A Brief Look at Jewish Wealth

Source: The Occidental Observer

February 7, 2019 / 0 Comments / in General / by Thomas Dalton

Throughout history, the power and influence of the Jewish Lobby has been legendary. This power in turn derives not from political might, nor from popular support, nor from moral rectitude, nor from God. It is, simply, the power of money. The wealthy have always held disproportionate influence in their societies, typically to the benefit of individuals or their families. But when a distinct ethnic minority works more or less collectively, with great wealth behind them then that minority can exercise massively disproportionate power. This power is amplified by Jewish power deriving from ownership of media in the media age, their position as creators of media content (here, p. lvi), and their influence on elite culture, particularly in the academic world.

Too often, though, one reads fulminations on the "rich Jews" without knowing the history and without any facts or details behind it. My intent in this short essay is to provide some factual data, and to draw some plausible conclusions. The situation is, I think, more extreme than many have assumed.

Some Context

As usual, a bit of history is helpful in order to establish the context for the present day (see also Andrew Joyce, e.g., here, and here). The earliest connection between Jews, money, and power seems to come from Cicero, around 59 BC. His speech Pro Flacco offers a defense of a Roman propraetor in Asia by the name of L. V. Flaccus who was charged with embezzling Jewish gold shipments destined for Jerusalem. (Recall that Rome conquered Judea just some four years prior.) Cicero begins with a telling statement:

You know what a big crowd it is, how they stick together, how influential they are in informal assemblies. So I will speak in a low voice so that only the jurors may hear; for those are not wanting who would incite them against me and against every respectable man.

Cicero is clearly mocking the Jews, but their power must have been well-known by that point or else his jibe would be pointless. He proceeds to give a rousing defense, citing Flacco's "act of firmness, to defy the crowd of Jews" and their “attempt to fix odium on him."

A second early allusion to Jewish wealth comes from Emperor Claudius in his third edict of 41 AD. Addressing civil unrest in Alexandria, Claudius singles out the Jews, who live "in a city which is not their own." "They possess an abundance of all good things" but abuse their wealth by continuing to oppose local authorities and sowing general discord. In a sense, writes Claudius, the Jews could be blamed "for fomenting a general plague which infests the whole world."

Then in 100 AD we have the well-known critique by Tacitus, in his Histories. Amidst a discussion of "the race of men hateful to the gods"—a people who are "base and abominable," as well as "depraved"—he remarks that the Diaspora Jews, "the worst rascals among other people," have worked relentlessly to send “tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews." It's clear that this wealth was used for pernicious ends.

Around the year 220, Cassius Dio wrote his Roman History in which he describes the second and third Jewish uprisings, of 115 and 132 AD, respectively. Of the latter event, Dio explains that "Jews everywhere were showing signs of hostility to the Romans." And they were evidently able to use their wealth to bribe others into coming to their aid: "many nations, too, were joining them through eagerness for gain." Clearly it must have taken considerable wealth to pay "many nations" to fight at their side. And evidently the Jews succeeded in drawing in a multitude of others: "the whole earth, one might almost say, was being stirred up over the matter."

Though they would lose in that uprising, the Jews managed to regroup and reassert their power—a power that had become legendary by 300 AD.[1] It was at this time that Justin the Historian wrote his lengthy treatise Historiarum Philippicarum. Book 36 addresses the ignoble origin of the Jewish people and explains the growth and cohesiveness of this singular tribe. Their pragmatic theology merged religion with politics in a way that proved to be highly successful; as a result, "it is almost incredible how powerful they became."

Powerful, indeed. Around 420, the Roman poet Rutilius Namatianus could write, in his De redito suo, of the Jews' ability, despite their being formally defeated by the Romans, to continue to exercise a dominating influence: "'tis their own conquerors that a conquered race keeps down."

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