politicians, reporters for newspapers of all shades, with one foot in the bank and the other in the socialist movement, and with their arses sitted upon the German daily press ~ they have taken possession of all the newspapers ~ and you can imagine what kind of sickening literature they produce. Now, this entire Jewish world, which glut a single profiteering sect, a nation of blooksuckers, a single gluttonous parasite closely and intimately interlinked not only across national borders, but across all differences of political opinion ~ this Jewish world today stands for the most part at the disposal of Marx and, at the same time, at the disposal of Rothschild.


This may seem strange. What can there be in common between Communism and the largest banks? Ho-ho! The Communism of Marx seeks an enormous centralization of the state, and where such exists, there must inevitably be a central state bank, and where such a bank exists, the parasitic Jewish nation, which profiteers from the labour of others, will always find a way to prevail. In reality, for the proletariat, this would be a barrack regime, under which the working men and the working women, converted into a uniform mass, would rise, fall asleep, work, and live at the beat of the drum." ~ Bakunin (1814-1876)


“We entered the synagogue, which was packed with the greatest stinking bunch of humanity I have ever seen. When we got about halfway up, the head rabbi, who was dressed in a fur hat similar to that worn by Henry VIII of England and in a surplice heavily embroidered and very filthy, came down and met the General (Eisenhower)...The smell was so terrible that I almost fainted and actually about three hours later lost my lunch as the result remembering it." ~ General Patton in Germany, diary entry Sept 17, 1945

The U.S. Congress officially recognized the Noahide Laws in legislation that was passed by both houses. Congress and the President of the U. S., George Bush, indicated in Public Law 102-14, 102nd Congress, that the United States of America was founded upon the Seven Universal Laws of Noah, and that these Laws have been the bedrock of society from the dawn of civilization. They also acknowledged that the Seven Laws of Noah are the foundation upon which civilization stands and that recent weakening of these principles threaten the fabric of civilized society, and that justified preoccupation in educating the Citizens of the U.S. of America and future generations is needed. For this purpose, this Public Law designated March 26, 1991 as Education Day.”

Marxism, to which all branches of Socialism necessarily adhere, was originated by Jew Karl Marx, himself of rabbinical descent and has been dominated by them from the beginning. Marx did not actually originate anything; he merely “streamlined” Talmudism for Gentile consumption.” ~ Elizabeth Dilling

Every time anyone says that Israel is our only friend in the Middle East, I can’t help but think that before Israel, we had no enemies in the Middle East.” ~ Fr. John Sheehan, S.J.


The cruel canard ‘anti-Semitic’ does not apply for many reasons, not the least of which is the simple fact that the slanderous word itself is derived from language games for purposes of propaganda and in real world context has no validity. ~ Tom Valentine


Follow the path of the unsafe, independent thinker.

Expose your ideas to the dangers of controversy.

Speak your mind and fear less the label of 'crackpot'

than the stigma of conformity.

And on issues that seem important to you,

Stand up and be counted at any cost.

~ Thomas J Watson (1874-1956)


'There is no such thing, at this date of the world's history, in America, as an independent press. You know it and I know it. The business of the Journalist is to destroy truth; to lie outright; to pervert; to vilify; to fawn at the feet of mammon, and to sell his country and his race for his daily bread. You know it and I know it and what folly is this toasting an independent press? We are the tools and vassals for rich men behind the scenes. We are the jumping jacks, they pull the strings and we dance. Our talents, our possibilities and our lives are all the property of other men. We are intellectual prostitutes.' ~ John Swinton, former Chief of Staff, The New York Times, 1953



Historically, Jews had always thrived in nations and empires with multicultural, pluralistic and tolerant environments, while they fared badly in strong ethnic or nationalistic societies. European Jews have always been the emblematic stranger or ‘other’. Therefore, by definition, a society where the stranger is welcome is good for the Jews, although they have not always appreciated this link. The future of European Jewry is dependent on our ability to shape a multicultural, pluralistic and diverse society. ~ Göran Rosenberg, Jewish author and journalist


American Jews are committed to cultural tolerance because of their belief ~ one firmly rooted in history ~ that Jews are safe only in a society acceptant of a wide range of attitudes and behaviors, as well as a diversity of religious and ethnic groups. It is this belief, for example, not approval of homosexuality, that leads an overwhelming majority of U.S. Jews to endorse ‘gay rights’ and to take a liberal stance on most other so-called ‘social’ issues. ~ Charles Silberman, Jewish writer and journalist


The Jew … Judaizes … he provokes religious indifference, but he also imposes on those whose faith he destroys, his own concept of the world, of morality, and of human life. The Jews detests the spirit of the nation in the midst of which they live. ~ Bernard Lazare


We will legally define the Talmud as the basis of the Israeli legal system. ~ Benjamin Netanyahu


"Anti-Communism is Antisemitism." ~ Jewish Voice, July ~ August 1941.


We Jews, we, the destroyers, will remain the destroyers forever. Nothing that you will do will meet our needs and demands. We will forever destroy because we need a world of our own. ~ Maurice Samuels, You Gentiles. 1942.


According to the Talmud...."...When the serpent came unto Eve, he infused filthy lust in her (but) when Israel stood on Sinai, that lust was eliminated" ~ Talmud, Abodah Zarah 22b


As monstrous as it may seem, we are engaged in close combat between Israel and the Nations ~ and it can only be genocidal and total because it is about our and their identities. ~ Yitzhak Attia, Israel Magazine, April 2003


"Some may call it Communism, but I call it what it is: Judaism." ~ Rabbi Stephen Weiss.


It was hard for Satan alone to mislead the whole world, so he appointed prominent rabbis in different localities. ~ A Chasidic saying attributed to Nahman of Bratzlav, early 19th century


It is our duty to force all mankind to accept the seven Noahide laws, and if not ~ they will be killed." ~ Rabbi Yitzhak Ginsburg


"The Jews are called human beings, but the non-Jews are not humans. They are beasts." ~ Talmud: Baba mezia, 114b

"The Akum (non-Jew) is like a dog. Yes, the scripture teaches to honor the the dog more than the non-Jew." ~ Ereget Raschi Erod. 22 30

"Even though God created the non-Jew they are still animals in human form. It is not becoming for a Jew to be served by an animal. Therefore he will be served by animals in human form." ~ Midrasch Talpioth, p. 255, Warsaw 1855

Dear World, "I understand that you are upset by us here in Israel. Indeed, it appears you are very upset, even angry. So…it is because we became so upset over upsetting you, dear world, that we decided to leave you ~ and establish a Jewish State.” ~ Rabbi Meir Kahane, 1988


"A pregnant non-Jew is no better than a pregnant animal." ~ Coschen hamischpat 405

"The souls of non-Jews come from impure sprits and are called pigs." ~ Jalkut Rubeni gadol 12b

"Although the non-Jew has the same body structure as the Jew, they compare with the Jew like a monkey to a human." ~ Schene luchoth haberith, p. 250 b

"If you eat with a Gentile, it is the same as eating with a dog." ~ Tosapoth, Jebamoth 94b

"If a Jew has a non-Jewish servant or maid who dies, one should not express sympathy to the Jew. You should tell the Jew: "God will replace 'your loss', just as if one of his oxen or asses had died." ~ Jore dea 377, 1


"Sexual intercourse between Gentiles is like intercourse between animals." ~ Talmud Sanhedrin 74b


"It is permitted to take the body and the life of a Gentile." ~ Sepher ikkarim III c 25

"It is the law to kill anyone who denies the Torah. The Christians belong to the denying ones of the Torah." ~ Coschen hamischpat 425 Hagah 425. 5

"A heretic Gentile you may kill outright with your own hands." ~ Talmud, Abodah Zara, 4b

"Every Jew, who spills the blood of the godless (non-Jews), is doing the same as making a sacrifice to God." ~ Talmud: Bammidber raba c 21 & Jalkut 772


Treason to whiteness is loyalty to humanity. The goal of abolishing the white race is on its face so desirable that some may find it hard to believe that it could incur any opposition other than from committed white supremacists. ~ Noel Ignatiev, Harvard Magazine, Sep-Oct 2002


We intend to keep bashing the dead white males, and the live ones, and the females too, until the social construct known as ‘the white race’ is destroyed, not ‘deconstructed’ but destroyed.

Even if reason tells us, even shouts with all its force the very absurdity of this confrontation between the small and insignificant people of Israel [i.e., all Jewry worldwide, not just “the State of Israel”] and the rest of humanity… as absurd, as incoherent and as monstrous as it may seem, we are engaged in close combat between Israel and the Nations ~ and it can only be genocidal and total because it is about our and their identities. ~ Yitzhak Attia, Israel Magazine, April 2003


Any trial based on the assumption that Jews and goyim are equal is a total travesty of justice. ~ Rabbi Yitzhak Ginsburg, June 6, 1989:


In 1492 CE, Chemor, chief Rabbi of Spain, wrote to the Grand Sanhedrin, which had its seat in Constantinople, for advice, when a Spanish law threatened expulsion (after the fall of Muslim rule in spain).

This was the reply:

” Beloved brethren in Moses, we have received your letter in which you tell us of the anxieties and misfortunes which you are enduring. We are pierced by as great pain to hear it as yourselves. The advice of the Grand Satraps and Rabbis is the following:

1. As for what you say that the King of Spain obliges you to become Christians: do it, since you cannot do otherwise.
2. As for what you say about the command to despoil you of your property: make your sons merchants that they may despoil, little by little, the Christians of theirs.
3. As for what you say about making attempts on your lives: make your sons doctors and apothecaries, that they may take away Christians’ lives.
4. As for what you say of their destroying your synagogues: make your sons canons and clerics in order that they may destroy their churches. [Emphasis mine]
5. As for the many other vexations you complain of: arrange that your sons become advocates and lawyers, and see that they always mix in affairs of State, that by putting Christians under your yoke you may dominate the world and be avenged on them.
6. Do not swerve from this order that we give you, because you will find by experience that, humiliated as you are, you will reach the actuality of power.

------------ --------- --------- --------- --------- --------- --------- --------- ----
The reply is found in the sixteenth century Spanish book, La Silva Curiosa, by Julio-Iniguez de Medrano (Paris, Orry, 1608), on pages 156 and 157, with the following explanation: “This letter following was found in the archives of Toledo by the Hermit of Salamanca, (while) searching the ancient records of the kingdoms of Spain; and, as it is expressive and remarkable, I wish to write it here.” ~ vide, photostat facing page 80. ~ The above was quoted from Waters Flowing Eastward by Paquita de Shishmareff, pp. 73-74


“[1] When the Lord your God brings you into the land that you are about to enter and occupy, and he clears away many nations before you ~ the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations mightier and more numerous than you ~ [2] and when the Lord your God gives them over to you and you defeat them, then you must utterly destroy them. Make no covenant with them and show them no mercy” (Deut 7:1-2).


"Compassion towards the wicked is really wickedness. It is along these lines that Rabbi Levi opened his speech in honor of Purim: (Talmud, Megillah, 11a): "If you do not uproot the inhabitants of the Land, and allow them to remain - they will become thorns in your sides, and will cause trouble for you in the Land in which you dwell." (Bamidbar 33:55) The mitzvah, then of wiping out Amalek [Palestinians], actually stems from the value of compassion and kindness - compassion on all those whom Amalek threatens to exterminate. This mitzvah is an ongoing one, and valid even today. Today, too, there are those ~ driven by a deep-seeded anti-Semitism - who desperately wish to kill us. These are the people whom the Torah commanded us to obliterate, to leave no memory of them." ~ Rabbi Zalman Baruch Melamed


Nachman Abramovic demonized Palestinian children stating: “They may look young to you, but these people are terrorists at heart. Don’t look at their deceptively innocent faces, try to think of the demons inside each of them. I am absolutely certain these people would grow to be evil terrorists if we allowed them to grow. Would you allow them to grow to kill your children or finish them off right now? Honest and moral people ought to differentiate between true humans and human animals. We do kill human animals and we do so unapologetically. Besides, who in the West is in a position to lecture us on killing human animals. After all, whose hands are clean?”


"Wars are the Jews’ harvest, for with them we wipe out the Christians and get control of their gold. We have already killed 100 million of them, and the end is not yet." ~ Chief Rabbi in France, in 1859, Rabbi Reichorn


"The Communist soul is the soul of Judaism. Hence it follows that, just as in the Russian revolution the triumph of Communism was the triumph of Judaism, so also in the triumph of fascism will triumph Judaism." ~ Rabbi Harry Waton, A Program for the Jews and Humanity, p. 143-144


If a Jew is tempted to do evil he should go to a city where he is not known and do the evil there. ~ Moed Kattan 17a


The Jewish people as a whole will become its own Messiah. It will attain world domination by the dissolution of other races, by the abolition of frontiers, the annihilation of monarchy and by the establishment of a world republic in which the Jews will everywhere exercise the privilege of citizenship. In this New World Order, the “children of Israel” will furnish all the leaders without encountering opposition. The governments of the different peoples forming the world republic will fall without difficulty into the hands of the Jews. It will then be possible for the Jewish rulers to abolish private property and everywhere to make use of the resources of the state. Thus will the promise of the Talmud be fulfilled in which it is said that when the Messianic time is come, the Jews will have all the property of the whole world in their hands. ~ Baruch Levy in a letter to Karl Marx.


"My opinion of Christian Zionists? They're scum, but don't tell them that. We need all the useful idiots we can get right now." ~ Bibi Netanyahu


It was hard for Satan alone to mislead the whole world, so he appointed prominent rabbis in different localities. ~ A Chasidic saying attributed to Nahman of Bratzlav, early 19th century


Gentiles exist only to serve Jews as slaves. Goyim were only born to serve us. Without that they have no place in the world. Only to serve the people of Israel. Why are gentiles needed? They are only here to work. They will work, they will plow. They will reap. We will sit like effendi and eat. That is why gentiles were created,” Rabbi Yosef, Sha Party, Jerusalem Post, 2011


"An example of the use of the Jewish code words Esau and Jacob is found in a sermon preached by Rabbi Leon Spitz during the Purim observances in 1946 (quoted here from the American Hebrew of March 1, 1946) : "Let Esau whine and wail and protest to the civilized world, and let Jacob raise his hand to fight the good fight. The anti-Semite . . . understands but one language, and he must be dealt with on his own level. The Purim Jews stood up for their lives. American Jews, too. must come to grips with our contemporary anti-Semites. We must fill our jails with anti-Semitic gangsters. We must fill our insane asylums with anti-Semitic lunatics. We must combat every alien. Jew-hater. We must Harass and prosecute our Jew-baiters to the extreme limits of the laws. We must humble and shame our anti-Semitic hoodlums to such an extent that none will wish or dare to become (their) 'fellow-travelers'.


This is what Trotsky, a Jew, was preparing for the Russians for the implementation of Communism, which Marx based on the Babylonian Talmud for Gentiles:

"We should turn Her (Russia) into a desert populated with white Niggers. We will impose upon them such a tyranny that was never dreamt by the most hideous despots of the East. The peculiar trait of that tyranny is that it will be enacted from the left rather than the right and it will be red rather than white in color.

Its color will be red literally because we would spill such torrents of blood that they will pale all human losses of the capitalist wars and make the survivors shudder.


Remember my children, that all the earth must belong to us Jews, and that the gentiles, being mere excrements of animals, must possess nothing. ~ Mayer Amschel Rothschild on his deathbed, 1812


The largest overseas banks will cooperate with us most closely. If we win the Revolution and squash Russia, on the funeral pyres of its remains we will strengthen the power of Zionism and become a power the whole world would drop in the face of on its knees. We will show the world what real power means.

By way of terror and blood baths we will bring the Russian intelligentsia into a state of total stupor, to idiocy, to the animal state of being. So far our young men dressed in leather ~ the sons of watch repair men from Odessa and Orsha, Gomel and Vinnitza ~ oh, how beautifully, how brilliantly do they master hatred of everything Russian! With what a great delight do they physically destroy the Russian intelligentsia ~ officers, engineers, teachers, priests, generals, agronomists, academicians, writers!" ~ Secret Forces in History of Russia. U.K. Begunov 1995, p 148


One of the finest things ever done by the mob was the Crucifixion of Christ. Intellectually it was a splendid gesture. But trust the mob to bungle the job. If I’d had charge of executing Christ, I’d have handled it differently. You see, what I’d have done was had him shipped to Rome and fed him to the lions. They could never have made a saviour out of mincemeat!”~ Rabbi Ben Hecht


The only reason that Jews are in pornography is that we think that Christ sucks. Catholicism sucks.”~ Al Goldstein (publisher of Screw Magazine).


"The difference between a Jewish soul and souls of non-Jews ~ all of them in all different levels ~ is greater and deeper than the difference between a human soul and the souls of cattle." ~ Rabbi Kook, the Elder, father of the messianic tendency of Jewish fundamentalism, said


"You have not begun to appreciate the depth of our guilt. We are intruders. We are subverters. We have taken your natural world, your ideals, your destiny, and played havoc with them. We have been at the bottom of not merely the latest Great War, but of every other major revolution in your history.

We have brought discord and confusion and frustration into your personal and public life. We are still doing it. No one can tell how long we shall go on doing it. Who knows what great and glorious destiny might have been yours if we had left you alone." ~ Marclis Eli Ravage, Century Magazine February, 1926.


"The United Nations is nothing but a trap-door to the Red World's immense concentration camp. We pretty much control the U.N." ~ Harold Wallace Rosenthal, Zionist, The Hidden Tyranny


Very soon, every American will be required to register their biological property (that’s you and your children) in a national system designed to keep track of the people and that will operate under the ancient system of pledging. By such methodology, we can compel people to submit to our agenda, which will affect our security as a charge back for our fiat paper currency.

Every American will be forced to register or suffer being able to work and earn a living. They will be our chattels (property) and we will hold the security interest over them forever, by operation of the law merchant under the scheme of secured transactions. Americans, by unknowingly or unwittingly delivering the bills of lading (Birth Certificate) to us will be rendered bankrupt and insolvent, secured by their pledges.

They will be stripped of their rights and given a commercial value designed to make us a profit and they will be none the wiser, for not one man in a million could ever figure our plans and, if by accident one or two should figure it out, we have in our arsenal plausible deniability.

After all, this is the only logical way to fund government, by floating liens and debts to the registrants in the form of benefits and privileges. This will inevitably reap us huge profits beyond our wildest expectations and leave every American a contributor to this fraud, which we will call “Social Insurance.”

Without realizing it, every American will unknowingly be our servant, however begrudgingly. The people will become helpless and without any hope for their redemption and we will employ the high office (presidency) of our dummy corporation (USA) to foment this plot against America.” ~ American traitor, the Jew Edward Mandell House giving a very detailed outline of the New World Order plans that were to be implemented gradually over time to enslave the American people ... A PLAN THAT HAS BEEN REPEATED IN CANADA, AUSTRALIA, BRITAIN AND ELSEWHERE.


"You throw a little Jewish on top of that, you got trouble. You got a bunch of wild, crazy energy.

"Sorry that doesn't sound hippie. Sorry that doesn't sound like communal jubilant fun. Sorry I'm not a Pepper. Sorry I didn't pop out of a soda-pop ad, and life is just one big fucking cabaret, because a lot of what propelled Van Halen, what compels me and propels me is precisely this element. It's fury. If you approach me with anti-Semetic preconceptions, I'm not here to re-educate. I come from a whole different school of thought. If you don't get it on the first try, fuck you.

"I once heard somebody say to the Van Halens, "You guys play the music; the Jew sells it." Well, you're fucking right. And now that I'm gone, Van Halen stinks. Okay?

"Want to know why some of my contributions to Van Halen sound like they do? Didn't come from a smiling place in my soul. Not at all.

"Nobody ever said to Mick Jagger, "So, Mick, you're Episcopalian, aren't you?" Nobody ever took Jimi Hendrix aside and said, "So, Jimi, you're a Baptist, aren't you?" Much less start off the interview that way.

"Every step I took on that stage was smashing some Jew-hating, lousy punk ever deeper into the deck. Every step. I jumped higher 'cause I knew there was going to be more impact when I hit those boards. And if you were even vaguely anti-Semetic, you were under my wheels, motherfucker. That's where the lyrics came from, that's where the body language came from, that's where the humor came from, and where the fuck you came from. All equally as important. You want to know the ingredients? Don't ask if you don't want to know.

"What you get from repression and what you get from hatred is fury, and fury was one of the main trigger points for the great Van Halen. What you see now is a bunch of buffoons waddling around at the family barbecue, and their wives admonishing the children saying, "Don't worry, Daddy's just had a few too many Coors Lights and he's imitating what he used to do for a living when he played music, honey."

"What's missing is the testosterone. What's missing is the fury. What's missing is the passionate convicted commitment. And I got a lot of mine from my religious background. So y'all best stop imagining the way Dr. Zorba looked, or some defenseless Hasidic Jew with a little yarmulke on his head, 'cause that ain't here for you." ~ David Lee Roth


Rabbi Isaac Wise, in The Israelite of America writes, “Masonry is a Jewish institution whose history, degrees, charges, passwords, and explanations are Jewish from beginning to end


“We infiltrated the Roman Catholic Church right from the very beginning. Why do you think the Pope, the Cardinals and all the Bishops wear yarlmulkahs? (skullcaps) The white race never figures this out. A thousand years later the white race began to wake up ... we had to come up with a plan B ... so we formed the Jesuits. There was a nice boy, Ignatius Loyola. He started the Jesuits.” (Loyola was Jewish. Research/read the Jesuit Extreme Oath) Regarding the Jesuits, quoting Rabbi Finkelstein


Does worship of the Talmud pervade Judaism globally? Herman Wouk, Orthodox Jew and famed author of The Cain Mutiny, affirms, “The Talmud is to this day the circulating heart’s blood of the Jewish religion. Whatever laws, customs, ceremonies we observe ~ whether we are Orthodox, Reform,Conservative, or merely spasmodic sentimentalists ~ we follow the Talmud. It is our common law.”

From Jews Must Liveby Samuel Roth, pg. 22. “The organ is diseased. This disease is a sort of moral gonorrhea known as Judaism, which, alas, seems to be incurable. If you have any doubts, look at any Jew ridden country in Europe. If you need to be further convinced, take a look at what is happening in the United States.”


“Every synagogue we Jews build in a Christian country is a finger of scorn we point at our hosts; a sore finger we stick into their eyes, like the leering of a senile old woman who does all sorts of foul mischief before you, and feels safe in the knowledge that you will not lay hands on her for fear of contamination.” ibid., pg.


Sen. Al Franken: One of the widely disseminated stories was that no Jews died in the collapse of the Trade Towers because they had received calls telling them not to go to work that day.

To tell you the truth, I got the Jew call. I had an office in the Trade Center where I used to do most of my writing. The call came from former New York mayor Ed Koch. “Al,” he told me, “don’t go to work on the twenty-third day of Elul [September 11, 2001.].”


Tell me, do the evil men of this world have a bad time? They hunt and catch whatever they feel like eating. They don’t suffer from indigestion and are not punished by Heaven. I want Israel to join that club. Maybe the world will then at last begin to fear us…Maybe they will start to tremble, to fear our madness instead of admiring our nobility. Let them tremble, let them call us a mad state. Let them understand that we are a wild country, dangerous to our surroundings, not normal, that we might go crazy, that we might go wild and burn all the oil fields in the Middle East, or that we might start World War Three just like that. ~ Ariel Sharon