MASONIC EDUCATION page 2

Frederick Engels, Founder of "Marxism"

The life of Karl Marx serves as an example of how anti-Semitic Freemasonry USES and abuses Jews to front its revolutions. Every activity of Marx was controlled by a Freemason, Frederick Engels (1820-1895). Engels, an unlikely subject to become involved in the so-called "revolution of the proletariat," was born to a wealthy textile mill owner in the Rhineland of Germany. At a young age, Engels joined Young Germany, which had been established in Switzerland in 1835 at the instructions of Giuseppe Mazzini, the Italian revolutionary and Freemason Henry Palmerston [at the time Great Britain's foreign minister]. Switzerland became the Grand Orient training ground for young Engels (Anton chaitkin, Theason in America New York: New Benjamin Franklin House, 1985] p.290-291, 293]). Later in life, he joined Scottish Rite of Freemasonry, working his way up to the 32nd degree. Engels loved journalism, having studied it before graduating from Elberfeld Gymnasium in 1837. Anton Chaitkin, the Jewish author of Treason in America, notes that Engels': "first major piece of journalism, Letters from Wuppertal, appeared early in 1839 in the Hamburg organ of Young Germany, Telegraph fur Deutschland. In this sarcastic attack on his hometown, Engels blamed poverty, sickness, illiteracy, superstition [religion], drunkenness, and general ugliness, not on the low level of industrial and scientific development, but on 'factory work' itself. He also called for atheism as a means of freeing popular consciousness.

"Engels spent a year in the Prussian military service, simultaneously immersing himself in the Young Hegelian movement. In 1842 he met the radical democrat Karl Marx, who was then editing the Rheinische Zeitung and looking for some new doctrine out of the orbit of Hegel and Young Germany" (Chaitkin, p.295-296).

In 1842 Engels came of age and was sent to England by his father to train for the position of overall manager of the family's Manchester textile mill. In I 843 he published in Germany his first work on economics, "Outlines of a Critique of Political Economy." In this article Engels attacked Christianity and "like oppressors" (Chaitkin, p. 298).

Engels did not become famous until 1844 when the Deutsche-Franzosische Jarbucher printed his homage to Thomas Caryle, the Scottish essayist and historian. Quoting from Caryle's past and Present on the ultimate solution to man's oppression, Engels wrote that work would make men free: "'Who art thou that complainest of thy life of toil'? complain not"' (Chaitkin, p.300).

His review of Caryle is not what won Engels fame - rather, it was the influence of the communist Freemasons who read it. Lord Palmerston became Engels' Masonic promoter and saw that Engels' fame spread throughout Germany via the Masonic- controlled Jarbucher, the newspaper co-edited by Karl Marx and Palmerston agent Arnold Ruge (Chaitkin, p.299). Engels was to develop a doctrine for the communist movement. The Masonic media would promote it.

In Engels' opinion the articles he had written on economics were far superior to his review of Carlyle. He resented the fact that his reputation had been made on what he considered an inferior work. He wrote to Marx, 'It is ridiculous that my article about Carlyle should have won me a terrific fame with the 'mass'", Chaitkin, p.299).

Obviously, Engels did not realize at that time to whom or what he owed his fame. Freemasonry was promoting him for the greater communist cause. The Continental [European] Brotherhood knew that only a few radicals would read Engels' economics in Young Germany literature. To make a name for Engels, a broader reader base was needed. Carlyle was already famous. Engels would be made famous through Carlyle's work. Anton Chaitkin explains:

"It was now to be Frederick Engels' job to 'translate' Carlyle's viewpoint, dressing up feudalism in Hegelian clothes for the edification of German revolutionaries. Thus armed, equipped with a reputation, he now returned to the Continent for a time, meeting Marx in Paris and fastening upon his as a useful instrument for the propagation of a new doctrine. Marx, the young revolutionary in exile from Germany, was overwhelmed by the economic erudition of Engels' Critique. When Engels then published The Condition of the Working Class in England in 1844, Marx was wholly WON OVER to what should rightfully be called 'Engelsism"' (Chaitkin, p.300).

Engels, NOT Marx, was the father of Marxism. Templar Freemasonry did not intend for its own, especially its wealthy, to be seen as promoters of communism. The left-wing Grand Orient Masons were not developing a system for personal gain, but rather for the future Templar global government. To protect themselves from exposure, Karl Marx, "the Jew," was a fit comrade to shoulder Engels' philosophy of communism. At Engels' urging and under his tutelage, Karl Marx began to publish Engels' communist philosophy. Should there be a backlash, the Jews would be blamed - NOT FREEMASONRY.

Marx was more than willing to put his fellow Jews at risk, for he hated his heritage. According to Rabbi Antelman, two of Marx's anti-Semitic works were A World without Jews and The Jewish Nigger (Antelman, p.21, 30). When Marx produced the long article for Illuminist Freemason Horace Greeley's New York Tribune, Antelman quotes Marx as saying, "'Thus we find every tyrant backed by a Jew."' In 1856, when he wrote for Greeley on Jewish control of banking, Marx remarked, "'Thus do these loans which are a curse to the people, a ruin to the government become a blessing to the house of Judah. This Jewish organization of loan mongers is as dangerous to the people as the aristocratic organization of landowners"' (Antelman, p.21-22).

Marx never held a regular job. When he submitted articles to the New York Tribune, articles actually written by Engels, he received a pound or two [British money] for each. Marx was paid pennies for another series of Engels' rewrites submitted to the Masonic-trained Foreign Office official David Urguhart (Chaitkin, p.303).

Engels realized that Marx was a potential martyr for the communist cause, so Engels brought Marx to England where his subservience was further enforced by a slave-like existence. Left-wing French Grand Orient Freemasonry [who was in war with British capitalistic Freemasonry] planned to exploit this Jew as their mouthpiece to blame the sad state of affairs of the poor on the British Masonic system of capitalism.

It may come as a surprise to many to learn that Engels did not hate capitalism. After all, he was the product of it. What he loathed was the British Masonic oligarchy. From its inception, left-wing French Freemasonry was determined to destroy right-wing English Freemasonry. Since capitalism was synonymous with the British Brotherhood, one must destroy capitalism to destroy the Masonic oligarchy. Communism would be the tool of that destruction.

Marx was only one in a long line of Jews who would be exploited to help accomplish this task. He was intentionally kept poor. Other than a few pennies for some articles he himself did not write, Marx's only other source of income came by way of philanthropic "contributions" from Engels, which amounted to a measly sum of 70 pounds sterling per year, with a low one year of 10 pounds. In comparison, Engels drew an annual salary from his family firm of 4,000 pounds sterling. If Engels was so fond of Marx, he certainly would have paid him enough to survive, for Marx's family was starving. Two of his children died of malnutrition and another committed suicide.

The most famous work attributed to Karl Marx is the Communist Manifesto Supposedly written in 1848, it was actually a rewrite of an earlier Engels' piece entitled Confessions of a Communist [and old Adam Weishaupt writings]. Of the Marx-Engels relationship, Chaitkin writes: "This was to be the pattern. The Cotton Prince [Engels] would write a draft, or simply make a suggestion for the appropriate theme of a work, and pass it along to Marx to put it in 'good revolutionary form," (Chaitkin, p.303).

The Templar Freemasonic scheme worked. Karl Marx, the Jew, would be called the Father of Communism, NOT Freemason Engels, and definitely NOT Grand Orient Freemasonry. The so-called "evils" of capitalism would be the whipping boy of communism. Jews only would be blamed if the communist conspiracy were ever exposed - NOT Grand Orient Freemasonry headquartered in France. In 1848 France experienced the world's FIRST Communist Revolution.

As we have seen, from 1842 to 1848, the real voice behind Marx was Frederick Engels. Engels, like Marx, sought to EXCLUDE religion from public life AND education: "'All religious bodies WITHOUT EXCEPTION are to be treated BY THE STATE as private associations. They are NOT to receive support from public fluids OR exercise ANY influence over public education"' (Fisher, p.284).

After creating so much havoc in Germany, Karl Marx was forced to leave, finding refuge in France where his doctrines were introduced into the Grand Orient Lodges. While Engels was in England managing his father's expanding textile business, Marx traveled between Paris and London to visit him, finally residing in London until his death in 1883.

Marx, however, left his mark in France. On May I, 1865, the 89th anniversary of the founding of the Illuminati, a French Masonic publication, Monde Maconnique, proclaimed that "An immense field is open to our activity. Ignorance and superstition [1,uzz-words for Christianity] weigh upon the world. Let us seek to create schools, professional chairs, libraries" (Dillon, p.80).

Just five years later, in 1870, the French Masonic Convention came to the following unanimous decision: "The Masonry of France associates itself to the forces at work in the country to render education gratuitous [free], obligatory, and laic" ("Laic" comes from the Greek "laikos," meaning "of the people." Laicism means, "a political system characterized by the exclusion of ecclesiastical - religious control and influence." Laicizafion means "to put under the direction of or open to laymen"). During a Belgian Masonic festival, a certain brother Boulard exclaimed in a speech, "When ministers [of government] shall come to announce to the country that they intend to regulate the education of the people I will cry aloud, 'to me a Mason, to me alone the question of education must be left; to me the teaching; to me the examination; to me the solution"' (Dillon, p.80).

Marx also left his mark in England. Dr. Dillon confirms that during the administration of British Prime Minister Henry Palmerston, a 33rd degree Mason, an attempt was made in the 1980s to introduce secularism "into higher education in Ireland by Queen's Colleges, and into primary education by certain acts of the Board of National Education" (Dillon, p.81). Both were defeated by the predominantly Catholic body at that time.

The introduction of secularism into higher education was successful in England. Dr. Dillon wrote in 1885: "There, by degrees, board schools with almost unlimited assistance from taxes have been first made legal, and then encouraged most adroitly. The Church schools have been systematically discouraged, and they have reached the point of danger. This has been directed, first, by the Masonry of Palmerston in the higher places, and secondly by the Masonry of England generally..." (Dillon, p.81).

Marx's legacy extended to Italy. During a Masonic congress held at Milan in 1881, the following resolution was adopted: "The suppression Of ALL religious instruction in the schools: The creation of schools for young girls where the pupils can be protected from any kind of clerical influence." (Miller, p.282, 285).

After Benito Mussolini took power in Italy in 1922 and outlawed Freemasonry in 1923, he returned some rights to the Vatican. Alarmed, the French Grand Lodge wrote: "If this renewal, as we fear, takes place, it will begin a movement of regression against the laws of laicisation [exclusion of religion] which we have had so much trouble to get passed by the Chamber.. It is in the defense of the school and of the spirit of laicism [politics without religion] that we will find the program which can and should bind together the whole Republican Party" (de Poncins, Freemasonry and the Vatican, p.60-61).

In 1928 the Sixth World Congress of the Communist International echoed the anti-religious credo of Marx and Engels when it stated: "'One of the most important tasks of the cultural revolution affecting the wide masses is the task of systematically AND unswervingly combating RELIGION - the opium of the people. The proletarian government MUST WITHDRAW ALL STATE SUPPORT from the church, which is the agency of the former ruling class: it must prevent ALL church interference in state- organized educational affairs, and ruthlessly SUPPRESS the counter-revolutionary activity of the ecclesiastical organizations"' (Fisher, p.284).

American Freemasonry was involved in free secular education from the beginning of our Republic. Mackey's Encyclopedia of Freemasonry provides a complete history of Masonic involvement in the creation of the American system of public education.

In "Freemasonry and Public Schools," Mackey reports on all the Masonic educational activity during the 1800s, including the founding of Masonic colleges and fraternities. In 1809 in New York state, "Brother Dewitt Clinton founded the New York Free School Society, which later became the Public School Society of New York. He was Chairman of the Board of Trustees and very active until his death in 1828" ("Public Schools," Mackey S' Encyclopedia of Freemasonry, Vol.11). Clinton was also a member of the American branch of the Illuminati. He served as Grand Master of the New York Lodge from 1806 until 1820 and was for eight years Governor of New York State.

Mackey tells how state funding of schools evolved: "The Free School was from the start supported by voluntary donations; but as the legislature began to recognize the value of the work that was accomplished, sums of money were granted. About the end of 1817, the Free School was formally established under the supervision of the State and further support from the Masonic Fraternity was no longer required" ("Public Schools," Mackey).

By the mid-1850s, Freemasonry began a drive to control schoolteachers by the establishment of a professional association for the same. The Scottish Rife was the primary force behind the founding of the National Education Association (NEA) in 1857, which today is a powerful professional union and political lobby (Fisher, p.144).

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