Introduction to Two Treatises on Jews and Freemasonry: Édouard Drumont and Nicolae Paulescu
Alexander Jacob • July 20, 2022 https://www.unz.com/article/introduction-to-two-treatises-on-jews-and-freemasonry-edouard-drumont-and-nicolae-paulescu/
Jewish Freemasonry: Two Treatises by Éduard Frumont & Nicholae Paulescu
with an Introduction by Alexander Jacob
- Introduction — Alexander Jacob
- I. “The Freemasons” (Jewish France, Book VI, Chapter 1) — Édouard Drumont
- II. “Freemasonry,” from The Hospital, the Qur’an, the Talmud, the Kahal, and Freemasonry, Ch. V – Nicolae Paulescu
Freemasonry and its goals have been the subject of innumerable studies seeking to investigate, or expose, this secretive and powerful organisation. The Jesuit priest Abbé Augustin Barruel’s magisterial work Mémoires pour servir à l’histoire du Jacobinisme (1798), for instance, attempted to uncover the anti-Christian character of Freemasonry by detailing the conspiratorial role played by the Enlightenment philosophes and the Freemasons and the Illuminati in the genesis and conduct of the French Revolution. The aims of the Revolution, according to Barruel, were primarily anti-Christian, anti-monarchical and Anarchical. Barruel did not focus on the Jews in this work though his curiosity was aroused when he received a letter in 1806 from a certain Giovanni-Battista Simonini who claimed to have infiltrated the Piedmont Jewish community and learnt from them about the Jewish origins of both the Freemasons and the Illuminati.
The two extracts presented in this edition shed more light on the Jewish origins and ambitions of the Freemasonic organization. More importantly, both authors place an emphasis on the remarkable contrast between the Jewish character of the Masonic ethos and the social doctrines of the Catholic Church which it seeks to replace as the prime mover of politics in the West. Whereas the Catholic Church has an avowed commitment to Christian charity and social harmony, Freemasonry is marked by a contempt of poverty and a singular desire to establish the supremacy of Israel in the world.
Of the two authors presented here, Édouard Drumont (1844–1917) was indeed one of the first to insist that the entire Masonic enterprise was Jewish in origin even though he based his conviction on Masonic texts that had been available in France from the late eighteenth century. Drumont was a French journalist who wrote many works on the Jews including La France juive: Essai d’histoire contemporain, 2 volumes (1886), Testament d’un antisémite (1891), Les Juifs et l’affaire Dreyfus (1899), La Tyrannie maçonnique (1899), Les Juifs contre la France (1899) and Le Peuple juif (1900). Drumont also ran a newspaper La libre parole, which was markedly anti-Semitic. In 1899 he founded the ‘Ligue antisémitique de France’ and argued for the exclusion of Jews from society.
The last book of Drumont’s Jewish France contains three chapters devoted to the three Judeocentric groups portrayed to be persecuting Catholic France, the first chapter on the Freemasons, the second on the Protestants and the third on the Jews. Drumont begins his chapter on Freemasonry by pointing out the peculiarly Jewish nature of Freemasonry. Freemasonry is not a variety of Freethought since freethinkers like Lord Byron and Delacroix at least “do not attack our citizenship rights, our human rights, and our rights as Frenchmen. “ Rather, it is an essentially Jewish institution and imbued with a specially Jewish character.
The Jewish origin and constitution of the Masonic organization are evident from the various rituals it employs in its meetings and particularly in the dramatic reenactments of Old Testament scenes depicting the revenge taken by Jews on their oppressors, such as that of Judith on Holofernes. These rituals are all intended to impress on the candidates and members the principal goal of Masonry, which is to reunite the tribes of Israel as a nation after their dispersal at the destruction of Jerusalem in A.D. 70, a destruction that must also be avenged. The particular focus of the Masonic revenge is Christianity since the great crime of the Christ in the view of the Jews is his usurpation of the supremacy of Jehovah. The essence of Masonry therefore is, as Drumont puts it, “Sympathy and tenderness for Jerusalem and its representatives; hatred for Christ and Christians: all of Masonry is contained in this.”
The growing influence of Masonry on European politics has resulted in a steady dissolution of traditional European society. Thus Republicanism is, in the nineteenth century, the culmination of the French Revolution with Napoleon and Bismarck contributing to the process of Jewish bourgeois supremacy.
In their enormous and far-sighted political task, the Jewish Masons have been aided through the centuries by ambitious mediocrities from among the European peoples who were the hosts of the Jews during the diaspora. The second part of Drumont’s essay on Freemasonry includes several detailed examples of public figures in French Republican life who have duped the public through various nefarious dealings that have been disguised by the false honors that have been bestowed upon them by the Third Republic. The entire Republican ethos is indeed marked not by a desire to liberate the oppressed French populace but rather by a hatred of society. In fact, one particularly odious characteristic of Freemasonry is its contempt and hatred for the poor, which is in marked contrast to the importance of charity in the Catholic Church. And if the Masons seem occasionally to tolerate the social status quo, it is only because they wish to focus their mind more sharply on their inveterate religious enemy, the Christian Church:
Thus, many in Masonry are pseudo-scholars, pseudo-orators, they hate society with a hatred that is not at all the courageous revolt of Spartacus, the bitter anger of Vindex, but like a venomous envy that smells of the  ante-chamber and the office; they do not intend to destroy the social edifice completely because they hope to make a place there through more or less correct procedures, but they attack the Church because it can give them only noble instructions, counsels of respect and devotion that they do not want.
The Jewish nature of Freemasonry and its hatred of Christianity are reinforced in the work of Nicolae Paulescu (1869–1931). His chapter on Masonry in his work Philosophic Physiology: The Hospital, the Koran, the Talmud, the Kahal and Freemasonry pivots on the same contrast between the Christian concept of charity — exemplified in Paulescu’s own medical profession by ‘the hospital’ included in the title — and the sheer avarice for material possession and political domination of the Jews who conduct the Masonic organizations.
Paulescu was a Romanian physiologist and professor of medicine, as well as a political activist. In 1897 Paulescu graduated with a Doctor of Medicine degree from a medical school in Paris. He was appointed assistant surgeon at the Notre-Dame du Perpetuel-Secours Hospital but in 1900 he returned to Romania, where he remained until his death as Head of the Physiology Department of the University of Bucharest Medical School, as well as Professor of Clinical Medicine at the St Vincent de Paul Hospital in Bucharest. He is well-known for his work in extracting insulin for the treatment of diabetes and petitioned the Nobel Prize committee to object to the award given to two Canadian scientists. From Wikipedia:
Professor Ian Murray was particularly active in working to correct “the historical wrong” against Paulescu. Murray was a professor of physiology at the Anderson College of Medicine in Glasgow, Scotland, the head of the department of Metabolic Diseases at a leading Glasgow hospital, vice-president of the British Association of Diabetes, and a founding member of the International Diabetes Federation. In an article for a 1971 issue of the Journal of the History of Medicine and Allied Sciences, Murray wrote:
“Insufficient recognition has been given to Paulesco, the distinguished Roumanian scientist, who at the time when the Toronto team were commencing their research had already succeeded in extracting the antidiabetic hormone of the pancreas and proving its efficacy in reducing the hyperglycaemia in diabetic dogs.“
“In a recent private communication Professor Tiselius, head of the Nobel Institute [and a recipient of the Nobel Prize for Chemistry in 1948], has expressed his personal opinion that Paulesco was equally worthy of the award in 1923.“
Paulescu was also involved in Romanian political movements and influenced Corneliu Zelea Codreanu, the leader of the Iron Guard. In 1922, he partnered with Codreanu’s anti-Semitic friend, Prof. A.C. Cuza, to create a political group called the National Christian Union. In 1925, Paulescu joined Cuza’s later organization, the National Christian Defense League as well.
Nicolae Paulescu’s sociological writings include Philosophical Physiology: Instincts Social — Passions and Conflicts — Moral Remedies (1910), which advocated the regeneration of the population through Christian education. Paulescu’s most famous book was the second volume of “philosophical physiology” which was entitled Philosophical Physiology: Hospital, Quran, Talmud, Cahal, Franc-Masonry (1913). He later wrote more works on the Jewish Problem, including Philosophical Physiology: The Synagogue and the Church to the Pacification of Mankind, 2 vols, 1923; The Judeo-Masonic Plot against the Romanian People, 1924; The Degeneration of the Jewish Race, 1928, Jewish Debauchery, 1928; and Interpretation of Revelation, the future fate of the Jews, 1941.
In The Hospital, the Koran, the Talmud, the Kahal and Freemasonry, Paulescu first explains the duties of doctors and relates hospitals to the notion of Christian charity: “Hospitals are an inspiration of Christian charity.” He then considers the two other religions that claim to cure the illnesses of mankind, Islam and Judaism, both of which he considers as opposed to Christian morality. Islam and Judaism are both characterised by a cruel desire for possessions and dominion but the Muslim Arabs are superior to the Jews in that they possess a real valor whereas the Jews “manifest themselves only through cowardice.”
Paulescu begins his study of Judaism with the principal legal text of the Jews, the Talmud, which uses usury, fraud and perjury to rob and enslave the Gentiles. The development of the Jewish political ambition is accomplished through the “Kahal,” the Jewish governing body typical of Jewish communities well into the twentieth century. The Kahal conceives of the Jewish nation as one based on “the Talmudic dogma of the chosen people, a doctrine according to which the Jews must not merge with other nations, because God has promised them to possess the whole earth and to rule the world.” He demonstrates the financial and social depredations wrought by Jewish immigration into European lands and discusses Freemasonry too within the context of the resolute war that the Jews have been conducting against Christianity through the ages by means of the various religious heresies and political revolutions that they have fostered in Europe.
Paulescu’s section on Freemasonry, which constitutes the final chapter of his book, relies considerably on Drumont’s work but it is rather more comprehensive than it. Paulescu here reveals the hatred that informs all of the Jewish involvement in European intellectual and political history. The source of this hatred is evident most clearly in the Talmud but its enduring effects are manifest in the various Jewish-sponsored heretical movements that have sought to distort Christianity and Catholicism through the ages, beginning with the Ebionites in the first century A.D. and passing through Protestantism to Freemasonry. The purported goal of the Freemasons to rebuild the Temple of Solomon is, according to Paulescu, only a watchword that indicates the ambition of Israel to dominate the world. Regarding the organization of Freemasonry, Paulescu points out that, in spite of its proclaimed philanthropy, the secretive nature of the whole is a clear indication of its suspect character: “And to think that no one wonders why this society is hidden, when it has purposes as sublime as the search for the truth.”
More carefully than Drumont, Paulescu — relying on the work of Paul Copin-Albancell’s Le drame maçonnique: le pouvoir occulte contre la France (“The Masonic Drama: The Occult Power against France” ( 1908) — details the hierarchy within the Masonic organization where the lower degrees of Masons are mostly blindfolded followers of an uppermost elite that is constituted of Jews alone. And the bizarre rituals that mark a Mason’s progress through the organization are all marked by sentiments of hatred and revenge for those responsible for the destruction of the Temple. Among the various targets of the Masons’ hatred, the chief are undoubtedly the Christians. Quoting Copin-Albancelli Paulescu, Paulescu points out that Masons are instructed to the effect that “Freemasonry has one enemy – Christianity, and Catholicism in particular — that you need to hate and fight.”
Examples of such tentacles are the Freethinking (Libre-Pensée) Leagues, those of human and civil rights, those of education, houses of schools, studying clubs, library societies, of conferences, of Popular Universities … even of unions.
During the times of the French Revolution, the Masons were aided particularly by the Masonic sub-group that called itself the “Jacobins.” Of the political effects that resulted from these several organizations, the French Revolution aimed simultaneously at emancipating the Jews and at persecuting the Christians. Among the Catholics, the chief targets of the Masons are the Jesuits, whom they fear above all Christian orders. The monasteries of the Jesuits were attacked in Portugal, Spain, France and Austria and the campaign against Jesuitry continued with constant vilifications of Jesuits among the public so that the common people gradually came to believe that the term Jesuit could be used as a synonym for scoundrel.
According to Paulescu, The Jewish support of the revolutionaries was intended to bolster the third estate of the bourgeoisie, which at first supported Napoleon in spite of his imperialistic ambitions. When the Masons found that Napoleon’s tyranny was becoming dangerous to their plans, they worked to bring him down. All through this period they benefited from their gradual emancipation in several European states. But their ultimate aim of total revolution was not manifest until the Revolution of 1848, which sought to impose bourgeois capitalist Liberalism as a major political movement that would lead to the institution of a socialist republic. The latter goal was achieved after the Paris Commune of 1871 when the Third Republic was established, and French society was henceforth marked by the separation of Church and State.
The real aims of all Masonic republics were to destroy monarchies, abolish Christianity from the education of the public, and to convert the people into a proletariat that could easily be made to serve the ambitions of Judah. Based on Bernard Lazare’s work L’Antisémitisme, son histoire et ses causes (Anti-Semitism: Its History and Its Causes) (1894), the religious subversion of the Masons is related by Paulescu also to the Kulturkampf that Bismarck conducted against the Roman Catholic Church between 1872 and 1878 and to the Jules Ferry laws of 1882 that mandated secular education in France.
At the same time, Paulescu claims that “Jewish Socialism” works towards the dispossession of private property by a state that is essentially Jewish in its composition and interests. These false socialist movements were crystallized in the doctrines of the Jew Karl Marx. And they were bolstered in their subversive agenda by the Anarchists, who constituted the more murderous and iconoclastic elements of the several revolutions that sprang up in Europe from 1848 onwards.
Paulescu then goes on to examine the subversive socialist role of Masonry in various European countries such as their support of the Templars in Romania and the Young Turks in Turkey. In France, they focused on the destruction of Christianity in the nation by eliminating it from public education and the military establishment. This anti-clericalism was especially strong in the regime of the Jew Léon Gambetta, President of the Council of Ministers between 1881 and 1882, who declared “Le cléricalisme, voilà l’ennem” (Clericalism is the enemy). Thus the attacks on the clergy were regularized and Christian education was replaced by a secular education which was made free and compulsory in the nation. This in turn fostered atheistic doctrines, such as those of Darwin, and a general contempt for the Christian Church. Even the Latin language was deposed as a language of learning since it had been the language of the Church.
By positing a world constituted of matter and energy alone the Masonic-Marxist revolutions succeeded in repudiating the notions of the soul and of God on which Christian civilization had been based. As Drumont had already pointed out, whereas Christianity stresses love and charity, Masonry has a distinctive contempt for, and hatred of, poverty. Thus, Paulescu is arguing that by steadily obliterating the Christian doctrines of compassion and charity and enlarging the worldly possessions and power of the Jews, Masonry has finally accomplished in post-Revolutionary Europe what the Talmud has striven to achieve from the very first centuries of the Christian era.
 See, for example, C. Oberhauser, ‘Simonini’s Letter or the Roots of the Alleged Jewish-Masonic World Conspiracy’, Jews in Central Europe, 2012, pp. 10-17.
 For instance, in pointing to the Judaic character of the Masonic rituals, he quotes from The Most mysterious mysteries of the high ranks of Masonry revealed or the true Rosicrucian, which was published in 1766.
 He cites particularly the example of the shallow Charles Cousin (1822–1894), who was the administrator of the Northern Railway and president of the Council of the Grand Orient of France until 1885.
 The Gaulish leader who led a revolt against the Roman Emperor Nero in 68 A.D. He was defeated by the military legate Lucius Rufus and committed suicide.
 Cherry –Albancell i, The drama maçonnique, I. p. 31 –32.
 Ibid., II, 195.
 Léon Gambetta was thus the Prime Minister.
(Republished from The Occidental Observer by permission of author or representative)