774 - Μασονία καὶ ἑλληνισμός
Ὁ Πλήθων εἶναι ὁ ἱδρυτὴς τῆς ἑλληνικῆς μασονίας καὶ ὁ Πλήθων εἶναι ὁ ἱδρυτὴς τοῦ ἑλληνισμοῦ πέραν τῆς Βυζαντινωθωμανικῆς Οἰκουμένης. Συνεπῶς δὲν ὑπάρχει νεοελληνισμός χωρὶς μασονία καὶ ὁ ὀπαδὸς τοῦ μασόνου Ῥουσσῷ καὶ τῶν μαθητῶν του, τοῦ Ῥοβεσπιέρρου καὶ τοῦ Ναπολέοντος ἦσαν φυσικὰ μασόνοι, διότι φασισμὸς καὶ ἀντιμασονισμὸς εἶναι κάτι ἀδιανόητο. Συνεπῶς ἤ εἶσαι ἀκροδεξιὸς φιλελεύθερος τῆς σχολῆς τοῦ Πινοσέτ -τοῦ ῥωμαιοκαθολικοῦ καὶ ὀρθοδόξου παπαδαριοῦ- καὶ εχθρὸς τῆς μασονίας- ἤ εἶσαι ἀκραιφνὴς φασιστής, συνεπῶς καὶ ἐλευθεροτέκτων.
Δὲν γίνεται νὰ εἶσαι ἐλευθεροτέκτων, συνάμα δὲ καὶ ἀνθεβραῖος, ἐφ'ὅσον τὰ δύο αὐτὰ εἶναι ἄρρηκτα συνδεδεμένα. Ἔτσι ὁ μασόνος Ναπολέων ἦτο καὶ προφήτης τοῦ σιωνισμοῦ καὶ ὑποστηρικτὴς τῆς ἐπιστροφῆς τῶν Ἑβραίων στὴν γῆ τῶν προγόνων τους, στὸ Ἰσραήλ.
Ὁ Χίτλερ -καὶ ὡς ἔχων ἑβραϊκὸ αἷμα- ἦτο καὶ αὐτὸς ὀπαδὸς ἐπανόδου τῶν ἑβραίων στὴν Σιών. Ἡ ἀποτυχία του νὰ τοὺς πείσῃ νὰ ἐπιστρέψουν στὴν κοιτίδα τους ἀπὸ τότε ποὺ ὑπεχρεώθησαν ἀπὸ τὴν Ῥώμη, τὸ 72 μ.Χ. νὰ ἐγκαταλείψουν τὴν πατρίδα τους ποὺ κατέλαβαν ΑΥΘΑΙΡΕΤΩΣ οἱ Ἄραβες, ἐγέννησε τὸ περίεργο καὶ ἀρρωστημένο φαινόμενο τῶν ὀπαδῶν του, ὅπως τοῦ Χίμμλερ καὶ τῶν Θιβετιανῶν λαμαϊστῶν του, τῆς γενοκτονίας!
Τὲ τέσσερα πέμπτα τῆς Παλαιστίνης εἶναι ἡ σημερινὴ Ἰορδανία καὶ μόνον ἡ ἐρημική της ἀκτὴ ἠγοράσθη καὶ ἠξιοποιήθη ἀπὸ τὴν ἑβραϊκὴ ἀνωτέρα τεχνολογία. Καὶ οἱ Ἄραβες μαχμουρλῆδες ζητοῦν νὰ βάλουν χέρι καὶ σὲ αὐτά!
Δημήτρης Κιτσίκης 16 Ἰουλίου 2021
NAPOLEON AND THE JEWS
Ben Weider
President, International Napoleonic Society
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One of the many contributions that Napoleon has made, and perhaps his most important and lasting one, was his Civil Code. This was written at a lime in history when discrimination was rampant. Il was then that Napoleon decided to liberate and offer Liberty, Equality and Fraternity to Jews, Protestants and Freemasons. He also opened the churches that were closed for years.
The Civil Code of 1804 was to grant religious freedom to alI of them. At the lime, there were about 480,000 Calvinists and 200,000 Lutherans living in France.
In 1804, Napoleon arranged for the public regulation of the Protestant communilies and then decided that the State would assume the responsibility for the salaries of their pastors.
Now, how did Napoleon's involvement with the Jews come about ? Il started on the 9th of February 1797. When Napoleon occupied Ancona, a strange thing happened. He was amazed when he saw some people wearing yellow bonnets and arm bands on which was the "Star of David". He asked some of his officers why these people were wearing the bonnet and arm bands and what was ils purpose.
When he was told they were Jews and they had to be identified so they could return to the ghetto in the evening, he immedialely gave an order that they should relilove the yellow bonnet and armbands. He then authorized the closing of the ghetto and allowed the Jews, to live wherever they wanted, and to practice their religion openly.
WHY DID NAPOLEON DO THIS ?
Here is yet another incident of interest. On the 12th of June 1798 when the French occupied Malta, he learned that the Jews were not permitted to practice their religion in a synagogue. He immedialely gave them permission to build a synagogue.
AGAIN I ASK - WHY DID NAPOLEON DO THIS ?
Now here is an amazing incident that is not generalIy known. When the French troops were in Palestine, and besieging the city of Acre, Napoleon had already prepared a Proclamation making Palestine an independent Jewish state. He felt confident that he could occupy Acre and the folIowing days he would enter Jerusalem and from Jerusalem he would issue his proclamation. He was unable to realize this project because of the intervention of the British.
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This proclamation was printed and dated the 20th of April 1799, but his unsuccessful attempt to capture Acre prevented il from being issued. The Jews had to wait about 150 years before their state was proclaimed.
WHY DID NAPOLEON DO THIS ?
Il just doesn't make sense, because he had nothing political to gain. However, the answer could be discovered in a private conversation that Napoleon had with Dr. Barry O'Meara, which look place on the Island of St. Helena. On the 10th of November 1816, Dr. O'Meara (who was Napoleon's personal physician at the lime) asked the Emperor point blank as to why he was encouraging and supporting the Jews. The Emperor Napoleon replied, and I quote, "My primary desire was to liberate the Jews and make them full cilizens. I wanted to confer upon them aIl the legal rights of equality, liberty and fraternity as was enjoyed by the Calholics and Protestants. It is my wish that the Jews be trealed like brothers as if we were aIl part of Judaism. As an added benefit, I thought that this would bring to France many riches because the Jews are numerous and they would come in large numbers to our country where they would enjoy more privileges than in any other nation. Without the events of 1814, most of the Jews of Europe would have come to France where equality, fraternity and liberty awaited them and where they can serve the country like everyone else."
During the different periods of Napoleon's career, his sympathy for the Jews was clearly noted. He did everything he could to assure that the Jews were treated on an equal basis as Catholics and Protestants.
The French Revolution in 1789 was to change alI the various restrictions that Jews had to face in France. It was on the 27th of September 1791 that France adopted a decree, which accorded the Jews of France full citizenship. However, the Legislative Assembly, did not take any specific measures to apply this new freedom that was granted to the Jews. The National Convention closed the synagogues, forbid the use of the Hebrew language and in general made their lives difficult.
Under the Directory, the synagogues were open again and Jews got involved in business and in political life. But, in general, the Jews were barely tolerated. Before Napoleon took over the leadership of the French government, the political situation of the Jews was precarious, unstable, and had to submit to negative laws, and according to specific regions of France, they were some times treated in a liberal manner and some times in a tyrannical manner.
Napoleon was the only government leader that gave Jews equality when most other nations kept them in bondage. When strong opposition in France manifested itself, Napoleon stood firm in his support of Jewish equality. When Napoleon came to power, he did not liberate the Jews for political reasons because there were not much more than 40,000 in alI of France, who were living in various provinces.
The province where Jews were most persecuted was Alsace, where half of the Jewish population of France was living. In Paris, there were approximately 1,000 Jews. They were excluded from doing business, excluded from government positions and from the purchase of property.
The new law dated the 8th of April 1802 , which dealt with the organization of various religions, the principle leader of this law was Jean-Etienne Portalis who said: "Jews should participate as equals, like alI other religions as permitted by our laws."
Although there was tremendous opposition by the anti-Semites, Isaac Cerf-Berr, one of the leading Jewish citizens, presented to Minister of Religion Portalis a specific plan that would en sure Jewish integration into the population. The plan was brought to Napoleon at his camp in Boulogne in 1805. He approved the plan and instructed Portalis to implement it as quickly as possible.
It was in 1806, after the Austerlitz campaign, that Napoleon aggressively supported total liberty for the Jews. Notwithstanding this, the French newspaper, the Mercure de France, published a violently anti-Semitic article stating that the Jews could have freedom in France provided they alI converted and became Catholics.
Great opposition to Napoleon's plan to make equal citizens out of the Jews living in France was led by Molé, Beugnot, Segur, and Regnier. Notwithstanding this heavy opposition, including anti-Semitism generated by numerous newspapers, Napoleon was quoted as saying, "This is not the way to solve the Jewish question. I will never accept any proposaIs that will obligate the Jewish people to leave France, because to me the Jews are the same as any other citizen in our country. It takes weakness to chase them out of the country, but it takes strength to assimilate them."
The decree issued on 30th of May 1806 requested that a special assembly of Jewish leaders and Rabbis from alI of the different French departments, would meet in Paris and discuss alI outstanding matters including answering questions dealing with accusations against the Jews made by the anti-Semites.
On the 23rd of July 1806, alI of these representatives met in Paris. During this time Napoleon stated: "My desire is to make Jews equal citizens in France, have a conciliation between their religion and their responsibilities in becoming French, and to answer alI the accusations made against them. I want all people living in France to be equal citizens and benefit from our laws."
One hundred eleven representatives of the Jewish community, representing all the various departments of France and Northern Italy met at the City Hall situated at St. Jean on rue des Piliers. Napoleon had requested answers to accusations made against the Jews so he could understand their position clearly. The reunion of so many Jews from the different parts of France represented the renewal of the famous "Sanhedrin" which ruled Israel from 106 to 170 before Jesus Christ.
The Sanhedrin continued to be an important force in Israel until 72 AD when the Roman General Titus destroyed Jerusalem. The Sanhedrin replaced the monarchy in Israel in those days and it was their authority that administered the country. They interpreted the law, and sat as judges in major cases. This was the first time since the Sanhedrin was disbanded in Israel that the great liberator "Napoleon" reconvened it.
Tsar Alexander of Russia protested violently against the liberation of the Jews and encouraged the Orthodox Church in Moscow to protest aggressively. Catholic Austria and Protestant England also protested. In Prussia, the Lutheran Church was extremely hostile towards Napoleon's decision and reaction in Italy was also not favorable but not as aggressive.
Napoleon was concerned about these protests, which also included some leading personalities in France. Therefore, in 1806, after the campaign of Prussia, and shortly after the victory at Iena, he made a speech in the city of Posen on the 29th of November 1806, where he gave the results of the deliberations of the Sanhedrin, which pleased him very much.
The Sanhedrin was convened again on 31st of January 1807 for two months, in order to finetune the law that would make the Jewish religion equal. The special decree of 1806 liberated the Jews from their isolation. Judaism became the official third religion of France and the method Napoleon implemented to have Rabbis serve the nation is still in effect today and is the basis of the government's relation to the Jewish population.
Napoleon was the first leader in Europe
to grant liberty, equality and fraternity to alI religions.
ln this lithograph of the period,
Napoleon is granting liberty to the Jews.
The uncle of Napoleon, Cardinal Fesh, also got involved. He told Napoleon, "Sire, so you wish the end of the world to come with your actions to give the lews equality as Catholics."
Even Marshall Kellermann supported by Mole mobilized opposition to Napoleon's laws about the Jews and recommended strongly that the Jews be prohibited from dealing in commerce .
The Emperor replied formally and strongly, "We must prevail in encouraging the Jews who are only a very small minority amongst us. In the departments of the East, we find a great number of Jews that are very honest and industrious."
Because of the tremendous amount of criticism that Napoleon was receiving from such famous personalities as Chateaubriand, Cardinal Fesh, Marshal Kellermann, Tsar Alexander and numerous others, Napoleon felt obligated to introduce a "Restrictive Decree". On the 17th of March 1808, this decree limited the freedom given to the Jews. His plan was to reduce criticism to a manageable level and then gradually, over time, remove the restrictions one-by-one.
On the 11th of April 1808, Napoleon received into a special audience, Mr. Furtado and Maurice Levy of Nancy, who wanted to express the emotions of their co-religionists about the restrictive decree. After hearing them out, he immediately ordered 13 departments, including those of Le Midi, The Southwest and Les Vosges to eliminate the decree. In June of that same month, Livourne and the lower Pyrenees were also ordered to remove the "Restrictive Decree".
Therefore, within three months of this restrictive decree, more than half of the departments involved were able to reinstate the liberty extended to their Jewish citizens. The last holdout was Alsace. This province eventually removed the restrictions.
Therefore, in 1811, all restrictions were removed and nothing from a political or civil activity distinguished the lews from non-lews in France.
Here is a true anecdote that proves how Napoleon was sympathetic to his Grognards. A young member of the Army served with exceptional bravery. He was from Alsace. The Emperor decided to decorate him with a medal in front of his troops. The Emperor said, "David Bloom, you are a brave soldier. Your place with the Old Guard is inevitable." Then he took off his own silver medal, which he wore proudly, and pinned it on David Bloom's uniform.
David Bloom responded by saying, "Sire, I am from Alsace and I find it difficult to accept this decoration as long as my family is being dishonored by French laws that limit their equality and freedom." Napoleon was visibly upset and was reported to have said, "They have lied to me again, and I will correct these unfair restrictions immedialely."
Due to the close collaboration between the administration officiaIs and the local Rabbis and leaders, the Jews were able to leave the ghettos where they were confined and to participate freely in the life of France. Jews were able to enroll in the universities, participate in whatever professions they wanted and were able to work for various government agencies. Nothing was prohibited any more.
The Imperial Almanac of 1811 reported that the Jewish religion was now one of three religions accepted by the French government. Napoleon's effort to liberate the Jews was effective, not only in France, but also in alI the other countries where France ruled. The new Civil Code, which Napoleon created, assured liberty, fraternity, and equality of aIl peoples regardless of their religion or station in life.
After the Congress of Vienna and the creation of the Holy Alliance, the laws permitting equality, liberty and fraternity were retracted and were not applied again until 1830 when the principles fixed by the French Revolution and the First Empire, were re-instated.
In 1811, thanks to Napoleon's effort, Portugal allowed Jews complete freedom and permitted them to open
their synagogues that were closed for over 200 years. Prussia followed in 1812 but retracted the liberal laws in 1815 after the BattIe of Waterloo. Other European nations assimilated the Jews between 1824 and 1867, notably Holland in 1830, Sweden in 1834 and Switzerland in 1838.
Il is remarkable that in England, it was only in 1858, after Lord Lionel Rothchild was elected five times, was he permitted to take his seat in parliament. It is also interesting to know that the laws that were passed in France in 1808 are still in existence even to this day.
Psalms chapter 20,21,27,147
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Ben Weider, CM, PhD
President, International Napoleonic Society
2875, Chemin Bates, Montréal, Québec, Canada H3S 1B7
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The assassination of Napoleon by Ben Weider
RETURN PART 2
Ἰδοὺ ἡ γνησία ἑρμηνία τοῦ ἥρωος, ἀπὸ τὸν Πλήθωνα, στὸν Ναπολέοντα καὶ στὸν στρατηγὸ ντὲ Γκώλ. Ὁ ἥρως εἶναι μόνος ἀπέναντι ἀπὸ τὸν Θεὸ ὅπως στὸ ποίημα τοῦ Ἀλφρέδου Ντὲ Βινγί,μόνος ἐπάνω στὸ ὄρος Σινᾶ γιὰ νὰ παραλάβῃ ἀπὸ τὸν Θεὸ τὶς Δέκα Ἐντολές, ἐνῶ κάτω, στὸν κάτω κόσμο, συναθροίζονται οἱ λογῆς λογῆς Γραικύλοι ποὺ προσκυνοῦν τὸ χρυσὸ βόδι. Καὶ λέγει ὁ Μωϋσῆς στὸν Θεό. Γιατὶ Κύριε μὲ ἄφησες ὁλομόναχο νὰ τὰ βγάλω πέρα μὲ ἐσένα: "Ἄφησέ με νὰ κοιμηθῶ μὲς τὴν σιγὴ τῆς γῆς:laissez-moi m'endormir du sommeil de la terre! Δημήτρης Κιτσίκης
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