June 2016

The Jews in Europe: Judaizing England and Sweden

Before we proceed with a short summary of the Jewish presence and influence in 17th century England, we should take a brief moment to look at the Jewish presence and influence in contemporary Sweden. Perhaps the Swedes missed an opportunity in saving England from Judaism, at least temporarily, when Christina the Swedish queen rejected the advances of Manasseh ben Israel. But in truth, she had already had enough Jews of her own.

We do not like to use Jewish sources for our studies, and we strongly dislike quoting Jews unless we are quoting them critically. But on some topics relating to Jews, some of their writers are worthy of quoting, so long as we can corroborate their statements independently. So the following excerpt is from a book written by a Jew named David S. Katz, entitled Menasseh ben Israel’s Mission to Queen Christina of Sweden, 1651 - 1655:

With perfect hindsight, one often sees Menasseh ben Israel’s career as leading inexorably to his mission to Oliver Cromwell in 1655, when he came to London to plead for the readmission of the Jews to England, nearly four centuries after their expulsion. At least this is how the events of the 1650s appear if one begins with the Whitehall Conference of 1655 and follows the thread back to the first tentative overtures toward England from Amsterdam. Even after the publication of The Hope of Israel in 1650, however, it was not apparent that Menasseh would soon be devoting himself to the cause of Anglo-Jewry. On the contrary, it was immediately after the appearance of the rabbi’s influential book that he began maneuvering for a place in the retinue of the notorious Christina, queen of Sweden. Only after he failed to obtain a position among her band of foreign scholars did Menasseh devote himself wholeheartedly to the readmission of the Jews to England. Other Jews had managed to win themselves a place in Christina’s circle. so Menasseh’s scheme was quite practicable. If Queen Christina had accepted the rabbi’s proposals with more alacrity, the history of seventeenth century Anglo-Jewry would have been very different indeed.

Here we are going to continue to present some aspects of the life of John Dee as they were recorded in a biography of the English alchemist, mathematician, and mystic. Our primary source is the biography of John Dee which was written by Charlotte Fell Smith and published in 1909. By the time we are finished, we hope to establish that John Dee was an advocate of the Jewish Kabbalah, through which he had introduced Jewish mysticism into the intellectual circles of 16th century England, just as Johann Reuchlin had done in Germany a few decades earlier. As we also hope to illustrate, the impact this would have on history cannot be overstated.

The year is 1583, and the Polish Prince Laski is in England. A French ambassador of the time speculated that Laski was in England to persuade the Muscovy Company to stop selling arms to the Russians. He certainly did not go merely to see John Dee. But Laski was also an alchemist, and very interested in John Dee, whom he insisted on meeting and being entertained by quite frequently almost as soon as he had arrived in London. Charlotte Fell Smith basically dismisses the idea that John Dee was a spy. In chapter 13 of her biography (pp. 168-169) she says “Dee's letters to Walsingham, with their veiled allusions to secret affairs, form one of the grounds upon which the supposition has been based that he was employed by the Queen's minister as a secret spy and diplomatic agent abroad, and that his kabbalistic diagrams contained a cipher. An elaborate theory was constructed to support this contention.” However, when considering the possibility that in his later trips abroad John Dee was acting as a spy for the English court, we must remember that the Queen herself had financed Dee’s ability to entertain Prince Laski and his entourage. So Elizabeth seemed to have encouraged Dee’s developing a relationship with Laski. But the financing did not endure. It must also be noted, that in her biography Charlotte Fell Smith had several times already described Dee’s troubles securing his diaries in a household replete with servants and fellow-workers. Those fellow-workers, namely his scryer Edward Kelley, had often caused Dee troubles, and therefore if Dee were a spy, he had every reason not to include the information in his biography. So while we do not accept much of the conjecture of the conspiracy theorists, we cannot rule out the possibility that Elizabeth encouraged Dee’s travels abroad so that he may report back to her any information he may gather. However on the other hand, Elizabeth being a long-time friend and patron of John Dee, that well-known relationship which he had with the English queen must have preceded him, and it would only have been natural for him to report to her anything which he had seen abroad.

The Jews in Europe: John Dee and the Kabbalah, Part 1

Our purpose here, before beginning a presentation of The Protocols of the Learned Elders of Zion, or as we like to more appropriately title them, The Protocols of Satan, is to demonstrate that Kabbalistic thought had permeated Britain and was in a position where it could captivate the minds of many an unsuspecting Englishman right at a time when scientific thought and liberty of conscience were becoming popular ideas in the concurrent wars of religious reformation of Europe. This kabbalistic thought would lend to the formation of modern Freemasonry and the secret societies of Europe from which all of the subsequent revolutions were launched which overturned Christian society and resulted in world Jewish supremacy.

A child was being born, and Satan could not kill it, so he persecuted and made war against its mother. In the Protocols, the objectives of the Jews and the agenda which to a large degree has been executed with the help of the lodges of Freemasonry come together as one, and are fully expressed.

To introduce the Kabbalah as a godly authority to otherwise Christian scholars is tantamount to giving the Jewish rabbis religious authority over countless Christian minds. This is what was happening in the Freemasonic lodges of Europe through the 18th and 19th centuries, and it is still ongoing today, whether or not lower-level Freemasons and its initiates realize this objective. That is because it is done not in the name of religion, although religion plays a role in the Freemasonic mantras and rituals, nor in the name of politics, although the end result is political. Rather, it is done in the name of science and scientific inquiry.