Parts 31 through 36
By Willie Martin

Jew Watch

History - Part 31

    For documents, etc., Les Origines Secretes du Bolchevisme, pp. 33-34, by Salluste. This is the most complete work on the question. For a student of all these matters in their connection with the real history of the world, that is, with the history of man's acceptance or rejection of the Supernatural Life of the Mystical Body, it is particularly interesting to note that, while these descendants of Jewish rabbis were preparing the Communistic enslavement of the world, the son of a rabbi of Saverne was being drawn from Judaism to the Catholic priesthood. Having become a priest, he initiated the modern movement for the diffusion of the Divine Life in Africa. Father Libermann was born in 1804, was baptized in 1826 and ordained priest in 1841. In that same year he founded the Society of the Immaculate Heart of Mary, which was united to the Congregation of the Holy Ghost, with Father Libemann as Superior-General, in 1848.

    Karl Marx combined these theories with the pantheistic philosophy of Hegel. For Hegel, there is no objective Personal God, as Christians know and believe. God is only human though evolving or becoming; which, we have previously pointed out is Kabbalistic Teaching. Thought is absolute sovereign of the world, in the threefold state: passive (when it is interior); active (when it finds a point of contact in the external world); free (when it triumphs in social organization, law, philosophy, art and religion).

    All morality flows from the progressive and irresistible evolution of thought. God evolves or becomes, thus indefinitely progressing with the universe and with humanity. This awful pantheism swept away any traces of Jewish Deism which Marx still retained and left him only his pride in his race and the certitude that the sovereign thought, which was destined to rule the world and enable it to progress indefinitely, was, in deed, that of his race. Marx, in contradiction with Hagel, but in accord with the Materialism of Feuerbach, held that spirit and thought have evolved out of matter, which is, needless to say, one of the many glaring absurdities in his system.

    The degree of mastery by thought over the forces of nature, that is, the stage of development of the production of wealth, determines the perfection of a civilization. The proletariat class, which produces the material goods on which human society lives, is a Messianic class destined by its rule to bring about a new era for the world. This Messianic vocation of the proletariat, according to Marx found an answering echo in the Messianic expectations of the Russian people. But both the proletariat in general and the Russian people in particular are only means for the realization of the Messianic dreams of Marx's own people. Masters of production through finance, they will shape the destines of the world-god or collectivity-god.

    Marxism, then is derived from Feuerbach, from the point of view of its materialism and its criticism of idealism or subjectivism, particularly of the subjectivism of Hegel, but from the point of view of its method, it is derived from Hegelian dialectics. It may thus be rightly called Dialetic-Materialism.

    Thought is an attribute of material being, of the human body and the human head; accordingly, the whole question turns round the matter of which the human head is composed. All causal action in society is to be reduced to material causality, the action of the economic conditions on man's brain development.

    All this Marx and Engels borrow from Feuerbach. Thus the Ego which evolves is not the idea of Hegelian dialectics, which becomes conscious, but the body, of which thought is an attribute. The Hegelian logical process of the creative idea becomes the devolution of matter, of which thought is a consequence and a property.

    Thus the distinction of spirit and matter is denied. Evolving matter, not evolving gradually, but by leaps and bounds, alone exists and is accordingly identified with God. This is the final result of the revolt against the objective order of the world, ushered in by Luther, on the supernatural level, by his rejection of the Catholic doctrine.

    After having studied at the University of Berlin, Karl Marx became editor of a paper at Cologne. The revolutionary tendencies of the paper brought about its suppression, and Marx passed on to Paris, where he collaborated with Arnold Ruge, the leader of Young Germany, a section of the revolutionary society, Young Europe, founded by Mazzini. Little by little, Marx, with his Jewish friends, Frederick Engels and Ferdinand Lassalle, ousted Ruge from the direction of his paper, Les Annales Franco-allemandes, and thus got control of Ruge's organization, giving it a completely Communist turn.

    Thus the sovereign thought of Hegelian philosophy passed from the passive to the active state, by the aid of a fulcrum in the outer world. Marx could not, however, immediately proceed to action by the poor duped masses of workmen under his influence, for the police were watching. He took refuge in England, but came back to the Continent to take part in the Revolution of Bavaria in 1846 and then in that of Paris in 1848. After 1848 Marx set to work to pass from secret action to open action by the foundation of the First Communist Internationale.

    Thanks to this organization, great bodies of workmen could be moved to action by leaders whose secret connections were carefully hidden. When the First Internationale was launched by Marx at St. martin's Hall, in London, in 1864, it was the result, not of a spontaneous movement of enthusiasm, as the official histories tell us, but of years of preparation. In that period of preparation, we find all the following Jews: Lassalle, then Singer, leader of German socialism; Neumayer, Victor Adler and Aaron Libermann, directors of Austrian socialism; Fribourg, Leon Frankel and Haltmayer, acting as chiefs of France; Kahn and Leon, in the United States, and so on. [B. Lazare in L'Antisemitisme, pp. 343-344, speaks also of James Cohen, Secretary for Denmark, Loeb, Lazare and A. Levi as members of the Federation Parisienne de l'Internationale, Gompers in U.S.A., etc. For Marx's secret and open activates in preparation for 1864, the work by Salluste already referred to, Les Origines Secretes du Bolchevisme, pp. 55-100].

    It would be to long to recount the whole story of the growth of the Communist movement in Europe. The plan of revolution is always substantially the same. The reins of government of some great nation must be captured and then that nation must be made a sort of battering-ram, in order to impose the revolutionary ideal on the neighboring peoples. These plans are laid out in the Protocols of the Learned Elders of Zion, which will be presented in their entirety later. The France of 1789 and its people were used as revolutionary ammunition, to be hurled at Europe, to be climaxed in Russia. If Marx had succeeded through his agents in the Paris Commune of 1871, France would have had the fate which was reserved to the Russia of 1917. In Russia the vast sums invested in Communism by Jewish capitalists bore fruit and the sovereign thought of the Hegelian philosopher of Berlin has passed form the passive state to the free state, with the results we know.

    The ideas of God, our Lord Jesus Christ, the native land, the family and the personality of the child, are all being swept away in the name of "progress," while the financiers laugh at their poor dupes. The Russian revolutionary, Bakunin, who knew Marx well and who used to describe him and his following as the "German-Jew Company," complained in his day of the contempt of Marx and Engels for the poor. Marx spoke of the poor and destitute workers and the "ragged proletariat" (Lumpenproletariat).

    Russian Communism is, then, the triumph of the Marxian deification of man. But is Jewish thought the directing and controlling sovereign thought, which is striving to mould the destines of Russia, and, through Russia, of the world? We must here quote a certain number of documents to show how the Marxian neo-Messianic program was inaugurated in Russia and continues to be applied therein. The first document to be quoted is an extract from the Patriot of December 5, 1929, and deals with the publication of certain facts and their suppression later on by the British Foreign Office.

History - Part 32

    The Patriot article stated: "It may be well, at the cost of repetition, to recall the first beginnings of the Bolshevik Power and the full information as to its nature and objects which was placed at the disposal of Mr. Lloyd George's Coalition Government. M. Oudendyke was the very able representative of the Netherlands Government at St. Petersburg, when the Bolsheviks began their reign of terror. He spoke Russian well and knew the principal agents in this so-called revolution, which he had watched in course of preparation. Equipped with knowledge probably superior to that of any other neutral observer, he felt it to be his duty to convey this information to the Christian Powers, whose existence he believed to be threatened. On September 6, 1918, therefore, he sent a Report, one of the most weighty Reports ever drafted, with an important communication from the wretched British subjects imprisoned in the Fortress of Peter and Paul, to Sir M. Finlay, our Minister at Christiania.

    The latter forwarded this Report to Mr. Balfour, who received it on September 18 and published it as a White Paper in April, 1919, after six months' delay. This revealing paper was entitled: 'Russia, No. 1 (1919), A Collection of Reports on Bolshevism in Russia.' The entire Report is illuminating as to Bolshevik proceedings and aims, but the kernel of the whole matter is contained in the following extract: 'The danger is now so great that I feel it my duty to call the attention of the British and all other Governments to the fact that, if an end is not put to Bolshevism at once, the civilization of the whole world will be threatened.

    This is not an exaggeration, but a sober matter of fact...I consider that the immediate suppression of Bolshevism is the greatest issue now before the world, not even excluding the war which is still raging, and unless, as above stated, Bolshevism is nipped in the bud immediately, it is bound to spread in one form or another over Europe and the whole world, as it is organized and worked by Jews who have no nationality and whose one object is to destroy for their own ends the existing order of things.

    The only manner in which this danger can be averted would be collective action on the part of all the Powers. I would beg that this Report be telegraphed as soon as possible in cipher in full to the British Foreign Office in view of its importance.'

    Never has anyone shown more prophetic insight than M. Oudendyke. His forecast has been absolutely fulfilled in every respect, and today the Bolsheviks, now about to be received in London, constitute the greatest danger to the peace and stability of the world, even threatening civilization. Whether his vitally important Report reached other Chancelleries we do not know, but our Foreign Office at least was forewarned, and it did not, at first, withhold the warning from the public.

    The sequel is, however, extraordinary. The original White Paper quickly became unprocurable, and another, an 'abridged edition' with the same title, promptly appeared at 6d. instead of 9d., from which all that we have quoted, and more of almost equal importance, had been carefully eliminated. It would be particularly interesting, but evidently impossible, to ascertain how this suppression of pregnant facts was arranged at the Foreign Office."

    The chief document, treating of the financing of the Russian Revolution, is the one drawn up by the American Secret Service and transmitted by the French High Commissioner to his Government. It was published by the Documentation Catholique of Paris on March 6, 1920, and preceded by the following remarks: "The authenticity of this document is guaranteed to us. With regard to the exactness of the information which it contains, the American Secret Service takes responsibility."

    This document was quoted in 1920 in a supplement to the paper La Vieille France, which added: "All the Government of the Entente were aware of this memorandum, drawn up from the data of the American secret Service and sent at the time to the French High Commissioner and his colleagues."

    The memorandum is also to be found in Mgr. Jouin's work, Le Peril Judeo-Maconnique, Part III, pp. 249-251, with the added remark that the Jews have placed obstacles in the way of its publication, so that the great majority of people is unaware of its existence [Though the Jewish origin of Kerensky, who brought about the first Russian revolution of 1917, has been contested, it seems pretty certain he was the son of the Jew Aronne (Aaron) Kerbiis and the Jewess Adler.

    After the death of Kerbis, his widow married a certain Kerensky in Russian Turkestan. This man adopted young Kerbis, who took the name of his stepfather]. The document is divided into eight sections. Sections I to IV as well as VI to VIII will be here reproduced for the benefit of readers.

    "Section I: -- In February, 1916, it was first discovered that a revolution was being fomented in Russia. It was found out that the following persons as well as the banking-house mentioned were engaged in this work of destruction: 'Jacob Schiff (Jew); Guggenheim (Jew); Max Greitung (Jew); Kuhn, Loeb & Co. (Jewish Banking House), of which the following are the directors Jacob Schiff, Felix Warburg, Otto Kahn, Mortimer Schiff, S.H. Hanauer (all Jews).

    There can be no doubt that the Russian revolution, which broke out a year after the information given above had been received, as was launched and fomented by distinctively Jewish influences. As a matter of fact, in April, 1917, Jacob Schiff made a public declaration that it was thanks to his financial help that the Russian revolution had succeeded.'

    Section II: -- In the spring of 1917, Jacob Schiff began to supply funds to Trotsky (Jew) to bring about the social revolution in Russia. The New York Daily Forward, which is a Judaeo-Bolshevik organ, gave a subscription for the same purpose. "Through Stockholm, the Jew, Max Warburg, was likewise furnishing funds to Trotsky and Co. They were also in receipt of funds from the Westphalian-Rhineland Syndicate, which is an important Jewish enterprise, as well as from another Jew, Olaf Aschberg, of the 'Nya Banken' of Stockholm, and from Givotovsky, a Jew, whose daughter is married to Trotsky. Thus the communications were set up between the Jewish multi-millionaires and the Jewish proletarians.

    Section III: -- In October, 1917, the social revolution took place in Russia, thanks to which certain Soviet organizations took over the direction of the Russian people. In these Soviets the following individuals made themselves remarkable: Lenin (Oulianow, Ulianoff); Trotsky (Trotzky, Bronstein); Steckloff (Nakhames); Martoff (Zederbaum); Zinovieff (Apfelbaum); Kameneff (Rosenfield); Dan (Gourevitch, Yurewitsch); Ganetzky (Furstenberg), Parvus (Helpfand); Uritzky (Padomilsky); Larin (Lurge); Bohrin (Nathansohn); Martinoff (Zibar); Bogdanoff (Zilberstein); Garin (Garfeld); Suchanoff (Gimel); Kamnelff (Goldmann); Sagersky (Krochmann); Riazanoff (Goldenbach); Solutzeff (Bleichmann); Piatnitzky (Ziwin); Axelrod (Orthodox); Glasunoff (Schultze); Zuriesain (Weinstein); Lapinsky (Loewensohn) -- All Jews!

    Section IV: -- At the same time the Jews, Paul Warburg, who had been in relation with [the English version may have been 'acting on' instead of 'in relation with'] the Federal Reserve Board, was remarked to be in active contact with certain Bolshevik notabilities in the United States. This circumstance, together with other points about which information had been obtained, was the cause of his not being re-elected to the above-mentioned Committee.

    Section VI: -- On the other hand, Judas Magnes, subsidized by Jacob Schiff, is in close contact with the world-wide Zionist organization, Poale Zion, of which he is in fact the director. The final end of this organization is to establish the international supremacy of the Jewish Labor Movement. Here again we see the connection between the Jewish multi-millionaires and the Jewish proletarians.

    Section VII: -- Scarcely had the social revolution broken out in Germany when the Jewess, Rosa Luxemborug, automatically assumed the political direction of it. One of the chief leaders of the International Bolshevik Movement was the Jew, Haase. At that time the social revolution in Germany developed along the same lines as the social revolution in Russia.

History - Part 33

    Section VIII: -- If we bear in mind the fact that the Jewish Banking-House of Kuhn, Loeb & Co., is in touch with the Westphalian-Rhineland Syndicate, German-Jewish House, and with the Brothers Lazare, Jewish House in Paris, and also with the Jewish House of Gunzbourg of Petrograd, Tokio and Paris; if, in addition, we remark that all the above mentioned Jewish Houses are in close correspondence with the Jewish House of Speyer & Co. of London, New York and Frankfort-on-the-Main, as well as with the 'Nya Banken,' Judaeo-Bolshevik establishment at Stockholm, it will be manifest that the Bolshevik movement is in a certain measure the expression of a general Jewish movement and that certain Jewish Banking Houses are interested in the organization of this movement."

    A few additional remarks about some of the personages above-mentioned may be of interest. According to the Echo de Paris of April 28, 1920, Max Warburg is the head of the Bank, Max Warburg & Co., of Hamburg. He is the chief shareholder in the Hamburg-America line and the Deutscher Lloyd. His two brothers, Paul and Felix, one of whom is married to the sister-in-law, the other to the daughter of Jacob Schiff (born at Frankfort) are with Schiff at the head of the Bank, Kuhn, Loeb & Co. From The German-Bolshevik Conspiracy (p. 27), issued by the Committee of Public Information, Washington D.C., October, 1918, we learn that Max Warburg was advancing money to the Bolsheviks. The following telegram appears therein: Stockholm, 21st Sept., 1917. "Mr. Raphael Scholak, Haparand. Dear Comrade. In conformity with a telegram from the Westphalian-Rhineland Syndicate, Max Warburg & Co.'s Bank informs you that an account is open for Comrade Trotzky's enterprise. (Signed) J. Furstenberg."

    From information furnished by French sources, Mr. Jacob Schiff appears to have given 20-million dollars for the Russian revolution of 1917.

    If we now turn to Mrs. Webster's The Surrender of an Empire (pp. 74-79), we get some additional information about the rise of Bolshevism. It seems that the real name of the individual mentioned above in Section III, under the designation of Parvus, is Israel Lazarevitch Helphand and that he is a Jew of the province of Minsk, in White Russia. In the second half of the eighties he took part in revolutionary work in Odessa. In 1886 he went abroad and finally, after many wanderings, went to Copenhagen, where he amassed a large fortune as the chief agent for the supply of German coal to Denmark, working through the Danish Social Democratic Party.

    Dr. Ziv, in his Life of Trotsky, relates that when he was in America in 1916 he said to Trotsky: "How is Parvus?" to which Trotsky replied laconically: "Completing his twelfth million." It is this Jewish multi-millionaire who, after Karl Marx, was the great inspirer of Lenin. It was through the intervention of Parvus that Lenin was sent back to Russia by the Germans. Lenin was dispatched from Switzerland to Russia in a locked train and was provided with no less than ƒ2,500,000 by the German Imperial Bank. It was not, therefore, as a needy revolutionary, setting forth on a precarious mission, his soul lit with pure zeal for the cause of the workers, that Lenin journeyed into Russia, but as a well-tried agent, versed in all the tricks of intrigue and the art of propaganda and backed by the powerful organization of international finance. The people accompanying him were predominantly aliens: out of a list of 165 names published, 23 are Russian, 3 Georgian, 4 American, 1 German and 128 Jewish [An illuminating sketch of Lenin's career is to be found in an article by Salluste in La Revue de Paris (December 15, 1927). Lenin, according to this writer, was, at the same time, a paid agent of the Russian secret police and of the Jewish financiers engaged in furthering the Marxist conspiracy. He profited by his position as police agent to prepare the triumph of the schemes of the financiers].

    The English accuse the Germans of having sent Lenin to Russia. We have seen the influences at the back of that action. On the other hand, the Germans accuse the English of having sent Trotsky back, for Trotsky was set free from arrest by order of the British Government (he had been arrested at Halifax), when he was needed by Jacob Schiff and the others, as we saw above.

    The truth is that Jewish financial influences were working behind the Governments of both peoples for their own ends. "Russia" is not a triumph for the workers; but seems to be a gigantic  investment of Jewish capitalists for their own ends. Amid the welter of details about "Russia," the great fact must not be lost sight of, that the men who seized power and retain it, as the taskmasters of the rationed and ticketed people of Russia, were put there by a certain number of Jewish capitalists. The Russian middle-class and the nobles, the natural leaders of the people, WERE EXTERMINATED, while the manual workers, who were too uneducated to see through the plans of the investors, were extolled to the skies.

    The last testimony we shall cites in this connection is that of a distinguished scholar who carefully studied Communism in action and then was not afraid to tell the truth. It is taken from the Impressions of Soviet Russia, by Charles Sarolea (pp. 159-160): "That the Jews have played a leading part in the Bolshevist Government is a proposition which no one will deny who has taken the trouble to study Russian affairs at first hand.

    I am quite ready to admit that the Jewish leaders are only a proportionately infinitesimal fraction, even as the British rulers in India are an infinitesimal fraction. But it is none the less true, that those few Jewish leaders are the masters of Russia, even as the fifteen hundred Anglo-Indian Civil Servants are the masters of India. For any traveler in Russia to deny such a truth would be to deny the evidence of his own senses.

    When you find that out of large number of important Foreign Office officials whom you have met all but two are Jews, you are entitled to say that the Jews are running the Russian Foreign Office...When you find that in the Congress of the Third International all the debates from beginning to end are directed by Zinoveiv and Radek, you are entitled to say that those two Jewish Bolshevists are running the Third International. When you find that the same Zinoviev is also the omnipotent Dictator of Petrograd, that he was also the chairman of the Congress of Baku...when you further find that the above-mentioned Radek is the ubiquitous agitator and the chief of the Bolshevist Propaganda department, when you discover at the same time that the leaders in every other Bolshevist revolution in Budapest, in Bavaria, are invariably Jews, you are driven to the conclusion that the Jews have been the protagonists of the Russian Drama."

    Earlier in the same work we read: "Most of the places (at the universities) are reserved for boys and girls of approved atheist and Bolshevik principles. It is thus that in Moscow University eighty per cent of the medical students are Communist Jews." [The competence of this author is beyond question. In the Preface he says that he submitted the manuscript of the work to some of the highest European authorities on things Russian and Slavonic. The Jews who figure in the facade of the Bolshevik structure vary from time to time. They may even appear to diminish in number because of fear of "Anti-Semitism." The control never changes]. The tree planted by the Jewish Union for Civilization and Science has borne fruit.

    How does the Communist Internationale seek to subject other countries? In Spain, the republican elements Masonic and Bolshevik, together with a certain number of honest, decent Christians, who did not grasp the full meaning of the struggle in the world against Christianity combined to overthrow the Monarchy. Masonry, as we have seen, is aiming at subjecting all countries to the World-Republic just as Communism is. And, why shouldn't it, it is run by the same people. The same forces practically control both sections of the revolutionary army, Masons and Communists. The Communists in the cities then profited by the arrival of the Masons to power to begin the attack on the supernatural life of the country, by burning churches and convents. The following is the program traced out by Moscow for their agents and dupes in that country. It is taken from La Liberte of Fribourg (Switzerland) of June 20, 1931, which quotes from the official organ of the "Russian Kommintern."

History - Part 34

    "The flames ascending from the burning churches and monasteries of Spain have shown the true character of the Spanish revolution. Its prospects are excellent, but that it may develop and win through, the movement must be directed by a thorough-going Communist Party. This party is actually being formed."

    Some of the points to be aimed at by the agents of Moscow in Spain are then given as follows: "(1)... disbanding of the secret police. Arrest of the functionaries of that force...(2)...arming of the workers and working-farmers (peasants)...(7) Confiscation of the lands belonging to the Church and the landed proprietors...These lands to be handed over to the agricultural workers and working-farmers."

    The document further insists upon: "the importance of the agrarian revolution, for which it is indispensable to set up working-farmers' committees for the requisition of the property of the landed proprietors, of the banks and of the Church, and for the handing over of these lands to working-farmers' and agricultural workers' committees; to refuse to pay debts; to refuse to pay State contributions until the lands are divided up...For the realization of all these revolutionary projects, the formation of committees (Soviets) of workers, working farmers and soldiers is necessary. That must be our chief aim." [Mrs. Webster, in The Socialist Network, p. 47), points out that the same individuals control both the Russian Government and the Kommintern or Communist Internationale. The financiers, of course, control all].

    Now the language and expressions used in this document, emanating from the Russian Kommintern, are largely those with which the revolutionary papers have made their readers familiar in Ireland. In the leading article of its issue of April 23, 1932, under the caption "On with the Old Cause," An Phoblacht ("The Republic"), one of those revolutionary papers, stats that it is working for; "A Republic for the thirty-two counties of Ireland, free from any dependence on or connection with the British Empire. A Republic in which there shall be civil and religious liberty, and equal rights and opportunities for all citizens. A Republic based on the public ownership of the land, and instruments of production, distribution, and exchange."

    What these declarations forebode for the farmers of the future Irish Republic may be learned from an article on "Motives of Production" in An Phoblacht May 21, 1932. In the course of this article which the paper informs us is one of a series setting forth its editorial policy: "The sin and crime growing out of the private monopoly of land...must never be tolerated in a free Ireland...Thus in land, those who now occupy holdings in trust for the nation shall be confirmed in their occupation and but one condition sought of them, the use of such holdings to the maximum productivity point, and the making available for the nation of the surplus beyond the needs of the occupiers' families."

    The Communist movement in Ireland is advanced another stage by the declaration contained in the Manifesto to the Irish People issued by the General Convention of the I.R.A. on January 8, 1933. That document states unequivocally that: "We believe the reorganization of Irish life demands the public ownership of the means of production, distribution and exchange in a state based on the needs of the mass of the people."

    As the convention was "composed of elected delegates of all the volunteer units in the whole of Ireland," it represents the official policy of the I.R.A. (Irish Republican Army). [The Irish Hierarchy warned their flocks about these Communist preparations in their letter of October 18, 1931. For documents relating to Communist movement in Ireland, see Could Ireland become Communist? by James Hogan].

    Under cover of propaganda for the severance of Ireland from the British Empire, a Communist Republic, from which private property in land and in the means of production would be excluded, is thus being prepared. Anyone who would claim to own a mill or a portion of land would have to be suppressed as a British Imperialist. The Communist Manifesto, of Karl Marx and Friedrich Engels, enlightens us with regard to the sincerity of the national aims of every Communist movement. "The struggle of the proletariat against the middle-class is not in reality, but will be in APPEARANCE, a national struggle. The proletariat of each country must first overcome its own middle-class...Communists have been accused of wanting to do away with the native land and nationality. Workers have no country. What they have not cannot be taken from them. Of course, the proletariat must first of all attain political power, become the ruling class in the nation and constitute itself into the nation. In that sense, it is still attached to nationality. But it is not attached to nationality as the middle-class is attached to it...The supremacy of the proletariat will efface them (all national distinctions)."

    Thus, if ever a Communist Republic is set up in Ireland we shall be trampled under foot in another world-empire ruled form Moscow or JERUSALEM [at present Tel Eve]. [In The Socialist Network, p. 72, Mrs. Webster refers to the relations between the I.R.B. and "the still more secret Irish Communist Brotherhood, founded in 1920 and controlled by a Supreme Council of Six." The existence of this latter body was made known by the revelations of a Communist. It made its presence felt during the disastrous Civil War in Ireland in 1922].

    It should be carefully borne in mind that Muscovite propaganda, while ever seeking to disturb and overthrow the existing social order, so as to draw dupes under the sway of the new empire with its center in Moscow, will try to profit by the existence of a national struggle in any country. Many thousands of Irish Catholics are being pulled blindly along the road to the Communist empire by propaganda about the British Empire. And, needless to say, every movement emanating from or controlled by Russia is steeped in hatred of Christianity. Among the resolutions at the Congress of the Red International of Labor Unions (the Communist trade union organization with headquarters in Moscow) in 1928 was one to the effect that "all attempts in Ireland to form Catholic or other religious union of workers were to be fought against."

    Of course, Muscovite propaganda, when attacking God and the hierarchical order of human society, will not inform the people who are urged on to the class-war and revolution that a new and savage feudalism or rather slavery will be the result. The members of the Bolshevik party are the new supreme class, and against the party and its members no rights exist, for there is no such thing as a right in the correct sense. "Behind all the facades which portray identification of the Bolshevik State with the working masses hitherto enslaved by former Governments, behind the Soviets and the federal organization, is hidden but one reality, which can be described in a sentence: the workers' State is the unlimited rule of the Bolshevik party. State and party so far coincide that all the political institutions are but machinery of which the party makes use to direct society and determine its development... Any development, therefore, which might weaken the efficiency of the machine which for the Bolsheviks constitutes the State, or restrict its operations, is made impossible from the outset...The State knows only one right, the right of the Bolshevik party, which controls its machinery, to maintain its power...Any limits actually observed in the application of force against non-Bolsheviks are a matter of pure expediency; and what expediency demands is decided by the Bolshevik party...The might of the ruling party is unlimited, is, under the Bolshevik system, identical with right. The absence in the Bolshevik State of freedom of opinion and public meeting is no temporary restriction necessitated by a temporary crisis...Moreover, there can be no doubt that the Bolshevik party is above the State...in principle there can be no rights against the party."

    But, then, the poor deluded masses in countries outside Russia are informed that, when the bourgeois governments have been everywhere overthrown, there will be a reign of peace and concord, a Garden of Eden, in fact, here below, but an Eden in which there will be no shadow cast by the irascible God of the bourgeois, intent on punishment. Satan can certainly get his followers to swallow a considerable amount of garbage.

History - Part 35

 One question, however, always returns: "What about the Jewish international financiers who financed Lenin and Trotsky in 1917? That their control over the figure-heads of the Communist party, like Stalin, exists is certain. In her book, Trois ans chez les Tsars rouges (p. 96), Madame Elise Despreaux speaks of the appearance of anti-Semitism in the Communist party: "It is its preponderance among the Communist which has brought about the success of Stalin, in 1926 and 1927. Nevertheless, if the Georgian dictator maintains his position, it is at the price of a manifest capitulation in face of the higher power of international finance. The part played by this power in the destines of the USSR is undeniable. Of course, the exact nature of the part is difficult to prove, on account of its secret character. The influence of this power has, however, been exercised recently in favor of the Jews without whom the Russians would find it difficult to manage commercially and economically. [Madame Despreaux was for several years in charge of the French school, opened at Moscow by the French Government].

 It is well to link with this what the writer states on p. 75 of the same work, about the Hotel Lux as the headquarters of the World-Revolution: "The Government of the USSR is only a subordinate department of the Executive Committee of the Third Internationale. The Communist International utilizes the results of the Russian revolution for aims which have nothing to do with the interests of the Russian people. Each country is represented at Moscow by permanent delegations and all these are at the service of the Muscovite General Staff. it is significant that these staffs are paid, in spited of the material misery in which Communism has plunged the Russian people generally outside the Communist aristocracy."

 It is to the influence of international finance that the relative stability of the Russian revolution is due. Just as greater skill in carrying out successful revolutions has been acquired by experience since 1789, so also progress has been made in the art of maintaining the figure-heads in power, in spite of the discontent of the majority of the people and the unceasing struggle against the laws of nature.

 Is such a thing as a Christian Workers' Republic possible? [The expression "Workers' Republic" is used in the sense of Marx and Lenin]. Applying the principles which, we have seen, lie at the base of the Communist movement, we can readily see that the name of Christian Workers' Republic attempts to link together two ideas that are contradictory. The Communism of Karl Marx is based on the pantheistic evolution of all natural powers under the supreme guidance of man's thoughts. Above man, for Marx, there is nothing. True Christianity means the sharing by man of God's own Inner Life of Knowledge and Love communicated to man through the Christ.

 Again, Marxian Communism is a neo-Messianic movement, based on Jewish rejection of the Messias Who has come, and the workers are merely the tools by which the Jews hope to exercise world domination. Accordingly, a true Christian cannot be at home in that camp. Besides, Christianity is a religion of love, mercy and compassion, while "the Marxian type of atheism is not moved at all by pity; on the contrary, it is pitiless. In order to procure power and riches for the social collectively it proclaims ruthless cruelty towards men.

 There are humanitarian elements left in it. It comes from Feuerbach, but it goes one further than him, and rejects his religion of humanity. It was not in the name of man that Marx raised the standard of revolt, but in the name of the mightiness of a new deity, the social Collectivity." (Nicholas Berdyaev, The Russian Revolution, p. 31). The complete triumph of the so-called Christian Workers' Republic can have no other result than the extermination of all those who believe in the Divinity of Christ the King. "No man can serve to masters." (Matthew 6:24). Of course anyone, who stands up for the integral rights of Christ will be gotten rid of, ostensibly as an enemy of the republic and a counter-revolutionary. And be it noted that ideas work themselves out in act, or rather men are spurred on to draw the final conclusions from the ideas they hold. Marxian republicans cannot stop halfway and compromise with Christianity. They must seek to exterminate its adherents and educate a new generation which will worship only matter, machinery and Satan.

 A few extracts from Waldemar Gurian's able work from which we have already quoted will confirm these statements: "The tyranny to which the Bolshevik doctrine of salvation leads is not simply a political and economic oppression. It is far more comprehensive and therefore more intolerable than a tyranny of the normal sort, because it is based on a fundamental philosophy, a particular conception of human nature and the objects of society. It desires to impose on men particular doctrines, and is not content with their obedience to governmental and economic regulations. The entire man must be embraced and occupied by Bolshevism.

 In future, there must be no contrast between the individual and society, for the life of the individual must belong completely to society, which is regarded as the goal of history. That alone which promotes this development has any longer the right to exist. This produces an oppression of unparalleled magnitude. All intellectual life that does not serve Bolshevik aims must be annihilated; intellectual freedom and independence must yield to the dogmas of the Bolshevik creed; religion must disappear, and scientific research be exclusively directed to results which are in harmony with the doctrines of dialectical materialism and above all serve the Bolshevik rule...

 In the bourgeois society [By bourgeois society, Gurian means chiefly what I prefer to call Judaeo-Puritan capitalist society, the sort of society depicted in Belloc's The Serviel State. Such a society has abused the rights of private property. Between the two opposed errors of Judaeo-Protestant Capitalism and Judaeo-Masonic Communism and above them stands the Christian Ideal] the Church can still carry on her work, although in practice increasingly losing her influence over public life and, at best, recognized as a moral force within the community. Nevertheless, she can be active and preach her doctrines. This is true even of a State with such extremely anti-clerical laws as France. In the bourgeois society and its State the Church can make her voice heard. Even the anti-clerical State does not venture to promote atheism by the use of violence and the annexation of publicity in the hope of thus killing religion.

 However anti-clerical its professions it dare not carry them out consistently...This tolerance and regard for tradition are alien to Bolshevism. It possesses a very definite philosophy of history, to whose fulfillment its State and economic experiments must minister. This philosophy finds the goal of humanity in the self-sufficient society. Bolshevism is thus essentially and whole-heartily intolerant of Christianity and the Church. It cannot, therefore, allow the Church to work freely within its society and State; in this respect its attitude is far more logical than that of the bourgeois State."

 It was possible to give only a few details about the secret origins of Socialism and Communism. What has been said, however, will be sufficient to show at least a portion of what was in Pope Leo XIII's mind, when in the Encyclical, Quod Apostolici Muneris (December 28, 1878), "On Socialism, Communism and Nihilism," he wrote as follows: "You understand, as a matter of course, Venerable Brothers, that We are alluding to that sect of men who, under the motley and all but barbarous terms and titles of Socialists, Communists and Nihilists, are spread abroad throughout the world and bound intimately together in baneful alliance, no longer look for strong support in secret meetings held in darksome places, but standing forth openly and boldly in the light of day, standing forth openly and boldly in the light of day, strive to carry out the purpose long resolved upon of uprooting the foundations of civilized society at large."

 Pope Leo XIII regretted more than once that rulers did not heed the warnings of the Holy See about what was being prepared for the world, in secret societies. Pope Pius XI, now that the struggle between Christ the King and Satanic Communism is universal, urges the alleviation of conditions where possible and the removal of social evils, but he reiterates the entreaties to those who have the power to use it for Christ: "We cannot contemplate without sorrow the heedlessness of those who seem to make light of these imminent dangers, and with stolid indifference allow the propagation far and wide of those doctrines which seek by violence and bloodshed the destruction of all society. Even more severely must be condemned the foolhardiness of those who neglect to remove or modify such conditions as exasperate the minds of the people and so prepare the way for the overthrow and ruin of the social order." (Encyclical Letter, Quadragesimo Anno, "On the Social Order.").

History - Part 36

How The Protocols Came to Russia

  The word "protocol" is used to signify a fly-leaf pasted at the top of an official document, bearing either the opening formula or a summary of the contents for convenient reference. The original draft of a treaty was usually pasted on in this way, that the signatories might check the correctness of the engrossed copy before signing. The draft itself being based on the discussion at the conference, the word came to mean also the minutes of the Proceedings.

  In this instance "the Protocols" mean the "draft of the plan of action" of the Jewish leaders. There have been many such drafts at different periods in Jewish history since the dispersion, but few of them have come into general circulation. In all, the principles and morality are as old as the tribe. By way of illustration we give an instance which occurred in the fifteenth century. The protocols given to the world by Nilus are only the latest known edition of the Jewish leaders program. The story of how the latter came into general circulation is an interesting one.

  In 1884 the daughter of a Russian general, Mlle. Justine Glinka, was endeavoring to serve her country in Paris by obtaining political information, which she communicated to General Orgevskii, at the time Secretary to the Minister of the Interior, General Cherevin, in St. Petersburg. For this purpose she employed a Jew, Joseph Schorst, Alias Schapiro, whose father had been sentenced in London, in two years previous, to ten years penal servitude for counterfeiting, member of the Mizraim Lodge in Paris. One day Schorst offered to obtain for her a document of great importance to Russia, on payment of 2,500 francs. This sum being received from St. Petersburg was paid over the document handed to Mlle. Glinka, Schorst fled to Egypt where, according to French police archives, he was murdered. She forwarded the French original, accompanied by a Russian translation, to Orgevskii, who in turn handed it to his chief, General Cherevin, for transmission to the Tsar. But Cherevin, under obligation to wealthy Jews, refused to transmit it, merely filing it in the archives. On his death in 1896, he will a copy of his memoirs containing the Protocols to Nicholas II.

  Meantime there appeared in Paris certain books on Russian court life, published under the pseudonym "Count Vassilii," their real author was Mme. Juliette Adam, using material furnished by Princess Demidov-San Donato, Princess Radzivill, and other Russians, which displeased the Tsar, who ordered his secret police to discover their authorship. This was falsely attributed, perhaps with malicious intent, Among the Jews in the Russian secret service in Paris was Maniulov, whose odious character is drawn by M. Paleologue, Memories, to Mlle. Glinka, and on her return to Russia she was banished to her estate in Orel. To the Marechal de noblesse of this district, Alexis Sukhotin, Mlle.

Glinka gave a copy of the Protocols. Sukhotin showed the document to two friends, Stepanov and Nilus; the former had it printed and circulated privately in 1897; the second, Professor Sergius A. Nilus, published it for the first time in Tsarskoe-Tselo (Russia) in 1901, in a book entitled The Great Within the Small. Then, about the same time, a friend of Nilus, G. Butmi, also brought it out and a copy was deposited in the British Museum on August 10, 1906.

  Meantime, through Jewish members, - notably Eno Azev and Efrom. The latter, formerly a rabbi, died in 1925 in a monastery in Serbia, where he had taken refuge; he used to tell the monks that the protocols were but a small part of Jewish plans for ruling the world and a feeble expression of the hatred of the gentiles, - of the Russian police, minutes of the proceedings of the Basle congress in 1897 had been obtained and these were found to correspond with the Protocols. The Russian government had learned that at meetings of the B'nai B'rith in New York in 1893-94, Jacob Schiff had been named chairman of the committee on the revolutionary movement in Russia.

  In January 1917, Nilus had prepared a second edition, revised and documented, for publication. But before it could be put on the market, the revolution of March 1917 had taken place, and Kerenskii, who had succeeded to power, ordered the whole edition of Nilus's book to be destroyed. In 1924, Prof. Nilus was arrested by the Jewish Cheka in Kiev, imprisoned, and tortured; he was told by the Jewish president of the court, that this treatment was meted out to him for "having done them incalculable harm in publishing the Protocols." Released for a few months, he was again led before the G.P.U. (Cheka), this time in Moscow and confined. Set at liberty in February 1926, he died in exile in the district of Vladimir on January 13, 1929.

  A few copies of Nilus's second edition were saved and sent to other countries where they were published: in Germany, by Gottfreid zum Beek (1919); in England, by The Britons (1920); in France, by Mgr. Jouin in La Revue Internationale des Societes Secretes, and by Urbain Gohier in La Vieille France; in the United States, by Small, Maynard & Co. (Boston 1920, and by the Beckwith Co. (New York 1921). Later editions appeared in Italian, Russian, Arabic, and even in Japanese.

  Such is the simple story of how the Protocols reached Russia and thence came into general circulation. Mr. Stepanov's deposition relative to it is here given as corroboration. "In 1895, my neighbor in the district of Toula, Major (retired) Alexis Sukhotin, gave me a manuscript copy of the Protocols of the Wise Men of Zion. He told me that a lady of his acquaintance, whose name he did not mention, residing in Paris, had found it at the house of a friend, a Jew. Before leaving Paris, she had secretly translated it and brought this one copy to Russia and gave it to Sukhotin.

  At first I mimeographed this translation, but finding it difficult to read, I resolved to have it printed, making no mention of the date, town, or printer's name. In this I was helped by Arcadii Ippolitovich Kelepovskii, who at that time was chief of the household of Grand Duke Sergius. He gave the document to be printed by the district printing press. This took place in 1897. Sergius Nilus inserted these Protocols in his work and added his own commentary. (Signed Philip Petrovich Stepanov."

  Formerly Procurator of the Synod of Moscow, Chamberlain, Privy Councillor, and (in 1897) Chief of the Moscow Kursk Railway in the town of Orel. April 17, 1927. Witnessed by Prince Dimitri Galitzin. President of the Russian Colony of Emigrants at Stari Fontag.

Attempts At Refutation

  While the Jews have succeeded in having the Protocols suppressed, entirely in Russia, Poland, Rumania, and other countries in Eastern Europe, and partially in England and America, they have failed in their many ingenious efforts to have them refuted by non-Jews. Indeed the so-called refutations with which their henchmen flooded the press in 1920-21 reveal more of their real nature, workings, and association of the Jews and their agents than they rebut the evidence of the Protocols.

  It is noteworthy that not one of these numerous and contradictory refutations bear an honest, non-Jewish signature. There is the article of the notorious Princess Radzivill [Princess Catherine Radzivill was convicted of forgery in London on April 30, 1902, the amount involved being ƒ3,000, and was sentenced to two years in prison (London Times, April 16, 29 and May 1, 1902) On October 13, 1921, suit was filed against her by the Hotel Embassy, New York, for failure to pay her bill of $1,239, and on October 30 she was arrested on the instance of the Hotel Shelbourne, New York, on a charge of defrauding the hotel of $352. (New York World, October 14 and 31, 1921). Later she went to live with her friend Mrs. Hurlbut at 503 West 124th St. New York] published in the Jewish Tribune (New York) for March 11, 1921, and followed by a statement by her friend, Mrs. Hurlbut. The former [She was one of the Russian Liberals in Paris  in 1884 who furnished Mme. Juliette Adam with details of Russian court life. She has since claimed the authorship of the books by  "Count Vassilii," really written by Mme. Adam]. makes no mention of Mlle. Glinka and describes the forgery of the protocols by  "Golovinskii and a renegade Jew, Manassevich Manuilov, in Paris  in 1904."

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