Cause of World Unrest - Nesta Webster

Chapter VII
Class Divisions and Fomenting Hatred

The third protocol opens with these very remarkable words:

"Today I may tell you that our goal is now only a few steps off. There remains a small space to cross, and the long path we have trodden is ready to close in circle of the Snake by which we symbolize our people. When this ring closes all the States of Europe will be locked in its coils as in a vice.

"The constitutional scales of these days will shortly break down, for we have given them a certain lack of accurate balance in order that they may oscillate incessantly until they wear through the pivot on which they turn. The goyim believe that they have made them sufficiently strong, and keep on expecting that the scales will come into equilibrium. But the pivot, the kings on their thrones, are hemmed in by their representatives, who play the fool, distraught with their own uncontrolled and irresponsible power. This power they owe to the terror which has breathed into the palaces. . . . We have made a gulf between the far-seeing Sovereign Power and the blind force of the people, so that both have lost all meaning, for, like the blind man and the stick, both are powerless apart."

After boasting of the means by which the "elders of Zion" have instilled class hatred into the people, the protocol continues:

"This hatred will be still further magnified by the effect of an economic crisis, which will stop dealings on the exchanges and bring industry to a standstill. We shall create by all the secret subterranean methods open to us, and with the aid of gold, which is all in our hands, a universal economic crisis, whereby we shall throw upon the streets whole mobs of workers simultaneously in all the countries of Europe. These mobs will rush with delight and shed the blood of those whom, in the simplicity of their ignorance, they have envied from their cradles, and whose property they will then be able to loot.

"Ours they will not touch, because the moment of attack will be known to us, and we shall take measures to protect our own."

Such, then, is the plan of the "elders of Zion," and in the succeeding protocols they elaborate the means by which it is to be brought about. Thus, for example, by attack upon religion:

"It is indispensable for us to undermine all faith, tear out of the minds of the goyim the very principle of Godhead and the Spirit, and to put in its place arithmetical calculations and material needs."

There are several passages which seem to suggest the League of Nations, as, for example:

"By all these means we shall so wear down the goyim that they will be compelled to offer us international power of such a nature as will enable us without any violence gradually to absorb all the great forces of the world and to form a super-government. In place of the rulers of today we shall set up a bogey which will be called the Super Government Administration. Its tentacles will reach out in all directions and its organization will be so colossal as to subdue all the nations of the world."

Education, politics, law, the theatre, are all discussed as means of creating revolutions, and throughout there breathes a spirit of almost indescribable hate for the Christian nations, as, for example, in such a sentence as this, from Protocol II:—"The goyim are a flock of sheep and we are their wolves."

But it is only fair to say of this extraordinary document that while half of it is devoted to the destruction of the present order, the latter half of the document gives an outline of a new order, an order of world government in the hands of the sect.

These "elders of Zion" are by no means anarchists. On the contrary, they make it quite clear that they only use anarchy as a means to an end, and that they thoroughly believe in the natural divisions of society into classes and in the benefits of a strong Government. The Government is not to be a free Government—they propose, indeed, to erase the very word of liberty from the languages of the world—nor will it permit equality of races. The Gentile "cattle" are to work for their Jewish masters without any hope of liberation. But it is to be a just and orderly Government. Great attention is given to the reform of the law and of the judiciary. The King is to be very carefully chosen from among the descendants of the Royal House of David. If he shows weakness or vice he is to be replaced by another, and everything is to be done to make him popular with the people. Of the value of prestige the lecturer makes a special study, and there are detailed instructions as to the use of the Press and the organization of the police.

The system of education is calculated to wipe out of the minds of the goyim any recollections of their former state. In religion atheism is only to be tolerated during the time of revolution; when it has done its work, the Jewish religion is to be established as the universal faith. By such means the speaker believes that they will be able to produce a tranquil world:

"The errors of the Gentile Governments will be depicted by us in the most vivid hues. We shall implant such an abhorrence of them that the peoples will prefer tranquillity in a state of serfdom to those rights of vaunted freedom which have tortured humanity and exhausted the very sources of human existence. . . . Useless changes of forms of government to which we instigated the goyim when we were undermining their State structures will have so wearied the peoples by that time that they will prefer to suffer anything under us rather than run the risk of enduring again all the agitations and miseries they have gone through." (Protocol No. 14.)

The final protocols become ecstatic in their enthusiasm for the new order. Before it comes they are to sweep away all those forces of anarchy and revolutionary Masonry by which they have prepared its entrance, so that in its path be left "no knot, no splinter." And again:

"Then will it be possible for us to say to the peoples of the world: Give thanks to God and bow the knee before him who bears on his front the seal of the predestination of man, to whom God himself has led His star that none other except him might free us from all the before-mentioned forces and evils."

The following internal evidence is available as to the authenticity of the protocols. We know about Serge Nilus, who gave them to the world, little more than that he was a Russian of good family and repute. He may be alive or he may be dead. As to his comments on the protocols and his account of how he came to print them, we have no evidence beyond his own word that he is telling the truth.

There is, however, one undoubted fact upon which to build, and that is the date at which these protocols were given to the world. Fortunately that is set beyond doubt by the existence of a copy of the 1905 edition in the British Museum.

From what we can gather from Russians who have sought refuge in this country, the book made little or no impression when it appeared. Some of them allege that the whole edition except a few copies was bought up by the Russian Jews, but it is, of course, impossible to prove such an allegation. It is certain that the warning contained in these protocols was disregarded—their significance was not suspected. It was only when the Revolution fulfilled them in spirit and in letter that their importance was realized. And now they are in the mouth of every Russian. They all believe them genuine, by evidence which they at least regard as unassailable. "The proof of the pudding lies in the eating."

As to the date on which the protocols were delivered we have the assertion of Nilus that they were known to the Zionist Congress at Basle. That Congress brings us to the date 1897. But there is no evidence in the document that its authors have any concern with the Zionist movement; indeed, their project of a universal domination might appear to render Zionism unnecessary.

From one bombastic reference to the possibility of blowing up the capitals of Europe by laying mines in the underground railways we see that the document is, at all events, modern. There is besides one reference to a living European statesman, a statesman prominently concerned with Freemasonry, secular education, and the League of Nations, who is described as "one of our best agents." There is also this curious reference:

"In order that our scheme may produce this result we shall arrange elections in favour of such presidents as have in their past some dark undiscovered stain, some 'Panama' or other . . . then they will be trustworthy agents for the accomplishment of our plans out of fear of revelations."

The first Panama Company, it may be remembered, became bankrupt in 1889, and the scandal occupied the French public in the decade which followed.

There is no reference to England in the protocols, the nearest approach being a statement by Nilus himself that the protocols were shown, among others, to a very wealthy and influential British Jew, now dead. But for this statement there is, of course, no evidence in the protocols themselves.

So much then for the date. The protocols must have been delivered or written at some time between 1889 and 1905.

Now it must be considered evidence—not conclusive, certainly, but very strong—that at that date there was foreknowledge or prediction of the great revolutionary movement which is now taking place. The means by which it was to be brought about, wars, the rise in prices, the corruption of governments, and the use of Jewish agents, all apply to the revolution in Russia, and to the attempted revolutions in Germany and Hungary. It is known, for example, that the two Spartacist leaders in Germany were Jews, that Bela Kun, Szamuelly, and in fact nearly every one of the Hungarian revolutionaries were Jews, and there is universal testimony by all Christian refugees from Russia that the Soviet Commissaries, almost to a man, are Jews. Lenin is one of the few prominent figures not Jewish, but even Lenin is said to be married to a Jewess.

In any event it is plain from the protocols that the leader of anarchy is not the King of Zion to whom they refer. He only leads the way and must himself be swept aside so that there may be not a splinter in the path of the King of the House of David. In the fourth protocol the course of a revolution is very accurately described:

"In the early days mad raging by the blind mob . . . the second demagogy, from which is born anarchy, and that leads inevitably to despotism."

Apparently not only Russia but the whole world must pass through these stages before the King of Zion is proclaimed.

In the meantime it is at least clear, as Colonel Malone admitted, that Jews are behind the Revolution in Russia, and that is what, after all, the protocols claim.

As to the several references to "our international super-government," these may or may not refer to the League of Nations, but it is my contention that such a government will play into the hands of the international Jews, and will weaken the sovereignty of nations.

The boastful and bombastic character of the protocols remind us rather strikingly of those passages in Disraeli's Coningsby which claim for the Jews the control of European affairs, both on the revolutionary and conservative side. If these documents are genuine, this boastfulness is a crumb of comfort to the Christian peoples, since pride proverbially goeth before a fall.

There is no doubt, however, that the Jews have a right to claim a very considerable influence in the movement of thought generally called "Modernism," or in politics "Liberalism". We have seen how Lemann asserted that the Jews who worked for this movement in Germany before the Revolution were themselves faithful to the national or tribal principle of Judaism. We must, therefore, suppose that these Jews embraced Modernism, not for itself, but as a means of weakening Christian nations.

In this connection it is noteworthy that at the universal conference of the Jews held at Leipsic in 1869, when the Alliance Israelite Universelle was founded, the following resolution was proposed by Dr. Philippson, of Bonn, seconded by Astrup, Chief Rabbi of Belgium, and adopted with acclamation:

"The Synod recognizes that the development and realization of modern principles are the most certain guarantees of the present and the future of Judaism and its members. They are the most energetically vital conditions for the expansive existence and the most high development of Judaism."

It seemed to some democrats then a little humiliating that their universal movement should be claimed as serving the cause of a particular nationalism; but if the apparently innocent resolution of 1869 has been translated into these terrible protocols of world revolution, the modern world must feel not merely humiliation, but horror.

So much then for the internal evidence on its broad lines, the correspondence, that is to say, between the known activities of political and revolutionary Jewry and the claims of these protocols. We might sum up the case for their genuineness in the shrewd words of Abraham Lincoln:

"When we see a lot of frame timber different portions of which we know have been gotten out at different times and places, by different workmen—Stephen, Franklin, Roger, and James, for instance —and when we see these timbers framed together and see they exactly make the frame of a house or a mill—or if a single piece be lacking, we see the piece in the frame exactly fitted and prepared, yet to bring such piece in—in such a case we find it impossible not to believe that Stephen and Franklin and Roger and James all understood one another from the beginning, and all worked upon a common plan or draft drawn up before the first blow was struck."

At the same time, we must in fairness state our belief that if the document be genuine, it ought certainly not to be regarded as an indictment of all Jews, but of that section which, under a veil of Masonry and through the revolutionary parties among the Gentiles, works for ends kept secret no doubt from the majority of Jews themselves.