19th Century Revolutions & the Jews

By Peter Myers


The revolutionary movement spans centuries, from the French Revolution to Karl Marx, to the Bolsheviks, to our own time. And thus our investigation must delve into the historical continuity.

The Anarchist leader Bakunin wrote in his paper Federalism, Socialism, Anti-Theologism:

"Babeuf's conspiracy failed; he was guillotined, together with some of his old friends. But his idea of a socialist republic did not die with him. It was picked up by his friend Buonarroti, the arch-conspirator of the century, who transmitted it as a sacred trust to future generations".

According to James Billington, in his book Fire In the Minds of Men: Origins of the Revolutionary Faith, Buonarroti was a member of the Illuminati. Billington's big book is an account of the secret societies behind revolutions.

The back of the dust jacket of this book reads:

{quote} JAMES H. BILLINGTON has been, since 1973, director of the Woodrow Wilson International Center for Scholars ... he received his doctorate as a Rhodes Scholar at Oxford ...{endquote}

Billington later became Librarian of Congress.

There's no mention in the book of the secret society of Cecil Rhodes for furthering the British Empire, which endows the Rhodes Scholarships to this day: http://users.cyberone.com.au/myers/rhodes-scholars.html.

And despite its size (677 pages, weighing 1.1 kgs), Billington's book manages to omit any Jewish connection to Revolutions.

That Jewish connection is, however, supplied by two impeccable Jewish sources, Benjamin Disraeli and J. L. Talmon.

Benjamin Disraeli wrote in his "novel" Coningsby, in 1844 (5th edition, published by Peter Davies, London, 1927):

'that mighty revolution which is at this moment preparing in Germany, and which will be, in fact, a second and greater Reformation, and of which so little is as yet known in England, is entirely developing under the auspices of Jews, who almost monopolise the professorial chairs of Germany. ... ' (p. 264).

Disraeli, writing in 1844, is referring (four years in advance) to the revolution of 1848, launched shortly after the appearance of The Communist Manifesto.

In 1852 Disraeli wrote in Lord George Bentinck: A Political Biography (Archibald, Constable & Co. Ltd., London 1905):

{p. 324} An insurrection takes place against tradition and aristocracy, against religion and property. Destruction of the Semitic principle, extirpation of the Jewish religion, whether in the mosaic or in the christian form, the natural equality of man 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. The people of God co-operate with atheists; the most skilful accumulators of property ally themselves with communists; the peculiar and chosen race touch the hand of all the scum and low castes of Europe! And all this because they wish to destroy that ungrateful Christendom which owes to them even its name, and whose tyranny they can no longer endure.

When the secret societies, in February 1848, surprised Europe, they were themselves surprised by the unexpected opportunity, and so little capable were they of seizing the occasion, that had it not been for the Jews, who of late years unfortunately have been connecting themselves with these unhallowed associations, imbecile as were the governments the uncalled-for outbreak would not have ravaged Europe. But the fiery energy and the teeming resources of the children of Israel maintained for a long time the unnecessary and useless struggle. If the reader throws over the provisional governments of Germany, and Italy, and even of France, formed at that period, he will recognise everywhere the Jewish element. {endquote}

Disraeli's message is: if you don't want Communism, support Zionism. The West used this strategy in the Cold War.

More from Disraeli at http://users.cyberone.com.au/myers/disraeli.html.

J. L. Talmon wrote two studies of the revolutionary tradition. The first, The Origins of Totalitarian Democracy, "writes out" any mention of Jewish involvement.

The second, Israel Among the Nations, "writes it back in":

{p. 1} It has for a long time been almost an axiom that The Revolution was the ally, some were even wont to say saviour of the Jews, and that the Jews were the natural standard-bearers of the revolution. ... Those who should be most interested, revolutionaries of Jewish extraction, or revolutionaries in general, tend to deny the very legitimacy of the juxtaposition, 'Jews and revolution'. It is, they argue, men, classes, peoples who rise in revolt against oppression, that many revolutionaries have {p. 2} been of Jewish ancestry is quite irrelevant and the very desire to see it as relevant arises out of a sinister intention to discredit the cause of revolution itself ... Then there are those Jews who are unable to ignore the intimate relation between Jews and revolution, but wish they had never heard of it. ... {p. 69} Three years later the Tsar and all his family were helpless prisoners guarded by a Jew and a few Latvian assistants. ... - 'in the fact that the chief executioner of Tsar Nicholas II and his family in the Ekaterinburg cellar was a Jew', Jacob Yurovsky.

{p. 21} The great wave of revolutions in 1848, spreading with lightning speed from capital to capital, almost from town to town across Europe, was greeted by very many Jews as proof that all nations were about to enter into a revolutionary world association. {i.e. World Government, i.e. the messianic age}

Not only the democratic and Socialist aspirations, but even the national liberation movements bore at least in the early phase a distinctly universalist character. So great was the enthusiasm of the Jews that they were prepared to overlook the anti-Jewish excesses ... and even to proclaim that the victory of universal brotherhood had put 'an end to any distinct Jewish history', 'for liberty, like love, is cosmopolitan, wandering from people to people'.

There was hardly a revolution - that year of revolutions - in which Jews were not prominent or at least very active.

{endquote} More of Talmon at http://users.cyberone.com.au/myers/talmon.html.

Engels, in describing the history of the Communist movement, candidly admits the role of secret societies, unlike some later historians who pretend that all those uprisings happened purely spontaneously. Engels, History of the Communist League, in Lewis D. Feuer (ed), Marx & Engels: Basic Writings on Politics & Philosophy, 1959, pp. 459-470.

In the same article he states that the revolutionary movement had been underground (conspiratorial) until 1847, when the first Congress of the League of the Just was held. At this Congress the league was reorganised and renamed the "Communist League", and, coming out of its underground mode, "barred all hankering after conspiracy, which requires dictatorship".

Acknowledgement of the connection to Weishaupt is implied: "Whatever remained of the old mystical names dating back to the conspiratorial period was now abolished".

Such names (Spartacus, Philo, Gracchus etc.) had been a feature of Weishaupt's underground organisation, the Illuminati; although Lenin, Trotsky, Stalin etc. were "new names" in the same style.

The granting of such new names upon conversion to a new faith is reminiscent of the way Catholic monks and nuns, on admission to the order, gave up their old name and used a new, religious, one, that of a saint. Weishaupt, of course, would have been familiar with this.

In 1848 the Communist League commissioned Marx and Engels to write the Manifesto.

The above is from The Protocols of Zion Toolkit, Part 2: http://users.cyberone.com.au/myers/toolkit2.html


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