Subject:
[ChristianPatriot] THOSE AWFUL PROTOCOLS
Date:
Sun, 5 Jan 2003 03:12:39 ‑0800
From:
"hengist" <[email protected]>
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<Undisclosed‑Recipient:;>
THOSE AWFUL PROTOCOLS
by Professor Revilo P. Oliver (March 1991)
You will be glad to know that the courageous French periodical, *R,vision*, which I mentioned in June (pp. 52‑59), continues publication
despite constant harassment (1) by the Jews' governor of France, Mitterand and his gang. I have received the issue for November 1990.
*R,vision* published in May 1990 an important article on the famous *Protocols* by the editor, Alain Guionnet. Before I report on it,
however, I should summarize what is indisputably known about that document.
1]. In the last days of August 1897 the first Zionist congress met in Basel, Switzerland. It was evidently so successful that in the following
week the organizer and chairman of the meeting, Theodore Herzl, in a highly confidential letter, boasted: "In Basel, I founded the Jewish
State." (2) The proceedings of this Congress or such part of them as it was deemed expedient to make public were published in Vienna by a
firm called "Erez Israel" under the curious title, *Protocols*. The word was evidently used with its common meaning: an informal statement of
the points which have been agreed on in a conference or diplomatic negotiation and which are to be embodied in a formal treaty between the
contracting parties. (3)
(1. One cute trick was to invoke against the magazine the laws against pornography and pretend that truth would corrupt the minds of French
moppets. The same excuse was used by the German traitors in Bonn when they first restricted dissemination of Professor Arthur Butz's
fundamental *The Hoax of the Twentieth Century* and the German translation of it, *Der Jahrhundert‑Betrug* (Richmond, Surrey; Historical
Review Press, 1977). These are facts that should be pondered by those who are now clamoring for foolish laws against pornography.)
(2. "In Basel habe ich den Judenstaat gegruendet.")
(3. The word originally designated a strip of parchment that was glued to the first page of a manuscript or, if it have been bound, its cover,
listing its contents. From this was derived the Table of Contents of modern books. The term was also used in diplomacy (a) to list and limit
the subjects that were to be discussed in a conference, and (b) to formulate the diplomatic etiquette to which ambassadors and other
diplomatic representatives were expected to conform. The word is sometimes used to designate what is to be taken for granted in a written
discussion or in a meeting (e.g., in this country, *Robert's Rules of Order*), whence the peculiar American use of the term in the
south‑western states, where, in abstracts of title under the American government, the *protocol* is the original grant of land to an individual
by the Spanish Crown, which is thereby recognized as the basis from which the legal title is derived.)
2]. Sometime after the Congress and before 1901 at the latest, through channels that are variously described, (4) a manuscript reached Russia
and was said to be the secret part of the Protocols of the Congress at Basel. The manuscript may or may not have borne the title, *Protocoles
des sages de Sion*, by which it became subsequently known. It was written in French, purportedly the language of the original.
The document is no longer available. It and all copies of it were probably destroyed when a Jew, whose real name may have been Adler
(depending on whether or not his mother had been legally married to his father) but who disguised himself by taking the name of the stupid
Russian who had married his mother, Kerensky (5), wormed his way into the position of Prime Minister in 1917 to prepare the way for the
Bolsheviks under Lenin. He immediately used the powers of the Russian government to silence opponents of his predatory race and
suppress whatever documentation they possessed. He is known to have destroyed all copies of the book by Nilus, which will be mentioned
below.
It is significant that the document was in French. That creates a certain presumption of authenticity, for all of the leaders of Zionism, Herzl,
Wolfsohn, Kellner, Weizmann, et al., all wrote and spoke German for serious communication (6), and the Zionist periodical, *Die Welt* (a title
which foreshadows a determination to occupy the whole world, not merely a small part of Asia Minor), was published in German in Vienna.
Anyone undertaking to forge such a document (e.g., the Russian Secret Police) would naturally have produced it in German, rather than use
an unlikely language, French, which would immediately raise questions about a document attributed to persons who normally and almost
exclusively wrote in German. (Modern Hebrew, which is now used, in addition to English and Rumanian, by many Jews in Israel, was not
invented until later. It is more commonly written than spoken.)
(4. The most common and plausible account is that given on pp. 100‑102 of the larger of the two English editions I shall cite below. There are
many variants, some probably arising from the habitual practice of intelligence agencies to conceal their sources. Some may have been
devised to discredit the revelation of Jewish strategy. That must account for the wild story that the text was found, and translated from, a
parchment written in Hebrew (a mistake for the Rabbinical dialect of Aramaic?), found in a library in southern Russia‑‑unless the story arose
from a confused recollection of a letter written by the Prince of the Jews to rabbis in Spain in 1489, which I shall mention shortly. Such a letter,
written to Jews in the Ukraine, might well have been in Rabbinic.)
(5. The Jews have attained such effective control of even responsible publications that, for example, two of our most common reference
works, *Webster's Biographical Dictionary* and the *Columbia Encyclopaedia* lie to their readers and call "Kerensky" a Russian.)
(6. Yiddish, which is a dialect of German corrupted with words and expressions taken from the dialect of Aramaic current among Jews in the
Middle Ages and perhaps from Hebrew, is too crude a language to be used in discussion of topics requiring philosophical and intellectual
terms. Educated Jews naturally used German in writing on such subjects and even in their diaries and personal letters about trivial matters.
See, for example, Herzl's *Tagebuecher* (3 vols., Berlin, Juedischer Verlag, 1922‑1923).)
3]. The French text was translated into Russian, perhaps by Mlle. Justine Glinka, who is said to have purchased the French text from a Jew
and transmitted it to General Orgevskii in the Czar's Ministry of the Interior, reportedly in 1885 (obviously long before Herzl convened his
Zionist Congress in Basel in 1897!). The French text may or may not have been the text of secret proceedings at that Congress which is said
to have been obtained for the Russian Secret Police by Eno Azev, a rabbi who had defected from his race and eventually became a Christian
monk in a monastery in Serbia, were he is said to have vigorously insisted that he *knew* that the *Protocols* were genuine and gave only
an outline of the world conquest that Jewry was systematically carrying out. That text, in an unspecified language, was presumably
translated into Russian by Eno Azev or another. I have no information that would enable me to discriminate between the two original
versions of the *Protocols*, assuming that there were two.
4]. A Russian translation of the French *Protocols*, presumably Mlle. Glinka's, was given by her to a Russian nobleman, Sukhotin, in 1895
(note date) and privately published, s.a.l.n.t., by one of his friends at Orel in 1897. No copy of this anonymous publication is known to exist,
but the fact of publication was attested by the amateur publisher, who escaped from the Judaeo‑Bolshevik seizure of Russia and executed an
affidavit to that effect. This is the Russian version that Professor Sergius A. Nilus inserted in his book of Jewish influences, published in
1901. Professor Nilus again published this translation in 1905, and he or someone else sent a copy of this second edition to the British
Museum, where it was received and catalogued in 1906.
5]. Nilus's text was translated into English by Victor E. Marsden, who had been the representative of the *Morning Post* (London) in St.
Petersburg, and who escaped from the doomed land only with great difficulty after torture by the enemies of mankind. (7)
Marsden's English translation was first published in London in 1920 under the title, *The Protocols of the Learned Elders of Zion*. This text
has been reprinted many times.
A copy of Nilus's book also reached Germany and the text was translated into German by Gottfried zum Beek, if am correctly informed, and
published under the title, *Die Geheimnisse der Weisen von Zion*, in 1919. The *Protocols* have been translated into many languages,
including Japanese, and some years ago I was sent a copy in Turkish. I assume that most or all of the translations into other languages, with
the possible exception of the French, were translated from either Marsden's English or Herr zum Beek's German.
(7. It seems that he had prudently sent his Russian wife to England before the Jews took control of Russia, while he remained, hoping,
perhaps, that the Bolsheviks would have some wish to imitate the behavior of civilized nations to foreign visitors.)
6]. Two English reprints of Marsden's text are available from Liberty Bell Publications, viz.: (a) a booklet of 72 pages, *Protocols of the
Learned Elders of Zion*, containing only the text without commentary and a few pages of excerpts from other Jewish manifestos of similar
purport; $3.50 + postage. (b) A book of three hundred pages, *The Protocols of the Meetings of the Learned Elders of Zion, with preface and
explanatory notes*; $8.00 + postage. This edition, first published in 1934, is much later than the booklet and contains a wealth of material
illustrative of the application of the Yid's strategy and tactics to the date of publication. Everyone who is interested in the possible survival
of our race or even is his own chances of dying a natural death should have a copy of the *Protocols* at hand for reference, and this is the
edition which I now recommend‑‑unless you read Spanish with ease.
7]. I owe to a generous reader of this magazine a copy of what is by far the best edition of the *Protocols* known to me: *Los Protocolos de
los Sabios de Si¢n, 1898‑1990*, commentados por Joaquim Bochaca Oriol (Bogota, Columbia; Editorial Solar, 1990). The text was probably
translated from Marsden's English, but Senor Bochaca, in his commentary after each paragraph, has abundantly and cogently illustrated the
operation of the Jewish strategy during the past ninety‑two years, and has considered (pp. 511‑521) even the now fashionable comedy of
'perestroika' and 'glasnost' with which Gorbachev and Bush entertain "conservative" children and excite frenzied applause from simple‑mined
"intellectuals," with, of course, the co‑operation of all the jewspapers and boob‑tubes. This vaudeville act, which has inspired some
intellectual mammothrepts to assure us, for the nth time, that the Sheenies have lost control of Russia, is simply a phase in the gradual
consolidation of the two principal techniques of subversion, Communism and Capitalism, in preparation for the New World Order clearly
planned in the *Protocols*, to establish which our War Lord proposes to use our weapons to blast the whole world into bloody and
"peace‑loving" submission to our enemies.
Senor Bochaca has added an excellent preface in which he frankly confronts the obvious problem: Are the Jews, who have devised and so
successfully applied the methods described in the *Protocols*, a race so mentally and socially superior to our own that we Aryans, despite
all the courage and all the scientific prowess of which we gave abundant proof in past centuries, will necessarily undergo the fate of all
inferior species in the struggle for life that is the only law of the planet on which we live? If that is so, then we, as Aryans, may regret and
deplore our irremediable inferiority, but, as members of the only race capable of philosophical objectivity, we may also not only recognize the
inevitable but even approve it as probably a stage in the eventual progress of our planet to the Jews' Biblical ideal of a "desolation of
desolations," such as we now find on all the other planets of our solar system. I commend Senor Bochaca's thoughtful discussion to you
with the hope that the exiguous grounds for hope that he gives us may prove to be substantial.
8]. Ever since the first publication of the *Protocols* in a European language, the Sheenies have been yelping that they are a "forgery," i.e.,
not actually composed by Jews. That contention, of course, is, for all practical purposes, irrelevant. If we are given a map that purports to be
taken from the London Times's great atlas, whereas it was compiled by someone else and is thus a forgery, all that will really matter to us is
whether or not the map is accurate.
Whoever wrote the *Protocols* produced a minutely accurate description of the Jews' conquest of the world by deceit. A cogent argument
in favor of their authenticity is the obvious fact that they show an attitude towards *goyim* that is precisely that of the Babylonian Talmud
and the authoritative epitome of it, Caro's *Shulhan 'Aruk*, Jewish scriptures of which no one can dispute the authenticity. (8)
That contemptuous hatred of *goyim* appears in many other Jewish compositions, not all of which, surely, can be dismissed as forgeries by
nasty Aryan pigs.
The Jewish plan of world conquest by economic looting and by using hirelings and dupes to befuddle Aryans is certainly not an invention
of wicked "anti‑Semites" in the Nineteenth Century. It has been attested long before that, for example, in a letter of instructions written by the
Prince of the Jews, who than resided in Constantinople, to the Jews in Spain in 1498, when there was already prevalent the popular sentiment
that resulted in the expulsion of "unconverted" Jews by Ferdinand and Isabella four years later, in the year of Columbus's fateful rediscovery
of the Western Hemisphere.
A facsimile of what is probably the first printing of this letter, in a book published in Spain in 1608, will be found following page 98 in the
edition of the English *Protocols* that I recommended above. The letter is in Spanish, as is natural, since the Jews of the Mediterranean
lands all spoke Ladino, a Jewish dialect of Spanish, just as Yiddish is a Jewish deformation of German, while educated members of the
international tribe used Spanish for serious writing. (9)
The letter, as I have said, anticipates the essentials of the *Protocols* and attests the vampire races's determination to exploit and ultimately
destroy the hated *goyim*. The Sheenies will wail, of course, that there is no proof that their Prince actually wrote that letter in 1498, but that
is irrelevant, because the orders given in the letter, whoever wrote it, were in fact followed by the Yids in Spain at that time.
The Prince, for example, orders his subjects in Spain to feign conversion to the religion of the stupid Aryans, and then slither upward into
positions of power in both church and state so that they can dominate Spain and drive it to destruction. That is precisely what most of them
did.
The majority of the Jews in Spain obeyed their Prince's command and masqueraded as converts to Christianity. That is made absolutely
certain
by the fact that in one typical small town, Borja, almost all of the c. 300 Jews infesting it professed the religion of their hated Spanish hosts
to avoid emigration; see Miguel A. Motis Dolader, *Los Judios de Borja en el siglo XV* (Borja, Centro de Estudios Borjanos, 1987), based on
the municipal records. One nice detail is the conduct of some of the Yids: they apparently intended to emigrate, sold their property to
Christians, and left the town, but, probably on the advice of their superiors, changed their minds, had themselves sprinkled with the
Christian's magic water, and returned to Borja to reclaim their property.
Yahweh's race, from their first appearance in history, perpetually snivel about the "persecution" they have suffered (and richly deserved) in
every civilized nation into which they have penetrated, but the next time you hear them wailing about the cruel "expulsion of Jews" from
Spain in 1492, just remember that (a) it was the expulsion of c. 5% of the Jews who then infested Spain, (b) the five percent went to Holland
(where, by the way, they continued to speak and write Spanish among themselves) and became suddenly wealthy; and in the next century
Holland, having become Protestant, revolted against the Hapsburg monarchy in a civil war that bled Spain for a century, and (c) the 95% who
remained in Spain so successfully masqueraded as Christians that we need not wonder why Spain, after becoming the richest nation in
Europe and the dominant world power, lapsed into the irremediable economic, moral, and intellectual decadence that was most perceptively
and bitterly described by the great Spanish satirist and moralist, Francisco Quevedo.
Quevedo, who, by the way, was a close and loyal friend of the great Jesuit, Juan de Mariana, the most learned Spaniard of his time, (10)
understood what had been done to his nation. In the "Isla de los Monopantos," the thirty‑ninth and penultimate chapter of his *Hora de
todos* (not later than 1636), (11) Quevedo describes the looting and corruption of Spain by an alliance of Jews and financiers, and attributes
to the Jews precisely the purposes set forth in the *Protocols*.
In the transparent fiction of the "Isla de los Monopantos," Quevedo first describes a Congress of leading rabbis from all parts of Europe,
who have met in Salonica (then Turkish territory) to plot further means of destroying European civilization. The rabbis were evidently the
leaders of Jewry in their respective countries at that time, and Quevedo gives them names that are anagrams of their real names or significant
references to them. (12) To the Jewish Congress come the *Monopantos*, who are the international sect (Quevedo's term) of governmental
ministers and financiers who dominate all the nations of Europe and are in fact the masters of the kings in whose names they rule. The
Spaniards among them are designated by anagrammatic names of transparent allusions. (13)
The governmental financiers and thieves are an international sect because they have rejected Christianity and become atheists after the
example of Machiavelli (Quevedo was a staunch Christian), (14) and their purpose is to rob their subjects and reduce them to penury and
hence slavery. Their purposes are thus sufficiently close to those of the Jews to permit the two groups to conspire together against
civilization. Each party mistrusts the other, of course, but the Jews intend to use the financiers for their own ends and then betray them, while
the atheistic politicians, better called Argyrotheists because their god is money, intend to use and betray the Jews in the same way. (15)
One could compile a very long list of sagacious Aryans who have perceived and identified some of the Jews' operations against our race and
culture, and a very short list of Jews who have defected from their race and exposed, at least in part, its hatred of us, but well‑trained
Americans will shudder at the thought that there could be persons so evil that they do not adore the innocent darlings of God's race, who are
so vilely persecuted just because they are incapable of wrong‑doing.
If one examines the *Protocols*, which obviously must have been written before 1901, one finds a detailed exposition of events that have
taken place long after that date. The plans for looting a nation through a central bank, for example, are almost a blueprint for the Federal
Reserve, which was devised by the Jew, Warburg, who conspired with greedy financiers of our own race to grab control of our currency in
1913. Consider the plans for an "international Super‑Government" and compare them with the "New World Order" that Bushy is creating by
making the "United Nations" the arbiters of peace and war and of our daily life. And who could have imagined in 1901 that a nation would
ever fight a war without intending to win it, as the American cattle have done in Korea and Vietnam?
I shall not argue that the *Protocols* were an authentic map of what was in the future when they were written. Read them and judge for
yourselves. (16)
(8. For a convenient conspectus of some characteristic passages in the Talmud, see the *Christian News Encyclopaedia*, which I cited in
*liberty Bell*, November 1989, pp. 1‑7. It reproduces those passages photographically from the Jews' official English translation. So far as I
know, there is no English translation of the epitome, but it was translated into German by Dietrich Hoffmann, *Der Schulchan Aruch* (Berlin,
1895).)
(9. It is curious and perhaps significant that the version of this letter published in the Rothschild's *Revue des ,tudes juives* (of which an
English translation appears on p. 7 of the shorter edition of the English *Protocols*) oddly and implausibly substitutes the King of France
for the "Rey de Espana" of the original. There was an obvious reason why the Prince should give sage instructions to his subjects in Spain
in 1498, but he had no reason to advise the Jews who were battening on the French in that year.)
(10. Mariana, the son of a ranking ecclesiastic by his concubine, is best known for the stylistic brilliance of his *Historiae de rebus Hispaniae
libri* (first edition, Toleti [= Toledo], 1592; augmented edition, Moguntiae [= Mainz], 1605; reprinted with supplement, Hagae Comitum [=The
Hague], 1733). His essay, "De monetae mutatione," one of his *Tractatus VII (Coloniae Agrippinae [=Cologne], 1609) may have been the first
treatise on economics to expose the irremediable defect of fiduciary currency: it inevitably leads governments to swindling their citizens (as,
of course, it has done in the United States). It earned him the hatred of the Spanish Prime Minister and the bureaucratic gang. Mariana's
sound views on education (as distinct form brainwashing), as set forth in his *Discursus de erroribus Societatis Jesu* (placed on the
Catholic Church's roster of forbidden books in 1627; I do not know of a trustworthy translation) earned him the hostility of his own order,
which therefore did nothing to obtain his release when the Dominicans, with the cordial assent of the Spanish government, threw him into the
dungeons of the Inquisition and then into a monastic prison, in which he suffered and languished until he was released, a broken old man of
75. He received the usual reward of intelligence that is not inspired by knavery.)
(11. It is likely that this, like many of Quevedo's other works, circulated in manuscript for years before his final revision of it was printed.)
(12. Luis Astrana Marin, in his thorough study of the works he edited, says that the names of the Jews are "imposible hoy de descifrar," but
if there is a *goy* who has made a study of the intrigues of Sixteenth‑Century Jews, I wish he would try to identify some of the rabbis who
could have written their own set of "protocols" at Salonica.)
(13. E.g., Pragas Chincollos = _Gaspar_ de Guzm n, Conde‑Duque de Olivares, one of whose territorial titles was Z£¤iga y _Conchillos_. Then
Prime Minister, he was believed to be at least partly of Jewish descent and is know to have favored many Marranos. Phil rgyros ('lover of
money') is obviously Guzm n's henchman, Juan Bautista S enz. Danipe = Juan de _Pineda_. Etc.)
(14. Quevedo's philosophical premises were fairly close to those of the famous Bishop Berkeley, and on this basis he refused to doubt
Christianity as taught by the Catholic Church, and saw in application of it the only means of maintaining collective and individual morality.
His political opinions were formed by Roman history; see his essay on Marcus Brutus, which takes the form of a commentary on the
biography by Plutarch (it was written in Spanish, but a Latin translation, published in 1660, was widely circulated in Europe); it to some extent
supersedes his earlier *Politica de Dios*. The greater part of his numerous writings consists of mordent satires directed against the moral
corruption of all ranks of Spanish society in his time.)
(15. It is a curious coincidence that Quevedo satirically predicts a rupture of the criminal alliance, as was recently done by Hans Schmidt in
the December issue of his *GANPAC Brief*, in which he advances a theory that Bush's invasion of Saudi Arabia and projected attack on
Iraq is in the interests of the "Trilateral" financiers and adverse to the interests of the Sheenies, with whom they were formerly allied, so that
"the Jews have been had." Whether Schmidt is right will doubtless become apparent early in 1991.)
(16. There is only one passage which may arouse misgivings. It is the statement in Protocol 2, "Think carefully of the successes we arranged
for Darwinism, Marxism, Nietzsche‑ism. To us Jews, at any rate, it should be plain to see what a disintegrating importance these directives
have had upon the minds of the *goyim*." This may seem like Christian propaganda, such as a "fundamentalist" holy man might have
inserted in a forged document. The English is somewhat awkward‑‑remember that you are reading a translation of a Russian translation from
the French‑‑and you should not take 'directives' literally. There is no implication that our enemies invented or inspired the doctrines of
Darwin or Nietzsche, and it is quite true that those doctrines, intellectually sound as they are, did serve to increase the disruption of a society
that had befuddled itself with Christian superstitions. The Jews, you must remember, are not in the least interested in the truth or falsity of
ideas, only in their potentiality for use as weapons to destroy us. There is a highly significant declaration in Protocol 5: "Nowadays it is more
important... to catch up and interpret the ideas of others than to eradicate them." You should ponder that statement, especially if you share
my dismay at the present state of scientific knowledge and research.)
* * *
Having thus summarized, I hope adequately, the problem of the *Protocols* as I understood it, I come to the two important amendments
made by *R,vision*.
First and most significant is the finding that there were two independent Russian translations of the *Protocols*, the one published by Nilus
and another, differing in some particulars, published by a man named Boutmi in 1905. (17) It is the latter form which was made the French
translation published by *R,vision*: *Protocols des sages de Sion
(1989).
It is obviously of the utmost importance to collate the two versions, and I confess with embarrassment that I have not done so. A letter to the
French periodical either miscarried or was intercepted by the Jews' government of France. I shall continue to seek a copy of the translation
from Boutmi's translation, and, if I succeed, I will collate it with Marsden's version and report on the result. In the meantime, I thought it much
more important to call attention to the existence of two Russian translations of the same text.
Second, M. Guionnet discounts all reports about the existence of a text of the *Protocols* before 1897, including, of course, the accepted
story about Mlle. Glinka I mentioned above (unless the dates given in that story are erroneous). He further proposes that the French original
was the manuscript or a stenographic record of a discourse, delivered in sections on 30 August 1897 and the following day by Theodor Herzl,
who simply explained to the other Zionists what they would have to do. he spoke in French because during the four years he spent in France
he had come to do his political thinking in that language, (18) and perhaps also because he wished to be understood only by the minority of
Zionists who were competent in French but would explain his discourse to the others. That is what happened, according to an author whose
identity is prudently concealed under the pseudonym, l'Aigle Noir, and who claims to have been present at the Congress in 1897 and, one
assumes, must therefore have been a Jew. (19)
This account does not really exclude the possibility, which may have occurred to you, that Herzl, instead of reading a discourse of his own
composition, read one naturally composed in French by Issac Moise, alias Adolph Cremieux, who held high office in several French
governments, and who founded in 1860 the Alliance Israelite Universelle with a programme of achieving eventual world dominion, or by his
successor, Narcisse (!) Leven, who succeeded him in 1880. In that event, Herzl's discourse ",tait bien celui d'un autocrate" because he was
speaking, not in his own name, but in the name of a Jewish monarch whose orders had been transmitted though "Cremieux."
In any event, you will have seen immediately the drastic implication of the claim that the *Protocols* are the text of Herzl's discourse in Basel.
The *Protocols* obviously contemplate the conquest and ruin of the whole world, not the occupation of a shabby piece of unattractive
territory in Asia Minor. That means that Zionism is itself just a gigantic hoax, like the "Holocaust," devised to cover and facilitate policies
designed to liquidate our race and annihilate the civilization it created.
Forward, to the abyss!
(18. "Le fait qu'il ait re‡u sa v,ritable formation politique en France a d– l'influencer dans son choix [de langue].")
(19. L'Aigle Noir is quoted from an unspecified source as having written that when Herzl "commence a ¼ donner ses directive," he spoke
slowly and with attention to each word. "Dans l'auditoire nombre de congressistes ne comprenaient que des bribes des phrases qu'il
pronon‡ait. Mais it leur suffisait d'attendre pour avoir les explications n,cessaires de leurs coreligionnaires qui parlait fran‡ais, ¼ l'occasion
des nombreuses pauses qui eurent lieu durant ces deux jours pendant lesquels fut prononc, le discours aujourd'hui connu sous le nom de
*Protocole [sic] des sages de Sion*.")
This article originally appeared in Liberty Bell magazine.
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Subject:
[ChristianPatriot] COMMUNISM
Date:
Sun, 5 Jan 2003 03:19:35 ‑0800
From:
"hengist" <[email protected]>
Reply‑To:
To:
<Undisclosed‑Recipient:;>
COMMUNISM
By David McCalden
In a fascinating, detailed, article in The Journal of Psychohistory, Fall 1978, Psychohistorian Stanley
Rothman provides a useful summary of Jewish involvement with Communism throughout the western
World in "Group Fantasies and Jewish Radicalism". He writes:
"In the inter‑war years this role was probably most visible in the countries of Eastern Europe, where
Jews were prominent in Bela Kuhn's abortive attempt to set up a Communist regime in Hungary and
where they came to constitute over 40% of the cadres of the Polish Communist Party, and probably
comparable percentages elsewhere. In Hungary, immediately after the Communist Party's accession
to power, the Politburo of the party contained only one non‑Jew. It was jokingly suggested that this
'Goy' had been admitted to the inner circles only because someone was needed to sign decrees on
Saturdays.
"In Germany the situation was rather different. Jews played a very important role in the revolutionary
Spartacist Movement of 1918‑1919. However ... radical Jewish Intellectuals remained largely
unaffiliated, serving as unattached (often bitter) radical critics of the Weimar Republic. The
Frankfurt School which produced Adorn, Fromm, Marcuse, Horkheimer and others was almost
entirely Jewish.
"In the United States, perhaps some 50% of the Communist Party was of Jewish background during
the 1930s; the radical American Student Union was heavily Jewish and, just as importantly, the
Soviet espionage apparatus in this country ... was pretty largely of Jewish background.
"In Western Europe ... Jews continued to take an active radical role. In France, during the 1968
upheavals, students of Jewish background dominated Trotskyite leadership cadres.
"Jews provided the critical mass for the student left and the counter culture in the United States
during the early and mid‑1960s. Studies indicate that in its initial phases, SDS leadership was about
67% Jewish."
Rothman goes on to show how Jewish radicals even "ran the show" at mid‑Western campuses. One
(Gentile) SDS Organizer at Madison, Wisconsin, commented: "I am struck by the lack of
Wisconsin‑born people (in the left) and the massive preponderance of New York Jews. The situation at
the University of Minnesota is similar." In the faculties too, the radical factions were "largely Jewish".
In another article aimed at cognoscenti (American Jewish Historical Quarterly, December 1976)
Arthur Liebman shows in "The Ties That Bind":
"The members and particularly the officers of the left organizations were predominantly Jewish ...
Andre Schiffrin, President of SLID in 1956‑57, and himself of Jewish background, was very cognizant
of the 'foreign element' within SLID. 'For a while, all our national officers, myself included, were
'foreign born' and the militant rhetoric within the organization was 'usually voiced in a heavy
Yiddish accent'. Others noted the frequent usage of Yiddish expressions among the members. Another
indication of the large Jewish component was the care taken to ensure that regional and national
conventions of these left non‑sectarian groups would not coincide with important Jewish holidays. No
such attention was paid to Christian holidays and on one occasion a Protestant minister was sharply
critical of SLID for scheduling a meeting on Good Friday."
Indeed, Liebman shows that Jews have regarded Communism as an extension of Judaism for many
years.
"The Jewish Daily Forward (a Yiddish socialist newspaper) to a large extent surpassed the rabbis and
Orthodoxy as the educator of the Jewish community in the United States ... The more astute and
sensitive Jewish Socialists in the pre‑World War I years ... sought opportunities to demonstrate that
Judaism, as they defined and interpreted it, was quite compatible if not supportive of Socialism.
Socialism was presented to the Jewish masses as a secular version of Judaism. Thus, during a strike,
the Law of Moses was cited in support of the strikers. The Socialist Party's Rand School was lyricized
by the Forward at its founding in 1906 as 'the socialist' yeshiva ... where the rabbis and teachers of
our movement were being prepared'..
"In their curriculum, these schools emphasized the inter‑relatedness between Jewish and radical
concerns. The progressive aspects of Judaism were stressed: for example in the case of the Jewish
New Year, Rosh Hashanah:
"'The traditional blowing of the shofar was the clarion to rally for liberation of the Jewish people
from oppressors ... the shofar blowing for the laboring masses will drown out the trumpeting of the
temporary ruling interests of the earth.'
"The accomplishments of these schools were summarized in an editorial in Jewish Life, a magazine
with close ties to them, in the following manner:
" 'The schools develop in the children a kinship with Jewish and non‑Jewish laboring masses and
with the history and progressive culture and traditions of the Jewish people. The children acquire an
elementary knowledge of Yiddish. They are taught to identify their interest with those of the Negro
people and other oppressed groups.' "
At this point we could enter into a tedious cataloging of names (and pseudonyms) of Communist leaders
throughout the 20th century who "happened to be Jewish". Certainly such a roll‑call would be useful for
archival purposes, but it would undoubtedly be a boring and unnecessary chore for the reader. Such lists
are already available in the British samizdat publication mischievously titled Let My People Go! and in
the American: Behind Communism. But our purpose is not to go over again ground which has already
been firmly established. Even our two Jewish writers cited above implicitly acknowledge the aphorism
that Communism is, was, and probably always will be, Jewish. Our aim is to explore behind the pages
of history; to read between the lines; to analyze and ask why. Why are Jews radicals?
Rothman writes that:
"Jerry Rubin ascribes his own radicalism to being Jewish, and finds that Cohn‑Bendit shares the
same feelings. It is clear, too, that his primary hostility is toward Christianity, 'telling Pat Boone that
Christianity has murdered more people than any other ism in the history of the World.' Roger Kahn,
writing about the Columbia conflict, keeps remembering how badly Jews were treated by the WASP
establishment, and Paul Cowan is convinced, from his experiences at Choate, that the WASPS are all
anti‑Semitic racists as Teitelbaum has shown, Jews anxious to deny their Jewishness (those who feel
marginal) are more likely to perceive Christians as anti‑Semitic than those who continue to identify
as Jews."
Rothman argues that "Jewish radicalism (as well as Zionism) stems from the historically marginal
position of Jews in Christian societies and to the family structure and personality patterns derived from
that marginality. Jews have developed a particular set of perceptions and underlying motivations which
can be described as a group fantasy."
It may well be that Jews are marginal in western society in terms of religion, culture, lifestyle etc. But
they are certainly less marginal than, say, the Orientals so one wonders why Orientals are not more
radical than the Jews.
Rothman's subsidiary point is more interesting. He suggests that Jews, perceiving themselves as being
surrounded by a hostile, threatening host society, are too few in number to openly display hostility back.
So instead they channel their hostility and aggression toward their own families (hence the
"emasculating" Jewish mother) and into occupations which allow for much indirect (verbal) aggression.
But as Rothman admits "Good studies of 'Jewish Personality Traits' are few in number for a variety of
reasons, not the least of which is, as Sanua points out, that scholars have tended to avoid the subject."
(No mention of why, of course.) Rothman goes on:
"It is arguable that the European Diaspora and the ghetto experience encouraged among Jews the
emergence of a particular family pattern; a pattern characterized by mothers who were 'protective'
and controlling, especially with their male children. It was not enough to teach such children to curb
the direct expression of aggression against the Christian enemy, for under such circumstances control
might be lost in a crisis situation. Rather, aggression must be driven underground by appropriate
child‑rearing practices.
"The institutionalization of this pattern was to have profound effects upon both Jewish males and
Jewish females, effects which have been alluded to in part and are spelled out in some detail by
Bibring and Wolfenstein. The Jewish family became, in Bibring's terms, a kind of matriarchy in
which the husband was perceived by the children as more fearful, less capable, and weaker than the
wife who cared for and somewhat dominated him in crucial areas, whatever his professional and/or
business achievements."
He goes on:
"Herbert Krugman, in a study of ex‑Communists, found that middle‑class members of the Party
(mostly Jews) placed far more stress on the need for 'hardness' than did working‑class members of the
Party who were less likely to be Jewish. Krugman studied in greatest depth the case reports by
analysts of 10 men and 8 women. Five of the men evidenced strong wishes to submit and 'some slight
evidence of overt, passive homosexuality' during adolescence. The therapists described them as
sado‑masochistic, turning such aggression onto themselves. Their self‑images varied between
extremes ‑ from worthlessness to superiority ‑ and with many there was an attitude of martyrdom, a
'bittersweet' anticipation of revenge ...
"Many Jewish males, then, seemed to have a character structure classified by Jules Nydes as
'paranoid masochistic'... The following represents a summary of Nydes' formulation:
SADISTIC
1. Identifies with the aggressor.
2. Hostility is reactive and compensatory.
3. Effect of rage is accompanied by a sense of malicious triumph and release is experienced as effect
is discharged.
4. The motive for aggression is to hurt someone who seems unable to fight back, and the effect is
often intimidation of the victims.
PARANOID‑MASOCHISTIC
1. Identifies with the victim in the sense that he is being persecuted.
2. Hostility is defensive against anticipated attack because of unconscious feeling of guilt.
3. Effect of rage is accompanied by self‑righteousness and often leads to mounting fury rather than
relief.
4. The apparent motive for aggression is to avoid being hurt by counter‑attacking an assumed
aggressor. The effect is often to provoke punishment ‑‑ gratification of a repressed wish ‑‑ and a
reality confirmation of preconceived persecution.
Rothman cites several profound examples of this exclusively Jewish phenomenon. He quotes from an
interview with a Jewish ex‑Weatherman who recalls the motivations of himself and his peers in the
1960s:
"A lot of the Weatherman leadership was Jewish and had never been tough street kids, and I really
believe that a tremendous amount of what they were doing was overcoming their own fears about
their masculinity ... Most of them ... had been intellectually aggressive, but all of a sudden they were
trying to be tough street kids ... I think there was a lot of self‑hate going on."
Rothman even draws on fictional, though highly accurate, caricature, such as Philip Roth's highly
personal Portnoy in Portnoy's Complaint.
"Portnoy, of course, is only a quasi‑radical but, whatever he would like to think his real motives are,
his tirade to the analyst makes it quite clear that his love for suffering humanity is far less important
than his envy and hatred of WASPS and his desire to literally 'screw' the 'goyim', despite the fact that
he despises his parents for their 'anti‑goyish' attitudes. As he puts it:
"'I was on the staff of the house sub‑committee investigating the television quiz scandals. Perfect for
the closet socialist like myself; commercial deceit on a national scale, exploitation of the innocent
public, elaborate corporate chicanery ‑‑ in short good old capitalist greed. And then of course that
extra bonus, Charles Van Doren. Such character, such brains, such breeding, that candor and school
boyish charm ‑‑ that WASP wouldn't you say? And, turns out he's a fake. Well, what do you know
about that, Gentile America? Super‑goy, a 'gonif'! Steals money ... Goodness, gracious me, almost as
bad as Jews ‑‑ you sanctimonious WASPS!
"'Yes, I was one happy Yiddle down there in Washington, a little Stern gang on my own, busily
exploding Charlie's honor and integrity, while simultaneously becoming lover to the aristocratic
Yankee beauty whose forebears arrived on these shores in the seventeenth century.'
"The situation is not quite so simple, for, as the quotation indicates, Portnoy also wants to become
one of these strong, blond, 'goyim' who own America and whose brothers are 'the engaging,
good‑natured, confident, clean, swift and powerful halfbacks for the college football teams'. His
unconscious hope is that he can somehow become a Goy by sleeping with the 'shikses'."
There is much truth in Rothman's analysis. Jewish bourgeois Communism is not just a bunch of Jewish
Capitalists suddenly discovering a more profitable venture ‑‑ State Capitalism. It is also a symptom of
the eternal Jewish neurosis; the envy of all things goyish that in turn becomes hatred of all things goyish.
Portnoy caricatures for us the eternal Jew: he would like nothing better than to have blue blood flowing
through his veins, and by sleeping with the shikse he hopes that some of her blond, aristocratic ways
will rub off on him. But when nothing much seems to change, and Portnoy stays pretty much the same
little Yiddle he started off, then his envy turns to hate, and his sleeping‑with becomes "screwing". We
are immediately reminded of Eldridge Cleaver's Soul on Ice where he tells us that he raped White
women in order to get his own back on Whitey. We also observe the extraordinary disproportion in
inter‑racial rapes (both male‑female and male‑male) which are almost 100% Black against White.
Can it be that "Marxism" is no more than an expression of Jewish self‑hate redirected against the rest of
us?
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