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How Britain's Biggest Racists Created Zionism. Część 1 by Mark Burdman źródło pdf Część 2

There is one man who can properly be regarded as the father of Zionism and Nazism: Benjamin Disraeli. To omit Disraeli from a central place in the 19th century development of Zionism, agent historian Barbara Tuchman once said, "would be as absurd as to leave the ghost out of Hamlet." As prime minister under Victoria in the 1870s, Disraeli was the overseer of Britain's imperial design to secure a "homeland" for Jews as a British outpost in the Middle East, and a secret document authored by Disraeli became the manifesto for early Zionism in Europe. That much is admitted on the public record.

What's hidden are Disraeli's motivations. In the 40 novels he also authored, Disraeli called for an Aryan-Semitic alliance to form an organized superior "Caucasian race" that was destined to rule the world with British power and the Hebrew-centered "sacred mysteries of the East." This was the counter-cult to the rising demand for industrialization and progress throughout Europe, the United States, and the Arab world. As we shall show, Nazism and Zionism were the hideous twin offspring of the same Anglican racist mother.

Disraeli himself was the son of an early British cultist, Isaac D'Israeli, a dilettantish figure and literary critic associated with circles around the Edinburgh Review and Sir Walter Scott. Nominally a Jew by name, Isaac D'Israeli was involved in the Isis cult worship of these circles and encouraged his son to study Jesuit teachings and explore other pagan anti-Christian teachings. The Walter Scott clique was the originator of numerous myths and cults conduited into Europe, including the Odin cult in Germany that supplied a mythical history for Nazism.

Early in his political literary career, Disraeli made two important connections. The first was to the up-and-coming Rothschild family. The most notable Hofjuden ("Court Jew") family of Britain patronized Disraeli's activities and Disraeli wrote in a letter, "I have always been of the opinion that there cannot be too many Rothschilds."

Secondly, he was introduced to Edward Bulwer- Lytton, an arch-priest of the Isis cult in Britain. Bulwer- Lytton was the author of the Last Days of Pompeii which promulgated the Isis cult and the novel Rienzi. The latter supplied the story for one of Wagner's first operas which became another manifesto of Nazism. Bulwer- Lytton and his son were both to serve as Colonial and India Office secretaries during the mid-nineteenth century. Bulwer-Lytton's novels became the seminal tracts for a whole variety of cults devoted to spreading the cult of Isis directly or in other guises. Those included the 1848 creation of the Pre-Raphaelite Brotherhood, the 1860s Metaphysical Society and Masonic Rosicrucian Lodge, the 1880s creation of the Isis-Uranus Temple of the Hermetic Students of the Golden Dawn, the Theosophy Society founded by Madame Blavatsky, who published Isis Unveiled and The Cabala Unveiled, and end-of-the-century grotesqueries like the Cannibal Club and the Suicide Society. There was one aim behind all these cults: the formation of ritual worship cults for the creation of terrorists, environmentalists, anarchists, and other zombified enemies of progress that could be deployed against whatever obstacle stood in the way of Britain's imperial designs.

Disraeli's own initiation into the Isis cult came with an early 1830s trip to the countries of the Mediterranean, a trip that took him to Malta, the home base of the Knights of St. John of Jerusalem, Greece, Egypt, and Palestine, the latter two for extended stays. In Greece, the future prime minister expounded on the theme of the "Oriental background of Hellenistic civilization. ' According to Disraeli, "in art the Greeks were the children of the Egyptians, ' the originators of Isis. The trip provided Disraeli with his hallucinatory raw material for his "cabalistic" 1830s-1840s novels, which according to one of their Rothschild-modeled characters, Sindonia, were aimed at "penetrating the great Asian mystery." Upon his return from the Near East, Disraeli set to work on writing Alroy, his first call for a return to Palestine.

THE STRATEGIC AIM

The first British cries for a return to Palestine were sounded when Napoleon conquered Egypt. In entering Egypt with the idea of creating a modern nation in this country that had fallen to the rule of the homosexual Mamluks, Napoleon was carrying out the Grand Design of the great 17th century humanist Gottfried Wilhelm Leibniz. That Grand Design, the design of humanist republicans in the United States, France and elsewhere, called for industrializing Asia, the Near East, and Africa — the Third World — as a means of advancing the process of industrialization of Europe and America. Leibniz's special project for conquering Egypt to open the Mediterranean as a trade route for a France-centered European trade drive was coopted in full by Napoleon in the 1790s. When Napoleon's troops landed in Egypt, the British press shrieked in. loud headlines: "Napoleon: Plagiarist of Leibniz."

Upon arriving in the Near East, Bible in one hand, Koran in the other, Napoleon made an appeal for an ecumenical alliance of Christianity, Islam, and Judaism to bring the Near East under the hegemony of republican forces in Europe. Within this ecumenical framework, Napoleon called for the return of Jews to Palestine as a crucial input for the development of the entire region.

Upon routing Napoleon from Egypt, the British moved quickly to subvert the potential the project had represented. First, through agents like explorer and profiler Richard Burton, the British Foreign Office set about infiltrating Islam with overlays of Isis cult mythology through Sufism and other cults. Secondly, Zionism emerged as a fundamental tool to secure British imperial designs.

In the first decade of the 19th century, a few ideologues pushed for the Palestine return perspective as an anti-French weapon; not until the 1830's did leading British policy makers, however, turn Zionism into a live operation, and the search began for Jews who could be duped, coerced, or threatened into allying with the scheme. Except for a few Hassidic elements in Eastern Europe, Zionism had little attraction for Jews. Western European and American Jews were celebrating the recently won achievements of emancipations brought with the Napoleonic Code to Europe and republicanism. Eastern European Jews in Poland, Russia, and elsewhere eagerly awaited the process of industrialization and de-ghettoization of their countries. And for every one or two who trekked off to Palestine to worship the land of Mother Zion, tens of thousands of Jews migrated to the "Promised Land" — the United States.

THE CULT AGAINST SCIENCE

The first important impetus for Zionism from Britain came with the formation of an "Evangelical Revival." Its best-known preacher came from the highest ranks of the British aristocracy: Anthony Ashley Cooper, the seventh Earl of Shaftesbury. The revival was the promotion of an anti-Vatican, anti-French "Anglican Israel" movement which called for the restoration of British-sponsored Jews to a "homeland" in Palestine.

Shaftesbury sounded the trumpet for a "Second Advent" of the Messiah. Calling for a "return to Hebraism," the Anglican Earl molded the Old Testament doctrines into a weapon against the humanist hopes of Europe's Jews and against "continental rationalism and revolution." In one telling outburst on this theme, Shaftesbury attacked science as follows: "Revelation is addressed to the heart and not to the intellect. God cares little comparatively for man's intellect. He cares greatly for man's heart. Two mites of faith and love are of infinitely higher value to Him than a whole treasury of thought and knowledge. Satan reigns in the intellect; God in the heart of man."

By the 1820s, Shaftesbury's irrationalists were compiling a monthly periodical entitled "Jewish Intelligence," under whose auspices missionaries were sent to Eastern Europe to proselytize for the Anglican "return to Israel" doctrine to Jews.

As a result of this mission, Shaftesbury was to write in late 1838 of a "resurgence of feeling" among Jews in Russia and Poland that the moment "for the turning of their captivity was nigh at hand." He described images of Jews "once they felt the soil of Palestine beneath their feet ... again becoming agriculturists“; and of Jews' willingness, by nature, to "implicitly obey...the existing form of government." (emphasis added)

For this racist claptrap, Shaftesbury has been called a "Zionist-before-the-fact," and during the 19th century membership in his Jews' Society (or the London Society for Promoting Christianity Among the Jews) was occasionally cited as proof of insanity before a Lunacy Commission established in London.

But exactly such insanity became a centerpiece of British Near East strategy during the 1838-40 period, under the aegis of Shaftesbury in-law, British Foreign Secretary Lord Palmerston, the same Lord Palmerston who was overseeing the establishment of Scottish Rite freemasonry cults across the globe.

Palmerston's turn toward Zionism as a useful tool was again the result of a renewed threat of an Egyptian-French alliance. Egyptian leader Mohammed Ali had conquered much of Syria and Palestine beginning in 1832, and he had established allies in both these areas. Mohammed Ali was a strong believer in development and had secured the first major imports into the Arab East of the technologies, skills, and trained manpower that had transformed the European nations into modern, industrial societies. The Egyptian ruler was threatening to catalyze a "bonapartist" momentum throughout the Islamic world which would reverse centuries of stagnation and would jeopardize two centuries of British East India Company-Levant Company control of the region. To "check any...evil designs of Mohammed Ali or his successor," Palmerston was by 1838 quite ready to set in motion the proposals of Shaftesbury and several other Church of England and Church of Scotland officials for a Jewish Palestine. In 1839, a Foreign Office outlet, the London Globe, ran a series of articles envisaging the mass settlement of Jews in the context of the establishment of an independent state in Syria and Palestine — without, of course, there being any Jews to enlist in such a mission.

This fact did not stop Palmerston from exclaiming in an August 1840 memorandum, "There exists at the present time among the Jews dispersed over Europe, a strong notion that the time is approaching when their nation is to return to Palestine." Palmerston "strongly recommended" that the Turkish Sultan be persuaded "to hold out every just encouragement to the Jews of Europe to return to Palestine."

During the same month, the Times of London reported on a scheme to "plant the Jewish people in the land of their fathers." The Times praised Lord Shaftesbury's "practical and statesmanlike" efforts to this end. According to the article, Shaftesbury was in the process of "canvassing ... Jewish opinion" to see how both masses of Jews and rich Jews "felt about a return to the Holy Land," and to see "how soon they would be ready to go back."

In preparation for this new exodus, Shaftesbury appointed an "Anglican bishopric" in Jerusalem to be overseen by a converted Jew, "an Israelite belonging to the Church of England." This Reverend Alexander was also a professor of Hebrew and Arabic at the King's College.

Zionists for the Queen

The Zionist project, however, would have remained a harebrained scheme of Shaftesbury and his brother-in-law had it not been for the "in field" operations of Charles Henry Churchill, the progenitor of the British warmongering tradition of Lawrence of Arabia and Henry Kissinger.

Churchill was in the British army that defeated Mohammed Ali in 1840 and was one of the intelligence officers assigned in the late 1830s to foment anti-French tribal uprisings against the French and pro-French Maronite Christians in Mount Lebanon. Working primarily among the Druze tribes, Churchill was responsible for instigating bloodbaths in the regions matched only by the Lebanese civil war set off by Kissinger in 1975.

A deliberate consequence of Churchill's tribal provocations was an environment of terror and tension throughout the Levant area. In an incident that gained international publicity, a Jew was accused of committing ritual murder involving the death of a friar in Damascus. The facts surrounding the case have never come to light, but it was the British that gained by playing both sides in the international uproar. First, the prosecution of the Jew in question gave a new impetus to Shaftesbury propaganda about the "protestant duty toward Jews," and the call to bring in Jews to the region for an anti-French, anti-Vatican crusade. Secondly, the incident gave a sudden shot in the arm to "Jewish nationalism" as press coverage induced a wave of paranoia throughout the world's Jewish communities. Hofjuden Moses Montefiore, the first Jew to become a member of Queen Victoria's Most Venerable Order of the Knights of Saint John of Jerusalem, made a much-publicized investigatory trip to the Levant accompanied by several continental European Jewish leaders.

Within Damascus, Churchill pleaded with the city's Jews to remember first, that "England was the most constant and loyal friend of the Jews"; second, that Palestine was still "echoing with the songs of the Daughters of Zion"; and third, that hopes were growing that "the hour of liberation of Israel was approaching." Churchill's speech was called the "first public Zionist manifestation." Then, on June 14, 1841, Churchill wrote the following astounding letter to Montefiore:

I cannot conceal from you my most anxious desire to see your countrymen endeavor once more to resume their existence as a people. I consider the object to be perfectly obtainable. But two things are indispensably necessary. Firstly, that the Jews will themselves take up the matter universally and unanimously. Secondly, that the European Powers will aid them in their views. It is for the Jews to make a commencement. Let the principal persons of their community place themselves at the head of the movement. Let them meet, concert, and petition. In fact, the agitation must be simultaneous throughout Europe The result would be that you would conjure up a new element in Eastern diplomacy—an element which under such auspices as those of the wealthy and influential members of the Jewish community could not fail only of attracting great attention and of exciting extraordinary interest, but also of producing great events.

Continuing that "these countries must be rescued from the grasp of ignorant and fanatical rulers," Churchill "predicted" the imminent collapse of the Ottoman Empire and swore that "progress" could never be achieved "under the blundering and decrepit despotism of the Tucks of the Egyptians."

Churchill went on:

What a great advantage it would be, how indispensably necessary, when at length the Eastern Question comes to be argued and debated with this new ray of light thrown around it, for the Jews to be ready and prepared to say, 'Behold us here all waiting, burning to return to that land which you seek to remold and regenerate. Already we feel ourselves a people. The sentiment has gone forth amongst us and has been agitated and has become to us a second nature; that Palestine demands back again her sons— I say it is for the Jews to be ready against such a crisis in diplomacy.

Emphasizing that "the hour is nigh at hand when the Jewish people may justly and with every reasonable prospect put their hands to the glorious work of National Regeneration," Churchill concluded with a personal appeal to Montefiore as the "most likely to take the head in such a glorious struggle for national existence."

With the exception of Montefiore, who was already running colonization projects into Palestine, and a handful of others, however, Churchill's words met with no response. Forced to tone down his insistence on the creation of a "Jewish Kingdom,'' Churchill undauntedly wrote in 1842, "I trust every effort will be made by the Jews to accomplish the means of living amidst those scenes rendered sacred by ancient recollection and which they regard with filial affection." Only the "dread of insecurity of life and property,'' he claimed, "has hitherto been a bar to the accomplishment of their natural desire."

To encourage this "natural desire," Churchill appealed for a mission of high-level Jewish personalities to go to Eastern Europe to "endeavor to ascertain the feelings and wishes of the Jews in the rest of Europe on a question so interesting and important" as the "prospective regeneration" of "their country."

Several years later, in his 1853 book Mount Lebanon, Churchill echoed Disraeli's excitement over a prospective "British-Eastern" quasi-mystical alliance: 'This East, which may yet become the seat and centre of the Universal Reign! — it also has claims on England's watchful vigilance and sympathising care and already invokes her guardian Aegis.... It must be clear to every English mind, that if England's Oriental supremacy is to be upheld, Syria and Egypt must be made to fall more or less under her sway of influence."

Churchill's scenario was put "on hold" until the Balfour Declaration of 1917, following the dismantlement of the Ottoman Empire during World War I. Nevertheless, pseudo-mystical and imperial propaganda for "Jewish restoration" kept coming forth from London throughout the 1840s and 1850s under such noteworthy titles as "An Appeal in Behalf of the Jewish Nation, in Connection with British Policy in the Levant"; "India and Palestine: Or the Restoration of the Jews Viewed in Relation to the Nearest Route to India"; and "A Statement to the Queen, the Parliament and the People of England, in Favor of the Restoration of the Jews." Most of these documents were produced by the British and Foreign Society for Promoting the Restoration of the Jewish Nation to Palestine. Such pressure continued through the 1850s, including periodic interventions by Shaftesbury and one appeal by a British consul in Jerusalem to "persuade Jews in a large body to settle here as agriculturists." However, little concretely was done until the mid-1870s.

At that point, the defeat of France in the Franco-Prussian War afforded the British some maneuvering room. In that decade, the British sent South African Lawrence Oliphant to conduct a feasibility study for settlement in Palestine. His report back stated that a Jewish state in Palestine would ensure the "political and economic penetration of Palestine by Britain." Oliphant's efforts won an official endorsement by the British government of a Jewish state-settlement scheme in Jordan. The British government intervened in European continental affairs to obtain a "charter of rights for the Jews of southeastern Europe," particularly Romania.

The head of that British government was Benjamin Disraeli. In 1877, the British Prime Minister wrote a blueprint for a Zionist state in Palestine under British rule; the document was published anonymously and put into circulation in Vienna.

"Race Is All"

With his 1877 blueprint for a Zionist state in Palestine, Disraeli was putting into practice the fantasies of his early literary career. In 1832, the future prime minister had written a novel entitled Alroy , the story of a Jewish return to Palestine based on a 12th century rebel against the Baghdad caliphate named Alroy who portrayed himself as the Messiah. In a later letter, Disraeli described Alroy as his "ideal ambition."

To the ordinary layman, Disraeli's some 40 novels of the 1832-47 period must appear as a rambling stream of inchoate fantasy. They are in fact political documents in coded form for communication to the set of cultists around high priest Edward Bulwer-Lytton. They are as important as the 1877 blueprint in defining the Universal Reign of which the return to Palestine was but a part.

In the novel Alroy, in which Disraeli constructed his "supernatural machinery," Alroy's mentor declares: "You ask me what I wish. My answer is, a national existence, which we have not. You ask me what I wish: my answer is Jerusalem. You ask me what I wish: my answer is, the Temple, all we have forfeited, all we have yearned after, all we have fought for, our beauteous country, our holy creed, our simple manners, and our ancient customs."

This and like passages have been interpreted by several Disraeli biographers as an autobiographical expression of his "pride of race." Later Disraeli made clear the geopolitical direction of his pride: England, unlike France, "despite her deficient and meagre theology, has always remembered Zion."

England, is not, however, deficient in cultism. In a later "eastern" novel, Tancred, Disraeli writes about a malcontent duke's son whose affection for "the East" is given shape by Sidonia, the fictional Lionel Rothschild. Sidonia tells the hero: "It appears to me that what you want is to penetrate the great Asian mystery."

What follows is an elaboration of the cult of Isis in Zionist garb. Tancred goes through a series of dreamlike hallucinations with the suggestively named Eva while he is in Jerusalem. The daughter of a Jewish banker, Eva is the Jewish mother-cult figure. She repeats a single theme to Tancred: the centricity for world-religion of the Jewish mother of Christ. "I am of the same blood of Mary whom you venerate, but do not adore.... The Mother of God."

Once the Mary-Eva figure is made central (as expressed in a later Disraeli work, "a Jewess is the Queen of Heaven"), Disraeli proceeds to explain the literal Hebraic origins of Christianity. In this, he denigrates the New Testament supersession of the Old Testament with the New Dispensation or the Judaic recognition of a New Dispensation. He denies the Christ's divine-in-human nature, the basis upon which Neoplatonic Christianity celebrates man's process of self-perfection.

But opposition to perfectibility — to human progress — is exactly what Disraeli attempts to promulgate through his Eva-Mary mother-cult. Tancred pleads with Eva for "her race" to "send forth a great thought" that would "breathe a new spirit into the whole scope" of "unhappy Europe." But she moans in response: "No, no, it is impossible. Europe is too proud, with its new command over nature, to listen even to prophets. Levelling mountains, riding without horses, sailing without winds, how can these men believe that there is any power, human or divine, superior to themselves?" Tancred humbly answers, "Europe is not happy. Amid its false excitement, its bustling invention, and its endless toil, a profound melancholy broods over its spirit and gnaws at its heart. In vain they baptise their tumult by the name of progress; the whisper of a demon is ever asking them, 'Progress, from whence to what? ... Europe, that quarter of the globe to which God has never spoken, Europe is without consolation."

Some flat-nosed Frank, full of bustle and puffed up with self-conceit (a race spawned perhaps in the morasses of some northern forest hardly yet cleared) talks of Progress! Progress to what, and from where? Amid empires shrivelled into deserts, and the wrecks of great cities, a single column or obelisk of which import for the prime ornament of their mud-built capitals, amid arts forgotten, commerce annihilated, fragmentary literatures, and populations destroyed, the European talks of progress, because by an ingenious application of some scientific requirements, he has established a society which has mistaken comfort and civilization.

To destroy Europe, Britain needs control over the Near East-Asian land mass, and the spawning of cults of backwardness throughout the Islamic-Arab world. In Tancred, a Lebanese ruler invites "the Queen" to take over India and Egypt — exactly the two vital strategic areas that Disraeli consolidated during his premiership: "Let the Queen of the English collect a fleet ... transfer the seat of her empire from London to Delhi.... We will acknowledge the Empress of India as our Sovereign and secure for her the Levantine coast She shall have Alexandria as she now has Malta."

Simultaneously, "a great religious truth on the Persian and Mesopotamian plane" could be used to "revivify Asia. It must spread. Asia revivified would act upon Europe The greater part of Europe is as dead as Asia."

In succeeding novels, Disraeli divulges the secret of his Universal Reign. Race — not progress — is the basis of human civilization, and the "Semitic" and "Aryan" components of the Caucasian race are superior over other and "mixed" breeds.

In one novel, Disraeli states: 'Progress and reaction are but words to mystify the millions. They mean nothing, they are nothing, they are phrases and not facts. All is race. In the structure, the decay, and the development of the various families of man, the vicissitudes of history find their main solution.'' Says Sidonia (Rothschild): "All is race, there is no other truth."

In the late novel Endymion, Sidonia appears again, and identifies five racial "varieties": Caucasian, Mongolian, American, Ethiopian, and Malayan. The Caucasian is subdivided into Aryans (in turn subdivided into English and Greeks) and the Semites, comprising the Arabs, of which the Jews are the "finest embodiment." "The Hebrew," Sidonia exclaims, "is an unmixed race.... The Mosaic Arabs are the most ancient, if not the only, unmixed blood that dwells in cities. An unmixed race of a first-rate organization are the aristocracy of nature. Such excellence is a positive fact ... perceptible in its physical advantages, and in the vigor of its unsullied idiosyncrasy."

That is, the "superiority" of the "Jewish race." Speaking of the Jews in one nonfiction work, Disraeli claims, "It is in vain to attempt to baffle the inexorable laws of nature which have decreed that a superior race shall never be destroyed or absorbed by an inferior." Again, Sidonia says in the 1844 novel Coningsby: "The fact is that you cannot destroy a pure race of the Caucasian organization. It is a physiological fact; a simple law of nature No penal laws, no physical tortures, can effect that a superior race should be absorbed in an inferior, or be destroyed by it. The mixed persecuting races disappear; the pure persecuted race remains." Sidonia's attitude is elaborated in Endymion: "To the unpolluted current of their Caucasian structure, and to the segregating genius of their great Lawgiver, Sidonia ascribed the fact that they had not been long ago absorbed among those mixed races, who presume to persecute them, but who periodically wear away and disappear, while their victims still flourish in all the primeval vigor of the pure Asian breed."

Disraeli conjures up the myth of "Jewish world power" — in a manner hardly matched by the most acute anti-Semites on the Anti-Defamation League's payroll. The nature of actual British-Hofjuden influence over finance and diplomacy is obscured by identifying the power base as "the Jews," or "the Semites."

In Endymion, Disraeli writes:

The Semites now exercise a vast influence over affairs by their smallest though most peculiar family, the Jews. There is no race gifted with so much tenacity, such skill in organization. These skills have given them an unprecedented hold over property and illimitable credit. As you advance in life and get experience in affairs, the Jews will cross you everywhere. They have been stealing into our secret diplomacy, which they have almost appropriated; in another quarter of a century, they will claim the share of open government.

Sidonia lectures Coningsby on the "vast influence on the affairs of Europe" exercised by "the Jewish mind." Making such statements as "the first Jesuits were Jews," Sidonia proceeds to describe this "vast influence,'' weaving a web of his "Jewish contacts" in positions of power all across Europe, and concluding: "So you see ... the world is governed by very different personages to what is imagined by those who are not behind the scenes.'' These "personages," Sidonia affirms, all come from the "pure races of Caucasus," who will prevail over "some mongrel breed.''

The next, inevitable step is to formalize the Semitic race — Anglo-Saxon alliance as the superior "pure Caucasian race" to dominate the globe. "Vast as the obligations of the whole human family are to the Hebrew race,'' Disraeli is quoted by one of his biographers, "there is no portion of the modern population so much indebted to them as the British people."

In a public speech, Disraeli stated:

The Jews represent the Semitic principle; all that is spiritual in our nature They are a living and the most striking evidence of the falsity of that pernicious doctrine of modern times, the natural equality of man The natural equality of man now in vogue, and taking the form of cosmopolitan fraternity, is a principle which, were it possible to act on it, would deteriorate the great races and destroy all the genius of the world. What would be the consequence on the great Anglo-Saxon republic, for example, were it citizens to secede from their negro and coloured populations?... The native tendency of the Jewish race, who are justly proud of their blood, is against the doctrine of the equality of man.

Finally, in his 1870 novel Lothair, the first Zionist comes full circle to Nazism, speaking through an Aryan race anti-Semitic ideologue. Named after the Greek sun god Phoebus, the character exclaims, "Welcome to an Aryan clime, an Aryan landscape, and an Aryan race. It will do you good after your Semitic hallucinations.... Nothing can be done until the Aryan races are extricated from Semitism."

Citing these and like passages, Disraeli biographer Cecil Roth, a leading British Zionist himself, was forced to conclude: "Disraeli's concept of 'race' was as unsound scientifically and historically as that of the Nazis Moreover, the support of his reputation helped to give respectability to the preposterous racial principle and to establish it as a serious doctrine on the Continent. Disraeli was among the spiritual ancestors of the Nazi brand of anti-Semitism in our own day." (emphasis added)

Oxford and Palestine

In 1862, the future British King Edward VII, then the Prince of Wales, made a well-publicized tour of the Holy Land, the first English crown claimant to do so in nearly 600 years. The impetus for the trip was the establishment that year of protectorate by France over Lebanon-Syria's Christian population after a bloody massacre of pro-French Maronites in 1860. Expressing the mood in London at this proposition, British Foreign Secretary Lord John Russell blustered: "We do not want to create a new Papal state in the East and to give France a new pretext for indefinite occupation," and to this end, the Prince of Wales had been dispatched to the Holy Land.

But the prince's trip had a broader significance: for the first time the British crown itself openly adopted Zionism as its policy. No longer simply the obsession of the inner cult elites like Shaftesbury, Disraeli, and Bulwer-Lytton, Zionism, beginning with the trip by Edward, became an open option for which the British oligarchy collectively began to organize.

1862 also marked the year that renegade socialist Moses Hess in Germany authored his book Rome and Jerusalem, becoming the first continental Jew of prominence to declare that "the hour had struck" for the return of "the Jewish race" to Palestine. Hess proposed the founding of a Zionist state in Palestine along with the founding of an Italian state in southern Italy to be run by Mazzini's "Young Italy" organization.

On his trip Prince Edward was surrounded by an entourage of Zionist propagandists gleaned from the dens of Oxford and Cambridge. His guide was Oxford church historian Dean Stanley, the author of Sinai and Palestine and The History of the Jewish Church, both emphasizing the "Jewish roots of Christianity." Stanley was only one of a gaggle of "scholars" whose intended purpose was to turn Disraeli's mad utterings about the foundations of Christianity in his novels into the hegemonic doctrines of Britain's most prestigious scholarly institutions. At Oxford, Stanley worked with Benjamin Jowett, the fraudulent translator of Plato, who during the 1850s and 1860s used his post at Oxford to spread the idea that the Jewish prophets — many of whom were known by Jowett to be agents of the Babylonian oligarchy — were the "schoolmasters of the ages'' and those to whom "our age owed its moral feelings."

Others of the early 1860s elite at Oxford included Edward Pusey, the leader of the so-called Oxford Movement, which also included the Jesuit heretic Cardinal John Henry Newman. Pusey was Oxford's Regius Professor of Hebrew, from which chair he "gave nine lectures a week to teach divinity students a full idiomatic knowledge of the language of the Old Testament for the better understanding of God's word." Then there was Matthew Arnold, a Professor of Poetry, who lent his name to the doctrine that Christianity was only "modified Hebraism."

The intent of such studies was not to spread God's word, but to collapse both Christianity and Judaism into the paganism of the religion of the British oligarchs, the cult of Isis, and then resell the product as Zionism.

PREPARING PALESTINE FOR HABITATION

Three years after Prince Edward's trip to the Holy Land, the British Foreign Office began preparing Palestine for "resettlement." In 1865 the Palestine Exploration Fund was founded with funding mainly from Oxford and Cambridge Universities and the Grand Lodge of Freemasons. The Fund's task was to "recover the real past and the real people of the Book" and carry out a comprehensive study of all relevant aspects of the historical territory of Palestine.

The Fund emerged in large part from a pilot project called the Jerusalem Literary Society, which had been set up in the 1850s by the circle congregated around the British Consul in Jerusalem, James Finn. In 1857, Finn had sent a dispatch to the British Foreign Office detailing a scheme "to persuade Jews in a large body to settle here as agriculturists on the soil.'' To this end, he threw strong support behind a wholly "Christian" organization entitled the Society for the Promotion of Jewish Agricultural Labor in the Holy Land.

The Literary Society focused on the exploration of all sorts of "antiquities'' and ran various archaeological digs. It attracted scores of potential cult recruits and was patronized by the Archbishop of Canterbury.

From 1865-76, the Palestine Exploration Fund was the clearinghouse for Anglican Restoration-to-Palestine propaganda:

•The Fund worked with the British War Office to organize studies that would document the "inhabitability" of Palestine by demonstrating its "inhabitability" in the past and its current available resources. The head of these expeditions was Sir Charles Warren, who concluded in a work published in 1875 that Palestine "could again be the productive land it had been of old.'' Warren proposed that Palestine be developed by the East India Company with "the avowed intention of gradually introducing the Jews pure and simple (!) who would eventually occupy and govern the country" — a country which would achieve "a population of fifteen million."

•A parallel study was conducted by Lieutenants Claude Conder and (the future Lord) Kitchener. The later author of such works as Judas Maccabeus and the Jewish War of Independence and The Hebrew Tragedy, Conder and the Palestine Exploration Fund laid out a comprehensive plan to make Palestine "habitable again" as it was before the Arab conquest had driven out the Byzantines. In 1882, Conder was chosen to guide another crown tour of the Holy Land, this time by the future George V, then Prince George.

•The now-decrepit Lord Shaftesbury, one of the Fund's founders, became its president in 1875. As he was preparing to die with dignity, Shaftesbury pleaded for the Fund "to send out the best agents" to "prepare" Palestine "for the return of its ancient possessors ... for the time cannot be far off before that great event will come to pass." Then, right before doddering to his grave, Shaftesbury wrote in the Quarterly Review:

Syria and Palestine will ere long become most important. The old time will come back ... the country wants capital and population. The Jew can give it both. And has not England a special interest in promoting such a restoration? ... She must preserve Syria to herself. Does not policy then ... exhort England to foster the nationality of the Jews and aid them, as opportunity may offer, to return as a leavening power to their old country? England is the great trading and maritime power of the world. To England, then, naturally belongs the role of favouring the settlement of the Jews in Palestine.... The nationality of the Jew exists, the spirit is there and has been for three thousand years, but the external form, the crowning bond of union, is still wanting. A nation must have a country. The old land, the old people.

At the same time, a "Hebrew language" revival was beginning among demoralized Jews, centered around the literary publication Dawn (Ha-Shahar). Based in Vienna, this circle, which issued all sorts of literary calls for "the rebirth of the Jewish People in the land of its ancestors,'' spawned Hebrew-language revivalist sects in eastern Europe and various Hebrew-language national circles that intermeshed various other sect-language groups in Vienna around the turn of the 1880s. According to high level Austrian officials from that period, the leader of the Ha-Shahar group, Peretz Smolenskin, was commissioned by the British embassy in Vienna to translate the Disraeli-authored Jewish State blueprint in 1877.

The various 1860s-1870s Palestine and Jewish Restoration cult operations were in fact predicates of two wider, intersecting British oligarchical strategies. First, the 1870s saw the emergence of several high-level coordinating agencies for international cult manufacture, in particular the Vril Society (founded in 1871) and the Theosophy Society (founded in 1875 and headquartered in Britain from the 1880s onward). The former was headed by Edward Bulwer-Lytton, the high priest of the Isis cult in Britain, and was the mother-cult for the later Thule Society and related groups which created Hitler and the Nazis. The Theosophy group was a key mystic movement which utilized the swastika as its organization symbol. In combination, these two agencies provided leading personnel for the 1880s Isis-Urania Temple of the Hermetic Students of the Golden Dawn group, organized around Theosophy guru Madame Blavatsky's Isis Unveiled and its call for British aristocrats to organize themselves into a new Isis priesthood. The Golden Dawn specialized in studies of Isis, the Cabala, and other "mystical arts," including witchcraft, under the aegis of head warlock Aleister Crowley. Crowley in turn was the mentor of LSD advocate Aldous Huxley, indicating how the Isis-Urania cult is the direct forebear of the creators of Jim Jones and other drug cults of today.

These cult-coordinating agencies were the darker side of British imperial strategy and its concern with the "Eastern Question." Through the 1860-80 period, the British Foreign Office was determined to undermine the rise of French power in the Middle East, epitomized by France's construction of the Suez Canal. At the same time, the British were preparing to pounce on the cadaver of the Ottoman Empire, with various ethnic-cult groups under their control to divide and conquer the entire Balkan-Near East-India region. The urgency of accomplishing these aims grew with the defeat of the British-run Confederacy in the U.S. Civil War and the continuing potential of a U.S.-Russia-France-Germany alliance opposed to the British Empire and its policies.

The focal point of Britain's Near East designs was Egypt, not Palestine per se. When the French had begun construction of the Canal, then-Prime Minister Palmerston announced, "I must tell you frankly that what we are afraid of" is that "this Canal will put other nations on an equal footing with us." When Disraeli became Prime Minister in 1874, he maneuvered to have the London Rothschilds buy the Egyptian ruler's shares in the Canal for the British government. Soon after, Disraeli and his Foreign Secretary Lord Salisbury (Robert Cecil) acquired Cyprus for Britain with the aim, according to a British historian, of "bringing Palestine and Syria within the orbit of British control" — an aim which Salisbury-Cecil referred to quite candidly in his private writings.

Disraeli and Salisbury reverted to the policy approaches of Palmerston in the 1840s, and took several initiatives toward activating the Oxford Movement Anglican "restoration of the Jews to Palestine" cult. But they were hampered by other international strategic considerations from launching their own "Balfour Declaration" forty years early.

Among Disraeli and Salisbury's Zionist-style initiatives were:

•The 1877 authorship of the Jewish State blueprint published anonymously by Smolenskin at British request in Vienna and withheld from the 1878 Berlin Congress for immediate political reasons;

•Support for a scheme of a South African mystic, Lawrence Oliphant, for a large-scale Jewish settlement project in the Palestine territory;

•Development of a "charter of rights" for Jews in southeastern Europe, which gave the British Foreign Office free rein to intervene at will in the affairs of principalities in that region.

In this way, the Disraeli-Salisbury Near East strategy smoothed the way for the Round Table group that ran British policy from the early 1880s onward to promulgate the Balfour Declaration. The extent of their preparations made the 1890s emergence of an actual organized political-Zionist movement around Theodore Herzl almost anticlimactic.

"Spiritual Father" of the Cult

The man who is officially known as the "spiritual father of the country" in Israel today is Theodore Herzl. Herzl, the prophet of political Zionism, went by the code-name "Tancred"; he ably personified the race-cult ideas of Disraeli and the Anglican "Jewish restorationists" of 19th century England.

Herzl was bred in Vienna, the intellectual swamp of the decomposing Hapsburg Empire. There the British intelligence service and allied House of Austria also recruited Adolf Hitler, for the Nazi variety of anti-Semitism. Like Hitler, Herzl was an extreme neurotic, a Bohemian playwright, who hated Jews. Laughed at, derided, denounced, and assured that he was insane by almost all Jews he came in contact with, Theodore Herzl was embraced by the racialist myth-makers of the British Empire, becoming a principal agent for their policy: a drive to "purify" the Aryan and Semitic "races" alike by ridding Europe of "the Jew."

THE CHARACTER OF TANCRED

No single fact reveals more of Herzl's character than his morbid idolization of Richard Wagner. Wagner was a racist and a cultist, who differed on few points from his Nazi-linked son-in-law, Houston Stewart Chamberlain of the Chamberlain family. Wagner's operatic themes, with their "love-death" obsessions and race-cult mythologies, were often directly provided to him by the high priests residing in Great Britain. His 1830s opera Rienzi, based on the story of a medieval Knight of the Maltese Order, was lifted from the novel Rienzi by Edward Bulwer Lord Lytton.

According to one account of late 19th century Vienna, it was at a performance of Wagner's Tannhauser in 1895 that "the truth of irrational Volkisch politics became clear to (Herzl) as in a flash of intuition." The same "flash of intuition" blinded Adolf Hitler, by his own account, upon hearing Wagner's Rienzi.

"Only on those nights when no Wagner was performed did I have any doubts about the correctness of my idea," Herzl wrote in his diaries. His biographer, Amos Elon, reveals that, "for inspiration and to dispel occasional doubts, Herzl turned to Wagnerian music, especially Tannhauser. He was enraptured by the music of the great anti-Semite... Herzl faithfully attended every performance of Wagner at the Paris opera."

The first Zionist Congress opened with the playing of parts of Tannhauser. Tannhauser was also a favorite of the decadent occultists in Great Britain; the son of Lord Lytton wrote an adaptation of it as a companion-piece to Madame Blavatsky's volume, Isis Unveiled.

It was hardly difficult for the British to recruit Herzl. First, he was an Anglophile. He was also a believer in all sorts of Germanic-Teutonic myths. "An immensely rich Anglicized Prussian nobleman was Herzl's hero-ideal," writes Elon. His earliest writings were about knights, lords, and noble barons. In his diaries, he wrote, "If there is one thing I should like to be, it is a member of the old Prussian nobility."

This expression of abject political servility was inevitably accompanied by a savage tendency to sexual fantasizing of a sodomist stamp. In one diary entry, Herzl dubs his penis the "ideal candidate for Knighthood," an image that merges with obsessive sado-masochistic thoughts of death, suicide, melancholy, and "the Apocalypse."

"Blond, clever-eyed little girl... " reads another diary entry in which Herzl reveled in his passion for an eight-year old. 'Today I realized for the first time that is is possible to fall in love with a little girl."

Herzl's death at age 44 is in part attributed by his biographers to his having contracted gonorrhea at age 20.

One biographer hints at the relevant personal background when he muses that, were it not for Herzl's passionate devotion to a domineering mother, which broke up his marriage and forced him to think of other things, there would have been no Zionism.

It is a relevant fact that Herzl would later write articles in sympathetic understanding of French anarchoterrorists during the 1890s, like the Zionist lobby's kept journalists today who excuse British terrorist deployments as a spontaneous "sociological phenomenon." Herzl was a near-lunatic, who might have been made into a terrorist as easily as an apologist for terrorism, a Nazi as easily as a Zionist. Herzl and Zionism did not emerge from any tradition of actual Judaism. Zionism is a rejection of Judaism, as all Jews at that time knew. Undoubtedly, it was while searching the back alleys of Vienna for a streetwalker that Herzl stumbled into one of the "salons" operated by British intelligence and friends, emerging from the place with Zionism tucked in his vest pocket.

High Viennese society was completely under the sway of the network of salons set up by Julie Rothschild, daughter of the head of the Vienna branch of the family, and by Empress Elizabeth of the pro-British Wittelsbach royal family of Bavaria that was later to finance Adolf Hitler's political career. As with the salons of British agent Madame de Stael in Paris earlier in the century, the Vienna salons' raison d'etre was to recruit susceptible persons into the supportive environment for agents. Throughout the 1880s and into the 1890s, Theodore Herzl was a known frequenter and "dandy" in these Viennese salon circles.

•The Rothschild-Hapsburg-Wittelsbach salon network included philosophers, journalists, editors, writers, artists and scientists, so to speak. Among them:

•Science quack Ernst Mach, assigned to wipe out the influence of the great Neoplatonist Riemann;

•Karl Menger, "British free trade" ideologue and father of the "Austrian School" of economics, created to destroy Alexander Hamilton and Friedrich List's influence for industrial progress on the continent – Menger was Herzl's law professor at the University of Vienna;

•Arnold Schonberg, the music fraud who is spiritual guru of "modern" music.

This Hapsburg-Wittelsbach mafia strangled intellectual life in the capital, and combined with the Rothschild family's grip over Austrian credit to give London firm political control of the city. Vienna was the seedbed for all sorts of synthetic "nationalist" ideologies, pseudoartistic movements, and cults. Among these was a Hebrew-language revival movement formed in 1867, which was sprouting Zionist propaganda by 1875. By 1883, this operation had evolved into a network of Zionist literary cells throughout Europe.

In 1880, anti-Semitic "theory" began to make its contribution to Vienna's intellectual delicatessen. This paralleled France during the 1840s and 1850s, when aristocratic writers authored books with titles like Essay on the Inequality of the Human Races by Count de Gobineau; The Jews, Kings of the Epoch, and so on. Jesuit "orientalists," meanwhile, began to develop theories of the relation of the "Aryan" race to the "Semitic" race.

Given that Benjamin Disraeli's novels like Coningsby (1844) and Tancred (1847) were proclaiming the superiority of the Aryan-Semitic "race," it is obvious where such "ideas" originated. Oligarchist Count de Gobineau's Essay (1853), for example, had the following to say about the correlation between Great Britain's "political stability" and "ethnic purity": "In England, where modification of the stock has been slower and up to now less varied than in any other European country, we still see the institutions of the 14th and 15th centuries forming the base of the social structure." England, de Gobineau paeaned, had best preserved "true Germanic usage," and was the "last centre of Germanic influence."

Starting around 1879, the German-speaking countries began to be flooded with titles like The Jewish Question as a Racial, Ethical, and Cultural Question and The Victory of Judaism over Germanism. Mass followings began to develop for demagogic anti-Semitic politicians like Karl Lueger, whom Hitler later admired. Lueger was elected Lord Mayor of Vienna in 1895, virtually coinciding with Herzl's first organizing for Zionism.

For the Disraeli-Palmerston circles in London, anti-Semitism was a means to "persuade" Jews that their only hope lay in going to Palestine — in becoming Zionists. More immediately, however, British anti-Semitic operations added tremendously to British capabilities for destabilizing the domestic politics of Russia, France, and other countries, and breaking up threatening European or European-USA coalitions.

Paradigmatic was the 1890s Dreyfus Affair in France, during which the French nation was not only dragged through a "Jewish problem" destabilization, but an important government faction around Prime Minister Gabriel Hanotaux, which was committed to a French-German alliance for development, was crushed; the Jewish Captain Dreyfus had been accused of not only treason, but reason on behalf of German agents in France.

It was also the Dreyfus Affair that launched Herzl into his Zionist organizing drive. Herzl covered the case in Paris for a liberal Viennese weekly; for months previously, he had been toying with wild-eyed schemes to release the pressure of the anti-Semitic flood. One characteristic such scheme was to have the Papacy sponsor the mass baptism and conversion of Jews! But these "living theater" fantasies dissolved quickly.

The record shows that Herzl's own conversion to Zionism was not spontaneous.

In 1893, Herzl had held meetings with an Austrian parliamentarian, Baron Chlumecki. The same Chlumecki, when informed three years later that Herzl had authored a book entitled The Jewish State, declared the idea "lacking in originality." Chlumecki insisted that Herzl had to have read Benjamin Disraeli's 1877 document, The Jewish Question as an Oriental Question, which, the Austrian claimed, had been authored by Disraeli for the 1878 Berlin Congress. At the British ambassador's further request, Chlumecki revealed, the Baron had personally translated it into German and had quietly circulated it.

The Disraeli document, other Austrian circles close to Chlumecki asserted later, was suppressed because it would have been a "powderkeg that would wreck the Berlin Congress" (in the words of the journalist brother of Heinrich Heine). Jews were universally opposed to any nation of Judaism as racism or nationalism, a "godless" creed, in the words of some. Disraeli was forced by European pressure to back away from his scheme, and to limit his activity at the Congress to intervention "on behalf of the Jews of southeastern Europe."

Herzl never admitted, in his diaries or other writings, the British origin of his scheme. But once he came out with his Jewish State, his entourage became a nest of weirdos and kooks who gave him aid and comfort, at a time when other Jewish leaders advised him to seek help in an accredited asylum. "My dear friend, there is something wrong with your nerves. This book is a product of sickness. You must see a doctor,'' one associate advised.

Not even the Court Jews in London would openly support Herzl in the 1895-96 period. Instead, they sent in the kooks to preserve and control him:

• The Reverend William Hechler, chaplain of the British embassy in Vienna and author of The Restoration of the Jews to Palestine According to the Prophecy, rushed to see Herzl upon publication of the latter's tracts. Hechler revealed himself to be a former private tutor for the family of the Grand Duke of Baden, and an intimate of the Hapsburg German Emperor Wilhelm. He served as intermediary for Herzl to the Grand Duke, to help plead the Zionist cause.

•Count Philip Michael de Nevlinski, member of a Polish aristocratic family booted out of Eastern Europe in 1863 for his role in a Polish uprising against the Czar. The uprising had been sponsored by the British in revenge against Russia's alliance with Lincoln during the U.S. Civil War. De Nevlinski had extensive diplomatic contacts in the Ottoman Empire and elsewhere, which he used to open up high-level contacts for Herzl.

• Holman Hunt, a London "Pre-Raphaelite" painter of some notoriety who publicly advised Herzl to treat the Arab inhabitants of Palestine as "nothing more than hewers of wood and drawers of water" who would "render the Jews very useful services."

•Richard Beer-Hoffman, a leader of the "young Vienna" movement — one of many so-named youth cults spawned by Lord Palmerston throughout Europe. Beer-Hoffman authored much poetry on the "neoromantic revival of Jewish myths and biblical heroes."

•Arminius Vambery, a former British spy and Turkish double agent who had earlier been a consultant on anthropological-linguistic affairs to Disraeli and Lord Palmerston.

•EM. Lilien, a British artist and disciple of Aubrey Beardsley, the celebrator of Wagner's Tannhauser and Venus myths in drawings. For the first Zionist Congress, which opened to the sounds of Tannhauser, Lilien drew a souvenir card depicting a "Siegfried" knight figure clad in medieval armor against an Oriental background. Lilien also drew Herzl in the nude, as a bearded angel presiding in heaven over the birth of man!

• Colonel Albert Edward Williamson Goldschmid, who pounced upon Herzl soon after the publication of The Jewish State, declaring, "I am Daniel Deronda!", the hero of George Eliot's romantic conjuring of the Zionist mythos in her 1876 novel of the same name. A son of converted Jews, Goldschmid came upon this revelation "in India" where he "decided to return to the ancestral fold."

In the U.S., a Columbia University Professor of Semitic Languages who worked out of the Russian Studies Department, Richard Gottheil, was helping to set up Zionist groups in the U.S. Gottheil later authored a history of Zionism describing it as having emerged from the ashes of a universal Jewish humanism which burned out during the nineteenth century.

British policy was not only to put Judaism's humanist traditions to the torch. Zionism was also built up through the deaths of thousands and thousands of Jews. During the 1880-1900 period, spurts of support for Zionism, including several Zionist tracts, emerged in Russia and Eastern Europe thanks to the terror caused by the periodic pogroms and anti-Jewish extermination campaigns of that period. Aside from "spontaneous" local outrages, all the major pogroms are traceable to the hard core of "liberal" aristocrats centered around the Anglophile Tolstoy and other families allied with the London-Hapsburg-Wittelsbach factions. The pogroms provided the early "volunteers" for the Anglican-Jesuit Zionist experiment in Palestine.

Nurtured during this period were several Hebrew language-revival cells having as their center Vienna but fanning throughout Eastern Europe. Also, a number of "Jewish rights" organizations formed, bringing a number of humanist-inclined individuals, but fundamentally under the control of the London "Jewish rights" networks that were congealed at the 1878 Berlin Congress by Disraeli and company.

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