by Douglas Reed
If this book has any sombre look, that is the native hue of the story it tells, not the reflection of my own cast of mind. I have written with feeling: the feeling of a contemporary, participant, eye-witness and of a journalist thwarted in his calling, which in my belief should serve truth without fear or favour, not special interests. I have seen more of the events of our century and of the secret perversions of national purposes than most, and have discovered through this experience that it was not all chance, but design. Therefore I have written a protest, but it is a protest against the suppression of truth, not against life.
It is a contemporary's tale of history in the making. After my time will come the historians, who from the fragments they disinter will assemble the story in all its elements. As well might one judge the impulses of a man from his skeleton. However, they may perceive things now hidden from me, and, above all, they will find that it was all necessary to the state of affairs in which they find themselves (and that, in the case of historians, is usually a comfortable one). Between the two depictments, somehwere, lies the whole truth; my part of it is the living protest of the living participant.
No doubt all these things are essential to the ultimate purpose, and I have no doubt about the nature of that, but they were unnecessary when they happened, and that is the theme of my remonstrance. The ultimate good end could have been reached more quickly without them, I believe; however, I know that all these things are not for mortal man to comprehend and can imagine that in God's dispensation these recurrent ordeals are necessary to the ultimate self-liberation of the human soul. Under that same dispensation, the believer must protest against them as they occur.
Anyway, I leave the dispassionate analysis to the future scribe, whose flesh and heartbeat will not be involved; to him the microscope, to me the living spectacle. I am involved. "In history" (said Lord Macaulay) "only the interpretation according to doctrinal necessity ever seems to survive, as the inconvenient and contradictory facts are forgotten or ignored." On that count, this living scribe may be acquitted. I have not ignored anything known to me and I have presented what I know as truly as I am able. I have given the picture of our century as it appeared to a man involved, and as it was withheld from the public masses, who as they went along received only "the interpretation" according to what politicians held to be necessity.
In our time, I judge, a barbaric superstition born in antiquity and nurtured through the ages by a semi-secret priesthood, has returned to plague us in the form of a political movement supported by great wealth and power in all great capitals of the world. Through the two methods used, revolution from below and the corruption of governments from above, it has come far towards success in a fantastic ambition of achieving world dominion, using these two instruments to
incite nations against each other.
I cannot presume to judge what is evil; thinking makes it so. I only know what I feel to be evil; perhaps I am wrong. Anyway, by my own sensations and standards I have felt, during the labour of preparing this book, that I lived with evil. The forces which have been projected into the 20th Century, as from some dinosauric cavern, are superstitious ones. I have had a constant sense of contact with the minds of men like Ezekiel, who in barbarous times had barbarous thoughts. I had a distinct feeling of re-encounter with such minds in our present time, though in a place recently redeemed from barbarism, when I read a book, A Pattern of Islands, by Sir Arthur Grimble.
This recounts the author's experiences, early in the 20thCentury, as a British colonial administrator in a remote group of Pacific islands, the Gilberts, where the people lived in a state of primeval superstition until 1892, when a British protectorate was proclaimed. I find an uncanny resemblance between the curses enumerated in Deuteronomy, which forms The Law of Zionist nationlism today, and the words of a curse an a cooking oven, used by these islands before the British came. The sorcerer, squatting naked in the dark before dawn over his enemy's fireplace and stabbing it with a stick, mutters:
"Spirit of madness, spirit of excrement, spirit of eating alive; spirit of rottenness! I stab the fire of his food, the fire of that man Naewa. Strike west of him, you! Strike east of him, you! Strike as I stab, strike death! Strangle him, madden him, shame him with rottenness! His liver heaves, it heaves, it is overturned and torn apart. His bowels heave, they heave, they are torn apart and gnawed. He is black mad, he is dead. It is finished: he is dead, dead, dead. He rots" .
The comparison between this and many passages in Deuteronomy and Ezekiel is instructive in this time when the Talmud-Torah is literally invoked as The Law ordaining such deeds as that committed at Deir Yasin; the statement of the Jewish Encyclopaedia, that the Talmud teaches belief in the literal efficacy of cursing, is also relevant. Such passages always occur to me when politicians invoke "the Old Testament"; each time I wonder if they have read it, and if they comprehend the relationship between these superstitions of antiquity and current events, brought about with their help.
In my judgment we have to deal with a force, released on the world in the 20th Century, the leaders of which think in terms of such superstitions; to what else can Dr. Chaim Weizmann's belated, tormented words have alluded, " . . . the resurgence of the old evil in a new and more horrible guise".
Only this element of dark superstition, in my estimate, can account for the fear to which the Jewish masses yield, when they surrender to Zionist nationalism. They were almost liberated from it by the century of emancipation and in another fifty years would have been involved in mankind, but now have been drawn back into its clutch. Again, I felt as if I were reading a description of the ghettoized
masses in the Talmudic areas when I came across this description of pre-protectorate days in the Gilbert Islands:
"A man with sixty generations of terror-struck belief whispering in his blood . . . was easy meat for the death magic. . . Generation on generation of sorcerers who willed evil, and of people who dreaded their power, had lived out their lives in these islands. The piled-up horror of their convictions had achieved, dawn the ages, a weight and shadow of its own, an 'immanence that brooded over everything. It was man's thoughts, more potent than ghosts, that haunted the habitation of men. One felt that practically anything could happen in that atmosphere". .
"Men's thoughts, more potent than ghosts, haunted the habitations of men". The words seemed to me to apply to the condition of these masses, with more than sixty generations of such beliefs whispering to them, who towards the end of last century began to be wrested back from the daylight towards the tribal gloom. Again, the liberation so barely missed seemed to me to be described in these words of an old woman of the Gilbert Islands who remembered the earlier time:
"Listen to the voices of the people in their lodges. We work in peace, we talk in peace, for the days of anger are gone. . . How beautiful is life in our villages, now that there is no killing and war is no more"; and these words, again, most strongly recall Jeremiah's lament for the former happiness of Israel ("the kindness of thy youth, the love of thine espousals") in his rebuke to the heresy of "treacherous Judah".
The feeling I had, in tracing the story of this ancient superstition and its re-emergence as a political force in our century, was that of contact with a living, evil thing. The destructive revolution, in my view, is part of it and I could have written exactly what an American diplomat, Mr. Frank Rounds, junior, wrote in his diary on Christmas Day of 1951: "In Moscow, you feel that evil exists as a thing, as a presence; that is my thought this Christmas Day".
In this 20th Century process, which I feel as an accompanying, evil presence, all of us now alive, Jew and Gentile, are involved, and most of us will see the denouement. As to that, Mr. Bernard J. Brown in 1933 misgivingly wrote, "Of course we must be feared and eventually hated if we persist in absorbing everything America offers us and yet refuse to become Americans just as we have allways refused to become Russians or Pales."
This statement applies to all countries of the West, not only to America, but Mr Brown was wrong. What he foresaw is one thing the Talmudists can not achieve; hatred is their monopoly, and creed, and they cannot make Christians, oar Gentiles, hate Jews. The hateful things done by the West in this century were done under Talmudic prompting; hatred and vengeance are not innate in Westerners, and their faith forbids these. The teaching of hatred, as part of a religion, still comes only from the literal Torah-Tulmudists in the revolutionary area, in Palestine, and where they have nested in the Western capitals. No
Westerner would speak as a Zionist leader spoke to a Jewish meeting at Johannesburg in May, 1953: "The beast that is called Germany must not be trusted. The Germans must never be forgiven and the Jews must never have any contact or dealings with the Germans".
The world cannot live like that, and for this reason the insensate plan must ultimately fail. This is the heresy which the teaching of Christ above all else repudiated; it is the one to which the political leaders of the West have lent themselves since Mr. Balfour, just fifty years ago, began to subordinate national policy to it. When the approaching climax has been overcome this heretic teaching, injected into the West from the Talmudic centre in Russia, will pass.
As a writer, I believe it will pass sooner and with less trouble for all involved, the more the general masses know about what has gone on in these fifty years.
For nothing is secret that shall not be made manifest; Neither anything hid, that shall not be known and come abroad - Luke 8: 17.