15.THE TALMUD AND THE GHETTOES...88

16.THE MESSIANIC LONGING...98

17.THE DESTRUCTIVE MISSION...105

18.THE NAPOLEONIC INTERROGATION...125

19.THE WORLD REVOLUTION...132

20.THE DESIGN...138

21.THE WARNINGS OF DISRAELI...165

22.THE MANAGERS...176

23.THE "PROPHET"...182

 

               Page 88

             Chapter 15



               THE TALMUD AND THE GHETTOES

Whatever else is in dispute, one thing is incontestable: that great force must repose in a Law which for nineteen centuries obtains obedience from people scattered over the earth, when by an effort of will they could escape its thrall. The Talmud was (and is) such a law, and the only one of its kind.

"The Talmud was regarded almost as the supreme authority by the majority of Jews . . . Even the Bible was relegated to a secondary place" (the Jewish Encyclopaedia). "The absolute superiority of the Talmud over the Bible of Moses must be recognized by all" (the Archives Israelites, quoted by Mgr. Landrieux). "The words of the elders are more important than the words of the Prophets" (the Talmud, Treatise Berachoth, i.4.).

The compilation of the Talmud began at Jamnia, the part played in Babylon by Ezekiel and Ezra being played in this new revision of the Law, by the rabbi known as Judah the Holy or the Prince.

It was in effect a massive addition to the "statutes and judgments" of Deuteronomy, Leviticus and Numbers. All the laws which "the centre" enacted were appended to the Torah as the "Oral Torah", having equal divine origin. Then they were written down in the Mishna. Later again (under the oft-used pretext of "completing" the work) immense records of rabbinical discussions and rulings were added in the Gemara, but as the Gemara was the product of two distinct Jewish communities, those of Jerusalem in the fifth and of Babylon in the seventh century, there are two Talmuds, known as the Palestinian and the Babylonian.

The Talmud, which thus was produced during the Christian era, is anti-Christian. It is supposed to derive from the same original source as the Torah; the priestly scribes who compiled it once more c1aimed to revise or expand under powers "orally" bestowed on Mount Sinai.

The copy of the Christian Bible which I have states that "the churches of all denominations receive and accept" the Old Testament "as given by inspiration of God, therefore being for them a Divine rule or guide of faith and practice", a ruling which comes down from the Council of Trent. A question therefore arises: in what way was the inspiration of the Talmud different from that of the Torah? If it was not different, then why should not the anti-Christian Talmud be added to the Christian Bible?

If that were done the entire work would extend along several shelves of a library, and the New Testament would be a tiny pamphlet, lost among and excommunicated by the Talmudic mass, the teaching of which is thus summarized by the Talmudic scholar Drach:

"The precepts of justice, of equity, of charity towards one's neighbours, are not only not applicable with regard to the Christian, but constitute a crime in anyone who would act differently . . . The Talmud expressly forbids one to save a non-Jew from death. . . to restore lost goods, etc., to him, to have pity on him".

The theological decision about the "equal divine authority" of the Torah seems to have introduced an element of confusion into the Christian lesson from which Christianity itself in the end might not recover.

The Talmudic precepts just quoted are not essentially different in nature from those included in Deuteronomy when that "second Law" was made public a thousand years before the Palestinian Talmud was completed; they are merely given a specifically anti-Christian application.

Why was the Talmud necessary at all? The reasons seem clear. The Judeans had been finally dispersed about the world, or at any rate until such time as these "exiles" should be "in-gathered" and congregate again around the temple. The world where they were scattered contained a new "enemy" in the form of a religion which had been born in the very declaration that Phariseeism was heresy: "Woe unto you, scribes and Pharisees, hypocrites!" Moreover, the Judaic Law had become known through translation to the heathen world, which had even found some things in it that it could use. Thus the special people, if they were to be kept apart, needed a new Law of their own, which could be kept from the eyes of the Gentiles. The Torah needed "a hedge" about it, strong enough to preserve the exiles both from absorption by other peoples and from "a-whoring after other gods".

The Talmud was essentially the hostile answer to Christianity, the order-of-battle revised in the light of "the enemy's" new dispositions. The lay encyclopaedias (which in our generation have been made untrustworthy on subjects related to Judaism) disguise this fact from Gentile readers. The one now before me, for instance, says, "The Talmud has been attacked by Christians at times - quite unfairly - as anti-Christian". The insertion of two suggestive words by some partisan Scribe causes this volume to purvey demonstrable untruth and to convert a factual statement into a propagandist one. The attack on Christianity gave the Talmud its distinctive tone and is indeed the only new thing in the Talmud. Its other teaching remains that of Ezekiel and the Pharisees.

The Jewish Encyclopaedia says, "It is the tendency of Jewish legends in the Talmud, the Midrash" (the sermons in the synagogues) "and in the Life of Jesus Christ (Toledoth Jeshua) that originated in the Middle Ages to belittle the person of Jesus by ascribing to him illegitimate birth, magic and a shameful death". He is generally alluded to as "that anonymous one", "liar", "impostor" or "bastard" (the attribution of bastardy is intended to bring him under The Law as stated in Deuteronomy 23.2: "A bastard shall not enter into the congregation of the Lord"). Mention of the name, Jesus, is prohibited in Jewish households.

The work cited by the Jewish Encyclopaedia as having "originated in the Middle Ages" is not merely a discreditable memory of an ancient past, as that allusion might suggest; it is used in Hebrew schools today. It was a rabbinical production of the Talmudic era and repeated all the ritual of mockery of Calvary itself in a different form. Jesus is depicted as the illegitimate son of Mary, a hairdresser's wife, and of a Roman soldier called Panthera. Jesus himself is referred to by a name which might be translated "Joey Virgo". He is shown as being taken by his stepfather to Egypt and there learning sorcery.

The significant thing about this bogus life-story (the only information about Jesus which Jews were supposed to read) is that in it Jesus is not crucified by Romans. After his appearance in Jerusalem and his arrest there as an agitator and a sorcerer he is turned over to the Sanhedrin and spends forty days in the pillory before being stoned and hanged at the Feast of the Passover; this form of death exactly fulfils the Law laid down in Deuteronomy 21.22 and 17.5, whereas crucifixion would not have been in compliance with that Judaic Law. The book then states that in hell he suffers the torture of boiling mud.

The Talmud also refers to Jesus as "Fool", "sorcerer", "profane person", "idolator", "dog", "child of lust" and the like more; the effect of this teaching, over a period of centuries, is shown by the book of the Spanish Jew Mose de Leon, republished in 1880, which speaks of Jesus as a "dead dog" that lies "buried in a dunghill". The original Hebrew texts of these Talmudic allusions appear in Laible's Jesus Christus im Talmud. This scholar says that during the period of the Talmudists hatred of Jesus became "the most national trait of Judaism", that "at the approach of Christianity the Jews were seized ever and again with a fury and hatred that were akin to madness", that "the hatred and scorn of the Jews was always directed in the first place against the person of Jesus" and that "the Jesus-hatred of the Jews is a firmly-established fact, but they want to show it as little as possible".

This wish to conceal from the outer world that which was taught behind the Talmudic hedge led to the censoring of the above-quoted passages during the seventeenth century. Knowledge of the Talmud became fairly widespread then (it was frequently denounced by remonstrant Jews) and the embarrassment thus caused to the Talmudic elders led to the following edict (quoted in the original Hebrew and in translation by P.L.B. Drach, who was brought up in a Talmudic school and later became converted to Christianity):

"This is why we enjoin you, under pain of excommunication major, to print nothing in future editions, whether of the Mishna or of the Gemara, which relates whether for good or evil to the acts of Jesus the Nazarene, and to substitute instead a circle like this: O, which will warn the rabbis and schoolmasters to teach the young these passages only viva voce. By means of this precaution the savants among the Nazarenes will have no further pretext to attack us on this subject" (decree of the Judaist Synod which met in Poland in 1631. At the present time, when public enquiry into such matters, or objection to them, has been virtually forbidden by Gentile governments, these passages, according to report, have been restored in the Hebrew editions of the Talmud).

This vilification of the founder of another religion sets Judaism apart from other creeds and the Talmud from other literature published in the name of religion. Muslims, Buddhists, Confucians, Christians and others do not hate other creeds or their founders as such. They are content to differ and to believe that the paths may one day meet, God deciding the meeting-point.

For instance, the Koran describes Jesus as "strengthened with the Holy Spirit" and the Jews are reproached with rejecting "the Apostle of God", to whom was given "the Evangel with its guidance and light". Of his mother, the Koran says, "O Mary! verily hath God chosen thee and purified thee, and chosen thee above the women of the world", and, "Jesus, the son of Mary, illustrious in this world, and in the next, and one of those who have near access to God".

The central message of the Talmud, the newest "new Law", is plain: it specifically extended the Law to apply to Christianity and left no doubt about the duty of a Jew towards it.

Another motive for the new compendium was the problem created for the inner sect by the fact that the Gentiles had found much in the translated Torah that appealed to them (despite the obvious fact that it was lethally directed against them). The earlier Levitical scribes could not foresee that (because they could not foresee the translation itself). The ruling sect needed a new Law of its own, into which "stranger" eyes could not pry, and it needed to make the Jews understand that, though the heathen inexplicably had bound the racio-religious Law into the Christian Bible, this Law nevertheless still was the Law of the Jews alone, and inexorably in force.

Thus the Talmud set out to widen the gap and heighten the barrier between the Jews and others. An example of the different language which the Torah spoke, for Jews and for Gentiles, has previously been given: the obscure and apparently harmless allusion to "a foolish nation" (Deuteronomy, 32.21). According to the article on Discrimination against Gentiles in the Jewish Encyclopaedia the allusion in the original Hebrew is to "vile and vicious Gentiles", so that Jew and Gentile received very different meanings from the same passage in the original and in the translation. The Talmud, however, which was to reach only Jewish eyes, removed any doubt that might have been caused in Jewish minds by perusal of the milder translation; it specifically related the passage in Deuteronomy to one in Ezekiel, 23.20, and by so doing defined Gentiles as those "whose flesh is as the flesh of asses and whose issue is like the issue of horses"! In this spirit was the, "interpretation" of The Law continued by the Talmudists.

The Talmudic edicts were all to similar effect. The Law (the Talmud laid down) allowed the restoration of a lost article to its owner if "a brother or neighbour", but not if a Gentile. Book-burning (of Gentile books) was recommended (book-burning is a Talmudic invention, as the witch-hunt was prescribed by the Torah). The benediction, "Blessed be Thou . . . who has not made me a goi", was to be recited daily. Eclipses were of bad augury for Gentiles only. Rabbi Levi laid down that the injunction not to take revenge (Leviticus 19.18) did not apply to Gentiles, and apparently invoked Ecclesiastes 8.4 in support of his ruling (a discriminatory interpretation then being given to a passage in which the Gentile could not suspect any such intention).

The Jew who sells to a Gentile landed property bordering on the land of another Jew is to be excommunicated. A Gentile cannot be trusted as witness in a criminal or civil suit because he could not be depended on to keep his word like a Jew. A Jew testifying in a petty Gentile court as a single witness against a Jew must be excommunicated. Adultery committed with a non-Jewish woman is not adultery "for the heathen have no lawfully wedded wife, they are not really their wives". The Gentiles are as such precluded from admission to a future world.

Finally, the Talmudic interpretation of the original moral commandment, "Thou shalt love the Lord thy God with all thine heart", is that "man shall occupy himself with the study of Holy Scripture and of the Mishna and have intercourse with learned and wise men". In other words, the man who best proves his love of God is he who studies the Talmud and shuns his Gentile fellow-man.

An illustrative glimpse from our present time sometimes best shows the effect produced on human minds by centuries of Talmudic rule. In 1952 a Mr. Frank Chodorov published this anecdote: "One very cold night the rabbi tottered into our house in a pitiful condition; it took half a dozen glasses of boiling tea to thaw him out. He then told how a sympathetic goy had offered him a pair of gloves and why he had refused the gift; a Jew must not be the instrument of bringing a mitvah, or blessing, on a non-believer. This was the first time, I believe, that I came smack up against the doctrine of the 'chosen people', and it struck me as stupid and mean".

So much for the "hedge" which the Talmud set up between the Jews and mankind, and for the feeling of contempt and hatred for "strangers" which it set out to instil in the Jews. What did it do to the Jews themselves? Of this, the Jewish Encyclopaedia says, "The Talmudists made the Torah into a penal code". For once, in this painstakingly accurate work, the meaning is not quite clear; the Torah already was a penal code (as perusal of it today will show), and its penalties had sometimes been applied (by Ezra and Nehemiah against the Jews; and for that matter by the Romans, at the behest of the Sanhedrin, against the "prophet and dreamer of dreams", Jesus). Possibly the meaning is that, under the Talmudists, the penal code was regularly enforced, and its provisions strengthened.

That is certainly true; the rabbinical practice, previously cited, of "encouraging lynching as an extra-legal preventive", because they were not allowed by host-governments to pronounce death sentences, shows in how real a sense the Talmud could be applied as "a penal code". It was a very far cry from the few moral commandments of remote tradition to the multitudinous laws and regulations of the Talmud, which often forbade moral behaviour and assigned drastic punishments for "transgressions". Observance of these laws, not moral behaviour, remained the basis.

The Talmudic Law governed every imaginable action of a Jew's life anywhere in the world: marriage, divorce, property settlements, commercial transactions, down to the pettiest details of dress and toilet. As unforeseen things frequently crop in daily life, the question of what was legal or illegal (not what was right or wrong) in all manner of novel circumstances had incessantly to be debated, and this produced the immense records of rabbinical dispute and decisions in which the Talmud abounds.

Was it as much a crime to crush a flea as to kill a camel on the sacred day? One learned rabbi allowed that the flea might be gently squeezed, and another thought its feet might even be cut off. How many white hairs might a sacrificial red cow have and yet remain a red cow? What sort of scabs required this or that ritual of purification? At which end of an animal should the operation of slaughter be performed? Ought the high priest to put on his shirt or his hose first? Methods of putting apostates to death were debated; they must be strangled, said the elders, until they opened their mouths, into which boiling lead must be poured. Thereon a pious rabbi urged that the victim's mouth be held open with pincers so that he not suffocate before the molten lead enter and consume his soul with his body. The word "pious" is here not sardonically used; this scholar sought to discover the precise intention of "the Law".

Was Dr. Johnson acquainted with or ignorant of the Talmud; the subject might prove a fascinating one for a literary debating society. He gave one argument its quietus by dec1aring, "There is no settling the point of precedence between a louse and a flea". Precisely this point had been discussed, and settled, among the Talmudic scholars. Might a louse or a flea be killed on the Sabbath? The Talmudic reponse was that the first was allowed and the second was a deadly sin.

"The Talmud became the unbreakable husk around a kernel determined to survive; it encased the heart of the Jew with a spirituality which though cold as ice was strong as steel to protect . . . The Talmud, which they carried with them everywhere, became their home", A home made of ice and steel, behedged and walled around, with all the windows stopped and the doors barred; the picture is Dr. Kastein 's.

In this home the Jews, "owing to the acceptance of the idea of the Chosen People, and of salvation . . . could interpret everything that happened only from the standpoint of themselves as the centre". The planet swam in space, among the myriad stars, only to enthrone them on a mound of gold in a temple surrounded by heathen dead; "the Law raised an insuperable barrier against the outside world".

No Jew, save a Talmudic scholar, could know all of this huge compendium. Probably no Gentile could gain access to an unedited version. A college of specialists and a lifetime of work would be needed to compare such translations as have been made with the originals, if they were made available. Many students, until recently, found the lack of translations significant, but the present writer cannot see that this is important. Enough is known of the Talmud (and most of this from Jewish or converted-Jewish sources) for its nature to be clear, and nothing is gained by heaping proof endlessly on proof. Ample enlightenment can be obtained from the Jewish Encyclopaedia, the German translation of the Jerusalem and Babylonian Talmuds (Zurich 1880 and Leipzig 1889), William Ruben's Der alte und der neue Glaube im Judentum, Strack's Einleitung in den Talmud, Laible's Jesus Christus im Talmud, Drach's De l´Harmoni entre l´Eglise et la Synagogue, and Graetz's History of the Jews.

The Talmud is admittedly manmade. The Torah was attributed to the voice of Jehovah, recorded by Moses. This is of great significance.

The reason for the difference is obvious: Mosaic manuscripts "hoary with the dust of ages" could not be indefinitely discovered. The scribes had to accept the responsibility, simply declaring that in doing so they used the absolute power of interpretation "orally" given to the first of their line. Thus they revealed the truth: that They, and none other, were God!

Dr. Kastein was accurate in saying, "It was not God who willed these people and their meaning; it was this people who willed this God and this meaning", or he would have been accurate had he said, "these scribes" instead of "this people". The earlier generation of scribes had willed the revelation made in Deuteronomy; the later one willed the Talmudic God and demanded that "these people" accept the Talmud as a continuation of the revelation earlier "willed".

When the Talmud was completed the question which the future had to answer was whether the central sect would succeed in imposing this New Law on the scattered Jews, as Ezra and Nehemiah, with Persian help, had inflicted the New Covenant on the Judahites in Jerusalem in 444 BC.

They did succeed. In 1898, at the Second World Zionist Congress at Basel, a Zionist from Russia, Dr. Mandelstamm of Kieff, declared, "The Jews energetically reject the idea of fusion with other nationalities and cling firmly to their historical hope, i.e., of world empire".

The Twentieth Century is witnessing the attempt to consummate that hope. Probably the institution of the ghetto chiefly helped the Talmudists to this success.

In the Twentieth Century the masses have been misled to think of "the ghetto" as a kind of concentration camp for Jews set up by Gentile persecutors. The same operation on fact has been performed on the entire history of oppression in the West; in the Twentieth Century all else has been drained away until what remains is presented solely as "the Jewish persecution".

The many persecutions of men during the last 1900 years have involved the Jews in proportion to their numbers, so that their share of the total mass of suffering was small (in the most notorious case of the present century, that of Russia, they were the oppressors, not the oppressed). I do not know if I should ever have elicited this fact, had not my own experience confronted me so sharply with it.

The ghetto was not something inflicted on the Jews by the Gentiles. It was the logical product of the Talmudic Law, and derived directly from the experiment in Babylon. Dr. Kastein describes the Talmud as "the home" which the Jews took everywhere with them. However, for physical life they also needed four walls and a roof. The Talmud itself decreed that the Gentiles were not "neighbours" and that a Jew might not sell landed property adjoining that of a Jew to a Gentile. The express object of such provisions as these was the segregation of Jews from others and their isolation in ghettoes.

The first ghetto was that which the Babylonian rulers allowed the Levites to set up in Babylon. The next was the Jerusalem around which Nehemiah, backed by the Persian king's soldiers, built new walls, wherefrom he drove out all non-Judahites. From those models the European ghetto took its shape. This institution is probably the most onerous part of the modern Jew's spiritual inheritance: "The ghetto, friend, the ghetto, where all hopes at birth decay".

Jews who never saw a ghetto carry a half-conscious memory of it within them like a haunting fear, yet it was essentially a Talmudist conception, to which their ancestors surrendered. It was the perfect means of corralling a scattered congregation, imprisoning people's minds, and wielding power over them.

The demand for a ghetto often came from the Talmudists (that is to say, outside Poland, where all Jewish life, of course, was ghetto-life). The modern suggestion that the ghetto signified inferiority is part of the legend of "persecution", which is chiefly meant to intimidate Jews, so that they shall always fear to venture outside the fold; today's myth of "anti-semitism" is intended to produce the same effect on them.

In ancient Alexandria (the New York of its day) and in medieval Cairo and Cordova the Jewish quarters were established at the insistence of the rabbis, intent on keeping their flock isolated from others. In 1084 the Jews of Speyer petitioned the ruling German prince to set up a ghetto; in 1412, at Jewish request, a ghetto law was enacted throughout Portugal. The erection of the ghetto walls in Verona and Mantua was for centuries celebrated annually by the Jews there in a festival of victory (Purim). The ghettoes of Russia and Poland were an essential and integral part of the Talmudic organization and any attempt to abolish them would have been denounced as persecution.

When the Roman ghetto was destroyed at Mussolini's order in the early 1930's the Jewish press (as Mr. Bernard J. Brown records) lamented the event in such words as these:

"One of the most unique phenomena of Jewish life in Goluth is gone. Where but a few months ago a vibrant Jewish life was pulsating, there now remains a few half-destroyed buildings as the last vestige of the quondam ghetto. It has fallen victim to the Fascist passion for beauty and under Mussolini's order the ghetto has been razed. . ." .

The implication of this is that the razing of the ghetto was "Fascism", just as the original creation of ghettoes (at Jewish demand) is presented as persecution by the Zionist historians of today.

With emancipation the ghetto disappeared; its maintenance would too blatantly have shown that the rulers of Jewry had no true intention of sharing in emancipation on an equal basis.

The Jewish Encyclopaedia recorded in its 1903 edition that "in the whole civilized world there is now not a single ghetto, in the original meaning of the word: The qualification is important, because in many places and ways the Jews continue the closed-community life, though without the identifying walls, and the law forbidding the sale of neighbour-land to Gentiles, without permission, has not lapsed (to give one instance, illustrative to those who know the city: in Montreal an entire district east of the Mountain has by such methods been made almost as solidly Jewish as if it were a ghetto).

The decline of the ghetto, during the century of emancipation, was a blow to the main prop of Talmudic power. A substitute had to be found unless the ghetto-spirit (as distinct from the physical ghetto) was to disintegrate altogether, and one was found in Zionism, which is the new method devised to re-corral the communities:

"There are many who desire greater control over Jews by Jews, and who resent the dissolution of this control in Russia, where once a ghetto made such control easy and absolute" (Rabbi Elmer Berger). "Only the intellectually blind can fail to note that the promotion of group life, centered around ancient religious traditions and cultures, is a return to the ghetto. . . There can be no glory in a group of people striving to perpetuate ghetto life . . . Even a cursory reading of history shows that the Jew built his own ghettoes" (Mr. Bernard J. Brown).

Zionism is the true revival of Talmudic ghettoism, as these two Jewish authorities state. It is designed to undo the work of emancipation, to re-segregate the Jews, and to re-impose the creed of "severance" on them in full force. The chauvinist appeal of conquest and empire in the Middle East is being used to disguise this true meaning of the process.

The direction in which Jews were moving before Zionism set out to recapture them may be seen in this quotation from the article on The Attitude of Modern Judaism in the Jewish Encyclopaedia, 1916:

"Modern Judaism as inculcated in the catechism and explained in the declarations of the various rabbinical conferences, and as interpreted in the sermons of modern rabbis, is founded on the recognition of the unity of the human races; the law of righteousness and truth being supreme over all men, without distinction of race, or creed, and its fulfilment being possible for all. Righteousness is not conditioned by birth. The Gentiles may attain unto as perfect a righteousness as the Jews . . . In the modern synagogues, 'Thou shalt love thy neighbour like thyself' (Leviticus 29) signified every human being".

Much has changed since 1916, and in 1955 these words are but the picture of what might have been. No doubt individual rabbis continue to "interpret their sermons" in this sense, but unless they are of the stuff of which heroes and martyrs are made they cannot long defy their congregations, and these have been taken back centuries by the appeal of Zionism.

The Zionists have gained political control over Gentile governments and the Jewish masses alike, so that what the individual remonstrant says is of little weight. The Zionists have restored the Levitical Law, in its Pharisaic and Talmudic interpretations, in full force. Their actions towards others in the past have been and in the future will be guided by that, and not by what "the attitude of modern Judaism" was in 1916.

The great change came in the year, 1917, which followed the publication of the words quoted above. The tradition of the Talmud and the ghettoes was still too strong, among the masses of Jewry, for "the attitude of modern Judaism" to prevail over the fanatical elders who then appeared.
 

Page 98

Chapter 16


THE MESSIANIC LONGING

The Talmudic regime in the close confinement of the ghettoes was in its nature essentially rule by terror, and employed the recognizable methods of terror: spies-on-spies, informers, denunciants, cursing and excommunication, and death. The secret-police and concentration-camp regime of the Communist era evidently took its nature from this model, which was familiar to its Talmudic organizers.

During the many centuries of Talmudist government the terror, and the dogma which it enclosed, produced two significant results. These were recurrent Messianic outbursts, which expressed the captives' longing to escape the terror; and recurrent protests against the dogma, from the Jews themselves.

These were latterday symptoms of the feeling expressed on the ancient day when "the people wept" at the reading of The Law. The Talmud forbade the Jew almost every activity other than the amassing of money ("they only conceded just enough to the people about them to make their economic activities possible"; Dr. Kastein) and the study of the Talmud ("whenever the Law could not be unequivocally applied to the relations of life, they endeavoured to discover its interpretation").

The energies of the people were directed to spinning ever more tightly about themselves the net in which they were enmeshed: "They not only set a hedge about the Law, but, by cutting themselves off more definitely than ever from the outside world, and by binding themselves more exclusively to a given circle of laws, they set a hedge about themselves". With every breath they drew and movement they made, they had to ask themselves, "Does the Talmud allow or forbid this", and the ruling sect decided.

Even the most docile in time questioned the credentials of such a Law, asking "Can it be really true that every new edict and ban derives from God's revelation at Sinai?" That was their rulers' claim: "according to the Jewish view God had given Moses on Mount Sinai alike the oral and written Law, that is, the Law with all its interpretations and applications", says Mr. Alfred Edersheim. The people submitted to, but could not always inwardly accept so obviously political a claim, and this inner rebellion against something outwardly professed often led to strange happenings.

For instance, a Portuguese Marrano (a converted, or sometimes a secret Jew) called Uriel da Costa was once reconverted to Judaism, and then became appalled by the Talmud. In 1616, at Hamburg, he published his Thesis against Tradition in which he attacked "the Pharisees", charging that the Talmudic laws were their creation and not of any divine origin. The treatise was addressed to the Jews of Venice and the rabbi there, one Leo Modena, thereon by command pronounced the dreaded "Ban" on da Costa. At Rabbi Modena's death papers found among his effects showed that he had held exactly the same view as da Costa, but had not dared to declare that for which he excommunicated da Costa. As a Communist Leo Modena would be a familiar figure in our own century. In effect, he sentenced to death the man whose beliefs he shared. Da Costa returned to the attack in 1624 with his Test of the Pharisaical Tradition by Comparing it with the Written Law. The Talmudists of Amsterdam, where da Costa then was, denounced him to the Dutch courts on the ground that his treatise was subversive of the Christian faith, and it was burned at the order of these Gentile authorities, who thus carried out the Talmudic Law!

This act of Gentile submission to the ruling sect recurs through all history from the time of Babylon to the present day. Da Costa was literally hounded to death and in 1640 shot himself.

Jewish history shows many such episodes. The student of this subject walks with terror as he turns its pages. The "Great Ban" was in effect a death sentence, and was so intended. It called down on the victim the "cursings" enumerated in Deuteronomy, and cursing was (and by the literal devotees of this sect still is) held to be literally effective.

The article on "Cursing" in the Jewish Encyclopaedia says, "Talmudic literature betrays a belief, amounting to downright superstition, in the mere power of the word . . . Not only is a curse uttered by a scholar unfailing even if undeserved . . . Scholars cursed sometimes not only with their mouths, but by an angry, fixed look. The unfailing consequence of such a look was either immediate death or poverty".

This is recognizably the practice known today as "the evil eye", of which my encyclopaedia says, "This superstition is of ancient date, and is met with among almost all races, as it is among illiterate people and savages still". The Jewish Encyclopaedia shows that it is a prescribed legal penalty under the Judaic Law, for this same authority (as earlier quoted) states that "even the Bible" is secondary to the Talmud. Moreover, Mr. M.L. Rodkinson, the scholar who was selected to make an English translation of the Talmud, says that "not a single line" of the Talmud has been modified. For that matter, the Talmud, in this case, only carries on the law of cursing as earlier laid down, by the Levites, in Deuteronomy.

The practice of cursing and of the evil eye, therefore, is still part of "The Law", as the quotations given above show. (The student may find a present-day example of the Talmudic "angry, fixed look" in operation if he refer to Mr. Whittaker Chambers's description of his confrontation with the attorneys of Mr. Alger Hiss; and the student may form his own opinion of the fact that soon afterwards Mr. Chambers felt himself driven to commit suicide, failing in this attempt only through a chance).

Thus excommunication was a deadly thing. Mr. Rodkinson makes this remarkable reference to it:

"We can conceive their" (the Talmudic rabbinate's) "terrible vengeance against an ordinary man or scholar who ventured to express opinions in any degree at variance with their own, or to transgress the Sabbath by carrying a handkerchief or drinking of Gentile wine, which in their opinion is against the law. Who, then, could resist their terrible weapon of excommunication, which they used for the purpose of making a man a ravening wolf whom every human being fled from and shunned as the plague-smitten? Many who drank of this bitter cup were driven to the grave and many others went mad".

This fate befell some of the great remonstrants. Moses Maimonides (born at the Talmudic centre, Cordova, in 1135) drew up a famous code of the principles of Judaism and wrote, "It is forbidden to defraud or deceive any person in business. Judaist and non-Judaist are to be treated alike . . . What some people imagine, that it is permissible to cheat a Gentile, is an error, and based on ignorance . . . Deception, duplicity, cheating and circumvention towards a Gentile are despicable to the Almighty, as 'all that do unrighteously are an abomination unto the Lord thy God' ".

The Talmudists denounced Maimonides to the Inquisition, saying, "Behold, there are among us heretics and infidels, for they were seduced by Moses Ben Maimonides. . . you who clear your community of heretics, clear ours too". At this behest his books were burned in Paris and Montpellier, the book-burning edict of the Talmudic law thus being fulfilled. On his grave the words were incised, "Here lies an excommunicated Jew".

The Inquisition, like the Gentile rulers of the earlier period and the Gentile politicians of our day, often did the bidding of the inveterate sect. The falsification of history, insofar as it relates to this particular subject, has left the impression on Gentile minds that the Inquisition was primarily an instrument of "the Jewish persecution".

Dr. Kastein's presentation is typical: he says the Inquisition persecuted "heretics and peoples of alien creeds" and then adds, "that is to say, principally Jews", and from that point on he conveys the impression of a solely Jewish persecution. (In the same way, in our century, Hitler's persecution was through four stages of propagandist misrepresentation transformed from one of "political opponents" into one of "political opponents and Jews", then of "Jews and political opponents", and last, "of Jews").

The Inquisition sometimes burned the Talmud; it would have done better to translate and publish the significant parts, and that would still be wise. However, it also burned remonstrances against the Talmud, at the demand of the ruling sect. For instance, in 1240 the Talmud was denounced to it by a converted Jew, the Dominican Nicholas Donin, in Paris, and nothing was done, but in 1232, at the denunciation of the Talmudists, it had ordered the anti-Talmudic work of Maimonides to be publicly burned!

Another great expostulant against the Talmud was Baruch Spinoza, born at Amsterdam in 1632. The ban pronounced on him by the Amsterdam rabbinate derives directly from the "cursings" of Deuteronomy:

"By the sentence of the angels, by the decree of the saints, we anathematise, cut off, curse and execrate Baruch Spinoza, in the presence of these sacred books with the six hundred and thirteen precepts which are written therein, with the anathema wherewith Joshua anathematized Jericho; with the cursing wherewith Elisha cursed the children; and with all the cursings which are written in the Torah; cursed be he by day and cursed by night; cursed when he goeth out, and cursed when he cometh in; the Lord pardon him never; the wrath and fury of the Lord burn upon this man; and bring upon him all the curses which are written in the Torah. The Lord blot out his name under the heaven. The Lord set him apart for destruction from all the tribes of Israel, with all the curses of the firmament which are written in the Torah. There shall be no man to speak to him, no man write to him, no man show him any kindness, no man stay under the same roof with him, no man come nigh unto him".

Spinoza was banished from Amsterdam and exposed to "a persecution which threatened his life", as one encyclopaedia puts it. In fact it took his life, in the way depicted by Mr. Rodkinson (as previously quoted). Shunned and destitute, he died at forty-four in a Gentile city, far from the centre of Talmudic government but not far enough to save him.

Two hundred years later, during the century of emancipation, Moses Mendelssohn proclaimed the heresy that Jews, while retaining their faith, ought to become integrated with their fellow men. That meant breaking free from the Talmud and returning to the ancient religious idea of which the Israelite remonstrants had glimpses. His guiding thought was, "Oh, my brethren, follow the example of love, as you have till now followed that of hatred". Mendelssohn had grown up in the study of the Talmud. He prepared for his children a German translation of the Bible, which he then published for general use among Jews.

The Talmudic rabbinate, declaring that "the Jewish youth would learn the German language from Mendelssohn's translation, more than an understanding of the Torah", put it under ban: "All true to Judaism are for bidden under penalty of excommunication to use the translation". They then had the translation publicly burned in Berlin.

The great remonstrants of Judaism always stirred Jewry, but always failed; the ruling sect always prevailed. There were two reasons for this: the invariable support given by Gentile governments to the dominant sect and its dogma, and an element of self-surrender among the Jewish masses. In this the Jewish mass, or mob, was not different from all mobs, or masses, at all periods in history. The mass passively submitted to the revolution in France, to Communism in Russia, to National Socialism in Germany, its inertia being greater than any will to resist or the fear of ensuing danger. So it has always been with the Jews and the Talmudic terror.

In our century remonstrant Jews affirmed, too soon, that the terror was no longer potent. In 1933 Mr. Bernard J. Brown wrote, "The bite of excommunication has lost its sting. . . The rabbis and the priests have lost their grip on human thought and men are free to believe as they please without let or hindrance"; and in 1946 Rabbi Elmer Berger said, "The average Jew is no longer subject to the punishment of excommunication".

Both were premature. The years which followed these statements show that the paramount sect was still able to enforce the submission of Jews throughout the world.

Nevertheless, the fierceness of the Talmudic rule, within the ghettoes, often produced a weeping, groaning and rattling of chains. This caused the Talmudists enough concern for them to introduce what seemed to be a mitigation. In about 900 AD "discussion about the Talmud and religious dogma became allowable" (Dr. Kastein). On the face of it this appeared to be in itself a reversion of the dogma, whereunder no dot or comma of any rabbinical ruling might be called in question, or any doubt expressed about the derivation from Mount Sinai.

Genuine debate would have let fresh air into the ghettoes, but if any intention to allow that had existed, Maimonides and Spinoza need never have been persecuted. What was actually permitted in the synagogues and schools was a unique form of dialectics, designed still further to strengthen the edifice of The Law. The disputants were merely allowed to prove that anything was legal under the Talmud; one debater would state a proposition and another the contrary, each demonstrating that The Law allowed it!

This practice (the brothers Thoreau give glimpses of it in their books) was called "pilpulism". It gives the key to a mystery which often baffles Gentiles: the agility with which Zionists are often able to justify, in themselves, precisely what they reproach in others. A polemist trained in pilpulism would have no difficulty in showing the Judaic law ordaining the enslavement of household Gentiles to be righteous and the Roman ban on the enslavement of Christians by Jewish masters to be "persecution"; the Judaic ban on intermarriage to be "voluntary separation" and any Gentile counter-ban to be "discrimination based in prejudice" (Dr. Kastein's terms); a massacre of Arabs to be rightful under The Law and a massacre of Jews to be wrongful under any law.

An example of pilpulism is provided by Dr. Kastein's own description of pilpulism: "A species of spiritual gymnastics which is frequently practised where men's intellects, menaced with suffocation by the pressure of the outside world, find no outlet for creative expression in real life".

The italicised words are the pilpulist's suggestive interjection; these debaters were stifled by pressure from within their communities, not from "the outside world" (which their Law excluded).

These pilpulist "discussions of the Talmud" may have given the closed communities a slight, and illusory, sense of participation in the despotism that ruled them (like the vote, which may be cast only for one party, in today's dictatorship states). Their real yearning, to escape from their captivity, found its outlet in the Messianic outbreaks; possibly the permission to "discuss the Talmud" was granted in the hope of checking these.

Ever and again the cry went up from the communities, held fast within the tribal palisade, "We are doing all the statutes and judgments; now give us the promised, miraculous End!" Thus the series of Messiahs appeared, and each time whipped the communities into a frenzy of anticipation. They were always denounced as "false Messiahs" (they had to be so denounced, as the ruling sect could not effect the triumphant enthronement in Jerusalem which The Law promised), and the people in the ghettoes fell back into hope deferred.

Early Messiahs were Abu Isa of Ispahan in the seventh, Zonarias of Syria in the eighth, and Saadya ben Joseph in the tenth century. The most famous of all was Sabbatai Zevi of Smyrna, who in 1648 proc1aimed that the Millennium was at hand by pronouncing the dread name of God in the Synagogue, whereon the Ban was put on him and "to escape its effects" he fled, and stayed away for many years. However, his effect on the Jewish communities, pining for the promised End, was immense. They agreed that he was the Messiah; so that he returned to Smyrna in 1665 in defiance of the Talmudists, who in him perceived the greatest threat to their authority in many centuries.

Sabbatai Zevi next declared himself to be the Messiah. The desire to exchange the chains of the Ta1mud for the triumphant fulfilment in Jerusalem was so great that the congregation in Smyrna, followed by the Jewish masses all over the world, brushed aside the Talmudists' ban and acc1aimed him. He then proc1aimed that 1666 was to be the Messianic year, distributed the crowns of the world among his friends, and set out for Constantinople to dethrone the Sultan of Turkey (then ruler of Palestine). Jews everywhere began to sell their businesses, homes and chattels in preparation for "the return" and the day of world dominion. In London (as Samuel Pepys recorded in February 1666) bets were made among Jews on the prospects of his being acc1aimed "King of the World and the true Messiah".

As was to be expected, he was arrested when he reached Constantinople and cast in jail. This merely increased his renown and following; the prison was besieged by c1amorous throngs, so that he was removed to a fortress in Gallipoli, which in turn was transformed into a royal residence by gifts from Jews. Mass-emotions were fully aroused; in the imagination of a scattered nation, long isolated from mankind, he was the King of the World, come to liberate them by setting them over all mankind.

At that instant Sabbatai Zevi had done exactly what the elders of the sect themselves had done: he had promised what he could not fulfil (this is the basic flaw in the creed, which must eventually destroy it). Unlike the wary elders, he had set himself a time limit: the last day of the year 1666! As the year approached its end (and the Talmudic government in Poland, now sure of the outcome, through an emissary denounced him to the Sultan as "a false Messiah"), he decided, in his prison-palace, to save himself. With great ceremony he had himself converted to Islam and ended his days at the Sultan's court, like any present-day Zionist in New York. For a while he had shaken even the Talmudic government, which then put "the great Ban" on his followers. A tiny remnant of them survive to this day; they believe that Sabbatai will return and that his example must be copied, including conversion to Islam.

Zionism in our time is recognisably a new form of Messianism, leading to the same inevitable disappointment. After the passing of Sabbatai Zevi, and the hope they had put in him, the Jewish masses relapsed into the captivity of the ghettoes. Deprived of the hope of liberation, they reverted, beneath the stern gaze of their masters, to the study of The Law and its destructive message. They were being prepared for a task.

Page 105

Chapter 17



THE DESTRUCTIVE MISSION

The study of hundreds of volumes, during many years, gradually brought realization that the essential truth of the story of Zion is all summed-up in Mr. Maurice Samuel's twenty-one words: "We Jews, the destroyers, will remain the destroyer forever . . . nothing that the Gentiles will do will meet our needs and demands".

At first hearing they sound vainglorious or neurotic, but increasing knowledge of the subject shows them to be honestly meant and carefully chosen. They mean that a man who is born and continues a Jew acquires a destructive mission which he cannot elude. If he deviates from this "Law" he is not a good Jew, in the eyes of the elders; if he wishes or is compelled to be a good Jew, he must conform to it.

This is the reason why the part played by those who directed "the Jews" in history was bound to be a destructive one; and in our generation of the Twentieth Century the destructive mission has attained its greatest force, with results which cannot even yet be fully foreseen.

This is not an opinion of the present writer. Zionist scribes, apostate rabbis and Gentile historians agree about the destructive purpose; it is not in dispute among serious students and is probably the only point on which agreement is unanimous.

All history is presented to the Jew in these terms: that destruction is the condition of the fulfilment of the Judaic Law and of the ultimate Jewish triumph.

"All history" means different things to the Jew and the Gentile. To the Gentile it means, approximately, the annals of the Christian era and any that extend further back before they begin to fade into legend and myth.

To the Jew it means the record of events given in the Torah-Talmud and the rabbinical sermons, and this reaches back to 3760 BC., the exact date of the Creation. The Law and "history" are the same, and there is only Jewish history; this narrative unfolds itself before his eyes exclusively as a tale of destructive achievement and of Jewish vengeance, in the present time as three thousand or more years ago.

By this method of portrayal the whole picture of other nations' lives collapses into almost nothing, like the bamboo-and-paper framework of a Chinese lantern. It is salutary for the Gentile to contemplate his world, past and present, through these eyes and to find that what he always thought to be significant, worthy of pride, or shameful, does not even exist, save as a blurred background to the story of Zion. It is like looking at himself through the wrong end of a telescope with one eye and at Judah through a magnifying glass with the other.

To the literal Jew the world is still flat and Judah, its inheritant, is the centre of the universe. The ruling sect has been able, in great measure, to impose this theory of life on the great nations of the West, as it originally inflicted The Law on the Judahites themselves.

The command, "destroy", forms the very basis of the Law which the Levites made. If it be deleted, what remains is not "the Mosaic Law", or the same religion, but something different; the imperative, "destroy", is the mark of identity. It must have been deliberately chosen. Many other words could have been used; for instance, conquer, defeat, vanquish, subdue; but destroy was chosen, It was put in the mouth of God, but obvious1y was the choice of the scribes.

This was the kind of perversion which Jesus attacked: "teaching for doctrine the commandments of men"

It comes first at the very start of the story, being attributed directly to God in the original promise of the promised land: "I will . . . destroy all the people to whom thou shalt come". Even before that the first act of destruction has been imputed to God, in the form of the first "vengeance" on the heathen: "I will stretch out my hand and smite Egypt. . . I will smite all the first born in the land of Egypt . . . And Pharaoh's servants said unto him . . . knowest thou not yet that Egypt is destroyed?" (Exodus)

From that beginning the teaching, "destroy", runs through all The Law, first, and all the portrayal of historical events, next. The act of destruction is sometimes the subject of a bargain between God and the chosen people, on an "If" and "Then" basis; either God offers to destroy, or the chosen people ask him to destroy. In each case the act of destruction is depicted as something so meritorious that it demands a high equivalent service. Thus:

"If thou shalt indeed. . . do all that I speak, then I will be an enemy unto thine enemies . . . and will destroy all the people to whom thou shalt come" (Exodus). (In this case God is quoted as promising destruction in return for "observance"; chief among the "statutes and judgments" to be observed is, "Ye shall utterly destroy all the places, wherein the nations which ye shall possess served other Gods"; Deuteronomy).

Conversely: "And Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities; And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities" (Numbers).

As will be seen, the bargain about "destruction" is conditional, in both cases, on performance of a counter-service by the people or by God.

The command, "utterly destroy", being high among the tenets of the inflexible Law, any exercise of c1emency, or other shortcoming in utter destruction, is a grave legal offence, not merely an error of judgment. For this very crime (under this Law it is a crime, not a misdemeanour) Saul, the first and only true king of the united kingdom of Israel and Judah, was dethroned by the priests and David, the man of Judah, put in his place. This reason for David's elevation is significant, as the "king of the world", yet to come, is to be of the house of David. The same lesson is repeatedly driven home in the books of The Law, particularly by the allegorical massacre of the Midianites which concludes Moses's narrative ( Numbers).

This was the basis on which all The Law, and all history of that time and later times, was built. From the moment when Israel rejected them and they were left alone with the Levites, the Judahites were ruled by a priesthood which avowed that destruction was Jehovah's chief command and that they were divinely chosen to destroy. Thus they became the only people in history specifically dedicated to destruction as such. Destruction as an attendant result of war is a familiar feature of all human history. Destruction as an avowed purpose was never before known and the only discoverable source of this unique idea is the Torah-Talmud.

The intention clearly was to organize a destructive force; therein lies the great truth of Mr. Samuel's words in our time.

As long as any large body of people, distributed among the nations, submitted to such a Law their energies, wherever they were, were bound to be directed to a destructive end. Out of the experience of 458-444 BC, when the Levites with Persian help clamped down their law on a weeping people, the nation was born which ever since has performed its catalytic function of changing surrounding societies while remaining itself unchanged.

The Jews became the universal catalyst, and the changes they produced were destructive. This process caused much tribulation to the Gentiles (which they brought on themselves by their servience to the ruling sect) and no true gratification to the Jews (who inherited a melancholy mission).

The Gentiles have survived and will survive; despite the Daniels and Mordecais. and their latter-day successors, the "full end" of those nations "whither I have driven thee" is further off than ever.

The Law specifically enjoined the chosen people to ruin other peoples among whom Jehovah "scattered" them as punishment for their own "transgressions".

For instance, Exodus cannot be regarded as more than a legend which received a priestly re-editing in Jerusalem and Babylon many centuries after any time at which anything resembling the events described in it could have occurred. Therefore the scribes had no need to attribute to the Egyptians fear of the destructive purpose nursed by the sojourners in their midst. If they did this, in the very first chapter of Exodus. ("Come, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies and fight against us. . . ") it was evidently to fix the idea of this destructive mission in the minds of the people over whom they ruled.

Here the idea that "the people" should join with their hosts' enemies, in order to destroy their hosts, first appears. When the story reaches a more or less verifiable event (the fall of Babylon) it is portrayed in such a way as to foster this same notion. The Judahites are depicted as joining with the enemies of Babylon and exultantly welcoming the Persian invader. The destruction of Babylon is shown as an act of vengeance wreaked by Jehovah on beha1f of the Judahites, exclusively; this vengeance is extended also to a king and the manner of his death (both apparently invented, but valid as historical precedents).

The presentation of history in the Old Testament ends with the next act of vengeance, on the Persian liberators! Western political leaders of our century, who often were flattered to be compared by Zionist visitors to good King Cyrus of Persia, the liberator of the Judahites, may not have read "The Law" with attention or have noted what then befell the Persians. Logically the Persians in their turn had to suffer for having Judahites among them.

For the purpose of this allegorical anecdote, a symbolic heathen "persecutor", Haman, was created, who advised the Persian king Ahasuerus: "There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom and their laws are diverse from those of every people; neither keep they the king's laws; therefore it profiteth not the king to suffer them" (Esther 3). Thus far, Haman's words are not much different from the opinion which any statesman might, and many statesmen through the centuries until our day did, proffer in respect of the "severed" people and their unique Law. But then, according to Esther, Haman adds, "If it please the king, let it be written that they may be destroyed ", and king Ahasuerus gives the order. (Haman has to speak so, and king Ahasuerus to act so, in order that the ensuing Jewish vengeance may come about.) Letters go out to all provincial governors that all Jews are to be killed in one day, "even upon the thirteenth day of the twelfth month".

The later scribes who composed the book of Esther apparently wished to vary the theme of the powerful Judahite at the court of the foreign king, and conceived the character of Esther the secret Jewess, the favourite concubine of the Persian king who was raised to be his consort. At Esther's intercession the king cancels the order and has Haman and his ten sons hanged on gallows which Haman had built for Mordecai the Jew (Esther's cousin and guardian). The king also gives Mordecai carte blanche, whereon Mordecai instructs the governors of the "hundred twenty and seven provinces" from India unto Ethiopia to have the Jews in every city "gather themselves together and to stand for their life, to destroy, to slay and to cause to perish all the power of the people . . . both little ones and women . . ."

This countermanding decree being published, "the Jews had joy and gladness, a feast and a good day" and (a detail of interest) "many of the people of the land became Jews; for the fear of the Jews fell upon them".

Then, on the appointed day, the Jews "smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them, slaying of their foes "seventy and five thousand". Mordecai then ordered that the fourteenth and fifteenth days of the month Adar should in future be kept as "days of feasting and joy", and so it has been, ever since.

Apparently Haman, Mordecai and Esther were all imaginary. No "king Ahasuerus" historically exists, though one encyc1opaedia (possibly from the wish to breathe life into the veins of the parables) says that Ahasuerus "has been identified with Xerxes". In that case he was father of the king Artaxerxes who sent soldiers with Nehemiah to Jerusalem to enforce the racial "New Covenant", and in that event, again, Artaxerxes so acted after witnessing in his own country a massacre of 75,000 Persian subjects by Jews!

No historical basis for the story can be discovered and it has all the marks of chauvinist propaganda.

The perplexing fact remains that, if it was invented, it could be true in every detail today, when The Law founded on such anecdotes has been imposed on The West. Today people cannot "become Jews" (or very rarely), but a familiar picture of our time is conveyed in the words, "many of the people of the land became Jews; for the fear of the Jews fell upon them"; in our generation they become "Zionist sympathizers" from the same motive.

How faithful a portrait of the 20th Century politician in Washington or London is given in the passage, "and all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them". If neither king Ahasuerus nor "Mordecai sitting in the king's gate" truly lived in 550 BC, nevertheless Mordecai in our century is real and powerful and two generations of public men have administered their offices from fear of him more than from care of their peoples' interest.

It is our today which makes this remote, implausible yesterday so plausible. On the face of it, Belshazzar and Daniel, Ahasuerus and Mordecai seem to be symbolic figures, created for the purpose of the Levitical political programme, not men who once lived. But. . . the massacre of the Czar and his family, in our century, was carried out according to verse 30, chapter 5 of Daniel: the hanging of the Nazi leaders followed the precept laid down in verses 6 and 10, chapter 7, and verses 13 and 14, chapter 9, of Esther.

Whether these anecdotes were fact or fable, they have become The Law of our century. The most joyful festivals of the Jewish year commemorate the ancient legends of destruction and vengeance on which The Law is based: the slaying of "all the firstborn of Egypt", and Mordecai's massacre.

Perhaps, then, it is even true that within fifty years of their conquest by Babylon the Jews brought about the destruction of that kingdom by Persia; and that within fifty years of their liberation by the Persian king they had in turn possessed themselves of the Persian kingdom, to such an extent that the king's governors "from India to Ethiopia" from fear of the Jews carried out a pogrom of 75,000 people, and that the death "accursed of God" was inflicted on some selected "enemies". In that case the Persian liberator fared rather worse at the captives' hands than the Babylonian captor, earlier. As this tale goes along, with its inevitable allusions to "the Jews", it is important to remember that there have always been two minds in Judaism, and quotations from our time serve to illustrate this.

A Chicago rabbi, Mr. Solomon B. Freehof, quoted by Mr. Bernard J. Brown, considered the story of Haman, Mordecai and Esther to be "the essence of all the history of the Jewish people"; whereas Mr. Brown himself (also of Chicago) says the celebration of Purim ought to be discontinued and forgotten, being in the present time "a travesty" even of "the festivals which were so disgusting" to the Israelite prophets. (Purim had not been invented when Isaiah and Hosea made their impassioned protests against the "appointed seasons" and "feast days").

Mr. Brown wrote in 1933 and the event of 1946, when the Nazi leaders were hanged on a Jewish feast day, showed that his remonstrance was as vain as the ancient remonstrances cited by him. In 1946, as twenty-seven centuries earlier, the view expressed by Rabbi Freehof prevailed. The essential features of the event commemorated by Purim are those which invariably recur in earlier and 1ater stages of the story of Zion: the use of a Gentile ru1er to destroy Gentiles and give effect to the Judaic vengeance.

From the time of Mordecai, as the 01d Testament provides no more history, the student must turn to Judaist authorities to learn whether later events also were presented to Jews in the same light; namely, as a series of Jewish ordeals suffered at the hands of "the heathen", each leading to the ruination of the heathen nation concerned and to a Judaic vengeance.

This research leads to the conc1usion that all history, to the present time, is so seen by the elders of the sect and so presented to the Jewish masses. In the same way that Egypt, Babylon and Persia, in the Old Testament, exist only insofar as they capture, oppress or otherwise behave towards Jews, who are then avenged by Jehovah, so in the scholars' presentation of the later period does all else fall away. Rome, Greece and all subsequent empires have life and being, in this depictment, only to the extent that the behaviour of Jews towards them or their behaviour towards Jews gives them existence.

After Babylon and Persia, the next nation to feel the impact of the catalytic force was Egypt. The Jewish community in Alexandria (which had been large even before its reinforcement by fugitives from the Babylonian invasion) was at this period the largest single body of Jews in the known world; Egypt was in that respect in the position of Russia before the 1914-1918 war and of the United States today. The attitude of the Jews, or at all events of the elders, towards the Egyptians was the same as their earlier attitude towards the Persians and Babylonians.

Dr. Kastein says, first, that Egypt was "the historic refuge" for Jews, which sounds like a grateful tribute until subsequent words show that "a refuge" is a place to be destroyed. He describes the feeling of the Jews towards the Egyptians in words very similar to those concerning the Jews which Exodus attributes to the Egyptians in respect of the earlier "captivity". He says, the Jews in Egypt "constituted a c1osed community . . . they led a secluded life and built their own temples . . . the Egyptians felt that the religious exclusiveness of the Jews showed that they despised and spurned their own form of faith". He adds that the Jews "naturally" upheld the Persian cause because Persia had formerly "helped them restore Judah.

Thus the fact that Egypt had given shelter, and was "the historic refuge" did not entitle Egypt to any gratitude or loyalty. Hostility to the host-people took the form of support for the Egyptians' enemy and therefore awoke Egyptian suspicion: "Other causes of hostility were the determination Shown by the Jews not to become assimilated with the people about them or identify themselves with the country of their adoption . . . The profound spiritual necessity of keeping in touch with every branch of the nation, the call for loyalty towards every group of their own people, however fragmentary, was bound to affect the integrity of their citizenship of a particular state".

"As in Babylon of yore", concludes Dr. Kastein, the Jews in Egypt extended "open arms" to the Persian conqueror. Yet Egypt had shown the Jews only hospitality.

Babylon, Persia, Egypt . . . then came Greece. In 332 BC. Greece conquered Persia and the Greek rule of Egypt began; Alexandria became the Greek capital. Many Alexandrine Jews would fain have followed Jeremiah's counsel to "seek the peace of the city". The power of the sect and the destructive teaching prevailed.

Dr. Kastein, the sect's devotee, says of Greece and its civilization merely that, "it was intellectually brilliant . . . but the prototype of everything that was mendacious, cruel, slanderous, cunning, indolent, vain, corruptible, grasping and unjust". He dismisses the episode of Greece with the triumphant note. "The Alexandrian Jews brought about the disintegration of Hellenic civilization ".

Babylon, Persia, Egypt, Greece . . . Up to the start of the Christian era, therefore, history back to the Creation was presented to the Jews, by their scriptures and their scholars, as an exclusively Jewish affair, which took note of "the heathen" only insofar as they impinged on Jewish life, and as a record of destruction achieved against these heathen, in peace and war.

Was this portrayal true, of events in the pre-Christian era, and did it continue true of later events, down to our day?

The inference of our own generation, of which it is certainly true, is that is has always been true. In our century conflicts between nations, on the Babylonian-Persian model, even though they seemed at their start to be concerned with issues remote from any Jewish question, were turned into Judaic triumphs and Judaic vengeances, so that the destruction which accompanied them became an act of fulfilment under The Judaic Law, like the slaying of the Egyptian firstborn, the destruction of Babylon, and Mordecai's pogrom. Rome followed Greece, and when Rome rose Cicero evidently shared the opinion, about the part played by the Jews in the disintegration of Greek civilization, which a Dr. Kastein was to express twenty centuries later, for at the trial of Flaccus Cicero looked fearfully behind him when he spoke of Jews; he knew (he said) that they all held together and that they knew how to ruin him who opposed them, and he counselled caution in dealing with them.

Fuscus, Ovid and Persius uttered similar warnings, and, during the lifetime of Jesus, Seneca said, "The customs of this criminal nation are gaining ground so rapidly that they already have adherents in every country, and thus the conquered force their laws upon the conqueror". At this period too the Roman geographer Strabo commented on the distribution and number of the Jews (which in our time is patently so much greater than any statistics are allowed to express), saying that there was no place in the earth where they were not.

Greece and Rome, in the common Gentile view, created enduring values on which the civilization of Europe was built. Out of Greece came beauty and Greek foundations lie beneath all poetry and art; out of Rome came law and Roman ones lie beneath Magna Charta, Habeas Corpus and the right of a man to fair and public trial, which was the greatest achievement of The West.

To the Zionist scholar Greece and Rome were just transient heathen manifestations, equally repellent. Dr. Kastein says disdainfully that in Rome "from the very beginning Judea quite rightly saw merely the representative of un-intellectual and stupid brute force".

For three hundred years after the lifetime of Jesus, Rome persecuted the Christians. After the conversion of the Emperor Constantine to Christianity in 320 AD, the Jews were forbidden to circumcize their slaves, keep Christian ones, or intermarry; this application of the Judaic Law in reverse is held by Dr. Kastein to be persecution.

After the division of the Roman Empire in 395 Palestine became part of the Byzantine Empire. The ban on Jews in Jerusalem had only been lifted after Rome became predominantly Christian, so that the city might still have been empty of Jews, but for Christianity. However, when the Persians in 614 carried their war against Byzantium into Palestine, the Jews "flocked to the Persian army from all sides" and then participated, "with the fury of men bent on avenging themselves for three hundred years of oppression", in "a wholesale massacre of Christians", (again according to Dr. Kastein, to whom, as above shown, the ban on the enslavement of Christians is oppression).

Enthusiasm for the Persians died with the vengeance on Christians; fourteen years later the Jews "were only too ready to negotiate with the Byzantine emperor Heraclitus", and to help him to reconquer Jerusalem.

Then came Muhammad and Islam. Muhammad shared the view of Cicero and other, earlier authorities; his Koran, in addition to the allusion previously cited, says, "Thou shalt surely find the most violent of all men in enmity against the true believers to be the Jews and the idolaters . . ."

Nevertheless, Islam (like Christianity) showed no enmity against the Jews and Dr. Kastein has a relatively good word for it: "Islam allowed the infidel absolute economic freedom and autonomous administration . . . Islam certainly practised toleration towards those of other faith . . . Judaism was never offered such fine chances, such fine opportunities to flourish, from Christianity".

These "opportunities to flourish" were provided by Islam for the Jews on the soil of Europe, in Spain, as previously told; this was the entrance into the West, made possible by Islam to "the most violent of all men". In the wake of the Islamic conqueror the Talmudic government (after the Caliph Omar had taken Jerusalem in 637 and swept on westward with his armies) moved into Spain!

The Visigoth kings there had already developed similar feelings, about the Jews in their midst, to those expressed by Cicero, Muhammad and others. One of their last, Euric, at the Twelfth Council of Toledo, begged the bishops" to make one last effort to pull this Jewish pest out by the roots" (about 680). After that the Visigoth era quickly came to an end, the Islamic invader establishing himself in southern and central Spain in 712.

Dr. Kastein says, "The Jews supplied pickets and garrison troops for Andalusia". Professor Graetz more fully describes this first encounter between the Jews and peoples of Northern European stock:

"The Jews of Africa . . . and their unlucky co-religionists of the Peninsula made common cause with the Mohammedan conqueror, Tarik . . . After the battle of Xeres, July 711, and the death of Roderic, the last Visigoth king, the victorious Arabs pushed onward and were everywhere supported by the Jews. In every city that they conquered, the Moslem generals were able to leave but a small garrison of their own troops, as they had need of every man for the subjection of their country; they therefore confided them to the safekeeping of the Jews. In this manner the Jews, who but lately had been serfs, now became the masters of the towns of Cordova, Granada, Malaga and many others. When Tarik appeared before the capital, Toledo, he found it occupied by a small garrison only . . . While the Christians were in church, praying for the safety of their country and religion, the Jews flung open the gates to the victorious Arabs, receiving them with acclamations and thus avenged themselves for the many miseries which had befallen them . . . The capital also was entrusted by Tarik to the custody of the Jews . . . Finally when Musa Ibn Nossair, the Governor of Africa, brought a second army into Spain and conquered other cities, he also delivered them into the custody of the Jews . . ."

The picture is identical with that of all earlier historical, or legendary, events in which the Jews were concerned: a conflict between two "stranger" peoples was transformed into a Judaic triumph and a Judaic vengeance.

The Jews (as in Babylon and Egypt) turned against the people with whom they lived and once more "flung open the gates" to the foreign invader. The foreign invader, in his turn, "delivered" the cities taken by him to the Jews. In war the capital city and the other great cities, the power and control over them, are the fruits of victory; they went to the Jews, not to the victor. The Caliph's generals evidently paid as little heed to the Koran's warnings as Western politicians of today pay to the teaching of the New Testament.

As to "the miseries" for which the Jews thus took vengeance, Professor Graetz specifically states that the cruellest of these was the denial of the right to keep slaves: "the most oppressive of them was the restraint touching the possession of slaves; henceforward the Jews were neither to purchase Christian slaves nor to accept them as presents"!

If the Arab conquerors counted on thankfulness from those to whom they had "entrusted the capital" and the great cities, they misreckoned. After the conquest Judah Halevi of Cordova sang:

". . . how fulfil my sacred vows, deserve my consecration,

While Zion still remains Rome's thrall, and I an Arab minion?

As trash to me all Spanish treasure, wealth or Spanish good,

When dust as purest gold I treasure, where once our temple stood!"

This spirit disquietened the Caliph's advisers, as it had disquietened the Visigoth kings, Muhammad and the statesmen of Rome. Abu Ishak of Elvira spoke to the Caliph at Cordova in words which again recall those of Cicero:

"The Jews . . . have become great lords, and their pride and arrogance know no bounds . . . Take not such men for thy ministers . . . for the whole earth crieth out against them; ere long it will quake and we shall all perish . . . I came to Granada and I beheld the Jews reigning. They had parcelled out the provinces and the capital between them; everywhere one of these accursed ruled. They collected the taxes, they made good cheer, they were sumptuously clad, while your garments, O Muslims, were old and worn-out. All the secrets of state were known to them; yet is it folly to put trust in traitors!"

The Caliph, nevertheless, continued to select his ministers from among the nominees of the Talmudic government of Cordova. The Spanish period shows, perhaps more clearly than any other, that the Jewish portrayal of history may be nearer to historical truth than the narrative according to the Gentiles; for the conquest of Spain certainly proved to be Judaic rather than Moorish. The formal Moorish domination continued for 800 years and at the end, in keeping with precedent, the Jews helped the Spaniards expel the Moors.

Nevertheless, the general feeling towards them was too deeply distrustful to be assuaged. This popular suspicion particularly directed itself against the conversos, or Marranos. The genuineness of their conversion was not believed, and in this the Spaniards were right, for Dr. Kastein says that between the Jews and Marranos "a secret atmosphere of conspiracy" prevailed; evidently use was being made of the Talmudic dispensation about feigned conversion.

In spite of this public feeling the Spanish kings, during the gradual re-conquest, habitually made Jews or Marranos their finance ministers, and eventually appointed one Isaac Arrabanel administrator of the state finances with instructions to raise funds for the re-conquest of Granada. The elders, at this period, were dutifully applying the important tenet of The Law about "lending to all nations and borrowing from none", for Dr. Kastein records that they gave "financial help" to the Christian north in its final assault on the Mohammedan south.

After the re-conquest the stored-up feeling of resentment against the Jews, born of the 800 years of Moorish occupation and of their share in it, broke through; in 1492 the Jews were expelled from Spain and in 1496 from Portugal.

Today's Zionist historians show a remarkable hatred of Spain on this account, and a firm belief in a Jehovan vengeance not yet completed. The overthrow of the Spanish monarchy nearly five centuries later, and the civil war of the 1930's, are sometimes depicted as installments on account of this reckoning. This belief was reflected in the imperious words used by Mr. Justice Brandeis of the United States Supreme Court, a leading Zionist, to Rabbi Stephen Wise in 1933: "Let Germany share the fate of Spain!" The treatment accorded to Spain in the subsequent decades of this century, in particular its long exclusion from the United Nations, has to be considered in this light.

At that point fifteen hundred years of the Christian era had passed and events had conformed to the pattern of the pre-Christian era, as laid down in the historical parts of the Old Testament, and to the requirements of the Judaic Law. The Jews in their impact on other peoples had continued, under Talmudic direction, to act as a destructive force . . .

"Captive" and "persecuted" everywhere they went (under their own Law, not through the fault of the peoples with whom they sojourned) their part was always what this Law ordained that it should be: to "pull down and destroy". They were indeed used by their rulers to "abet disorder" between others, as the Koran said, and through the disorders thus abetted their rulers achieved civil power, wreaked vengeances, supported invaders and financed counter-blows.

During all this time this was the behest of their Talmudic masters, and constantly Jews rose to protest against it; but The Law was too strong for them. There was no happiness or fulfilment for the Jews in this mission, but they could not escape it.

At the end of this first encounter with the West, after eight centuries, the land "spewed them out".

This was the moment, so decisive for our present generation, to which a previous chapter alluded. But for the secret which was stored in the depths of Russia, this might have been the end of the catalytic force.

The experience of this expulsion was a very hard one for the body of Jews who experienced it, and they and their descendants gave many signs that they accepted the inference and would in time find some way to remain Jews and yet to become involved in mankind. That would have meant the end of the destructive idea and of the sect that fostered it.

Instead, the destructive idea survived and was projected into the affairs of the world through a new group of peop1e, who had no physica1 descent from any Hebrews, or "chi1dren of Israel", or the tribe of Judah. They used the name "Jew" mere1y as a sign of allegiance to a political programme. The point now reached, in following the course of the destructive idea through the centuries, calls for some further description of these peop1e (mentioned in the chapter on The Movable Government).

Even at the start of the 800 years in Spain (from 711 to 1492) the Jews there (the largest single community of Jews) were no longer Judahite or Judeans; not even they cou1d claim to be of the pure line of Judah, or of Palestinian ancestry. Professor Graetz says of them, "The first settlement of Jews in beautiful Hesperia is buried in dim obscurity", and adds that the Jews there "desired to 1ay claim to high antiquity" for their ancestry, so that they simp1y asserted that "they had been transported thither after the destruction of the temp1e by Nebuchadnezzar".

Through many centuries the processes of nature and of man had enforced a mingling. The idea of a people chosen to rule the world over the bodies of fallen heathen appealed to primitive tribes-people in many places; the already-circumcized Arab could become a Jew and hardly notice any change; Rabbis in north African deserts and towns were remote from the "centre" and gladly extended their congregations. When the Roman emperors began to persecute "pagan religions" Judaism never fell under a general prohibition, so that many worshippers of Isis, Baal and Adonis, if they did not become Christians, entered the synagogues. The fierce law of tribal segregation could not at that time be enforced in places far from Babylon.

Thus the Jews who entered Spain with the Moors were, racially, already a mixed throng. During the 800 years in Spain the racial teaching was more strictly enforced, the "government" having been transferred to Spain, and in this way the "Sephardic" Jews took shape as a distinct national type. Then, at the expulsion from Spain, the government, as already told, was suddenly transplanted to Poland. What became, at that point, of these Sephardic Jews, who alone may have retained some faint trace of original Judahite or Judean descent?

The Jewish Encyclopaedia is explicit: "The Sephardim are the descendants of the Jews who were expelled from Spain and Portugal and who settled in Southern France, Italy, North Africa, Asia Minor, Holland, England, North and South America, Germany, Denmark, Austria and Hungary". Poland is not mentioned; the Talmudic Government went there, but the mass of these Sephardic Jews distributed themselves in Western Europe; they moved westward, not eastward. The "government" was suddenly separated from the people and the mass began to dissolve.

The Jewish Encyclopaedia says, of the Sephardim who were thus dispersed: "Among these settlers were many who were the descendants or heads of wealthy families and who, as Marranos, had occupied prominent positions in the countries they had left . . . They considered themselves a superior class, the nobility of Jewry, and for a long time their co-religionists, on whom they looked down, regarded them as such . . . The Sephardim never engaged in chaffering occupations nor in usury and they did not mingle with the lower classes. Although the Sephardim lived on peaceful terms with other Jews they rarely intermarried with them . . . In modern times the Sephardim have lost the authority which for several centuries they exercised over other Jews".

The Sephardim, then, neither went to Poland nor mingled with other Jews, when they left the Spanish Peninsula and spread over Western Europe. They remained aloof and apart, "looked down" on others professing to be Jews, and lost their authority. (The Judaists reference works also give curious estimates of the decline in their proportion of Jewry, from a large minority to a small minority; these seem beyond biological explanation and probably are not trustworthy).

Thus, at this removal of "the centre", the body of people, in whose name it had asserted authority for two thousand years, abruptly changed its nature as by magic.

The Jews hitherto known to the world, who had just emerged from their first impact between their Law and the peoples of the West, and were in reflective mood, suddenly began to lose caste in Jewry and to dwindle in numbers!

The Talmudic government set out to prepare its second encounter with the West from a new headquarters, planted among an Asiatic people, the Khazars, converted to Jehovah worship many centuries before. The ruling sect was thenceforward to operate through this different body of people; they were wild folk who had not known the cautionary experience in Spain.

In 1951 a New York publisher who contemplated issuing one of the present writer's books was strongly advised not to do this by the head of a Jewish political bureau, and was told, "Mr. Reed invented the Khazars".

However, the Judaist authorities agree about their existence and conversion, and the historical atlases show the development of the Khazar kingdom, which at its greatest extent reached from the Black Sea to the Caspian (around 600 AD). They are described as a Tartar or Turco-Mongolian people and the Jewish Encyclopaedia says that their chagan, or chieftain, "with his grandees and a large number of his heathen people embraced Judaism, probably about 679 AD".

The fact is attested by correspondence between Hasdai ibn Shapnet, Foreign Minister to Abdel Rahman, Sultan of Cordova, and King Joseph of the Khazars, exchanged about 960 AD. The Jewish Encyclopaedia says that the Judaist scholars had no doubts as to the genuineness of this correspondence, in which the word Ashkenazi first occurs as denoting this sharply-outlined, hitherto unknown group of "Eastern Jews" and as indicating Slav associations.

This community of Turco-Mongolian Ashkenazim, then, was distinct in every element save that of the creed from the Jews previously known to the Western world, the Sephardim.

The hold of the Talmudic government, in the centuries that followed, became looser over the scattered communities of the West; but it ruled this new compact community in the East with a rod of iron.

The Jew of Semitic physiognomy became ever rarer (today the typical countenance of the Jew has Mongolian traits, as is natural).

No Gentile will ever know why this one mass-conversion of a numerous "heathen" people to Talmudic Judaism was permitted, thirteen hundred years ago. Was it chance, or were these elders able to foresee every mortal possibility? At all events, when the Sephardim were scattered and the destructive idea received, in Spain, its sharpest setback, this reserve force lay ready to hand and for the purpose of the destructive mission it was the best possible material.

Long before their conversion to Judaism the Khazars were hostile to the immigrant Russ from the north who eventually conquered them, established the Russian monarchy and accepted Christianity.

When the Khazars became converted the Talmud was complete, and after the collapse of their kingdom (in about 1000 AD) they remained the political subjects of the Talmudic government, all their resistance to Russia being governed by the Talmudic, anti-Christian Law. Thereafter they moved about in Russia, particularly to Kieff (the traditional "holy city" of Russian Christianity), elsewhere in the Ukraine, and to Poland and Lithuania.

Though they had no Judahite blood, they became under this Talmudic direction the typical nation-within-the-nation in Russia. The areas where they congregated, under Talmudic direction, became the centres of that anti-Russian revolution which was to become "the world revolution"; in these parts, and through these people, new instruments of destruction were forged, specifically for the destruction of Christianity and the West.

These savage people from the inmost recesses of Asia lived within the Talmud like any Babylonian or Cordovan Jew and for centuries "observed the Law" in order that they might "return" to a "promised land" of which their ancestors probably never heard, there to rule the world. In the Twentieth Century, when the politicians of the West were all agog with this project of the return, none of them had ever heard of the Khazars. Only the Arabs, whose lives and lands were directly at stake, knew of them, and vainly tried to inform the Peace Conference of 1919 and the United Nations in 1947.

After 1500, therefore, the Jews fell into two distinct groups: the scattered communities of the West, who were Sephardic in origin, and this closely corralled mass of Talmudic, Slav "Jews" in the East. Time had to show if the Talmudic centre would be able to make out of the Ashkenazim a destructive force as potent in the future as the earlier one in the past, and whether it could keep its hold over

119the communities in the West, with their different tradition and their memory of the Iberian expulsion.

About the year 1500, then, the Talmudic government moved from Spain to Poland, establishing itself among a body of "Jews" hitherto unknown to the West and relaxing its hold on the Sephardic Jews, who began to dwindle in numbers and to disintegrate as a cohesive force (in the judgment of the Judaic elders). Only about 450 years separate that event and that point in time from our present day, when the effects of the removal of the Talmudists to Poland have shown themselves, and have answered the two questions raised in the last paragraph.

These 450 years saw the visible Talmudic "centre" cease to exist (in Dr. Kastein's words) and the destructive idea simultaneously enter Europe in a new form, which bore the name "revolution".

The 450 years have seen three of these "revolutions" (counting only the chief ones). Each was more destructive than the last. Each was recognizable as the heir of the former one by its chief characteristics, and these, again, were the chief characteristics of the Judaic Law as laid down in the Torah-Talmud. The main assault in each case was on legitimate government, nationhood and Christianity. Under the Judaic Law the only legitimate government is that of Jehovah and the only legitimate nation is that of Jehovah's chosen people; under the Talmudic supplement of that Law Christianity is specifically the chief of those "other gods", after whom the chosen are for bidden to "go a-whoring"; and "destruction", as has been shown, is a supreme tenet of that Law.

When these revolutions began they were supposed to be aimed at "kings and priests", as the symbolic figures of oppression. Now that the power of kings and priests is gone, but the revolution is established in permanence, it may be seen that these were false words, chosen to delude "the multitude". The attack was on nationhood (the murdered king being in each case the symbol) and on religion (the destruction of churches being the symbolic act).

These were recognizable marks of authorship. The Torah-Talmud is the only original fount of such ideas that research can discover. "He shall deliver their kings into thine hand and thou shalt destroy their name from them . . . ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods". At the very moment when the Talmudic government vanished from sight, after setting itself among a barbaric Asiatic people, this creed of destruction entered Western Europe and began its ruinous march.

These three revolutions, then, like the historic events of the pre-Christian era depicted in the Old Testament, and of the Christian era up to the expulsion from Spain, also conformed with and fulfilled the Judaic Law. All three of them bear the common hallmark of a Judaic triumph, as their outcome. Were they originally instigated, organized and directed by the Talmudists?

In that respect there is a great difference between the first two and the last one.

Talmudic incitement and control of the English and French revolutions cannot be discovered, at any rate by the present writer's research. In each case the results bore the familiar signs of the Judaic triumph (the "return" of the Jews to England; the emancipation of the Jews in France), although at the start of both revolutions the Jewish question had not been present in the public mind as an issue at stake. As far as the student can ascertain at this distance of time, the projection of "the Jewish question" into these issues, and its elevation to a chief place among them, was something achieved while the revolutions went along, and the Judaic elders who accomplished this did not actually bring about the revolutions.

The third case, that of the Russian revolution, is entirely different. It culminated in the greatest Judaic triumph and Judaic vengeance on record, either in Old Testamentary history or in later history, and was organized, directed and controlled by Jews who had grown up in the Talmud-controlled areas. This is a fact of our present day, demonstrable and undeniable, and it is the most significant fact in the whole story of Zion, illuminating all the past and giving the key to all the future.

For our century, which produced that event has also seen the word "revolution" given a new meaning, or more accurately, given its true meaning: destruction without end until The Law is fulfilled. When the word "revolution" first became current in the West it was held to mean a limited thing: a violent uprising in a definite place caused by specific conditions there at a certain time. Unbearable oppression produced an explosive reaction, rather in the manner of a kettle blowing off its lid: that was the popular conception, instilled in "the multitude" by elders who knew better.

The Russian revolution revealed that the revolution had been organized as a permanent thing: a permanently destructive force, permanently organized with a permanent headquarters and staff, and worldwide aims.

Thus, it had nothing to do with conditions here or there, or now and then, or local oppression. It stood for destruction as an aim in itself, or as a means of removing all legitimate government from the world and putting in its place some other government, other governors. Who could these be but the Talmudists themselves, given the Talmudic nature of the revolution in Russia and the obviously Talmudic aims of "the world revolution"?

What was aimed at was plainly the final consummation of The Law, in its literal form: "Thou shalt reign over every nation but they shall not reign over thee . . . the Lord thy God shall set thee on high above all nations of the earth".

Without this motive the three revolutions would never have taken the course they took; the course they took prefigures the shape of the future. They represent stages in and steps towards the fulfilment of The Law, and, once again, those who in their day seemed to be great or powerful men in their own right, like King Cyrus and the mysterious King Ahasuerus, now look like mere puppets in the great drama of Judaic history as it moves towards its miraculous end in J erusa1em.

Cromwell was another such. To the average English schoolboy he lives only as the man who beheaded a king and brought back the Jews to England. Add to that his vaunted massacre of priests at Drogheda (an event which has not its like in British history) and what remains but a typical puppet-figure of Zionist history, created merely to help fulfil The Law?

Cromwell was one of the first of those many who since his day have called them selves Old Testamentary Christians, which figure of speech disguises the fact of anti-Christianity, as God and Mammon, on the best authority, cannot both be served. He forbade the ce1ebration of Christmas Day, burned churches and murdered priors, and for an instant was a candidate for the Jewish Messiahship!

He was in power at the time when Sabbatai Zevi was whipping the Jewish masses into a frenzy of Zionist anticipation and shaking the Talmudic government to its foundations. Indeed, the alarm of the Talmudists about Sabbatai Zevi may have prompted the idea that they should use Cromwell to destroy him. In any case Jewish emissaries from Amsterdam were urgently despatched to England to discover whether Cromwell might be of Judaic decent! Had their research yielded positive results, Cromwell might have been proclaimed the Messiah, for he had one qualification most appealing to the elders: his zeal in "utter destruction". (If ever a Messiah should be proc1aimed, the choice may prove surprising; when I was in Prague in 1939 a rabbi there was preaching that Hitler was the Jewish Messiah, so that a worried Jewish acquaintance asked me what I thought of this.)

Cromwell's pedigree disclosed no descent from David, or he would probably have been glad to play the part. His sword-and-Bible followers c1aimed by their bloodthirsty deeds to be fulfilling prophecy, and by restoring the Jews to England to be accomplishing the prescribed steps preparatory to the Millennium. They even proposed, on that account, that Cromwell's Council of State should follow the model of the ancient Sanhedrin and be composed of seventy members! (Cromwell himself had some contempt for these his "Millenarians", but as a "practical politician" of the kind familiar in our century he was glad to orate about "religious freedom" and the fulfilment of prophecy, while hunting down priests and clergymen).

For his part, Cromwell's real purpose was to enlist the financial support of the rich Amsterdam Jews (the entire history of the West seems to have been made under that tenet of the Judaic Law which commands lending unto all nations and borrowing from none). Mr. John Buchan says of the Amsterdam Jews that "they controlled the Spanish, Portuguese and much of the Levant trade . . . they commanded the flow of bullion; they would help him in the difficult finances of his government". Rabbi Manasseh ben Israel from Amsterdam (who had been foretelling the advent of the Messiah and the return of the Jews to Palestine) came to London and the matter was arranged.

Manasseh ben Israel's petition to Cromwell is reminiscent of the kind of argument, formally respectful and implicitly menacing, which was used in this century by Dr. Chaim Weizmann in his dealings with British Prime Ministers and American Presidents; he asked for "the readmission" of the Jews to England in one breath, alluded darkly in the next to the Jehovan retribution awaiting those who resisted such demands, and then depicted the rewards which would follow compliance. The picture is closely comparable with that of a New York Zionist informing an American presidential candidate in our generation that he can only expect the "New York State vote" if he commits himself to uphold the Zionist state in peace and war, by money and arms.

What was demanded from Cromwell was in fact an act of public submission to the Judaic Law, not "the readmission" of the Jews, for they had never left England! They had been expelled on paper but had remained where they were, and a formal legalization of that situation was required. Cromwell was prevented by public opposition from doing this (although according to a Judaist authority, Mr. Margoliouth, he was offered £500,000 to sell to the Jews England's greatest Christian monument, Saint Paul's Cathedral, with the Bodleian Library thrown in!)

Then Cromwell's brief Interregnum came to an end (nevertheless, the popular mind insists on remembering him as the man who readmitted the Jews!) and at this first bid in the West the destructive idea gained little ground. England was able to digest its revolution as if nothing very much had happened and to go on its way, if not refreshed, at any rate little the worse. Legitimate government was at once restored and religion was at all events not damaged more by this alien attempt on it than by the native inertia which began to weaken it at that time.

Nevertheless, this new phenomenon "revolution" had entered Europe, and 150 years after the expulsion from Spain "the Jewish question" dominated the event.

The sequel to Cromwell's Interregnum deserves brief comment because of the way the restored king was used for the Jewish purpose, as if nothing had happened. At Cromwell's death the Jews transferred their financial aid to Charles II who, soon after his restoration, made the necessary amendments, formally legalizing the position of the Jews in England. This did not in the least avail his dynasty, for the Amsterdam Jews next financed the expedition of William of Orange against his brother and successor, James II, who was dethroned and fled to France, the Stuart dynasty then coming virtually to an end. Thus the answer to the question, "Who has won?", as between Cromwell and the Stuarts, seems to have been, the Jews.

After a hundred and fifty years the revolution struck again, this time in France. It seemed a separate, different revolution at the time, but was it truly so? It bore the same distinctive features as the English revolution, ear1ier (and the Russian revolution, later): nationhood and religion were attacked under the pretext of curbing the tyranny of "kings and priests", and when that was done a much harsher despotism was set up.

At that time, after the partition of Poland, the Talmudic government had just "ceased to exist" (in Dr. Kastein's words), but obviously was operating from concealment; its activity would not have so abruptly ended after more than 2,500 years. Because of this withdrawal into obscurity today's student cannot trace what part it played, if any, in inciting and organizing the French revolution, through its followers in France. However, the revolution in Russia, 120 years later, gave proof of direct Talmudic-Jewish control in a measure never before suspected, so that this influence may have been greater, in the preparatory stages of the revolution in France, than history now reveals.

What is certain is that the French revolution, while it was brewing, was supposed to be for "the rights of man" (which presumably meant all men, equally), but when it began "the Jewish question", as by magic, at once came to the fore. One of the earliest acts of the revolution (1791) was the complete emancipation of the Jews (just as the law against "anti-semitism" was one of the first acts of the revolution in Russia).

Therefore the French revolution, in retrospect, assumes the look, common to its English predecessor and to so many violent events in history, of a Jewish triumph in its outcome; if it was not that in truth, then "history" has made it so. Presumably the masses concerned expected something quite different at its outset (and in that respect they resemble the masses which later were engaged in the two Twentieth Century wars).

The emancipation of the Jews was one enduring result of a revolution which achieved little else of permanence and left France in a condition of spiritual apathy from which it has never truly rallied. The history of France since the revolution is one of a long interregnum, in the course of which it has experimented, with almost every form of government known to man but has not until now again found happiness or stability.

From the downfall of Babylon to the revolution in France the ruling Talmudic Jews always acted as a destructive force among the peoples "whither I have driven thee". This was inevitable, given the creed to which they adhered and the fact that this religion was also The Law governing every act of their daily lives. Under the Judaic Law they could not act differently, and were indeed condemned to remain "the destroyers forever": "See, I have this day set thee over the nations and over the kingdom, to root out, and to pull down and to destroy".

The story of the Jews, under this control, was the same in Babylon, Persia, Egypt, Greece, Rome and Spain, and could not be anything else, given the unique Judaic Law.

Nevertheless not all "the Jews" wrote this story, nor is the story that of all "the Jews"; to omit this qualification would be like condemning "the Germans" for National Socialism or "the Russians" for an essentially alien Communism.

Resistance to the Law of destruction has been continual in Jewry, as this account has shown. At all times and places the Jews have given out a more embittered protest against this destiny of destruction, forced on them, than the Gentiles have made against the threat of destruction, aimed at them.

The words, "the Jews", wherever used in this discussion, need always to be read with this qualification.

Within three hundred years of the expulsion from Spain, then, "the Jewish question" twice came to the forefront during violent civil conflicts which seemed, when they began, to have been caused by the clash of native interests: the revolutions in England and France (this narrative will in its later course come to the all-significant matter of the revolution in Russia, and the Jewish part in it).

The aftermath of the revolution in France produced a man who also tried to settle the controversy of Zion. History records attempts to solve "the Jewish question" by almost every imaginable method, from force and suppression to placation, compromise and capitulation. They all failed, leaving this question still a thorn in the side of the Gentiles (and, for that matter, of the Jews, who were somewhat in the condition of people sent into the world with a burr beneath their skins).

The method he chose was the simplest conceivable and possibly for that reason is remembered even now with some consternation by the devotees of Zion; this upstart was very nearly too clever for them!

He failed, apparently because this question cannot be solved by man at all, only by God in his good time.

The man was Napoleon, whose attempt needs to be considered before the study of the revolution which threw him up is resumed.

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Chapter 18


THE NAPOLEONIC INTERROGATION

When Napoleon reached his dizzy peak of power he presumably hoped to do great things for France and the French, as well as for himself (and his family).

Very soon after he became Emperor (or possibly even before) he found that one of the most difficult problems which would confront him was not a French affair at all but an alien one: "the Jewish question"! It had racked the lives of the people for centuries; no sooner was the Pope persuaded, and the imperial crown on Napoleon's head, than it popped up from behind Napoleon's throne, to harass him.

In Napoleonic manner he took it by the throat and tried to extract an answer from it to the eternal question: did the Jews truly desire to become part of the nation and to live by its law, or did they secretly acknowledge another law which commanded them to destroy and dominate the peoples among whom they dwelt?

However, this famous Interrogation was Napoleon's second attempt to solve the Jewish riddle and the tale of the little known earlier one should briefly be told.

Napoleon was one of the first men to conceive the idea of conquering Jerusalem for the Jews and thus "fulfilling prophecy", in the currently fashionable phrase. He thus set an example imitated in the present century by all those British and American leaders who probably would most dislike to be compared with him: Messrs. Balfour and Lloyd George, Woodrow Wilson, Franklin Roosevelt and Harry Truman, and Sir Winston Churchill.

Napoleon's venture was so short-lived that history says almost nothing of it or of his motives. As he was at the time not yet ruler of France, only the commander in chief, he may have hoped by it merely to gain military support from the Jews of the Middle East for his campaign there. If he already pictured himself as First Consul and Emperor, he may (like Cromwell) have looked for monetary support from the Jews of Europe in that greater ambition.

In any case, he was the first European potentate (as supreme military commander he was really that) to court the favour of the Jewish rulers by promising them Jerusalem! In doing this he espoused the theory of separate Jewish nationhood which he later arraigned.

The story is authentic but brief. It rests entirely on two reports published in Napoleon's Paris Moniteur in 1799, when he was in command of the French expedition sent to strike at English power through Egypt.

The first, dated from Constantinople on April 17, 1799, and published on May 22, 1799, said: "Buonaparte has published a proclamation in which he invites all the Jews of Asia and of Africa to come and place themselves under his flag in order to re-establish ancient Jerusalem. He has already armed a great number and their battalions are threatening Aleppo".

This is explicit; Napoleon was undertaking to "fulfil prophecy" in the matter of "the return".

The second report appeared in the Moniteur a few weeks later and said, "It is not solely to give Jerusalem to the Jews that Buonaparte has conquered Syria; he has vaster designs. . ."

Possibly Napoleon had received news of the effect which the first report had produced in France, where this intimation that the war against England (like the revolution against "kings and priests") might be turned chiefly to Jewish advantage was not well received; alternatively, it may have done the English more good, among the other peoples of Arabia, than it could ever do Buonaparte among the Jews.

The bubble evaporated at that point, for Napoleon never reached Jerusalem. Two days before the first report was published by the distant Moniteur, he was already in retreat towards Egypt, thwarted by an obstinate Englishman at Acre.

Today's student feels somewhat resentful that Napoleon's Zionist bid was soon cut short, for if he had been able to press on with it a deputation of Zionist elders might soon have been examining his ancestry (like Cromwell's, earlier) for some trace of Davidic descent which would qualify him to be proclaimed the Messiah.

Thus all that remains today of this venture of Napoleon's is a significant comment made on it in our time by Mr. Philip Guedalla (1925): "An angry man had missed, as he thought, his destiny. But a patient race still waited; and after a century, when other conquerors had tramped the same dusty roads, it was seen that we had not missed ours".

The reference is to the British troops of 1917, who in this typical Zionist presentation of history are merely instruments in the fulfilment of Jewish destiny, a part missed by Napoleon. Mr. Guedalla uttered these words in the presence of Mr. Lloyd George, the British Prime Minister of 1917 who had sent those soldiers along those same "dusty roads". Mr. Lloyd George thus was able to sun himself in the approving gaze of an audience which looked on him as "an instrument in the hands of the Jewish God" (Dr. Kastein).

In 1804 Napoleon was crowned Emperor; and by 1806 "the Jewish question" was so large among his cares that he made his renowned second attempt to solve it.

Amid all his campaigns he was engrossed by it, like many potentates before him, and now he tried the reverse method of settling it: having briefly undertaken to restore "ancient Jerusalem" (and thus the Jewish nation), he now demanded that the Jews choose publicly between separate nationhood and integration in the nation wherein they dwelt.

He was in bad odour with the French at this time because of the favour which (they said) he showed to Jews. Complaints and appeals for protection against them poured in on him, so that he told the Council of State, "These Jews are locusts and caterpillars, they devour my France. . . They are a nation within the nation". Even Orthodox Judaism at that time strenuously denied this description.

The State Council itself was divided and in doubt, so that Napoleon summoned 112 leading representatives of Judaism, from France, Germany and Italy, to come to Paris and answer a list of questions.

The strange world in which Napoleon thus set foot is little understood by Gentiles. It is illumined by the following two quotations:

"Owing to the acceptance of the idea of the Chosen People and of salvation, the Jewish world was Judeo-centric, and the Jews could interpret everything that happened only from the standpoint of themselves as the centre" (Dr. Kastein).

'The Jew constructed a whole history of the world of which he made himself the centre; and from this moment, that is, the moment when Jehovah makes the covenant with Abraham, the fate of Israel forms the history of the world, indeed, the history of the whole cosmos, the one thing about which the Creator of the world troubles himself. It is as if the circles always become narrower; at last only the central point remains: the Ego" (Mr. Houston Stewart Chamberlain).

One of these authorities is a Zionist Jew and the other is what the first would call an anti-semite; the reader will see that they are in perfect agreement about the essence of the Judaic creed.

Indeed, the student of this question finds that there is really no disagreement about such matters between the Talmudic-Jewish scholars and those objectors whom they accuse of prejudice; what the Jewish extremists really complain of is that any criticism should be made from quarters "outside the law"; this is to them intolerable.

The questions devised by Napoleon show that, unlike the British and American politicians of this century who have taken up Zionism, he perfectly understood the nature of Judaism and the problem of human relationships thrown up by it. He knew that, according to the Judaic Law, the world had been created, at a date precisely determined, solely for the Jews and everything that happened in it (including such an episode as that of his own fame and power) was ca1culated simply to bring about the Jewish triumph.

Napoleon in his day comprehended the Judaic theory as it is expounded, in this century, by Dr. Kastein in relation to King Cyrus of Persia and his conquest of Babylon in 538 BC:

"If the greatest king of the age was to be an instrument in the hands of the Jewish God, it meant that this God was one who determined the date not only of one people but of all peoples; that he determined the fate of nations, the fate of the whole world".

Napoleon had tentatively offered to make himself "an instrument in the hands of the Jewish God" in the matter of Jerusalem, but had been foiled by the defender of Acre. Now he was Emperor and was not ready to be "an instrument", nor would he accept the proposition at all.

He set out to make the Jews stand up and declare their allegiance, and shrewdly devised questions which were equally impossible to answer without repudiating the central idea, or to evade without incurring the later reproach of falsehood. Dr. Kastein calls the questions "infamous", but that is only in the spirit earlier mentioned, that any question from a being outside the Law is infamous.

In another passage Dr. Kastein says, with involuntary admiration, that Napoleon in his questions "correctly grasped the principle of the problem", and this is higher praise than that accorded by Dr. Kastein to any other Gentile ruler.

Also, it is true; had mortal man been able to find an answer to "the Jewish question" Napoleon would have found it, for his enquiries went to the very heart of the matter and left truthful men only with the choice between a pledge of loyalty and an open admission of inveterate disloyalty.

The delegates, elected by the Jewish communities, came to Paris. They were in a quandary. On the one hand, they were