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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.

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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 obviously 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 clemency, 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

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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 latterday 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

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shown as an act of vengeance wreaked by Jehovah on behalf 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.

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Apparently Haman, Mordecai and Esther were all imaginary. No “king Ahasuerus” historically exists, though one encyclopaedia (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.

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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 later stages of the story of Zion: the use of a Gentile ruler to destroy Gentiles and give effect to the Judaic vengeance.

From the time of Mordecai, as the 0ld 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 conclusion 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

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Egyptians in respect of the earlier “captivity.” He says, the Jews in Egypt “constituted a closed 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.

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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 unintellectual 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

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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.

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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 reconquest, habitually made Jews or Marranos their finance ministers, and eventually

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appointed one Isaac Arrabanel administrator of the state finances with instructions to raise funds for the reconquest 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 reconquest 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

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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 people, who had no physical descent from any Hebrews, or “children of Israel,” or the tribe of Judah. They used the name “Jew” merely 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 people (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 could 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 lay claim to high antiquity” for their ancestry, so that they simply asserted that “they had been transported thither after the destruction of the temple 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 tribespeople 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:

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“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.

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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

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the 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.

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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

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great drama of Judaic history as it moves towards its miraculous end in Jerusalem.

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 celebration 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 proclaimed, 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 claimed 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

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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, earlier (and the Russian

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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

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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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