CHAPTER TWENTY-THREE

THE JEWS BETRAY THEIR MOST MAGNANIMOUS PROTECTORS

Besides the murders of Christians during this hated Jewish dictatorship of Peter the Cruel, crimes were committed which caused the whole of Europe to shudder, as for example, the murders of Suero, the archbishop of Santiago, and of Pedro Alvarez, the deacon of this cathedral. The burning of the Abbot of St. Bernard on a fig-tree hastened the excommunication of Peter uttered by Pope Urban V. The announcement of this news nearly cost the representative of the Pope his life. But let us allow Father Joseph Alvarez de la Fuente to speak, whom we have to thank for the following details: “On account of this murder, as I have already said, and because King Peter had driven the Bishops of Calahorra and Lugo from their churches, Pope Urban V sent an archdeacon who was to inform the King of the excommunication. The latter came cautiously in a light galley down the river to Seville and went ashore at Tablada, in the neighbourhood of the city. He revealed to him the Bull from the Pope and escaped down the river with set sails, whereby the tide helped him.” The renowned monk asserts that Peter rode into the water and wished to stab the archdeacon, that he was nearly drowned, since the horse became tired from swimming.²¹³

During this time many horrible murders were committed. However, we mention here only that of the young innocent and helpless Bianca de Bourbon, the sister of the Queen of France, who was the legal wife of Peter and was taken captive and later shamefully murdered. The Chronicler Cuvelier, a contemporary of Peter, describes the murder of the young queen and gives us the assurance that Peter asked a Jew how he could get rid of the Queen unnoticed. The latter advised him to murder her and even offered to commit the crime himself with other Jews. The Queen was strangled in her own bedroom and left lying on the bed, where she was found dead. And the Chronicler further reports that there Jews killed four servants who wished to raise the alarm and locked in several others. King Peter later asserted that he had not given his approval to the murder, and had the murderers expelled from the land. However, he only did this in order to justify himself.²¹⁴

Another indisputably true document confirms to us the fact that the Jews were responsible for this rule of terror. This concerns the “Ordenamiento de Peticiones” (Order concerning visits), which was passed by King Henry in the Cortes of Burgos – after he had been proclaimed king in the year 1367. From this we take the following text, which we translate from the old Spanish of the publication by the Royal Academy for History in Madrid. The new king replies in this to the various representatives of the individual classes of the people in the “Cortes” (an organ which was similar to the Mediaeval parliament.)

No. 10. “Further the visits are approved to those who report that the inhabitants of the cities and towns in past times, upon counsel of the Jews, have suffered much evil, injury, death and banishment. The Jews were at that time favourites (i.e. highest ministers or chief counsellors) or officials of the former king. They wished to cause the Christians evil and injury, and the latter therefore begged us to allow neither admittance into our palace nor into that of the Queen nor the Infantas my sons, to Jews, neither that they might become officials, physicians or any other kind of profession.

“We give accord to this request and realise the reason. Never, however, were other kings in Castile begged for the like. And although there are Jews in our palace, we will not accept them in our Council and will not even give them such a great power that they could cause any kind of harm in our land.”²¹⁵

One can here observe something astonishing: Henry of Trastamara rebelled against his half-brother and secured himself the moral support of the Pope and the material support of the King of France and other monarchs, in order to overthrow Peter, in that he accused him of having become a rebel, secretly honouring Judaism and having handed over the government of Castile to the Jews. He had in addition hoisted the flag of freedom and thus obtained the support of the nobility, of the clergy and of the people. Later, when he had triumphed and was crowned King, he acted in exact opposite to his promises and began to employ Jews in his palace.

What had happened during the civil war, that he, who had come to Castile in order to kill Jews, later tolerated them in his palace? What did the Jews do in order to avoid a foreseeable catastrophe and to more or less cut a good figure if the opposite party triumphed? The following historical document solves this problem for us.

In the Jewish Encyclopaedia, the monumental work of modern Jewry, it is stated that Peter surrounded himself since the beginning of his period of rule, with so many Jews that his enemies called his court the “Jews’ Court.” In addition the Jews had always been his faithful followers.²¹⁶ The latter was to be expected, for the young monarch had, as a result of delivering himself to the Jews and bringing the latter to the high point of their power, been able to conjure up the fateful international civil wars which were to cost him the throne and his life. Contemporary Chroniclers and historians, whom one cannot accuse of any Antisemitism, prove to us how false it is to believe that the Jews would always unconditionally keep trust with their ally and friend. On the contrary, they cheated him in the most malicious way, as the Jews usually do with their best friends and protectors. For the Jews count neither the most upright friendship nor proven services or favours, however great these may also be. If it suits their political interests, they are even capable of crucifying those who sacrificed everything to do them a favour.

In his loyalty to the Jews Peter went so far as to apply terrible measures of retaliation against those who offended against them. Pedro Lopez de Ayala, the most important writer and chronicler of that time, reports that Peter, when he went to Miranda del Ebro, “in order to exercise justice, because here people had robbed and killed the Jews, had – with the support of the Court – two men of the city, Pero Martinez, son of Chantre, and Pero Sanchez Banuelos killed. Pero Martinez he had boiled alive in a cauldron and Pero Sanchez roasted alive in his presence. In addition he had still others from the city killed.”²¹⁷

In the fifth year of his rule he showed himself magnanimous and granted mercy, even in favour of those who had striven for the throne. However, this edict of mercy did not extend to persons who had caused injury to the Jews. One should therefore really expect the Jews to have kept faith with him in difficult situations. However, the opposite was the case.

The French Chronicler Cuvelier, who was eyewitness and accompanied Bertrand du Guesclin and Trastamara upon their campaign, writes about the time when, through the tragic defeat of Peter’s armies, it became clear that the scales inclined to the side of his opponent. After Peter the Cruel had evacuated Burgos, Toledo and Cordoba, he made his way to Seville. Two of his most valued influential Jewish counsellors, named Danyot and Turquant, agreed with one another to betray him and to hand him over to Henry, as soon as opportunity offered.²¹⁸

Jose Amador de los Rios, the learned writer and historian of the last century, who was favourably disposed to the Jews, openly admits: “It was known in Castile and elsewhere that the Jews themselves let in the Bretons Bertrand Claquins (du Guesclin), when Henry and his supporters appeared before certain cities.”²¹⁹ (In Spanish the word “juderia” is used here. So were the Jewish communities in Castile called.)

When King Peter learned of this cunning betrayal by his protectors, he was doubtless beside himself. The French Chronicler quoted, who witnessed the events, reports that King Peter, when he learned that Cordoba had fallen into the hands of his half-brother, had a violent quarrel with the two Jews who had resolved to betray him, and said to them: “My Lords, a fateful destiny has caused me to listen to your counsel for years long. You are guilty of the murder of my wife and of the falsification of my laws. Cursed be the hour of the first day when I first believed you, now that I shall be thrown out of my land. Exactly in the same way do I throw you out from my high council and palace. Guard yourselves well, never to come back again and leave the city at once.” And the Chronicler continues that the two Jewish counsellors had concluded a secret agreement with Henry of Trastamara, to deliver the city of Seville to him, into which Peter had withdrawn. They agreed with the scribes of the Jewish community in this city that they should let in the troops of Henry of Trastamara through the Jewish quarter. However, through a beautiful Jewess, who had been his lover and was very fond of him, Peter learned in time of the plans of the Jews against him. Therefore on the next day he left the city and fought through a retreat.²²⁰

Paul Hay de Chartelet, the second Chronicler of Bertrand du Guesclin, assures us that Peter learned this in Seville from a Jewish concubine who loved him very much and, against the will of her father, informed him that the Jews planned a secret plot together with Henry of Trastamara to deliver the city to the latter. When Peter had received this news, the unfortunate monarch was completely downcast.²²¹

Without doubt the Jews had followed their traditional tactics and had provided the King with Jewish lovers in order to keep him better under control. But love is often a double-edged sword. And in this case the love of the girl was stronger than her inclination to Judaism and the fear of reprisals.

If we read these Chronicles, it becomes ever more clear to us how dangerous these unassimilable circles of aliens were, who – as has been proven in the course of time – never kept faith with anyone and always inclined to become the deadly “Fifth Column” in the service of foreign powers, and even then when they harmed their most valuable, fanatical protectors and friends.

These facts show us how the Jews, when they saw themselves threatened through the victory of the Christian people in Castile, under the leadership of Henry of Trastamara, knew how to cross at the right time to the opposing side, i.e. to that of Trastamara, in order to thus transform approaching catastrophe into a triumph. This Machiavellian enterprise was perfected even more by the Jews in the course of centuries, and in our time they no longer wait until their enemies are on the point of victory. If a Christian or anti-Communist opposition threatens to disturb their dark plans, they introduce elements into their ranks which makes them fail, or at least occupy a valuable position in the enemy camp, and give the latter the death blow at the first opportunity.

ANTI-COMMUNIST ORGANISATIONS OF THE FREE WORLD!

Be watchful and defend yourself against the infiltration of Jewish elements into your ranks, for they only give themselves out to be anti-Communists in order to control your movements and to make them fail. Even if they also give you good services, it is only to gain positions.

When Peter was defeated, he fled to Portugal, and from there to England, where he was able to secure the support of the “Black Prince.”²²² Supported by the English army and later by the alliance of the Moorish King of Castile. At this stage of the battle there were Jews in both rival camps. They had already discovered the secret of future triumphs: to bet upon two cards, in order to always win. To achieve success with this kind of manoeuvre, the Jews had naturally pretended schisms or divisions in their own ranks, so that attention was not drawn to the fact that one group stood on one side of the combatants and another on the opponents. Thus, after the defeat of Peter at Montiel, they obtained good positions in the government of the victor.

It is astonishing that Henry, in this despicable duel which cost Peter his life, was cynical enough to again call him a “Jew”, although the Bastard at that time was bought both through the treachery of the Jews to Peter as also through the gold which the Jewish communities placed at his disposal, and allowed them renewed admittance – in spite of the justified concern of the Cortes of the Kingdom – to his Court. Thus the struggle, which should have ended with a complete victory for the Christians, was cruelly continued up to the end of the century, in the year 1391, with the terrible murders of Jews on the whole peninsula, when it came to an end. Responsibility for the latter was unjustly laid upon the sermons of the Catholic priest Ferrán Martinez. These, however, were only the spark which brought into flame the hitherto withheld alarm of an oppressed people, whom the Jews robbed, murdered and oppressed when they occupied high positions under several governments. For this the irresponsibility of the monarch was responsible, who had willingly given free range to this treachery. The Jewish “Golden Age” in Catholic Spain had dawned as a result. This situation had tragic results and also harmed the Musulmans when they made possible the Jewish “Golden Age” in Islamic Spain.

CHAPTER TWENTY-FOUR

JEWISH INFILTRATION IN THE CLERGY

In this chapter the ways and means will be investigated of how the false Jewish mock-Christians usually undertake their infiltration into the clergy.

In order to conquer the Christian world, Jewish imperialism holds it indispensable to control the chief bulwark, the Church of Jesus Christ. Therefore they have applied various tactics – from direct attacks to infiltrations. The weapon preferred by the “Fifth Column” was to bring young Christians descended from Jews into the ranks of the clergy who secretly paid homage to Judaism. After ordination as priests, they were then to rise in the hierarchy of Holy Church – be it in the secular clergy or in religious orders – in order then to utilise the positions obtained in the clergy to the harm of the Church and in the interests of Jewry for its plans of conquest and heretical or revolutionary movements. With this delicate task Jewry makes use of talented young men, who intercede not only very religiously but also mystically and fanatically for the Jewish religion and are ready to sacrifice their life for the cause of the God of Israel and the chosen people.

In Judaism there are many such mystics. And to this the great successes are to be attributed which the theological Imperialism of the Jews has achieved. The child or the youth who enters into the seminary of the Christian clergy knows that he will be undertaking the holiest task, the destruction of the principal enemy of the chosen people, thus of Christianity and particularly of the Catholic Church. He knows that he makes possible with his future activity of destruction and weakening of Christianity the fulfilment of the divine will, and hence the rule of Israel over the whole world will be attained. The false Christian, who in secret adheres to Judaism, believes he is completing a sacred task which in addition secures him eternal salvation. The more damage he can cause the Church as priest, monk, minister, abbot of a monastery, provincial of a province, bishop, archbishop or cardinal, all the more services has he rendered, according to the opinion of the Jews, before God and the chosen people. One can say that this legion of mystics and fanatics was finally successful in bringing to an end the predominance of Holy Church in the Middle Ages, and as a result the revolutionary Jewish-Freemasonic or Jewish-Communist movements of modem time had their way made easier. The Jewish “Fifth Column” in the clergy is thus one of the basic pillars of international Jewry.

The aims of the infiltration of the Jewish mock-Christians in the clergy are clearly laid down in an interesting document which the Abbé Chabauty had published, and which is also mentioned by the archbishop of Port Louis, Monsignore Leon Meurin, S.J. This concerns a letter from the secret leader of the international Jews, who lived towards end of the 15th century in Constantinople, to the Jews in France. As answer to an earlier letter to him from Chamor Rabino de Arles, he gives them in this the desired instructions. This document fell into the hands of the French authorities and Abbé Chabauty had it published. The letter runs literally:

“Beloved brother in Moses, we have received your letter, in which you report of your anxieties of soul and the misfortune which you must bear. We suffer this sorrow with you. The advice of the Grand Rabbis and Satraps of our laws runs as follows:

“You say that the King of France compels you to become Christians. Well then, do his will, but preserve the law of Moses in your hearts.

“You say that they wish to seize your goods with violence. Let you children become merchants, so that through trade they may rob the Christians of their property.

“You say that there is a striving after your life. Let your sons become doctors and chemists, so that they can take life from the Christians without having to fear punishment.

“You say that your synagogues are destroyed. Let your sons become priests and abbots, so that they can destroy the Christian Church.

“You say that you are oppressed in other ways. Let your sons become lawyers or notaries or undertake some other profession which has usually to do with public affairs. Thus you will rule the Christians, you will gain control of their land and avenge yourselves upon them.

“Follow the commands which we give you and experience will so teach you that, although you are now downtrodden, you attain the high point of power.”

Signed V.S.S.V.E.F. Prince of the Jews of Constantinople to the leader of Casleo, 1489.²²³

The infiltration of Jewish mock-Christians into the French clergy of that time caused much harm, since it made possible the spreading out of the Huguenot movement in the 16th century. This sect was supported by Jews who pretended to be Christians, and clearly differed from the Lutheran churches which even seized upon anti-Jewish measures.

The purpose of this Jewish infiltration into the clergy is evident: the destruction of the Church from within. What was said in the aforesaid letter has been confirmed to sufficiency in countless trials by the Holy Inquisition against clergy who honoured Judaism. The treacherous activity of the clergy of the “Fifth Column” is indescribably many-sided, yet always directed at the same goal: to passionately defend the Jews or to favour heretical and today, revolutionary openly anti-Christian movements, to weaken the defence of the Church and to attack good Christians – especially the successful defenders of Christianity –, to denigrate and destroy them. Thus they prepare the victory of the Jewish heretical Freemasons and Communist organisations and hope in the future to be able to fully destroy the Church.

The trials brought by the Holy Inquisition against archbishops, abbots, deacons, priests and monks who were secret practisers of Judaism, give a wealth of information concerning the tactics applied by the clergy of the “Fifth Column”.

The phenomenon of Jewish infiltration into the clergy has existed as proven since the beginnings of Christianity and was constantly one of the main dangers which Holy Church, not only in the one or other land, but in the entire Christian world, saw facing it. If we wish to investigate this problem in its entire extent, then a work of many volumes would be necessary. We will therefore restrict ourselves to one of the many tragic historical trials of Jewish infiltration into the clergy, which made possible the present triumph of Jewish Imperialism. The following example will suffice, in order to reveal how the Synagogue carried out its infiltrations into the Christian clergy, for its tactics were at different times and with different peoples always similar.

The learned Jewish historian Abram Leon Sachar, one of the directors of the Hillel de la B’nai B’rith Foundation, Jewish community leader and later president of the Brandeis University, writes in his work “History of the Jews”, in connection with the conversion of the Jews to Christianity in Spain since the year 1391 and with the later results of these conversions, as follows:

“But after 1391, when the Jews were more strongly under pressure, whole communities confessed to the Christian belief. The majority of the new converts eagerly utilised their new status. Hundreds of thousands came together in places from which previously they had been excluded on account of their faith. They entered professions hitherto forbidden them and had admittance to the secret Senate of the Universities. They obtained important state offices and even penetrated into the Church of the all highest. Their power increased more and more with their wealth, and many could thus reckon upon being accepted into the oldest nobility families of Spain . . . An Italian who lived almost at the same time remarked that the converted Jews practically ruled Spain, while their secret adherence to Judaism destroyed the Christian faith. Like a wedge, hatred stood between old and new Christians. The neophytes were regarded as rogues, as ‘infamous’ or ‘pig dogs.’ They were despised on account of their success, their pride and their cynical attitude to Catholic practices . . . While the masses observed with gloomy bitterness the success of the new Christians, the clergy lied about their unfaithfulness and their lack of honesty. It was suspected with justice that the majority of converts were still Jews in their heart. The compulsory conversion had not been able to eliminate a legacy centuries old. Tens of thousands of the new Christians outwardly submitted, went as usual to Church, murmured the prayers to themselves, carried out rites and observed the customs. But their spirit had still not been converted.”²²⁴

It is difficult to aptly comprehend the conversion of the Jews to Christianity who became a veritable “Fifth Column” in the bosom of Christian society. Alarming is the manner in which the Jews gained control of the government posts, of corresponding places in the universities and in all realms of social life and also penetrated into the nobility families and even into the sanctuary (all-holiest) of the Church; as the Jewish academician correctly writes, the Jewish infiltration into the clergy.

After recounting how real Catholics grew suspicious when converted Jews, during the baptism of their children, “at once washed away the baptismal mark” from them, this Jewish historian continues:

“It was suspected that they celebrated the Jewish festivals in secret, ate Jewish-foods, maintained friendships with Jews and studied the ancient Jewish science. Reports of countless spies had the aim of confirmation of these suspicions. What son of the Church could have been able to look on calmly at how these hypocrites made merry at the Christian practices and accumulated riches and honours?”²²⁵

Althis was proved to sufficiency, for the Spanish Inquisition knew best of all how to introduce spies into the Jews’ own ranks, who then helped it to discover the most closely guarded secrets, even if they were still so well concealed under the mask of false Christianity. In this lies one of the main reasons for the deep hatred of the Jews towards the Spanish Inquisition and for this reason they have organised against it for centuries long a campaign of slander and blasphemy in the whole world, which has given occasion to short-sighted condemnations and covered the historical truth with dirt.

The Jewish historian Cecil Roth, so very highly regarded in Jewish circles, assures us in his “History of the Marranos”, an official Jewish publication of the Jewish publishing house in Buenos Aires, in connection with the same events that even if there were honest converts, nevertheless the majority were in their innermost hearts just as Jewish as previously. In appearance they lived just as Christians, had their children baptised in the Church, but hastened to efface the traces of the ceremony, as soon as they were back home again. They had themselves married by a priest, but this ceremony did not satisfy them, and they carried out yet a second one among themselves in order to render the marriage legitimate. They went often to confession, but their confessions were so unreal, that – so it is said – a priest once begged one of them for a piece of his clothing, as a relic of such a pure soul. Behind this outward concealment they remained what they had always been.

The Jewish historian speaks below of how they carried out the Jewish ceremonies down to the last detail, celebrated the Sabbath as far as was possible for them, and often entered upon a marriage with descendants of open Jews.

Then he makes the following interesting revelations: “They secretly attended the Synagogues, for whose illumination they regularly donated oil. They also formed religious communities under the protection of a saintly Christian, with apparent Catholic aims, which they used as pretence in order to be able to carry out their very ancient rites. As far as their race and their faith is concerned, then they were the same as before their conversion. They were one hundred percent Jews, and not only in name. Christians, on the other hand, they were only for the sake of outward form. After the religious hindrances had been cleared away, which had previously blocked the way to them, the new converts and their descendants in social and economic respect, made enormously rapid progress. However much their honesty was doubted, they might nevertheless nowhere be excluded any more on account of their faith. The legal career, the government, the army, the universities, and even the Church were soon filled by more or less doubtful new converts or their direct descendants. The richest married into the high nobility of the land, for only few impoverished Counts or knights could withstand the attractive power of money.”²²⁶

The third remark of the Jew Cecil Roth to the third chapter of this work is very interesting and runs literally: “Jerome Munzer, a German, who travelled in Spain in the years 1494-95, reported that, until a few years previously in Valencia, where later the Church of the Holy Catalina de Siena was built, there was a church which was dedicated to Saint Christopher. Here were found the graves of the ‘marranos’, i.e., of the false Christians who were inwardly Jews. If a Jew died, they pretended to be in agreement with the rites of the Christian religion and carried in a procession the coffin covered with a golden cloth and image of Saint Christopher. But in spite of all, they washed the body of the dead and buried them according to their own rites. . .” A similar case is said to have occurred in Barcelona, where a marrano, if he said, “Let us go today into the Church of the Holy Cross”, meant by this the secret Synagogue which was so named. A classical report about the situation and the hideouts of the marranos of this time is in the history of the Catholic Kings by Bernaldez, contained in Chapter 18.²²⁷

On the ensuing pages of the already mentioned “History of the Marranos”, several examples are given of how it was successful for several of them to attain high positions. The Jew Azarias Chinillo, for example, who upon his conversion took the name Luis de Santangel, went to Saragossa and there studied law. Afterwards he obtained a high position at the court and a nobility title. “His nephew Pedro Santangel became Bishop of Mallorca and his son Martin a judge in the capital. Other members of the family occupied high offices in the Church and in the government of the state.” Then the famous Jewish historian enumerates further Jews in Church offices: “Juan de Torquémada, the cardinal of Saint Sixtus was directly descended from Jews²²⁸, in the same way as the devout Hemando de Talavera, the archbishop of Granada, and Alonso de Orpeza, the head of the Hieronymite Order . . . Juan the Pacheco, Marquis of Villena and head of the Order of Santiago, who during the rule of Henry the Incapable was sovereign ruler in Castile and tenaciously sued for the hand of Isabella, was descended on both father as well as mother’s side from the Jew Ruy Capon. His brother, Pedro Giron, was the head of the (Catholic military) Order of Calatrava, and his uncle was archbishop of Toledo. At least seven of the head Prelates of the kingdom had Jewish blood in their veins. The same was the case with the Chief paymaster . . . The numerical proportion of converts with their rapidly increasing descendants and far-reaching family connections was very great. In the south of the land it formed – so it is said – a third of the population of the most important cities. Accordingly it must have been three hundred thousand on the entire peninsula, inclusive of the pure-blooded and the half-pagan relations. The former were not so numerous. All in all they represented in the state organism an all-embracing, unassimilable community in no way to be despised. The Jews who had been converted to Christianity, together with their most distant descendants, were known in Jewish circles by the name Asunim, ‘Compelled’, i.e. persons who were compelled to accept the ruling religion . . .”

And the Jewish writer continues his interesting report: “A new generation had grown up, which had been born after the conversion of their parents and was naturally baptised in childhood. The position of Church Law could not have been clearer. They were Christians in the truest sense of the word, and the practice of Catholicism placed them equal to every other son or every other daughter of the Church. However, it was known that they were only Christians in name. They publicly supported the new faith only very rarely, while they clung all the more in secret to their old one. The position of the Church had become far more difficult than before the fateful year 1391. Previously there had existed countless unbelievers who were easy to recognise and who were made harmless through a succession of systematic government and Church laws. But the same unbelievers were now found in the bosom of the Church and spread out in all realms of Church and political life, often openly derided its teachings and through their influence infected the mass of the faithful. Through baptism they had merely changed from former unbelievers outside the Church to heretics within it.”²²⁹

The words of the authoritative Jewish historian speak for themselves and comments are superfluous. It describes to us in a few words the character and the deadly danger of the “Jewish Fifth Column” in the clergy in the course of centuries up to the present.

Besides their efforts to control the Church from within, by their controlling of the highest offices, the false Christians infected through their influence the mass of the faithful. Thus arose heresies and the Jewish-influenced revolutionary movements.

Jose Amador de los Rios, whom the Jews rightly hold to be one of the most important sources of Jewish history on the Iberian peninsula and whom up to the present only the Jew Cecil Roth equals, says in this connection about the converted Jews: “On the grounds of this improvised demand, they gained control of all state offices and all dignities and honorary offices of the republic. They risked much and attained still more, mixed their blood with the Hispano-Latin in a liberal way, penetrated suddenly into all realms of Christian life and into the highest nobility and climbed with their proud demands up to the steps of the throne itself.” “Their inborn lack of shame came to their advantage and they supported themselves upon the well-weighed single-mindedness of their race, whose origin they now proudly and arrogantly sought in the most regarded families of the tribes of Judah or Levi, the representatives and traditional preservers of the priesthood and of the kingdom. We restrict ourselves now to the converted Jews (as the converts were also called) in Aragon and Castile. One can in fact assert with justice that the Jews, in contrast to the converted Moors who were satisfied after baptism to be respected in the same modest position, advanced themselves in all realms of official life and took up all social positions. In the curacy of the Pope they sat in his private rooms; at the head of the government, of public property, and of the highest courts of law; in the teachers’ chairs and in the rectorate of the universities, as well as in the chairs of the diocesans and abbots. And as spiritual dignitaries they demanded and received from the crown, knights’ estates, counties, margravedoms and baronial properties, which led to the noble stamp of the old nobility vanishing. Everywhere and in every respect the calm investigating gaze of the historian falls upon the hectic neophytes. With manifold aspects they offer themselves for rational study and also long fruitful investigations. In all realms of activity and intelligence their initiative was to be traced. The converted Jews became to the same measure statesmen, financiers, lease-owners, soldiers, prelates, theologians, legal scholars, Bible preachers, physicians, merchants, industrial workers and craftsmen, for they laid claim upon all.” After this exposition the historian poses the following question: “Should the Spanish race be completely abandoned in the face of the never satisfied ambition which the fortunate combination of the new Christians with Catholicism has called forth among the latter?”²³⁰

He speaks of the sons of Rabbi Salomon Ha-Levis, who with his conversion took on the name Pablo de Santa Maria and was priest and later archbishop of Burgos. After enumeration of the distinctions which Alvar Garcia de Santa Maria received, it is further expressly stated: “The distinction was allotted to the first born of Pablos, Gonzalo Garcia, who was already invested with the archdeaconship of Briviesca in 1412. In 1414 he was chosen to represent Aragon at the Ecumenical Council of Constance. There he had the fortune that the assembled fathers chose to address him and other noble young men with the difficult, sublime problems which were to be discussed in this high assembly. Alfonso, who was born after Maria, attained the title of doctor when he was already no more than 5 years old and shortly afterwards became deacon of Santiago and Segovia. It is worthy of note that, in this Chronicle, up to his election as archbishop he is always called deacon of the Church of Santiago and Segovia, which proves that he combined both dignities in himself. When he was still very young, Pedro already received the important honorary office of protector of the King.”²³¹

In the following chapter of the work quoted, José Amador de los Rios comes back once again to the fact that Jews claimed for themselves high offices and says something very revealing in this respect: “In the preceding chapter we have seen how the converts in Aragon and Castile, through the freedom which conversion brought with it, and by their own education, their riches and their natural daring, had occupied not only all offices of the republic but also social positions, and conquered by storm the highest dignities in the Church, if they were not freely conceded to them.”²³²

This felicitously chosen expression “to conquer the highest dignities (offices) of the Church by storm” is interesting, because today it is an actuality. For the “Fifth Column” in the service of Jewry in different dioceses – by its naturally making its influence felt in Rome – has really taken the highest dignities by storm. As a result it becomes completely clear that upon different occasions those who, on the grounds of their virtue and loyalty to the Church, would really have deserved these offices, were not taken into account and treated differently. Preference, however, is given to the clergy who defend Jewry, favour the victory of Freemasonry and Communism, and violently attack the real defenders of Holy Church. In these cases the mechanism of intrigues and influence of the “Fifth Column” has deceived the goodness and sincerity of the Holy See and can therefore record new triumphs, not only through the securing of successors in the Dioceses under control but also in foreign ones, which again injures those who had greater claims to occupy the vacancies. Luckily this kind of manoeuvre has in many cases failed completely and one hopes that in the future, when the truth becomes known and the enemy is unmasked, the “Fifth Column” will have to record greater failures. In addition the Church – as already before – recovered anew from the deadly cunning of the “Synagogue of Satan.”

Our Lord Jesus Christ announced clearly and distinctly that the truth will make us free. Therefore we taken the risk of speaking the truth, although this will be highly unpleasant to the clergy and laymen, who secretly confess to Judaism and betray the Church and Christianity.

Concerning Saragossa, the capital of the kingdom of Aragon, the famous historian says the following: “The converts who held themselves to be preservers of the ancient culture of their predecessors, strove not only for the lower offices in the Republic, but also for Church dignitaries.” In another passage he provides us with interesting details concerning the connection between a Jewess and the Prince Alfonso of Aragon. The latter fell in love with the daughter of the public Jew Aviatar-Ha-Cohen, who “upon the request of the Prince, first confessed to the faith of the Saviour, before she gave herself to him. With baptism she received the name Maria and presented him with four sons: Juan of Aragon, first Count of Ribagorza, Alfonso of Aragon, who became Bishop of Tortosa and later, at the time of the Catholic Kings, Archbishop of Tarragona, and Feroando of Aragon, Prior of San Juan and Catalonia.”²³³

The renowned historian enumerates further concerning converted Jewish families who married into the oldest nobility families. This trial continued for so long until the Holy Inquisition dissolved the old Courts of the faith. The learned writer also mentions the fact that many of these families originating from Jews boasted of going back to David and being directly related to the Holy Mary.²³⁴ One thus sees that they have made use of this trick for five hundred years.

He asserts that the family of La Caballeria was related to Boniface: “Simuel received, as well as Bonafoz, the name Pedro; Achab was called M. Filipe, Simuel-Aban-Jehuda-Juan, Isaac-Femando, Abraham, Francisco; and Salomon, Pedro Pablo. The Jewish name of Luis is not known, since he was baptised very young. It suffices for us to know that Pedro (Simuel) obtained great regard in his spiritual career and became Prior of Egea. Felipe became representative of the Knights and hereditary landed noblemen in the Cortes of the kingdom (a kind of parliament). . . The sons of Fernando (Isaac) had, together with the other converts, a share in the taxing of public income, under the protection of his uncle Luis. Of the latter’s three sons, Luis, the firstborn, was chamberlain of the cathedral Church and Juan occupied a position in the same Church.”²³⁵

Different members of the Santa Maria and La Caballeria families were later accused of being inclined to Judaism and prosecuted by the Inquisition. The entire family of Vidal de La Caballeria was burned in Barcelona by the Inquisition, and even Tomas Garcia, the highly regarded jurist and historian, was put on trial. Whoever wishes to investigate further this interesting subject can take for additional reference the work quoted, the so-called “Green Book of Aragon” by Juan de Anchias, which provides interesting details concerning the Jewish infiltration into the clergy, the government and the nobility.

This valuable document was later published and is found in the National Library in Madrid. In this respect the book which was written by Cardinal Mendoza y Bobilla in the 16th century “Tizon de la Nobleza Espanola” (“Blemish of the Spanish Nobility”) is also interesting, which is also preserved in this library.

In conclusion to this chapter we will quote in addition other respected sources and begin with another publication of the Israel Publishing Co. in Buenos Aires. In the work “Israel – A History of the Jewish People” by Rufus Learsi, which was prepared by the author with the “magnanimous support of the Jewish History Foundation Inc,” it is expressly stated that: “The universal anger was in fact directed against the new Christians and constantly increased. It was not only assumed that they secretly remained true to their faith, from which they had sworn to have freed themselves, although for the clergy this heresy was the greatest crime. The new Christians called forth through their successes even greater indignation. A too great number had now, since religion no longer prevented them from this, become rich and powerful. They took up high positions in the government, in the army, the universities and even in the Church... All, even the priests and monks, were regarded as heretics and the spite of the people was directed against them, until acts of violence broke out. In the years 1440 and 1467 the rabble rioted in Toledo and many new Christians were murdered and their houses set on fire. Six years later the bloody rebellions against them in Cordoba, Jaen and Segovia were repeated.”²³⁶

It was only natural, that the clergy regarded the descendants of Jews, who belonged to the Church orders, as heretics, and when a half-century later the Spanish Inquisition was founded, this was fully and completely confirmed. On the other hand, the author holds the clergy responsible for the wave of anti-semitism against the Christians of Jewish origin. In order to understand this situation, one must, however, know the motives in all details which led to such proceedings against the marranos.

The Jewish historian Joseph Kastein investigates this motive in his interesting work “History of the Jews” and speaks of the false conversions of the Jews to Christianity: “At first both the people as well as high society regarded the converts as a homogeneous group. Particularly the nobility and the clergy saw in them the result of a victory and at first they were enthusiastically accepted. Countless converts passed through the open doors and obtained admittance into Spanish society and the clergy.” In the following the Jewish historian emphasises that the converted Jews “soon appeared in the highest positions of the clergy.” “The converts were accepted with equal rights into Spanish society. However, as a result they did not sacrifice their capabilities. Previously they had been especially merchants, industrialists, financiers and politicians. So now also, only with this sole difference that they belonged to Spanish society. One had compelled them to enter in order to eliminate dangerous foreigners. But now they found themselves inside the house. The problem had only been displaced from the outside into the interior of the social structure.”²³⁷

It is not easy to find such a deep-reaching, painfully exact study concerning the nature of Jewish infiltration into Christian society and the clergy through outward conversion. The Jewish historian ends the chapter with the most contemptuous opinion concerning the utility of baptism for the Jews, by his placing into the mouth of a Jewish defendant the following assertion: “There are three ways of wasting water. 1. To baptise a Jew. 2. To allow it to flow into the sea, and 3. To mix it with wine.”

On the following page he continues his study about the new Christians and writes that the converts “supported themselves with their social elevation, in the same way as those who have compelled them to accept the new religion, upon the higher circles of the court, of the nobility and the clergy. They had less the intention to become stronger in the economic respect, but also to attain political and social influence... They had become members of the Church, but not adherents of the faith. The indissoluble connection of a thousand years long religious development compelled them to secretly preserve the indestructible Judaism in their heart and to carry it with them in its deepest form. They went cautiously to work, in order not to be discovered by the adherents of their new religion. They timidly followed all rites and laws, festivals and customs of their own faith and fought in secret for this right, led a double life and each individual bore a double burden.” When the Church noticed what was taking place – adds the Jewish historian we quote – “there arose a new battle-cry, that the Church was in danger. The Jews have forcefully obtained admittance into Church and society in order to undermine it from within. The unavoidable, if also absurd consequence of this was, that war was declared on the inner enemy. For this purpose for support, reported the intrigues at the Court, and did everything possible in order to influence high society. The converts, whom the national policy had concerned itself with, became ‘swindlers’, a vulgar word, which comprises the epithets ‘accursed’ and ‘pig’.”²³⁸

It would certainly not have easily occurred to us to describe so exactly – as the Jewish historian – the essence of the “Jewish Fifth Column” in the bosom of Holy Church and Christian society. Also we could certainly not have explained so well the motives which gave occasion to the creation of the Holy Inquisition Court, which was regarded by the people and its leaders as “aids of Heaven against this evil.” Its necessity and value was, however, later denigrated through a campaign of slander lasting over centuries.

In the Jewish-Spanish Encyclopaedia it is stated: “Daniel Israel Bonafou, Miguel Cardoso, Jose Querido, Mardoqueo Mojiaj and others praised the “Swindlers” affair as a method to undermine the foundation of the enemy as a means to shape the struggle against it more elastically.” In another passage it is stated of the swindlers: “Queen Esther, who revealed neither her race nor her origin, was held by them to be a prototype.”²³⁹

The description New Christians, which the false Jewish Christians, especially those of Spanish and Portuguese origin, still use today, is also customary among the Musulmans. The Jewish Encyclopaedia which we mentioned cites examples under the word “criptojudios” (= Christians who secretly admit to Judaism): “This phenomenon (criptojudaismo) is still not very old. It appeared in 1838, when the Shah of Persia compelled the Jewish community of Meshed to admit to Islam. Several hundred Jews then formed a community, which was known under the name Dja-did-ul-Islam. The new Musulmans seemingly followed the Mohammedan rites and undertook the usual pilgrimages to Mecca. In secret, however, they practised the religious customs of their forefathers. The members of the community of Dja-did-ul-lslam held religious gatherings in underground synagogues, circumcised their sons, observed the Sabbath, respected the laws of diet and survived the danger to which they exposed themselves. However, later many of them left Meshed and founded two settlements of the sect in Herat, Afghanistan, Merv and Samarkand, Turkestan, Bombay, Jerusalem and even in Europe (London). Through emigration their number in Meshed grew to 3000 and in Jerusalem there were 500 believers. The traveller and orientalist Walter Fischel described the customs and traditions of Dja-did-ul-Islam in his work “A Swindler” (gauner = swindler, rogue, gypsy) in Persia (in Hebrew, 1930).²⁴⁰ May the English take heed, for many Musulmans who live in London, as well as in the entire Islamic world, are concealed Jews.

CHAPTER TWENTY-FIVE

A JEWISH CARDINAL BECOMES POPE

The highest aim of the “Jewish Fifth Column” in the clergy has always been to gain control of the Papacy and to place a secret Jew on the chair of St. Peter. For this would make it possible for it to use the Church for the revolutionary Imperialist plans of the Synagogue and to cause harm to our religion. In the year 1130, 832 years ago, Jewry nearly attained its goal. For the investigation of this horrifying chapter in history we have also made use of recognised Jewish and other sources, which are free of Anti-semitism.

The world-renowned historian Fernando Gregorovius — as is known in scholarly circles — and who was in addition extremely favourably disposed towards the Jews, reported about these historical events in his work “History of the City of Rome in the Middle Ages.” The first translation into Italian was financed by the city government of Rome, which in addition provided the author with the title of “Honorary citizen of the city of Rome”. The following quotations are taken from his work: “Book II. Vol. 2, Chapter III. The Pierleoni. Their Jewish origin. The Synagogue. Peter Leo and his son Peter, the Cardinal. Schism between Innocent II and Anacletus II. Innocent in France. Letter of the Romans to Lothar. Roger I, King of Sicily.

A purely civic schism would necessarily have proved to the world that the German kings were not always responsible for the division of the Church. The wealth and the power of the Pierleoni and still more their great services in relation to the Church awoke in them the hope of making a member of their family into Pope. The astonishing fact that they were descended from Jews and had reached such high regard, gives us opportunity to cast a glance at the Synagogue in Rome.”

Gregorovius describes the development of the Jewish community in Rome and then mentions that Benjamin de Tudela, the famous Jew, travelled over half the world to visit all Jewish organisations of his time. Of the Jews in Rome he says that, at the time of Pope Alexander III, they had great influence in the Papal residence, and he enumerates very intelligent Rabbis, such as Daniel, Geiele, Joab, Nathan, Menahem and others of Trastevere. According to Gregorovius the Jews have only once been persecuted and enslaved in the eternal city. “Their race understood how, on the basis of their slyness, their inventive talent and the power of gold accumulated in secret, to assert themselves against their oppressors. The first physicians and richest bankers were Jews. In their wretched houses they loaned money at usurious interest, and in their book of debts stood the names of the most respected Consuls of Rome and even of the Popes, who were short of money. And from this despised Jewish Synagogue emanated a family of senators who had to thank the usurer for their wealth and their power.”

The grandfather of the mentioned Peter Leo, who played an important role in the investiture dispute, also had relations in his capacity as banker with the Papal residence and often helped out with money. He finally allowed himself to be baptised and received the name Benedictus Christianus.

Very soon his son Leo, who with baptism had received the name of Pope Leo IX, could ensure himself an important future, as was fitting for a rich, sharp-minded, bold and ambitious young man. He intermarried with Roman magnates who wished to marry their sons to rich Jewesses, or their daughters to the sons of baptised Jews.²⁴¹ Gregorovius assures us that one of his sons, by name Peter Leo, who was the first to bear the surname Pierleoni, “had much influence in Rome and was always asked for advice.”

Besides his fortress alongside the Marcellus Theatre, which no doubt his father had built, he also controlled the Tiber Islands situated nearby. Urban II also made him into protector of Castel Sant’Angelo and died — to use the words of Gregorovius — in the house of his creditor and protector. His successors — so it continues — therefore made efforts to obtain the favour of the powerful Pierleoni. However, the people detested him because he was a usurer. The nobility hated him, and we can observe that he, in spite of his friendship with Pope Paschalis, did not ask the Prefecture for his son, because he was of “the new nobility.”

The friendship of the Popes, the glitter of kinship, wealth and power very soon wiped away the stain of his Jewish origin, and a short time later the Pierleoni became the most respected princely family in Rome. Leo and his successor bore the tide “Consul of Rome” — according to Gregorovius — “proudly and with masterly dignity, as if they were very ancient Patricians.” The famous historian adds further that the Pierleoni were Welfs, i.e. were of the Papal party against the German Emperors, for we must not forget that at that time, at least in appearance, they were devout Christians.

The following report by Gregorovius is also very revealing. From this we learn that Pierleoni was buried on 2nd June of the year 1128 with so many marks of honour as never before for a Consul in ancient Rome. Even if the tombs of the Popes of that time were destroyed, then the “Mausoleum of this fat Jew”, as Gregorovius calls him in this connection, although he was officially very Catholic, continues to stand. He reports that he “left behind many descendants. These sons of the Ghetto were so unbelievably rich, that one of his sons became Pope and another Patrician of Rome. One of his daughters married Roger of Sicily. This powerful lord had selected a Church post for his son Peter. Would one have been able to refuse him the violet cloak of a Cardinal? Was even the striving for the robes of the Pope to be dared for a son of the Pierleoni? Young Peter was sent to Paris, in order to complete his education. There he belonged without doubt to the students of Abelard. After ending of his study he became a monk of Cluny. This was doubtless the best recommendation for a candidate for the Papal dignity. . . Upon the wishes of his father, Paschalis summoned him back to Rome and named him Cardinal of San Cosmo and San Damian. . . Together with his brother he then accompanied Gelasio to France, returned with Calixtus and became Cardinal of Santa Maria in Trastevere, whence his family originated. Later he became Papal ambassador in France, where he convened Councils, and in England, where he was received by King Henry like a prince.”²⁴²

Holy Church had accumulated experience in the centuries long struggle against the “Synagogue of Satan”, and now correspondingly built up its defence. It passed anti-Jewish Church laws which, if followed, would have provided a defence. Unfortunately there were — as we have already seen — monarchs like Witiza, Ludwig the Pious and Peter the Cruel, who submitted to the influence of the Jews and caused the anti-Jewish Church Laws to become ineffective. Thus they protected the principal enemy of Christianity and allowed him to become deeply rooted in the government of the state, which had tragic consequences for the Church as also for the peoples who fell into the hands of the Jews.

These tragedies were, however, locally restricted, for while Witiza or Ludwig the Pious delivered their people to the enemy, the Papacy and other Christian states conducted further the struggle for defence of the Church and Catholicism in a zealous manner. This new situation in the 11th century for the Holy See itself was doubtless the prelude for a universal tragedy, not locally restricted, which was to extend to the whole of Christianity; for the enemy was on the point of conquering the chair of the Church, and this crisis had necessarily to draw the entire Christian world into its effect.

The bitter investiture dispute between Pope and Emperor and the problem of predominance were to offer Jewry the favourable opportunity of advancing to the Holy See, by their offering their valuable services and doubtless revealing themselves as pleasing. In this struggle between Popes and Emperors the Jews began to take decisive side with the party of the Welfs, i.e. for the Pope, who under the existing conditions could not reject this unexpected, seemingly valuable support — also in the economic respect, which was then urgently necessary for the Holy See.

In this trouble, the Church Laws, the results of centuries of experience, were at first forgotten. Through their gainful-seeking adherence to the Popes the Jews had penetrated into a domain which had hitherto been refused to them. The fratricidal struggles among the Christians themselves helped the “Synagogue of Satan” best of all to further their imperialist plans.

This they now attained by their supporting the Church power against the civic. In the 16th century, thus 450 years later, they wished to finally destroy Christianity, by their defending the Kings against the Papacy.

In this case they made themselves indispensable as bankers, and the Pope had to hold to them in order to solve his economic problems. The famous Rabbi, poet and historian, Louis Israel Newman writes in his extremely interesting work “Jewish Influence on the Reform Movements of Christianity” concerning the schism called forth by Cardinal Peter Pierleoni in Holy Church. He attributes to the latter a decisive importance for the development of the so-called Jewish heresy in the Middle Ages, in which Popes, Councils and Inquisition with justice see the origin of all heresies. For the Inquisition proved that the secret Jews, i.e. the Jewish heretics, were the organisers and spreaders of the remaining heretical movements.

The Rabbi quoted states that “the chief factor for the outbreak of Jewish heresy in the 12th century was the election of Anacletus II, one of the members of the Jewish Pierleoni family, as Pope in the year 1130.”²⁴³ This confession is extraordinarily important, because it comes from a well-known leader of Jewry and in addition corresponds exactly to reality. For such a bold stroke must necessarily not only bring about the fall of Christianity, but also certainly very much encourage the Jews, who now believed that everything was attainable for them. The Rabbi mentioned confirms this view in another passage in his interesting work: “Additional proofs of how the rise of Anacletus had effect on the Jews, one can find in the numerous literature about the mystical, Jewish Pope, who in Hebrew legend is called Andreas or Eichanan. It is to be granted that the rise to power of the member of an ancient Jewish family has stirred the Jewish communities in Italy to activity and has led to a powerful confirmation of their own traditions and opinions.”²⁴⁴

Here the Rabbi mentioned already goes too far and uses one of the chief arguments which the Jews usually advance at their secret meetings in order to prove that their religion and not the Christian is the true one. They assert that the fact that they successfully rose in the hierarchy of the Church up to bishops and cardinals and even reached the throne of St. Peter through all kinds of infamy — even if the Popes in question are really anti-Popes — confirms their opinions and traditions or proves that they can assume that their religion is supported by God.

We will answer this sophistry with an eloquent argument: every human institution which cannot reckon with God’s support would already many centuries ago have been controlled through the devilish “Jewish Fifth Column” in the clergy. The latter believed, eight hundred and thirty two years ago, that they had finally conquered the Holy See and had Holy Church in its power. However, this devilish attempt failed then, just as is the case today, eight hundred years later, and that conquest is simply to be regarded as Utopian striving. If Holy Church could not count upon the support of God, it would already have been subjugated by the hellish mechanism of Jewry, which many with Justice hold to be the powerful tool of the Anti-Christ.

Our Lord Christ called Jewry the “Synagogue of Satan”, and described the Jews as sons of the Devil. Not only on account of their wickedness, but apparently also on account of the extraordinary power which the Devil lends them. Not in vain are the clergy who support the Jews to the harm of the faith described by the already mentioned Holy Council of Toledo as followers of the anti-Christ, and the Jews were called “Ministers of the anti-Christ” by famous Fathers and Saints of the Church.

This many times supernatural seeming capacity to do evil goes back to the dragon, exactly as John has prophesied in his “Apocalypse”. “The Beast and the dragon will be overcome after passing temporary dominance.” So was it resolved by God and Saint John prophesies this in the 13th Chapter of the Apocalypse:

“1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy. 2. ... And the dragon gave him his own strength, and great power. 3. ... And all the earth was in admiration after the beast. 4. And they adored the dragon, which gave power to the beast: and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him? 5. And there was given to him a mouth speaking great things, and blasphemies... 7. And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation.”²⁴⁵

The power, which the dragon lent to the beast, agrees in astonishing manner with the capacity of the “Synagogue of Satan.” In addition the latter’s power over the Good — as it is written — is transitory. It was also predicted that the Beast, especially in the Communist lands, would utter blasphemies. The interpretation of various Fathers of the Church, theologians and highly-regarded Catholics at different times who equated post-Biblical Jewry with the Beast of the “Apocalypse” seems thus fitting. Reality concords in such astonishing extent with the prophesy, that no doubt seems any more possible.

However, God has also prophesied that the Beast and the dragon, after their temporary victory, will be finally conquered and cast into the fire. This is stated in the 20th Chapter of the Apocalypse:

“9. And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast 10. And the false prophet shall be tormented day and night for ever and ever.”

In the Prophecy yet a second Beast is mentioned, whose characteristics concord in astonishing manner with the “Jewish Fifth Column” in the clergy. It looks outwardly like a lamb, however acts like a dragon. It is its task to support the first Beast, as it is the task of the “Fifth Column” to make easier the triumph of the “Synagogue of Satan”. In the 13th Chapter it is stated:

“11. And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon. 12. And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed. 14. And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived.”.²⁴⁶

It is really astonishing that Jewry, which was fatally wounded through the Inquisition and the activity of the good, has survived and recovered from its wounds. On the other hand, it is the task of the Beast with the exterior of a lamb to attain that men admire the first Beast. This agrees again astonishingly well with the work of the clergy of the “Fifth Column” which is directed so that believers almost worship the Jews. They pretend to be descended from our Lord Jesus. The latter, however, called them Sons of the Devil, and they are the principal enemy of Holy Church.

One must take into consideration that they who follow the Beast are those “whose names are not written in the book of life” (Apocalypse 17:8) and “whosoever was not found written in the book of life was cast into the pool of fire” (Apocalypse 20.15).

After this parenthesis, which was necessary, in order to prevent that the tragedy analysed here led the timid astray, we continue in synthetic form in the relation of the developing tense drama.

One saw completely clearly that Cardinal Pierleoni and his supporters made all preparations in order to obtain the Papal dignity, if the ruling Pope died. The cardinals and better orientated clergy of the Holy Church were directly in an uproar, for they were convinced that Pierleoni secretly adhered to Judaism and that, if he ascended the throne of St. Peter, Holy Church, its centuries old enemy, would be delivered to the Synagogue. The accusations against the cardinals mentioned were among others the following: 1. Under the mask of an apparently zealous, honest Christianity he paid homage in secret to Judaism. He concealed this fact behind pious eloquent sermons — for Pierleoni was one of the best preachers of his time. In addition he cloaked his Jewish belief with good works and his impressive work as director and organiser of Church affairs, as Ambassador of the Pope in France, where he summoned Councils, and also as Cardinal. 2. Besides his private property, he collected other riches, which he had robbed from the Church, in cooperation with other Jews. This money was later used for the purpose of bribing the Cardinals and, through intrigues and influence, of making his adherents bishops and cardinals. He had even bought dearly the votes of several Cardinals for the next Papal election.

In the face of this deadly danger, there formed under the leadership of the chancellor Aimerico and Giovani de Cremas a strong anti-Jewish opposition against Pierleoni, in the Holy Collegium of Cardinals. Cardinal Pierleoni was however clearly superior in this bitter struggle, since he was supported by the nobility, which was strongly permeated with Jews and also by the people whom the Jewish Cardinal had brought onto his side with gold and force. In addition he had been cautious enough to control the army.

Since Pierleoni knew that his opponents among the Cardinals accused him of practising the Jewish religion, he sought to quash these accusations through his pious, blamelessly orthodox sermons, his outstanding activity in the most different domains and even — so it is stated — through the new construction of Churches, to punish lies. As a result he deceived clergy and laity and convinced them that the accusations against him were slanders, and Cardinal Pierleoni was in reality an honest Catholic, who was unjustly attacked by envious opponents of the Jews — who wished to see Jews where none were.²⁴⁷

Pope Honorius II was already suffering when he was exposed to the strong counter-pressure of the two groups. When the anti-Jewish Cardinals recognised that the Jew-friendly block of Pierleoni’s gained more and more in strength and had the voices of most Cardinals in their pocket, they applied cunning. Upon the urging of the energetic, resolute French Cardinal Aimerico, the Chancellor of the Roman Church, the fatally sick Pope was suddenly conveyed to a monastery, San Gregorio, situated on a mountain. In the midst of the disputes between the two parties, they agreed with Honorius that the new Pope should be chosen by eight Cardinals, who were apparently appointed by the ruling Pope. Pierleoni was also among them. These Cardinals betook themselves to the deathbed of the Pope and awaited the end, in order to be able to choose the new Pope.

Honorius died — as if ordained by divine providence — just at the time when Pierleoni and Jonathan were not present. The six other Cardinals rapidly buried the dead Pope and then in San Gregorio secretly elected the virtuous anti-Jewish Cardinal of Sant’Angelo, Gregorio Papareschi, as Pope, who took on the name Innocent II.

When Pierleoni, who already almost saw himself as Pope, learned that Papareschi, one of his rivals, was already chosen as Pope, he did not, however, regard himself as defeated, but — according to Gregorovius — “went, supported by his brothers Leo, Giordano, Roger, Uguccione and numerous clients, to St. Peter’s and forced an entry. He had himself dedicated as Pope by Pietro di Porto, stormed the Lateran, placed himself on the Papal throne in this Church, went to Santa Maria Mayor and confiscated the Church treasure. In the whole of Rome civil war raged, and thousands greedily stretched their hands out for the gold which Anacletus scattered.”²⁴⁸

Without doubt, Pierleoni, as far as Simony was concerned, was a worthy pupil of his predecessor, the likewise Jewish Simon Magus, and exceeded him where possible on grounds of the centuries long experience which the Jews had gathered. With the most diverse means, he attained that more than two thirds of the Cardinals chose him as Pope, and took on the name Anacletus II. This obese Jew rapidly made himself master of the situation and all the world applauded him, while Innocent II, with his loyal Cardinals, had to flee and withdrew into the Palladium, where the Frangipani protected him. The troops of Pierleoni attempted in vain to storm the Palladium. But since Innocent — as Gregorovius remarks — “foresaw how the gold of the enemy would penetrate through the walls, he fled in April or May to the Trastevere, where he kept himself concealed in the tower of his family. Anacletus in the meantime calmly celebrated the Easter Festival, excommunicated his opponent and replaced the Cardinals, who were opposed to him, through others. Through the fall of the Frangipani, Innocent was without protection, and he was left no other choice than to flee.”²⁴⁹

Seen with human eyes, everything was lost for Holy Church. The triumph of the “Jewish Fifth Column” in the clergy seemed final, and its centuries long dream of the conquest of the Papacy had finally become a reality. Christianity on the other hand had apparently lost the struggle against the Synagogue.

CHAPTER TWENTY-SIX

SAINT BERNARD AND SAINT NORBERT FREE THE CHURCH FROM THE CLUTCHES OF JEWRY

In this case divine providence — as promised — came to the aid of the Church and allowed capable men to come forward, who were resolved to sacrifice everything for the salvation of Catholicism. These leaders recognised at the given moment — through the aid of God — the whole extent of the disaster which had occurred and of the approaching catastrophe and flung themselves fully and completely, with selflessness, highest mysticism and great infectious energy into the struggle against the Synagogue and its supporters. Thus Saint Irenaeus appeared when Jewish Gnosticism threatened to split Christianity. In the same way Saint Athanasius, the great anti-Jewish leader appeared when the heresy of the Jew Arius had almost uprooted the Church, and thus appeared later under similar circumstances Saint John Chrysostom, Saint Ambrose of Milan, Saint Cyril of Alexandria, Saint Isidore of Seville, St. Felix and the archbishop Agobardo, Amolon and many others, who all — illuminated by divine grace — mercilessly combated the Jews, the centuries old enemies of Holy Church and also their “Fifth Column,” their heresies and revolutionary movement.

Who would now come to the aid of the Church, since it passed through perhaps the most difficult crisis since its origin? Who would be the anti-Jewish leaders, whom Christ had chosen in this case for salvation of Holy Church?

As usual, God’s help was revealed through the appearance of two great fighters: Saint Bernard, Church scholar and Abbot of Clairveaux, and Saint Norbert, founder of the Order which bears his name, and archbishop of Magdeburg, who was related to the German Imperial family.

When Saint Bernard received news of the disastrous events in Rome, he made the rare decision to give up his peaceful quiet life in a monastery, in order to throw himself into a hard, uncomfortable, sorrowful and dangerous struggle, which in addition was already regarded as lost, since the Jewish Pope, thanks to his gold and the support which he continued to receive, was complete master of the situation. Innocent II on the other hand, forsaken and in flight, was excommunicated by Anacletus, and everything seemed lost for him. According to the opinion of important theologians and historians, he could in addition scarcely make his claims valid, since his election did not correspond to Church Law. Saint Bernard took on this already almost lost cause, because he was convinced that it was a good cause and Holy Church ought not in this manner and way to fall into the hands of its worst enemy, Jewry.

He proceeded from the correct standpoint and concerned himself neither with the majority of the 23 Cardinals who had voted for Anacletus, and the six who chose Innocent, nor with how the election had proceeded. In a letter to the German Emperor Lothar he writes among other things: “It is a disgrace for Christ that a Jew sits on the throne of St. Peter’s.” With this the Church scholar had struck the sore point and alluded to the seriousness of the situation. For it was simply impossible that a Jew, an enemy of Holy Church, was Pope. In the letter to the Emperor it is stated among other things: “Anacletus has not even a good reputation with his friends, while Innocent is illustrious beyond all doubt.”

The Abbot Ernold, a contemporary biographer of Saint Bernard, reports that Pierleoni, as ambassador and cardinal, had collected enormous riches, “and had later robbed the Churches.” And when even the bad Christians who followed him refused to destroy the golden chalices and crucifixes in order to melt them down, Anacletus had Jews put this plan into action. The latter destroyed the sacred cups and engravings with enthusiasm. These objects were sold, and thanks to this money Anacletus was — as was reported — in the position of persecuting the supporters of Innocent II. Bishop Hubert of Lucca, Andreas Dandolo, the Doge of Venice, the abbot Anselmo of Grembloux and other chroniclers and historians accuse the Jewish anti-Pope on account of this and other grave crimes.²⁵⁰ In this struggle principally the German Emperor, but also the King of France were of greatest importance, for Germany and France were then the most powerful Catholic states. Saint Bernard, supported by his great friend Saint Norbert, used all his power in persuading the two irresolute monarchs to support Innocent. For this purpose he wrote them letters and undertook all possible steps. Louis VI of France could not make up his mind and had a Council called, which, corresponding to his wish, took place in Etampes.²⁵¹ Through his eloquence and his zeal Saint Bernard there attained that the Fathers of the Synod declared for Innocent. He cited the already mentioned grounds and in addition proved that Innocent was the first to be chosen and that this first election would be valid until it was legally annulled, even if later the overwhelming majority of Cardinals had voted for Anacletus. In addition he proved that Innocent had been consecrated as Pope by the competent Cardinal bishop of Ostia. The courage and energy of the heroic Cardinal Aimerico, who had rapidly and secretly buried the dead Pope and thus in somewhat unusual manner hastened the election of Innocent, were now very much of advantage. Holy Church, Christianity and the whole of mankind must be grateful to this courageous, active Cardinal, and maintain his memory, for with his action he began the struggle for the salvation of Holy Church and thus contributed to the salvation of the whole world. If the Jews had been successful in controlling Christianity eight centuries ago, then the catastrophe would have occurred several centuries earlier, which now threatens the globe in terrible forms. Islam was then also threatened through the network of secret revolutionary organisations of Jews — such as those of the “Batinis” and of the “Murderers” — which wished to control and destroy it.

Innocent II had fled from Italy to France and had now, since the Council of Etampes supported his — (so he believed) — already lost cause, hoped once more. Upon the recognition and support of the Council followed the very valuable, temporal support of the King of France, who from now on became the principal mainstay of the legal Pope against his rival, the anti-Pope, as the Synod then described the latter. The French monarch followed the guiding principles of Saint Bernard, and there were no further discussions concerning which of the two elected Popes was the legally justified, but which was the more worthy — as the famous Abbot of Saint Denis, Sugerius, expressed it. In the face of the overwhelming activity of Saint Bernard the skilled diplomacy of Anacletus failed, who praised devout Catholicism and attempted with all attainable means to secure himself the support of the King of France. He pretended excessive piety and based his plans for reform on that he wished to give back to the Church the purity of its first period, which was always a very popular slogan, because it went back to praiseworthy and noble motives. He had for this reason also taken on the name of the first successor of St. Peter, i.e. of Pope Anacletus I. We are here thus dealing, from all appearances, with one of the first manifestations of that “apocalyptic beast” which outwardly looks like a lamb — i.e. like our Lord Jesus Christ — but nevertheless acts like a dragon. Not in vain was Anacletus held in that time by Saints, Bishops, Clergy and Laity to be the Anti-Christ or, in less crass cases, as forerunner of the Anti-Christ.

The conduct of Lothar, the German Emperor, was to be decisive in this struggle. He remarked quite correctly that this affair concerned the Church itself, and therefore a second Council was called in Würzburg. Here Saint Norbert intervened decisively so that the German Bishops granted Innocent their full support. The almost decisive battle was, however, to be fought at the Holy Council of Rheims, towards the end of the year 1131. This Synod signified a defeat for Pedro Pierleoni, for there the Bishops of England, Castile and Aragon recognised Innocent as the legal Pope and in this respect joined themselves to the French and German bishops, who had already previously recognised him. At this Synod Pierleoni was excommunicated in addition. Concerning this we must recognise that the religious Orders also played a decisive role in this struggle. They then recognised the danger which Jewry represented for the Church, and held Anacletus for the greatest evil which had so far threatened Christianity. Passionately and dynamically, they directed the activity of the monasteries at saving Holy Church from this deadly threat.

Unfortunately at the present day, when Holy Church is threatened to such a high degree by Communism and by the “Jewish Fifth Column” in the clergy, no sign is present for the enormous strength of the religious Orders. These could perhaps save the situation, if they equipped themselves for the struggle. They spend the day with devout services, which are very praiseworthy, but which under the present circumstances prevent them from dedicating themselves to the main task of saving the Church. In our opinion the Orders, when they awake from their lethargy, must take note that today — exactly as in the time of Pierleoni — it is impossible to perform all devout services since these take up their whole time. It would be necessary to abandon a part of these for the moment, in order to have sufficient time for the struggle for the salvation of Christianity. As a result a decisive step would already be taken.

May God, our Lord, illumine the highest Fathers of the Orders and lead before their eyes the necessity of a supreme decisive resolution in this matter! The prayers and the activity of the rules of the Order are very important; however, it is even more important to preserve Holy Church from the Jewish-Communist danger, which threatens to destroy her. Saint Bernard and a great number of monks had to leave their quiet monasteries and disregard the strict rules of their Order (naturally with corresponding permission), in order to go upon the street and save Christianity. And they had success! After the Council of Rheims Pierleoni could still only count on the support of Italy (for the greater part) and especially on that of his brother-in-law, the Duke Roger II or Sicily, who ruled practically the entire peninsula. The marriage of the converted Jewess Pierleoni, the sister of the anti-Pope, nevertheless possessed a value in itself. This marriage, concluded for strategic reasons, now revealed itself as useful. However, in order to finally conquer the Jew on the throne of St. Peter’s a military invasion, a kind of crusade, was necessary. Saint Bernard and Saint Norbert persuaded Lothar, the Emperor of Germany, to undertake this. Accompanied by a modest-sized army, the Emperor met together with Innocent in North Italy and advanced unhindered as far as Rome, for many Roman noblemen betrayed Anacletus at the last minute. Lothar brought Innocent to the Throne in the Lateran, while Pierleoni fled to Sant’Angelo and had St. Peter under control. Therefore the Emperor was crowned in the Lateran by Innocent. But since Roger of Sicily then advanced at the head of a powerful army, Lothar had to order a retreat. For this reason the Pope could also not stay in Rome and had to flee. The Jewish anti-Pope was again master of the situation there. Innocent had withdrawn to Pisa and in this city summoned a great Council, in which Bishops of the whole of Christianity and a great number of abbots participated, who played an important role in this struggle. Among them was found St. Bernard, who, as always, conducted the struggle.

A year later Lothar advanced again to Italy, in order to set the legal Pope in Rome and to drive out the Jewish usurper. The conduct of the German Emperor is really worthy of note, for at those moments, critical for the Church, he left to one side his personal interests and the resentments of the Empire on account of the hard investiture dispute, and placed himself fully and completely for the salvation of Christianity.

If only there existed in the present world crisis some men, who imitated this noble conduct, placing behind them personal interests and national requirements and forgot often unfounded spite, in favour of the uniting of all peoples in the common struggle for liberation against Jewish Imperialism and its Freemasonic and Communist dictatorships!

With justice wrote Innocent II to Emperor Lothar during the terrible struggle: “The Church has chosen you — thanks to Divine intercession — as lawgiver like a second Justinian and has chosen you to combat the heretical infamy of the Jews like a second Constantine.”

In this campaign Lothar was in fact successful in defeating Roger and caused him to retreat to Sicily, but he could not take Rome, where to the disgrace of all Christianity the Jewish anti-Pope remained in office. When Lothar left Italy with his armies, Roger of Sicily won it back almost completely, and Pierleoni seemed again to gain dangerously in power. The concern of all Christianity increased more and more, for the power of the anti-Pope again became threatening. Arnulf, the bishop of Liseaux, Manfred, the Bishop of Mantua and other respected Prelates described the latter simply as a Jew. Archbishop Walter of Ravenna called Anacletus’s schism “Heresy of Jewish faithlessness”, and the rabbi Louis Israel Newman gives the assurance that the party of Innocent held Anacletus for the “Anti-Christ.” These opinions were communicated to Emperor Lothar by the Cardinals, who supported the legal Pope. Innocent made into a battle-cry the assertion that the theft of the throne by Anacletus was a “foolish Jewish falsehood.” The Rabbi, eager for knowledge, whom we quote, closes his report about the struggle with the following commentary: “The ‘Jewish Pope’ held his position successfully up to his death on 25th January 1138.” This Jewish leader, a very honourable historian, thus admits quite clearly and without reserve or fear that Pierleoni was a Jew and describes him expressly as “Jewish Pope” while he risks at the same time to call Innocent II an anti-Pope.²⁵²

When the Jewish usurper in Rome was buried with all Papal honours, his Cardinals’ collegium — whose members, so it is said, almost all secretly practised the Jewish religion — were concerned with appointing a new Pope or, better, anti-Pope. The choice fell upon Cardinal Gregor, who was named with the approval and support of Roger of Sicily. The new Pope took on the name Victor IV. Saint Bernard had in the meantime through his restless sermons and through the pressure of the German armies for the legal Pope been able to conquer the chief bulwarks of Pierleonis, such as Milan and other Italian cities. Finally the eloquent St. Bernard was also successful in taking Rome itself. During the last days the Jewish anti-Pope had to once again take refuge in St. Peter’s and had also occupied the powerful palace of Sant’Angelo. The party of Pierleoni, however, became smaller and smaller and gradually dissolved, so that for the new anti-Pope Victor IV the situation was practically untenable. Thanks to the eloquence of Saint Bernard, he surrendered.

In this episode we encounter anew the tactics which play the decisive role for Jewry in all its political struggles: a Jewish party, or one controlled by Jews, attempts, if it believes itself lost, to prevent that the imminent defeat becomes total destruction or catastrophe by surrendering at the right time to the enemy and begging him for mercy. Or it negotiates the permission to be able to retain the highest possible positions by its promising subjection and loyalty. If this Jewish power remains preserved from destruction, it often retains valuable posts in the new government of the victor. However, it does not give thanks for this, but in secret instigates conspiracies, in order to gain powers again, to extend them in time and at the given moment to carry out the treacherous stroke which destroys the blissfully trusting, great-hearted enemy who gave the ungrateful opponent, instead of destroying him when it lay in its power, the possibility of gathering new strength and recovering for a new blow. This has been repeated again and again in the history of the struggles between Christians and Jews for more than a thousand years and was one of the principal reasons for the re-enlivement of the Synagogue after its great defeats. Unfortunately, however, the time had come, when the roles were changed.

Giordano and the other brothers of Pedro Pierleoni pretended to repent and legged for forgiveness, abjured all heresy and reconciled themselves with the legal Pope. With their hypocrisy they touched the heart of Innocent II and Saint Bernard, who magnanimously pardoned them. Instead of casting them down, the Pope left to them their positions at the Papal court. Later he even honoured them through homage and offices in the intention of achieving a stable permanent uniting of the Church. He attempted to win over the Jews with extreme kindness, so that they would perhaps become ashamed through such great-heartedness, and finally honestly repent.

On the Church level Innocent proceeded more energetically. In 1139 he called a Ecumenical Council, the second of the Lateran, which rejected the teachings of Arnaldo de Brescia and Pedro Bruys and simultaneously declared the actions of Anacletus as illegal and deposed all priests, bishops and cardinals. To put it briefly, all clergy who had been appointed by Pierleoni were declared to have lost all their consecrations,²⁵³ above all particularly those who were regarded as schismatics. The Generality regarded those as schismatics who tolerated heretics and such of Jewish origin among themselves, in a word, all who in a concealed manner adhered to Judaism. Thus the Holy Father purged the clergy of secret Jews of the “Fifth Column”, purified the hierarchy and made with one blow all Jewish infiltration into the clergy impossible, which was naturally carried out under the protection of the “Jewish Pope” — as the renowned Rabbi Newman calls him. The liberality of the Pope in the political domain towards the defeated Giordano Pierleoni and his brothers was to become fateful for the Holy See. It must be remarked that Saint Bernard had certainly influenced the Pope in this policy of forgiveness. The former believed, in his over-great kindness, that Holy Church could perhaps soften the hardened hearts of the Jews if it pursued a different policy. Saint Bernard admittedly combated the schisms and heresy of the Jews, but exercised extreme caution and did not wish that they should be persecuted or any harm done to them. Put in another way, he wished to tame wolves with kindness.

As always the Jews abused the kindness of Saint Bernard and proved irrefutably that it is impossible to make wolves into obedient lambs. The occurrences of the past century have proved this and forced the Holy Church to proceed energetically and often mercilessly in her struggle against the Jews. The bonfires of the Inquisition were largely the consequence of the liberal policy of forgiveness. The tolerance and kindness preached by St. Bernard had failed lamentably.

CHAPTER TWENTY-SEVEN

A JEWISH-REPUBLICAN REVOLUTION IN THE 12TH CENTURY

Several Popes had previously liberally tolerated the Jews at the papal Court, had acted towards them in a friendly manner and had used them as bankers. The consequence of this was the schism at the time of Pierleoni, which had almost destroyed Holy Church. The kind liberality of Pope Innocent II towards the family of the converted Jew Giordano Pierleoni were to embitter the last hours of the latter and cause the Papacy great harm in the political domain.

Five years after the death of the Jewish Anti-Pope, his brother Giordano used the valuable positions and aids which he had preserved thanks to the kindness of his opponents, and prepared in secret a revolution which, if it had not been defeated, would have had incalculable consequences. The conspirators proved their great political talent and worked out a fighting programme which was extremely attractive for the Roman people. Indeed, it was perhaps the only one which possessed sufficient attractive power, in order at a time, when the religiosity was very great, to move the nobility and the people in a movement of rebellion against the highest Pontifex of Christianity. With this battle plan or this battle platform, as we would call it today, the Pierleoni proved that they were capable of carrying out training and preparing future norms for the “Fifth Column” in the clergy, not only on the religious but also on the political front. The movement led by Giordano Pierleoni reminded the inhabitants of the “Eternal City” of the glorious republic when Rome was ruled by the patricians and the people and not by autocrats, and had thus become the first nation of antiquity. Intensive personal labour was carried out. The glittering Roman Senate was recalled and the contrast shown between that glorious time of the Republic and the condition of enfeeblement in which the State found itself in the 12th Century. It was necessary that the Romans made efforts to rise again and made Rome once more in a political, military and economic respect the first city of the world. Then the Romans set through their will and their laws in the whole world. Unfortunately the temporal power of the Pope was a hindrance. All Christians respected the Pope, but he should be no hindrance for the rise and enlargement of Rome. He must therefore restrict himself to his religious functions and allow the city to make efforts to recover its former glory and to take up again the form of government which had made possible this glorious past.

The Roman nobility, which — as we have seen — was fairly undermined through its Jewish relationship (inter-marriage), and the rest of the inhabitants of the city were intoxicated by these sermons and gradually joined themselves to the movement led by Giordano Pierleoni. In the year 1143 this had become so strong that, with a kind of coup d’Etat, he was able to eliminate the “City Prefecture”, which had been diminished in authority through the propaganda of the conspirators. In addition, the movement did not recognise the temporal power of the Pope over the city, summoned the Senate to the old Capitol and proclaimed the Roman Republic under the leadership of the renowned Patrician Giordano Pierleoni. Thus this Christian descended from Jews, whose honesty of belief was dubious, repaid the forgiveness of Pope Innocent II and of Saint Bernard and the permission to be able to retain his wealth and his position, which he now used to lead this new revolution to success. But that is in fact the law of life. Every magnanimity and tolerance which one exercises towards a wolf gives the latter the opportunity of devouring the sheep.

The heroic meritorious Pope Innocent II died embittered, without having experienced the triumph over this painful rebellion. His successor, Celestine II became Pope for five months. He had to take refuge in the fortress of the Frangapini, while the nobility and the people of Rome censured the Pope and cheered the Republic, the Senate and the new lord of the situation, Giordano Pierleoni. The next Pope, Lucius II, attempted with the help of some noblemen who had remained true to the Church, to free himself from captivity and to conquer the Capitol. However, he was mortally wounded by a stone thrown by the mob of Pierleoni and died eleven months after he had been consecrated as Pope. So was strengthened the power of Giordano Pierleoni and his band over the new Republic. Under such difficult circumstances a modest monk was elected and consecrated as Pope, who had lived apart from the world in a monastery on the outskirts of Rome. When he became Pope in the year 1145, he took the name Eugene III. Immediately after his election the revolutionary forces attempted to persuade him to approve the Republican Constitution and to recognise the Senate. However, the Pope refused and therefore had to flee from Rome. That is also the reason, why he was consecrated in a monastery outside the city. Afterwards he went to Viterbo, where he proved himself as very energetic and excommunicated the revolutionary leader Giordano Pierleoni and the members of the Senate, while the mob under the latter’s protection stormed the palaces and fortresses of the cardinals and noblemen who were for the Pope, and committed cruel murders of Christians who kept faith with the Holy See. That liberal forgiveness, which the renowned Pope Innocent II had shown to the Pierleonis, made it possible for the latter to win great political power, which not only represented a serious threat for the Church, but also seriously endangered the life and the property of the Cardinal, and manifested itself in treacherous murders of the disciples of the Church. Without doubt liberality towards the Godless, especially towards Jews, can lead to a serious danger for the good. However, the farmers had remained true to the Pope and together with various landed nobility supported them in the besieging of the city, to which he cut off the supply of provisions. So the rebels were finally compelled to negotiate with the Pope. They recognised him as authority under the condition that he recognised the Republican Constitution and the Senate, whose dispositions should be restricted to the city government. Through this agreement Pope Eugene III could set up his residence in Rome in the year 1145.

This was, however, only an armistice, which the Jews as usual used for gathering strength in secret, winning greater power, and then renewed their attacks. When the revolt broke out a second time, a new leader of the popular masses, by name Arnaldo de Brescia, was involved. The Holy Father had to leave Rome again, and a renewed intervention by St. Bernard in his favour was not heeded by the mass of the people of Rome, whom the revolutionaries had influenced. Arnaldo de Brescia supported the movement of Giordano Pierleoni. From the pure political realm, where it had taken its beginning he went over, however, to the religious, accused the Cardinals of avarice and arrogance and asserted that they enriched themselves at the expense of the people. The Pope he described as a bloodthirsty creature and hangman of the Church, who understood how to fill his pockets with money that he had robbed from strangers. In addition, he asserted that Holy Church was no Church but rather a den of robbers. Neither the Church nor the clergy had the right to claim property which legally belonged to the laity and especially to the Princes. Thus he skilfully stirred up the ambition of the monarchs and nobility, to appropriate the property of the clergy. The Pope had to flee to France, which, apart from the German Empire, supported Holy Church most magnanimously and was her chief bulwark in the struggle against Jewry. There the warlike Pope secured the support of King Louis VII of France and gathered together an army, at whose head he marched to Italy and advanced as far as the gates of Rome. Therefore Roger of Sicily offered him every support, in order to re-establish his regard. During this year the Norman magnate had really changed. He had married a sister of Pierleoni and applied his whole power in favour of the Jewish Anti-Pope, as well as tolerated the Jews and Musulmans at his court, whose influence there was very great. But the Jews as always misused the protection granted them and the positions they had attained as a result, until finally Roger of Sicily recognised the Jewish danger. He therefore altered his policy and attempted to destroy Jewry. In addition he applied the outworn, ineffective method of compelling the Jews to conversion through laws. At all events, after Roger of Sicily had offered the Holy Father his help, having changed his earlier policy, the Pope naturally accepted his support. Supported by the troops of the Normans he entered Rome on 28th November 1149. Unfortunately the revolutionaries had the people of Rome completely in their hands and gave themselves out as their liberators. Scarcely seven months later the Pope had to leave the city anew in all haste and withdraw to Anagni, where he died in the same year as the great St. Bernard.

After the brief period of office of Anastasius IV the English Cardinal Nicholas Breakspeare, the Bishop of Albano, was elected as Pope. When this famed, energetic Pope ascended the throne of St. Peter, the position of the Church in Rome was catastrophic. The revolutionaries under the leadership of the Jew Giordano Pierleoni had the city in their hands and carried out treacherous murders, even on pilgrims, who on account of their faith travelled into the capital of the Catholic world.

With his speeches Arnaldo de Brescia aided the progress of the revolution and it began to extend threateningly to the whole of Italy. The daring of the revolutionaries even went so far as to severely wound Guido, the Cardinal of Santa Prudenciana. This made the measure full, and the Pope resolved to proceed against them in a radical way. For the first time in history he uttered an “Interdict” against the city of Rome, as a result of which all religious ceremonies were stopped. Although the people had also allowed themselves to be deceived by the leaders of the revolution, they were nevertheless very religious, and the majority now left the inciters in the lurch. Simultaneously the Pope utilised in a masterful way the support which Friedrich Barbarossa, the new German Emperor, had offered him. As condition for his crowning he should put down the rebellion and deliver to him Arnaldo de Brescia, which he did when his troops captured Rome. As usual the Jews set all levers in motion, in order that the Pope spare the life of Arnaldo de Brescia. But with this warlike Pope, who was himself fully conscious of the danger, their intrigues were of no avail. If in fact they had been successful, the plotters would have been in the position to continue their revolution in the future, in the manner that had already occurred.

Under mandate from the Pope the Emperor had Arnaldo taken prisoner and delivered him to the Prefect of Rome, who had him hanged, his corpse burned and the ashes scattered in the Tiber. As the Pope had acted in an unexpectedly energetic way, the rebels in Rome were seized with fear, and finally the desired peace was restored in the city and its environs.²⁵⁴ Holy Church had not wished to use any force against her foes. The latter, however, had abused her kindness, spread anarchy and created such great desolations and committed countless crimes, that the energetic English Pope understood that it was necessary to suppress the evil in order to protect the life and the rights of the good, although the deputy of Jesus Christ was against the use of force. The Church of Rome now pursued a new policy. The wolves were to be destroyed, so that the sheep could be saved. Not the Pope – as Jewish writers and their supporters have asserted – but the “Synagogue of Satan” is responsible for this change in policy. The latter compelled Holy Church through their conspiracy, their heretical-revolutionary movements, their crimes and the anarchy they provoked, to seize upon fully effective defensive measures. In conclusion to this chapter we must still make clear that Arnaldo de Brescia had gone in his youth to France, where he became a pupil of the heretic Abelard, who imparted to him his destructive doctrines. Concerning Abelard it must be said that he defended the heresy of the Jew Arius and was therefore condemned. In addition the teachings of Abelard about the Jews are very interesting. Rabbi S. Raisin assures us that Abelard, the most popular teacher of that time, said among other things: “One must not lay guilt for the crucifixion of Christ onto the Jews.” Abelard attacks in addition the authority of the Church Fathers²⁵⁵ and was in general favourably disposed to the Jews.

On the other side there exists no doubt that, if Pope Innocent II had not purged the clergy of Holy Church — by deposing all clergy, including the Bishops and Cardinals who were for the Jewish Anti-Pope and had received consecration from him — of the members of the “Fifth Column”, then Holy Church would perhaps have been subjected to the pressure of the revolutionary movement which we have investigated in this chapter or would have fallen a victim to the cunning attack of the heretical secret organisations which the false Christians, who secretly practised the Jewish religion, had founded in the entire Christian world. If the members of the “Fifth Column” in the decisive moments of this struggle had still occupied their posts in the College of Cardinals or in the Bishoprics, they would have worked together with the revolutionaries of the heretical sects in order to destroy the highest hierarchy of the Church. The purging by Innocent saved Christianity during the following decades from a direct catastrophe. Concerning the revolutionary activity of the Jewish-Italian family of the Pierleoni it is stated in an official document of the Synagogue, word for word in the quoted Jewish Spanish Encyclopaedia: “Pierleoni, a respected Roman family in the 11th-13th century. Baruj Leoni, financier of the Pope, had himself baptised and took on the name Benedict Christian. His son Leo was the leader of the Papal party which supported Gregory VII. The son of Leo, Pedro Leonis (Pierleoni), was also leader of the Papal party and defended Paschal II against the German Emperor Henry V. His son Pierleoni II was promoted Cardinal in 1116 and in 1130 elected as Pope. Lucrezia Pierleoni had inscribed on the socket of her statue her family connections with the royal houses of Austria and Spain. In spite of baptism and of mixed marriages the Pierleoni were connected for centuries long with the Jewish community.”²⁵⁶

In a highly regarded and above all not anti-Semitic work there is a brief reference to the false Jewish Christians of the Pierleoni family who set up strategic norms more than eight hundred years ago, which often repeated themselves and were decisive for the triumphs of the Jews then and also in later centuries. These norms are:

I. It is necessary to introduce oneself into the Church and political hierarchy and to gain influence through financial support.

II. To infiltrate the Catholic and Conservatives parties, in order, after the leadership has been attained, to make the cause fail.

III. With mock-Christianity, to deceive not only intelligent but also such brilliant Popes as Gregory VII, who in addition — as we have already elaborated in another passage — was a radical energetic enemy of the Jews.

IV. Make one’s services indispensable, as for example through the defence of Pope Paschal II against the Emperor, as a result of which the Jews obtained favourable laws and the Cardinal’s hat for one of the Pierleoni. The latter was later to bring about the terrible schism in Holy Church, which we investigated in the preceding chapters, and was close on gaining complete control of the Church.

V. Finally, a relationship was to be invented with the royal houses of Spain and Austria. As a result incautious rulers were again and again deceived, who granted the Jews protection and valuable political advantages always to the harm of the Christian nations and of the defence of mankind against Jewish Imperialism. In addition, it is revealed that in Italy and in the whole world a family descended from Jews, in spite of different baptisms, mixed marriages and their seeming Christianity, remained bound for centuries to the Jewish organisations.

CHAPTER TWENTY-EIGHT

QUINTESSENCE OF THE JEWISH REVOLUTIONS.
SECULAR ATTACKS ON THE TRADITION OF THE CHURCH

Rabbi Benjamin of Tudela, in his famous: “Itinerary”, manifests that the situation in the Islamic World is magnificent in the Twelfth Century, with the reign of The Prince of the Captivity giving his title to the Rabbis and Cantors of the land of Sinar or Chaldea, of Persia, Khorasan, Sheba or Arabia Felix (Yemen), Mesopotamia, Alania, Sicaria, as far as the mountains of Georgia, as far as the Gihon River, Tibet and India. All those synagogues received, according to the illustrious traveller, his permission to have Rabbis and Cantors, who went to Baghdad to be solemnly installed in their orders and to receive their authority from the hands of The Prince of Captivity, called by everyone “Son of David.”

On the contrary, in the Christian world, in the same Twelfth Century, another outstanding authority of Judaism said: “These are the days of exile in which we now are, and we have neither King nor Prince in Israel, but we have the dominion of the Gentiles and their Princes and Kings.”^256a In reality, according to the data we have, The Prince of the Exile (Diaspora) had jurisdiction only over the Hebrew communities of the East; those of the West, although in close alliance with the former, were governed by communal councils and general synods of directors, one of which we have seen took place in Toledo. But the interesting thing is the confession of the said Rabbi in pointing out that, in the Twelfth Century, the Jews dominated the Gentiles (among whom they include us Christians) and their Princes and Kings. This was a sad reality, not only in the East, but likewise in the West. Jewish Imperialism, as confessed by the distinguished Rabbi, had already made enormous progress in its task of dominating the Gentile nations. It is true that in Christendom, in certain kingdoms and seignories in accordance with the Canons of the Church, the Jews were forbidden access to the offices of government, but, for one thing, some monarchs disobeyed the Canons, and for another, those who adhered to their mandates, could not prevent the clandestine Jews, under cover of generations of false Christianity from away back, from infiltrating by well organized plans into the offices of government in France, Germany, Italy, England and other countries of Christendom, as they likewise got themselves into the laity and the religious orders, reaching to the hierarchy of the Church. Judaism in those times already had a gigantic invisible power which penetrated everywhere, without the Popes, Emperors and Kings being able to avoid it.

Nevertheless, this occult power encountered serious obstacles in its attempt to obtain a rapid domination of the Christian world. In the first place, the monarchy and nobility in which the title was inherited by the first born, made the task of the Jews secretly to scale the supreme authority of the State with rapidity, very difficult. They could gain the king’s confidence, get to be ministers, but it was almost impossible for them to become kings. In the second place, their position in the royal government was somewhat insecure, and they were liable to be removed at any time by the monarch who appointed them, thus bringing down a dominion brought about by many years of preparation and effort. On the other hand, the princes of the blood royal could only wed princesses of the blood royal, thus safeguarding the headquarters of these States with a wall of blood, which made it impossible or almost impossible for a plebeian accession to the throne. Under these conditions no matter how much the Israelites were able to infiltrate into the government offices of the Christian society, the wall of blood impeded their attaining the throne. Something similar occurred during several centuries with the nobility. Notwithstanding, as we have already seen, the Hebrews in some exceptional cases succeeded in penetrating that wall of blood of the aristocracy, which resulted disastrously for Christian society, for, with mixed marriages with members of the aristocracy, they succeeded in achieving important positions from which they supported their schisms and revolutions.

But the blooded aristocracy was, especially in some countries, an exclusive case, difficult to penetrate by the plebeians, so that in order to infiltrate it and control it, for example in England, the Israelites were obliged to work for several centuries. By contrast, in other places such as Italy, Spain and France, they achieved in a few decades great progress in the penetration of the aristocracy, although the Inquisition upset their conquests which were greatly reduced. Nevertheless, during the Eighteenth and Nineteenth Centuries they were sufficiently powerful to facilitate the triumph of their Masonic-Liberal revolutions which overthrew the monarchies.

In one way or another, the nobility presented a barrier of blood which, in many countries, obstructed the infiltration of the Hebrews into the upper spheres of society. Hereditary monarchy presented the principal obstacle for the Jews, disguised as good Christians, in capturing the offices of chief of state.

Although whenever they could they attempted infiltrating into royalty, in almost every case they failed, with the exception of Ethiopia, where they succeeded in installing a Judaic dynasty, and in England, where it is said they have already judaized royalty.

It is understandable that the Israelites of the Twelfth Century should not want to await the fruition of a long and frustrating labour of centuries, consistent with the progressive infiltration of the royal and noble dynasties; for that reason, without ceasing for a moment their attempts to do so, they nevertheless thought out a more rapid way to reach the desired goal: the destruction by revolutionary means of the hereditary monarchies and blooded aristocracies and the substitution of Republics for these regimes, thus making it possible to scale the offices of chiefs of state quickly and with little difficulty. That is why the revolution organized in Rome by the Jewish Giordano Pierleoni, which reached quickly the highest office of government in the small republic, is of such importance. Although this revolution was not directed against a king, by this coup de main, which in a few days placed him in the apogee of power, the brother of the Jewish anti-pope had shown universal Judaism how to penetrate and destroy in short order that barrier of blood presented by hereditary monarchy. In some of the heresies of the Middle Ages, in addition to the Reformation of the Church, there was projected the overthrow of monarchies and the extermination of the aristocracies; and in modern times they have been succeeding in doing so, raising the flag of Democracy and the abolition of privileged classes.

Nevertheless, the attempt to achieve so many goals with a single blow, only succeeded in the Middle Ages in uniting the kings, the nobility and the clergy, who, as long as they remained united, defeated the revolutionary intentions of Judaism. Faced with these failures, they finally understood that it was not possible to achieve at one stroke so many ambitious objectives. The Hebrews have always had the great characteristic of being able to profit from the lessons of the past; for that reason, in their new revolution, which began in the Sixteenth Century, they no longer attacked simultaneously the kings, the nobility and the clergy, but, on the contrary, attempted to reform and dominate the Church with the help of monarchs and aristocrats in order later to overthrow these with new revolutionary movements.

Another obstacle which interfered with the rapid domination of the Christian peoples by the crypto-Jews, was the Holy Church, its clergy, its hierarchies and, above all, its Religious Orders. It is understandable that for these false Christians, judaizing secretly, it entailed a great sacrifice to infiltrate the clergy, especially the Religious Orders, without having a real vocation, and solely for the purpose of controlling the hierarchies of the Church in order to prepare its ruin. If they did it and continue doing it, it is because they have a paranoiac mystique and fanaticism, but doubtless a more rapid solution entailing fewer sacrifices must have seemed to them preferable. Faced with the impossibility of destroying the Church, due to its roots among the people, they chose to attempt a revolutionary Reformation by heretical methods, while it was yet possible to destroy it completely. Therefore, the heretical sects organized by the secret Jews from the Middle Ages until this day, among other objectives, always favoured the following:

1. First, suppression of the monastic Orders, whose vows of poverty, communal life, hard discipline, and difficulty in satisfying their sexual appetite, made difficult their infiltration. Incontrovertible documents, among them the Inquisitorial Processes, demonstrate to us that the crypto-Jews, in different times, achieve dangerous penetration in the Monastic Orders which it was important for them to infiltrate, as, for instance, at one time the Dominicans and Franciscans, and later, the Jesuits, and others as well, demonstrating that the Judaizers as well as the Christians were capable of major sacrifices for their cause. But undoubtedly for subterranean Judaism the most convenient way was to destroy these difficult barriers, by achieving in some way or other the dissolution of the Religious Orders.

2. Suppression of celibacy among the clergy. Although the records of the Inquisition show us that the crypto-Jewish clergy always had a way of having their women clandestinely with the help of their coreligionists (Jews), or of introducing into the Christian clergy young crypto-Jews with homosexual tendencies who did not have that problem, for under-cover Judaism, wearing the mask of Christianity, it was much more convenient to contrive a revolutionary reform of the Church which would do away with the celibacy of the clergy. That is why, wherever they could in an heretical movement, they abolished clerical celibacy.

3. Suppression of the hierarchy of the Church. The actual hierarchy is difficult to achieve; albeit the Jewish fifth columnists have reached the pinnacle, it is also true that this work has always been very difficult and slow. Holy Church has gradually, with time, been accumulating natural defences in its own institutions; that is why, in those heretical movements of the Middle Ages and the Renaissance, which were controlled by the Jews, the ecclesiastic hierarchies were suppressed, being substituted by Councils of Presbyteries and by a kind of religious democracy. It is clear that in the Soviet Union, where they have absolute dominion, they (the Jews) have no great interest in suppressing the hierarchy. Having assassinated the independent bishops, they have replaced them with Jews placed in the Dioceses, according to various writers. Under these conditions, the hierarchy also serves them by giving them a more secure control over the churches.

But in the Middle Ages, and later in the time of the crypto-Jews Calvin and Zwingli, the situation was different; in those times the shortest road to domination of the Christian churches was by the revolutionary suppression of the ecclesiastical hierarchy, because, in this way, any crypto-Jew could elevate himself to the leadership of the Church, without having to go through the long and uncertain process of rising from presbyter to pope.

That is why in the Protestant monarchies they fought bloodily against the Episcopal Churches, attempting to establish those of a Presbyterian character; and, if they failed in their endeavour, it was because of the support given by the kings to the former.

The fact that the monarchs played a decisive part in the appointment of the bishops, if it did not completely prevent it, at least hampered the infiltration of the crypto-Jews into the Protestant Churches, as was also the case with the Orthodox Churches of Eastern Europe. The control of the kings over them (the churches) saved them for several centuries from falling under Judaic dominion.

The Jews had been for centuries infiltrating secondary positions of command in both Church and State, but, commencing with the Eleventh Century, they felt themselves strong enough to decide to scale the highest posts, resolving then that if it could not be done by slow and difficult infiltration, they would do it by rapid and impressive revolution. In order to accomplish this it was necessary to destroy the obstacles preventing it, by revolutionary reform of religious, political and social institutions.

This plan could not be executed by Israelites identified as such, who practised their Judaism publicly, since the Holy Church and the Christian monarchies had, over the centuries, created ecclesiastical and civil laws which prevented their access to the governing positions of society; and, although this legislation was violated by some monarchs, it remained in effect in most Christian States. Besides, in cases where (this legislation) was forgotten, giving right of way to the Jews to the peaks of power, as in the example we examined in Castile, the redeeming Crusades, organized by other monarchs under the auspices of the Holy See, saved the situation.

But the clandestine Jews certainly were in a position to attain these objectives. Identified with the other inhabitants of a region by baptism, their subterranean Judaism, transmitted from father to son, from one generation to the other, was becoming less visible, until already in the Eleventh Century it was impossible to detect it in the Christian States in which a very secret Judaism existed in many families which appeared to be Christian for generations back, some of which, although in small numbers, had managed to keep the tides of nobility acquired in the manner we have already analyzed. The great majority of these secret Jews belonged to a social class which was arising: the bourgeoisie (yeomanry), in which they were without a doubt the most powerful element and, above all, the best organized and the richest. It cannot, therefore, be considered a coincidence that, as the yeomanry grew in power, Judaism was increasing its potentialities for dominating the peoples.

To understand the decisive strength the Jews had in Medieval Yeomanry, it is necessary to take into account that in some cases they monopolized commerce and in others played the principal role in its control, that of the bankers and usurious money-lenders.

At the same time, the sons of Israel formed a good percentage of the artisans.

4. Another thing that disturbed exceedingly those undercover Judaizers disguised as Christians was the veneration they had to render to the images of Christ, the Virgin Mary and the Saints. The business of having to go so frequently to churches filled with images was most repugnant to the crypto-Jews, not only because of their religious convictions which consider such adoration as idolatry, but also because of the hatred they have for the Virgin Mary and for the Saints, especially those who distinguished themselves as anti-Jewish leaders. The most odious thing of all for these false Christians was to be obliged to have their own homes filled with images in order to avoid suspicion from their Christian neighbours and friends. Therefore a form of worship devoid of images was, for these undercover Hebrews, much more comforting, so, whenever they could, in their heretical movements, they abolished the veneration of images. Nevertheless, there are instances of Christian churches, already under their control, in which they cannot yet accomplish this for fear of hurti