Freemasonry and Judaism - Leon de Poncins

Conclusion Regarding the Jewish Question

There remain two points in the Jewish question to be cleared up:

  1. Is the world movement of revolutionary destruction upheld by the Jews as a body? Yes or no? Or in other words, what is the proportion of good Jews and bad Jews?
  2. Is this work of destruction conscious or not? With this question as a corollary: Is the revolutionary movement and its offspring, Jewish domination, the result of a Judeo-Masonic conspiracy, or simply the natural consequence of modern principles installed since 1789; materialism and atheism in the spiritual domain, liberalism, democracy and republic in the political domain, collectivism in the social domain?

There are powerful Jewish and Masonic revolutionary forces in the world. These forces, as we have seen, are organized and directed internationally: so they may be termed a conspiracy. To conclude from this that Jewry forms a compact revolutionary army, directed by a single supreme chief, would be absurd. What is the proportion of those who are in the conspiracy, we do not know. All Jews are not Bolshevists, all Masons are not revolutionary atheists, but nevertheless every Jew because of his Judaic mentality and every Mason because of his Masonic mentality is in essence an unconscious revolutionary.

From Georges Batault, Le probleme juif, 1921:

"It is the exclusiveness, the fierce monotheism, the jealous intolerance, and the pestering irritation of the law which have shaped Jews and which have secured for them a bitter perpetuity; it is the uncompromising tradition which has maintained the nationality and to a certain extent created the race, which cannot be assimilated and which seems to defy history and time.

"The instinctive opposition of the Jews to every established order is the direct consequence of their age-long effort to maintain the immutability of their ideal and the constancy of their original traditions. The spirit of revolt inherent in Judaism is of a quite negative quality, it works in the heart of nations to dissolve all religions, political, and social forms, and perpetually aims at destroying from a selfish instinct of self-preservation.

"It is thus that the people, normally the most conservative, can always claim to march in the van of "Progress", by offering its co-operation to the so-called advanced parties, to the discontented of all kinds, who for various motives aim at overthrowing the existing order with the idea of substituting another which is by definition preferable.

"Social struggles which, in final analysis, lead back to the strife between the rich and the poor, are a common historical phenomenon seen in all times and places in varying intensity; when they are prolonged, become embittered, and reach a paroxysm they inevitably bring about the ruin of states and the disappearance of nations.

"Judaism, with the people in which it is incarnated, must, to maintain its spiritual and material integrity, favour and keep up among the nations this murderous strife between the classes which in the long run always serves its purpose. In the mind, and above all, in the instinct of the Jew, such as history has constituted them, this strife, which is a powerful means, of dissolution, is working to secure the final triumph of the Chosen People and the coming of the Messianic Age. One might deduce from Israel the veritable metaphysics of the eternal revolution.

These, words are confirmed by those of a Jew, Eberlin:

"The more thorough a revolution is, the more liberty and equality are gained for Jews. Each current of progress never fails to consolidate the position of the Jews. In the same way each recoil, each reaction hits them in the first, place. A simple movement to the right in politics is often enough to expose Jews to a boycott, to the numerous clausus etc. In this way the Jew is the pressure gauge of the social boiler.

"Thus in so far as it is an entity, the Jewish nation cannot place itself on the side of reaction, for reaction, that is to say a return to the past, signifies for the Jewish people abnormal conditions of existence.

Is Jewish influence then unconsciously or rather instinctively revolutionary? Without neglecting the role of Jewish organizations having a definitely destructive, aim, it seems probable that the part of this unconsciousness is more considerable than is believed.

The Jews, in so far as they are an entity, are then in essence revolutionaries; whether they are so unconsciously or instinctively does not alter the fact nor the danger of it.

A book like that of Alfred Nossin is very remarkable from the spirit of Jewish national and religious fervor which animates it. We feel in it the profound and absolute conviction of the great destiny which awaits the Jewish people, called to the spiritual guidance of the world.

The author, whose every sentence, breathes sincerity and Jewish patriotism, sees only the greatness of Israel; an inevitable greatness, of divine origin, a supernatural force which carries away the Jews themselves in the unconscious movement to which the world must submit as to a law of nature. This kind of patriotism has its nobility, its wild and fanatical grandeur which recoils from no means, no destruction to accomplish the ideal which animates it. That would prove that the Jews do not destroy with the deliberate intention of harming, but that they thus apply, instinctively, their power to the march towards Jewish spiritual and material domination of the world. It is regrettable that this domination should make necessary the spiritual, and to some extent, the material, disintegration of non-Jewish humanity.

The work of Nossig helps to show us that socialism is the sometimes unconscious expression of Jewish mentality in the world; it is quite possible, but it does not prevent socialism being for us a destructive element, and it is difficult to sustain the opinion that in trying to defend ourselves we are acting as anti-Semites because in doing so we are thus going against Jewish mentality.

It is absolutely logical that in the democratic system the Jews should rapidly become the only masters; and it is not less logical that, this having been accomplished, they should impose upon the world their way of thinking and of acting, and that they should use this situation to favour their interests at the expense of those of the Gentiles, (all the more as they consider that they have arrears to make up). It is our duty not to allow such a state of things to become established.

Here a question must be asked: Can we blame the Jews because they are working for the greatness of their race?

To that I should reply without hesitating: No; not more than we reproach an Englishman or a German with working for the greatness of his country.

There is indeed much that is beautiful in the fervor and conviction of this Jewish patriotism. It is for us to take the necessary measures and not for them to change their aim. There would be no question moreover if there was not this difference that English and Germans are known as such and do not hide the fact that they are before everything English or Germans and consequently are adversaries. But the Jews take advantage of their false naturalization as citizens in order to work without hindrance for the future of Judaism to the detriment of the countries which accord them hospitality. They benefit then from the advantages of this situation without fulfilling its duties.

On the other hand, if the Jewish world hegemony signified the moral and material elevation of humanity, it would have no adversaries; but it implies the moral, and in part material destruction of the nations for the benefit of the Jew alone. Thus anti-Judaism is a work of defense and social conservation, not an act of aggression, as the Jews would wish to make us believe.

In summing up we may therefore say this:

Jewish domination is the result of both natural causes and conspiracy. On the one hand, it is the logical consequence of modern principles, but on the other hand, the origin and the putting in practice of these principles are due to the Judeo-Masonic conspiracy of which we have seen the efforts to establish in the world the principles of 1789: in the spiritual domain by atheistic materialism; in the political domain, by democracy, republicanism and liberalism; in the social domain by collectivism. It would then be a service to the Jews themselves to check their revolutionary activity, for on the one hand, their famous socialism is not likely to last, and on the other hand, if we are the first to succumb to it, their own turn will come immediately after, since, in short, their abilities are essentially those of parasites. History demonstrates that, left to themselves, they have always been incapable of building up or directing their own States.

Warnings have not been lacking however for us. We know what Dostoyevsky said in the Journal d'un Ecrivain about 1880. We have quoted elsewhere a part of the impressive prophecy of Copin-Albancelli. Here is the opinion of a less known author Wilhelm Marr.

Wilhelm Marr was a German revolutionary who for many years carried on a determined campaign against Christianity and took an active part in the revolution of 1848. He saw in what followed that Israel alone had gained, and, in 1879, he published a book, entitled La Victoire da Judaisme sur le Catholicisme (The Jewish Victory over Catholicism) in which he said:

"I declare aloud without the least intention of irony, the triumph of Judaism in world history; I publish the account of the lost battle, of the victory of the enemy who shows no pity to the conquered army . . .

"In this country of thinkers and philosophers, the emancipation of the Jews took place in 1848. From that date began the thirty years war which Judaism now openly carries on against us . . .

"We Germans pronounced in 1848 our official renunciation for the benefit of Judaism . . .

"From the very moment of their emancipation, the Jews have become for the Germans a subject upon which it is forbidden to touch . . .

"At the present hour, Russia alone among all the States of Europe, still offers resistance to the official recognition of the foreign invasion. It is the last rampart against which the Jews have dug their last sap, and to judge from the trend of events, the capitulation of Russia is only a question of time . . .

"In this immense Empire . . . Judaism will find the "Archimedian fulcrum" which will permit it to drag finally from its hinges the whole of Western Europe.

"The elastic spirit of intrigue of the Jews will plunge. Russia in a revolution, the like of which the world has probably never seen . . .

"In Russia Judaism occupies such a situation that it is still in dread of being driven back. When it has laid Russia low, it will fear the attacks of no one; when it takes possession, in Russia, of all the functions of the State, just as with us, then the Jews will officially set about the destruction of society in Western Europe, and this "last hour" of condemned Europe will strike at the latest, in a hundred or a hundred and fifty years, seeing that events are now developing, much more quickly than during the preceding centuries."