On the Protocols
Evola wrote an introduction to an italian edition of the
"Protocols" and gave a summary in "Inquadramento
It is naive, in an absolute sense, to put the question of the authenticity of a document such as "The Protocols", for the simple reason that it is naive to think that, if it exists, an organization such as "The Wise of Sion" would let behind itself writtings that could be authentified.
The question of the authenticity must thus be substituted for the question of the veracity, and, then, it is not important anymore to know whether the document is a literary piracy. When it comes to the question of the reality of a plot, does it matter whether the plotters took their inspiration from this or that preexisting document, re-writing it in their own way and committing thus a literary piracy? From this, one can have an idea of the frivolous level on which the problem is put most of the times.
There are two decisive proofs. The first one is the factual proof. Do the facts that took place after the publication of the document (. . . ) correspond to its content (. . . ). The answer cannot but be positive. The correspondence on many points is even alarming (. . . )
The second proof concerns the jewish inspiration of the document. For it does not suffice to show that the document is veracious, corresponding to the facts as it does: moreover, it must be proved that it is veracious because it corresponds also with the spirit and the ideals of the jewish tradition. The answer is also positive (. . .). The conclusion is thus that, even if such a ddocument had been written by antisemites as a forgery, those antisemites would have done nothing else but to express with the utmost exactitude and the utmost fidelity what the jewish orthodoxy could unanimously draw from its own ideals and millenary aspirations. And, if the Jews are indignant with the Protocols, they are not indignant with a "schocking forgery", but with a "revelation" of something rather obscure, of gloomy influences at work, with a precise "intelligence", behind the visible and "positive" aspects of the contemporaneous history, in close connexion with judaism, either genuine or secularized and distorted. Therefore, the Protocols can be legitimately considered as a new "heuristic principle" ; without coming to a conclusion on those "Wise" in themselves, namely the real leaders of the world-wide subversion (. . .), the frame offered by the Protocols appear to us as a "work-hypothesis" of indubitable value to understand and connect the facts and the events to their "inner" side, that, because of a sort of narcosis (. . .), was systematically forgotten beforehand. "There is a fourth point, that I shall post tomorrow or the day after.
We must now briefly regard that stock of ideas, that tradition, in which
we've recognized the formative force of the "
a) Between the Jews and the rest of humanity there is a fundamental difference, almost ontological and metaphysical. " The Jew is the living god, the incarnate god, he is the celestial man. The other men are terrestrial, of an inferior race. They only exist to serve the Jew. The relation between Jews and non-Jews is the very one existing "between men and the brutes". "Thee are men, while other people in the world are not men, but beasts".
b) The law promised to
c) Unlike the christians', the Regnum of the jewish ideal is not an abstract and inner one, but is to be fullfilled on this very earth and to be ruled by a determined stock, the jewish stock. As long as it is not fullfilled, the Jews, according to the law, must "consider themselves as exiles and prisoners. (. . . ) Wherever they find themselves, (. . . ) they must see as a violence and an injustice any law that is not their law. The psychological consequences proceeding from the fact that, on one hand, they feel "the chosen people", and, on the other hand, their stock is persecuted and hated by all people, are easily conceivable: a dissenssion that brings about, among other things, the characteristic complications of the feeling of sin ("colpa":fault) and expiation, and, therefore, in the human type, a true break ("dilacerazione"), on one side hatred, on the other side abjection and intolerance. To look upon this chaos of contradictory feelings, that, through atavism, turned into unconscious "complexes", also means to determine the source of inspiration of the majority of the "jewish genius" literary and ideological creations and to become aware of the ferment of decomposition they contain".
Conclusion of the chapter "Racism & antisemitism" by Evola in "Myth of Blood" ("Le mythe du sang" Ed. de l'Homme Libre, p 177) :
"The reader will ask himself if at the centre of this destructive plan announced by the Protocols (. . . ) we really find Jews. In the Protocols it is refered sometimes to Jews, sometimes to Free-Masons, which is not the same thing. . . For us, we find it more wise to use the terms : secret leaders of world subversion. It cannot be debated that a number of jewish elements were used by these anonymous leaders, this because of their instincts and the deformation of their traditional ideas, the jews seem the most adapted and qualified instruments. But it is not wise to generalize beyond a certain limit. Moreover we must be aware of another point : that one cannot make the jews the sole and unique cause of world subversion - as some extremists would have it - unless we are to recognize a humiliating inferiority. The Jews then would have been stronger than an ordered aryan humanity in full possession of its means? It is a non-sense. The jewish action was possible only because in the non-jewish humanity different processes of degeneration and desagregation had occured : the jewish element joined these processes with its own spirit, instincts and methods (. . . ) "