And The Tail Of The Snake?
"Today I may tell you that our goal is now only a few steps off. There remains a small space to cross and the whole long path we have trodden is ready now to close its cycle of the symbolic snake, by which we symbolise our people. When this ring closes, all the States of Europe will be locked in its coil as in a powerful vice."
(Protocol 3, paragraph 1).
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No document has had more effort or money spent on its suppression than The Protocols of the Elders of Zion ever since its first private circulation in Russia in 1897.
It has been called a forgery, a production of the Czar's police.
Forgery or no, it is unarguable that whoever wrote the Protocols, and for whatever reason, had remarkable prescience, for it mirrors exactly what has happened and is happening to-day.
Before proceeding further, it is worth including here the fact that in 1492, Chemor, the Chief Rabbi of Spain received the following advice from the Grand Sanhedrin (Elders of Zion) in Constantinople in reply to his complaint that the Jews were being pushed out of Spain:
"l. As for what you say that the king of Spain obliges you to become Christians: do it, since you cannot do otherwise.
2. As for what you say about the command to despoil you of your property: make your sons merchants that they may despoil, little by little, the Christians of theirs.
3. As for what you say about making attempts on your lives: make your sons doctors and apothecaries that they may take away Christians' lives.
4. As for what you say of their destroying your synagogues: make your sons canons and clerics in order that they may destroy their churches.
5. As for the other vexations you complain of: arrange that your sons become advocates and lawyers, and see that they always mix in affairs of State, that by putting Christians under your yoke you may dominate the world and be avenged on them.
6. Do not swerve from this order that we give you, because you will find by experience that, humiliated as you are, you will reach the actuality of power." Signed: Prince of the Jews of Constantinople."
This quote from: Julio-Inigrez de Medrano - "La Silva Curiosa" 1608 is an almost exact paraphrase of some of the main points of the Protocols and proves that the plan and its objective goes back for many centuries.
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Control of the Press:
Protocol 7, paragraph 5:
..."the Press which, with few exceptions that may be disregarded is already entirely in our hands."
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Control of Finance:
Protocol 2. paragraph 5:
"Thanks to the Press we have got the Gold in our hands."
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Control of Politics
Protocol 5, paragraph 1:
..."We shall create an intensified centralisation of government in order to grip in our hands all the forces of the community."
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Control of Economy
Protocol 6, paragraphs l and 6:
"We shall soon begin to establish huge monopolies..."
"..We must intensively patronise trade and industry ... what we want is that industry should drain off from the land both labour and capital ..."
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Anti-Semitism:
Protocol 9, paragraph 2:
"..anti-semitism is indispensable to us for the management of our lesser brethren."
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Freemasons:
Protocol 4, paragraph 2
"..Gentile masonry blindly serves as a screen for us ..."
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Hidden Hands
Protocol 1, paragraph l5
"Our power ... will be more invincible than any other, because it will remain invisible.."
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Fraud and Deception
Protocol 1, paragraph 22:
"...Therefore we must not stop at bribery, deceit and treachery when they should serve towards the attainment of our end..."
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No better introduction to the Protocols could be found than the the following excerpt from The Dearborn Independent's issue of 24 July 1920, ( a publication owned by Henry Ford), and it is given below in its entirety:
"An Introduction to the Jewish Protocols"
The documents most frequently mentioned by those who are interested in the theory of Jewish World Power rather than in the actual operation of that power in the world today, are those 24 documents known as "The Protocols of the Learned Elders of Zion".
The Protocols have attracted much attention in Europe, having become the center of an important storm of opinion in England only recently, but discussion of them in the United States has been limited. These are the documents concerning which the Department of Justice was making inquiries more than a year ago, and which were given publication in London by Eyre and Spottiswoode, the official printers to the British Government.
Who it was that first entitled these documents with the name of "the �lders of Zion" is not known. It would be possible without serious mutilation of the documents to remove all hint of Jewish authorship, and yet retain all the main points of the most comprehensive program for world subjugation that has ever come to public knowledge.
Yet it must be said that thus to eliminate all hint of Jewish authorship would be to bring out a number of contradictions which do not exist in the Protocols in their present form. The purpose of the plan revealed in the Protocols is to undermine all authority in order that a new authority in the form of autocracy may be set up. Such a plan could not emanate from a ruling class which already possessed authority, although it might emanate from anarchists. But anarchists do not avow autocracy as the ultimate condition they seek. The authors might be conceived as a company of French Subversives such as existed at the time of the French Revolution and had the infamous Duc d'Orleans as their leader, but this would involve a contradiction between the fact that those Subversives have passed away, and the fact that the program announced in these Protocols is being steadily carried out, not only in France, but throughout Europe and very noticeably in the United States.
In their present form which bears evidence of being their original form, there is no contradiction. The allegation of Jewish authorship seems essential to the consistency of the plan.
If these documents were the forgeries which Jewish apologists claim them to be, the forgers would probably have taken pains to make Jewish authorship so clear that their anti-Semitic purpose could easily have been detected. But only twice is the term "Jew" used in them. After one has read much further than the average reader usually cares to go into such matters, one comes upon the plans for the establishment of the World Autocrat, and only then it is made clear of what lineage he is to be.
But all through the documents there is left no doubt as to the people against whom the plan is aimed. It is not aimed against aristocracy as such. It is not aimed against capital as such. It is not aimed against government as such. Very definite provisions are made for the enlistment of aristocracy, capital and government for the execution of the plan. It is aimed against the people of the world who are called "Gentiles". It is the frequent mention of "Gentiles" that really decides the purpose of the documents. Most of the destructive type of "liberal" plans aim at the enlistment of the people as helpers; this plan aims at the degeneration of the people in order that they may be reduced to confusion of mind and thus manipulated. Popular movements of a "liberal" kind are to be encouraged, or the disruptive philosophies in religion, economics, politics and domestic life are to be sown and watered, for the purpose of so disintegrating social solidarity that a definite plan, herein set forth may be put through without notice, and the people then molded to it when the fallacy of these philosophies is shown.
The formula of speech is not "we Jews will do this", but "the Gentiles will be made to think and do these things". With the exception of a few instances in the closing Protocols, the only distinctive racial term used is "Gentiles".
To illustrate: the first indication of this kind comes in the first Protocol:
"The great qualities of the people - honesty and frankness - are essentially vices in politics, because they dethrone more surely and more certainly than does the strongest enemy. These qualities are attributes of Gentile rule; we certainly must not be guided by them."
And again:
"On the ruins of the hereditary aristocracy of the Gentiles, we have set up the aristocracy of our educated class, and over all the aristocracy of money. We have established the basis of this new aristocracy on the basis of riches, which we control, and on the science guided by our wise men".
Again:
"We will force up wages, which will be of no benefit to workers, for we at the same time will cause a rise in the price of prime necessities , pretending that this is due to the decline of agriculture and of cattle raising. We will also artfully and deeply undermine the sources of production by instilling in the workmen ideas of anarchy and encourage them in the use of alcohol, at the same time taking measures to drive all the intellectual forces of the Gentiles from the land."
(A forger with Anti-Semitic malice might have written this any time within the last five years, but these words were in print at least 14 years ago according to British evidence, a copy having been in the British Museum since 1906 and they were circulated in Russia a number of years prior to that.)
The above point continues:
"That the true situation shall not be noticed by the Gentiles prematurely, we will mask it by a pretended effort to serve the working classes and promote great economic principles, for which an active propaganda will be carried on through our economic theories."
These quotations will illustrate the style of the Protocols in making reference to the parties involved. It is "we" for the writers and "Gentiles" for those who are being written about. This is brought out very clearly in the Fourteenth Protocol:
" In this divergence between Gentiles and ourselves in ability to think and reason is to be seen clearly the seal of our election as the chosen people, as higher human beings in contrast with the Gentiles who have merely instinctive and animal minds. They observe, but they do not foresee, and they invent nothing (except perhaps material things). It is clear from this that nature herself predestined us to rule and guide the world."
This, of course, has been the Jewish method of dividing humanity from the earliest times. The world was only Jew and Gentile; all that was not Jew was Gentile.
The use of the word "Jew" in the Protocols may be illustrated by this passage in the eighth section;
"For the time being until it will be safe to give responsible government positions to our brother Jews, we shall entrust them to people whose past and whose characters are such that there is an abyss between them and the people."
This is the practice known as using "Gentile fronts" which is extensively practised in the financial world today in order to cover up the evidences of Jewish control. How much progress has been made since these words were written is indicated by the occurrence at the San Francisco Convention when the name of Judge Brandeis was proposed for President. It is reasonably to be expected that the public mind will be made more and more familiar with the idea of Jewish occupancy - which will be really a short step from the present degree of influence which the Jews exercise - of the highest office in the Government. There is no function of the American presidency in which the Jews have not already secretly assisted in a very important degree. Actual occupancy of the office is not necessary to enhance their power, but to promote certain things which parallel very closely the plans outlined in the Protocols now before us.
Another point which the reader of the Protocols will notice is that the tone of exhortation is absent entirely from these documents. They are not propaganda. They are not efforts to stimulate the ambitions or activity of those to whom they are addressed. They are as cool as a legal paper and as matter-of-fact as a table of statistics. There is none of the "Let us rise my brothers" stuff about them. There is no "Down with the Gentiles" hysteria. These Protocols, if indeed they were made by Jews or confided to Jews, or if they do contain certain principles of a Jewish world program, were certainly not intended for the firebrands but for the carefully prepared and tested initiates of the highest groups.
Jewish apologists have asked, "Is it conceivable that if there were such a world program on the part of the Jews, they would reduce it to writing and publish it?" But there is no evidence that these Protocols were ever uttered otherwise than in spoken words by those who put them forth. The Protocols as we have them are apparently the notes of lectures which were made by someone who heard them. Some of them are lengthy; some of them are brief. The assertion that has always been made in connection with the Protocols since they have become known is that they are the notes of lectures delivered to Jewish students presumably somewhere in France or Switzerland. The attempt to make them appear to be of Russian origin is absolutely forestalled by the point of view, the reference to the times and certain grammatical indications.
The tone certainly fits the supposition that they were originally lectures given to students for their purpose is clearly not to get a program accepted but to give information concerning a program which is represented as being in the process of fulfillment. There is no invitation to join forces or to offer opinions. Indeed it is specifically announced that neither discussion nor opinions are desired.
("While preaching liberalism to the Gentiles we shall hold our own people and our own agents in unquestioning obedience." "The scheme of administration must emanate from a single brain ... Therefore we may know the plan of action but we must not discuss it, lest we destroy its unique character .... The inspired work of our leader therefore must not be thrown before a crowd to be torn to pieces, or even before a limited group.")
Moreover, taking the Protocols at their face value it is evident that the program outlined in these lecture notes was not a new one at the time the lectures were given. There is no evidence of it being of recent arrangement. There is almost a tone of a tradition, or a religion, in it all, as if it had been handed down from generation to generation through the medium of specially trusted and initiated men. There is no note of new discovery or fresh enthusiasm in it but the certitude and calmness of facts long known and policies long confirmed by experiment.
This point of the age of the program is touched upon at least twice in the Protocols themselves. In the first Protocol this paragraph occurs:
"Already in ancient times we were the first to shout the words, 'Liberty, Equality and Fraternity' among the people. These words have been repeated many times by unconscious poll-parrots, flocking from all sides to this bait, with which they have ruined the prosperity of the world and true personal freedom. ... The presumably clever and intellectual Gentiles did not understand the symbolism of the uttered words; did not observe their contradiction in meaning; did not notice that in nature there is no equality..."
The other reference to the program's finality is found in the thirteenth Protocol:
"Questions of policy, however, are permitted to no one except those who have originated the policy and who have directed it for many centuries."
Can this be a reference to a secret Sanhedrin, self-perpetuating within a certain Jewish caste from generation to generation?
Again it must be said that the originators and directors here referred to cannot be any ruling class, for all that the program contemplates is directly opposed to the interest of such a caste. It cannot refer to any national aristocratic group, like the Junkers of Germany, because the methods which are proposed are the very ones which would render powerless such a group. It cannot refer to any but a people who have no government, who have everything to gain and nothing to lose and who can keep themselves intact amid a crumbling world. There is only one group that answers that description.
Again, a reading of the Protocols makes it clear that the speaker himself was not seeking for honor. There is a complete absence of personal ambition throughout the document. All plans and purposes and expectations are merged in the future of Israel, which future, it would seem can only be secured by the subtle breaking down of certain world ideas held by the Gentiles. The Protocols speak of what has been, what was being done at the time these words were given and what remained to be done. Nothing like them in completeness of detail, in breadth of plan and in deep grasp of the hidden springs of human action has ever been known. They are verily terrible in their mastery of the secrets of life, equally terrible in their consciousness of that mastery, truly they would merit the opinion which Jews have recently cast upon them, that they were the work of an inspired madman, were it not that what is written in the Protocols in words is also written upon the life of today in deeds and tendencies.
The criticisms which these Protocols pass upon the Gentiles for their stupidity are just. It is impossible to disagree with a single item in the Protocols' description of Gentile mentality and veniality. Even the most astute of the Gentile thinkers have been fooled into receiving as the motions of progress what has only been insinuated into the common human mind by the most insidious systems of propaganda.
It is true that here and there a thinker has arisen to say that science so-called was no science at all. It is true that here and there a thinker has arisen to say that the so-called economic laws both of conservatives and radicals were not laws at all, but artificial inventions. It is true that occasionally a keen observer has asserted that the recent debauch of luxury and extravagance was not due to the natural impulses of the people at all but was systematically stimulated, foisted upon them by design. It is true that a few have discerned that more than half of what passes for "public opinion" is mere hired applause and booing and has never impressed the public mind. But even with these clues, here and there, for the most part disregarded, there have never been enough continuity and collaboration between those who were awake to follow all the clues to their source. The chief explanation of the hold which the Protocols have had on many of the leading statesmen of the world for several decades is that they explain whence all these false influences come and what their purpose is. They give a clue to the modern maze. It is now time for the people to know and, whether the Protocols are judged as explaining anything concerning the Jews or not, they constitute an education on the way in which the masses are turned about like sheep by influences that they do not understand. It is almost certain that once the principles of the Protocols are known widely and understood the criticism which they make of the Gentile mind will no longer hold good.
It is the purpose of future articles in this series to study these documents and to answer out of their context all the questions that may arise concerning them.
Before that work is begun one question should be answered -"Is there likelihood of the program of the Protocols being carried through to success?" The program is successful already. In many of its most important phases it is already a reality. But this need not cause alarm, because the chief weapon to be used against such a program, both in its completed and uncompleted parts is clear publicity. Let the people know . Arousing the people, alarming the people, appealing to the passions of the people is the method of the plan outlined in the Protocols. The antidote is merely enlightening the people.
That is the only purpose of these articles. Enlightenment dispels prejudice. It is as desirable to dispel the prejudice of the Jews as of the Gentiles. Jewish writers too frequently assume that the prejudice is all on one side. The Protocols themselves ought to have the widest circulation among the Jewish people in order that they may check these things that are bringing suspicion upon their name."
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In an interview published in the New York World of February 17, 1921, Henry Ford put the case for the "Protocols of Zion" tersely and convincingly. "The only statement I care to make about the Protocols is that they fit in with what is going on." He made this statement when Jewish leaders and the Jewish Press in America were fulminating against the articles printed in the Dearborn Independent. After some years of pressure such as only organised Jewry can conceive or inflict, he was made to apologise in a letter addressed to Louis Marshall, then leader of the American Jewish Committee, dated June 30, 1927, but neither then or later did he ever deny the truth of the articles.
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It is not unreasonable to suggest that the surreptitious and ruthless methods of suppression of the Protocolos are an indication, even a guarantee, that they are genuine.
Instead of shouts of "Forgery" all that is required to silence accusation is evidence that what is claimed is false. It should be easy enough to prove that the Jews are not making a concerted bid for world control, if the facts did not prove otherwise.
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The Discovery of the Protocols
The book "Water Flowing Eastwards" by L. Fry states that in 1884 Justine Glinka, the daughter of a Russian general, was in Paris for the purpose of obtaining political information which she communicated to General Orgevsky in St. Petersburg. For this purpose she employed a Jew, Joseph Schorst, a member of the Miz-raim Lodge in Paris. Schorst offered to obtain for her a document of great importance to Russia on payment of 2,500 francs.
This sum was paid over and the document was handed to Justine Glinka. She forwarded the original, accompanied by a Russian translation to Orgevsky, who, in turn, handed it to his chief, General Cherevin for transmission to the Tsar but Cherevin who was under obligation to wealthy Jews refused to transmit it, merely filing it in the archives.
Meantime in Paris there appeared certain books on Russian court life which displeased the Tsar. These were falsely attributed to Justine Glinka and on her return to Russia, she was banished to her estate in Orel.
She then gave a copy of the Protocols to the Marshal of the district, Alexis Sukhotin, who 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 in 1901, in a book entitled "The great within the small".
In January 1917 Nilus prepared a second edition but before it could be placed on the market the revolution of March 1917 had taken place. Kerensky who had succeeded to power, ordered the whole edition of Nilus's book to be destroyed. In 1924 Professor Nilus was arrested and died in exile in 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 Socits Secretes"; 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 in Japanese.
Strengthening the case for these documents having been intended as lecture notes is the fact that their appearance coincides with the first World Zionist Congress in Basle in 1897.
