Plot Against the Church: Part 4 - Maurice Pinay




Jewish Infiltration in the Clergy

In this chapter the ways and means will be investigated of how the false Jewish mock-Christians usually undertake their infiltration into the clergy.

In order to conquer the Christian world, Jewish imperialism holds it indispensable to control the chief bulwark, the Church of Jesus Christ. Therefore they have applied various tactics—from direct attacks to infiltrations. The weapon preferred by the Fifth Column was to bring young Christians descended from Jews into the ranks of the clergy who secretly paid homage to Judaism. After ordination as priests, they were then to rise in the hierarchy of Holy Church—be it in the secular clergy or in religious orders—in order then to utilise the positions obtained in the clergy to the harm of the Church and in the interests of Jewry for its plans of conquest and heretical or revolutionary movements. With this delicate task Jewry makes use of talented young men, who intercede not only very religiously but also mystically and fanatically for the Jewish religion and are ready to sacrifice their life for the cause of the God of Israel and the chosen people.

In Judaism there are many such mystics. And to this the great successes are to be attributed which the theological Imperialism of the Jews has achieved. The child or the youth who enters into the seminary of the Christian clergy knows that he will be undertaking the holiest task, the destruction of the principal enemy of the chosen people, thus of Christianity and particularly of the Catholic Church. He knows that he makes possible with his future activity of destruction and weakening of Christianity the fulfilment of the divine will, and hence the rule of Israel over the whole world will be attained.

The false Christian, who in secret adheres to Judaism, believes he is completing a sacred task which in addition secures him eternal salvation. The more damage he can cause the Church as priest, monk, minister, abbot of a monastery, provincial of a province, bishop, archbishop or cardinal, all the more services has he rendered, according to the opinion of the Jews, before God and the chosen people.

One can say that this legion of mystics and fanatics was finally successful in bringing to an end the predominance of Holy Church in the Middle Ages, and as a result the revolutionary Jewish-Freemasonic or Jewish-Communist movements of modem time had their way made easier. The Jewish Fifth Column in the clergy is thus one of the basic pillars of international Jewry.

The aims of the infiltration of the Jewish mock-Christians in the clergy are clearly laid down in an interesting document which the Abbe Chabauty had published, and which is also mentioned by the archbishop of Port Louis, Monsignore Leon Meurin, S.J. This concerns a letter from the secret leader of the international Jews, who lived towards end of the 15th century in Constantinople, to the Jews in France. As answer to an earlier letter to him from Chamor Rabino de Aries, he gives them in this the desired instructions. This document fell into the hands of the French authorities and Abbe Chabauty had it published. The letter runs literally:

"Beloved brother in Moses, we have received your letter, in which you report of your anxieties of soul and the misfortune which you must bear. We suffer this sorrow with you. The advice of the Grand Rabbis and Satraps of our laws runs as follows:

"You say that the King of France compels you to become Christians. Well then, do his will, but preserve the law of Moses in your hearts.

"You say that they wish to seize your goods with violence. Let you children become merchants, so that through trade they may rob the Christians of their property.

"You say that there is a striving after your life. Let your sons become doctors and chemists, so that they can take life from the Christians without having to fear punishment.

"You say that your synagogues are destroyed. Let your sons become priests and abbots, so that they can destroy the Christian Church.

"You say that you are oppressed in other ways. Let your sons become lawyers or notaries or undertake some other profession which has usually to do with public affairs. Thus you will rule the Christians, you will gain control of their land and avenge yourselves upon them.

"Follow the commands which we give you and experience will so teach you that, although you are now downtrodden, you attain the high point of power."

Signed V.S.S.V.E.F. Prince of the Jews of Constantinople to the leader of Casleo, 1489.

The infiltration of Jewish mock-Christians into the French clergy of that time caused much harm, since it made possible the spreading out of the Huguenot movement in the 16th century. This sect was supported by Jews who pretended to be Christians, and clearly differed from the Lutheran churches which even seized upon anti-Jewish measures.

The purpose of this Jewish infiltration into the clergy is evident: the destruction of the Church from within. What was said in the aforesaid letter has been confirmed to sufficiency in countless trials by the Holy Inquisition against clergy who honoured Judaism. The treacherous activity of the clergy of the Fifth Column is indescribably many-sided, yet always directed at the same goal: to passionately defend the Jews or to favour heretical and today, revolutionary openly anti-Christian movements, to weaken the defence of the Church and to attack good Christians—especially the successful defenders of Christianity—to denigrate and destroy them. Thus they prepare the victory of the Jewish heretical Freemasons and Communist organisations and hope in the future to be able to fully destroy the Church.

The trials brought by the Holy Inquisition against archbishops, abbots, deacons, priests and monks who were secret practisers of Judaism, give a wealth of information concerning the tactics applied by the clergy of the Fifth Column.

The phenomenon of Jewish infiltration into the clergy has existed as proven since the beginnings of Christianity and was constantly one of the main dangers which Holy Church, not only in the one or other land, but in the entire Christian world, saw facing it. If we wish to investigate this problem in its entire extent, then a work of many volumes would be necessary. We will therefore restrict ourselves to one of the many tragic historical trials of Jewish infiltration into the clergy, which made possible the present triumph of Jewish Imperialism. The following example will suffice, in order to reveal how the Synagogue carried out its infiltrations into the Christian clergy, for its tactics were at different times and with different peoples always similar.

The learned Jewish historian Abram Leon Sachar, one of the directors of the Hillel de la B'nai B'rith Foundation, Jewish community leader and later president of the Brandeis University, writes in his work "History of the Jews", in connection with the conversion of the Jews to Christianity in Spain since the year 1391 and with the later results of these conversions, as follows:

"But after 1391, when the Jews were more strongly under pressure, whole communities confessed to the Christian belief. The majority of the new converts eagerly utilised their new status. Hundreds of thousands came together in places from which previously they had been excluded on account of their faith. They entered professions hitherto forbidden them and had admittance to the secret Senate of the Universities. They obtained important state offices and even penetrated into the Church of the all highest. Their power increased more and more with their wealth, and many could thus reckon upon being accepted into the oldest nobility families of Spain . . .

"An Italian who lived almost at the same time remarked that the converted Jews practically ruled Spain, while their secret adherence to Judaism destroyed the Christian faith. Like a wedge, hatred stood between old and new Christians. The neophytes were regarded as rogues, as 'infamous' or 'pig dogs.' They were despised on account of their success, their pride and their cynical attitude to Catholic practices . . . While the masses observed with gloomy bitterness the success of the new Christians, the clergy lied about their unfaithfulness and their lack of honesty. It was suspected with justice that the majority of converts were still Jews in their heart. The compulsory conversion had not been able to eliminate a legacy centuries old. Tens of thousands of the new Christians outwardly submitted, went as usual to Church, murmured the prayers to themselves, carried out rites and observed the customs. But their spirit had still not been converted."

It is difficult to aptly comprehend the conversion of the Jews to Christianity who became a veritable Fifth Column in the bosom of Christian society. Alarming is the manner in which the Jews gained control of the government posts, of corresponding places in the universities and in all realms of social life and also penetrated into the nobility families and even into the sanctuary (all-holiest) of the Church; as the Jewish academician correctly writes, the Jewish infiltration into the clergy.

After recounting how real Catholics grew suspicious when converted Jews, during the baptism of their children, "at once washed away the baptismal mark" from them, this Jewish historian continues:

"It was suspected that they celebrated the Jewish festivals in secret, ate Jewish-foods, maintained friendships with Jews and studied the ancient Jewish science. Reports of countless spies had the aim of confirmation of these suspicions. What son of the Church could have been able to look on calmly at how these hypocrites made merry at the Christian practices and accumulated riches and honours?"

All this was proved to sufficiency, for the Spanish Inquisition knew best of all how to introduce spies into the Jews' own ranks, who then helped it to discover the most closely guarded secrets, even if they were still so well concealed under the mask of false Christianity. In this lies one of the main reasons for the deep hatred of the Jews towards the Spanish Inquisition and for this reason they have organised against it for centuries long a campaign of slander and blasphemy in the whole world, which has given occasion to short-sighted condemnations and covered the historical truth with dirt.

The Jewish historian Cecil Roth, so very highly regarded in Jewish circles, assures us in his History of the Marranos, an official Jewish publication of the Jewish publishing house in Buenos Aires, in connection with the same events that even if there were honest converts, nevertheless the majority were in their innermost hearts just as Jewish as previously. In appearance they lived just as Christians, had their children baptised in the Church, but hastened to efface the traces of the ceremony, as soon as they were back home again. They had themselves married by a priest, but this ceremony did not satisfy them, and they carried out yet a second one among themselves in order to render the marriage legitimate. They went often to confession, but their confessions were so unreal, that—so it is said—a priest once begged one of them for a piece of his clothing, as a relic of such a pure soul. Behind this outward concealment they remained what they had always been.

The Jewish historian speaks below of how they carried out the Jewish ceremonies down to the last detail, celebrated the Sabbath as far as was possible for them, and often entered upon a marriage with descendants of open Jews. Then he makes the following interesting revelations:

"They secretly attended the Synagogues, for whose illumination they regularly donated oil. They also formed religious communities under the protection of a saintly Christian, with apparent Catholic aims, which they used as pretence in order to be able to carry out their very ancient rites. As far as their race and their faith is concerned, then they were the same as before their conversion. They were one hundred percent Jews, and not only in name. Christians, on the other hand, they were only for the sake of outward form. After the religious hindrances had been cleared away, which had previously blocked the way to them, the new converts and their descendants in social and economic respect, made enormously rapid progress. However much their honesty was doubted, they might nevertheless nowhere be excluded any more on account of their faith. The legal career, the government, the army, the universities, and even the Church were soon filled by more or less doubtful new converts or their direct descendants. The richest married into the high nobility of the land, for only few impoverished Counts or knights could withstand the attractive power of money."

The third remark of the Jew Cecil Roth to the third chapter of this work is very interesting and runs literally:

"Jerome Munzer, a German, who travelled in Spain in the years 1494-95, reported that, until a few years previously in Valencia, where later the Church of the Holy Catalina de Siena was built, there was a church which was dedicated to Saint Christopher. Here were found the graves of the 'marranos', i.e., of the false Christians who were inwardly Jews. If a Jew died, they pretended to be in agreement with the rites of the Christian religion and carried in a procession the coffin covered with a golden cloth and image of Saint Christopher. But in spite of all, they washed the body of the dead and buried them according to their own rites. . ."

A similar case is said to have occurred in Barcelona, where a marrano, if he said, "Let us go today into the Church of the Holy Cross", meant by this the secret Synagogue which was so named. A classical report about the situation and the hideouts of the marranos of this time is in the history of the Catholic Kings by Bernaldez, contained in Chapter 18.

On the ensuing pages of the already mentioned History of the Marranos, several examples are given of how it was successful for several of them to attain high positions. The Jew Azarias Chinillo, for example, who upon his conversion took the name Luis de Santangel, went to Saragossa and there studied law. Afterwards he obtained a high position at the court and a nobility title.

"His nephew Pedro Santangel became Bishop of Mallorca and his son Martin a judge in the capital. Other members of the family occupied high offices in the Church and in the government of the state."

Then the famous Jewish historian enumerates further Jews in Church offices:

"Juan de Torquemada, the cardinal of Saint Sixtus was directly descended from Jews, in the same way as the devout Hernando de Talavera, the archbishop of Granada, and Alonso de Orpeza, the head of the Hieronymite Order . . . Juan the Pacheco, Marquis of Villena and head of the Order of Santiago, who during the rule of Henry the Incapable was sovereign ruler in Castile and tenaciously sued for the hand of Isabella, was descended on both father as well as mother's side from the Jew Ruy Capon. His brother, Pedro Giron, was the head of the (Catholic military) Order of Calatrava, and his uncle was archbishop of Toledo. At least seven of the head Prelates of the kingdom had Jewish blood in their veins. The same was the case with the Chief paymaster . . .

"The numerical proportion of converts with their rapidly increasing descendants and far-reaching family connections was very great. In the south of the land it formed—so it is said—a third of the population of the most important cities. Accordingly it must have been three hundred thousand on the entire peninsula, inclusive of the pure-blooded and the half-pagan relations. The former were not so numerous. All in all they represented in the state organism an all-embracing, unassimilable community in no way to be despised. The Jews who had been converted to Christianity, together with their most distant descendants, were known in Jewish circles by the name Asunim, 'Compelled', i.e. persons who were compelled to accept the ruling religion . . ."

"A new generation had grown up, which had been born after the conversion of their parents and was naturally baptised in childhood. The position of Church Law could not have been clearer. They were Christians in the truest sense of the word, and the practice of Catholicism placed them equal to every other son or every other daughter of the Church. However, it was known that they were only Christians in name. They publicly supported the new faith only very rarely, while they clung all the more in secret to their old one. The position of the Church had become far more difficult than before the fateful year 1391.

"Previously there had existed countless unbelievers who were easy to recognise and who were made harmless through a succession of systematic government and Church laws. But the same unbelievers were now found in the bosom of the Church and spread out in all realms of Church and political life, often openly derided its teachings and through their influence infected the mass of the faithful. Through baptism they had merely changed from former unbelievers outside the Church to heretics within it."

The words of the authoritative Jewish historian speak for themselves and comments are superfluous. It describes to us in a few words the character and the deadly danger of the Jewish Fifth Column in the clergy in the course of centuries up to the present.

Besides their efforts to control the Church from within, by their controlling of the highest offices, the false Christians infected through their influence the mass of the faithful. Thus arose heresies and the Jewish-influenced revolutionary movements.

Jose Amador de los Rios, whom the Jews rightly hold to be one of the most important sources of Jewish history on the Iberian peninsula and whom up to the present only the Jew Cecil Roth equals, says in this connection about the converted Jews:

"On the grounds of this improvised demand, they gained control of all state offices and all dignities and honorary offices of the republic. They risked much and attained still more, mixed their blood with the Hispano-Latin in a liberal way, penetrated suddenly into all realms of Christian life and into the highest nobility and climbed with their proud demands up to the steps of the throne itself."

"Their inborn lack of shame came to their advantage and they supported themselves upon the well-weighed single-mindedness of their race, whose origin they now proudly and arrogantly sought in the most regarded families of the tribes of Judah or Levi, the representatives and traditional preservers of the priesthood and of the kingdom.

"We restrict ourselves now to the converted Jews (as the converts were also called) in Aragon and Castile. One can in fact assert with justice that the Jews, in contrast to the converted Moors who were satisfied after baptism to be respected in the same modest position, advanced themselves in all realms of official life and took up all social positions. In the curacy of the Pope they sat in his private rooms; at the head of the government, of public property, and of the highest courts of law; in the teachers' chairs and in the rectorate of the universities, as well as in the chairs of the diocesans and abbots. And as spiritual dignitaries they demanded and received from the crown, knights' estates, counties, margravedoms and baronial properties, which led to the noble stamp of the old nobility vanishing. Everywhere and in every respect the calm investigating gaze of the historian falls upon the hectic neophytes. With manifold aspects they offer themselves for rational study and also long fruitful investigations. In all realms of activity and intelligence their initiative was to be traced. The converted Jews became to the same measure statesmen, financiers, lease-owners, soldiers, prelates, theologians, legal scholars, Bible preachers, physicians, merchants, industrial workers and craftsmen, for they laid claim upon all."

After this exposition the historian poses the following question:

"Should the Spanish race be completely abandoned in the face of the never satisfied ambition which the fortunate combination of the new Christians with Catholicism has called forth among the latter?"

He speaks of the sons of Rabbi Salomon Ha-Levis, who with his conversion took on the name Pablo de Santa Maria and was priest and later archbishop of Burgos. After enumeration of the distinctions which Alvar Garcia de Santa Maria received, it is further expressly stated:

"The distinction was allotted to the first born of Pablos, Gonzalo Garcia, who was already invested with the archdeaconship of Briviesca in 1412. In 1414 he was chosen to represent Aragon at the Ecumenical Council of Constance. There he had the fortune that the assembled fathers chose to address him and other noble young men with the difficult, sublime problems which were to be discussed in this high assembly. Alfonso, who was born after Maria, attained the title of doctor when he was already no more than five years old and shortly afterwards became deacon of Santiago and Segovia. It is worthy of note that, in this Chronicle, up to his election as archbishop he is always called deacon of the Church of Santiago and Segovia, which proves that he combined both dignities in himself. When he was still very young, Pedro already received the important honorary office of protector of the King."

In the following chapter of the work quoted, Jose Amador de los Rios comes back once again to the fact that Jews claimed for themselves high offices and says something very revealing in this respect:

"In the preceding chapter we have seen how the converts in Aragon and Castile, through the freedom which conversion brought with it, and by their own education, their riches and their natural daring, had occupied not only all offices of the republic but also social positions, and conquered by storm the highest dignities in the Church, if they were not freely conceded to them."

This felicitously chosen expression "to conquer the highest dignities (offices) of the Church by storm" is interesting, because today it is an actuality. For the Fifth Column in the service of Jewry in different dioceses—by its naturally making its influence felt in Rome—has really taken the highest dignities by storm. As a result it becomes completely clear that upon different occasions those who, on the grounds of their virtue and loyalty to the Church, would really have deserved these offices, were not taken into account and treated differently. Preference, however, is given to the clergy who defend Jewry, favour the victory of Freemasonry and Communism, and violently attack the real defenders of Holy Church. In these cases the mechanism of intrigues and influence of the Fifth Column has deceived the goodness and sincerity of the Holy See and can therefore record new triumphs, not only through the securing of successors in the Dioceses under control but also in foreign ones, which again injures those who had greater claims to occupy the vacancies. Luckily this kind of manoeuvre has in many cases failed completely and one hopes that in the future, when the truth becomes known and the enemy is unmasked, the Fifth Column will have to record greater failures. In addition the Church—as already before—recovered anew from the deadly cunning of the Synagogue of Satan.

Our Lord Jesus Christ announced clearly and distinctly that the truth will make us free. Therefore we taken the risk of speaking the truth, although this will be highly unpleasant to the clergy and laymen, who secretly confess to Judaism and betray the Church and Christianity.

Concerning Saragossa, the capital of the kingdom of Aragon, the famous historian says the following:

"The converts who held themselves to be preservers of the ancient culture of their predecessors, strove not only for the lower offices in the Republic, but also for Church dignitaries."

In another passage he provides us with interesting details concerning the connection between a Jewess and the Prince Alfonso of Aragon. The latter fell in love with the daughter of the public Jew Aviatar-Ha-Cohen, who:

". . . upon the request of the Prince, first confessed to the faith of the Saviour, before she gave herself to him. With baptism she received the name Maria and presented him with four sons: Juan of Aragon, first Count of Ribagorza, Alfonso of Aragon, who became Bishop of Tortosa and later, at the time of the Catholic Kings, Archbishop of Tarragona, and Feroando of Aragon, Prior of San Juan and Catalonia."

The renowned historian enumerates further concerning converted Jewish families who married into the oldest nobility families. This trial continued for so long until the Holy Inquisition dissolved the old Courts of the faith. The learned writer also mentions the fact that many of these families originating from Jews boasted of going back to David and being directly related to the Holy Mary. One thus sees that they have made use of this trick for five hundred years.

He asserts that the family of La Caballeria was related to Boniface:

"Simuel received, as well as Bonafoz, the name Pedro; Achab was called M. Filipe, Simuel-Aban-Jehuda-Juan, Isaac-Femando, Abraham, Francisco; and Salomon, Pedro Pablo. The Jewish name of Luis is not known, since he was baptised very young. It suffices for us to know that Pedro (Simuel) obtained great regard in his spiritual career and became Prior of Egea. Felipe became representative of the Knights and hereditary landed noblemen in the Cortes of the kingdom (a kind of parliament). . . The sons of Fernando (Isaac) had, together with the other converts, a share in the taxing of public income, under the protection of his uncle Luis. Of the latter's three sons, Luis, the firstborn, was chamberlain of the cathedral Church and Juan occupied a position in the same Church."

Different members of the Santa Maria and La Caballeria families were later accused of being inclined to Judaism and prosecuted by the Inquisition. The entire family of Vidal de La Caballeria was burned in Barcelona by the Inquisition, and even Tomas Garcia, the highly regarded jurist and historian, was put on trial. Whoever wishes to investigate further this interesting subject can take for additional reference the work quoted, the so-called "Green Book of Aragon" by Juan de Anchias, which provides interesting details concerning the Jewish infiltration into the clergy, the government and the nobility.

This valuable document was later published and is found in the National Library in Madrid. In this respect the book which was written by Cardinal Mendoza y Bobilla in the 16th century "Tizon de la Nobleza Espanola" ("Blemish of the Spanish Nobility") is also interesting, which is also preserved in this library.

In conclusion to this chapter we will quote in addition other respected sources and begin with another publication of the Israel Publishing Co. in Buenos Aires. In the work Israel—A History of the Jewish People by Rufus Learsi, which was prepared by the author with the "magnanimous support of the Jewish History Foundation Inc," it is expressly stated that:

"The universal anger was in fact directed against the new Christians and constantly increased. It was not only assumed that they secretly remained true to their faith, from which they had sworn to have freed themselves, although for the clergy this heresy was the greatest crime. The new Christians called forth through their successes even greater indignation. A too great number had now, since religion no longer prevented them from this, become rich and powerful. They took up high positions in the government, in the army, the universities and even in the Church. . . All, even the priests and monks, were regarded as heretics and the spite of the people was directed against them, until acts of violence broke out. In the years 1440 and 1467 the rabble rioted in Toledo and many new Christians were murdered and their houses set on fire. Six years later the bloody rebellions against them in Cordoba, Jaen and Segovia were repeated."

It was only natural, that the clergy regarded the descendants of Jews, who belonged to the Church orders, as heretics, and when a half-century later the Spanish Inquisition was founded, this was fully and completely confirmed. On the other hand, the author holds the clergy responsible for the wave of anti-semitism against the Christians of Jewish origin. In order to understand this situation, one must, however, know the motives in all details which led to such proceedings against the marranos.

The Jewish historian Joseph Kastein investigates this motive in his interesting work "History of the Jews" and speaks of the false conversions of the Jews to Christianity:

"At first both the people as well as high society regarded the converts as a homogeneous group. Particularly the nobility and the clergy saw in them the result of a victory and at first they were enthusiastically accepted. Countless converts passed through the open doors and obtained admittance into Spanish society and the clergy."

. . the converted Jews "soon appeared in the highest positions of the clergy. . . . "The converts were accepted with equal rights into Spanish society. However, as a result they did not sacrifice their capabilities. Previously they had been especially merchants, industrialists, financiers and politicians. So now also, only with this sole difference that they belonged to Spanish society. One had compelled them to enter in order to eliminate dangerous foreigners. But now they found themselves inside the house. The problem had only been displaced from the outside into the interior of the social structure."

It is not easy to find such a deep-reaching, painfully exact study concerning the nature of Jewish infiltration into Christian society and the clergy through outward conversion. The Jewish historian ends the chapter with the most contemptuous opinion concerning the utility of baptism for the Jews, by his placing into the mouth of a Jewish defendant the following assertion: "There are three ways of wasting water, l. To baptise a Jew. 2. To allow it to flow into the sea, and 3. To mix it with wine."

On the following page he continues his study about the new Christians and writes that the converts:

"supported themselves with their social elevation, in the same way as those who have compelled them to accept the new religion, upon the higher circles of the court, of the nobility and the clergy. They had less the intention to become stronger in the economic respect, but also to attain political and social influence. . . They had become members of the Church, but not adherents of the faith. The indissoluble connection of a thousand years long religious development compelled them to secretly preserve the indestructible Judaism in their heart and to carry it with them in its deepest form. They went cautiously to work, in order not to be discovered by the adherents of their new religion. They timidly followed all rites and laws, festivals and customs of their own faith and fought in secret for this right, led a double life and each individual bore a double burden."

When the Church noticed what was taking place—adds the Jewish historian we quote—

"there arose a new battle-cry, that the Church was in danger. The Jews have forcefully obtained admittance into Church and society in order to undermine it from within. The unavoidable, if also absurd consequence of this was, that war was declared on the inner enemy. For this purpose for support, reported the intrigues at the Court, and did everything possible in order to influence high society. The converts, whom the national policy had concerned itself with, became 'swindlers', a vulgar word, which comprises the epithets 'accursed' and 'pig'."

It would certainly not have easily occurred to us to describe so exactly—as the Jewish historian—the essence of the Jewish Fifth Column in the bosom of Holy Church and Christian society. Also we could certainly not have explained so well the motives which gave occasion to the creation of the Holy Inquisition Court, which was regarded by the people and its leaders as "aids of Heaven against this evil." Its necessity and value was, however, later denigrated through a campaign of slander lasting over centuries.

In the Jewish-Spanish Encyclopaedia it is stated:

"Daniel Israel Bonafou, Miguel Cardoso, Jose Querido, Mardoqueo Mojiaj and others praised the 'Swindlers' affair as a method to undermine the foundation of the enemy as a means to shape the struggle against it more elastically." In another passage it is stated of the swindlers: "Queen Esther, who revealed neither her race nor her origin, was held by them to be a prototype."

The description New Christians, which the false Jewish Christians, especially those of Spanish and Portuguese origin, still use today, is also customary among the Musulmans. The Jewish Encyclopaedia which we mentioned cites examples under the word "criptojudios" (= Christians who secretly admit to Judaism):

"This phenomenon (criptojudaismo) is still not very old. It appeared in 1838, when the Shah of Persia compelled the Jewish community of Meshed to admit to Islam. Several hundred Jews then formed a community, which was known under the name Dja-did-ul-Islam. The new Musulmans seemingly followed the Mohammedan rites and undertook the usual pilgrimages to Mecca. In secret, however, they practised the religious customs of their forefathers. The members of the community of Dja-did-ul-lslam held religious gatherings in underground synagogues, circumcised their sons, observed the Sabbath, respected the laws of diet and survived the danger to which they exposed themselves. However, later many of them left Meshed and founded two settlements of the sect in Herat, Afghanistan, Merv and Samarkand, Turkestan, Bombay, Jerusalem and even in Europe (London). Through emigration their number in Meshed grew to 3000 and in Jerusalem there were 500 believers. The traveller and orientalist Walter Fischel described the customs and traditions of Dja-did-ul-Islam in his work 'A Swindler' (gauner = swindler, rogue, gypsy) in Persia (in Hebrew, 1930)."

May the English take heed, for many Musulmans who live in London, as well as in the entire Islamic world, are concealed Jews.