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The Conquest of the World by the Jews



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The Conquest of the World by the Jews

There has been nothing written on this subject during the past
200 years to compare with what you are about to read. In fact,
we of WESTERN FRON T doubt that anything ever written can
compare with the contents contained herein because this is the
only work which has revealed the result from the application of
the principle of material interests. The author says: "The Jewish
people have, in all probability, been the first ones to discover
that secret power—the principle of material interests.
Every non-Jew must read this book from cover-to-cover because
only then will the non-Jew discover how 'The Principle of
Material Interests' enslaves the people by financial oppression.
It illustrates that Jewish solidarity is so great, that, if you attack
one Jew in any particular place, all the Jews of the five
continents arise as one man.
Original copies of this book entered in the Library of Congress
at Washington, D.C., in the New York, Chicago and other large
city libraries have been removed and never returned. The reason
is obvious!
We, of WESTER N FRON T are determined to break the
stranglehold the Jews have on the masses because the people of
the world cannot survive with such parasites in its society. We
declare—'As Christians united we will be victorious!'
Walter White, Jr.
Exec. Director - Editor
P.O. Box 27854
Hollywood, California 90027
Additional copies $3. each, 5 for $10., 12 for $20,
25 copies $35., 50 copies $55., incl. postage.
Contact Walter White, Jr. Exec. Director-Editor
WESTER N FRONT , P.O. Box 27854, Hollywood, Ca. 90027
N obedience to an unchangeable law of nature,
men strive to ameliorate their own condition at
the expense of others.
From this fact originated the many jealous contests
and wars wherein men seek to excel each other.
The manner in which these wars and contests are
conducted, is determined by principles, that differ from
each other according to the geographical position,
the social and political condition, and the spirit peculiar to the contesting people. These principles, that
thus form the basis of the work of conquest, are of
three kinds:
1. The Principle of Physical Force.
2. The Theocratic Principle, whereby the masses
are subjected to a religious faith.
3. The Principle of Material Interests, which enslaves people by financial oppression.
The first two kinds of principles we assume to be
well-known, for the history of Rome and Greece in
ancient times, as well as the history of the Papacy
and of Russia and Germany in modern times, is simply
the illustration of the application of those principles.
They are the causes, that gave rise to those Powers,
and founded their predominance by physical and
moral means.
But the conquests of the third category, that is,
those which result from the application of the principle of material interests, show us a peculiar and altogether novel phenomenon.
In this case material interests take the place of
physical force, or religious faith, and become the
basis as well as the moving springs of the work o f
conquest. But the principle of material interests is
in itself much more powerful than the other principles, as matters are arranged in this world now, no
one being able to escape from its
thereby subjecting them, in the end, to the arbitrary
rule of the conqueror.
It is our purpose in this essay to explain the mode
and manner of this conquest, and to expose clearly
and strikingly the rise of the Jewish power, and its
wonderful development in our days.
The Jewish people has, in all probability, been the
first one to discover that secret power—the principle
of material interests.
A t any rate, this people is the only one, which has
understood how to utilize that principle as a means
of conquest If we examine history closely, we are
struck by the fact, that the Jews have, from the earliest
times, used this principle as a weapon wherewith to
fight other people, and as a basis for the erection of
their religious, social and political structure.
A n attentive study of Jewish history enables us to
become acquainted with the spirit and character of
the Jewish people, and properly to appreciate its endeavors and purposes. Unfortunately, in following
this study we are left exclusively to the documents
and reports which the Jews themselves have seen fit
to transmit to us. If the Philistines, the Pharaohs
and the other opponents of the Jews had left us historical memorials, the history of the "chosen people"
would sound quite differently from what we read it
But a philosophical analysis of the Old Testament
will, after all, be amply sufficient to give us a correct
estimation of the achievements of the Jewish people.
The Jews were, at one time, an Arab tribe, living
like the other Arab tribes, upon plunder and the productions of their herds. The Old Testament makes
no statements from which we might gather the descent of the Jews from the Arabs. Arabic tradition,
however, and especially the Koran, fixes the fact that
Abraham (Ibraham-Allehi-Selam), an Arab patriarch,
lived with his tribe and his herds in Arabia (Hiddjaz)
and laid the foundation of the holy Raaba (Kiabeh),
the temple in Mecca, which has, at all times, been the
seat of monotheistic worship, and where, to this day,
prayers are offered up to the God of Abraham, Ismael and Mohammed.
We do not know the circumstances which induced
Abraham to leave Arabia with his tribe, but it was,
doubtless, a desire to improve their condition which
led them to emigrate. This assumption is all the
more justified, as the same desire has, at all times,
impelled the nomadic populations to invade the lands
adjoining the Arabian peninsula.
The Arabs are endowed by nature with an unusual
degree of mental faculties, which throw those of all
other races in the shade. The faculties which are
thus peculiar to the Arabs, are " a strength of mind
which is not deterred by any mystery, or any distance; a ready and immediate comprehension of a
plan, a fiery and energetic mode of acting, and finally an unparalleled cunning and craftiness."
These faculties, which belong to the Arabs in general, were necessarily also inherent in the Jews, but
together with these they possess certain other special
qualities, which give them additional advantages.
Thus the Arab is quick at the start, but lacks toughness and perseverance; whereas the Jew combines
with a fiery temperament an obstinacy so inflexible,
that it may well be said: the Jew never gives way, and
knows neither forgiving nor forgetting.
Another distinction which may be observed in the
character of these two children of the desert, is this,
that the Arabs incline more to the ideal and abstract,
while the Jews are essentially material and practical.
From this divergence of character it results, that
while the Arab experiences a platonic and spiritual
reverence for the beautiful, the Jew sees in it only the
useful. A Jew may well stop to admire a flower, or
any other object; but at the same moment, he will be
asking himself: How much can I make out of it?
Rapacity is a passion, which has become the Jew's
second nature, and to which he instinctively lends
obedience. The lust of gain is so strongly rooted in
his organism, that it extinguishes every other feeling,
every other passion. The Jew knows, for instance,
no self-love. If you sneer at him he pays no attention to it; if you praise him he laughs at you ; but if
you venture to keep a penny from him, he rages like
a tiger. His only aim in life is gain. Hence everything which does not have this object in view deserves
no attention.
This unlimited rapacity places the Jews in an everlasting antagonism to the rest of mankind, and hence
the Jew wages war to the uttermost against all other
men. This rage leads the Jews to believe that men
are created only to cheat and devour each other. In
this rivalry between men, it is the Jew's opinion, that
the most cunning and rapacious must, in the end, devour the others.
Besides, this belief in an endless antagonism between men is an idea inborn in the mind of the
Arabs, for we find it prevailing in the doctrines of the
Talmud as well as the Koran—two books that are a
rich mine of Semitic ideas and traditions. But if the
Arabs and Jews are agreed on this point, the manner
and way in which they apply that doctrine practically
is not quite the same. Thus the Arab, with his spirit
of chivalry, draws a line of distinction between the
states of war and peace, whereas the Jew recognizes
no armistice, and keeps up the battle without intermission.
A people endowed with natural gifts of such an
extraordinary character, naturally excite expectations of wonderful achievements. But the greatest
miracle which the Jewish people has ever accomplished is surely this: That it has discovered the
principle of Material Interests, and its power as a social and political tie, and as a means of the conquest
of the world. This discovery was the result of the
gradual development of the faculties peculiar to this
people. In the midst of their intercourse with neighboring tribes the Jews were able to keep in view these
political-economical truths:
"No t those who acquire, but those who save, attain wealth."
"Those who save obtain supremacy over those who
They, furthermore, observed that men in general
place little value upon that which they possess, for
the desire to acquire what they do not possess causes
them to lose sight of what they hold in their
From these phenomena the Jews derived those
principles, that have since become the basis of their
commercial, social and political system.
When their first attempts had been crowned with
success, they endeavored to extend their operations
by emigration into a. rich and fertile country, and
hence resolved to abandon their native land—
It is proper enough to assume, that Abraham and
his tribe, before engaging in an enterprise of this
kind, mapped out some sort of plan, which accorded
with their natural gifts and the purposed undertaking.
The plan which the invaders adopted was this: To
seize all the gold and valuables of every country, which
they might invade, but to leave to the inhabitants life
and their immoveable property.
The Jews argued thus: If we take the gold and the
fruits of their labor from the inhabitants, we may
safely leave them their fields and vineyards. If we
succeed in making their riches our own, we shall become the masters and they will become our slaves.
In adopting this plan the Jews evinced an overwhelming genius, for they thereby rejected the utterly different principles on which their predecessors had
acted in making conquests, and formulated a new
principle—that of material interests. Moreover, they
applied it in its pure and simple form, that is, without
support by physical force, or religious influence.
Let us now see how this principle, using the
weapons of cunning and activity, has accomplished
in the first period of its existence such astonishing
triumphs, and has completed, in the Ninetee
I V .
Upon their departure from Arabia, Abraham and
his people turned towards Mesopotamia. But their
stay there was of short duration, the proverbial
fruitfulness of the land of Canaan having attracted
them. This first peaceful invasion accorded, in a remarkable manner, with their purposes. Once having
entered into that country, they managed to utilize
the dissensions and internal wars, which their depredations excited amongst the people of Syria, so well
to their own advantage, that they were soon able to
put their hands upon all the riches of the country.
We learn, however, that sometime afterwards
Abraham and his tribe turned towards Egypt, a country that had always been celebrated on account of its
wealth and fertility. It is true, that the Jews explain
this strange excursion by alleging a famine, which
then raged in Canaan.* It seems, however, that this
famine was, in truth, nothing but the burning thirst,
which the Jews longed to quench at the stream of
the treasures of Pharaoh. A t first the Jews were as
successful in Egypt as they had expected to be, for a
short time sufficed to gather in a great amount of
gold and silver and a large number of cattle.+ But
their rapacity soon excited the wrath of the Egyp -
* Genesis, chap. 12; v. 10
+ Genesis, chap. 13; v. 2.
tians against them to such an extent, that Kin g Pharaoh drove the Jews out of the country, their bad
morals and their intrigues serving as a pretext.
After their return from Egypt the Jews fell with
renewed rage upon the rich lands of Canaan, where
they became wealthy and powerful at the expense of
the native-born inhabitants.
V .
Isaac, like Abraham, endeavored to carry on a
financial conquest and to appropriate the riches
which were in the possession of the natives.
To this end he redoubled his exertions and made
an excursion into the land of the Philistines. In
order to conceal his purpose, however, he considered
it necessary to plead a famine* once more as a pretext under which to fasten his people upon that
A t first the king of the Philistines, Abimelech, received the Jews as friends, but a short time sufficed
to change his mind, and induce him to expel them, for
the intrigues and rapacity of the Jewish people were
Genesis, chap. 26; v. 1.
exhibited in their true form very soon after their arrival. Abimelech, with a certain naiveness characteristic of his times, on no account made a secret of
the motive which led him to get rid of the Jews, for
he told them quite frankly, "Yo u are more powerful," that is, "richer than I am." *
Moreover, his people were so embittered against
the Jews, that they would have murdered them all, if
the Jews had not concluded to leave the country.+
Before we proceed further in our historical exposition, we must introduce here some very significant
facts, that occur in all these Invasions and subsequent
expulsions of the Jews. We wish to direct the attention of the public to these facts, for they serve to expose the policy of the Jews, and the clever tricks
managed by them in order to effect their financial
conquest of the world.
The first remarkable fact is the special care with
which the Jews avoided every armed conflict with the
people whom they proposed to conquer. During the
period referred to, their enterprises preserved an essentially moral character, for physical force was never
applied by the Jews. Cunning was, at that time, their
favorite weapon; it being evidently in the interest of
the Jews to avoid all bloodshed; and hence we see
none of those armed conflicts that constitute the physical principle as opposed to the principle of material
* Genesis, chap. 26; V. 16.
+ V. 20, 21 and 27.
The other remarkable fact is the tact which the
Jews exhibited when they were forced to retire from
a conquered country. They succeeded not only in
carrying along with them their plunder, but also in
retiring with a moral victory over their opponents, by
throwing all the blame upon their enemies and representing themselves as a persecuted people. This
policy of the Jews is a true masterpiece of Machiavelism, which no other race, no other sect, has ever been
able to excel. This policy constitutes, indeed, even
in our own times, the soul and spirit of Judaism.
V I .
The aggressive movement which the Jews undertook against Egypt, may be summed up in the following chief facts:
A n advance guard, consisting of Jewish adventurers, first entered Egypt on a reconnaissance, in order
to sneak into that country under the pretext of a
This advance-guard had a wonderful success, for the
men not only enriched themselves at the expense o f
the inhabitants, but also succeeded in gaining
The elevation of Joseph to the rank of a Viceroy
of Egypt called forth an aggressive movement on the
part of Jacob and his whole tribe. From that moment the Egyptians became the prey of the Jews,
who plundered them at their pleasure.* The rapacity
of these conquerors, however, soon provoked the resistance of the natives, who only too late recognized
in the Jews a social plague and a political danger.
Upon that the Pharaonic government took measures
for its own protection, and it was decided to expel
the Jews from the country. But such a measure
would have involved the Egyptians in the greatest
financial difficulties. The expulsion of the Jews
would have led to great financial commotions in government affairs. Was it, then, more advisable to let
the Jews depart with their extorted treasures, or to
watch calmly the complete ruin of Egypt by the
While the unhappy Pharaoh was still looking out
for means to escape from so terrible a dilemma, the
Jews gathered together all the valuables of which
they could get hold, and fled with them from Egypt.
Having thus shown in what manner the Jewish
people began to attack the finances from its very
first appearance in history, we shall now follow it in
the second period of its history.
Genesis, chap. 47; V. 18.
This second period signalizes a total revolution in
the policy of the Jewish people. The changes introduced by Moses were nothing but a formal abjuration
of the Jewish principle. This revolution did completely away with the chief motive principle of the
Jewish people—the Principle of Material Interests—
in order to put in its place a new one, formed out of
a union of the physical and theocratic principles.
This change was the result of a reaction, which had
taken place in the minds of the men who guided the
fate of the "chosen people." These noble men shuddered as they beheld their race lowering itself so far
as to indulge in highway robbery and usury. A people, thought they, which pretends to belong to the
foremost of nations, must enter openly and honestly
upon the career which leads to prosperity and civilization. It must declare as unworthy of its aims a
principle of cowardice which, in the eyes of mankind,
deserves excommunication.
But the victory of the Mosaic idea could be secured
only by the complete extinction of the adherents of
the old Jewish idea. They were, therefore, annihilated, together with their Golden Calf—the symbol of
the spirit of usury—which is the same as the principle of material interests.
The application of the principle of conquest by
armed force, led to the occupation of Canaan and the
foundation of the kingdom of Judah,
But as this period serves only to explain the application of a principle which lies not within the scope
of our essay, we shall resume the thread of our investigation from the time when the kingdom of Judah
vanished, in order to make room again for the reappearance of the Jewish idea, that is, the principle of
material interests.
Wit h the fall of the kingdom of Judah, its stay
and support, the principle of physical force fell also,
and the Jews again turned their eyes towards that
peculiarly Jewish principle, which was to secure them
the conquest of the world—the principle of material
When they were attacked by the Assyrians and
Persians, there was, perhaps, still a party amongst the
Jews, which held a conquest by armed force possible,
but this party was soon silenced by the adherents of
the old idea. These latter partizans maintained, that
if the prophecies were to be fulfilled, and the sons of
Israel were to acquire the conquest of the world, such
an object could not be accomplished by the application of arms, but only by the application of the principle of material interests.
"Wha t use is it to us," said they, "to possess a
country of our own, a kingdom, fortresses and armies,
which a single storm can destroy in a moment, making us the slaves of the conqueror?
"No , the Mosaic principle may appear beautiful, but
it is only a chimera. Our riches and our power must
not be concentrated at one point; they must be everywhere and nowhere, so that they cannot become
the prey of our enemies. No country, no kingdom,
must be our own, but we must try to possess ourselves
of the riches of all the countries and of all the empires of the world. Scattered over the whole face of
the earth, we must possess no fixed habitation, but
hurry towards those spots where the harvest is most
bountiful. Only through the principle indicated by
Abraham, Isaac and Jacob, and only in this manner
can, and will, the prophecies be fulfilled, which promise to the sons of Israel the conquest of the world."
The conflict between these two principles divided
the Jewish nation into two parties, which a long time
struggled for supremacy. The consequence of this
conflict was, that the Jews saw themselves at one
time forced to determine upon a cosmopolitan emigration, and at another time felt drawn again towards
Zion, the visible central point of their nationality.
The tendency towards decentralization held at a
certain time the upper hand, and became the cause of
that kind of emigration, which is known under the
name of the Babylonian captivity.
But this captivity was, in fact, nothing else than an
aggressive movement on the part of the Jews, having
for its object to reduce their conquerors to subjection
by means of cunning and usury. Beaten on the field of
policy and war, the Jews endeavored to repay themselves by plundering the Assyrians, and it is a fact,
that, once established in the center of the. Assyrian
empire, the Jews possessed themselves of the riches
of the country, and finally laid their grasp even on its
administration and political power. This victory was
accomplished by the assistance of the intrigues of
Esther and Mordecai, who used the old king Ahasuerus as their tool, taking the reins of the State into
their own hands.
I X .
The conquest of Judea by the Romans gave a decisive direction to the cosmopolitan tendency of the
Jews. They now penetrated into all the Eastern and
Western provinces of the Roman Empire.
In all countries they soon stole amongst their conquerors, and the vassals of those conquerors, and
preyed upon them with cunning and usury to their
hearts' content.
It is to this influx of the Jews, as well as to their
rebellious spirit, that we must ascribe the hatred
which the Romans began to cherish towards them.
When this hatred had reached its climax, the Romans
undertook that campaign, which had in view the destruction of a race, that had grown to be a real
plague of the Empire.
The campaign of Titus was intended to destroy the
capital of the Jewish people, regarded by the Ro ­
mans as the point of action of the Jewish race. But
this campaign missed its intended purpose, and for
this reason: Jerusalem had long since ceased to
be the central point of action of the Jewish nationality. For amongst the Jews the movement of
cosmopolitan decentralization had long ago taken the
place of the system of centralization, and the principles of physical force had given way to the principle
of material interests. This change having taken place,
the Jews had no longer use for the fortresses o f
Judea and the walls of Jerusalem in their aggressive
movement. They had already boldly assumed the
offensive on all points, and had concluded to employ
in their project of the conquest of the world only the
weapons of cunning and usury.
Moreover, Roman policy committed a great mistake when it turned its arms against a point, the destruction whereof could no longer weaken the Jewish
For the Jews, having long ago exchanged their
point of action for a principle, that principle now con-
stituted their sole basis of operations, and the Romans ought to have fought and annihilated that principle.
But such an undertaking was not within the power
of the Romans; and Titus, in destroying Jerusalem,
destroyed the only obstacle in the way of the Jews
for a free aggressive movement upon all other nations.
From that moment the Jewish people forever renounced their native country and their Mosaic traditions, and began the great work of conquering the
world by means of the principle of material interests.
X .
The motives, which as we have stated in the foregoing, compelled the Jews to abandon their native country, gives the lie to a prejudice which has taken root
amongst the Christians, namely: The universal belief, that the Jews have been scattered over the whole
face of the world because of their stubbornness in
refusing to recognize the divine mission of Christ
History shows, that this belief is a mere prejudice;
for innumerable proofs might be cited to establish the
fact, that the dispersion of the Jews has been nothing
but a voluntary and predetermined emigration. One
proof of the fact, that this scattering of the Jews was
voluntary, is the circumstance, that four hundred years
before the conquest of Jerusalem (at the time of the
Maccabees) the Jewish people had already begun to
scatter towards all the regions of the world.
Another proof that brute force has not been the
cause of the dispersion of the Jews, is the fact, that Titus
took along only a few thousand Jewish prisoners for
his triumphal entry into Rome. But there is a vast distinction between a few thousand Jews and the whole
population of Judea—a distinction which may well
be sufficient to override every other proof, that may
be brought forward to show that the Jews were dispersed by force.
If we furthermore consider the fact that the Ro ­
mans never drove from their countries the people
whom they subjected, we are all the less slow to believe, that they made an exception in the case of the
Jews, of whom they never stood much in fear any
Having thus shown, that the dispersion of the Jewish people must be regarded only as an aggressive
movement, which had the universal conquest of the
world for its object, we shall now follow the fate of
the Jews and their progress in the later times of the
Roman Empire and the Middle Ages.
X I ,
The weakening of the Roman rule and the invasions of the barbarians, brought about a period of
transition, which vastly favored the expansion of the
Jewish element. Placed between two other elements,
of which the one was enervated and the other in a
state of barbarism, the Jews managed to push themselves imperceptibly forward and to strike firm root
in the lands conquered by the barbarians. It is true,
that the Christian Church and the feudal power opposed hostile measures to their advance, and even
checked their development; but the Jews did not allow themselves to be held back by any such obstacles,
and contrived to cripple the hostility of both priests
and nobles. There is only one hostility, which the
Jews fear; it is that which assumes the shape of
competition, and attacks them on their own field; that
is, the principle of material interests. So long as
you allow the Jews quietly to accumulate money they
care about nothing else; on the contrary, they mocked
behind their backs both the victors by force of arms
and the victors by the spiritual principle.
Whil e Europe during this time was separated into
many nations and empires, the Jews scattered
over all the trading places, taking up their abode
there in order to carry on trade and usury.
It is true, that their riches, and especially the

means by which they gathered them together,
often drew upon them cruel persecutions; but
these acts of violence were only temporary and not
powerful enough to stem the rising tide of Jewish
conquest, which daily gained more territory.
Thus Jewish establishments penetrated into the
chief commercial centres of Europe. One body of
Jews settled in Venice, another in Genoa, while at
the same time colonies arose in the chief cities of
Spain, the Netherlands, Germany and Poland. These
bodies, although scattered over an extensive territory,
formed a firmly connected, homogeneous union, exercising its activity under the impulse of a single motive power, the principle of material interests.
This assertion, that the dispersed members of the
Jewish race formed a united and fearful body, is by
no means an airy phrase, but a truth, which can be
proved with mathematical exactness.
A s a first proof of this fact we point out, that even
in the midst of the present civilization of the Western
nations the link of race union, which chains Jew to
Jew, is much stronger than the link which connects
a Jew with a Christian.
The second proof is the circumstance, that the
same religious and historical traditions, as well as the
same race union, exists among all the Jews from one
end of the world to the other, from Kamtchatka to
San Francisco, in the midst of civilized Europe as
well as in the centre of Asia . This whole scattered
and yet united body is animated by a single idea, by
a single faith: That its members are the "chosen people," and that the treasures of this world are their inheritance. Question, as we have often had occasion
to do, the Jewish marauder, who travels over the
steppes of Tartary, or the refined stock broker, who
strolls through the Leopoldt street of Vienna, or
Lombard street of London, or Wall street of New
York, and you will find amongst all of them the
same faith and confidence in their destination.
Jewish solidarity is so great, that, if you attack one
Jew in any particular place, all the Jews of the five
continents arise as one man.
To illustrate this in a measure, we beg to refer to
an incident of modern times. While General Grant
was facing opposing forces in the State of Tennessee,
he was so very much annoyed by the great number
of Jews who followed his army, like the hound the
deer, that he issued an order, requiring the Jews forthwith to leave his lines.
Presently an immense excitement was created
among the Jews in all large cities of America, and committees of the faithful were formed, who at once commenced their pilgrimage to Washington, with the
view to impress upon President Lincoln the supposed
injustice of General Grant's order. The President
listened attentively to the complaint of the committee, and in the goodness of his heart addressed a letter to General Grant in which he requested him to
modify this order. General Grant replied, stating,
that he had complied with the wish of the President
and rescinded the order in question; but added,
that the Jews in his opinion had not changed any to
the better since they crucified Christ.
Wherever there are Jews, every Jew is sure of a
lodging, of support and assistance. A t the same
time, the Hebrew language with its peculiar letters,
serves the Jews of all countries as a bond of Union,
and connects the Jewish communities, scattered over
the whole surface of the world, with each other.
The true Freemasonry is that of the Jews, in comparison wherewith our own Freemasonry is mere
child's play.
In the middle ages these Jewish adventurers stole
in, in the most modest manner, without putting forth
any pretension, as men who had to make their means
of living. They submitted patiently, wrapped in
rags, to fight with bitter misery; and yet their faith
in their ultimate destination remained unshakeable.
In vain we look in history for a spectacle even approaching the self-abnegation, to which the Jews submitted for centuries in order to accomplish their object, the conquest of the world. By the aid of this selfabnegation and this severe discipline, these conscripts
of usury have remained true to their flag, the principle of material interests, and have changed themselves into sober, active and powerful men.
That principle became to the Jews a law, which
submitted them to a Spartan mode of living, keeping
them from being corrupted through laziness or dissipation. This severe discipline and mode of living
discloses the secret, how the Jews were enabled so
successfully to fight the other races and to appropriate the plunder taken from them with such singular
fortune. In this commercial and financial conflict it
often happens, that the Jew beats hundreds of his
opponents from the field, solely because the principle of material interests, the bait of gain, makes him
more sober, active and powerful than hundreds of his
opponents taken together.
F e w people will believe us if we tell them, that the
Jews nevertheless possess the quintessence o f virtue.
This assertion must appear al l the more paradoxical,
since many people regard the Jews as the worst sort
o f men . But these persons wil l be still mor e astonished when we add, that the Jews are both : Tha t is,
very virtuous, and abhorrently vicious; nay, the disseminators of vice. This apparent contradiction
needs only a few explanations in order to mak e apparent its full meaning.
T h e Jew is virtuous, because he experiences a,
so to say, practical, and not, as we do, a platonic lov e
for virtue. Th e Jew is virtuous because it is i n his
interest so to be; that is on account of the material
advantages, which virtue procures to him. The exercise of virtue prolongs life, and enables him to gain
money; this suffices the Jew, and hence he venerates
virtue. But if the principle of material interests
compels him on the one side to embrace virtue, the
same principle forces him on the other side to enter
upon the path of vice.
The Jew, who understands how to secure to himself the advantages of virtue, thereafter considers
virtue his monopoly. "Virtue, " thinks he, "is a very
good thing, of which I must take good care. But it
must not be in possession of every one, for otherwise
it would not be possible to make money out of it."
Hence it is through calculation, or speculation, that
he subjects even virtue to taxation, and uses vice as
a tool or weapon of destruction.
Thus virtue and vice change in the hand of the
Jews into powerful means, to be used as defensive
or offensive weapons. Wit h virtue they brave losses
and misfortune; with vice they attack those whose
fortunes they intend to devour.
If any further proof were needed to show, that the
Jews seek to enrich themselves by means of demoralization, we need only point out some well known
Benazet and Blanc, two Jews, were the founders of
the gambling hells in Baden-Baden and Homburg.
Ilahmi Pascha, the son of the Viceroy of Egypt,
had inherited a fabulous fortune, amounting to not
less than 150,000,000 francs. The Jew, Oppenheim,
in Alexandria, became his banker, and administered
the affairs of the young Ilahmi so masterly, that three
years of his administration sufficed to make the
Prince a bankrupt
Throughout the whole period of the Middle Ages
the commercial settlements of the Jews were simply
so many separate encampments in the enemy's country, which could be taken down at any moment and
put up again in another place. Commerce was the
great battlefield, so to speak, on which the two enemies—the native-born on the one side, and the Jewish invaders on the other—encountered each other
and carried on their engagements; the latter naturally coming off victorious almost in every case, and
thus acquiring the hegemony of the whole commercial world; for commerce was most specially adapted
to the Jewish instincts. It is characteristic of the
Jewish disposition, that not a single one of the modes
of living selected b y the Jews serves to enrich the
wealth of a nation directly. The Jew, as is well
known, does not engage in agriculture, in mining, in
the production of raw material, or even in the manufacture of things from the raw material. He attends
only to the circulation of values, and enriches himself by exchanging worthless articles for good money.
W e feel obliged to call attention to this circumstance
in order to establish the fact, that the Jews are for
the greater part unproductive parasites; for what
should induce them to work in the sweat of their
brows, when they have in themselves the means to appropriate the productions of others? For this simple
reason the Jews have always kept aloof from agriculture, and preferred a changeful, nomadic life, which
offers them the great advantage of leaving them at
all times free for any sort of movement. This mobility, by means of which the Jews were always able
to hunt up those places, where the largest plunder
was to be expected, was evidently the result of their
not being tied in the least to the soil on which they
lived. It harmonized, moreover, with their cosmopolitan tendency and their aggressive system generally.
Thus, for instance, during the flourishing times of
the Italian republics, Venice, Genoa and Florence
were overrun with Jews. The downfall of these
republics compelled the Jews to pack up the treasures gathered up in the South and emigrate Northward; settling in Germany, Poland, and the Netherlands, where, in the meanwhile, commerce, industry,
and general prosperity had vastly increased. England was the last to suffer; not, indeed, until the
close of the last century, when it had taken naval and
commercial supremacy out of the hands of Holland,
which had dominated until then. The Jews were
least successful in Spain. In that country the nativeborn people compelled them to emigrate, regarding
them as foreign invaders an d secret allies of the

Afte r this short review o f the history o f the Jews
during the Middl e Ages, it now becomes our dut y to
devote a special investigation to an isolated question,
connected therewith, but whic h is even b y itself a
real miracle . W e allude to the remarkable fact o f the
non-intermixture of the Jews. I n spite o f their ow n
wide dispersion, i n spite o f centuries o f continue d
intercourse wit h other races, the Jews are still to-day
what they were eighteen hundred years ago. W e
find in them the same characteristics, the same type ;
is if neither time, nor habit, nor the intercourse wit h
foreign elements coul d have effected a change i n
This curious phenomenon is the result of the cooperation of different factors, the most, prominent
whereof we here enumerate: 1. The tie of religious
and historical traditions. 2. The tie of blood relationship. 3. The sentiment of a common solidarity.
4. The hatred of all other people.
It is due to the powerful co-operation of these factors, that the Jews have remained Jews, although
they have branched off into various countries and
adopted the habits o f those countries as times
required. Their turning into Frenchmen, Germans
and Poles, or Americans, is merely superficial, and
does not in the least affect their inner Jewish nature.
Nay, this assumption of different nationalities has
been and is for them nothing but a mask, under cover
whereof they can all the more imperceptibly steal
into the sheep-yard. We need not specify with what
animal i n the fable they have this characteristic in
One thing or the other! Let a man be either a
Jew or a German, Frenchman, American, or Russian,
etc. But no ! the Jews maintain, that they can combine both qualities; and while they flourish their
"true," par exemple, French patriotism in the face
o f the world with special predilection, they have no
scruple at the same time openly to boast o f their
pride in their Jewish nationality.
Cremieux and Armand Levy, two Israelite celebrities o f our time, have unreservedly declared, that
they are "Jews to their fingers' ends," and since
there is little room left beyond the fingers' ends,
French nationality must fare rather poorly in these
X V .
Throughout the whole period of the Middle Ages
the Jews had quietly laid stone upon stone in the
building up of their future power. Regardless of the
movements of the rest of the world, they had heaped
treasures upon treasures in their hiding nooks, and
cleverly arranged the order of battle of usury from
one end of Europe to another, and from there to the
New World, awaiting the moment when they might
issue forth from darkness into the light of day, and
climb to the top of their power.
A t last the long expected day appeared. On that
spring morning of liberty, when the old and rotten
edifice of feudalism broke down with a crash, and all
the previous political, civil, and ecclesiastical institutions of Europe received a shock, from which they
will never recover; when the rising tide of modern
ideas swept everything before it, and unpityingly
drowned every resisting object: on the day of the
French Revolution, the hour of liberation sounded
also for the Jews, when, freed from their chains, they
could unfold the whole fullness of their power and
enter upon a path which would lead them, in a short
time, to the conquest of the world.
The sole obstacle, which had hitherto kept the
Jews in check, now dropped away. Undermined by
the doctrines of Voltaire, and conquered by the
power of Liberalism, the national and religious limitations of the Middle Ages gradually crumbled into
dust, and Europe, having broken with the past, was
given over to a complete reconstruction. Going
hand in hand with the Freethinkers, the Jacobins, the
Carbonari—in short, with the revolutionaries of all
shades—the Jews now undertook the reconstruction
of Europe, and everywhere associated with those
who cried out: "Lon g live Tolerance! Long live
Fraternity! Down with Rank! Awa y with Privileges 1
But whilst these cries signified in the mouth of
other nations a stern demand for measures of progress, recognized by them to be just and necessary,
they were to the Jews nothing but a clever trick of
war, wherewith to confuse the ranks of their enemies.
How else can we explain the fact, that these same
Jews have not for a moment entertained the notion of
turning their back on their own religion, their own
traditions and principles?
With ranks closed the Jews now opened attack on their enemies, and having overcome them on
all points, erected their own standard on the ruins of
ancient Europe. Since then we see the flag of Judaism unfurled on every watchtower of European power, and, indeed, over all the world, a flag which bears
the inscription: "Materialism and Material Interests!" Significant words, the keys of Jewish worldsupremacy.
The whole conquest has not cost the Jews one shot
of powder. Apart from what the achievements of
revolution and liberalism have caused to fall into
their lap like ripe apples, they owe their present position in the main to the unprincipled intrigues, with
which they have successfully placed one after the other of their enemies hors du combat. Thus they have
managed, by means of clever tactics, to secure to
themselves the advantages of a central position, from
which they can turn at pleasure now to the one and
now to the other side. By alternating in this manner, stirring up revolutions to-day and to-morrow
lending their support to legitimacy, assisting with one
hand in the distribution of State-overthrowing Utopias, while with the other restoring Monarchies, and
aiding to found new Aristocracies, they connive to
make both parties serviceable to them, and to derive
immense advantages from whatever turn affairs
may take. For we all know, that governments as well
as revolutionary parties require money; and the men
who lend it, are the Jews—of course, not without a
corresponding percentage, both in cash and in concessions and privileges.
We have seen how the great religious and political
revolutions, that have shaken all Christendom, and
divided it into various camps and parties, have been a
special God-send to the Jews, since they enabled them
amongst all this confusion to take a decided forward
step in their work of conquest, and obtain the hegemony in finances, in the State and in society. This
conquest, let us once more emphasize, is not on any
account imaginary; it is a conquest in the word's widest sense. Nay, the Jews themselves, far from making a secret of it, confess it and call it "the main and
distinctive problem of Judaism."
A s early as the Middle Ages, the Jews had accumulated vast riches and obtained thereby a certain
influence. But the co-operation of other causes was
necessary to make it possible for their financial power
to attain its present marvellous dimensions; nay, to
grasp the lion's share of the various national properties and riches within their clutches. Amongst these
causes we should like to enumerate, in the first
instance, the dissemination of cosmopolitan ideas,
the growth of greater equality in the morals and
usages of the European nations, the multiplication
of all means of public intercommunication, and the
increase of international relations.
This growth of intercourse between the various
members of the separate nations and between the
remotest countries, which was begun at the end of
the eighteenth century, and has since steadily
increased, has, in truth, contributed very materially
to the marvellous development of the Jewish financial power. The cause of this phenomenon is perhaps formulated in the best way by saying, that the
influence of that financial power has thus risen from
a local to a universal power. The Jews, holding in
their hands the financial condition of every single
country, were better able than other people to derive
advantages from the general growth of industry and
the inventions of modern times In the same ratio that
financial enterprises began to flourish and become
more universal, the sphere of Jewish activity extended
also. A s atoms are drawn towards the large masses
under the law of gravity, thus minor capitals drift
towards the immeasurable riches of the Jews; and
as, under the same law, the motion of the attracted
bodies becomes more and more accelerated in time,
thus the attractive power of Jewish capital grows daily
greater. Nay, the iron girdle, which that capital has at
present drawn across the wealth of the nations, is already fixed so closely and unbreakable, that we may
say without exaggeration, that the Jews hold even
now in their hands the financial power from one end
of the world to the other. It is a simple fact, that
at the present day not a single important financial
operation can be carried out unless the Jews participate in it and put the profits thereof into their

In this way the Jews have within a short time
brought things to such a pass, that they are now the
wealthiest and most influential class of men; and
have attained a position of vast power, the like of
which we do not meet with in all history. From the
height of their immense capital, the weight whereof
threatens to crush all other nations, they command
the whole world of finance and industry. The most
paying and colossal enterprises of modern times,
within and out of Europe, are simply Jewish monopolies; as, for instance, the Austrian Southern Railway—the main line of traffic for Central Europe—
the mines of Brazil, the Union Pacific Railway in
the United States, under the control of Jay Gould,
etc., etc.
But we go further, and venture to assert, as we can
do without great exaggeration, that there is not a
man amongst us, who is not in some way tributary
to the Jewish power. We all, without exception, pay
our tribute to the Jews, be it for our rents, our houses,
the bread which we eat, or the clothes which we
wear. Yo u may count on your fingers even the
kings and nobles, who are not debtors to the Jews,
and hence morally and in point of fact subject to
The Jewish financial power resembles thus, in a
manner, an imp, who, without being visible, pokes
his fingers into everybody's pockets. Like Care, in
Goethe's Faust, he knows how to enter through the
keyhole, to be present everywhere, and yet to hide
from the eyes of all. He seems to be specially
experienced in the role of a seducer; Indeed, we
have a notion that once upon a time he stole that
role from the father of sin himself, for it is in the
words of Satan that he speaks to us: "Worship me
and I will lead you to happiness."
Hand in hand with the marvellous rise of the
Jewish financial power in general, or rather as a
necessary condition and unavoidable basis thereof,
we find a rare individual progress amongst the single
members of the Jewish people. The petty medieval
usurers have changed everywhere into modern bankers or Stock Exchange brokers. Those wandering
Jews of long ago have become crafty speculators,
and the old clothes men and peddlers have opened
elegant warehouses and Industrial Halls.
But there was for a time still lacking the crown
of the edifice; that is, the embodiment of the motive
principle in a concrete and tangible power, which is
inborn in every human enterprise; for, as the ecclesiastical or the military rule are ultimately incorporated into a Pope, or an Emperor, thus the Jewish
money-supremacy must necessarily induce the formation of a dynasty, which derived its origin and its
permanent justification from the principle of material
This crowning of the edifice was not long in being
completed. The facts are these: A t the close of the
Napoleonic wars a Frankfort Jew, by the name o f
Rothschild, arose—more by the force of circumstances than in consequence of his own exertions—to the
high and powerful position of a visible head of the
Jewish supremacy. All the Jews bowed down before
this new ruler; and do so bow down ever since his rule
has been recognized from one end of the world to the
other. As the Kin g of finances Rothschild commands the rolling masses of the Jewish capital as
completely as the German or the Russian Emperor
commands the moveable masses of his armies.
The power of this "self-constituted Ruler of all the
Jews" is not to be calculated, however, by the thousands of millions which he can call his own directly,
but by that far greater, and really fabulous mass o f
gold, the circulation whereof is dependent upon the
orders issued by his cabinet. Each Jewish millionaire, who carries on financial operations in Paris, Vi ­
enna, Berlin or in the United States, is in so far a Lieutenant General of Rothschild, as it were; always
governing his action by the indications of that financial barometer.
The wealth of the Rothschilds is something fabulous. Anselm Rothschild, who died but recently i n
Vienna, has left a fortune of a millard of francs. Ac ­
cording to this statement the wealth of the three
branches of the family may be estimated at about
three thousand millions of dollars. This is pretty
nearly the amount which the French government was
at some trouble to raise for the war indemnity. One
family is, therefore, as wealthy as a whole nation!
When one reflects, that this immense wealth is the
fruit of the labor of millions of unfortunates, one
might doubt one's sanity!
So long as the world exists such an unnatural state
of things has never before been known!
The head of the Rothschild family is, therefore, a
potentate, a ruler within the full meaning of the word;
and his subjects are the millions of human beings,
who incessantly labor to support his power and his
The Rothschilds possess a dozen of castles, truly
royal residences, situated in the most magnificent
and cultured countries. There these rulers unfold a
gorgeous splendor, and receive the adulations of the
magnates of this earth, not excluding Emperors and
Kings, and yet the head of the Rothschild family
places little value on being called a King . His Jewish majesty is evidently content with being a King ,
and enjoying the power which his immense riches
procure for him.
But in all other respects Rothschild plays literally
the role of a ruler and does not neglect the duties,
which this royal dignity imposes upon him.
It is he, who represents the Jewish people with
splendor, as other rulers represent the power of their
respective nations. The Jewish ruler, for instance,
never shrinks from taking part in all subscriptions,
which fashion or report has invested with a certain
importance. Rothschild also takes always care,
when visiting any particular locality, to leave a memento of his presence, either by founding some philanthropic institution, or by a princely donation.
Besides this, the Rothschilds, as the visible head
of the Jewish nationality, have in recent times made
it their duty to lay the corner stone, whenever some
benevolent institution, devoted exclusively to the
Jews, is to be erected.
Whatever other rulers do, the Kin g of the Jews
must do also, of course.
The power of this Jewish autocrat is so immeasurable and unlimited, that it far outshines the power o f
all other kings and emperors. When but a few years
ago two great empires, France and Prussia, carried
on a bloody war, each country putting forth many
hundreds of thousands of soldiers; it was nevertheless necessary to call in a third potentate to establish
quiet in Europe. This potentate was called Rothschild, that king "B y the Grace of God, " whose signature was indispensable for the definite conclusion o f
the treaty of Versailles.
Their power in the United States is well know n
and felt. It is stated on good authority, that the
demonetizing of the American silver dollar in 1873,
was achieved by an agent from the Rothschilds and
their confederates, by the name of Earnest Seagel,
who went to Washington for that purpose, and it is
believed by corrupt means succeeded in effecting the
change. So cleverly was the matter done, that some
time elapsed before the change was generally
In connection with the above we may state, that by
the untiring efforts of the Hon. Richard P. Bland, a
member of Congress from Missouri, and his co-workers in both branches of Congress, the American silver dollar was again made a legal tender, and, that
contrary to the prophecies of those who were inimical to the restoration of bimetallic money, and who
had predicted fearful results from its accomplishment, no change was observed in the general business of the country, other than that the premium on
gold at once decreased, and the purchasing power of
silver increased, the two metals becoming thus
The profits acquired by the Jews in the financial world, necessarily placed in their hands the means
to improve their condition also in a social and polititical respect Recognizing full well the immense
advantages of such a progress, they never left them
out of sight; and, therefore, having crawled forth
from their hiding places and Jew-quarters, tried hard
to turn their commercial relations with the natives
into social intercourse, until at last the doors of the
whole Christian society were opened to them, and
they had succeeded in gaining entrance into the
same families, intercourse with whom had until then
been to them prohibited. But although having thus
grown gradually into acquaintances, then from acquaintances into friends, and from friends into fellowcitizens, they yet remained inwardly the same Jews
which they always had been.
When they had thus comfortably nestled into the bo ­
som of the different nations of the world, they longed
also for a monopoly of the Liberal Arts and Sciences, which are open only to the higher ranks o f
society. Knowing well, that they could acquire honor, regard and political power only by those means,
they engaged in literature, medicine and public education, and flooded the professions of law and journalism. To this latter sphere they have devoted
themselves always with special predilection, because
they are better aware than other people of the rare
advantages to be derived from a rolling and easily
handled tool, by means of which one can make the
world believe anything. These Jewish newspaper
writers form in every State a closely connected and
all powerful combination, composed of minds as clever and industrious as they are unscrupulous, and tha t
have in a certain way appropriated the right of intervention in all foreign affairs, in order to levy tribute on the credulity of the public. It is very evident,
that a combination, having such means at its disposal, far more powerful than church or Feudal State,
is in possession of a vast and terrible power, in the
hands of which we are nothing but abject slaves.

The position, which the Jews had attained within
the Christian social world, formed the key, which
was soon to open to them the doors of political
equality. Ancient society, with its restrictions and
limitations, having been overthrown, no further difficulties stood in their way. Going hand in hand with
the advocates of Liberty and Equality, they had assisted at this overthrow; and thus those advocates, being now masters of the situations, could not refuse them
a counter-service. In conformity with their programme, which promised equality on the broadest
principles, they were bound to conquer all inward
repugnance, and declare the Jews to be in all , respects their full-blood fellow citizens.
These renovating legislators said, therefore, open-
ly that the Jews were men like all other men; and deserved to be entitled to the same universal rights of
men. Blinded by the existing, humane appearance
of their theories, these men were incapable of perceiving the danger, which threatened them from individuals, who, under the cover of national solidarity, had
always in view only the object of a great, cosmopolitan, world-ruling combination. Who, indeed, could
have foreseen at that time, that the same Jews, with
whom political companionship was made would
make life so bitter to later generations?
It should have been considered, that however just
and harmless the investure of equality may be to individuals, as such, it may become all the more dangerous and generally productive of evil, when it is
conferred upon a whole, foreign race, scattered over
all the countries of the world.
The consequences of Jewish emancipation were
not slow to show themselves. A s it would lead us
too far, to follow closely the path pursued by the
Jews in their political conquest, we must content ourselves to show at least how far they have advanced
up to to-day, and what position they now occupy in
To begin with diplomacy, we note the fact, that this
field is overrun with Jews. The same fate is shared
by the legislative assemblies of England, France and
Austria ; the most influential members whereof
belong to the Jewish race. Jewish ministers an d
counsellors of State are also no rarities.
Take for instance: Disraeli, now Lord Beaconsfield,
the leader of the Tories in the English Parliament, of
whom Daniel O'Connell has said in one of his speeches,
"that if his genealogy could be traced, he would no
doubt, be found to be the true heir-at-law of the impenitent thief on the cross." * Then there is Goshen lately First Lord of the British Admiralty; and
amongst the English nobility we find such Jews as
Sir Nathaniel Mayer de Rothschild Bart, Sir Moses
Montefeore Bart., Sir Francis H . Goldsmith Bart,
also Sir David Louis Salamons Bart., Benjamin
Samuel Phillips Knight, Sir Albert David Sasson
Knight, Sir Julius Vogel, Agent general of New
Zealand, Sir Borrow Herbert Ellis, Baron de
Worms, Baron de Stern, Baron Albert Grant, and a
host of others too numerous to mention.
Then there is the noisy Lasker in the Prussian General Assembly, the elastic Arnim—all are Jews. Gambetta and Castelar, these two educators of France
and Spain are of Jewish extraction; and both of
these, "Rabagas " try to play the role of Saviours of
If we consider further, that in all these countries
the Jews constitute only a small fraction of the population, we must admit, that this small minority has
* The Westminster Review o f the time when Vivia n Gra y was pub ­
lished, thus speaks of Lor d Beaconfield: "He has the flare o f the
livery, the flippancy of the shoulder-knot, the bustle, the pert smartness of those who stand, powdered and bare-headed, on the steps o f
great houses, and make sport of that part o f the world below the
peerage and above the servant's ball."
already received too many advantages as against the
majority of the people.
In order to gain this daily increasing advance on
the field of politics the Jews make use of a peculiar,
sly system of tactics, the fundamental principles
whereof we may sum up as follows:
1. They endeavor to concentrate their influence
scattered as it is all over the world, at any given
moment, at the point to be conquered, in the most
effective manner, in order to suppress all local opposition tendencies.
2. They endeavor at all times to derive advantage
from our disunion. With this purpose in view, they
place the power of their capital and their influence
at the disposal now of this and now of the other
party, while they take care at the same time, to
have representatives in every party. Thanks to this
policy the Jews are always on hand to turn every
party victory to their advantage.
Such a distribution of power is like a good hand
of cards, wherein all four colors are represented so
that some points are always sure, no matter which
color is turned up trumps. Thus for instance, we
see in France, Imperialistic, Republican, nay, even
Socialistic Jews. If Imperialism gains the day,
Messrs. Fould, Pereire & Co., are there to represent
the Jewish interest If, on the other hand the Republic, or perhaps even the Commune, chances to be
victorious, there is Mr. Cremieux or Citizen Karl
Mar x at hand to change into the trump color, as it
were, of the Jewish hand of cards.
By the aid of this clever trick the Jews preserve
their prestige independently of all changes of government, and approach more and more their object,
the conquest of the world, no matter how circumstances may change. They have discovered the
secret of winning with all parties and losing with
This game, which the Jews play so cleverly with
every nation, they also play on a larger scale in international politics, on the Green Table of Diplomacy.
Here the different nations serve them the same purpose as did in the former instance the different parties of a nation; that power being to them for the
time the trump color, which happens to be the director of the European concert. Let us illustrate this
by an instance:
So long as France and England were all powerful,
Judaism leaned for support in its onward march o f
progress upon their influence; using the English and
French as trumps, so to say. Al l the agents and
emissaries, which at that time directed the Jewish
aggressive movement in Turkey, Russia and Roumania, were English or French Jews. But the mo ­
ment that the leaf was turned, and those two Great
Powers were forced to cede the precedence to others,
the Jewish trump colors changed, and the Israelite
agents turned suddenly into full blood Americans or
Prussians. Now, if we recollect, that the rise of the
American and Prussian powers occurred just within
these past few years, it is easily explained, why the
Jews should have wheeled around since 1867; abandoning the Tricolor as well as the Cross of St. George,
and seeking their salvation meanwhile in the folds of
the Star Spangled Banner, or under the wings of the
One-headed Eagle.
In the financial conflict, which broke out a few
years ago, between the Roumanians and the Jews,
the latter have also acted strictly in accordance with
the policy just pointed out; placing Dr. Strousberg,
a Prussian Jew, as Generalissimus at their head;
inducing the appointment of Mr. Peixotto, an American Jew, as Consul of the United States; and finally
ordering another Prussian Jew, a certain Dr. Vo n
Levi, to the Danubian principalities and Servia, in
order to maintain Jewish influence there, through all
sorts of intrigues.
Benjamin F. Peixotto, from the State of California,
now represents the United States as Consul at Lyons,
Ernest L . Oppenheimer, from the State of New
York , represents, the Great Republic in the same
capacity at Goettenburg.
Henry S. Lasar, a citizen from St. Louis, Mo., has
been appointed by the President, Consular agent
at Haarburg, Germany. Another party, David Eckstein, has been nominated, but his case has not been
passed upon by the U . S. Senate.
The above are American Jews, and more appointments of the same character will undoubtedly follow.
We may remark here, in passing, that Prussian
Jews were a rather scarce article before Sadowa, but
since the Sedan victory it would be very difficult to
scare up a Jew, who did not carry at all times a photograph of Bismarck in his pocket; for servility is also
one of the noble traits of the Jewish people. And ,
indeed, there is no reason why people should not
contrive to unite both things: to kneel in awe-bound
admiration before the strong, and at the same time
to maltreat and swindle the weak unconscionably.
Whatever objection may be raised against this
pliable and at the same time unscrupulous policy,
from a moral standpoint, one thing is certain: it is
practical; and this is sufficient for the Jews. It is
owing to this policy, that the Jews gain daily ground
at all points in Europe, Asia, and America, and
occupy already amongst the various nations of the
world a central position, from which they can comfortably rule, control, nay, press down under the
weight of their riches and their political influence
all other peoples.
Let us glance first at France and Italy, and we
shall see how in both countries Judaism carries its
head high in the consciousness of its indispensability; for both countries are tributary to it; to both
countries it has advanced money; to the former for
the payment of its war indemnity, and to the latter
for the achievement of its independence.
Austria fares very little better. There Judaism has
the upper hand in politics, and overshadows the
influence of the nobility and of the large land-owners.
In Germany it tries at least to keep militarism and
pangermanic ideas in check by the aid of its financial
In Russia, and in the countries of the orthodox
religion, the Jewish power has only to overcome the
yet existing national and religious prejudices, i n
order to be there also master of the situation.
But it is in Russia that Judaism has for some time
past made the most appalling progress. Before the
Crimean war, and the emancipation of the serfs, the
Jewish population was limited to the kingdom of
Poland, and the region lying between the AustrianRussian boundary and the Dnieper. The large cities
in that district were at that time still safe from the
invasion of the Jews; since under the then existing
laws Israelites were prohibited from settling down, o r
even taking up their abode for any length o f time
in them.
A t present all these checks have been overcome .
The Jewish hordes have crossed the Dnieper, and
penetrated into the governments o f Cherson, Pultawa, Charkow, Wornesch, Taganrok, &c. O f the two
Russian capitals, Petersburg has been the first to all ow the invasion of these financial locusts. Moscow,
the holy city, offers resistance as yet; but it is already encircled by a band of Jews, who hold themselves concealed in the suburbs, and advance but
gradually in their attacks upon the general riches.
However, things have already come to such a pass
in the greater part of Russia, that it is impossible to
carry on any kind of business without Jewish
Such are the results and consequences of the present ruling Liberalism. After so sad an experience
there is scarcely any other help than to return to
such measures as were in use at the time of the Emperor Nicolas. If we take exception at this alternative the triumph of the Jews is unavoidable; and the
triumph, of the Jews means the ruin of all other
The Jews count in Russia now nearly four million
souls; no other country in the world has so many.
Ye t the Jews hate the Russians because so far they
have not succeeded in obtaining such a powerful influence in their country, as it has been shown that they
possess in England; and therefore the following cablegram, received in the United States, March 29, 1878,
from abroad, will explain itself. Here it is:
"Russia's pecuniary troubles increase every day.
"It is said, that all the Hebrew bankers in London
"and on the continent have agreed not only to re-
"fuse to lend Russia any money, but to prevent the
"success of any loan she may put on the market.
"England, on the contrary, can command practically
"endless supplies of the sinews of war!"
A very peculiar position is that, which Judaism occupies in England. There also it is all powerful; but
its rule is not based on one-sided conquests, being
rather the consequence of mutual concessions. A
sort of friendly understanding had been arrived at on
the basis of common interests between these two
commercial powers, by virtue of which the British
Empire lends its political influence and material assistance to Judaism, while the latter places it's financial influence at the disposal of England and supports British commerce. The English and the Jews
both derive advantages from this tacit understanding;
the former, since it enables them to make use of the
immense Jewish capital in disposing of their articles
of commerce by means of Jewish middlemen, and to
employ the Jews in case of necessity as spies and
accomplices. These advantages explain the extravagant expressions of sympathy, which the clergy
and the press of England lavish on the "poor persecuted Jews."
The Jews, on their part, derive from this agreement the undeniable advantage of being thereby connected with a power, which produces articles of commerce for them, and affords them generally successful protection.
Thus the English and the Jews go hand in hand
together, and lend each other everywhere mutually
support. Nothing, perhaps, can better illustrate the
relation existing between these two parties than a
simile which happens to strike us. The Jew is for
the Englishman what a hunting dog is for the hunter.
Whenever the Englishman lifts up his two-barrelled
gun—industry and commerce—the Jew is used as
the hound, who must catch the game and bring it to
his master.
Now, it is true, that the Jew is a vicious animal,
for he never brings the game to his master without
first having taken a bite out of it. But what is to
be done? Without this commercial hound, hunting
is impossible. Hence the Englishman must be content with whatever the other brings to him.
Without the Jews, half of the productions of the
English factories would rot in the docks and warehouses.
France plays the same game, and for the same
purpose, of getting consumers for her productions.
Thus the three allies have made it their object to
provide mankind with all that makes life agreeable
and comfortable. The English and the French have
undertaken to manufacture all the things necessary
for that purpose, while the Jews act as agents and
This industrial and commercial union forms thus, a
well and wisely arranged structure, which is plastered
together by egoism so strongly as to render it next
to indestructible. Everywhere the allies support
each other and go hand in hand; and it is due to this
united co-operation that the Occident has contrived
to make all other countries tributary to itself.
Another result of this union is, that the Jews, who
possess neither country nor fixed habitations, have
made Paris, London, New York, and San Francisco
the headquarters, in which Jewish power and Jewish
influence have their support; London and Paris
especially being the commercial and financial central
points, where all the threads of Jewish pillage run
For these are the places, whither tend all the yearning desires of Israel, and where its children dance,
arm in arm with the natives, around the golden calf.
In all other countries, in Germany, in Russia and
in the Orient, the Jews form only hordes, ready for
battle; or leeches, destined and longing to suck up
the wealth of the people, and to effect connection
with those two central basins of finances.
In America finally the Jews unfold almost as much
power as in the Old World. Here as there all the
threads of wholesale and retail trade run through
their hands. As regards their political activity, it is
quite equal to that of the European Jews.
A s a proof Of this latter assertion, we need onl y re ­
call the fact, that a Jew by the name of August Belmont, (an agent of Rothschild and represented to be
an illegitimate offspring of his Dynasty) has for a
number of years been the chairman of the National
Committee of a political party, and by his shrewd
management has always succeeded in leading that
party to defeat. It is susceptible of proof, that the
financial policy of the opposing party, was the one
under which his business was most prosperous. Wh y
then should he desire a change?
Again, a few years ago one of the scions of the
Rothschild's Dynasty visited the United States, ostensibly for the benefit of his health, but in truth to review his lordly possessions. Traveling from Ne w
Yor k to San Francisco, on his return East, he
stopped at the Capital, for the purpose of receiving
the adulation of the then Secretary of the Treasury,
and for the further purpose of instructing the Secretary of the Treasury as to what additional legislation
he deemed necessary in reference to the financial policy of the Great Republic.
A s soon as this Rothschild arrived in the City of
Washington the Secretary of the Treasury called
upon him, received the instructions of the money
Monarch and subsequently had them carried out to
the very letter.
X X .
I n the year 1840 an Israelite Council was called
together at Cracow. This was a sort of an Ecumenica l Council, wherein the most prominent men of the
"chosen people" sat for consultation. The object
of their meeting was to discover the proper means
whereby to secure triumphs to Judaism in its extension from the North Pole to the South Pole.
A s we see, the programme put forward by these
gentlemen was very modest.
The subjects discussed in this Assembly were of
a very varied character. Some belonged to the field
of theology, others involved questions of political
economy, while there were also some that belonged to
politics pure and simple. A lively debate arose,
amidst which suddenly a clear voice made itself
heard, and involuntarily imposed silence. It was the
voice of a recognized authority, of a man of predominant mind, whose name is unfortunately unknown
to us.
"Wha t are you talking about?" said he to his colleagues in the gathering. "S o long as we have not
the Press in our hands, all that you say is idle! In
vain do you organize societies, loans, bankruptcies,
and the like; so long as we have not got the Press
in our hands to deafen and deceive the world, we
accomplish nothing, and our rule remains a phantom
of our brain."
These words produced a powerful effect on the
minds of the Assembly. The hearers recognized
that an oracle had spoken, that a new light had
dawned on their minds to give a fixed direction to
their exertions.
From that time we may date the beginning of that
work of the devil, which has for its object to turn
the Press into an engine of war, a sort of artillery,
the fire of which can be directed against any kind of
obstacle opposing itself to the financial and political
conquest of the Jews.
The plan, invented and adopted by the conspira-
tors, in order to bring the Press under their control,
consists in the following:
The Press of all countries, without distinction, has
been divided by the Jews into three classes, to-wit:
First class: Journals in the pay of the Jews.
Second class: Journals bearing the banner of some
specific nationality.
Third class: Journals bearing the Jewish banner.
The first class is composed of all those journals
that are supported by the Jews, either by subscription or shares purposely bought up by the Jews.
Such are: The London Times, Les Debats, L' Independance Belge, La Revue des deux Mondes, New York
Tribune, etc.
To be sure, there is no contract, no agreement
between the editors of these journals and the Jews;
the latter depending altogether on that partiality an d
sympathy which every editor must feel towards those
men, who are always on hand to renew their subscriptions punctually at the expiration of every quarter.
O f course, certain regards must be entertained
toward such subscribers, and still more toward shareholders; and even if an editor should hesitate to d o
battle for them publicly, he must, at least, avoi d
everything that can be disagreeable to them, or
expose them to any danger, in the columns of his
journal. But this is sufficient for the Jews; and they
are right; for it is, after all, not a small matter to
have made journals of such influence as the Times,
Debats, New York Tribune, etc., harmless.
The second class consists, as before stated, of such
journals, as raise the banner of any specific nationality, while being, in fact, Jewish organs These journals are true wolves in sheep's clothing; for although
they palm themselves off as English, French, American, or German journals, they are not the less Jewish, nay, arch-Jewish journals.
Now, these journals serve an excellent purpose,
under their mask, by effecting changes in public
opinion; since their readers rarely perceive, that the
articles appearing in them conceal Jews disguised as
Frenchmen or Englishmen. The public believe,
that these papers reflect the drift of opinion in this
or that country; and yet they mirror only the reflection of the Jewish devil, who tries to lead us astray
at his pleasure, and to bewitch us with the doctrines
and sophisms of the modern school.
In almost every country of Europe we find an
organ of this kind. In England, for instance, this
organ is the Daily Telegraph, which has a circulation
of 100,000 daily copies, and the exclusive proprietor
whereof is a Jew.
The London Daily Telegraph was bought under
foreclosure of a chattel mortgage some years ago b y
the Jew, Levy, for $20,000.
Two of the Levys have changed their name to
that of Lawson, and the names of Mr. and Mrs.
Lawson appear in the list of guests at the last ball
o f the Prince of Wales.
The editor in chief, Edward Lawson, is a membe r
of Parliament and expects a Baronetcy.
France rejoices in two such journals, La Patrie and
the Paris Journal, both the property of a Jew, the
Baron Soubeyrand. Vienna has her Neue Presse,
and Italy her Perseveranza; both are Jewish journals.
In Germany also many such journals can be found,
amongst others let us mention the Frankfurter Zeitung.
The third class of Jewish journals proudly raises
the Jewish flag. These journals show themselves
without any mask, as their very names show: Das
Judenthum, L'Israelit, Israelitische Bibliothek; Jewish
Chronicle, Baltimore; Jewish Messenger, New Jersey;
American Israelite, Cincinnati; Jewish Record, Philadelphia; San Francisco Hebrew, Occident, Chicago;
Independent Hebrew, New Jersey; Jewish Gazette, &c ,
&c. The circulation of these and many other periodicals, extends amongst the community of Jews over all
the world.
The role assigned to this Press is to lead Israel i n
its aggressive movement upon the wealth o f the
heathens, or non-Jews. The Press utters the war
cry, and directs and leads the Jews onward. With ­
out these journals the Jewish movement would not
form a whole, and its activity would necessarily lack
inner force.
This exposition of the way and manner in whic h
the Jews make use of the Press, unfolds before our
eyes the existence of a secret, but fearful power. I n
truth, the hundreds of journals, which obey the orders of the Jews, form an appalling battery, to fight
against which appears next to impossible. Against
the few journals, which the victim may put forth to
defend his cause, the Jews have ready at all times a
bullet shower of scoff and calumny, vomited forth
from the lying mouths of hundreds of journals.
When the Jews in 1868 came into a conflict with
Roumania, the Roumanians had great trouble to find
two or three journals, ready to undertake the defense of their cause against public opinion. But the
Jews at once put in motion against them such an
overwhelming mass of journals, that the unhappy
Roumanians found themselves excommunicated b y
the whole civilized world as fanatics.
Every person, who does not allow himself to b e
plundered by the Jews is a reactionary; and if h e
takes a cowhide in his hand he is a barbarian.
We may add, in conclusion, that the pressure which
Judaism exercises upon Journalism, is not limited to
the tricks and artifices mentioned. Advancing from
one success to another, they now stretch out their
hands to grasp all the journals within their reach;
and, to say the truth, they are successful,
whether they act the role of editors, or correspondents, or peddlers of novels.
Even the book trade has passed into the hands o f
the Jews; every where we meet them as book dealers
and publishers. They alone can bring us enlightenment; but when we shall have been so enlightened,
we shall be their slaves in a moral as well as material
B Y TH E JEWS . 65
I n consequence of the immense rise and universal
spread of Jewish power in this century, the Jews
have been awakened to the necessity of an organized
central administration, by means of which the Jewish
movement can be carried on in a more united spirit
and with redoubled power.
To fill up this lack in the system a "Universal Israelite Association" was formed in Paris about thirty
years ago, and joined by the most prominent Jews of
all countries. It is true, that, according to its official programme, this Association is a purely philanthropic institution, having for its chief object to disseminate the benefits of civilization; but such fine
words do not prevent carrying on politics at large in
secret at the same time .
Thus, for instance, there is at the disposal of this
Association a large staff of officers, composed o f
newspaper writers, secret agents, spies, couriers, &c. ,
a l l men o f high intellectual gifts, speaking all lan ­
guages and acquainted with all the countries of the
Probably no government is kept so well
informed, and served so faithfully as this Jewish
Association; for its numerous servants combine with
their devotion and reticence, the advantage, that all
o f them together represent all the nationalities of the
world; truly , a rare sort of human chameleons,
as many colored in their scales as in their principles;
This Universal Association rejoices in an excellently regulated organism of administration. It has
offices entrusted solely with its cosmopolitan correspondence, which extends from Kamtchatka to San
Francisco, and it has also offices, whose business it
is to instruct the organs of the Jewish and of the subsidized Press, so that these may at any time let loose
their polemical batteries wherever any obstacle against
the Jewish column of attack stands prominently in
the way.
It is this same Israelite Association, within whose
bosom are resolved the secret rules of administration,
that become necessary, wherever, as always happens,
conflicts take place between the Jews and nations
opposed to them. Sir Moses Montefiori and Cremieux, two prominent members of this Association,
have repeatedly, in its name, exchanged communications with the Emperor of Russia, the Porte, the
Viceroy of Egypt, the Emperor of Morocco, the
Prince of Roumania, etc., etc.
In the year 1867 this Israelite Association undertook a money and paper war against the Dan ­
ubian principalities, and, in order to be able to put
on all the airs of a Great Power, it allowed the
governing Princes of Roumania a three months
armistice at the very time when hostilities were
in fine progress. It is but a short time ago since
this same Association undertook a crusade in Eng -
land, France and America, which had for its sole
object to make Roumania subject to its will.
But all these facts are cast far into the shade by
the financial salto mortale, with which a few years
ago Judaism, and its king, Rothschild, astonished
the whole world. When this Jewish self-ruler and his
political allies screwed up the French loan to the
fabulous sum of forty-two milliards, they therewith
threw down the gauntlet to conquest-lusty Germany,
as if saying:
"Tak e care, Bismarck! Not a step further! For we
are ready to sacrifice forty-two milliards in order to
overthrow thy plans! "
This antagonism between Jewish money-power
and German military rule, is, however, something
quite natural. Both parties desire to rule; but each
desires to build up its rule on a different principle;
the former on the principle of material interests, the
latter on that of armed supremacy.
Now, as both of these principles mutually exclude
each other, and have been so opposed from the
beginning, it follows that, sooner or later, a rupture
must ensue between those two parties.
We have now arrived at the conclusion of our essay. We believe, that the object we had in view,
to give our readers a picture of the present position
of the power of modern Judaism, has been pretty well
attained. We have shown, that it is no exaggeration
to say, that the Jews to-day trample under foot the
power of all the crowned heads and nations of the
In fact, the Conquest of the Worl d by the Jews is
henceforth a fixed fact, not to be disputed. What
has materially assisted the Jews in this Conquest of
the World, is the pernicious habit, so prevalent of
late, of issuing bonds, on the part, not alone of nations, but also of municipalities, etc., thereby mortgaging the wealth of communities, as well as nations,
all over the world, and which has also materially
contributed in producing the present business stagnation everywhere.
For the interest which these bonds bear, goes
on continually, by day as well as by night, without
interruption. Its course sweeps like a tornad o
over fair fields, destroying everything In its path;
or like the poisonous storms of the Sahara,
bringing death and desolation wherever they touch
It is this secret power of accumulative interest
which has enslaved mankind and which
has been used as such an effectual weapon by the
Jews for their Conquest of the World.
These facts stare everybody in the face; and
while an individual may rid himself of his burden of
debt by taking advantage of the bankrupt law, or by
compromising with his creditors, whatever may be
thought of such practice; as soon as a community or
nation attempts a process of this kind, it is called
repudiation. Where is the difference between the
debt of an individual and that of a number of individuals? The question may well come up in this
form: Can a father mortgage the prosperity of his
children? He certainly cannot do so. What then
is to be done? The only answer that can be made
is this: Keep out of debt! the welfare of individuals
as well as of nations depends on this. The power of
the usurer will be broken as soon as all debts are
liquidated on a basis, both just and equitable.
The nations, that once obeyed the behests of faith
and honor, are now condemned to bow down their
heads before cunning and usury. The rule of
such principles is a great misfortune for all mankind;
for we may not conceal the fact, that all modern
society is brought to the verge of ruin by them, and
now looks upon a terrible cataclysm, which must
undermine its very basis. The decisive conflict will
be terrible; for the conquered and exhausted masses
of the people will venture their all to shake off the
yoke of Jewish slavery, and unarm the cosmopolitan
thousand-headed hydra of Judaism.
Men have raised great opposition against the
priestcraft, which rests upon old Europe; but the
rule of the priests is a very small matter in comparison with the power which the Jews and Jewish usurers exercise from day today over the whole world.
Rome has extended her power by a phalanx of
priests, monks and nuns, the number whereof exceed
scarcely 400,000; and the Popes have been enabled
to keep up their dominion with this comparatively
small file of supporters.
The Jews have now extended their net of money
and financial power from one end of the world to the
other; and this net is composed of ten million Jews,
of which each one is more treacherous and rapacious
than the other. Concealed behind their office desks
and bank counters, these parasites uninterruptedly
gnaw upon the wealth and the vitals of mankind.
The Popes slay their enemies with the ban, and
expel them from the church. The Jews expel
their enemies from the Stock Exchange and from social connections, and finally condemn us to starve
without a roof to cover us.
They have even made the priest-craft subservient
to their power, as is clearly shown, when it is asserted, that the late Pope Pius IX . had Twenty Millions
of Dollars on deposit with the Rothschilds. An d
why not? It is publicly stated, that the Cardinal
Cansolini had a good chance to be elected the successor of Pope Pius IX., but one thing stood in his
way: this good man had had the audacity to write
an Essay, by which he conclusively proved, that the
grand-father of Pius the IX . was a Jew.
Such are the excellent results of the emancipation of the nations and the so-called progress of our
times. People consider themselves free and boast of
high culture, and yet no one dares to rise against
enemies, who effect their conquest only by means
of cheating and usury.
Disraeli, some time ago, lifted up his voice against
this Cosmopolitanism, which threatens to overthrow
the whole present order of the world. This Israelite
statesman may be altogether in the right; but in
saying what he did, he made a distinction between
two utterly opposite orders of cosmopolitanism—the
Jewish cosmopolitanism and that of the social reaction; and while he—perhaps intentionally—brands
the consequence instead of condemning the cause,
he overlooks altogether the fact, that the cosmopolitanism of the International Labor Associations is
nothing but the logical consequence of the cosmopolitan tendencies first proclaimed by the Jews.
How is it possible, that these statesmen allow
themselves to fly into such a passion, when they
evidently tolerate and protect its cause? No, if
they really intend to restore social equilibrium, they
must take hold of the tree by the root, and direct
their attacks against the cause of the cosmopolitan
fundamental evil. Thus and only thus can they succeed in freeing mankind from the greatest plague
under which it ever suffered. Let our motto be
Abolish the Jewish Rule of the World!


Kabbalistic Jews believe that God was shattered by the act of Creation, and that His attributes lay as "holy sparks" imbedded in Creation which must be picked up in order for Him to be restored to oneness (known as the act of tikkun). The kabbalist therefore believes that the Jewsish Messiah will never arrive and thus Mankind will never be liberated until God is restored to oneness. The way to do this, according to the kabbalists, is to engage in acts of holiness and meditation in order to retrieve the sparks of God.

In the year 1666, a kabbalist and occultist named Sabbatai Zevi declared himself the Jewish Messiah. Upon his messiahship, he turned the Torah around by declaring that all sins were now considered "holy" and that the only way to "repair" God was to engage in acts of depravity. He lost several followers after the Sultan of the Ottoman Empire forced him to convert to Islam, however, several Jews still followed him. 100 years later, Jacob Frank declared himself to be the reincarnation of Sabbatai Zevi and took those ideas to an even more extreme level. In order for God to be fully repaired and for the Messianic Era to arrive, mankind must destroy all of its traditional moral values and go beyond good and evil. The Frankists, as they were called, engaged in every horrible thing you could imagine: black magic, wife-swapping, sex orgies, homosexuality, incest, pedophilia, and promoted a form of proto-feminism and proto-communism. Every one of these disgusting acts was considered to be a "holy tikkun" (restoration) of God if done with holy intent. They were entirely apocalyptic who despised the world of creation, seeking to bring about its early end and to bring forth a Messianic utopia.

The Sabbatean and Frankist heresies seemed to disappear by the start of the 19th century. However, there was still an active Frankist stronghold in Frankfurt, Germany during that time. These Frankists were known to be affiliated with the Freemasonic lodges that existed around the city. One such Freemason was a man by the name of Franz Joseph Molitor. He was a known satanist and alchemist who took a strong interest in the Kabbalah, even going so far as to synthesize Kabbalah with a perverted form of "Christianity." This is what lead him to picking up Sabbatean-Frankist ideology. In order to promote his sick and twisted views, he wrote a four-volume set of books promoting a bastardized understanding of "Judaism" written from a kabbalist and Sabbatean perspective.

These books of Molitor's would later be picked up in the early 20th century by two young Jewish scholars from Berlin: Gershom Scholem, who later became a famed Jewish theologian, and his best friend, literature critic Walter Benjamin. Scholem and Benjamin were kabbalists and occultists who became obsessed with the antinomian Sabbateanism and all of its evil. Benjamin would even go so far as to claim a "close affinity" with Jacob Frank, which isn't surprising given how Benjamin was also very influenced by the satanic writings of Friedrich Nietzsche. He and Scholem were also heavily influenced by the writings of other known Jewish esotericists of the time: Franz Kafka, Franz Rosenzweig, Martin Buber (who would later become good friends with both of them and openly admitted to holding Sabbatean views), Leo Strauss (who would become the NeoCon go and Ernst Bloch. Bloch wrote a book called Spirit of Utopia in which he linked communist revolution to Jewish Messianism. In a few years down the line, Benjamin would become a Marxist after living in the Soviet Union and meeting with Georg Lukacs, the notable Marxist philosopher who saw Western culture (Christianity in particular) as being the main obstacle to communist revolution. Lukacs was one of the key people behind the creation of the Frankfurt School. In no time at all, Benjamin would join the Frankfurt School, and become one of the key intellectuals behind Critical Theory alongside Theodor Adorno (his close friend) and Max Horkheimer (who became the "School's" director, shifting its focus from economics to culture).

Benjamin was arguably the worst of the Frankfurt School. In every conversation about Cultural Marxism he is often overlooked, but this is a mistake. Benjamin loaded his writings on literature and culture full of concepts and terminology from the kabbalah and the occult. In an early piece, The Task of the Translator, he, while making a clear reference to the kabbalistic "shattering of the vessels," claims that all modern languages are incomplete and can never give a completely accurate description of anything on the surface until society and language become "whole." It is important to note, because the ideas expressed in this very text would go on to become the backbone of deconstructionism, the very technique used by cultural Marxists to prove that words can mean anything (given that all existing languages are incomplete) and all things are social constructs. The satanic anarchist writer and pedophile Peter Lamborn Wilson contends that Benjamin sought to "re-paganize" Judaism, which was exactly the goal of the Sabbateans and Frankists. He died young by his own hands while running from Nazi persecution (let it be said, suicide is strictly forbidden in authentic Judaism), but right before doing so he wrote a short essay which combined Marxist "historical materialism" with kabbalist mysticism. Keeping with the semi-Gnostic kabbalist narrative of the broken God that inflicts His suffering onto Mankind, Benjamin claimed all of human history was a history of suffering and that all of human culture was barbaric. To him, the only way to obtain Mankind's liberation is to identify with the Marxist "class struggle" as it has occurred throughout history and to cast aside the notion of progress which has "blinded" the working classes to not fight. To him, those who are labeled as "oppressed" classes need to remember their pain and suffering so that their hearts will be full of hate, thus giving them the drive to go beyond good and evil, rise up and destroy capitalism and Western Civilization. He says: "Hatred and [the] spirit of sacrifice...are nourished by the image of enslaved ancestors rather than that of liberated grandchildren." This spontaneous act will bring about communist revolution, which will bring about a mass redemption of humanity. This is exactly analogous to the Sabbatean idea that the Messianic Era will only arrive once everyone is evil. Furthermore, in this "redemption," Mankind will become "whole" due to the act of the Messiah, something which is mentioned in the Zohar (the primary kabbalist text). This means Mankind will no longer be divided according to class, gender, race, nation or any other identity marker. This very fact should have parallels with the Cultural Marxist agenda of diminishing the distinctions between races, nations and genders, among other things. It is also important to note that this text was written right after Stalin made a pact with Hitler, and Soviet Marxism seemed to have lost its redemptive qualities, and combining Marxism with Jewish mysticism was supposed to bring back the alleged redemptive nature of communism.

There is also reason to believe that the book Dialectic of Enlightenment by Horkheimer and Adorno uses many of the same themes as Benjamin's essay: human history is a history of suffering and that all attempts of liberating Mankind have only enslaved Mankind even more. Of course, they leave out the Messianism at the end and the religious overtones, as they were critical of all religion. Instead, they say nature must be "liberated" from Mankind's domination before a concept of reason that isn't self-destructing can be formed. However, not only is this a precursor to the anti-human ecology movement we see today, it also relies on the same kabbalist concept of looking backwards. In the book, Horkheimer and Adorno glorified the sexual orgies of primitive peoples, claiming that Christian ethics towards sexuality have "pacified" the "authentic" sexualities of people. This is striking, considering how Sabbateans were constantly engaging in so-called "holy" sex orgies. It's also important to note that Adorno repeated his semi-Gnostic view of the world in Negative Dialectics. In fact, Scholem referred to Adorno's book as an "innocent defense of metaphysics" and even suspected Adorno of holding an affinity with the Sabbatean heresy himself.

Erich Fromm is another figure from the Frankfurt School who was heavily influenced by those same Jewish esotericists and was a frequent guest to the Frankfurter Lehrhaus set up by Rosenzweig and Buber. Fromm wrote heavily about Marx's theory of "alienation" which seems to possess heavy Gnostic overtones. In his book The Art of Loving, he frequently made the claim that capitalism causes people not to love each other, and argued that human relationships would be stronger under socialism(!). He also claimed that all sexual differences between men and women were socially constructed and rejected gender as something innate. His works were certainly a precursor to the feminism we see today.

As far as the most notorious of the Frankfurt School, Herbert Marcuse, is concerned, there is no question he, too, was influenced by this ideology. Eros and Civilization takes Freud's views on sexuality - which were absolutely Sabbatean, as Freud admitted to holding the Kabbalah in high regard - to an even more extreme level. In fact, much of what Marcuse promotes in that awful book is directly akin to the things the Sabbateans and Frankists practiced and promoted. He, too, claimed capitalism and Christian morals distorted "authentic" sexuality and openly called for a society where the most sinful of sexual acts are considered normal. He also said perverted sexualities can help bring down capitalism and Christianity. His book is highly significant, because it played a huge role in the development of the American New Left, which gave us abortion on demand, feminism and normalized homosexuality. Marcuse's other book, One Dimensional Man, was heavily influenced by the thought of Martin Heidegger, another pagan Nazi philosopher.

It's clear that Cultural Marxism was heavily influenced by a demonic form of Jewish mysticism. Sabbateanism seeks to bring the Messianic Era by interpreting Jewish Law in reverse so that all sins become holy. Critical Theory, likewise, seeks to bring communism by interpreting Western culture and its values in reverse, so that the things Western culture considers moral and good (such as religious morality, the family, and free markets) become evil and vice-versa. The Sabbatean-Frankist influence is the main reason why Critical Theory pushes for abortion, homosexuality, the breakdown of the family, feminism, degenerate art, and total communism. It is why Adorno condemned the so-called "fascistic nature" of the "authoritarian personality" as one who holds to traditional Western values, contrasting it with the "liberal personality" who was unable to live up to the standards of traditional Western values. It is also why Benjamin promoted disgusting art and literature all while celebrating the death of traditional Western art. Marcuse's concept of "repressive tolerance" also follows this model, as it promotes the censorship of those who wish to promote religious morality and traditional values but holds the speech of Leftists in the highest regard. Critical Theory is indeed a form of black magic. The reoccurring theme in all of this is the tikkun, or the restoration of everything to a state of oneness. According to the Zohar, the Jewish messiah destroys the differences between genders, nations, religions and everything else. It is communism in its purest form.

Links about Cultural Marxism:

Cultural Marxism

The Jews Under Roman Rule: From Pompey to Diocletian

The Jews Under Roman Rule: From Pompey to Diocletian (2
Studies in Judaism in Late Antiquity Vol 20Leiden: E. J. Brill, 1981.Pp. xiv + 595. Paper. ISBN 9004064036.Joel D. EstesPrinceton Theological SeminaryPrinceton, NJThe subtitle of this book reveals its primary focus:
 A Study in Political Relations
. Combiningcareful scholarship with an engaging style, Smallwood deftly traces the political landscape ofJews under Roman rule during the period from Pompey to Diocletian. On the whole, thenarrative follows the Jews in Palestine and unfolds chronologically, pausing at key moments tofill in the picture of the Diaspora. The situation of Jews in Palestine receives the bulk ofattention; of the book’s twenty-one chapters only four are devoted exclusively to events in theDiaspora.As to a central thesis, Smallwood is less than forthcoming. In the introduction, where one mightexpect a clear explanation of aims, sources, scholarly context, methodology, distinctive approach,and the like, Smallwood simply launches into historical prose, beginning with a rapid summaryof events leading from the Babylonian exile to the campaigns of Pompey into Palestine in 63 B.C.In fact, subtitle aside, it isn’t until the fourth chapter that Smallwood explicitly reveals the maintheme of her study: “the political relations between the Jews and Romans and their mutualinteraction” (60). Instead of a tightly constructed argument, her book reads like an exploration ofseveral interrelated threads that are woven throughout the narrative.Four main themes surface repeatedly. One is Rome’s toleration and protection of Judaism as areligion (539). Another is the way Jews in Palestine combined religious belief and politicalnationalism that, in turn, led to conflict with the Romans, who, while tolerant of Judaism as areligion, had little patience for political unrest (541). A third is the resiliance of Jews to maintaintheir national and religious identity, even while accommodating to more superficial aspects ofthe prevailing cultures around them (123). A fourth is the general posture of pragmatism thatRome assumed in navigating its relations with Jews, both in Palestine and in the Diaspora.After a brief introduction that surveys the historical circumstances leading up to Rome’s invasionof Palestine, chapter 1 describes the transition in Palestine’s status from an independent state to aclient kingdom under the thumb of Pompey and Julius Caesar. Chapters 2 through 4 chronicleHerod’s rise to power and the consolidation of his political position as Rome’s client king.Smallwood stresses Herod’s political realism and his attempts to fuse the worlds of Judaism andHellenism, but most importantly she notes how the separation of political and spiritual leadershipin Palestine resulted in greater political dependence on Rome. Chapter 5 details how the rule of
Herod set the stage for the inclusion of Palestine as an official province in the Roman empire,thus solidifying more direct Roman rule.The annexation of Palestine as a Roman province serves as a convenient segue to chapter 6,where Smallwood discusses Rome’s dealing with Jews elsewhere in the empire. In Rome itself,Julius Caesar’s action to disband all
 led to the reevaluation of Jewish synagogues and tothe formulation of a charter of Jewish rights, which replaced isolated
ad hoc
 privileges for Jewswith a “comprehensive permanent legislation giving positive rights to legalize the practice ofJudaism in all its aspects” (128). This showcase of Roman toleration “had the effect ofestablishing Judaism as a
religio licita
, an incorporated cult, throughout the empire, a statuswhich it was to hold for over three centuries, except for a brief period of restriction underHadrian” (136). By implication, Jews were henceforth exempted from the imperial cult andlegally protected against infringements upon their religious liberty.Chapters 7 and 8 return to a description of the political relations in Judaea from A.D 6-44. AfterHerod’s death, Smallwood astutuely observes how the Sanhedrin and the High Priesthoodfunctioned as political instruments of indirect Roman control (149). Also during this period,disputes over Roman taxation became a hotbed for the gestation of nationalistic resentment ofRoman rule. According to Smallwood, Rome’s main dilemma lay in governing a people whocould not separate between religion and politics the way the Romans did, and “the story of theyears 6-66 is largely the story of how the occupying power and the nationalists reacted againstone another, each provoking the other to further excesses, until the final explosion came” (155).In chapters 9 and 10 Smallwood pauses again to discuss the situation of Jews in Rome andAlexandria respectively, before returning to Palestine in chapter 11 to relate in detail the“progressive breakdown of law and order” throughout the province of Judaea in 44-66 (257).This period witnessed the “alarmingly steady growth of the extreme nationalist movement” (274)and escalating tension with Rome eventually exploded into fullscale revolt, war, and thecomplete destruction of the Jerusalem Temple in 70 A.D (chapter 12).The aftermath of the first Jewish revolt is the topic of chapters 13 and 14. Roman pragmatism isagain underscored, as Smallwood describes how Judaism emerged from the war retaining itsstatus as a
religio licita
, with all of its privileges intact. And yet, the change of the Temple taxinto the so-called “Jewish tax” imposed a psychological burden on Jews who were essentiallyrequired to support Roman imperial cult financially in order to preserve their privileged status(345, 374).An account in chapter 15 of the mounting unrest in the years 115-117 provides the backstory forthe subsequent Bar Chochba revolt (chapter 16), which, in Smallwood’s account, was caused by“endemic nationalism” and the provocation of Rome’s policy of Hellenization under Hadrian(438). Following this war, Jerusalem (renamed Aelia Capitolina) was reconstituted as a gentilecolony and Jews were excluded from the city. Chapters 17 and 18 outline the relatively peacefultime of the Antonine and Severus periods, during which Romans maintained their policy ofreligious tolerance, even as they kept Jewish nationalism in check under a heavy political hand.Chapter 19 sketches events in the Diaspora in the second and third centuries A.D. beforeSmallwood rounds out the study with a description of how Diocletian restored order and peace to
an empire that had devolved into chaos in the third century A.D. (chapter 20). Chapter 21 provides a summary of some of the book’s major themes, especially Rome’s prevailing tolerationand pragmatism in the face of periodic upsurges in militant Jewish nationalism, and closes with a brief outline of Jewish political relations with post-Constantine Rome.Smallwood’s study displays numerous strengths. Her ability to synthesize material from a widevariety of sources into a cohesive and well-plotted narrative is impressive. Smallwood’scommand and critical use of Josephus is especially noteworthy, as is her careful employment ofnumismatic evidence to illuminate features of the political landscape. This meticulouslyresearched book is all the more impressive for managing simultaneously to be eminentlyreadable. The inclusion of three maps, a simplified genealogy of the Herodian family, and fiveappendices addressing specialized topics add to the book’s value.Still, several aspects of Smallwood’s account remain open to critique. Foremost is theconspicuous omission of a stated thesis in the introduction, or any explanation of the aim,approach, boundaries, or methodology of the study. Although Smallwood periodically addresses problems with her primary sources in the footnotes, a critical discussion of these materials in theintroduction would have been a welcome addition. In the absence of these features, the reader isleft to deduce Smallwood’s viewpoint on her own. The emphasis Smallwood gives to Romantoleration and pragmatism, as well as adjectives that imply her own positive evaluation of thisapproach, seem to betray a bias for political moderation against political extremism. For example,she describes Rome’s policy of toleration as “sensible and generous” (539) and repeatedly refersto extreme Jewish nationalists as “fanatics” and “terrorists” (e.g., 276, 284). Her description ofPilate as someone who “must stand condemned” for sealing Jesus’ fate (170), as well as hertendency to refer to Jesus as “Christ” and to biblical authors with the epitaph “St” feels similarlyoutdated and strangely pious. Additionally, her casual treatment of Hellenization could benefitfrom more refinement and complexity.In spite of these problems, the enduring value of Smallwood’s book remains. One coming to this book expecting a sustained argument around a single original idea may be disappointed, but as alively and well-researched survey of the political relations between Jews and Romans in this period it is unsurpassed.


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