From CGI member oldmaninthedesert:
Continuing Douglas Reed's 'The Controversy of Zion',as he traces the roots of Zionism from the desperate rabbinical Levite cult up to the present,never wavering in it's commitment to the destruction of the West from within...
[.... For the six years from 1897 to 1903 Dr. Theodor Herzl of the Vienna Neue Freie Presse was a world figure of an entirely new kind. He had created Zionism as an organized political force (and it was to be the death of him, as of some others who followed him on that path). He had launched it among the affairs of the West like a Chinese cracker. Yet he was an insubstantial shadow, the product of the cafés, of Sacher Torte and Kaffee mit Schlagsahne. He was like a man used for his "connections" by an astute company promoter and discarded when the flotation was well launched. He was never truly the leader and began to realize that, with a shock of alarm, at his first congress of 1897, when "there rose before our eyes a Russian Jewry, the strength of which we had not even suspected"; by 1904 the full realization of his captivity had killed him.
He once wrote that at Basel in 1897 "I founded the Jewish state . . . I hounded the people into the state sentiment and conveyed to them the emotion that they were the national assembly". The next six years showed, in actual events, what Leon Pinsker had meant in 1882 by "exerting irresistible pressure upon the international politics of the present".
Herzl, the Budapest-born Viennese journalist, began a triumphal tour of the great capitals; he was launched on a glittering flight, as from trapeze to trapeze, through the haut monde. Emperors, potentates and statesmen received him as the spokesman of all the Jews and the contrast between what they thought and what he must have known is impressive for, as his first lieutenant, Max Nordau, said after his death,: "Our people had a Herzl but Herzl never had a people"; the Talmudic rabbinate in the East, which scorned this false Messiah, stood between him and any mass following......
..... In 1903 he had astonishing experiences, resembling those of Sabbatai Zevi in 1666. He went to Russia and on his progress through Jewish cities was the object of Messianic ovations from the unenlightened masses. On this occasion he sought to persuade Russia to bring pressure on the Sultan, in the matter of his proposal for a chartered company in Palestine. He made some impression on the Russian Minister of the Interior, von Plehve, to whom he said that he spoke for "all the Jews of Russia".
If he believed that he was soon undeceived. He did something that shows him either to have been recklessly brave or else quite unaware of what truly went on around him (this happens sometimes with such men). Presumably in order to strengthen his case with von Plehve, with whom he must have used the "Zionism or revolution" argument, he urged the Jews in Russia to abstain from revolutionary activities and discussed their "emancipation" with the Russian authorities!
Thus he wrote his own political death warrant, and indeed he soon died. To the Talmudic elders this was heresy; he had entered the forbidden room. They had been working to prevent Jewish emancipation in Russia, because they saw in it the loss of their power over Jewry. If his negotiations with the Russian Government succeeded, pacification in Russia would follow, and that would mean the end of the propagandist legend of "Jewish persecution" in Russia.....
......When the Protocols appeared in English the minor point, who was the author of this particular document, was given a false semblance of major importance by the enraged Jewish attack on the document itself. The asseveration of Jewish leadership of the revolutionary conspiracy was not new at all; the reader has seen that Disraeli, Bakunin and many others earlier affirmed it. In this case the allegation about a specific meeting of Jewish leaders of the conspiracy was unsupported and could have been ignored (in 1913 a somewhat similar publication accused the Jesuits of instigating a world-conspiracy resembling that depicted alike in the Protocols and in Weishaupt's papers; the Jesuits quietly remarked that this was false and the matter was forgotten).
The response of official Jewry in 1920 and afterwards was different. It was aimed, with fury, at the entire substance of the Protocols; it did not stop at denying a Jewish plot, but denied that there was any plot, which was demonstrably untrue. The existence of the conspiracy had been recognized and affirmed by a long chain of high authorities, from Edmund Burke, George Washington and Alexander Hamilton to Disraeli, Bakunin and the many others mentioned in an earlier chapter. Moreover, when the Protocols appeared in English conclusive proof had been given by the event in Russia. Thus the nature of the Jewish attack could only strengthen public doubts; it protested much too much.
This attack was the repetition of the one which silenced those earlier leaders of the public demand for investigation and remedy, Robison, Barruel and Morse, but on this occasion it was a Jewish attack. Those three men made no imputation of Jewish leadership, and they were defamed solely because they drew public attention to the continuing nature of the conspiracy and to the fact that the French revolution was clearly but its first "eruption". The attack on the Protocols in the 1920's proved above all else the truth of their contention; it showed that the standing organization for suppressing public discussion of the conspiracy had been perfected in the intervening 120 years. Probably so much money and energy were never before in history expended on the effort to suppress a single document.
It was brought to England by one of the two leading British correspondents of that day in Moscow, Victor Marsden of the Morning Post (the significant story of the other correspondent belongs to a later chapter). Marsden was an authority on Russia and was much under the enduring effect of the Terror. He was in effect its victim, for he died soon after completing what he evidently felt to be a duty, the translation of the Protocols at the British Museum.....]
snips in full context here