The Jews have complained that they are being misrepresented. It is their usual complaint. They are always being “misrepresented” and “persecuted” except when they are being praised for what they are not. If the Jews were fully understood by the Gentiles, if the Christian churches, for example, were freed from their delusion that the Jews are Old Testament people, and if the churches really knew what Talmudic religion is, it is likely the “misrepresentation” would be still stronger.
The downfall of Russia was prepared by a long and deliberate program of misrepresentation of the Russian people, through the Jewish world press and Jewish diplomatic service. The name of Poland has been drawn in filth through the press of the United States under Jewish instigation, most of the signers of the latest Jewish protest against The Dearborn Independent’s articles being leaders in the vilification of Poland, whose sole crime is that she wishes to save herself from the Jews. All this real misrepresentation is regarded as the Jews’ privilege.
But wherever a hand has been raised to prevent the Jews overrunning the people and secretly securing control of the major instruments of life, the Jews have raised the cry of “misrepresentation.” They never meet the question outright. They are not meeting it now. They cannot meet it without confession. False denials, pleas for sympathy, and an unworthy attempt to link others with them in their fall, constitute their whole method of defense.
Freemasons may wonder how they come into this affair, as they see the name of their ancient order coupled with that of the Jews in the latest Jewish defense. It is all very easily understood by those who are acquainted with Jewish strategy during the two centuries which comprise modern Masonic history.
Twice in the history of the United States, the people have been aroused by a sense of strange influences operating in their affairs, and each time the real power behind the influences was able to divert suspicion to the Freemasons. Once in George Washington’s time, once in President Adams’ time this occurred. Books were written, sermons preached, newspapers took up the search, but none of the observers saw the Jewish influence there. George Washington knew that the disloyal influence was not Masonic, but he saw signs of the concealed power trying to operate under the guise of Masonry. President Adams had not so clear a view of the matter.
Masonry emerged unstained because it was guiltless of subversive purposes. A pseudo-Masonry, of French origin, given to atheistic and revolutionary purposes, strongly patronized by Jews, was the disturbing element, but all that the public was able to see was the Masonic similitude and not the Jewish hand. A recrudescence of this misrepresentation of the Masons occurred also in 1826, and from then until the other day, when the Leaders of American Jewry linked the name of Freemasonry with their own, the name of the Order has been unscathed.
This is to serve notice on the leaders of American Jewry that this time they will not be permitted to hide behind the name of Masonry, nor will they be permitted to hold up the name of Masonry as a shield to blunt the darts or as an ally to share the shafts aimed at their subversive purposes. That game has succeeded twice in the United States; it will never succeed again. Freemasonry is not and never was implicated in what the Jewish cabal has had in mind. And Freemasons everywhere are aware of the facts.
It is a curious fact that just as the Jews have sought to operate through the Masons and then leave that Order to take the brunt of the ensuing assault, so also have they at times sought to operate through the Jesuits, playing the same trick with that name and Order. If the Jesuits and the Masons would compare notes, they could both report the same thing. Jews have sought to use both, and have been frustrated, although in consequence the names of both Orders have suffered for a time.
This is one of the coincidences between the Protocols and the facts: the Protocols express themselves as against both the Masons and the Jesuits, but willing to use both to attain Jewish purposes.
Both these orders are well able to take care of themselves, once they know the key to the Jewish plan. But there is much information on these matters of which the public is not aware, and at a future date a study may be made of the historical efforts of the Jews to use and destroy Freemasonry. Such a study will be useful in showing how Jewish influence operated in a day when the people had no means of identifying it as Jewish. The people attacked the thing they saw, but what they saw was not the source of the element they opposed. Progress has been made at least to this extent, that nowadays, more than at any previous time, the world plan of the Jews is known and recognizable.
The main purpose of the present article, however, is to show the reader that the Jews have not been misrepresented, the means of showing this being a presentation of the Jews by a notable Jew whom the Jews are delighted to honor.
Benjamin Disraeli, who was Earl of Beaconsfield and prime minister of Great Britain, was a Jew and gloried in it. He wrote many books, in a number of which he discussed his people in an effort to set them in a proper light. The British Government was not then so Jewish as it has since become, and Disraeli was easily one of the greatest figures in it.
In his book, “Coningsby,” there appears a Jewish character named Sidonia, in whose personality and through whose utterances, Disraeli sought to present the Jew as he would like the world to see him.
Sidonia first announces his race to young Coningsby by saying, “I am of that faith that the Apostles professed before they followed their Master,” the only place in the whole book where the “faith” is mentioned. Four times, however, in the brief preface to the fifth edition, written in 1849, the term “race” is used in reference to the Jews.
In the first conversation between these two, Sidonia reveals himself as a great lover of power, and discourses charmingly of the powerful men of history, ending in this way:
“Aquaviva was General of the Jesuits, ruled every cabinet in Europe and colonized America before he was thirty-seven. What a career!” exclaimed the stranger (Sidonia), rising from his chair and walking up and down the room; “the secret sway of Europe!” (p. 120. The references are to Longman’s edition published in 1919. The italics are ours.)
Taking up a study of the character of Sidonia the Jew, Disraeli the Jew begins to refer to the Jews as “Mosaic Arabs.” If a modern writer were to describe the Jews thus, virtually as Arabs of the Mosaic persuasion, it would be denounced as another attempt at “persecution,” but Disraeli did this a number of times, his purpose evidently being to give the Jew his proper setting as to his original position among the nations. Again he refers to them as “Jewish Arabs.” Both of these terms may be found on page 209.
Disraeli also gives voice to the feeling, which every Jew has, that whoever opposes the Jew is doomed. This is a feeling which is strongly entrenched in Christians also, that somehow the Jews are the “chosen people” and that it is dangerous to oppose them in anything. “The fear of the Jews” is a very real element in life. It is just as real among the Jews as among non-Jews. The Jew himself is bound in fear to his people, and he exercises the fear of the curse throughout the sphere of religion—“I will curse them that curse thee.” It remains to be proved, however, that opposition to the destructive tendencies of Jewish influences along all the principal avenues of life is a “cursing” of the Jews. If the Jews were really Old Testament people, if they were really conscious of a “mission” for the blessing of all nations, the very things in which they offend would automatically disappear. If the Jew is being “attacked,” it is not because he is a Jew, but because he is the source and life of certain tendencies and influences, which, if they are not checked, mean the destruction of a moral society.
The persecution of the Jew to which Disraeli refers is that of the Spanish Inquisition, which rested on religious grounds. Tracing the Sidonia family through a troubled period of European history, our Jewish author notes:
“During the disorders of the Peninsular War * * * a cadet of the younger branch of this family made a large fortune by military contracts, and supplying the commissariat of the different armies.” (p. 212.) Certainly. It is a truth unassailable, applicable to any period of the Christian Era, that “persecuted” or not, “wars have been the Jews’ harvests.” They were the first military commissaries. If this young Sidonia in supplying “the different armies” went so far as to supply the opposing armies, he would be following quite perfectly the Jewish method as history records it.
“And at the peace, prescient of the great financial future of Europe, confident in the fertility of his own genius, in his original views of fiscal subjects, and his knowledge of natural resources, this Sidonia * * * resolved to emigrate to England, with which he had, in the course of years, formed considerable commercial connections. He arrived here after the peace of Paris, with his large capital. He stakes all that he was worth on the Waterloo loan; and the event made him one of the greatest capitalists in Europe.”
“No sooner was Sidonia established in England than he professed Judaism * * *”
“Sidonia had foreseen in Spain that, after the exhaustion of a war of twenty-five years, Europe must require capital to carry on peace. He reaped the due reward of his sagacity. Europe did require money and Sidonia was ready to lend it to Europe. France wanted some; Austria more: Prussia a little; Russia a few millions. Sidonia could furnish them all. The only country which he avoided was Spain * * *” (p. 213.)
Here the prime minister of Great Britain, from the wealth of his traditions as a Jew and the height of his observation as prime minister, describes the method of the Jew in peace and war, exactly as others have tried to describe it. He puts forward the same set of facts as others put forth, but he does it apparently for the Jews’ glorification, while others do it to enable the people to see what goes on behind the scenes in war and peace. Sidonia was ready to lend money to the nations. But where did he get it, in order to lend it? He got it from the nations when they were at war! It was the same money; the financiers of war and the financiers of peace are the same, and they are The International Jews, as Benjamin Disraeli’s book for the glorification of Jewry amply testifies. Indeed, he testifies on the same page just quoted:
“It is not difficult to conceive that, after having pursued the career we have intimated for about ten years, Sidonia had become one of the most considerable personages in Europe. He had established a brother, or a near relative, in whom he could confide, in most of the principal capitals. He was lord and master of the money market of the world, and of course virtually lord and master of everything else.”
This comes as near being The International Jew as anything can be, but the Jews glory in the picture. It is only when a non-Jewish writer suggests that perhaps it is not good for society that a Jewish coterie should be “lord and master of the money market of the world,” and as a consequence “lord and master of everything else,” that the cry of “persecution” arises.
Strangely enough, it is in this book of the British premier that we come upon his recognition of the fact that Jews had infiltrated into the Jesuits’ order.
“Young Sidonia was fortunate in the tutor whom his father had procured for him, and who devoted to his charge all the resources of his trained intellect and vast and various erudition. A Jesuit before the revolution; since then an exiled Liberal leader; now a member of the Spanish Cortes; Rebello was always a Jew. He found in his pupil that precocity of intellectual development which is characteristic of the Arabian organization.” (p. 214.)
Then followed in young Sidonia’s career an intellectual mastery of the world. He traveled everywhere, sounded the secrets of everything, and returned with the world in his vest pocket, so to speak—a man without illusions of any sort.
“There was not an adventurer in Europe with whom he was not familiar. No minister of state had such communication with secret agents and political spies as Sidonia. He held relations with all the clever outcasts of the world. The catalog of his acquaintances in the shape of Greeks, Armenians, Moors, secret Jews, Tartars, Gypsies, wandering Poles and Carbonari, would throw a curious light on those subterranean agencies of which the world in general knows so little, but which exercise so great an influence on public events * * * The secret history of the world was his pastime. His great pleasure was to contrast the hidden motive, with the public pretext, of transactions.” (pp. 218-219.)
Here is The International Jew, full dress; he is the Protocolist too, wrapped in mystery, a man whose fingers sweep all the strings of human motive, and who controls the chief of the brutal forces—Money. If a non-Jew had limned a Sidonia, so truthfully showing the racial history and characteristics of the Jews, he would have been subjected to that pressure which the Jews apply to every truth-teller about themselves. But Disraeli could do it, and one sometimes wonders if Disraeli was not, after all, writing more than a romance, writing indeed a warning for all who can read.
The quotation just given is not the description of Sidonia only; it is also a description—save for the high culture of it—of certain American Jews who, while they walk in the upper circles, have commerce with the “adventurers” and with “the secret agents and political spies,” and with the “secret Jews,” and with those “subterranean agencies of which the world in general knows so little.”
This is the strength of Jewry, this commerce between the high and the low, for the Jew knows nothing disreputable within the circle of Jewishness. No Jew becomes an outcast, whatever he may do; a place and a work await him, whatever his character.
There are highly placed persons in New York who would rather not have it known what they contributed to the “adventurer” who left New York to overturn Russia; there are other Jews who would rather not have it printed how much they know of “secret agents and political spies.” Disraeli did more than draw Sidonia; he portrayed The International Jew as he is found also in America.
Thus far Sidonia is described from the outside. But now he begins to speak for himself, and it is in behalf and praise of the Jews. He is discussing the discrimination practiced against his people in England. It is the old story. Everywhere, even in the United States, the same story. Crying for pity while usurping power! “We poor Jews” wails a New York multi-millionaire at whose finger legislators quail and even Presidents of the United States grow respectful.
The following quotation was written in 1844: Britons must be impressed with its uncanny parallel to their affairs today: it is Sidonia speaking—
“* * * yet, since your society has become agitated in England, and powerful combinations menace your institutions, you find the once loyal Hebrew invariably arrayed in the same ranks as the leveller and latitudinarian, and prepared to support the policy which may even endanger his life and property, rather than tamely continue under a system which seeks to degrade him.”
Consider that. “Latitudinarianism” is the doctrine of the Protocols in a word. It is a break-up by means of a welter of so-called “liberal” ideas which construct nothing themselves, but have power to destroy the established order.
Note also Disraeli’s answer to the question sometimes asked, “If the Jews suffer under Bolshevism, why do they support it?” or the Jewish spokesmen’s form of it—“If we are so powerful, why do we suffer in the disorder of the world?” The disorder is always a step to a new degree of Jewish power. Jews suffer willingly for that. But even so, they do not suffer as the non-Jews do. The Soviets permit relief to enter Russia for the Jews. In Poland, the “starving war-sufferers” are able to glut all available ships in taking high-priced passage to America. They are not suffering as other people are, but, as Disraeli sees, they are willing to suffer because they see in every breakdown of Gentile society a new opportunity for the Jewish power to dig nearer the central seat of power.
Just how the Jew works to break down the established order of things, by means of ideas, as the Protocols claim, is shown in this same conversation of Sidonia:
“The Tories lose an important election at a critical moment; ’tis the Jews come forward to vote against them. The Church is alarmed at the scheme of a latitudinarian university, and learns with relief that funds are not forthcoming for its establishment; a Jew immediately advances and endows it.”
If these words had been written by a non-Jew, the cry of anti-Semitism would ring through the land. They are true, neither more nor less true, because written by a Jew. And Sidonia adds:
“And every generation they must become more powerful and more dangerous to the society that is hostile to them.” (These quotations from page 249.)
Well, several generations have passed since these words were written. The Jew still regards every form of non-Jewish society as hostile to him. He organizes strongly against society. And, if Disraeli is to be taken as a prophet, his words remain—“they must become more powerful and more dangerous.” They have become more powerful. Whoso would measure the danger, look around.
Let the charming Sidonia proceed with his revelations:
“I told you just now that I was going up to town tomorrow, because I always made it a rule to interpose when affairs of state were on the carpet. Otherwise I never interfere. I hear of peace and war in newspapers, but I am never alarmed, except when I am informed that the Sovereigns want treasure; then I know that monarchs are serious.”
It will be remembered that Sidonia held no governmental position. The time had not come for that. Power was exercised behind the scenes long before the craving for the spotlight was gratified. But whether there be Jews in office or not, the power they exercise behind the scenes is always greater than the power they show in the open. It can be seen, therefore, that the more numerous they are in office, the greater their secret power. Sidonia continues:
“A few years back we were applied to by Russia. Now there has been no friendship between the Court of St. Petersburg and my family. It has Dutch connections which have generally supplied it; and our representations in favor of the Polish Hebrew, a numerous race, but the most suffering and degraded of all the tribes, have not been very agreeable to the Czar. However, circumstances drew to an approximation between the Romanoffs and the Sidonias. I resolved to go myself to St. Petersburg. I had, on my arrival, an interview with the Russian Minister of Finance, Count Cancrin; I beheld the son of a Lithuanian Jew.
“The loan was connected with the affairs of Spain; I resolved on repairing to Spain from Russia. I traveled without intermission. I had an audience immediately on my arrival with the Spanish Minister, Senor Mendizabel; I beheld one like myself, the son of a Nuevo Christiano, a Jew of Aragon.
“In consequence of what transpired at Madrid, I went straight to Paris to consult the President of the French Council; I beheld the son of a French Jew, a hero, an imperial marshal * * *”
If Sidonia were traveling today he would find whole groups of Jews, where, in his day, he found one, and he would find them in exalted places. Suppose Disraeli were alive today and should revise “Coningsby,” including the United States in the tour of this money master of the world! What a host of Jewish names he could gather from official circles in Washington and New York—such a host, indeed, as makes the occasional Gentile look like a foreigner who had been graciously permitted to come in by the Jews!
“The consequence of our consultations was, that some northern power should be applied to in a friendly and mediative capacity. We fixed on Prussia; and the President of the Council made an application to the Prussian Minister, who attended a few days after our conference. Count Arnim entered the cabinet, and I beheld a Prussian Jew.”
Sidonia’s comment upon all this is offered as an address to every reader of this article:
“So, you see, my dear Coningsby, that the world is governed by very different personages from what is imagined by those who are not behind the scenes.” (pp. 251-252.)
It is indeed! Why not let the world see behind the scenes for a little?
And now for the most illuminating lines Disraeli ever wrote—lines which half compel the thought that maybe, after all, he was writing to warn the world of Jewish ambition for power:
“You never observe a great intellectual movement in Europe in which the Jews do not greatly participate. The first Jesuits were Jews. That mysterious Russian Diplomacy which so alarms Western Europe is organized and principally carried on by Jews. That mighty revolution which is at the moment preparing in Germany, and which will be, in fact, a second and greater Reformation, and of which so little is yet known in England, is entirely developing under the auspices of Jews.” (p. 250.)
American Jews say that the Protocols are inventions. Is Benjamin Disraeli an invention? Was this Jewish Prime Minister of Great Britain misrepresenting his people? Are not his portrayals taken as true history? And what does he say?
He shows that in Russia, the very country where the Jews complained they were least free, the Jews were in control.
He shows that the Jews know the technique of revolution, foretelling in his book the revolution that later broke out in Germany. How did he foreknow it? Because that revolution was developing under the auspices of Jews, and, though it was then true that “so little is yet known in England,” Disraeli the Jew knew it, and knew it to be Jewish in origin and development and purpose.
One point is sure: Disraeli told the truth. He presented his people before the world with correctness. He limns Jewish power, Jewish purpose and Jewish method with a certainty of touch that betokens more than knowledge—he shows racial sympathy and understanding. He sets forth the facts which this series is setting forth. Why did he do it? Was it boastfulness, that dangerous spirit in which the Jew gives up most of his secrets? Or was it conscience, impelling him to tell the world of Judah’s designs?
No matter; he told the truth. He is one man who told the truth without being accused of “misrepresenting” the Jews.