Disraeli wrote novels (with greater success than two later imitators, Colonel House of Texas and Mr. Winston Churchill when young), and depicted himself in them as the aloof, urbane, omniscient, slightly mocking impresario of human affairs. In Coningsby he is the chief character, Sidonia, a Spanish-Moslem Jew, the master financier, power behind all powers and passionless manipulator of
* The Jewish Encyclopaedia says that the Cabala (the oral, traditional lore, in contradistinction to the written law, or Torah) from the 13th century on branched out into an extensive literature alongside of and in opposition to the Talmud, being entrusted only to the few elect ones. Mrs. Nesta Webster, however, quotes another passage from the Jewish Encyclopaedia as saying that "the Cabala is not really in opposition to the Talmud".
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affairs, one who is "assisted by that absolute freedom from prejudice which is the compensatory possession of a man without a country".
Sidonia remarked in 1846 (the year when Coningsby was published): "That mighty revo1ution which is at this moment preparing in Germany and . . . of which so little is as yet known in England, is developing entirely under the auspices of the Jews".
Then, after the outbreaks of 1848, Disraeli returned to the subject, telling the House of Commons in 1852: "The influence of the Jews may be traced in the last outbreak of the destructive principle in Europe. An insurrection takes place against tradition and aristocracy, against religion and property. .. The natural equality of men and the abrogation of property are proclaimed by the secret societies who form provisional governments and men of Jewish race are found at the head of every one of them" (exactly the same thing recurred in Russia, in 1917, that is, seventy years after the 1848 outbreaks).
Disraeli added, "The most skilful manipulators of property ally them selves with Communists; the peculiar and chosen people touch the hands of all the scum and low castes of Europe". This, he said, was because they wished to destroy Christianity.
The task of research, in such a work as this, is arduous and has few compensations, but acquaintanceship with Disraeli was a solace. The reader has already met some true prophets among the many false ones, during this journey through the centuries, but he will not meet another quite like Benjamin Disraeli, whose liberation from Talmudic bonds gave him this "absolute freedom from prejudice". His name was significant, for he was of the breed of the Israelite prophets who denounced Judah. He was proud of his descent, and yet was enabled by his detachment to feel a love of England which those of native ancestry often cannot emulate. His ironical comments on public affairs and human events are refreshing to read today, when politicians shun the truth as the devil might shun holy water.
He candidly stated that "the world is governed by very different personages from what is imagined by those who are not behind the scenes", and in these words he public1y affirmed that real government is by the Hidden Hand. All informed observers know that this is the truth of affairs, but any presentday American president or British prime minister would denounce the statement as "witch-hunting". "I think", said Sidonia, "that there is no error so vulgar as to believe that revolutions are occasioned by economical causes". Thus spoke Disraeli; in our day the Lloyd Georges and Woodrow Wilsons, Roosevelts and Trumans have pretended that the revolutions in France and Russia and elsewhere were spontaneous mass-eruptions by "the people", infuriate, against "tyranny".
Disraeli practised the teaching of Christianity; he was not merely "a baptised Jew".
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He would not have associated himself, or his country's name, with the Old Testamentary vengeance of Nuremberg, for this is what he said after the Indian Mutiny in 1857, when the spirit of revenge was ravening in the land: "I do without the slightest hesitation dec1are my humble disapprobation of persons in high authority announcing that upon the high standard of England 'vengeance' and not 'justice' should be inscribed . . . I protest against meeting atrocities by atrocities. I have heard things said and seen things written of late which would make me almost suppose that the religious opinions of the people of England had undergone some sudden change, and that, instead of bowing before the name of Jesus, we were preparing to revive the worship of Moloch. I cannot believe that it is our duty to indulge in such a spirit".
These words contain an allusion which reaches every Jew and Gentile. Talmudic Judaism is "the worship of Moloch" and Disraeli knew this when he chose the words. The whole dispute between ancient Israel and Judah of the Levites raged round this false deity and his demands, and Israel turned its back on Judah on this very account; this is the root of the controversy of Zion, three thousand years ago and now.