Would Like to Find Better Sources about Washington Franklin etc. Talking about The Joos

[abduLMaria]

While everybody is going off talking about The 4th of July, it seems logical to post some articles in the Joo-run forums about the Nation's Founders and their concerns about Joos.

They're not hard to find, though a search on Joogle results in Joo-spin.

Can any of you fellow TIU-ers provide me with well-referenced sources for what the nation's founders said about the Joos ?

I prefer to use sources that can not be refuted. I know Franklin, Washington, et al were very clear about what they were rebelling against - the power behind the throne, English bankers, aka Joos.  But I'm having trouble finding good sources.


Signers of the Declaration of Independence -
http://www.ushistory.org/declaration/signers/index.htm

WASHINGTON, GEORGE, in Maxims of George Washington by A. A. Appleton & Co.

"They (the Jews) work more effectively against us, than the enemy's armies. They are a hundred times more dangerous to our liberties and the great cause we are engaged in... It is much to be lamented that each state, long ago, has not hunted them down as pest to society and the greatest enemies we have to the happiness of America."


This prophecy, by Benjamin Franklin, was made in a "CHIT CHAT AROUND THE TABLE DURING INTERMISSION," at the Philadelphia Constitutional Convention of 1787. This statement was recorded in the diary of Charles Cotesworth Pinckney, a delegate from South Carolina.

"I fully agree with General Washington, that we must protect this young nation from an insidious influence and impenetration. The menace, gentlemen, is the Jews.

In whatever country Jews have settled in any great number, they have lowered its moral tone; depreciated its commercial integrity; have segregated themselves and have not been assimilated; have sneered at and tried to undermine the Christian religion upon which that nation is founded, by objecting to its restrictions; have built up a state within the state [a Fifth Column!]; and when opposed have tried to strangle that country to death financially, as in the case of Spain and Portugal."
~ Benjamin Franklin

http://www.apfn.net/Messageboard/10-15- ... gi.39.html

Some possible info from outside of Joo media -
http://www.vanguardnewsnetwork.com/wolz ... onJews.htm

"The authenticity of the preceding Benjamin Franklin quote is in dispute. According to the Jews, the quote originated with William Dudley Pelley in 1932 and made its first appearance in print in Pelly's periodical Liberation, published in Ashville, North Carolina. Certainly, I am aware that the Jews are accomplished liars when it serves their interests to lie, with the "Nazi homicidal gas chambers" being the most infamous example of Jewish lying to date."

[CrackSmokeRepublican]

I figure that since Franklin had spent many years in France he probably had seen how the Jews had helped overthrow the French Aristocracy and how Jews had corrupted English-French intellectuals during the French Revolution. Franklin, while involved in Secret Societies, likely knew how Jewish money could wreck a young America.

The Jews call this the "Franklin Prophecy", and the ADL goes out of it's way to denounce this Ben Franklin story as a "hoax" by the Rightist American Silver Shirts , a group that incidentally where once attacked by Jewish Mobsters  at one point.

http://en.wikipedia.org/wiki/The_Franklin_Prophecy

Actually Bin Laden's supposed 2002 speech mentions Ben Franklin's prophecy which just confirms for me that this is just "Jew Propaganda" for Afghan-Iraq wars...  was written likely by AIPAC Jews in the Bush Whitehouse probably with the help of ADL as well since the ADL appears to zero in on this particular story and likely fear it gets well known among the American people.

http://www.guardian.co.uk/world/2002/nov/24/theobserver

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Benjamin Franklin and John Locke were both students of the English Civil War (which was largely Jewish instigated).  
They followed closely the writings of Algernon Sidney especially "Discourses" which mentions Jews as outside Roman Tax laws.
Sidney does parrot the "Cromwellian" "Restore Israel and Zion" ideas so Franklin was likely not "anti-Jewish" from his early years. I figure after he encountered Jewish duplicity as an American Statesman, did he finally see the Jew hand screwing up so many things.

http://oll.libertyfund.org/title/223/22338

Algernon Sidney, Discourses Concerning Government [1698]

Section 8: What the Law of Each Nation Gives to the Supreme Magistrate For the Defraying of Publick Charges; to Which the Customs of the Romans, Or Sufferings of the Jews Have No Relation.

Section 9: Our Own Laws Confirm to Us the Enjoyment of Our Native Rights.

[CrackSmokeRepublican]

Found this which is interesting. Looks like a few early American Pampheleteers pointed out the typical Talmudic Jews in the early American colonies. I'm sure Franklin would have been familiar with such sentiments in France and England as well. This entire release of the USA from English "law" forbidding Bible publications allowed several versions of the Bible to be created after the American Revolution. I figure Jews followed this closely and pushed a "Jewish Version" of the New Testament (Scofield) when they caught up with the trend. For Jews, America was the first "Zion" and Israel the other "Zion" until 1948 when the two became reversed:

After having said so much against the Jews, it may probably be suspected that I am not only an enemy, but that I wish to stir up intolerance against that dispersed and unhappy people. Let me tell the reader, I am as far removed from being a votary or friend to persecution as any man upon the earth. Had the Jews of this state but conducted themselves with common modesty and decorum ... But we see these people eternally obtruding themselves ... one day assuming the lead in an election, the next taking upon them to direct the police of the town, and the third daring to pass as jurors upon the life and death of a free man, what are we to expect but to have Christianity enacted into a capital heresy, the synagogue to become the established church, and the mildness of the New Testament compelled to give place to the rigour and severity of the old?

--------

Judaic Treasures of the
Library of Congress:
At the Birth of the Nation

Raphael Mahler begins his monumental History of the Jews in Modern Times with the birth of the United States of America, which, he argues, marked for the Jews a revolutionary change from bestowed tolerance to equal rights. A map celebrating the birth of this nation, The United States of America laid down From the best -Authorities Agreeable to the Peace of 1783, might then be considered a document of Jewish history. Published in London by John Wallis on April 3, 1783, five months before the final signing of the Treaty by the American delegation headed by Benjamin Franklin, it is particularly noteworthy for its cartouche. At the top is a heralding angel, sounding a trumpet, laurel wreath in one hand, a flag of thirteen bars and thirteen stars in the other. On one side is George Washington ushering in Lady Columbia with a freedom cap on her staff. On the other is Benjamin Franklin, quill in hand, writing. Above him stand owl-helmeted Wisdom and blindfolded Justice, sword and scales in hand, against a background of Northern pine and Southern pineapple. This map, heralding the peace and freedom which came to America, was published in London.

In 1795, there appeared in London a curious little volume in Hebrew, Ma-amar Binah L'Itim (An Essay on the Understanding of the Times), by one who called himself Elyakim ben Avraham. It was a rather rambling work on Messianic speculation, and particularly on when the Messiah will appear. Basing his prediction on an interpretation by Raphael Levi of Hanover (whom our author does not credit), Elyakim concludes that 1783 is the year, but that was already a dozen years past, so he informs the reader that the drama of Messianic redemption had begun in 1783 and would have its culmination in 1840. To document his conclusions, he points to an event of Messianic import which occurred in the year 1783:

    Know then, that the year 1783 was indeed the End of Days. in that year peace and freedom was declared for the inhabitants of America. From there that light of freedom spread and reached France. it continues to light up the world, urging the world to rid itself of its abominations.

Elyakim ben Avraham was, in fact, the pen name of Jacob Hart, a Londonborn Jew, a jeweler by trade, who became the finest Jewish scholar of his generation in England. His five published works, all written in excellent literary Hebrew, show him to be a man of broad culture, acquainted with the classical philosophers Socrates and Plato and such contemporary scientists as Newton and Descartes. A proud Englishman, he writes, "Descartes did not reach to Newton's ankles"; as a perceptive Jew, he saw the birth of a new nation under freedom as an event of cosmic significance.
London-born Jacob Hart took the pen name Elyakim ben Avraham to publish five small Hebrew volumes. Among them was Ma'amar Binah L'Itim, an essay on messianic speculation, in which he argues that the year 1783 was the prophesied "End of Days." He documents his assertion on the final page of his essay, the page before us:

Know then, that the year 1783 was indeed the End of Days. In that year peace and freedom was declared for the inhabitants of America [the reference is to the Treaty of Paris]. From there that light of freedom spread and reached France. It continues to light up the world.

Elyakim ben Avraham (Jacob Hart), Ma'amar Binah L'Itim, London, 1795. Hebraic Section.

In June 1783, there appeared an anonymous article, "Letter of a German Jew to the President of the Congress of the United States of America" in Deutsches Museum, a Leipzig periodical. it reads, in part:

    Many of us have learned with much satisfaction, from the peace made by the mighty American states with England, that wide tracts of land have been ceded to them which are as yet almost uninhabited. More than a century may elapse before the inhabitants of the thirteen united provinces will so increase as to populate ... the land which is possessed.... Your religion cannot prohibit you from leaving these deserts to us for cultivation; besides you have for a long time been tolerating Jews among you ... You have the legislative power in your hands, and we ask no more than to be permitted to become subjects of these thirteen states, and would gladly contribute two-fold taxes if we can obtain permission to establish colonies at our own cost to engage in agriculture, commerce and the arts ... Supposing that two thousand families would settle in the desert of America and convert it into a fertile land, will the old inhabitants of the provinces suffer thereby? Let the conditions be stated to us, gracious President, under which you will admit us.

The bulk of the "Letter" is given to describing the intolerable social, political, and economic conditions under which German Jews lived.
The title page of this small pamphlet states that Moses Mendelsohn [sic] published this Letter of a German Jew to the American President. Neither is correct: no letter was sent, Mendelssohn did not write one, and it is unlikely that it was written by a Jew. What is significant is that the freedom enjoyed by the Jews of America was invoked in this plea for Jewish emancipation in Germany, which was first published in a German periodical in 1783.

Schreiben eines Deutschen Juden an den amerikanischen Prasidenten O,** Frankfurt und Leipzig, 1787. Rare Book and Special Collections Division.

Four years later, the "Letter" was republished as a small pamphlet, Schreiben eines Deutschen Juden an den nordamerkanischen Prasidenten O** (A Letter of a German Jew to the American President 0..), Frankfurt and Leipzig, 1787. The title page states that it was published by Moses Mendelsohn (sic) and contains a purported letter from him to an Isaac Tr—n.:

    You have probably read Mr. D—'s excellent work on the civic improvement of the Jews; if not, then read this brief essay in form of a letter by a German Jew to the President of the Congress of the United States of America, in which he sums up all one may find in his abovementioned work.

There is general agreement that both article and pamphlet were written and issued in support of German Jewry's campaign for political emancipation. The Library's copy of the pamphlet points to the perception of America as a prospective haven and home for the oppressed Jews of Europe and the understanding by European Jews that the freedoms extended to Jews in this New World of the new nation can be used in the struggle for freedom and equality by Jews of the Old. As indeed it was!

Through its Declaration of Independence, America proclaimed equality and promised full freedom, but promise and reality were not identical. Moses Mendelssohn (1729-1786), the "Father of Jewish Enlightenment, " in a footnote appended after he had completed his magisterial plea for freedom of religion and conscience and the separation of church and state, Jerusalem (Berlin, 1783), notes sadly, "Alas, we hear also that the Congress in America is singing the old tune, and speaking of an established religion." Could he have been alarmed by the publication of the Aitken Bible a year earlier, which stated:

    That the United States in Congress assembled approve the pious and laudable undertaking of Mr. Aitken, as subservient to the interest of religion, as well as an instance of the progress of arts in the country ... they recommend this edition of the Bible to the inhabitants of the United States, and hereby authorize him to publish this recommendation in the manner he shall think proper.

The "edition of the Bible" recommended by Congress was Protestant and contained the New Testament, which the Jewish Bible does not, and did not include the Apocrypha, which the Catholic Bible does.
The first printing of an English Bible on American soil (editions in "the Indian language" and in German had preceded it) and the only edition of the Bible ever to be recommended by the Congress of the United States. it has been called "The Bible of the Revolution" because of its publication at the birth of the American nation. Furthermore, because publication of the Bible in English was forbidden by the mother country in her colonies, its very publication before the signing of the Treaty of Paris was a revolutionary act, a declaration of independence by its publisher Robert Aitken.

The Holy Bible ... Newly Translated out of the Original Tongues. . ., Philadelphia, 1782. Rare Book and Special Collections Division.

The Library of Congress copy contains the preliminary two pages recording the authorization proceedings of this edition. The first was a petition by the publisher, Robert Aitken, January 21, 1781. The petition was then referred to the chaplains of "the United States in Congress assembled," who stated that "being ourselves witnesses to the demand for this invaluable book, we rejoice in the present prospect of supply." Two days later, on September 10, 1782, the Congress approved. These actions took place a dozen years before the Bill of Rights. The publication of a Bible in America was yet another expression of the new nation's independence from the mother country, which heretofore had maintained a monopoly on Bible publications in English.

Far more ominous to the Jews of the new nation was the publication of Cursory Remarks on Men and Measures in Georgia, n. p., 1784, an anonymous pamphlet by one who signed himself "A Citizen." It contains a forceful legal argument that in 1784 the Jews in the state of Georgia shared the same legal status as the Jews of England in 1732, when Georgia was granted its charter. By extension, the author implied that such legal status would apply to Jews in other states as well. His basic assertion was that, in the various states, Jews had no inherent rights, only such rights as the legislatures of the various states had granted them. Reasoned argument soon descends into unbridled bigotry, reviving the vilest anti-Semitic canard, the blood libel accusation. The pamphlet was a reminder that bigotry dies hard, even in the nation founded on the principle that "all men are created equal ... and endowed with inalienable rights."

The anonymous pamphleteer declares:

    After having said so much against the Jews, it may probably be suspected that I am not only an enemy, but that I wish to stir up intolerance against that dispersed and unhappy people. Let me tell the reader, I am as far removed from being a votary or friend to persecution as any man upon the earth. Had the Jews of this state but conducted themselves with common modesty and decorum ... But we see these people eternally obtruding themselves ... one day assuming the lead in an election, the next taking upon them to direct the police of the town, and the third daring to pass as jurors upon the life and death of a free man, what are we to expect but to have Christianity enacted into a capital heresy, the synagogue to become the established church, and the mildness of the New Testament compelled to give place to the rigour and severity of the old?

The irrational bias of such accusation must have been self-defeating, for we find no record of rejoinder; but to be reminded that leaving the Old World did not mean leaving its hatred behind alerted the Jews as to how much had yet to be done to match reality to promise.

Only four years later, on July 9, 1788, the Pennsylvania Packet reported on the July 4 celebration of the "establishment of the Constitution":

    The clergy of almost every denomination united ... the clergy of the different Christian denominations, with the Rabbi of the Jews, walking arm in arm.

A decade later, in 1798, the Reverend Gershom Mendes Seixas, Hazzan-Minister of the Shearith Israel Congregation of New York, in a Discourse Delivered in the Synagogue in New York on the Ninth of May, 1798, Observed As a Day of Humiliation, etc., etc. Conformably to a Recommendation of the President of the United States of America, was pleased to state:

    It hath pleased God to establish us in this country where we possess every advantage that other citizens of these states enjoy, which is as much as we could in reason expect in this captivity.

The reservation expressed in the last clause is in part due to Seixas's pious faith in messianic redemption, and in part to his candid perception that Jews might possess "every advantage," but were not yet accorded full acceptance. He no doubt agreed with what, twenty years later, Jefferson would say to Mordecai M. Noah: "But more remains to be done; for although we are free by law, we are not so in practice."

Much had already been done. The life and career of Gershom Mendes Seixas (1746-1816) is a point in case. Born in New York of a Sefardi father and an Ashkenazi mother, he was both a product of the American milieu and a participant in the young nation's developing society and culture. At age twenty-two, he was appointed hazzan of the New York congregation and in the course of time came to be called "the reverend" and "rabbi" by Jew and Gentile alike. Together with members of his congregation he left New York when it was occupied by the British during the War of Independence and served Congregation Mikveh Israel in Philadelphia. After the Colonists' victory, Seixas returned to his New York congregation, which he continued to serve with increasing distinction to the end of his life. In 1784, Seixas was made a regent of Columbia College, and served in that capacity until 1815. in grateful tribute, the college struck a medal with his likeness, bearing the legend, "Gershom M. Seixas Congregationis Hebraeae Sacerdos Novi Eboraci" (Priest of the Hebrew Congregation of New York). As an American clergyman, he preached the Discourse at a special service, as did all other American clergymen in response to the call of the president.
Gershom Mendes Seixas, the "patriot rabbi" of the Shearith Israel Congregation, New York, left the city because of the British occupation during the Revolutionary War and did not return till after its liberation Through this Discourse delivered at the synagogue on a national Day of Humiliation, he integrates the synagogue into the new nation's religious landscape. On that day and through this service which was held in response to the "Recommendation of the President of the United States of America," Shearith Israel became an American house of worship as well as a Jewish one.

Rev. G. Seixas, A Discourse. New York, 1798. Rare Book and Special Collections Division.

In the endeavor to establish an atmosphere conducive to the fullest acceptance of the Jews into the legal and social fabric of the new republic, much had been accomplished by 1798, and much more was to be accomplished in the decades that followed by the nation's first presidents, as documents in the Library's Manuscript Division demonstrate.
Source: Abraham J. Karp, From the Ends of the Earth: Judaic Treasures of the Library of Congress, (DC: Library of Congress, 1991).

http://www.jewishvirtuallibrary.org/jso ... oc12c.html

[CrackSmokeRepublican]

Not a good source at all (Makow) but some interesting quotes:

Benjamin Franklin- Freemason and Jew

September 23, 2009

(Left, Benjamin Franklin, 1706-1790)

by Fritz Springmeier

(Fritz Springmeier is an American hero who is serving a prison term for getting too close to the truth. This excerpt is from the self-published "Be Wise as Serpents, Gentle as Doves.")

A very famous Jewish Mason, born in Boston to descendants of the Puritan tradition is Benjamin Franklin. His father and mother were
Josiah and Abiah Franklin. Benjamin Franklin contributed to the Mikveh Israel Jewish congregation in Philadelphia. But Franklin
did not practice Judaism. He did practice the occult, and things that would be weird to Christians. He became the head of the very
occultic Grand Orient Freemasons when he was in France. Franklin's life was surrounded by Freemasons. Franklin's role in the establishment and promotion of Freemasonry is overwhelming. His role in the destruction of Christianity is quite unknown.

Franklin's career as a Freemason is shrouded in mystery. This Author has in his library the somewhat rare book Benjamin Franklin as a Freemason by Julius Sachse (J.F. Sachse is the last of a line of Sachses in the World Order.) This leading Masonic scholar writes, "To write the history of Franklin as a Freemason is virtually to chronicle the early Masonic history of America....A great difficulty, however, here confronts us, notwithstanding the prominence of FRANKLIN in Pennsylvania Freemasonry; strange as it appears, he does not mention a word of his Masonic connections or career in his Autobiography, or in any of his correspondence, with but two exceptions, so far as known. This omission is the more
remarkable when we look at his Masonic career while in France during the later years of his life. There, his activity and intimacy with the Brethren was intimate and close, both personal
and official, FRANKLIN taking an active part in their proceedings, even advancing to the so-called higher degrees."56 In spite of all his many duties, Benjamin Franklin was "never
absent from a [Masonic] meeting."57

The Masonic Lodge played such a big role in Franklin's life, and yet Franklin never even hints about Freemasonry in his autobiography. The editor of his autobiography points out that Franklin tried to portray an unreal persona in his autobiography, but one that Franklin felt people would want to emulate.58 If Masonry is so virtuous, one wonders why it plays no role in his autobiography which was written on purpose to create an image worthy of emulation.
Benjamin Franklin was the founder of the American Philosophical Society.59 He was also a Rosicrucian.60 In Feb. 1730, it appears he was initiated into St. John's Lodge of Philadelphia.61 And in 1727, he started the secret revolutionary political society called
the Leather Apron Club which changed its name in 1731 to Junto, and took on the appearance of being a literary society.62 The same year that this "literary" society changed its name, the St. John's Masonic Lodge that Franklin belonged to got in touch with the Grand
Lodge of London whose Grand Master the Duke of Norfolk appointed Daniel Coxe. Daniel Coxe advised the Masons when he arrived of a plan for the federation of the colonies.63 In 1754, while deputy Grand Master, Franklin unveiled at Albany, NY to his brother Masons
his plan to unite all the colonies under one government.64 Albany was the site of one the earliest Scottish Rite's Lodge of Perfection.

Between Jan 21, 1769 and Jan. 21, 1772 a series of inflammatory letters called The Letters of Junius, which were written in England, were circulated through out the American colonies. The letters advanced those causes that the colonists would declare to be the causes of their revolution, human rights, freedom of the press, and taxation without representation. The letters were read by Franklin and many of the Masons who initiated the American Revolution. The man who wrote these letters according to his niece,  was the Reverend James Wilmot (1726-1808) a Mason and rector of Barton-on-the-Heath, in Warwickshire in 1785. He also was the first person to publicly name Bacon as the author of Shakespeare's works.65 He also apparently was in contact with the Lodge of Nine Sisters in France that Franklin would join in 1777.66

"Historians have never ceased to wonder at the enormous psychological influence which Franklin exercised in colonial politics. But up to the present day, few indeed are those who have realized that the source of his power lay in the secret societies to which he belonged and which he was the appointed spokesman."67

Independence Hall which became the famous center of the Revolution was built by the Masons. It is believed by some that the Mason Benjamin Franklin laid its cornerstone, others say it was another Freemason instead.

BENJAMIN FRANKLIN & RELIGION

Some of Franklin's Masonic brothers in France were impressed by the rituals, etc. that he thought up for a new religion. Turning our attention to a different aspect of Franklin's, in a
statement of beliefs Franklin states, "I conceive then, that the INFINITE has created many beings or Gods... It may be that these created Gods are immortal; or it may be that after many Ages, they are changed, and others Supply their Places."68 Not only were Franklin's beliefs not Christian, but in the later years of his life all the Christian standards were violated, so
that it is really a travesty of honest reporting, that Franklin is held up by so many as a role model for Protestants. The distortions in the popular history books about Franklin are but a microcosm of the distortions that history books in general suffer from.

His mother was very concerned that he had joined the Freemasons, and strongly objected. In diplomatic double-talk he advised her not to worry about what she didn't know about. "As to the Freemasons, unless she will believe me when I assure her that they are in
general a very harmless sort of People; and have no principles or Practices that are inconsistent with Religion or good Manners, I know no Way of giving my Mother a better Opinion of them than she seems to have at present (since it is not allow'd that Women should
be admitted into that secret Society)... I must entreat her to suspend Judgment till she is better inform'd,..."69 To paraphrase-- So Mom I can't tell you anything more, but don't judge until you're well informed about us.

--


55. Friedman, op. cit. (Jewish Pioneers &  Patriots),   p.125
 56. Sachse, Julius F.(33°) Benjamin Franklin as a Freemason.
Philadelphia,PA: Compiled by order of the Grand Master of
Pennslyvannia, 1906, p. 1.
57. ibid., p. 103 quoting Dr. Mease who had access to Masonic
documents in 1811, that are not available anymore.
 58. Lemisch, L. Jesse, ed. Benjamin Franklin the Autobiography and
Other Writings.   NY: The New American Library, 1961, pp. vii-xii.
59. Lemisch, op. cit., pp. 121, 205-9
60. Various Rosicrucian sources.
61. Sachse, op. cit. p.13
62. cf. Sachse, op. cit. pp. 7, 8, 15
63. Fay, Bernard. Revolution and Freemasonry,   pp. 230-231.
64. Sachse, op. cit., p. 88.
 65. Hall, Manly P.(33°) America's Assignment with Destiny. Los
Angeles, CA: Philosophical Research Soc., 1951, pp.85-87.
66. cf. ibid., and Sachse, op. cit. p. 5.
67. Hall, Manly P. The Secret Destiny of America. Los Angeles, CA:
Philosophical Research Soc, 1972, p. 133.
68. Lemisch. Benjamin Franklin The Autobiography and Other
Writings, pp. 329-330 from Smyth, Albert Henry, ed. The Writings of
Benjamin Franklin Collected and Edited with a life and
Introduction,   NY: 1905, pp. 411-12.
69. Lemisch, op. cit., pp. 319-320.

http://www.henrymakow.com/benjamin_fran ... and_j.html

[abduLMaria]

thanks a lot for the replies & the info !

one other approach to presenting the central fact of the nascent United States - that it was a rebellion not just against the throne and his onerous taxes, but also against the power behind the throne - Rothschild.

after all, after Cromwell let the Joos/ Vermin (Rats are not necessarily vermin !  I refuse to use that metaphor.  And snakes are cuddly compared to the Jewish bankers !) back into England, they began loaning money to the crown.

somehow, i don't think they were doing that out of the goodness of their heart.  they expected to be paid rent on their money, aka Interest.

so the pressure that King George III put on the colonists, levying taxes on them, arose largely from the King's need to Pay Back the Joos.


It would be great to obtain more info. on to what extent the Rothschild's & other English bankers had their Tentacles into King George 3 and all the other regents, dukes, etc.  what I mean is, to what extent were the Jewish bankers intermingled with English royalty - names, org charts, etc.

I know that the Rothschild's had their tentacles into King George 3, but ... how do I prove it ?  It would be great to find history on that.

Wikipedia makes it all sound so benign and simple, "the mean King made them pay taxes, they rebelled and dumped tea in the harbor ... and the colonists lived happily ever after !"

Not with the Joos interfering in their affairs.

http://en.wikipedia.org/wiki/George_III ... ed_Kingdom