Introduction to Mary Phagan-Kean’s Insights into the Murder of Her Great Aunt

HERE ARE SOME of the key points offered by Mary Phagan-Kean in her latest interview with social media activist Ryan Dawson. (video above)

Mary Phagan-Kean’s journey into the dark and complex narrative surrounding the murder of her great aunt, Mary Phagan, began unexpectedly. Her father first shared the story after her name was recognized by a teacher, sparking a lifelong quest for truth and justice. The tale, as recounted by her father, painted a grim picture of Leo Frank, the man convicted of Mary Phagan’s murder. According to testimony, Frank was a sexual pervert who molested numerous young girls and even boys, earning him the moniker “the B’nai B’rith pedophile” — a reference to the fact that he was president of the Atlanta chapter of the Jewish fraternal order B’nai B’rith, the organization which gave birth to the powerful ADL, or “Anti-Defamation League.” Frank was even re-elected president of the group after his conviction for murdering little Mary.

The Vigilance Committee, which consisted of leading community leaders and which sought “Southern justice” after a corrupt governor (who was a partner in the law firm that defended Frank) commuted Frank’s death sentence, played a pivotal role in the case by executing him themselves after, as they saw it, outside influencers had illegally prevented his lawful hanging. (The New York Times-invented “Knights of Mary Phagan” never existed. That moniker was likely invented to link the Vigilance Committee to similar-sounding “Knights” factions of the Ku Klux Klan, in order to smear the Committee.)

The lynching of Frank was the first done by automobile, quite a feat considering the limited ownership of automobiles in Marietta, Georgia, in 1915 — further proving that prominent citizens, who were outraged by Governor Slaton’s involvement in the law firm that defended Frank, and his commutation of his sentence, were involved, and not a “mob.”

The Anti-Defamation League, an organization with a vested interest in the outcome, has been relentless in its efforts to secure a full pardon for Frank for decades. Their tactics, however, have been marred by deception and misinformation, leading to numerous hoaxes, including false claims about a pardon (the existing “pardon” does not address his guilt at all).

Mary Phagan-Kean’s father never mentioned Frank’s Jewishness but emphasized his perverse behavior. Her grandfather, Mary Phagan’s brother, was deeply emotionally affected by the case, becoming distraught when asked about it, particularly noting the resemblance between Mary Phagan-Kean and little Mary.

The narrative surrounding the case is fraught with controversy. Jews have even attempted to portray Mary Phagan as a seducer, a claim that Mary Phagan-Kean vehemently rejects.

There has been documented collusion between Jewish groups and officials to alter the wording on Mary’s commemorative plaque, with the altered plaque suggesting that Frank was exonerated for the murder — which he was not. This alteration occurred under the cover of night and was set up during secret meetings from which the Phagan family — and the public — were excluded, further obscuring the truth.

Rabbi Steven Lebow, a prominent figure in the area Jewish community, demanded that Mary’s marker be changed because it “offended” the Jewish community to tell the truth about the non-pardon. This defense of a convicted child rapist and murderer is a strange hill for Jewish groups to die on.

During the 1960s, when Jewish authors Leonard Dinnerstein and Harry Golden were writing their books on the case, the trial transcript mysteriously disappeared, making it unavailable for public scrutiny.

The best outcome of the efforts of both sides in this case, Mrs. Phagan-Kean says, has been the creation of a team to digitize and make all relevant documents on the case available and searchable online. And the best way to study the case, she avers, is to examine these newspaper articles in conjunction with the Brief of Evidence (all now available on leofrank.info and leofrank.org). Contrary to popular belief, the newspapers were pro-Frank and had Jewish editors, contradicting the notion of an anti-Frank, anti-Jewish atmosphere. Nevertheless, the firsthand reports of the trial at that time were mostly honest and paint a very different picture from that of the “Leo Frank is an innocent victim of anti-Semitism” narrative being pushed today. (One can learn, for example, that the grand jury that indicted Frank included four Jews out of 21 members, and that all voted to charge Frank with the murder.)

The Jewish community’s claims that Frank did not know Mary Phagan are untenable. Frank walked past her daily for a year, handled her pay packets weekly, and even directed police to investigate James Gannt, claiming he was “close to” Mary. These actions suggest a familiarity that contradicts his claim of ignorance.

The Anti-Defamation League’s never-ending defense of Frank has inadvertently contributed to the cause they claim to oppose: anti-Semitism.

Mary Phagan was brutally raped, as evidenced by the autopsy report, which, though difficult to read, showed no markings on her body except those of strangulation. There was blood in her panties, and family proof confirmed she was not on her menstrual cycle. ADL-linked author Steven Oney referred to Mary as a “voluptuous woman,” a claim that Parade magazine attempted to exploit this by implying she was “flirting” before her death, a particularly odious insinuation.

A 1980s miniseries, inspired by Harry Golden’s book and dubious material from Alonzo Mann, was produced without consultation with Mary Phagan’s family. This miniseries further muddied the waters of the case.

In a more recent development, the Georgia Board of Pardons and Paroles, under pressure from Rabbi Lebow and the Jewish power structure, established a “Conviction Integrity Unit” in Atlanta. This unit, ostensibly to exonerate falsely convicted individuals, including Blacks, was really created explicitly to push for the exoneration of Frank. They have even floated the idea of a new trial for Frank, despite the extreme improbability of a proper prosecution more than a century later.

Contrary to ADL claims, the “mass exodus” of Jews from the area after the Frank case never occurred. This is one of the many hoaxes that will be debunked in the forthcoming new edition of Mrs. Phagan-Kean’s book, The Murder of Little Mary Phagan.

Mary Phagan-Kean’s father’s enduring belief was that “the truth will always win,” a sentiment that continues to guide her quest for justice.

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Source: leofrank.info

by Ron Unz

SOME WEEKS AGO both the New York Times and the Wall Street Journal devoted considerable space to the coverage of “Parade,” the revival of a 1998 Broadway musical on the 1915 killing of Leo Frank, a Jewish factory manager in Atlanta, Georgia, arguably the most famous lynching in American history.

Frank had been convicted and sentenced to death for the rape and murder of a young girl in his employ and the Anti-Defamation League (ADL) was founded in an effort to save his life. After numerous legal appeals failed, the state’s governor eventually commuted Frank’s sentence and a group of outraged citizens responded by hanging Frank. The incident was portrayed in both the musical and the associated media coverage as a particularly horrifying example of American anti-Semitism.

However, the actual facts of that case were quite different than that and in 2018 I’d discussed them at considerable length as part of a longer article. Given the recently renewed spotlight on the issue and the fascinating implications of the true story, I’ve decided to extract and republish my analysis in hopes of bringing it to wider current attention.

Although I had long recognized the power and influence of the ADL, a leading Jewish-activist organization whose officials were so regularly quoted in my newspapers, until rather recently I had only the vaguest notions of its origins. I’m sure I’d heard the story mentioned at some point, but the account had never stuck in my mind.

Then perhaps a year or two ago, I happened to come across some discussion of the ADL’s 2013 centenary celebration, in which the leadership reaffirmed the principles of its 1913 founding. The initial impetus had been the vain national effort to save the life of Leo Frank, a young Southern Jew unjustly accused of murder and eventually lynched. In the past, Frank’s name and story would have been equally vague in my mind, only half-remembered from my introductory history textbooks as one of the most notable early KKK victims in the fiercely anti-Semitic Deep South of the early twentieth century. However, not long before seeing that piece on the ADL I’d read Albert Lindemann’s highly-regarded study The Jew Accused, and his short chapter on the notorious Frank case had completely exploded all my preconceptions.

Anonymous works published by heavily-demonized religious-political movements naturally engender considerable caution, but once I began reading the 500 pages of The Leo Frank Case: The Lynching of a Guilty Man I was tremendously impressed by the quality of the historical analysis. I think I have only very rarely encountered a research monograph on a controversial historical event that provided such an enormous wealth of carefully-argued analysis backed by such copious evidence. The authors seemed to display complete mastery of the major secondary literature of the last one hundred years while drawing very heavily upon the various primary sources, including court records, personal correspondence, and contemporaneous publications, with the overwhelming majority of the 1200 footnotes referencing newspaper and magazine articles of that era. The case they made for Frank’s guilt seemed absolutely overwhelming.

The basic outline of events is not disputed. In 1913 Georgia, a 13-year-old pencil company worker named Mary Phagan was last seen alive visiting the office of factory manager Leo Frank on a Saturday morning to collect her weekly paycheck, while her raped and murdered body was found in the basement early the next morning and Frank eventually arrested for the crime. As the wealthy young president of the Atlanta chapter of B’nai B’rith, Frank ranked as one of the most prominent Jewish men in the South, and great resources were deployed in his legal defense, but after the longest and most expensive trial in state history, he was quickly convicted and sentenced to death.

The facts of the case against Frank eventually became a remarkable tangle of complex and often conflicting evidence and eyewitness testimony, with sworn statements regularly being retracted and then counter-retracted. But the crucial point that the NOI authors emphasize for properly deciphering this confusing situation is the enormous scale of the financial resources that were deployed on Frank’s behalf, both prior to the trial and afterward, with virtually all of the funds coming from Jewish sources. Currency conversions are hardly precise, but relative to the American family incomes of the time, the total expenditures by Frank supporters may have been as high as $25 million in present-day dollars, quite possibly more than any other homicide defense in American history before or after, and an almost unimaginable sum for the impoverished Deep South of that period. Years later, a leading donor privately admitted that much of this money was spent on perjury and similar falsifications, something which is very readily apparent to anyone who closely studies the case. When we consider this vast ocean of pro-Frank funding and the sordid means for which it was often deployed, the details of the case become far less mysterious. There exists a mountain of demonstrably fabricated evidence and false testimony in favor of Frank, and no sign of anything similar on the other side.

The police initially suspected the black night watchman who found the girl’s body, and he was quickly arrested and harshly interrogated. Soon afterward, a bloody shirt was found at his home, and Frank made several statements that seemed to implicate his employee in the crime. At one point, this black suspect may have come close to being summarily lynched by a mob, which would have closed the case. But he stuck to his story of innocence with remarkable composure, in sharp contrast to Frank’s extremely nervous and suspicious behavior, and the police soon shifted their scrutiny toward the latter, culminating in his arrest. All researchers now recognize that the night watchman was entirely innocent, and the evidence against him planted.

The case against Frank steadily mounted. He was the last man known to have seen the young victim and he repeatedly changed important aspects of his story. Numerous former female employees reported his long history of sexually aggressive behavior toward them, especially directed towards the murdered girl herself. At the time of the murder, Frank claimed to have been working alone in his office, but a witness who went there reported he had been nowhere to be found. A vast amount of circumstantial evidence implicated Frank.

A black Frank family servant soon came forward with sworn testimony that Frank had confessed the murder to his wife on the morning after the killing, and this claim seemed supported by the latter’s strange refusal to visit her husband in jail for the first two weeks after the day of his arrest.

Two separate firms of experienced private detectives were hired by Frank’s lavishly-funded partisans, and the agents of both eventually came to the reluctant conclusion that Frank was guilty as charged.

As the investigation moved forward, a major break occurred as a certain Jim Conley, Frank’s black janitor, came forward and confessed to having been Frank’s accomplice in concealing the crime. At the trial he testified that Frank had regularly enlisted him as a lookout during his numerous sexual liaisons with his female employees, and after murdering Phagan, Frank had then offered him a huge sum of money to help remove and hide the body in the basement so that the crime could be pinned upon someone else. But with the legal noose tightening around Frank, Conley had begun to fear that he might be made the new scapegoat, and went to the authorities in order to save his own neck. Despite Conley’s damning accusations, Frank repeatedly refused to confront him in the presence of the police, which was widely seen as further proof of Frank’s guilt.

By the time of the trial itself, all sides were agreed that the murderer was either Frank, the wealthy Jewish businessman, or Conley, the semi-literate black janitor with a first-grade education and a long history of public drunkenness and petty crime. Frank’s lawyers exploited this comparison to the fullest, emphasizing Frank’s Jewish background as evidence for his innocence and indulging in the crudest sort of racial invective against his black accuser, whom they claimed was obviously the true rapist and murderer due to his bestial nature.

Those attorneys were the best that money could buy and the lead counsel was known as the one of the most skilled courtroom interrogators in the South. But although he subjected Conley to a grueling sixteen hours of intense cross-examination over three days, the latter never wavered in the major details of his extremely vivid story, which deeply impressed the local media and the jury. Meanwhile, Frank refused to take the stand at his own trial, thereby avoiding any public cross-examination of his often changing account.

Two notes written in crude black English had been discovered alongside Phagan’s body, and everyone soon agreed that these were written by the murderer in hopes of misdirecting suspicion. So they were either written by a semi-literate black such as Conley or by an educated white attempting to imitate that style, and to my mind, the spelling and choice of words strongly suggests the latter, thereby implicating Frank.

Taking a broader overview, the theory advanced by Frank’s legion of posthumous advocates seems to defy rationality. These journalists and scholars uniformly argue that Conley, a semi-literate black menial, had brutally raped and murdered a young white girl, and the legal authorities soon became aware of this fact, but conspired to set him free by supporting a complex and risky scheme to instead frame an innocent white businessman. Can we really believe that the police officials and prosecutors of a city in the Old South would have violated their oath of office in order to knowingly protect a black rapist and killer from legal punishment and thereby turn him loose upon their city streets, presumably to prey on future young white girls? This implausible reconstruction is particularly bizarre in that nearly all its advocates across the decades have been the staunchest of Jewish liberals, who have endlessly condemned the horrific racism of the Southern authorities of that era, but then unaccountably chose to make a special exception in this one particular case.

In many respects, the more important part of the Frank case began after his conviction and death sentence when many of America’s wealthiest and most influential Jewish leaders began mobilizing to save him from the hangman. They soon established the ADL as a new vehicle for that purpose and succeeded in making the Frank murder case one of the most famous in American history to that date.

Although his role was largely concealed at the time, the most important new backer whom Frank attracted was Albert Lasker of Chicago, the unchallenged monarch of American consumer advertising, which constituted the life’s blood of all of our mainstream newspapers and magazines. Not only did he ultimately provide the lion’s share of the funds for Frank’s defense, but he focused his energies upon shaping the media coverage surrounding the case. Given his dominant business influence in that sector, we should not be surprised that a huge wave of unremitting pro-Frank propaganda soon began appearing across the country in both local and national publications, extending to most of America’s most popular and highly-regarded media outlets, with scarcely a single word told on the other side of the story. This even included all of Atlanta’s own leading newspapers, which suddenly reversed their previous positions and became convinced of Frank’s innocence.

Lasker also enlisted other powerful Jewish figures in the Frank cause, including New York Times owner Adolph Ochs, American Jewish Committee president Louis Marshall, and leading Wall Street financier Jacob Schiff. The Times, in particular, began devoting enormous coverage to this previously-obscure Georgia murder case, and many of its articles were widely republished elsewhere. The NOI authors highlight this extraordinary national media attention: “The Black janitor whose testimony became central to Leo Frank’s conviction became the most quoted Black person in American history up to that time. More of his words appeared in print in the New York Times than those of W.E.B. Du Bois, Marcus Garvey, and Booker T. Washington—combined.”

Back a century ago just as today, our media creates our reality, and with Frank’s innocence being proclaimed nationwide in near-unanimous fashion, a long list of prominent public figures were soon persuaded to demand a new trial for the convicted murderer, including Thomas Edison, Henry Ford, and Jane Addams.

Ironically enough, Lasker himself plunged into this crusade despite apparently having very mixed personal feelings about the man whose cause he was championing. His later biography reveals that upon his first personal meeting with Frank, he perceived him as “a pervert” and a “disgusting” individual, so much so that he even hoped that after he managed to free Frank, the latter would quickly perish in some accident. Furthermore, in his private correspondence he freely admitted that a large fraction of the massive funding that he and numerous other wealthy Jews from across the country were providing had been spent on perjured testimony and there are also strong hints that he explored bribing various judges. Given these facts, Lasker and Frank’s other major backers were clearly guilty of serious felonies, and could have received lengthy prison terms for their illegal conduct.

With the New York Times and the rest of the liberal Northern media now providing such heavy coverage of the case, Frank’s defense team was forced to abandon the racially-inflammatory rhetoric aimed at his black accuser which had previously been the centerpiece of their trial strategy. Instead, they began concocting a tale of rampant local anti-Semitism, previously unnoticed by all observers, and adopted it as a major grounds for their appeal of the verdict.

The unprincipled legal methods pursued by Frank’s backers is illustrated by a single example. Georgia law normally required that a defendant be present in court to hear the reading of the verdict, but given the popular emotions in the case, the judge suggested that this provision be waived, and the prosecution assented only if the defense lawyers promised not to use this small irregularity as grounds for appeal. But after Frank was convicted, AJC President Marshall and his other backers orchestrated numerous unsuccessful state and federal appeals on exactly this minor technicality, merely hiring other lawyers to file the motions.

For almost two years, the nearly limitless funds deployed by Frank’s supporters covered the costs of thirteen separate appeals on the state and federal levels, including to the U.S. Supreme Court, while the national media was used to endlessly vilify Georgia’s system of justice in the harshest possible terms. Naturally, this soon generated a local reaction, and during this period outraged Georgians began denouncing the wealthy Jews who were spending such enormous sums to subvert the local criminal justice system.

One of the very few journalists willing to oppose Frank’s position was Georgia publisher Tom Watson, a populist firebrand, and in an editorial he reasonably declared “We cannot have…one law for the Jew, and another for the Gentile” while he also later lamented that “It is a bad state of affairs when the idea gets abroad that the law is too weak to punish a man who has plenty of money.” A former Georgia governor indignantly inquired “Are we to understand that anybody except a Jew can be punished for a crime.” The clear facts indicate that there was indeed a massive miscarriage of justice in Frank’s case, but virtually all of it occurred in Frank’s favor.

All appeals were ultimately rejected and Frank’s execution date for the rape and murder of the young girl finally drew near. But just days before he was scheduled to leave office, Georgia’s outgoing governor commuted Frank’s sentence, provoking an enormous storm of popular protest, especially since he was the business partner of Frank’s chief defense lawyer, an obvious conflict of interest. Given the enormous funds that Frank’s national supporters had been deploying on his behalf and the widespread past admissions of bribery in the case, there are obviously dark suspicions about what had prompted such a remarkably unpopular decision, which soon forced the former governor to exile himself from the state. A few weeks later, a group of Georgia citizens stormed Frank’s prison farm, abducting and hanging him, with Frank becoming the first and only Jew lynched in American history.

Naturally, Frank’s killing was roundly denounced in the national media that had long promoted his cause. But even in those quarters, there may have been a significant difference between public and private sentiments. No newspaper in the country had more strongly championed Frank’s innocence than the New York Times of Adolph Ochs. Yet according to the personal diary of one of the Times editors, Ochs privately despised Frank, and perhaps even greeted his lynching with a sense of relief. No effort was ever made by Frank’s wealthy supporters to bring any of the lynching party to justice.

Although I have now come to regard the NOI volume as the most persuasive and definitive text on the Frank case, I naturally considered conflicting works before reaching this conclusion.

For nearly a half-century, the leading scholarly account of the incident had probably been Leonard Dinnerstein’s book The Leo Frank Case, first published in 1966, and Dinnerstein, a University of Arizona professor specializing in Jewish history, entirely supported Frank’s innocence. But although the work won a national award, carries glowing blurbs from several prestigious publications, and has surely graced the reading lists of endless college courses, I was not at all impressed. Among other things, the book appears to be the original source of some of the most lurid examples of alleged anti-Semitic public outbursts that apparently have no basis in reality and seem to have been simply fabricated by the author given his lack of any citations; the NOI authors note these stories have been quietly abandoned by all recent researchers. Even leaving aside such likely falsifications, which were widely cited by later writers and heavily contaminated the historical record, I found the short Dinnerstein work rather paltry and even pitiful when compared to that of its NOI counterpart.

A far longer and more substantial recent work was Steve Oney’s 2003 And the Dead Shall Rise, which runs nearly 750 pages and won the National Jewish Book Award, the Southern Book Critics Circle Prize, and the American Bar Association’s Silver Gavel, probably establishing itself as today’s canonical text on the historical incident. Oney had been a longtime Atlanta journalist and I was favorably impressed by his narrative skill, along with the numerous fascinating vignettes he provided to illustrate the Southern history of that general era. He also seemed a cautious researcher, drawing heavily upon the primary sources and avoiding much of the falsified history of the last century, while not entirely suppressing the massive evidence of bribery and perjury employed by the Frank forces.

But although Oney does mention much of this information, he strangely fails to connect the dots. For example, although he occasionally mentions some of the funds spent on Frank’s behalf, he never attempts to convert them into present-day equivalents, leaving a naive reader to assume that such trivial amounts could not possibly have been used to pervert the course of justice. Furthermore, his entire book is written in chronological narrative form, with no footnotes provided in the text, and a large portion of the content being entirely extraneous to any attempt to determine Frank’s guilt or innocence, contrasting very sharply with the more scholarly style of the NOI authors.

To my mind, a central element of the Frank case was the massive financial temptations being offered by Frank’s Jewish backers, and the huge number of Atlanta citizens, both high and low, who apparently shifted their positions on Frank’s guilt in eager hopes of capturing some of that largess. But although this important theme was heavily emphasized in the NOI book, Oney seems to mostly avoid this obvious factor, perhaps even for personal reasons. Print publications have suffered massive cutbacks in recent years and I noticed on the book flap that although Oney is described as a longtime Atlanta journalist, he had subsequently relocated to Los Angeles. Once I checked, I immediately discovered that Oney’s book had became the basis for an independent film entitled The People v. Leo Frank, and I wonder whether his hopes of capturing a sliver of Hollywood’s vast lucre may not have encouraged him to so strongly suggest Frank’s innocence. Would an account of Leo Frank as rapist and murderer ever be likely to reach the silver screen? The quiet influence of financial considerations is no different today than it was a century ago, and this factor must be taken into account when evaluating historical events.

The NOI authors devote nearly all of their lengthy book to a careful analysis of the Frank case provided in suitably dispassionate form, but a sense of their justifiable outrage does occasionally poke through. In the years prior to Frank’s killing, many thousands of black men throughout the South had been lynched, often based on a slender thread of suspicion, with few of these incidents receiving more than a few sentences of coverage in a local newspaper, and large numbers of whites had also perished under similar circumstances. Meanwhile, Frank had received benefit of the longest trial in modern Southern history, backed by the finest trial lawyers that money could buy, and based on overwhelming evidence had been sentenced to death for the rape and murder of a young girl. But when Frank’s legal verdict was carried out by extra-judicial means, he immediately became the most famous lynching victim in American history, perhaps even attracting more media attention than all those thousands of other cases combined. Jewish money and Jewish media established him as a Jewish martyr who thereby effectively usurped the victimhood of the enormous number of innocent blacks who were killed both before and after him, none of whom were ever even recognized as individuals.

As Prof. Shahak has effectively demonstrated, traditional Talmudic Judaism regarded all non-Jews as being sub-human, with their lives possessing no value. Given that Frank’s backers were followers of Reform Judaism, it seems quite unlikely that they accepted this doctrine or were even aware of its existence. But religious traditions of a thousand years standing can easily become embedded within a culture, and such unrecognized cultural sentiments may have easily shaped their reaction to Frank’s legal predicament.

Influential historical accounts of the Frank case and its aftermath have contained lurid tales of the rampant public anti-Semitism visited upon Atlanta’s Jewish community in the wake of the trial, even claiming that a substantial portion of the population was forced to flee as a consequence. However, a careful examination of the primary source evidence, including the contemporaneous newspaper coverage, provides absolutely no evidence of this, and it appears to be entirely fictional.

The NOI authors note that prior to Frank’s trial American history had been virtually devoid of any evidence of significant anti-Semitism, with the previous most notable incident being the case of an extremely wealthy Jewish financier who was refused service at a fancy resort hotel. But by totally distorting the Frank case and focusing such massive national media coverage on his plight, Jewish leaders around the country succeeded in fabricating a powerful ideological narrative despite its lack of reality, perhaps intending the story to serve as a bonding experience to foster Jewish community cohesion.

As a further example of the widely promoted but apparently fraudulent history, the Jewish writers who have overwhelmingly dominated accounts of the Frank case have frequently claimed that it sparked the revival of the Ku Klux Klan soon afterward, with the group of citizens responsible for Frank’s 1915 lynching supposedly serving as the inspiration for William Simmons’ reestablishment of that organization a couple of years later. But there seems no evidence for this. Indeed, Simmons strongly emphasized the philo-Semitic nature of his new organization, which attracted considerable Jewish membership.

The primary factor behind the rebirth of the KKK was almost certainly the 1917 release of D.W. Griffith’s overwhelmingly popular landmark film Birth of a Nation, which glorified the Klan of the Reconstruction Era. Given that the American film industry was so overwhelmingly Jewish at the time and the film’s financial backers and leading Southern distributors came from that same background, it could be plausibly argued that the Jewish contribution to the creation of the 1920s Klan was a very crucial one, while the revenue from the film’s distribution throughout the South actually financed Samuel Goldwyn’s creation of MGM, Hollywood’s leading studio.

In their introduction, the NOI authors make the fascinating point that the larger historical meaning of the Frank case in American racial history has been entirely lost. Prior to that trial, it was unprecedented for Southern courts to allow black testimony against a white man, let alone against a wealthy man being tried on serious charges; but the horrific nature of the crime and Conley’s role as the sole witness required a break from that longstanding tradition. Thus, the authors not unreasonably argued that the Frank case may have been as important to the history of black progress in America as such landmark legal verdicts as Plessy v. Ferguson or Brown v. Board. But since almost the entire historical narrative has been produced by fervent Jewish advocates, these facts have been completely obscured and the case entirely misrepresented as an example of anti-Semitic persecution and public murder.

Let us summarize what seems to be the solidly established factual history of the Frank case, quite different than the traditional narrative. There is not the slightest evidence that Frank’s Jewish background was a factor behind his arrest and conviction, nor the death sentence he received. The case set a remarkable precedent in Southern courtroom history with the testimony of a black man playing a central role in a white man’s conviction. From the earliest stages of the murder investigation, Frank and his allies continually attempted to implicate a series of different innocent blacks by planting false evidence and using bribes to solicit perjured testimony, while the exceptionally harsh racial rhetoric that Frank and his attorneys directed towards those blacks was presumably intended to provoke their public lynching. Yet despite all these attempts by the Frank forces to play upon the notorious racial sentiments of the white Southerners of that era, the latter saw through these schemes and Frank was the one sentenced to hang for his rape and murder of that young girl.

Now suppose that all the facts of this famous case were exactly unchanged except that Frank had been a white Gentile. Surely the trial would be ranked as one of the greatest racial turning points in American history, perhaps even overshadowing Brown v. Board because of the extent of popular sentiment, and it would have been given a central place in all our modern textbooks. Meanwhile, Frank, his lawyers, and his heavy financial backers would probably be cast as among the vilest racial villains in all of American history for their repeated attempts to foment the lynching of various innocent blacks so that a wealthy white rapist and murderer could walk free. But because Frank was Jewish rather than Christian, this remarkable history has been completely inverted for over one hundred years by our Jewish-dominated media and historiography.

These are the important consequences that derive from control of the narrative and the flow of information, which allows murderers to be transmuted into martyrs and villains into heroes. The ADL was founded just over a century ago with the central goal of preventing a Jewish rapist and killer from being held legally accountable for his crimes, and over the decades, it eventually metastasized into a secret political police force not entirely dissimilar from the widely despised East German Stasi, but with its central goal seeming to be the maintenance of overwhelming Jewish control in a society that is 98% non-Jewish.

We should ask ourselves whether it is appropriate for an organization with such origins and such recent history to be granted enormous influence over the distribution of information across our Internet.

The lengthy 2018 article I’d published attracted considerable readership and more than 750 comments. Perhaps partly as a consequence, a few months later Amazon purged the scholarly book on the Leo Frank case that had so impressed me, ironically doing so during Black History Month. However, it’s still available for sale on the NOI website.

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Source: leofrank.info

TODAY WE PRESENT THE FINAL installment of our audio book series based on the biography of William Luther Pierce, The Fame of a Dead Man’s Deeds by Robert S. Griffin, read by Vanessa Neubauer. (ILLUSTRATION: Portrait of Dr. William L. Pierce by S.M. Casper)

Click here for all the chapters of this book that we’ve published so far.

Today’s chapter, entitled “Final Contact,” has the author, Robert S. Griffin, reflecting on Pierce the teacher, Pierce the radical, and Pierce the man as he has known him. Professor Griffin, on his last day with Dr. Pierce, asks him what he thinks his legacy will be — what purpose his life has served — and what form the future he helped to shape will take. And what part, the author asks, did Dr. Pierce’s sense of responsibility play in what he accomplished?

We thank Professor Robert S. Griffin for his multiple kindnesses and assistance in making this project possible. We thank you, our readers, for being willing to explore the life and ideas of a man whom the Establishment has derided, attacked, and condemned as “evil.” And we thank Miss Vanessa Neubauer for her hard work in recording this audio book.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment — the very last chapter, chapter 29 — of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

Watch this space for the opportunity to own the full-length audio book of this amazing biography — coming soon.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 28th chapter — “The Leadership Conference” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

WHAT WAS it like to live and work closely with the revolutionary writer and thinker William Luther Pierce? What did he and his colleagues gain — and lose — by devoting their lives to the cause of White survival and the National Alliance, the group founded by Dr. Pierce? On today’s installment of our audio book series based on The Fame of a Dead Man’s Deeds by Robert S. Griffin, read by Vanessa Neubauer, we’re going to find out. (ILLUSTRATION: Dr. William L. Pierce speaks at a Leadership Conference at National Alliance headquarters.)

Click here for all the chapters of this book that we’ve published so far.

Today’s chapter, entitled “The Leadership Conference,” takes us through two days in the lives of Pierce, his wife, his co-workers, and the rising racial-nationalist activists who gathered to speak and confer with Pierce in his mountain aerie deep in the woods of West Virginia.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment — the next-to-last chapter, chapter 28 — of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in regular chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 28th chapter — “The Leadership Conference” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

WHAT WAS William Luther Pierce (pictured) really trying to accomplish? How did he want to change the world? What was his plan for organizing White people, which Jewish groups have called so “hateful” and which a growing number of White Americans and Europeans call inspiring and necessary? On today’s installment of our audio book series based on The Fame of a Dead Man’s Deeds by Robert S. Griffin, read by Vanessa Neubauer, we’re going to find out.

Click here for all the chapters of this book that we’ve published so far.

Today’s chapter, entitled “Pierce’s Vision” is a succinct and powerful summary of how William Pierce saw the world, saw the decline and degeneracy of his own people, and determined what was needed to restore that people to health and sanity.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 27, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in regular chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 27th chapter — “Pierce’s Vision” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

WHAT IS the “New World Order”? We hear that phrase quite often, both by those who see it as a positive, beneficial application of American power to “spread democracy,” and by those who see it as a malign conspiracy against the self-determination and freedom of the peoples of the world. Let’s learn about it from the viewpoint of radical racial-nationalist Dr. William Luther Pierce in our continuing audio book series of The Fame of a Dead Man’s Deeds by Robert S. Griffin, read by Vanessa Neubauer. (ILLUSTRATION: George H.W. Bush famously called for a “New World Order.”)

Click here for all the chapters of this book that we’ve published so far.

Who is behind the push for a New World Order? Who are its opponents? How are its proponents proposing to change the world? Who will benefit? What are the long-term consequences for our race and civilization? You’re about to find out.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 26, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in regular chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 26th chapter — “The New World Order” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

IS FEMINISM killing us? Will it be fatal to our survival as a people? William Luther Pierce thought so, and today we’ll try to understand his reasons — in our continuing audio book series of the only biography of Dr. Pierce, The Fame of a Dead Man’s Deeds by Robert S. Griffin, read by Vanessa Neubauer. (ILLUSTRATION: Betty Friedan)

Click here for all the chapters of this book that we’ve published so far.

What, in Dr. Pierce’s view, has feminism done to young men today? How has it changed them? How has it changed young women? What is the end result for White children? What are the long-term consequences for our race and civilization? You’re about to find out.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 25, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in regular chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 25th chapter — “Men and Women” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

DR. WILLIAM PIERCE says our education system is failing, and that egalitarianism, multiculturalism, and feminism are to blame. The solutions he suggests as the only possible remedies — racial separation being the first but far from the only one — are ones that most modern educators would rather commit suicide than consider, much less implement. Yet a growing number of thinkers and ordinary Americans are indeed considering William Luther Pierce’s solutions, much to the dismay of the oligarchs who rule us.

If you aren’t deeply familiar with Dr. Pierce, you might be surprised to learn that, in a controversy over a Black charter school offering a “Black pride” curriculum, Dr. Pierce did not utter milquetoast conservative platitudes and say that the Blacks should “try to be good Americans” and “abandon racial identity politics” and “embrace color-blind meritocracy in the spirit of Martin Luther King.” No. Not at all. Instead, he said that racial pride is natural for Blacks, and for any race that wants to survive — and that White people also need schools in which pride in and knowledge of their own racial heritage is taught.

Click here for all the chapters of this book that we’ve published so far.

What principles and considerations led Dr. Pierce to his radical conclusions? You’re about to find out.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 24, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in weekly chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 24th chapter — “Schooling” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

VANESSA Neubauer’s reading of The Fame of a Dead Man’s Deeds continues this week with Dr. William Pierce’s reactions to the claim that his work consists of just “racism and hate.” Dr. Pierce believes that it is wrong to pathologize a legitimate emotion that is appropriate in some circumstances. But he also adds that he spends very little of his time “hating,” and prefers to be doing constructive work for the future. He also contends that it is his detractors who are the ones truly consumed by that emotion, pointing out their passionate hatred of any expression of racial solidarity among Gentiles. (ILLUSTRATION: William Pierce supervising a construction project at his facility in West Virginia.)

Click here for all the chapters of this book that we’ve published so far.

Is it wrong to hate people or institutions that have worked to harm you and your people? Is it honest of Jewish groups to call racial solidarity among non-Jews “hate”? Do these same Jewish groups ever express hatred of others? What is the difference between having a special regard for your own people, a love for your own people, and “hate”? Is it a good idea for Whites to disavow racism? Is the term “racism” of recent invention? Is the word “racism” often used to demonize perfectly normal behavior of human groups that favor their own kind? Should we devote our lives to “fighting racism,” as some claim? What lessons has Dr. Pierce learned about debating this issue over the years? You’re about to find out.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 23, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in weekly chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 23rd chapter — “Racism and Hate” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.

NOW WE arrive at what may the most controversial and explosive chapter in Robert Griffin’s The Fame of a Dead Man’s Deeds, read this week by Vanessa Neubauer in our continuing audio book series. It deals with radical White separatist Dr. William Pierce’s views on Jews and Jewish power. Whatever your opinion of Dr. Pierce, it cannot be denied that his most vociferous critics and attackers have been Jewish individuals and institutions. (ILLUSTRATION: William Pierce supervising a construction project at his facility in West Virginia.)

Click here for all the chapters of this book that we’ve published so far.

Why does Dr. Pierce, who says he is mainly concerned with the welfare of the White race, concentrate so much of his criticism on Jews? Aren’t Jews White, too? What makes Jews different from any other ethnic group? What characteristics account for their success and power? What does their claim to be the “Chosen People” mean? Why have Jews been expelled from so many countries? Is “hate” the reason? What are the racial policies of the Jewish state, Israel? How do they compare with the policies Jewish groups demand for Europe and America? You’re about to find out.

Today we rejoin Vanessa Neubauer in her reading of this week’s installment, chapter 22, of Professor Robert S. Griffin’s masterful biography of Dr. William Luther Pierce, The Fame of a Dead Man’s Deeds.

How did Dr. Pierce, an American scientist and academic, come to found the most influential racial-nationalist organization in America? What were his goals? To what extent did he succeed? Listen in to this fascinating intellectual journey by pressing the play button above (or at the end of this article).

This audio book will be published in weekly chapter installments on The American Mercury and will be available from the Mercury as a full-length audio book when the series is completed.

One of the most original — and controversial — thinkers of the 20th century was White nationalist, novelist, and founder of a new European religion, Cosmotheism, Dr. William L. Pierce.

The only real biography of Dr. Pierce is Professor Robert S. Griffin’s The Fame of a Dead Man’s Deeds, which was published in 2001. This week we continue with the 22nd chapter — “Pierce and Jews” — of the book. Experience William Pierce, the writer, the philosopher, the radical — and the builder of an intentional White community in the mountains of West Virginia — just as Robert Griffin experienced him, by pressing the play button now.