When we examine Nilus's added matter the revelation of fraud becomes still more remarkable. The main difference between Nilus and his German and Czech fore-runners is that he works out in detail the alleged Autocratic and Bolshevist philosophy of his Elders of Zion. He pictures these fabulous personages as genuine believers in Autocracy, but more intent on Jewish political domination than on merely mercenary exploitation. Accordingly, he attributes to them the design of practising a sort of State Bolshevism when their domination shall have been accomplished--that is to say, the creation of a paternal Jewish autocracy basing itself on a carefully controlled communistic system. It is by this ingenious device that he endeavours to show that the Jews are the arch-enemy at both extremes of the social organism. Now, whence comes the autocratic philosophy he puts into the mouths of his Jewish Elders? It is exclusively a Russian doctrine. Nilus knows this very well, and he does not waste time in the hopeless task of finding counterblasts to democracy in Jewish political literature. He goes straight to the fountain-head of Russian obscurantism in the person of the late Procurator of the Holy Synod, Konstantine Petrovich Pobyedonoszeff! This expedient has the appearance almost of a practical joke, for Pobyedonoszeff was not only a pure Muscovite and a fanatical Greek Christian, but so conspicuous an anti-Semite and oppressor of Jews, Stundists, and other Russian allogenes that he earned for himself the sobriquet of "the modern Torquemada." Nilus's Jewish Antichrist is, in short, nothing more than the austere super-Christian Procurator masquerading, like Edward Alleyn's Barabas, in a false nose and a prodigious property beard. The evidence of this jumps to the eyes if we take the trouble to compare the first part of "The Jewish Peril" with Mr. Robert Crozier Long's translation of Pobyedonoszeff's "Reflections of a Russian Statesman,"[43] especially the chapters on "The New Democracy" and "The Great Falsehood of our Time." Many parallel passages might be quoted, but it will, perhaps, suffice if I extract one, fundamental to both writers, in which Nilus makes the Jewish Elder plagiarise the argument of the Christian Procurator, in part almost textually:-- POBYEDONOSZEFF. NILUS.