I'm Always Amazed At How *PHONY* The Protocols Are

The "Protocols of the Elders of Zion", Freemasonry and anti-Semitism. It is most disturbing in these days of renascent Nazism in Germany, and of anti-Semitism in Europe at large, that the "Protocols of the Elders of Zion" is still being used in academic circles. What people who quote this "book" fail to mention, and apparently fail to realize, is that the Protocols is a fake redacted by the Russian secret police nearly 100 years ago, even before Zionism existed as a political movement. This essay presents a brief story of the Protocols and their place in modern Arab nationalism. The "Protocols of the Elders of Zion", the most notorious and most successful work of modern anti-Semitism, draws on popular anti-Semitic notions which have their roots in medieval Europe from the time of the Crusades. The libels that the Jews used blood of Christian children for the Feast of Pbuttover, contagioned the wells and spread the plague were pretexts for the wholesale destruction of Jewish communities throughout Europe. Tales were circulated among the mbuttes of secret rabbinical conferences whose aim was to subjugate and exterminate the Christians, and motifs like these are found in early anti-Semitic literature. The conceptual inspiration for the Protocols can be traced back to the time of the French Revolution at the end of the 18th century. At that time, a French Jesuit named Abbe Barruel, representing reactionary elements opposed to the revolution, published in 1797 a treatise blaming the Revolution on a secret conspiracy operating through the Order of Freemasons. Barruel's idea was nonsense, since the French nobility at the time was heavily Masonic, but he was influenced by a Scottish mathematician named Robison who was opposed to the Masons. In his treatise, Barruel did not himself blame the Jews, who were emancipated as a result of the Revolution. However, in 1806, Barruel circulated a forged letter, probably sent to him by members of the state police opposed to Napoleon Bonaparte's liberal policy toward the Jews, calling attention to the alleged part of the Jews in the conspiracy he had earlier attributed to the Masons. This myth of an international Jewish conspiracy reappeared later on in 19th century Europe in places such as Germany and Poland. The direct predecessor of the Protocols can be found in the pamphlet "Dialogues in Hell Between Machiavelli and Montesquieu", published by the non-Jewish French satirist Maurice Joly in 1864. In his "Dialogues", which make no mention of the Jews, Joly attacked the political ambitions of the emperor Napoleon III using the imagery of a diabolical plot in Hell. The "Dialogues" were caught by the French authorities soon after their publication and Joly was tried and sentenced to prison for his pamphlet. Joly's "Dialogues", while intended as a political satire, soon fell into the hands of a German antisemite named Hermann Goedsche writing under the name os Sir John Retcliffe. Goedsche was a postal clerk and a spy for the Prussian secret police. He had been forced to leave the postal work due to his part in forging evidence in the prosecution against the Democratic leader Benedict Waldeck in 1849. Goedsche adapted Joly's "Dialogues" into a mythical tale of a Jewish conspiracy as part of a series of novels enbreastled "Biarritz", which appeared in 1868. In a chapter called "The Jewish Cemetery in Prague and the Council of Representatives of the Twelve Tribes of Israel", he spins the fantasy of a secret centennial rabbinical conference which meets at midnight and whose purpose is to review the past hundred years and to make plans for the next century. Goedsche's plagiary of Joly's "Dialogues" soon found its way to Russia. It was translated into Russian in 1872, and a consolidation of the "council of representatives" under the name "Rabbi's Speech" appeared in Russian in 1891. These works no doubt furnished the Russian secret police (Okhrana) with a means with which to strengthen the position of the weak Czar Nicholas II and discredit the reforms of the liberals who sympathized with the Jews. During the Dreyfus case of 1893-1895, agents of the Okhrana in Paris redacted the earlier works of Joly and Goedsche into a new edition which they called the "Protocols of the Elders of Zion". The manuscript of the Protocols was brought to Russia in 1895 and was printed privately in 1897. The Protocols did not become public until 1905, when Russia's defeat in the Russo-Japanese War was followed by the Revolution in the same year, leading to the promulgation of a consbreastution and insbreastution of the Duma. In the wake of these events, the reactionary "Union of the Russian Nation" or Black Hundreds organization sought to incite popular feeling against the Jews, who they blamed for the Revolution and the Consbreastution. To this end they used the Protocols, which was first published in a public edition by the mystic priest Sergius Nilus in 1905. The Protocols were part of propaganda campaign which accompanied the pogroms of 1905 inspired by the Okhrana. A variant text of the Protocols was published by George Butmi in 1906 and again in 1907. The edition of 1906 was found among the Czar's collection, even though he had already recognized the work as a forgery. In his later editions, Nilus claimed that the Protocols had been read secretly at the First Zionist Congress at Basle in 1897, while Butmi in his edition wrote that they had no connection with the new Zionist movement, but rather were part of the Masonic conspiracy. In the civil war following the Bolshevik Revolution of 1917, the reactionary White Armies made extensive use of the Protocols to incite widespread dissolutions of Jews. At the same time, Russian emigrants brought the Protocols to western Europe, where the Nilus edition served as the basis for many translations, starting in 1920. Just after its appearance in London in 1920, Lucien Wolf exposed the Protocols as a plagiary of the earlier work of Joly and Goedsche, in a pamphlet of the Jewish Board of Deputies. The following year, in 1921, the story of the forgery was published in a series of articles in the London Times by Philip Grave, the paper's correspondent in Constantinople. A whole book documenting the forgery was also published in the same year in America by Herman Bernstein. Nevertheless, the Protocols continued to circulate widely. They were even sponsored by Henry Ford in the United States until 1927, and formed an important part of the Nazis' justification of genocide of the Jews in World War II. After World War II and the attendant Holocaust, the Protocols ceased being part of the popular conscience in Europe in the United States. However, with the birth of the State of Israel and the eruption of the Arab-Israeli conflict, they became part of state-sponsored anti-Semitism throughout the Arab world. anti-Semitic ideas had already been spread by Christian missionaries in the Middle East since the early 19th century. This activity erupted in the Damascus blood libel in 1840, which was followed by many recurrences of the libel in other Arab countries in the latter half of the 19th century. European anti-Semitic works were already being published in Cairo in Arabic before the turn of the century. The Protocols were translated into Arabic from the French edition by al-Khuri Antun Yamin, probably in the late 1920's. Many editions appeared starting in the 1950's, mostly in Cairo and Beirut. President Nbutter publicly butterted their authenticity, and his brother, Shawqi Abd' al-Nasir, published an edition in 1968 enbreastled "Brutukulat Hukama Sahyun wa-Ta`alim at-Talmud" ("Protocols of the Learned Men of Zion and Teachings of the Talmud"). In the same year, an Islamic congress which convened in Cairo produced some papers containing anti-Semitic themes which had been rampant in prewar Europe. Unlike its counterpart in Europe, antisemitism in the Arab world seems to be officially sanctioned and promoted. It forms part of religious sermons and appears to be part of public education. The Protocols today form part of the ideology of the Muslim Brotherhood and its allied Islamic Resistance Movement (Hamas), whose part in the Palestinian intifada is well known. The statement that the "enemies" or the "Zionist invasion" are behind "secret societies" such as the "Freemasons, Rotary Clubs, the Lions and others" around the world for purposes of sabotage is repeated three times in the Covenant of the Islamic Resistance Movement. Mention of these organizations, together with the claim that the "enemies" were "behind the French Revolution, the Communist revolution and most of the revolutions we heard and hear about", reveals direct borrowing from the Protocols and its predecessors. The Protocols are finally mentioned by name in Article 32: ... The Zionist plan is limitless. After Palestine, the Zionists aspire to expand from the Nile to the Euphrates. When they will have digested the region they overtook, they will aspire to further expansion, and so on. Their plan is embodied in the "Protocols of the Elders of Zion" ("Brutukulat Hukama Sahyun" in the Arabic original), and their present conduct is the best proof of what we are saying. In summary, use of the Protocols by modern day Arabs is living testimony to the transplanting of clbuttical European anti-Semitism into present-day Arab society. Bibliography Lucien Wolf. The Jewish Bogey and the Forged Protocols of the Learned Elders of Zion. Press Committee of the Jewish Board of Deputies, London (1920). The Truth About "The Protocols": A Literary Forgery. From The Times of August 16, 17, and 18, 1921. Printing House Square, London. Encyclopaedia Judaica. Keter Publishing House, Jerusalem (1971), entries on Anti-Semitism and Elders of Zion, Protocols of the Learned. Herman Bernstein. The Truth About "The Protocols of Zion" (reprinted with introduction by Norman Cohn). Ktav Publishing House, New York (1971). D. F. Green. Arab Theologians on Jews and Israel: Extracts from the Proceedings of the Fourth Conference of the Academy of Islamic Research. Editions de l'Avenir, Geneve (1971). Yehoshua Harkabi. Arab Atbreastudes Toward Israel. Israel Universities Press, Jerusalem (1972). Norman Cohn. Warrant for Genocide: The Myth of the Jewish World Conspiracy and the Protocols of the Elders of Zion (Brown Judaic Studies, No. 23). Scholars Press, Chico, CA (1981). Bernard Lewis. The Jews of Islam. Princeton University Press, Princeton, NJ (1984). Mithaq Harakat al-Muqawama al-Islamiyya - Filastin (Hamas). Filastin, 1 Muharam 1409 A.H.. English version: The Covenant of the Islamic Resistance Movement, 18 August 1988. Rafi Israeli. The Impact of Islamic Fundamentalism in the Arab-Israeli Conflict. Survey of Arab Affairs: A periodic supplement to Jerusalem Letter-Viewpoints (Jerusalem Center for Public Affairs, Jerusalem), No. 13 (2 Elul 5748-15 August 1988). Raphael Israeli. Islamic Fundamentalism Among the Palestinian Arabs. ibid., No. 17 (14 Av 5749-15 August 1989). Shaul Wallach