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
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
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
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
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
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
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
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
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
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
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,
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,
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
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
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
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 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
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 3,000,
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."