Historic proclamation of a philosopher (Arab paper spreads lie about Benjamin Franklin and Jews)

THE next time you see a $100 bill, have a look at the face on it — Benjamin Franklin, an early American patriot. As early as 1787, he warned of the danger of the Jews. Though I have read widely about the Jews, I have found no truer or more accurate an opinion than that of Franklin. His opinion was also shared by George Washington who became the first president of the United States.

Franklin said: “I agree completely with General Washington that we must protect this young nation from their influence. In every land the Jews have settled, they have depressed the moral level and lowered the degree of commercial honesty. They have remained apart and unassimilated, rejecting every attempt to absorb them and scorning Christianity on which this nation is built. They tried to sabotage it by objecting to its borders and creating a state within a state. They have attempted to wreak economic ruin upon every nation that has tried to challenge them; look at Spain and Portugal. If they are not expelled from these United States by the Constitution within less than a 100 years, they will stream into the country in such numbers that they will rule and destroy us and change the form of government for which we Americans have shed our blood and sacrificed our lives and property.”

Franklin goes on to say in his historic letter to the Continental Congress: “I warn you gentlemen, that if you do not exclude the Jews forever, your children and your children’s children will curse you from their graves. Their ideas will not be those of Americans even if they live among us for 10 generations. The leopard cannot change its spots. The Jews are a danger to this land, and if they are allowed to enter, they will imperil our institutions. They should be excluded by the Constitution.”

This historic proclamation came from a highly educated man that the British Department of Education calls multitalented; he was an artist, a philosopher, an author, a scientist, a diplomat and a leader in the area of civil rights, a scientist and researcher. America did not heed his words and what he said has come true in its entirety both in the US and in Palestine — where clearly the Jews have taken over. But Palestine is merely the beginning; the locusts will spread throughout Arabia.

The late Charles A. Beard reported, "I cannot find a single original source that gives the slightest justification for believing that the Prophecy is anything more than a barefaced forgery. Not a word have I discovered in Franklin’s letters and papers expressing any such sentiments against the Jews as are ascribed to him by the Nazis.

His well-known liberality in matters of religious opinion would, in fact, have precluded the kind of utterances put in his mouth by this palpable forgery . . . In his writings on immigration, Franklin made no mention of discrimination against Jews."

The speech against the Jews which Benjamin Franklin is alleged to have made the Constitutional Convention of 1787 is a forgery, produced within the past five years [1933-38].

Beard also showed "positive evidence" that Franklin held Jews in high regard, citing the instance when the Hebrew Society of Philadelphia sought to raise money for a synagogue in Philadelphia. Franklin signed the petition of appeal for contributions to "citizens of every religious denomination" and gave 5 pounds himself to the fund.

For a history of this attribution visit:

HERE

Documenting a Fraud

The fraudulent nature of the Prophecy -- and the fact that anti-Semitism was foreign to Franklin’s behavior — has been substantially documented by eminent historians. The late Charles A. Beard reported, "I cannot find a single original source that gives the slightest justification for believing that the Prophecy is anything more than a barefaced forgery. Not a word have I discovered in Franklin’s letters and papers expressing any such sentiments against the Jews as are ascribed to him by the Nazis — American and German. His well-known liberality in matters of religious opinion would, in fact, have precluded the kind of utterances put in his mouth by this palpable forgery . . . In his writings on immigration, Franklin made no mention of discrimination against Jews."

Beard also noted that "the phraseology of the alleged Prophecy is not that of the 18th century; nor is the language that of Franklin. It contains certain words that belong to contemporary (Nazi) Germany rather than America of Franklin’s period. For example, the word ‘homeland’ was not employed by Jews in Franklin’s time. It was created in connection with the Palestine mandate." Beard also showed "positive evidence" that Franklin held Jews in high regard, citing the instance when the Hebrew Society of Philadelphia sought to raise money for a synagogue in Philadelphia. Franklin signed the petition of appeal for contributions to "citizens of every religious denomination" and gave 5 pounds himself to the fund.

J. Henry Smythe, Jr., compiler of The Amazing Benjamin Franklin, has characterized the Prophecy as "a counterfeit," adding it was a "libel of the Jewish race, unjust both to Jews and to the name and fame of Benjamin Franklin. I have investigated this calumny and find no historical basis." Julian P. Boyd, librarian of the Historical Society of Pennsylvania, made the same evaluation, and John Clyde Oswald of the International Benjamin Franklin Society noted that "the proceedings of the Constitutional Convention of 1787 were secret. No official record was kept but a great deal of information has been accumulated and pieced together, giving a fairly good picture of what transpired. Franklin was then 81 years of age and in poor health. He took an active part in the proceedings but made his contributions to the deliberations not orally, but in written memoranda, which he handed to this friend, James Wilson, another member of the Philadelphia delegation, who sat by him and who read them to the Convention. They have been preserved and the collection is believed to be complete..."

The late Carl Van Doren, a biographer of Benjamin Franklin made this report:

The speech against the Jews which Benjamin Franklin is alleged to have made the Constitutional Convention of 1787 is a forgery, produced within the past five years [1933-38]. The forger, whoever he was, claims that the speech was taken down by Charles Pinckney of South Carolina and preserved in his Journal. The forger presumably knew that, in a letter to John Quincy Adams dated December 30, 1818, Pinckney said he had kept a Journal of the proceedings at the Convention. But this Journal, if it ever existed, has never been found. The forger claims that Pinckney ‘published’ the Journal ‘for private distribution among his friends’ with the title Chit-Chat Around the Table During Intermissions. No copy of any such printed Journal has come to light. Not content with these two claims, the forger has further asserted that the original manuscript of Franklin’s speech, apparently from Pinckney’s Journal, is in the Franklin Institute, Philadelphia. The Franklin Institute does not possess the manuscript.

The forger’s authority for his document is nearly as mythical as could be imagined. He cites a manuscript which does not exist, a printed book or pamphlet which nobody has seen, a Journal which has been lost for more than a hundred years. There is no evidence of the slightest value that Franklin ever made the alleged speech or ever said or thought anything of the kind about the Jews.

As far as General Washington was concverned, here's a bit of what he had to say in an exchange of letters (from http://www.us-israel.org/jsource/US-Israel/bigotry.html):

“To Bigotry No Sanction, to Persecution No Assistance”
George Washington's Letter to the Jews of Newport, Rhode Island (1790)

On August 17, 1790, Moses Seixas, the warden of Congregation Kahal Kadosh Yeshuat Israel, better known as the Hebrew Congregation of Newport, Rhode Island, penned an epistle to George Washington, welcoming the newly elected first president of the United States on his visit to that city.

Newport had suffered greatly during the Revolutionary War. Invaded and occupied by the British and blockaded by the American navy, hundreds of residents fled, and many of those who remained were Tories. After the British defeat, the Tories fled in turn. Newport’s nineteenth-century economy never recovered from these interruptions and dislocations.

Washington’s visit to Newport was largely ceremonial—part of a goodwill tour Washington was making on behalf of the new national government created by the adoption of the Constitution in 1787. Newport had historically been a good home to its Jewish residents, who numbered approximately 300 at the time of Washington’s visit. The Newport Christian community’s acceptance of Jewish worship was exemplary, although individual Jews such as Aaron Lopez and Isaac Elizer were unable to obtain full political equality as citizens of Rhode Island.

The Jews of Newport looked to the new national government, and particularly to the enlightened president of the United States, to remove the last of the barriers to religious liberty and civil equality confronting American Jewry.

Moses Seixas’s letter on behalf of the congregation--he described them as “the children of the Stock of Abraham”--expressed the Jewish community’s esteem for President Washington and joined “with our fellow citizens in welcoming [him] to New Port.” The congregation expressed its pleasure that the God of Israel, who had protected King David, had also protected General Washington, and that the same spirit which resided in the bosom of Daniel and allowed him to govern over the “Babylonish Empire” now rested upon Washington. While the rest of world Jewry lived under the rule of monarchs, potentates and despots, as American citizens the members of the congregation were part of a great experiment: a government “erected by the Majesty of the People,” to which they could look to ensure their “invaluable rights as free citizens.”

Seixas expressed his vision of an American government in words that have become a part of the national lexicon. He beheld in the United States “a Government which to bigotry gives no sanction, to persecution no assistance—but generously affording to All liberty of conscience, and immunities of citizenship: - deeming every one, of whatever nation, tongue or language equal parts of the great Governmental Machine: √ This so ample and extensive federal union whose basis is Philanthropy, mutual confidence, and public virtue, we cannot but acknowledge to be the work of the Great God, who ruleth the Armies of Heaven, and among the Inhabitants of the Earth, doing whatsoever seemeth [to Him] good.”

Seixas closed his letter to the president by asking God to send the “Angel who conducted our forefathers through the wilderness into the promised land [to] conduct [Washington] through all the difficulties and dangers of this mortal life.” He told Washington of his hope that “when like Joshua full of days, and full of honour, you are gathered to your Fathers, may you be admitted into the Heavenly Paradise to partake of the water of life, and the tree of immortality.”

Not surprisingly, it is Washington’s response, rather than Seixas’s epistle, which is best remembered and most frequently reprinted. Washington began by thanking the congregation for its good wishes and rejoicing that the days of hardship caused by the war were replaced by days of prosperity. Washington then borrowed ideas--and actual words--directly from Seixas’s letter:

The Citizens of the United States of America have a right to applaud themselves for giving to Mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection, should demean themselves as good citizens.

Washington’s concluding paragraph perfectly expresses the ideal relationship among the government, its individual citizens and religious groups:

May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while every one shall sit under his own vine and fig tree, and there shall be none to make him afraid.

Washington closed with an invocation: “May the father of all mercies scatter light and not darkness in our paths, and make us all in our several vocations useful here, and in his own due time and way everlastingly happy.”

The letter, a foundation stone of American religious liberty and the principle of separation between church and state, is signed, simply, “G. Washington.” Each year, Newport’s Congregation Kahal Kadosh Yeshuat Israel, now known as the Touro Synagogue, re-reads Washington’s letter in a public ceremony. The words deserve repetition.

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