Part of Disraeli’s good fortune is the fact that he always fitted his time, and that consequently his numerous biographers understood him more completely than is the case with most great men. He was a living embodiment of ambition, that powerful passion which had developed in a century seemingly not allowing for any distinctions and differences. Carlyle, at any rate, who interpreted the whole world’s history according to a nineteenth-century ideal of the hero, was clearly in the wrong when he refused a title from Disraeli’s hands.45 No other man among his contemporaries corresponded to Cariyle’s heroes as well as Disraeli, with his concept of greatness as such, emptied of all specific achievements; no other man fulfilled so exactly the demands of the late nineteenth century for genius in the flesh as this charlatan who took his role seriously and acted the great part of the Great Man with genuine naïveté and an overwhelming display of fantastic tricks and entertaining artistry. Politicians fell in love with the charlatan who transformed boring business transactions into dreams with an oriental flavor; and when society sensed an aroma of black magic in Disraeli’s shrewd dealings, the “potent wizard” had actually won the heart of his time.
Disraeli’s ambition to distinguish himself from other mortals and his longing for aristocratic society were typical of the middle classes of his time and country. Neither political reasons nor economic motives, but the impetus of his social ambition, made him join the Conservative Party and follow a policy that would always “select the Whigs for hostility and the Radicals for alliance.”46 In no European country did the middle classes ever achieve enough self-respect to reconcile their intelligentsia with their social status, so that aristocracy could continue to determine the social scale when it had already lost all political significance. The unhappy German philistine discovered his “innate personality” in his desperate struggle against caste arrogance, which had grown out of the decline of nobility and the necessity to protect aristocratic titles against bourgeois money. Vague blood theories and strict control of marriages are rather recent phenomena in the history of European aristocracy. Disraeli knew much better than the German philistines what was required to meet the demands of aristocracy. All attempts of the bourgeoisie to attain social status failed to convince aristocratic arrogance because they reckoned with individuals and lacked the most important element of caste conceit, the pride in privilege without individual effort and merit, simply by virtue of birth. The “innate personality” could never deny that its development demanded education and special effort of the individual. When Disraeli “summoned up a pride of race to confront a pride of caste,”47 he knew that the social status of the Jews, whatever else might be said of it, at least depended solely on the fact of birth and not on achievement.
Disraeli went even a step further. He knew that the aristocracy, which year after year had to see quite a number of rich middle-class men buy titles, was haunted by very serious doubts of its own value. He therefore defeated them at their game by using his rather trite and popular imagination to describe fearlessly how the Englishmen “came from a parvenu and hybrid race, while he himself was sprung from the purest blood in Europe,” how “the life of a British peer (was) mainly regulated by Arabian laws and Syrian customs,” how “a Jewess is the queen of heaven” or that “the flower of the Jewish race is even now sitting on the right hand of the Lord God of Sabaoth.”48 And when he finally wrote that “there is no longer in fact an aristocracy in England, for the superiority of the animal man is an essential quality of aristocracy,”49 he had in fact touched the weakest point of modern aristocratic race theories, which were later to be the point of departure for bourgeois and upstart race opinions.
Judaism, and belonging to the Jewish people, degenerated into a simple fact of birth only among assimilated Jewry. Originally it had meant a specific religion, a specific nationality, the sharing of specific memories and specific hopes, and, even among die privileged Jews, it meant at least still sharing specific economic advantages. Secularization and assimilation of the Jewish intelligentsia had changed self-consciousness and self-interpretation in such a way that nothing was left of the old memories and hopes but the awareness of belonging to a chosen people. Disraeli, though certainly not the only “exception Jew” to believe in his own chosenness without believing in Him who chooses and rejects, was the only one who produced a full-blown race doctrine out of this empty concept of a historic mission. He was ready to assert that the Semitic principle “represents all that is spiritual in our nature,” that “the vicissitudes of history find their main solution—all is race,” which is “the key to history” regardless of “language and religion,” for “there is only one thing which makes a race and that is blood” and there is only one aristocracy, the “aristocracy of nature” which consists of “an unmixed race of a first-rate organization.”50
The close relationship of this to more modern race ideologies need not be stressed, and Disraeli’s discovery is one more proof of how well they serve to combat feelings of social inferiority. For if race doctrines finally served much more sinister and immediately political purposes, it is still true that much of their plausibility and persuasiveness lay in the fact that they helped anybody feel himself an aristocrat who had been selected by birth on the strength of “racial” qualification. That these new selected ones did not belong to an elite, to a selected few—which, after all, had been inherent in the pride of a nobleman—but had to share chosenness with an ever-growing mob, did no essential harm to the doctrine, for those who did not belong to the chosen race grew numerically in the same proportion.
Disraeli’s race doctrines, however, were as much the result of his extraordinary insight into the rules of society as the outgrowth of the specific secularization of assimilated Jewry. Not only was the Jewish intelligentsia caught up in the general secularization process, which in the nineteenth century had already lost the revolutionary appeal of the Enlightenment along with the confidence in an independent, self-reliant humanity and therefore remained without any protection against transformation of formerly genuine religious beliefs into superstitions. The Jewish intelligentsia was exposed also to the influences of the Jewish reformers who wanted to change a national religion into a religious denomination. To do so, they had to transform the two basic elements of Jewish piety—the Messianic hope and the faith in Israel’s chosenness, and they deleted from Jewish prayerbooks the visions of an ultimate restoration of Zion, along with the pious anticipation of the day at the end of days when the segregation of the Jewish people from the nations of the earth would come to an end. Without the Messianic hope, the idea of chosenness meant eternal segregation; without faith in chosenness, which charged one specific people with the redemption of the world, Messianic hope evaporated into the dim cloud of general philanthropy and universalism which became so characteristic of specifically Jewish political enthusiasm.
The most fateful element in Jewish secularization was that the concept of chosenness was being separated from the Messianic hope, whereas in Jewish religion these two elements were two aspects of God’s redemptory plan for mankind. Out of Messianic hope grew that inclination toward final solutions of political problems which aimed at nothing less than establishing a paradise on earth. Out of the belief in chosenness by God grew that fantastic delusion, shared by unbelieving Jews and non-Jews alike, that Jews are by nature more intelligent, better, healthier, more fit for survival—the motor of history and the salt of the earth. The enthusiastic Jewish intellectual dreaming of the paradise on earth, so certain of freedom from all national ties and prejudices, was in fact farther removed from political reality than his fathers, who had prayed for the coming of Messiah and the return of the people to Palestine. The assimilationists, on the other hand, who without any enthusiastic hope had persuaded themselves that they were the salt of the earth, were more effectively separated from the nations by this unholy conceit than their fathers had been by the fence of the Law, which, as it was faithfully believed, separated Israel from the Gentil
es but would be destroyed in the days of the Messiah. It was this conceit of the “exception Jews,” who were too “enlightened” to believe in God and, on the grounds of their exceptional position everywhere, superstitious enough to believe in themselves, that actually tore down the strong bonds of pious hope which had tied Israel to the rest of mankind.
Secularization, therefore, finally produced that paradox, so decisive for the psychology of modern Jews, by which Jewish assimilation—in its liquidation of national consciousness, its transformation of a national religion into a confessional denomination, and its meeting of the half-hearted and ambiguous demands of state and society by equally ambiguous devices and psychological tricks—engendered a very real Jewish chauvinism, if by chauvinism we understand the perverted nationalism in which (in the words of Chesterton) “the individual is himself the thing to be worshipped; the individual is his own ideal and even his own idol.” From now on, the old religious concept of chosenness was no longer the essence of Judaism; it became instead the essence of Jewishness.
This paradox has found its most powerful and charming embodiment in Disraeli. He was an English imperialist and a Jewish chauvinist; but it is not difficult to pardon a chauvinism which was rather a play of imagination because, after all, “England was the Israel of his imagination”;51 and it is not difficult, either, to pardon his English imperialism, which had so little in common with the single-minded resoluteness of expansion for expansion’s sake, since he was, after all, “never a thorough Englishman and was proud of the fact.”52 All those curious contradictions which indicate so clearly that the potent wizard never took himself quite seriously and always played a role to win society and to find popularity, add up to a unique charm, they introduce into all his utterances an element of charlatan enthusiasm and day-dreaming which makes him utterly different from his imperialist followers. He was lucky enough to do his dreaming and acting in a time when Manchester and the businessmen had not yet taken over the imperial dream and were even in sharp and furious opposition to “colonial adventures.” His superstitious belief in blood and race—into which he mixed old romantic folk credulities about a powerful supranational connection between gold and blood—carried no suspicion of possible massacres, whether in Africa, Asia, or Europe proper. He began as a not too gifted writer and remained an intellectual whom chance made a member of Parliament, leader of his party, Prime Minister, and a friend of the Queen of England.
Disraeli’s notion of the Jews’ role in politics dates back to the time when he was still simply a writer and had not yet begun his political career. His ideas on the subject were therefore not the result of actual experience, but he clung to them with remarkable tenacity throughout his later life.
In his first novel, Alroy (1833), Disraeli evolved a plan for a Jewish Empire in which Jews would rule as a strictly separated class. The novel shows the influence of current illusions about Jewish power-possibilities as well as the young author’s ignorance of the actual power conditions of his time. Eleven years later, political experience in Parliament and intimate intercourse with prominent men taught Disraeli that “the aims of the Jews, whatever they may have been before and since, were, in his day, largely divorced from the assertion of political nationality in any form.”53 In a new novel, Coningsby, he abandoned the dream of a Jewish Empire and unfolded a fantastic scheme according to which Jewish money dominates the rise and fall of courts and empires and rules supreme in diplomacy. Never in his life did he give up this second notion of a secret and mysterious influence of the chosen men of the chosen race, with which he replaced his earlier dream of an openly constituted, mysterious ruler caste. It became the pivot of his political philosophy. In contrast to his much-admired Jewish bankers who granted loans to governments and earned commissions, Disraeli looked at the whole affair with the outsider’s incomprehension that such power-possibilities could be handled day after day by people who were not ambitious for power. What he could not understand was that a Jewish banker was even less interested in politics than his non-Jewish colleagues; to Disraeli, at any rate, it was a matter of course that Jewish wealth was only a means for Jewish politics. The more he learned about the Jewish bankers’ well-functioning organization in business matters and their international exchange of news and information, the more convinced he became that he was dealing with something like a secret society which, without anybody knowing it, had the world’s destinies in its hands.
It is well known that the belief in a Jewish conspiracy that was kept together by a secret society had the greatest propaganda value for antisemitic publicity, and by far outran all traditional European superstitions about ritual murder and well-poisoning. It is of great significance that Disraeli, for exactly opposite purposes and at a time when nobody thought seriously of secret societies, came to identical conclusions, for it shows clearly to what extent such fabrications were due to social motives and resentments and how much more plausibly they explained events or political and economic activities than the more trivial truth did. In Disraeli’s eyes, as in the eyes of many less well-known and reputable charlatans after him, the whole game of politics was played between secret societies. Not only the Jews, but every other group whose influence was not politically organized or which was in opposition to the whole social and political system, became for him powers behind the scenes. In 1863, he thought he witnessed “a struggle between the secret societies and the European millionaires; Rothschild hitherto has won.”54 But also “the natural equality of men and the abrogation of property are proclaimed by secret societies”;55 as late as 1870, he could still talk seriously of forces “beneath the surface” and believe sincerely that “secret societies and their international energies, the Church of Rome and her claims and methods, the eternal conflict between science and faith” were at work to determine the course of human history.56
Disraeli’s unbelievable naïveté made him connect all these “secret” forces with the Jews. “The first Jesuits were Jews; that mysterious Russian diplomacy which so alarms Western Europe is organized and principally carried on by Jews; that mighty revolution which is at this moment preparing in Germany and which will be in fact a second and greater Reformation ...is entirely developing under the auspices of Jews,” “men of Jewish race are found at the head of every one of (communist and socialist groups). The people of God co-operates with atheists; the most skilful accumulators of property ally themselves with communists, the peculiar and chosen race touch the hands of the scum and low castes of Europe! And all this because they wish to destroy that ungrateful Christendom which owes them even its name and whose tyranny they can no longer endure.”57 In Disraeli’s imagination, the world had become Jewish.
In this singular delusion, even that most ingenious of Hitler’s publicity stunts, the cry of a secret alliance between the Jewish capitalist and the Jewish socialist, was already anticipated. Nor can it be denied that the whole scheme, imaginary and fantastic as it was, had a logic of its own. If one started, as Disraeli did, from the assumption that Jewish millionaires were makers of Jewish politics, if one took into account the insults Jews had suffered for centuries (which were real enough, but still stupidly exaggerated by Jewish apologetic propaganda), if one had seen the not infrequent instances when the son of a Jewish millionaire became a leader of the workers’ movement and knew from experience how closely knit Jewish family ties were as a rule, Disraeli’s image of a calculated revenge upon the Christian peoples was not so far-fetched. The truth was, of course, that the sons of Jewish millionaires inclined toward leftist movements precisely because their banker fathers had never come into an open class conflict with workers. They therefore completely lacked that class consciousness that the son of any ordinary bourgeois family would have had as a matter of course, while, on the other side, and for exactly the same reasons, the workers did not harbor those open or hidden antisemitic sentiments which every other class showed the Jews as a matter of course. Obviously leftist movements in most countries offered the on
ly true possibilities for assimilation.
Disraeli’s persistent fondness for explaining politics in terms of secret societies was based on experiences which later convinced many lesser European intellectuals. His basic experience had been that a place in English society was much more difficult to win than a seat in Parliament. English society of his time gathered in fashionable clubs which were independent of party distinctions. The clubs, although they were extremely important in the formation of a political elite, escaped public control. To an outsider they must have looked very mysterious indeed. They were secret insofar as not everybody was admitted to them. They became mysterious only when members of other classes asked admittance and were either refused or admitted after a plethora of incalculable, unpredictable, apparently irrational difficulties. There is no doubt that no political honor could replace the triumphs that intimate association with the privileged could give. Disraeli’s ambitions, significantly enough, did not suffer even at the end of his life when he experienced severe political defeats, for he remained “the most commanding figure of London society.”58
In his naive certainty of the paramount importance of secret societies, Disraeli was a forerunner of those new social strata who, born outside the framework of society, could never understand its rules properly. They found themselves in a state of affairs where the distinctions between society and politics were constantly blurred and where, despite seemingly chaotic conditions, the same narrow class interest always won. The outsider could not but conclude that a consciously established institution with definite goals achieved such remarkable results. And it is true that this whole society game needed only a resolute political will to transform its half-conscious play of interests and essentially purposeless machinations into a definite policy. This is what occurred briefly in France during the Dreyfus Affair, and again in Germany during the decade preceding Hitler’s rise to power.