The Jewish Conquest of the World
Report; Posted on: 2006-06-15 20:37:47
The political power of Jewry rests on its immense economic power, without which its influence in political affairs would be unsustainable. The essay reproduced in part below was written by an author who used the name Osman Bey and published in Germany in 1875. It describes the history of the Jews' quest for power from the beginnings of their history to the late 19th century. The author provides valuable insight into our most deadly enemy's motives, cunning methodology, and ultimate goals. --Ed.
Tr: F.W. Mathias
In obedience to an unchangeable law of nature, men strive to ameliorate their own condition at the expense of others.
From this fact originated the many jealous contests and wars wherein men seek to excel each other.
The manner in which these wars and contests are conducted is determined by principles that differ from each other according to the geographical position, the social and political condition, and the spirit peculiar to the
contesting people. These principles that thus form the basis of the work of conquest are of three kinds:
• The Principle of Physical Force
• The Theocratic Principle, whereby the masses are subjected to a religious faith.
• The Principle of Material Interests, which enslaves people by financial oppression.
The first two kinds of principles we assume to be well-known, for the history of Rome and Greece in ancient times, as well as the history of the papacy and of Russia and Germany in modern times, is simply the illustration
of the application of those principles.
They are the causes that give rise to those Powers and founded their predominance by physical and moral means.
But the conquests of the third category, that is, those which result from the application of the principle of material intersts, show us a peculiar and altogether novel phenomenon. In this case material interests take the
place of physical force, or religious faith, and become the basis as well as the moving springs of the work of conquest. But the principle of material interests is in itself much more powerful than the other principles, as matters are arranged in this world now, no one being able to escape from its power. For a principle that is based on the necessity of existence, on the element of life, is a universal principle to which we are all subject at present. Our material interests form a central point toward which all human
inclinations and desires tend; and hence their possession is equivalent to universal dominion.
A conquest founded on the principle of material interests is not a victory of strength over weakness, nor a victory of knowledge over ignorance, but a victory of cunning over confidence and carelessness. Its endeavor is to obtain control of all the means of existence, and absorb all the wealth of nations; thereby subjecting them, in the end, to the arbitrary rule of the conqueror.
It is our purpose in this essay to explain the mode and manner of this conquest, and to expose clearly and strikingly the rise of the Jewish power, and its remarkable development in our days.
The Jewish people has, in all probability, been the first one to discover that secret power-the principle of material interests.
At any rate, this people is the only one which has understood how to utilize that principle as a means of conquest. If we examine history closely, we are struck by the fact that the Jews have, from the earliest times, used this principle as a weapon wherewith to fight other people, and as a basis for the erection of their religious, social and political structure.
An attentive study of Jewish history enables us to become acquainted with the spirit and character of the Jewish people, and properly to appreciate its endeavors and purposes. Unfortunately, in following this study we are
left exclusively to the documents and reports which the Jews themselves have seen fit to transmit to us. If the Philistines, the Pharaohs and the other opponents of the Jews had left us historical memorials, the history of the
"chosen people" would sound quite differently from what we read today.
But a philosophical analysis of the Old Testament will, after all, be amply sufficient to give us a correct estimation of the achievements of the Jewish people.
The Origin of the Jews
The Jews were, at one time, an Arab tribe, living like the other Arab tribes, upon plunder and the productions of their herds. The Old Testament makes no statements from which we might gather the descent of the Jews from the Arabs. Arabic tradition, however, and especially the Koran, fixes the
fact that Abraham (Ibraham-Allehi-Selam), an Arab patriarch, lived with his tribe and his herds in Arabia (Hiddjaz) and laid the foundation of the holy Raaba (Kiabeh), the temple in Mecca, which has, at all times, been the seat of monotheistic worship, and where, to this day, prayers are offered up to the God of Abraham, Ishmael and Mohammed.
We do not know the circumstances which induced Abraham to leave Arabia with his tribe, but it was doubtless a desire to improve their condition which led them to emigrate. This assumption is all the more justified, as the same desire has, at all times, impelled the nomadic populations to invade the lands adjoining the Arabian peninsula.
Characteristics of the Jews
The Arabs are endowed by nature with an unusual degree of mental faculties, which throw those of all other races in the shade. The faculties which are thus peculiar to the Arabs are "a strength of mind which is not deterred by
any mystery or any distance; a ready and immediate comprehension of a plan, a fiery and energetic mode of acting, and finally an unparalleled cunning and craftiness."
These faculties, which belong to the Arabs in general, were necessarily also inherent in the Jews, but together with these they posess certain other special qualities, which give them additional advantages. Thus the Arab is quick at the start, but lacks toughness and perseverance; whereas the Jew combines with a fiery temperament an obstinacy so inflexible that it may well be said: the Jew never gives way, and knows neither forgiving nor forgetting.
Another distinction which may be observed in the character of these two children of the desert is this, that the Arabs incline more to the ideal and abstract, while the Jews are essentially material and practical. From this divergence of character it results that while the Arab experiences a
platonic and spiritual reverence for the beautiful, the Jew sees in it only the useful. A Jew may well stop to admire a flower, or any other object; but at the same moment he will be asking himself: How much can I make out of it?
Rapacity is a passion which has become the Jew's second nature, and to which he instinctively lends obedience. The lust of gain is so strongly rooted in his organism that it extinguishes every other passion. The Jew knows, for
instance, no self-love. If you sneer at him, he pays no attention to it; if you praise him he laughs at you; but if you venture to keep a penny from him, he rages like a tiger. His only aim in life is gain. Hence everything which does not have this object in view deserves no attention.
This unlimited rapacity places the Jews in an everlasting antagonism to the rest of mankind, and hence the Jew wages war to the uttermost against all other men. This rage leads the Jews to believe that men are created only to cheat and devour each other. In this rivalry between men, it is the Jew's opinion that the most cunning and rapacious must, in the end, devour the others.
Besides this belief in an endless antagonism between men is an idea inborn in the mind of the Arabs, for we find it prevailing in the doctrines of the Talmud as well as the Koran--two books that are a rich mine of Semitic ideas
and traditions. But if the Arabs and Jews are agreed on this point, the manner and way in which they apply that doctrine practically is not quite the same. Thus the Arab, with his spirit of chivalry, draws a line of distinction between the states of war and peace, whereas the Jew recognizes
no armistice, and keeps up the battle without intermission.
The Principle of Material Interests
A people endowed with natural gifts of such an extraordinary character naturally excites expectations of wonderful achievements. But the greatest miracle which the Jewish people has ever accomplished is surely this: That
it has discovered the principle of Material Interests and its power as a social and political tie, and as a means of the conquest of the world. This discovery was the result of the gradual development of the faculties peculiar to this people. In the midst of their intercourse with neighboring
tribes the Jews were able to keep in view these political-economical truths:
• "Not those who acquire, but those who save, attain wealth."
• "Those who save obtain supremacy over those who squander."
They, furthermore, observed that men in general place little value upon that which they possess, for the desire to acquire what they do not possess causes them to lose sight of what they hold in their hands.
From these phenomena the Jews derived those principles that have since become the basis of their commercial, social and political system.
Where their first attempts had been crowned with success, they endeavored to extend their operation by emigration into a rich and fertile country, and hence resolved to abandon their native land--Arabia.
It is proper enough to assume that Abraham and his tribe, before engaging in an enterprise of this kind, mapped out some sort of plan, which accorded with their natural gifts and the purposed undertaking.
The plan which the invaders adopted was this: To seize all the gold and valuables of every country, which they might invade, but to leave to the inhabitants life and their immoveable property.
The Jews argued thus: If we take the gold and the fruits of their labor from the inhabitants, we may safely leave them their fields and vineyards. If we succeed in making their riches our own, we shall become the masters and they will become our slaves.
In adopting this plan, the Jews evinced an overwhelming genius, for they thereby rejected the utterly different principles on which their predecessors had acted in making conquests, and formulated a new principle-that of material interests. Moreover, they applied it in its pure and simple form, that is, without support by physical force or religious influence.
Let us now see how this principle, using the weapons of cunning and activity, has accomplished in the first period of its existence such astonishing triumphs and has completed, in the Nineteenth Century, the conquest of the world.
The Period of Abraham
Upon their departure from Arabia, Abraham and his people turned toward Mesopotamia. But their stay there was of short duration, the proverbial fruitfulness of the land of Canaan having attracted them. This first peaceful invasion accorded, in a remarkable manner, with their purposes.
Once having entered into that country, they managed to utilize the dissensions and internal wars which their depredations excited amongst the people of Syria so well to their own advantage that they were soon able to put their hands upon all the riches of the country.
We learn, however, that sometime afterwards Abraham and his tribe turned toward Egypt, a country that had always been celebrated on account of its wealth and fertility. It is true that the Jews explain this strange excursion by alleging a famine which then raged in Canaan. It seems, however, that this famine was, in truth, nothing but the burning thirst which the Jews longed to quench at the stream of the treasures of Pharaoh. At first the Jews were as successful in Egypt as they had expected to be, and a short
time sufficed to gather in a great amount of gold and silver and a large number of cattle. But their rapacity soon excited the wrath of the Egyptians against them to such an extent that Pharaoh drove the Jews out of the country, their bad morals and their intriques serving as a pretext.
After their return from Egypt, the Jews fell with renewed rage upon the rich lands of Canaan, where they became wealthy and powerful at the expense of the native-born inhabitants.
The Period of Isaac
Isaac, like Abraham, endeavored to carry on a financial conquest and to appropriate the riches which were in the possession of the natives.
To this end, he redoubled his exertions and made an excursion into the land of the Philistines. In order to conceal his purpose, however, he considered it necessary to plead a famine once more as a pretext under which to fasten
his people upon that country.
At first the king of the Philistines, Abimelech, received the Jews as friends, but a short time sufficed to change his mind and induce him to expel them, for the intrigues and rapacity of the Jewish people were exhibited in their true form very soon after their arrival. Abimelech, with a certain naiveness characteristic of his times, on no account made a secret of the motive which led him to get rid of the Jews, for he told them quite frankly, "You are more powerful," that is, "richer than I am."
Moreover, his people were so embittered against the Jews that they would have murdered them all, if the Jews had not concluded to leave the country.
Before we proceed further in our historical exposition, we must introduce here some very significant facts that occur in all these invasions and subsequent expulsions of the Jews. We wish to direct the attention of the public to these facts, for they serve to expose the policy of the Jews and
the clever tricks managed by them in order to effect their financial conquest of the world.
The first remarkable fact is the special care with which the Jews avoided every armed conflict with the people whom they proposed to conquer. During the period referred to, their enterprises preserved an essentially moral character, for physical force was never applied by the Jews. Cunning was, at that time, their favorite weapon, it being evidently in the interest of the Jews to avoid all bloodshed, and hence we see none of those armed conflicts that constitute the physical principle as opposed to the principle of material interests.
The other remarkable fact is the tact which the Jews exhibited when they were forced to retire from a conquered country. They succeeded not only in carrying along with them their plunder, but also in retiring with a moral victory over their opponents, by throwing all the blame upon their enemies and representing themselves as a persecuted people. This policy of the Jews is a true masterpiece of Machiavellianism, which no other race, no other sect,
has ever been able to excel. This policy constitutes, indeed even in our own times, the soul and spirit of Judaism.
The Egyptian Period
The aggressive movement which the Jews undertook against Egypt may be summed up in the following chief facts:
An advance guard, consisting of Jewish adventurers, first entered Egypt on a reconnoissance, in order to sneak into that country under the pretext of a famine. This advance guard had remarkable success, for the men not only enriched themselves at the expense of the inhabitants, but also succeeded in gaining control of the supreme power. The elevation of Joseph to the rank of a Viceroy of Egypt called forth an aggressive movement on the part of Jacob
and his whole tribe. From that moment on, the Egyptians became the prey of the Jews, who plundered them at their pleasure.
The rapacity of these conquerors, however, soon provoked the resistance of the natives, who only too late recognized in the Jews a social plague and a political danger. Upon this, the Pharaonic government took measures for its own protection, and it was decided to expel the Jews from the country. But such a measure would have involved the Egyptians in the greatest financial difficulties. The
expulsion of the Jews would have led to great financial commotions in government affairs. Was it, then, more advisable to let the Jews depart with their extorted treasures, or to watch calmly the complete ruin of Egypt by
While the unhappy Pharaoh was still looking for a means of escape from so terrible a dilemma, the Jews gathered together all the valuables of which they could get hold and fled with them from Egypt.
Having thus shown in what manner the Jewish nation began to attack finances from its very first appearance in history, we shall now follow it in the second period of its history.
The Mosaic Period
This second period signals a total revolution in the policy of the Jewish people. The changes introduced by Moses were nothing but a formal abjuration of the Jewish principle. This revolution did away completely with the chief
motive principle of the Jewish people-the Principle of Material Interests-in order to put in its place a new one, formed out of a union of the physical and theocratic principles.
This change was the result of a reaction which had taken place in the minds of the men who guided the fate of the "chosen people." These noble men shuddered as they beheld their race lowering itself so far as to indulge in
highway robbery and usury. A people, they thought, which pretends to belong to the foremost of nations, must enter openly and honestly upon the career which leads to prosperity and civilization. It must declare as unworthy of
its aims a principle of cowardice which, in the eyes of mankind, deserves excommunication.
But the victory of the Mosaic idea could be secured only by the complete extinction of the adherents of the old Jewish idea. They were, therefore, annihilated, together with their Golden Calf--the symbol of the spirit of usury--which is the same as the principle of material interests.
The application of the principle of conquest by armed force led to the occupation of Canaan and the foundation of the Kingdom of Judah.
But as this period serves only to explain the application of a principle that lies outside the scope of our essay, we shall resume the thread of our investigation from a time when the Kingdom of Judah vanished, in order to make room again for the reappearance of the Jewish idea, that is, the
principle of material interests.
Reaction of the Jewish Idea
With the fall of the Kingdom of Judah, its stay and support, the principle of physical force fell also, and the Jews again turned their eyes toward that peculiarly Jewish principle, which was to secure them the conquest of the world--the principle of material interests.
When they were attacked by the Assyrians and Persians, there was, perhaps, still a party amongst the Jews which held that a conquest by armed force was possible, but this party was soon silenced by the adherents of the old idea. These latter partisans maintained that if the prophecies were to be
fulfilled and the sons of Israel were to acquire the conquest of the world, such an object could not be accomplished by the application of arms, but only by the application of the principle of material interests.
"What use is it to us," they said, "to possess a country of our own, a kingdom, fortresses, and armies, which a single storm can destroy in a moment, making us the slaves of the conqueror?
"No, the Mosaic principle may appear beautiful, but it is only a chimera. Our riches and our power must not be concentrated at one point; they must be everywhere and nowhere, so that they cannot become the prey of our enemies.
No country, no kingdom, must be our own, but we must try to possess ourselves of the riches of all the countries and of all the empires of the world. Scattered over the whole face of the earth, we must possess no fixed habitation, but hurry towards those spots where the harvest is most bountiful. Only though the principle indicated by Abraham, Isaac and Jacob, and only in this manner can, and will, the prophecies be fulfilled, which promise to the sons of Israel the conquest of the world."
The conflict between these two principles divided the Jewish nation into two parties, which a long time struggled for supremacy. The consequence of this conflict was that the Jews saw themselves at one time forced to determine upon a cosmopolitan emigration, and at another time felt drawn again toward Zion, the visible central point of their nationality. The tendency toward decentralization held at a certain time the upper hand and became the cause of that kind of emigration that is known under the name of the Babylonian captivity.
But this captivity was, in fact, nothing else than an aggressive movement on the part of the Jews, having for its object to reduce their conquerors to subjection by means of cunning and usury. Beaten on the field of policy and war, the Jews endeavored to repay themselves by plundering the Assyrians, and it is a fact that, once established in the center of the Assyrian empire, the Jews possessed themselves of the riches of the country and finally laid their grasp even on its administration and political power. This victory was accomplished by the assistance of the intrigues of Esther and Mordecai, who used the old king Ahasuerus as their tool, taking the reins of the State into their own hands.
The Roman Period
The conquest of Judea by the Romans gave a decisive direction to the cosmopolitan tendency of the Jews. They now penetrated into all the Eastern and Western provinces of the Roman Empire.
In all countries they soon stole amongst their conquerors, and the vassals of those conquerors, and preyed upon them with cunning and usury to their hearts' content.
It is to this influx of the Jews, as well as to their rebellious spirit, that we must ascribe the hatred which the Romans began to cherish towards them. When this hatred had reached its climax, the Romans undertook that campaign, which had in view the destruction of a race that had grown to be a real plague to the Empire.
The campaign of Titus was intended to destroy the capital of the Jewish people, regarded by the Romans as the point of action of the Jewish race. But this campaign missed its intended purpose, and for this reason: Jerusalem had long ceased to be the central point of action of the Jewish
nationality. For amongst the Jews the movement of cosmopolitan decentralization had long ago taken the place of the system of centralization, and the principle of physical force had given way to the principle of material interests. This change having taken place, the Jews no longer had use for the fortresses of Judea and the walls of Jerusalem in their aggressive movement. They had already boldly assumed the offensive on all points, and had decided to employ in their project of the conquest of the world only the weapons of cunning and usury.
Moreover, Roman policy committed a great mistake when it turned its arms against a point whose destruction could no longer weaken Jewish power.
For the Jews, having long ago exchanged their point of action for a principle, that principle now constituted their sole basis of operations, and the Romans ought to have fought and annihilated that principle.
But such an undertaking was not within the power of the Romans; and Titus, in destroying Jerusalem, destroyed the only obstacle in the way of the Jews for a free aggressive movement upon all other nations. From that moment the
Jewish people forever renounced their native country and their Mosaic traditions, and began the great work of conquering the world by means of the principle of material interests.
A Christian Prejudice
The motives, which as we have stated in the foregoing, compelled the Jews to abandon their native country, give the lie to a prejudice which has taken root among Christians, namely the universal belief that the Jews have been scattered over the whole face of the world because of their
stubbornness in refusing to recognize the divine mission of Christ.
History shows that this belief is a mere prejudice; for innumerable proofs might be cited to establish the fact that the dispersion of the Jews has been nothing but a voluntary and predetermined emigration. One proof of the fact that this scattering of the Jews was voluntary is the circumstance that four hundred years before the conquest of Jerusalem (at the time of the Maccabees) the Jewish people had already begun to scatter towards all the regions of the world.
Another proof that brute force has not been the cause of the dispersion of the Jews is the fact that Titus took along only a few thousand Jewish prisoners for his triumphal entry into Rome. But there is a vast distinction between a few thousand Jews and the whole population of Judea-a distinction that may well be sufficient to override every other proof that may be brought to show that the Jews were dispersed by force.
If we furthermore consider the fact that the Romans never drove from their countries the people whom they subjected, we are all the less slow to believe that they made an exception in the case of the Jews, of whom they never stood much in fear anyway.
Having thus shown that the dispersion of the Jewish people must be regarded only as an aggressive movement, which had the universal conquest of the world for its object, we shall now follow the fate of the Jews and their progress in the later times of the Roman Empire and the Middle Ages.
The Period of the Middle Ages
The weakening of Roman rule and the invasions of the barbarians brought about a period of transition that vastly favored the expansion of the Jewish element. Placed between two other elements, of which the one was enervated and the other in a state of barbarism, the Jews managed to push
themselves imperceptibly forward and to strike firm root in the lands conquered by the barbarians. It is true that the Christian church and the feudal power opposed hostile measures to their advance, and even checked their development; but the Jews did not allow themselves to be held back by any such obstacles and contrived to cripple the hostility of both priests and nobles. There is only one hostility which the Jews fear; it is that which assumes the shape of competition and attacks them on their own field;
that is, the principle of material interests. So long as you allow the Jews quietly to accumulate money they care about nothing else; on the contrary, they mock behind their backs both victors by force of arms and victors by the spiritual principle.
While Europe during this time was separated into many nations and empires, the Jews scattered over all the trading places, taking up their abode there in order to carry on trade and usury. It is true that their riches, and
especially the means by which they gathered them together, often brought upon them cruel persecutions; but these acts of violence were only temporary and not powerful enough to stem the rising tide of Jewish conquest, which daily gained more territory.
Thus Jewish establishments penetrated into the chief commercial centers of Europe. One body of Jews settled in Venice, another in Genoa, while at the same time colonies arose in the chief cities of Spain, the Netherlands,
Germany, and Poland. These bodies, although scattered over an extensive territory, formed a firmly connected, homogeneous union, exercising its activity under the impulse of a single motive power, the principle of material interests.
This assertion that the dispersed members of the Jewish race formed a united and fearful body is by no means an airy phrase, but a truth, which can be proved with mathematical exactness.
As a first proof of this fact, we point out that even in the midst of the present civilization of the Western nations the link of race union, which chains Jew to Jew, is much stronger than the link which connects a Jew with a Christian.
The second proof is the circumstance that the same religious and historical traditions, as well as the same race union, exists among all the Jews from one end of the world to the other, from Kamtchatka to San Francisco, in the midst of civilized Europe as well as in the centre of Asia. This whole scattered and yet united body is animated by a single idea, by a single faith: That its members are the "chosen people" and that the treasures of the world are their inheritance. Question, as we have often had occasion to
do, the Jewish marauder who travels over the steppes of Tartary, or the refined stock broker who strolls through Leopoldt Street in Vienna or Lombard street in London or Wall street in New York, and you will find among all of them the same faith and confidence in their destination.
Jewish solidarity is so great that if you attack one Jew in any particular place, all the Jews of the five continents arise as one man.
To illustrate this in a measure, we beg to refer to an incident of modern times. While General Grant was facing opposing forces in the state of Tennessee, he was so very much annoyed by the great number of Jews who followed his army like a hound after deer, that he issued an order
requiring the Jews forthwith to leave his lines.
Presently an immense excitement was created among the Jews in all large cities of America, and committees of the faithful were formed, who at once commenced their pilgrimage to Washington with the view to impress upon President Lincoln the supposed injustice of General Grant's order. The
President listened attentively to the complaint of the committee, and in the goodness of his heart addressed a letter to General Grant in which he requested him to modify this order. General Grant replied, stating that he
had complied with the wish of the Preisdent and recinded the order in question; but added that the Jews in his opinion had not changed any to the better since they crucified Christ.
Wherever there are Jews, every Jew is sure of a lodging, of support and assistance. At the same time, the Hebrew language with its peculiar letters serves the Jews of all countries as a bond of Union and connects the Jewish
communities scattered over the whole surface of the world with each other.
The true Freemasonry is that of the Jews, in comparison with which our own Freemasonry is mere child's play.
In the middle ages, these Jewish adventurers stole in, in the most modest manner, without putting forth any pretence, as men who had to make their means of living. They submitted patiently, wrapped in rags, to fight with bitter misery; and yet their faith in their ultimate destination remained
In vain we look in history for a spectacle even approaching the self-abnegation to which the Jews submitted for centuries in order to accomplish their object, the conquest of the world. By the aid of this self-abnegation and this severe discipline, these conscripts of usury have remained true to their flag, the principle of material interests, and have changed themselves into sober, active and powerful men.
That principle became to the Jews a law, which submitted them to a Spartan mode of living, keeping them from being corrupted through laziness or dissipation. This severe discipline and mode of living discloses the secret of how the Jews were enabled so successfully to fight the other races and to appropriate the plunder taken from them with such singular fortune. In this commercial and financial conflict, it often happens that the Jew beats hundreds of his opponents from the field solely because the principle
material interests, the bait of gain, makes him more sober, active and powerful than hundreds of his opponents taken together.
Few people will believe us if we tell them that the Jews nevertheless possess the quintescence of virtue. This assertion must appear all the more paradoxical, since many people regard the Jews as the worst sort of men. But these persons will be still more astonished when we add that the Jews are both: That is, very virtuous and abhorrently vicious; nay, the disseminators of vice. This apparent contradiction needs only a few explanations in order to make apparent its full meaning.
The Jew is virtuous because he experiences, so they say, a practical, and not, as we do, a platonic love for virtue. The Jew is virtuous because it is in his interest to be so-- that is on account of the material advantages which virtue procures to him. The exercise of virtue prolongs life and
enables him to gain money; this satisfies the Jew, and compels him on the one side to embrace virtue, while the same principle forces him on the other side to enter upon the path of vice.
The Jew, who understands how to secure to himself the advantages of virtue, thereafter considers virtue his monopoly. "Virtue," thinks he, "is a very good thing, of which I must take good care. But it must not be in possession of everyone, for otherwise it would not be possible to make money out of it."
Hence it is through calculation or speculation that he subjects even virtue to taxation and uses vice as a tool or weapon of destruction.
Thus virtue and vice change in the hand of the Jews into powerful means to be used as defensive or offensive weapons. With virtue they brave losses and misfortune; with vice they attack those whose fortunes they intend to devour.
If any further proof were needed to show that the Jews seek to enrich themselves by means of demoralization, we need only point out some well known facts.
Benazet and Blanc, two Jews, were the founders of the gambling halls in Baden-Baden and Homburg.
Ilahmi Pasha, the son of the Viceroy of Egypt, had inherited a fabulous fortune, amounting to not less than 150,000,000 francs. The Jew Oppenheim in Alexandria became his banker and administered the affairs of the young Ilahmi so masterly that three years of his administration sufficed to make
the prince bankrupt.
Jewish Progress during the Middle Ages
Throughout the whole period of the Middle Ages the commercial settlements of the Jews were simply so many separate encampments in the enemy's country, which could be taken down at any moment and put up again in another place.
Commerce was the great battlefield, so to speak, on which the two enemies--the native-born on the one side and the Jewish invaders on the other--encountered each other and carried on their engagements; the latter naturally coming off victorious in almost every case, and thus acquiring the
hegemony of the whole commercial world; for commerce was most specially adapted to the Jewish instincts. It is characteristic of the Jewish disposition that not a single one of the modes of living selected by the Jews serves to enrich the wealth of a nation directly.
The Jew, as is well known, does not engage in agriculture, in mining, in the production of raw material, or even in the manufacture of things from the raw material. He attends only to the circulation of values and enriches himself by exchanging worthless articles for good money. We feel obliged to call attention to this circumstance in order to establish the fact that the Jews are for the greater part unproductive parasites; for what should induce them to work by the sweat of their brows when they have in themselves the
means to appropriate the products of others? For this simple reason the Jews have always kept aloof from agriculture and preferred a changeful, nomadic life, which offers them the great advantage of leaving them at all times free for any sort of movement. This mobility, by means of which the
Jews were always able to hunt up those places where the largest plunder was to be expected, was evidently the result of their not being tied in the least to the soil on which they lived. It harmonized, moreover, with their cosmopolitan tendency and their aggressive system generally.
Thus, for instance, during the flourishing times of the Italian republics, Venice, Genoa, and Florence were overrun with Jews. The downfall of these republics compelled the Jews to pack up the treasures gathered up in the south and emigrate northward, settling in Germany, Poland, and the
Netherlands, where, in the meantime, commerce, industry, and general prosperity had vastly increased. England was the last to suffer, and did not, indeed, until the close of the last century, when it had taken naval and commercial supremacy out of the hands of Holland, which had dominated until then. The Jews were least successful in Spain. In that country the native-born people compelled them to emigrate, regarding them as foreign invaders and secret allies of the Moors.
Jews Will Always Be Jews
After this short review of the history of the Jews during the Middle Ages, it now becomes our duty to devote a special investigation to an isolated question connected therewith, but which is even by itself a real miracle. We allude to the remarkable fact of the non-intermixture of the Jews. In spite of their own wide dispersion, in spite of centuries of continued intercourse with other races, the Jews are still today what they were eighteen hundred years ago. We find in them the same characteristics, the same type; as if neither time, nor habit, nor the intercourse with foreign elements could have effected a change in them.
This curious phenomenon is the result of the cooperation of different factors, the most prominent of which we here enumerate:
1. The tie of religious and historical traditions.
2. The tie of blood relationship.
3. The sentiment of a common solidarity.
4. The hatred of all other people.
It is due to the powerful cooperation of these factors that the Jews have remained Jews, although they have branched off into various countries and adopted the habits of those countries as times required. Their turning into Frenchmen, Germans, Poles, or Americans, is merely superficial, and does not in the least affect their inner Jewish nature. Indeed, this assumption of different nationalities has been and is for them nothing but a mask, undercover of which they can all the more imperceptibly steal into the sheepyard.
We need not specify with what animal in the fable they have this characteristic in common.
One thing or the other! Let a man be either a Jew or a German, Frenchman, American, or Russian, etc. But no! The Jews maintain that they can combine both qualities; and while they flourish their "true," par exemple, French
patriotism in the face of the world with special predilection, they have no scruple at the same time openly to boast of their pride in their Jewish nationality.
Cremieux and Armand Levy, two Israelite celebrities of our time, have unreservedly declared that they are "Jews to their fingers' ends," and since there is little room left beyond the fingers' ends, French nationality must fare rather poorly in these individuals.
The Jews in Modern Times
Throughout the whole period of the Middle Ages the Jews had quietly laid stone upon stone in the building up of their future power. Regardless of the movements of the rest of the world, they had heaped treasures upon treasures in their hiding nooks, and cleverly arranged the order of battle of usury from one end of Europe to another, and from there to the New World, awaiting the moment when they might issue forth from darkness into the light of day, and climb to the pinnacle of their power.
At last the long expected day appeared. On that spring morning of liberty, when the old and rotten edifice of feudalism broke down with a crash, and all the previous political, civil and ecclesiastical institutions of Europe
received a shock from which they will never recover; when the rising tide of modern ideas swept everything before it, and unpityingly drowned every resisting object: on the day of the French Revolution, the hour of liberation sounded also for the Jews, when, freed from their chains, they
could unfold the whole fullness of their power and enter upon a path which would lead them, in a short time, to the conquest of the world.
The sole obstacle, which had hitherto kept the Jews in check, now dropped away. Undermined by the doctrines of Voltaire, and conquered by the power of liberalism, the national and religious limitations of the Middle Ages
gradually crumbled into dust, and Europe, having broken with the past, was given over to a complete reconstruction. Going hand in hand with the freethinkers, the Jacobins, the Carbonari-in short, with the revolutionaries of all shades-the Jews now undertook the reconstruction of Europe, and everywhere associated with those who cried out: "Long live tolerance! Long live fraternity! Down with rank! Away with privileges!"
But whilst these cries signified in the mouth of other nations a stern demand for measures of progress, recognized by them to be just and necessary, they were to the Jews nothing but a clever trick of war, with which to confuse the ranks of their enemies. How else can we explain the fact that these same Jews have not for a moment entertained the notion of turning their back on their own religion, their own traditions and principles?
With ranks closed, the Jews now opened attack on their enemies, and having overcome them at all points, erected their own standard on the ruins of ancient Europe. Since then we see the flag of Judaism unfurled on every watchtower of European power, and, indeed, over all the world, a flag which bears the inscription: "Materialism and Material Interests!" Significant words, the keys of Jewish world-supremacy.
The whole conquest has not cost the Jews one shot of powder. Apart from what the achievements of revolution and liberalism have caused to fall into their lap like ripe apples, they owe their present position in the main to the
unprincipled intrigues, with which they have successfully placed one after the other of their enemies hors du combat. Thus they have managed, by means of clever tactics, to secure for themselves the advantages of a central position from which they can turn at pleasure now to the one and now to the other side. By alternating in this manner, stirring up revolutions today and tomorrow lending their support to legitimacy, assisting with one hand in
the distribution of state-overthrowing utopias, while with the other restoring monarchies and aiding to found new aristocracies, they connive to make both parties serviceable to them and to derive immense advantages from whatever turn affairs may take. For we all know that governments as well as revolutionary parties require money; and the men who lend it are the Jews--of course, not without a corresponding percentage, both in cash and in concessions and privileges.
We have seen how the great religious and political revolutions that have shaken Christendom and divided it into verious camps and parties have been a special godsend to the Jews, since they enabled them amongst all this confusion to take a decided forward step in their work of conquest, and
obtain the hegemony in finances, in the State and in society. This conquest, let us once more emphasize, is not on any account imaginary; it is a conquest in the word's widest sense. Indeed, the Jews themselves, far from making a secret of it, confess it and call it "the main and distinctive problem of Judaism."
As early as the Middle Ages, the Jews had accumulated vast riches and obtained thereby a certain influence. But the cooperation of other causes was necessary to make it possible for their financial power to attain its present marvellous dimensions, indeed, to grasp the lion's share of the various national properties and riches within their clutches. Amongst these causes we should like to enumerate, in the first instance, the dissemination of cosmopolitan ideas, the growth of greater equality in the morals and usages of the European nations, the multiplication of all means of public intercommunication, and the increase of international relations.
This growth of intercourse between the various members of the separate nations and between the remotest countries, which was begun at the end of the eighteenth century, and has since steadily increased, has, in truth, contributred very materially to the marvellous development of the Jewish
financial power. The cause of this phenomenon is perhaps formulated in the best way by saying that the influence of that financial power has thus risen from a local to a universal power. The Jews, holding in their hands the
financial condition of every single country, were better able than any other people to derive advantages from the general growth of industry and the inventions of modern times. In the same ratio that financial enterprises
began to flourish and become more universal, the sphere of Jewish activity extended also. As atoms are drawn toward large masses under the law of gravity, thus minor capital drifts towards the immeasurable riches of the Jews; and as, under the same law, the motion of the attracted bodies becomes more and more accelerated in time, thus the attractive power of Jewish capital grows daily greater. Indeed, the iron girdle which that capital has at
present drawn across the wealth of nations is already fixed so closely and unbreakably that we may say without exaggeration that the Jews hold even now in their hands the financial power from one end of the world to the other.
It is a simple fact that at the present day not a single important financial operation can be carried out unless the Jews participate in it and put the profits thereof into their pockets.
In this way the Jews have within a short time brought things to such a pass that they are now the wealthiest and most influential class of men and have attained a position of vast power, the like of which we do not meet with in
all history. From the height of their immense capital, the weight of which threatens to crush all other nations, they command the whole world of finance and industry. The most paying and colossal enterprises of modern times, within and outside of Europe, are simply Jewish monopolies, as, for
instance, the Austrian Southern Railway--the main line of traffic for Central Europe--the mines of Brazil, the Union Pacific Railway in the United States under the control of Jay Gould, etc. But we go further and venture to assert, as we can do without great exaggeration, that there is not a man amongst us who is not in some way tributary to the Jewish power. We all, without exception, pay our tribute to the Jews, be it for our rents, our houses, the bread which we eat, or the clothes which we wear. You may count on yhour fingers even the kings and nobles who are not debtors to the Jews, and hence morally and in point of fact subject to them.
The Jewish financial power resembles thus, in a manner, an imp who, without being visible, pokes his fingers into everybody's pockets. Like Care, in Goethe's Faust, he knows how to enter through the keyhole, to be present everywhere, and yet to hide from the eyes of all. He seems to be especially experienced in the role of a seducer. Indeed, we have a notion that once upon a time he stole that role from the father of sin himself; for it is in the words of Satan that he speaks to us: "Worship me, and I will lead you
The Rothschild Dynasty
Hand in hand with the marvellous rise of the Jewish financial power in general, or rather as a necessary condition and unavoidable basis thereof, we find a rare individual progress among the single members of the Jewish
people. The petty medieval usurers have changed everywhere into modern bankers or Stock Exchange brokers. Those wandering Jews of long ago have become crafty speculators, and old clothes men and peddlers have opened elegant warehouses and industrial halls.
But still lacking for a while was the the crown of the edifice, that is, the embodiment of the motive principle in a concrete and tangible power that is inborn in every human enterprise. For, as the ecclesiastical or the military rule is ultimately incorporated into a Pope or an Emperor, thus
the Jewish money-supremacy must necessarily induce the formation of a dynasty which derived its origin and its permanent justification from the principle of material interests.
This crowning of the edifice was not long in being completed. The facts are these: At the close of the Napoleonic wars a Frankfurt Jew by the name of
Rothschild arose--more by the force of circumstances than in consequence of his own exertions--to the high and powerful position of a visible head of the Jewish supremacy. All the Jews bowed down before this new ruler and have ever since his rule has been recognized from one end of the world
to the other. As the king of finances, Rothschild commands the rolling masses of Jewish capital as completely as the German or the Russian Emperor commands the moveable masses of his armies.
The power of this "self-constituted ruler of all the Jews" is not to be calculated, however, by the thousands of millions which he can call his own directly, but by that far greater, and really fabulous mass of gold, the circulation of which is dependent upon the orders issued by his cabinet. Each Jewish millionaire who carries on financial operations in Paris, Vienna, Berlin, or in the United States is a Lieutenant General of Rothschild, as it were, always governing his action by the indications of that financial barometer.
The wealth of the Rothschilds is something fabulous. Anselm Rothschild, who died but recently in Vienna, has left a fortune of a billion francs. According to this figure, the wealth of the three branches of the family may be estimated at about three billion dollars. This is pretty nearly the amount which the French government was at some trouble to raise for its war indemnity [following the Franco-Prussian war in 1871 --ed.]. One family is, therefore, as
wealthy as a whole nation!
When one reflects that this immense wealth is the fruit of the labor of millions of unfortunates, one might doubt one's sanity!
So long as the world exists, such an unnatural state of things has never before been known!
The head of the Rothschild family is, therefore, a potentate, a ruler in the full sense of the word; and his subjects are the millions of human beings who incessantly labor to support his power and his splendor.
The Rothschilds possess a dozen castles, truly royal residences, situated in the most magnificent and cultured countries. There these rulers unfold gorgeous splendor, and receive the adulations of the magnates of this earth, not excluding emperors and kings, and yet the head of the Rothschild family places little value on being called a king. His Jewish majesty is evidently content with being a king, and enjoying the power which his immense riches procure for him.
But in all other respects Rothschild plays literally the role of a ruler and does not neglect the duties which this royal dignity imposes upon him.
It is he who represents the Jewish people with splendor, as other rulers represent the power of their respective nations. The Jewish ruler, for instance, never shrinks from taking part in all subscriptions, which fashion or report has invested with a certain importance. Rothschild also
always takes care when visiting any particular locality to leave a memento of his presence, either by founding some philanthropic institution or by a princely donation.
Besides this, the Rothschilds, as the visible head of the Jewish nationality, have in recent times made it their duty to lay the cornerstone, whenever some benevolent institution devoted exclusively to the Jews is to be erected.
Whatever other rulers do, the King of the Jews must do also, of course.
The power of this Jewish autocrat is so immeasurable and unlimited that it far outshines the power of all other kings and emperors. When but a few years ago two great empires, France and Prussia, carried on a bloody war, each country putting forth many hundreds of thousands of soldiers, it was
nevertheless necessary to call in a third potentate to establish quiet in Europe. This potentate was called Rothschild, that king "by the grace of God," whose signature was indispensable for the definite conclusion of the
treaty of Versailles [of 1871 --ed.].
Their power in the United States is well known and felt. It is stated on good authority that the de-monetizing of the American silver dollar in 1873 was achieved by an agent of the Rothschilds and their confederates by the name of Ernest Seagel, who went to Washington for that purpose, and it is
believed by corrupt means succeeded in effecting the change. So cleverly was the matter done that some time elapsed before the change was generally known.
In connection with the above we may state that by the untiring efforts of the Hon. Richard P. Bland, a member of Congress from Missouri, and his co-workers in both branches of Congress, the American silver dollar was again made a legal tender, and that contrary to the prophecies of those who were inimical to the restoration of bimetallic money and who had predicted fearful results from its accomplishment, no change was observed in the general business of the country, other than that the premium on gold at once
decreased, and the purchasing power of silver increased, the two metals becoming thus equalized.
The profits acquired by the Jews in the financial world necessarily placed in their hands the means to improve their condition also in a social and political respect. Recognizing full well the immense advantages of such a
progress, they never left them out of sight; and, therfore, having crawled forth from their hiding places and Jew-quarters, tried hard to turn their commercial relations with the natives into social intercousse, until at at last the doors of the whole Christian society were opened to them, and they had succeeded in gaining entrance into the same families, intercourse with whom had until then been prohibited to them. But although having thus grown
gradually into acquaintances, then from acquaintances into friends, and from friends into fellow citizens, they yet remained inwardly the same Jews which they always had been.
When they had thus comfortably nestled into the bosom of the different nations of the world, they longed also for a monopoly of the liberal arts and sciences, which are open only to the higher ranks of society. Knowing well that they could acquire honor, regard, and political power only by those means, they engaged in literature, medicine, and public education, and flooded the professions of law and journalism. To this latter sphere they have devoted themselves always with special predilection because they are
better aware than other people of the rare advantages to be derived from rolling an easily handled tool, by means of which one can make the world believe anything. These Jewish newspaper writers form in every State a closely connected and all-powerful combination, composed of minds as clever
and industrious as they are unscrupulous and that have in a certain way appropriated the right of intervention in all foreign affairs in order to levy tribute on the credulity of the public. It is very evident that a combination, having such means at its disposal, far more powerful than church or Feudal State, is in possession of a vast and terrible power, in the hands of which we are nothing but abject slaves.
The position which the Jews had attained within the Christian social world formed the key which was soon to open to them the doors of political equality. Ancient society with its restrictions and limitations having been overthrown, no further difficulties stood in their way. Working hand in hand with the advocates of liberty and equality, they had assisted this overthrow, and thus those advocates being now masters of the situation could not refuse them a counter-service. In conformity with their program, which promised equality on the broadest principles, they were obligated to conquer all inward repugnance and declare the Jews to be in all respects their full-blood fellow citizens.
These reformist legislators, therefore, openly said that the Jews were men like all other men; and deserved to be entitled to the same universal rights of men. Blinded by the humane appearance of their theories, these men were incapable of perceiving the danger which threatened them from individuals who, under the cover of national solidarity, had always in view only the object of a great, cosmopolitan, world-ruling combination. Who,indeed, could have foreseen at that time that the same Jews with whom
political companionship was made would make life so bitter to later generations?
It should have been considered that however just and harmless the investure of equality may be to individuals as such, it may become all the more dangerous and generally productive of evil when it is conferred upon a whole foreign race, scattered over all the countries of the world.
The consequences of Jewish emancipation were not slow to show themselves. As it would lead us too far to follow closely the path pursued by the Jews in their political conquest, we must content ourselves to show at least how far
they have advanced up to today, and what position they now occupy in politics.
To begin with diplomacy, we note the fact that this field is overrun with Jews. The same fate is shared by the legislative assemblies of England, France and Austria, the most influential members of which belong to the Jewish race. Jewish ministers and counsellors of State are also no rarety.
Take for instance: Disraeli, now Lord Beaconsfield, the leader of the Tories in the English Parliament, of whom Daniel O'Connell has said in one of his speeches, "that if his geneology could be traced, he would no doubt be found to be the true heir-at-law of the impentinent thief on the cross."
Then there is Goshen, lately First Lord of the British Admiralty; and amongst the English nobility we find such Jews as Sir Nathaniel Mayer de Rothschild, Bart.; Sir Moses Montefiore, Bart.; Sir Francis H. Goldsmith, Bart.; also Sir
David Louis Salamons, Bart.; Sir Benjamin Samuel Phillips; Sir Albert David Sasson; Sir Julius Vogel; Agent General of New Zealand; Sir Borrow Herbert Ellis, Baron de Worms; Baron de Stern, Baron Albert Grant; and a host of others too numerous to mention.[Note: "Bart." is an abbreviation for "baronet," a non-hereditary title sold for a price. Additionally, the prefixing of a name with the title "Baron" is a German custom not followed in England, even though an Englishman may hold the title "Baron."--Ed.]
Then there is th noisy Lasker in the Prussian General Assembly, the elastic Arnim--both are Jews. Gambetta and Castelar, these two educators of France and Spain, are of Jewish extraction; and both of them, "Rabagas" try to play
the role of saviors of mankind.
If we consider further, that in all these countries the Jews constitute only a small fraction of the population, we must admit that this small minority has already received too many advantages as against the majority of the people.
In order to gain this daily-increasing advance in the field of politics, the Jews make use of a peculiar, sly system of tactics, the fundamental principles of which we may sum up as follows:
1. At any given moment they endeavor to concentrate their influence, scattered as it is all over the world, at the point to be conquered in the most effective manner, in order to suppress all local oppositional tendencies.
2. They endeavor at all times to derive advantage from our disunion. With this purpose in view, they place the power of their capital and their influence at the disposal now of this and now of the other party, while they take care at the same time to have representatives in every party. Thanks to
this policy, the Jews are always on hand to turn every party's victory to their advantage.
Such a distribution of power is like a good hand of cards, wherein all four colors are represented so that some points are always sure, no matter which color is turned up as trump. Thus for instance, we see in France imperialistic, republican, indeed even socialistic Jews. If imperialism gains the day, Messrs. Fould, Pereire & Co. are there to represent the Jewish interest. If, on the other hand, the republic, or perhaps even the commune chances to be victorious, there is Mr. Cremieux or Citizen Karl Marx at hand to change into the trump color, as it were, of the Jewish hand of cards.
By the aid of this clever trick, the Jews preserve their prestige independently of all changes of government and approach more and more their object, the conquest of the world, no matter how circumstances may change. They have discovered the secret of winning with all parties and losing with none.
This game, which the Jews play so cleverly with every nation, they also play on a larger scale in international politics, on the green table of Diplomacy. Here the different nations serve for them the same purpose as did in
the former instance the different parties of a nation; the power that for them is trump color will be whichever nation happens to be the director of the European concert. Let us illustrate this by an instance:
So long as France and England were all-powerful, Judaism leaned for support in its onward march of progress upon their influence, using the English and French as trumps, so to speak. All the agents and emissaries, which at that
time directed the Jewish aggressive movement in Turkey, Russia, and Romania were English or French Jews. But the moment that the leaf was turned and those two great powers were forced to cede the precedence to others, the Jewish trump colors changed, and the Israelite agents turned suddenly into full-blooded Americans or Prussians. Now, if we recollect that the rise of the America and Prussia has occurred just within these past few years, it is easily explained why the Jews should have wheeled around since 1867, abandoning the tricolore as well as the Cross of St. George, and seeking their salvation meanwhile in the folds of the star-spangled banner or under the wings of the one-headed eagle.
In the financial conflict that broke out a few years ago between the Romanians and the Jews, the latter have also acted strictly in accordance with the policy just pointed out. They placed Dr. Strousberg, a Prussian Jew, as Generalissimus at their head, induced the appointment of Mr. Peixotto, an American Jew, as Consul of the United States, and finally ordered another Prussian Jew, a certain Dr. von Levi, to the Danubian principalities and Serbia, in order to maintain Jewish influence there through all sorts of intrigues.
Benjamin F. Peixotto, from the State of California, now represents the United States as Consul at Lyons, France.
Ernest L. Oppenheimer, from the State of New York, represents the great republic in the same capacity at Gothenburg. Henry S. Lasar, a citizen from
St. Louis, Mo., has been appointed by the President, Consular agent at Haarburg, Germany. Another party, David Eckstein, has been nominated, but his case has not been passed upon by the U.S. Senate.
The above are American Jews, and more appointments of the same character will undoubtedly follow.
We may remark here, in passing, that Prussian Jews were a rather scarce article before Sadowa, but since the Sedan victory it would be very difficult to scare up a Jew who did not carry at all times a photograph of Bismarck in his pocket, for servility is also one of the noble traits of the
Jewish people. And, indeed, there is no reason why [this] people should not contrive to unite both things: to kneel in awe-bound admiration before the strong, and at the same time to maltreat and swindle the weak unconscionably.
Whatever objection may be raised against this pliable and at the same time unscrupulous policy from a moral standpoint, one thing is certain: it is practical, and this is sufficient for the Jews. It is owing to this policy
that the Jews gain daily ground at all points in Europe, Asia, and Asia, and America...
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