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"In
the American Hebrew of June 25, 1920, Herman Bernstein
writes thus: "About a year ago a representative of the
Department of Justice submitted to me a copy of the
manuscript of 'The Jewish Peril' by Professor Nilus, and
asked for my opinion of the work. He said that the
manuscript was a translation of a Russian book published in
1905 which was later suppressed. The manuscript was supposed
to contain 'protocols' of the Wise Men of Zion and was
supposed to have been read by Dr. Herzl at a secret
conference of the Zionist Congress at Basle. He expressed
the opinion that the work was probably that of Dr. Theodor
Herzl."
... The
allegation of Jewish authorship seems essential to the
consistency of the plan. If
these documents [The
Protocols of the Learned Elders of Zion] were the
forgeries which Jewish apologists claim them to be, the
forgers would probably have taken pains to make Jewish
authorship so clear that their anti-Semitic purpose could
easily have been detected. But only twice is the term "Jew"
used in them. After one has read much further than the
average reader usually cares to go into such matters, one
comes upon the plans for the establishment of the World
Autocrat, and only then it is made clear of what lineage he
is to be. But all through the documents there is
left no doubt as to the people against whom the plan is
aimed. It is not aimed against aristocracy as such. It is
not aimed against capital as such. It is not aimed against
government as such. Very definite provisions are made for
the enlistment of aristocracy, capital and government for
the execution of the plan. It is aimed against the people of
the world who are called "Gentiles." It is the frequent
mention of "Gentiles" that really decides the purpose of the
documents ....
This, of
course, has been the Jewish method of dividing humanity from
the earliest times. The world was only Jew and Gentile; all
that was not Jew was Gentile.
--
The
International Jew, by Henry Ford
"Immediately on entering Bones the neophyte's name is
changed. He is no longer known by his name as it appears in
the college catalogue but like a monk or Knight of Malta or
St. John, becomes Knight so and so. The old Knights are then
known as Patriarch so and so.
The outside
world are known as Gentiles and vandals."
--
America's Secret
Establishment, by Anthony Sutton
British
journalist and diplomat Lucien Wolf becomes the first to
document that the Protocols are fabricated from two obscure
nineteenth century sources -- Maurice Joly's Dialogue in
Hell Between Machiavelli and Montesquieu (1864) and
Hermann Goedsche's Biarritz (1868)
-- Protocols of
Zion, by Marc Levin
Yet the
merger of the conspiracy theory of society, as a sui
generis political theory, and the literary imagination
was at the core of the myth of the Judeo-Masonic conspiracy.
The idea -- or pathological fantasy disguised as an idea, as
Cohn would have it -- that the Jews are capable of
penetrating and, subsequently, subverting every single
aspect of political and economic life, made a most
disturbing fictional appearance in Hermann Goedsche's novel,
Biarritz, which Goedsche wrote in 1868 under the
pseudonym of Sir John Retcliffe.
Employing an inter-textual analysis, Eco shows black on
white how these seemingly innocent literary plots and their
inter-textual journey may turn into disaster in an age of
intense ideological hatred and troubled political
imagination.
In 1868
Hermann Goesche, who had already published some clearly
slanderous opuscules, wrote a popular novel, Biarritz,
under the pseudonym of Sir John Retcliffe, in which he
described an occult ritual in the cemetery of Prague. Goedsche simply
copied a scene from Dumas's Giuseppe Balsamo (1849),
which described an encounter between Cagliostro, head of the
Higher Unknowns, and other Illuminati, when together, they
plot the affair of the queen's necklace. But instead of
Cagliostro and Co., Goedsche brings on the representatives
of the twelve tribes of Israel, who meet to prepare the
conquest of the world.
Five years later, the same story appeared in a Russian
pamphlet (the title of which translates as "The Jews,
Masters of the World") as if it were factual reportage. In
1881 Le Contemporain republished the story, asserting that
it came from an unimpeachable source, the English diplomat
Sir John Readcliff. In 1896 Francois Bournand again used the
speech of the Grand Rabbi (this time he is called John
Readcliff) in his book Les Juifs, nos contemporains.
From this
point on, the masonic meeting invented by Dumas, blended
with the Jesuit plan invented by Sue and attributed by Joly
to Napoleon III, becomes the authentic speech of the Grand
Rabbi and reappears in various forms and various places.
Even
so, that was not the culmination of the literary
transformations of the myth of the Judeo-Masonic conspiracy.
Having made a journey from Sir John Mandeville's travel
account to Sir John Retcliffe's testimony to some mysterious
events in the cemetery of Prague, the conspiracy theory
landed in the area of imagination where the Protocols of
the Elders of Zion came into existence. The Protocols
would have been unthinkable without the appropriate
political context and intellectual milieu.
--
Forms of Hatred: The Troubled Imagination in Modern
Philosophy and Literature, by Leonidas Donskis |
