COZ The Destructive Mission (pPart 2)

 The Jews (as in Babylon and Egypt) turned against the people with whom they lived and once more “flung open the gates” to the foreign invader. The foreign invader, in his turn, “delivered” the cities taken by him to the Jews.

In war the capital city and the other great cities, the power and control over them, are the fruits of victory; they went to the Jews, not to the victor. The Caliph’s generals evidently paid as little heed to the Koran’s warnings as Western politicians of today pay to the teaching of the New Testament.

As to “the miseries” for which the Jews thus took vengeance, Professor Graetz specifically states that the cruellest of these was the denial of the right to keep slaves: “the most oppressive of them was the restraint touching the possession of slaves; henceforward the Jews were neither to purchase Christian slaves nor to accept them as presents”!

If the Arab conquerors counted on thankfulness from those to whom they had “entrusted the capital” and the great cities, they misreckoned. After the conquest Judah Halevi of Cordova sang:

“… how fulfil my sacred vows, deserve my consecration,
While Zion still remains Rome’s thrall, and I an Arab minion?
As trash to me all Spanish treasure, wealth or Spanish good,
When dust as purest gold I treasure, where once our temple stood!”

This spirit disquietened the Caliph’s advisers, as it had disquietened the Visigoth kings, Muhammad and the statesmen of Rome. Abu Ishak of Elvira spoke to the Caliph at Cordova in words which again recall those of Cicero:

“The Jews … have become great lords, and their pride and arrogance know no bounds … Take not such men for thy ministers … for the whole earth crieth out against them; ere long it will quake and we shall all perish … I came to Granada and I beheld the Jews reigning. They had parcelled out the provinces and the capital between them; everywhere one of these accursed ruled. They collected the taxes, they made good cheer, they were sumptuously clad, while your garments, O Muslims, were old and worn-out. All the secrets of state were known to them; yet is it folly to put trust in traitors!”

The Caliph, nevertheless, continued to select his ministers from among the nominees of the Talmudic government of Cordova. The Spanish period shows, perhaps more clearly than any other, that the Jewish portrayal of history may be nearer to historical truth than the narrative according to the Gentiles; for the conquest of Spain certainly proved to be Judaic rather than Moorish. The formal Moorish domination continued for 800 years and at the end, in keeping with precedent, the Jews helped the Spaniards expel the Moors.

Nevertheless, the general feeling towards them was too deeply distrustful to be assuaged. This popular suspicion particularly directed itself against the conversos, or Marranos. The genuineness of their conversion was not believed, and in this the Spaniards were right, for Dr. Kastein says that between the Jews and Marranos “a secret atmosphere of conspiracy” prevailed; evidently use was being made of the Talmudic dispensation about feigned conversion.

In spite of this public feeling the Spanish kings, during the gradual reconquest, habitually made Jews or Marranos their finance ministers, and eventually appointed one Isaac Arrabanel administrator of the state finances with instructions to raise funds for the reconquest of Granada. The elders, at this period, were dutifully applying the important tenet of The Law about “lending to all nations and borrowing from none,” for Dr. Kastein records that they gave “financial help” to the Christian north in its final assault on the Mohammedan south.

After the reconquest the stored-up feeling of resentment against the Jews, born of the 800 years of Moorish occupation and of their share in it, broke through; in 1492 the Jews were expelled from Spain and in 1496 from Portugal.

Today’s Zionist historians show a remarkable hatred of Spain on this account, and a firm belief in a Jehovan vengeance not yet completed. The overthrow of the Spanish monarchy nearly five centuries later, and the civil war of the 1930’s, are sometimes depicted as installments on account of this reckoning. This belief was reflected in the imperious words used by Mr. Justice Brandeis of the United States Supreme Court, a leading Zionist, to Rabbi Stephen Wise in 1933: “Let Germany share the fate of Spain!” The treatment accorded to Spain in the subsequent decades of this century, in particular its long exclusion from the United Nations, has to be considered in this light.

At that point fifteen hundred years of the Christian era had passed and events had conformed to the pattern of the pre-Christian era, as laid down in the historical parts of the Old Testament, and to the requirements of the Judaic Law. The Jews in their impact on other peoples had continued, under Talmudic direction, to act as a destructive force …

“Captive” and “persecuted” everywhere they went (under their own Law, not through the fault of the peoples with whom they sojourned) their part was always what this Law ordained that it should be: to “pull down and destroy.” They were indeed used by their rulers to “abet disorder” between others, as the Koran said, and through the disorders thus abetted their rulers achieved civil power, wreaked vengeances, supported invaders and financed counter-blows.

During all this time this was the behest of their Talmudic masters, and constantly Jews rose to protest against it; but The Law was too strong for them. There was no happiness or fulfilment for the Jews in this mission, but they could not escape it.

At the end of this first encounter with the West, after eight centuries, the land “spewed them out.”

This was the moment, so decisive for our present generation, to which a previous chapter alluded. But for the secret which was stored in the depths of Russia, this might have been the end of the catalytic force.

The experience of this expulsion was a very hard one for the body of Jews who experienced it, and they and their descendants gave many signs that they accepted the inference and would in time find some way to remain Jews and yet to become involved in mankind. That would have meant the end of the destructive idea and of the sect that fostered it.

Instead, the destructive idea survived and was projected into the affairs of the world through a new group of people, who had no physical descent from any Hebrews, or “children of Israel,” or the tribe of Judah. They used the name “Jew” merely as a sign of allegiance to a political programme. The point now reached, in following the course of the destructive idea through the centuries, calls for some further description of these people (mentioned in the chapter on The Movable Government).

Even at the start of the 800 years in Spain (from 711 to 1492) the Jews there (the largest single community of Jews) were no longer Judahite or Judeans; not even they could claim to be of the pure line of Judah, or of Palestinian ancestry. Professor Graetz says of them, “The first settlement of Jews in beautiful Hesperia is buried in dim obscurity,” and adds that the Jews there “desired to lay claim to high antiquity” for their ancestry, so that they simply asserted that “they had been transported thither after the destruction of the temple by Nebuchadnezzar.”

Through many centuries the processes of nature and of man had enforced a mingling. The idea of a people chosen to rule the world over the bodies of fallen heathen appealed to primitive tribespeople in many places; the already-circumcized Arab could become a Jew and hardly notice any change; Rabbis in north African deserts and towns were remote from the “centre” and gladly extended their congregations. When the Roman emperors began to persecute “pagan religions” Judaism never fell under a general prohibition, so that many worshippers of Isis, Baal and Adonis, if they did not become Christians, entered the synagogues. The fierce law of tribal segregation could not at that time be enforced in places far from Babylon.

Thus the Jews who entered Spain with the Moors were, racially, already a mixed throng. During the 800 years in Spain the racial teaching was more strictly enforced, the “government” having been transferred to Spain, and in this way the “Sephardic” Jews took shape as a distinct national type. Then, at the expulsion from Spain, the government, as already told, was suddenly transplanted to Poland. What became, at that point, of these Sephardic Jews, who alone may have retained some faint trace of original Judahite or Judean descent?

The Jewish Encyclopaedia is explicit: “The Sephardim are the descendants of the Jews who were expelled from Spain and Portugal and who settled in Southern France, Italy, North Africa, Asia Minor, Holland, England, North and South America, Germany, Denmark, Austria and Hungary.” Poland is not mentioned; the Talmudic Government went there, but the mass of these Sephardic Jews distributed themselves in Western Europe; they moved westward, not eastward. The “government” was suddenly separated from the people and the mass began to dissolve.

The Jewish Encyclopaedia says, of the Sephardim who were thus dispersed: “Among these settlers were many who were the descendants or heads of wealthy families and who, as Marranos, had occupied prominent positions in the countries they had left … They considered themselves a superior class, the nobility of Jewry, and for a long time their co-religionists, on whom they looked down, regarded them as such … The Sephardim never engaged in chaffering occupations nor in usury and they did not mingle with the lower classes. Although the Sephardim lived on peaceful terms with other Jews they rarely intermarried with them … In modern times the Sephardim have lost the authority which for several centuries they exercised over other Jews.”

The Sephardim, then, neither went to Poland nor mingled with other Jews, when they left the Spanish Peninsula and spread over Western Europe. They remained aloof and apart, “looked down” on others professing to be Jews, and lost their authority. (The Judaists reference works also give curious estimates of the decline in their proportion of Jewry, from a large minority to a small minority; these seem beyond biological explanation and probably are not trustworthy).

Thus, at this removal of “the centre,” the body of people, in whose name it had asserted authority for two thousand years, abruptly changed its nature as by magic.

The Jews hitherto known to the world, who had just emerged from their first impact between their Law and the peoples of the West, and were in reflective mood, suddenly began to lose caste in Jewry and to dwindle in numbers!

The Talmudic government set out to prepare its second encounter with the West from a new headquarters, planted among an Asiatic people, the Khazars, converted to Jehovah worship many centuries before. The ruling sect was thenceforward to operate through this different body of people; they were wild folk who had not known the cautionary experience in Spain.

In 1951 a New York publisher who contemplated issuing one of the present writer’s books was strongly advised not to do this by the head of a Jewish political bureau, and was told, “Mr. Reed invented the Khazars.”

However, the Judaist authorities agree about their existence and conversion, and the historical atlases show the development of the Khazar kingdom, which at its greatest extent reached from the Black Sea to the Caspian (around 600 AD). They are described as a Tartar or Turco-Mongolian people and the Jewish Encyclopaedia says that their chagan, or chieftain, “with his grandees and a large number of his heathen people embraced Judaism, probably about 679 AD.”

The fact is attested by correspondence between Hasdai ibn Shapnet, Foreign Minister to Abdel Rahman, Sultan of Cordova, and King Joseph of the Khazars, exchanged about 960 AD. The Jewish Encyclopaedia says that the Judaist scholars had no doubts as to the genuineness of this correspondence, in which the word Ashkenazi first occurs as denoting this sharply-outlined, hitherto unknown group of “Eastern Jews” and as indicating Slav associations.

This community of Turco-Mongolian Ashkenazim, then, was distinct in every element save that of the creed from the Jews previously known to the Western world, the Sephardim.

The hold of the Talmudic government, in the centuries that followed, became looser over the scattered communities of the West; but it ruled this new compact community in the East with a rod of iron.

The Jew of Semitic physiognomy became ever rarer (today the typical countenance of the Jew has Mongolian traits, as is natural).

No Gentile will ever know why this one mass-conversion of a numerous “heathen” people to Talmudic Judaism was permitted, thirteen hundred years ago. Was it chance, or were these elders able to foresee every mortal possibility? At all events, when the Sephardim were scattered and the destructive idea received, in Spain, its sharpest setback, this reserve force lay ready to hand and for the purpose of the destructive mission it was the best possible material.

Long before their conversion to Judaism the Khazars were hostile to the immigrant Russ from the north who eventually conquered them, established the Russian monarchy and accepted Christianity.

When the Khazars became converted the Talmud was complete, and after the collapse of their kingdom (in about 1000 AD) they remained the political subjects of the Talmudic government, all their resistance to Russia being governed by the Talmudic, anti-Christian Law. Thereafter they moved about in Russia, particularly to Kieff (the traditional “holy city” of Russian Christianity), elsewhere in the Ukraine, and to Poland and Lithuania.

Though they had no Judahite blood, they became under this Talmudic direction the typical nation-within-the-nation in Russia. The areas where they congregated, under Talmudic direction, became the centres of that anti-Russian revolution which was to become “the world revolution”; in these parts, and through these people, new instruments of destruction were forged, specifically for the destruction of Christianity and the West.

These savage people from the inmost recesses of Asia lived within the Talmud like any Babylonian or Cordovan Jew and for centuries “observed the Law” in order that they might “return” to a “promised land” of which their ancestors probably never heard, there to rule the world. In the Twentieth Century, when the politicians of the West were all agog with this project of the return, none of them had ever heard of the Khazars. Only the Arabs, whose lives and lands were directly at stake, knew of them, and vainly tried to inform the Peace Conference of 1919 and the United Nations in 1947.

After 1500, therefore, the Jews fell into two distinct groups: the scattered communities of the West, who were Sephardic in origin, and this closely corralled mass of Talmudic, Slav “Jews” in the East. Time had to show if the Talmudic centre would be able to make out of the Ashkenazim a destructive force as potent in the future as the earlier one in the past, and whether it could keep its hold over the communities in the West, with their different tradition and their memory of the Iberian expulsion.

About the year 1500, then, the Talmudic government moved from Spain to Poland, establishing itself among a body of “Jews” hitherto unknown to the West and relaxing its hold on the Sephardic Jews, who began to dwindle in numbers and to disintegrate as a cohesive force (in the judgment of the Judaic elders). Only about 450 years separate that event and that point in time from our present day, when the effects of the removal of the Talmudists to Poland have shown themselves, and have answered the two questions raised in the last paragraph.

These 450 years saw the visible Talmudic “centre” cease to exist (in Dr. Kastein’s words) and the destructive idea simultaneously enter Europe in a new form, which bore the name “revolution.”

The 450 years have seen three of these “revolutions” (counting only the chief ones). Each was more destructive than the last. Each was recognizable as the heir of the former one by its chief characteristics, and these, again, were the chief characteristics of the Judaic Law as laid down in the Torah-Talmud. The main assault in each case was on legitimate government, nationhood and Christianity. Under the Judaic Law the only legitimate government is that of Jehovah and the only legitimate nation is that of Jehovah’s chosen people; under the Talmudic supplement of that Law Christianity is specifically the chief of those “other gods,” after whom the chosen are for bidden to “go a-whoring”; and “destruction,” as has been shown, is a supreme tenet of that Law.

When these revolutions began they were supposed to be aimed at “kings and priests,” as the symbolic figures of oppression. Now that the power of kings and priests is gone, but the revolution is established in permanence, it may be seen that these were false words, chosen to delude “the multitude.” The attack was on nationhood (the murdered king being in each case the symbol) and on religion (the destruction of churches being the symbolic act).

These were recognizable marks of authorship. The Torah-Talmud is the only original fount of such ideas that research can discover. “He shall deliver their kings into thine hand and thou shalt destroy their name from them … ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods.” At the very moment when the Talmudic government vanished from sight, after setting itself among a barbaric Asiatic people, this creed of destruction entered Western Europe and began its ruinous march.

These three revolutions, then, like the historic events of the pre-Christian era depicted in the Old Testament, and of the Christian era up to the expulsion from Spain, also conformed with and fulfilled the Judaic Law. All three of them bear the common hallmark of a Judaic triumph, as their outcome. Were they originally instigated, organized and directed by the Talmudists?

In that respect there is a great difference between the first two and the last one.

Talmudic incitement and control of the English and French revolutions cannot be discovered, at any rate by the present writer’s research. In each case the results bore the familiar signs of the Judaic triumph (the “return” of the Jews to England; the emancipation of the Jews in France), although at the start of both revolutions the Jewish question had not been present in the public mind as an issue at stake. As far as the student can ascertain at this distance of time, the projection of “the Jewish question” into these issues, and its elevation to a chief place among them, was something achieved while the revolutions went along, and the Judaic elders who accomplished this did not actually bring about the revolutions.

The third case, that of the Russian revolution, is entirely different. It culminated in the greatest Judaic triumph and Judaic vengeance on record, either in Old Testamentary history or in later history, and was organized, directed and controlled by Jews who had grown up in the Talmud-controlled areas. This is a fact of our present day, demonstrable and undeniable, and it is the most significant fact in the whole story of Zion, illuminating all the past and giving the key to all the future.

For our century, which produced that event has also seen the word “revolution” given a new meaning, or more accurately, given its true meaning: destruction without end until The Law is fulfilled. When the word “revolution” first became current in the West it was held to mean a limited thing: a violent uprising in a definite place caused by specific conditions there at a certain time. Unbearable oppression produced an explosive reaction, rather in the manner of a kettle blowing off its lid: that was the popular conception, instilled in “the multitude” by elders who knew better.

The Russian revolution revealed that the revolution had been organized as a permanent thing: a permanently destructive force, permanently organized with a permanent headquarters and staff, and worldwide aims.

Thus, it had nothing to do with conditions here or there, or now and then, or local oppression. It stood for destruction as an aim in itself, or as a means of removing all legitimate government from the world and putting in its place some other government, other governors. Who could these be but the Talmudists themselves, given the Talmudic nature of the revolution in Russia and the obviously Talmudic aims of “the world revolution”?

What was aimed at was plainly the final consummation of The Law, in its literal form: “Thou shalt reign over every nation but they shall not reign over thee … the Lord thy God shall set thee on high above all nations of the earth.”

Without this motive the three revolutions would never have taken the course they took; the course they took prefigures the shape of the future. They represent stages in and steps towards the fulfilment of The Law, and, once again, those who in their day seemed to be great or powerful men in their own right, like King Cyrus and the mysterious King Ahasuerus, now look like mere puppets in the great drama of Judaic history as it moves towards its miraculous end in Jerusalem.

Cromwell was another such. To the average English schoolboy he lives only as the man who beheaded a king and brought back the Jews to England. Add to that his vaunted massacre of priests at Drogheda (an event which has not its like in British history) and what remains but a typical puppet-figure of Zionist history, created merely to help fulfil The Law?

Cromwell was one of the first of those many who since his day have called them selves Old Testamentary Christians, which figure of speech disguises the fact of anti-Christianity, as God and Mammon, on the best authority, cannot both be served. He forbade the celebration of Christmas Day, burned churches and murdered priors, and for an instant was a candidate for the Jewish Messiahship!

He was in power at the time when Sabbatai Zevi was whipping the Jewish masses into a frenzy of Zionist anticipation and shaking the Talmudic government to its foundations. Indeed, the alarm of the Talmudists about Sabbatai Zevi may have prompted the idea that they should use Cromwell to destroy him. In any case Jewish emissaries from Amsterdam were urgently despatched to England to discover whether Cromwell might be of Judaic decent! Had their research yielded positive results, Cromwell might have been proclaimed the Messiah, for he had one qualification most appealing to the elders: his zeal in “utter destruction.” (If ever a Messiah should be proclaimed, the choice may prove surprising; when I was in Prague in 1939 a rabbi there was preaching that Hitler was the Jewish Messiah, so that a worried Jewish acquaintance asked me what I thought of this.)

Cromwell’s pedigree disclosed no descent from David, or he would probably have been glad to play the part. His sword-and-Bible followers claimed by their bloodthirsty deeds to be fulfilling prophecy, and by restoring the Jews to England to be accomplishing the prescribed steps preparatory to the Millennium. They even proposed, on that account, that Cromwell’s Council of State should follow the model of the ancient Sanhedrin and be composed of seventy members! (Cromwell himself had some contempt for these his “Millenarians,” but as a “practical politician” of the kind familiar in our century he was glad to orate about “religious freedom” and the fulfilment of prophecy, while hunting down priests and clergymen).

For his part, Cromwell’s real purpose was to enlist the financial support of the rich Amsterdam Jews (the entire history of the West seems to have been made under that tenet of the Judaic Law which commands lending unto all nations and borrowing from none). Mr. John Buchan says of the Amsterdam Jews that “they controlled the Spanish, Portuguese and much of the Levant trade … they commanded the flow of bullion; they would help him in the difficult finances of his government.” Rabbi Manasseh ben Israel from Amsterdam (who had been foretelling the advent of the Messiah and the return of the Jews to Palestine) came to London and the matter was arranged.

Manasseh ben Israel’s petition to Cromwell is reminiscent of the kind of argument, formally respectful and implicitly menacing, which was used in this century by Dr. Chaim Weizmann in his dealings with British Prime Ministers and American Presidents; he asked for “the readmission” of the Jews to England in one breath, alluded darkly in the next to the Jehovan retribution awaiting those who resisted such demands, and then depicted the rewards which would follow compliance. The picture is closely comparable with that of a New York Zionist informing an American presidential candidate in our generation that he can only expect the “New York State vote” if he commits himself to uphold the Zionist state in peace and war, by money and arms.

What was demanded from Cromwell was in fact an act of public submission to the Judaic Law, not “the readmission” of the Jews, for they had never left England! They had been expelled on paper but had remained where they were, and a formal legalization of that situation was required. Cromwell was prevented by public opposition from doing this (although according to a Judaist authority, Mr. Margoliouth, he was offered £500,000 to sell to the Jews England’s greatest Christian monument, Saint Paul’s Cathedral, with the Bodleian Library thrown in!)

Then Cromwell’s brief Interregnum came to an end (nevertheless, the popular mind insists on remembering him as the man who readmitted the Jews!) and at this first bid in the West the destructive idea gained little ground. England was able to digest its revolution as if nothing very much had happened and to go on its way, if not refreshed, at any rate little the worse. Legitimate government was at once restored and religion was at all events not damaged more by this alien attempt on it than by the native inertia which began to weaken it at that time.

Nevertheless, this new phenomenon “revolution” had entered Europe, and 150 years after the expulsion from Spain “the Jewish question” dominated the event.

The sequel to Cromwell’s Interregnum deserves brief comment because of the way the restored king was used for the Jewish purpose, as if nothing had happened. At Cromwell’s death the Jews transferred their financial aid to Charles II who, soon after his restoration, made the necessary amendments, formally legalizing the position of the Jews in England. This did not in the least avail his dynasty, for the Amsterdam Jews next financed the expedition of William of Orange against his brother and successor, James II, who was dethroned and fled to France, the Stuart dynasty then coming virtually to an end. Thus the answer to the question, “Who has won?,” as between Cromwell and the Stuarts, seems to have been, the Jews.

After a hundred and fifty years the revolution struck again, this time in France. It seemed a separate, different revolution at the time, but was it truly so? It bore the same distinctive features as the English revolution, earlier (and the Russian revolution, later): nationhood and religion were attacked under the pretext of curbing the tyranny of “kings and priests,” and when that was done a much harsher despotism was set up.

At that time, after the partition of Poland, the Talmudic government had just “ceased to exist” (in Dr. Kastein’s words), but obviously was operating from concealment; its activity would not have so abruptly ended after more than 2,500 years. Because of this withdrawal into obscurity today’s student cannot trace what part it played, if any, in inciting and organizing the French revolution, through its followers in France. However, the revolution in Russia, 120 years later, gave proof of direct Talmudic-Jewish control in a measure never before suspected, so that this influence may have been greater, in the preparatory stages of the revolution in France, than history now reveals.

What is certain is that the French revolution, while it was brewing, was supposed to be for “the rights of man” (which presumably meant all men, equally), but when it began “the Jewish question,” as by magic, at once came to the fore. One of the earliest acts of the revolution (1791) was the complete emancipation of the Jews (just as the law against “anti-semitism” was one of the first acts of the revolution in Russia).

Therefore the French revolution, in retrospect, assumes the look, common to its English predecessor and to so many violent events in history, of a Jewish triumph in its outcome; if it was not that in truth, then “history” has made it so. Presumably the masses concerned expected something quite different at its outset (and in that respect they resemble the masses which later were engaged in the two Twentieth Century wars).

The emancipation of the Jews was one enduring result of a revolution which achieved little else of permanence and left France in a condition of spiritual apathy from which it has never truly rallied. The history of France since the revolution is one of a long interregnum, in the course of which it has experimented, with almost every form of government known to man but has not until now again found happiness or stability.

From the downfall of Babylon to the revolution in France the ruling Talmudic Jews always acted as a destructive force among the peoples “whither I have driven thee.” This was inevitable, given the creed to which they adhered and the fact that this religion was also The Law governing every act of their daily lives. Under the Judaic Law they could not act differently, and were indeed condemned to remain “the destroyers forever”: “See, I have this day set thee over the nations and over the kingdom, to root out, and to pull down and to destroy.”

The story of the Jews, under this control, was the same in Babylon, Persia, Egypt, Greece, Rome and Spain, and could not be anything else, given the unique Judaic Law.

Nevertheless not all “the Jews” wrote this story, nor is the story that of all “the Jews”; to omit this qualification would be like condemning “the Germans” for National Socialism or “the Russians” for an essentially alien Communism.

Resistance to the Law of destruction has been continual in Jewry, as this account has shown. At all times and places the Jews have given out a more embittered protest against this destiny of destruction, forced on them, than the Gentiles have made against the threat of destruction, aimed at them.

The words, “the Jews,” wherever used in this discussion, need always to be read with this qualification.

Within three hundred years of the expulsion from Spain, then, “the Jewish question” twice came to the forefront during violent civil conflicts which seemed, when they began, to have been caused by the clash of native interests: the revolutions in England and France (this narrative will in its later course come to the all-significant matter of the revolution in Russia, and the Jewish part in it).

The aftermath of the revolution in France produced a man who also tried to settle the controversy of Zion. History records attempts to solve “the Jewish question” by almost every imaginable method, from force and suppression to placation, compromise and capitulation. They all failed, leaving this question still a thorn in the side of the Gentiles (and, for that matter, of the Jews, who were somewhat in the condition of people sent into the world with a burr beneath their skins).

The method he chose was the simplest conceivable and possibly for that reason is remembered even now with some consternation by the devotees of Zion; this upstart was very nearly too clever for them! He failed, apparently because this question cannot be solved by man at all, only by God in his good time. The man was Napoleon, whose attempt needs to be considered before the study of the revolution which threw him up is resumed.