The Fabian Society is founded in Great Britain to promote Socialism. The Fabian Society takes its name from the Roman General Fabius Maximus, who fought Hannibal’s army in small debilitating skirmishes, rather than attempting one decisive battle.
The Fabian Society originated and was founded on 4 January 1884 in London as an offshoot of a society founded a year earlier called The Fellowship of the New Life, with the purpose of forming a single, global socialist state. They get their name from the Roman general Fabius, who used carefully planned strategies to slowly wear down his enemies over a long period of time to obtain victory. “Fabian Socialism” uses incremental change over a long period of time to slowly transform a state as opposed to using violent revolution for change. It is essentially socialism by stealth and gradualism, a slow march towards a New World Order.
Its nine founding members were Frank Podmore, Edward R. Pease, William Clarke, Hubert Bland, Percival Chubb, Frederick Keddell, H. H. Champion, Edith Nesbit, and Rosamund Dale Owen. Havelock Ellis is sometimes also mentioned as a tenth founding member, though there is some question about this. Immediately upon its inception, the Fabian Society began attracting many prominent contemporary figures drawn to its socialist cause, including George Bernard Shaw, H. G. Wells, Annie Besant, Graham Wallas, Hubert Bland, Edith Nesbit, Sydney Olivier, Oliver Lodge, Leonard Woolf and Virginia Woolf, Ramsay MacDonald and Emmeline Pankhurst. Even Bertrand Russell briefly became a member, but resigned after he expressed his belief that the Society’s principle of entente (in this case, countries allying themselves against Germany) could lead to war.
The Fabian Society was named—at the suggestion of Frank Podmore—in honour of the Roman general Fabius Maximus (nicknamed “Cunctator”, meaning the “Delayer”). His Fabian strategy sought gradual victory against the Carthaginian army under the renowned general Hannibal through persistence, harassment, and wearing the enemy down by attrition rather than head-on battles. An explanatory note appearing on the title page of the group’s first pamphlet declared:
For the right moment you must wait, as Fabius did most patiently, when warring against Hannibal, though many censured his delays; but when the time comes you must strike hard, as Fabius did, or your waiting will be in vain, and fruitless.
According to author Jon Perdue, “The logo of the Fabian Society, a tortoise, represented the group’s predilection for a slow, imperceptible transition to socialism, while its coat of arms, a ‘wolf in sheep’s clothing’, represented its preferred methodology for achieving its goal.” The wolf in sheep’s clothing symbolism was later abandoned, due to its obvious negative connotations.
H.G. Wells wrote a book to serve as a guide showing how collectivism can be embedded into society without arousing alarm or serious opposition. It was called The Open Conspiracy, and the plan was spelled out in minute detail. His fervor was intense. He said that the old religions of the world must give way to the new religion of collectivism. The new religion should be the state, he said, and the state should take charge of all human activity with, of course, elitists such as himself in control. On the very first page, he says:
“This book states as plainly and clearly as possible the essential ideas of my life, the perspective of my world…. This is my religion. Here are my directive aims and the criteria of all I do.”1
When he said that collectivism was his religion, he was serious. Like many collectivists, he felt that traditional religion is a barrier to the acceptance of state power. It is a competitor for man’s loyalties. Collectivists see religion as a device by which the clerics keep the downtrodden masses content by offering a vision of something better in the next world. If your goal is to bring about change, contentment is not what you want. You want discontentment. That’s why Marx called religion the opiate of the masses.2 It gets in the way of revolutionary change.
Wells said that collectivism should become the new opiate3, that it should become the vision for better things in the next world. The new order must be built on the concept that individuals are nothing compared to the long continuum of society, and that only by serving society do we become connected to eternity. He was very serious.
- H.G. Wells, The Open Conspiracy (New York: Doubleday, Doran and Co., 1928), p. vii.
- There is disagreement over the correct translation from the German text. One translation is opium of the people.
- It’s a small matter, but we prefer opiate of the masses because we believe it is a more accurate translation and is more consistent with the fiery vocabulary of Marx.
The blueprint in The Open Conspiracy has been followed in all the British dependencies and the United Sates. As a result, today’s world is very close to the vision of H.G. Wells. A worship of the god called society has become a new religion. No matter what insult to our dignity or liberty, we are told it’s necessary for the advancement of society, and that has become the basis for contentment under the hardships of collectivism. The greater good for the greater number has become the opiate of the masses.
LOVE-HATE BETWEEN FABIANS AND LENINISTS
Fabians and Marxists are in agreement over their mutual goal of collectivism, but they differ over style and sometimes tactics. When Marxism became fused with Leninism and made its first conquest in Russia, these differences became the center of debate between the two groups. Karl Marx said the world was divided into two camps eternally at war with each other. One was the working class, which he called the proletariat, and the other was the wealthy class, those who owned the land and the means of production. This class he called the bourgeoisie.
Fabians were never enthusiastic over this class-conflict view, probably because most of them were bourgeoisie, but Lenin and Stalin accepted it wholeheartedly. Lenin described the Communist Party as the “vanguard of the proletariat,” and it became a mechanism for total and ruthless war against anyone who even remotely could be considered bourgeoisie.
When the Bolsheviks (Zionists N.M.) came to power in Russia, landowners and shopkeepers were slaughtered by the tens of thousands. This brutality offended the sensibilities of the more genteel Fabians. It’s not that Fabians are opposed to force and violence to accomplish their goals, it’s just that they prefer it as a last resort, whereas the Leninists were running amuck in Russia implementing a plan of deliberate terror and brutality. Fabians admired the Soviet system because it was based on collectivism but they were shocked at what they considered to be needless bloodshed. It was a disagreement over style. When Lenin became the master of Russia, many of the Fabians joined the Communist Party thinking that it would become the vanguard of world Socialism. They likely would have stayed there if they hadn’t been offended by the brutality of the regime.
To understand the love-hate relationship between these two groups we must never lose sight of the fact that Leninism and Fabianism are merely variants of collectivism. Their similarities are much greater than their differences. That is why their members often move from one group to the other – or why some of them are actually members of both groups at the same time. Leninists and Fabians are usually friendly with each other. They may disagree intensely over theoretical issues and style, but never over goals.
Margaret Cole was the Chairman of the Fabian Society in 1955 and ‘56. Her father, G.D.H. Cole, was one of the early leaders of the organization dating back to 1937. In her book, The Story of Fabian Socialism, she describes the common bond that bindscollectivists together. She says:
It plainly emerges that the basic similarities were much greater than the differences, that the basic Fabian aims of the abolition of poverty, through legislation and administration; of the communal control of production and social life …, were pursued with unabated energy by people trained in Fabian traditions, whether at the moment of time they called themselves Fabians or loudly repudiated the name….
The fundamental likeness is attested by the fact that, after the storms produced first by Syndicalism1 and then by the Russian Revolution in its early days had died down, those “rebel Fabians” who had not joined the Communist Party (and the many who having initially joined it, left in all haste), together with G.D.H. Cole’s connections in the working-class education movement and his young disciples from Oxford of the ‘twenties, found no mental difficulty in entering the revived Fabian Society of 1939 – nor did the surviving faithful find any difficulty with collaborating with them.2
Fabians are, according to their own symbolism, wolves in sheep’s clothing, and that explains why their style is more effective in countries where parliamentary traditions are well established and where people expect to have a voice in their own political destiny.
Leninists, on the other hand, tend to be wolves in wolf’s clothing, and their style is more effective in countries where parliamentary traditions are weak and where people are used to dictatorships anyway.
In countries where parliamentary traditions are strong, the primary tactic for both of these groups is to send their agents into the power centers of society to capture control from the inside. Power centers are those organizations and institutions that represent all the politically influential segments of society. These include labor unions, political parties, church organizations, segments of the media, educational institutions, civic organizations, financial institutions, and industrial corporations, to name just a few. In a moment, I am going to read a partial list of members of an organization called the Council on Foreign Relations, and you will recognize that the power centers these people control are classic examples of this strategy.
The combined influence of all these entities adds up to the total political power of the nation. To capture control of a nation, all that is required is to control its power centers, and that has been the strategy of Leninists and Fabians alike. They may disagree over style; they may compete over which of them will dominate the coming New World Order, over who will hold the highest positions in the pyramid of power; they may even send opposing armies into battle to establish territorial preeminence over portions of the globe, but they never quarrel over goals. Through it all, they are blood brothers under the skin, and they will always unite against their common enemy, which is any opposition to collectivism.
It is impossible to understand what is unfolding in the War on Terrorism today without being aware of that reality.
THE KEY THAT UNLOCKS THE DOOR THAT HIDES THE SECRETS
The Fabian symbols of the turtle and the wolf in sheep’s clothing are emblazoned on a stained glass window that used to be in the Fabian headquarters. The window has been removed, we are told, for safety, but there are many photographs showing the symbols in great detail. The most significant part appears at the top. It is that famous line from Omar Khayyam:
Dear love, couldst thou and I with fate conspire to grasp this sorry scheme of things entire, would we not shatter it to bits and then remould it nearer to the hearts desire?
1 Syndicalism is a variant of collectivism in which labor unions play a dominant role in government and industry.
2 Margaret Cole, The Story of Fabian Socialism (Stanford, California, Stanford University Press, 1961), p. xii.
5 Please allow me to repeat that line. This is the key to modern history, and it unlocks the door that hides the secret of the war on terrorism:
Dear love, couldst thou and I with fate conspire to grasp this sorry scheme of things entire, would we not shatter it to bits and then remould it nearer to the hearts desire?
Elsewhere in the window there is a depiction of Sydney Webb and George Bernard Shaw striking the earth with hammers. The earth is on an anvil, and they are striking it with hammers – to shatter it to bits! That’s what they were saying at the Carnegie Endowment Fund. That’s what they were saying at the Ford Foundation. “War is the best way to remold society. War! It will shatter society to bits, break it apart. Then we can remold it nearer to the heart’s desire.” And what is their heart’s desire? Ladies and Gentlemen, it is collectivism.
Source: http://fourwinds10.com/siterun_data/religion_cults/news.php?q=1252088437
