Monday, May 3, 2010
The Real Oliver Cromwell
By Douglas Reed
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.
From the book The Controversy of Zion, pp. 121-122