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Tag: Jewish Question (JQ)

Judeo-Christianity

Today, during my meal’s dessert, a revelation came to me. The symbol of this blog could very well be an iceberg. While white nationalists can see the iceberg’s tip (Judaism), they cannot see what lies beneath the sea (a Christianity that sustains it).

In modern America, the red carpet was rolled out for the Jews since the 19th century in line with the dominant Judeo-Christian, liberal ideology. So obvious it is that the latter is the invisible basis of the former that, as I said yesterday in ‘The Worst Scum’, if the pagan Vikings had conquered the American continent, Jewry would never have been empowered in North America.

Categories
Alexandr Solzhenitsyn

200 Years Together, 1

Editor’s note: Due to the fact that the anti-Aryan System throughout the Anglo-Saxon world discourages discussion of the Jewish Question, Aleksandr Solzhenitsyn’s second non-fiction work [1] has yet to be published by a respectable house in English. However, there is a preliminary translation of 200 Years Together on the internet. I’ll be reproducing it with a few syntactic corrections of my own.
 

Aleksandr Solzhenitsyn:

Two Hundred Years Together

Volume I – The Jews Before the Revolution

Chapter 1: Before the 19th century

In this book the presence of the Jews in Russia prior to 1772 will not be discussed in detail. However, for a few pages we want to remember the older epochs.

One could begin, that the paths of Russians and Jews first crossed in the wars between the Kiev Rus and the Khazars—but that isn’t completely right, since only the upper class of the Khazars were of Hebraic descent, the tribe itself being a branch of the Turks that had accepted the Jewish faith.

If one follows the presentation of J. D. Bruzkus, a respected Jewish author of the mid-20th century, a certain part of the Jews from Persia moved across the Derbent Pass to the lower Volga where Atil [west coast of Caspian on Volga delta], the capital city of the Khazarian Khanate rose up starting 724 AD. The tribal princes of the Turkish Khazars, at the time still idol-worshippers, did not want to accept either the Muslim faith—lest they should be subordinated to the caliph of Baghdad—nor Christianity—lest they come under vassalage to the Byzantine emperor; and so the clan went over to the Jewish faith in 732. But there was also a Jewish colony in the Bosporan Kingdom [on the Taman Peninsula at east end of the Crimea, separating the Black Sea from the Sea of Azov] to which Hadrian had Jewish captives brought in 137, after the victory over Bar-Kokhba.

Later a Jewish settlement sustained itself without break under the Goths and Huns in the Crimea; especially Kaffa (Feodosia) remained Jewish. In 933 Prince Igor [912-945, Grand Prince of Kiev, successor of Oleg, regent after death of Riurik founder of the Kiev Kingdom in 862] temporarily possessed Kerch, and his son Sviatoslav [Grand Prince 960-972] wrested the Don region from the Khazars. The Kiev Rus already ruled the entire Volga region including Atil in 909, and Russian ships appeared at Samander [south of Atil on the west coast of the Caspian]. Descendents of the Khazars were the Kumyks in the Caucasus. In the Crimea, on the other hand, they combined with the Polovtsy [nomadic Turkish branch from central Asia, in the northern Black Sea area and the Caucasus since the 10th century; called Cuman by western historians] to form the Crimean Tatars. But the Karaim [a Jewish sect that does not follow the Talmud] and Jewish residents of the Crimean did not go over to the Muslim Faith. The Khazars were finally conquered by Tamerlane [or Timur, the 14th century conqueror].

A few researchers however hypothesize (exact proof is absent) that the Hebrews had wandered to some extent through the south Russian region in west and northwest direction. Thus the Orientalist and Semitist Abraham Harkavy for example writes that the Jewish congregation in the future Russia “emerged from Jews that came from the Black Sea coast and from the Caucasus, where their ancestors had lived since the Assyrian and Babylonian captivity.” J. D. Bruzkus also leans to this perspective (another opinion suggests it is the remnant of the Ten Lost Tribes of Israel). This migration presumably ended after the conquest of Tmutarakans [eastern shore of the Kerch straits, overlooking the eastern end of the Crimean Peninsula; the eastern flank of the old Bosporan Kingdom] by the Polovtsy. According to Harkavy’s opinion the vernacular of these Jews at least since the 9th century was Slavic, and only in the 17th century, when the Ukrainian Jews fled from the pogroms of Chmelnitzki [Bogdan Chmelnitzki, Ukrainian Cossack, 1593-1657, led the successful Cossack rebellion against Poland with help from the Crimean Tatars], did Yiddish become the language of Jews in Poland.

In various manners the Jews also came to Kiev and settled there. Already under Igor, the lower part of the city was called Kosary; in 933 Igor brought Jews that had been taken captive in Kerch. Then in 965 Jews taken captive in the Crimea were brought there; in 969 Kosaren from Atil and Samander, in 989 from Cherson and in 1017 from Tmutarakan. In Kiev western Jews also emerged in connection with the caravan traffic from west to east, and starting at the end of the 11th century, maybe on account of the persecution in Europe during the first Crusade.

Later researchers confirm likewise that in the 11th century, the “Jewish element” in Kiev is to be derived from the Khazars. Still earlier, at the turn of the 10th century the presence of a “khazar force and a khazar garrison” was chronicled in Kiev. And already in the first half of the 11th century the Jewish-khazar element in Kiev played “a significant roll.” In the 9th and 10th century, Kiev was multinational and tolerant.

At the end of the 10th century, in the time when Prince Vladimir [Vladimir I. Svyatoslavich 980-1015, the Saint, Grand Prince of Kiev] was choosing a new faith for the Russians. There were not a few Jews in Kiev, and among them some educated men were suggested taking on the Jewish faith. The choice fell out otherwise than it had 250 years earlier in the Khazar Kingdom. Karamsin [1766-1826, Russian historian] relates it like this: “After he (Vladimir) had listened to the Jews, he asked where their homeland was. ‘In Jerusalem,’ answered the delegates, ‘but God has chased us in his anger and sent us into a foreign land.’ ‘And you, whom God has punished, dare to teach others?’ said Vladimir. ‘We do not want to lose our fatherland like you have.’” After the Christianization of the Rus, according to Bruzkus, a portion of the Khazar Jews in Kiev also went over to Christianity and afterwards in Novgorod perhaps one of them—Luka Zhidyata—was even one of the first bishops and spiritual writers.

Christianity and Judaism, side-by-side in Kiev, inevitably led that the learned zealously contrasted them. From this dynamics emerged the work significant to Russian literature, “Sermon on Law and Grace” [by Hilarion, first Russian Metropolitan] in the middle 11th century, which contributed to the settling of a Christian consciousness for the Russians that lasted for centuries. “The polemic here is as fresh and lively as in the letters of the apostles.” In any case, it was the first century of Christianity in Russia. For the Russian neophytes of that time, the Jews were interesting, especially in connection to their religious presentation, and even in Kiev there were opportunities for contact with them. The interest was greater than later in the 18th century, when they again became physically close.

Then, for more than a century, the Jews took part in the expanded commerce of Kiev. “In the new city wall (completed in 1037) there was the Jews’ Gate, which closed in the Jewish quarter.” The Kiev Jews were not subjected to any limitations, and the princes did not handle themselves hostilely, but rather vouchsafed protection for them, especially Sviatopolk Iziaslavich [Prince of Novgorod 1078-1087, Grand Prince of Kiev 1093-1113] , since the trade and enterprising spirit of the Jews brought the princes financial advantage.

In 1113, Vladimir, later called Monomakh, out of qualms of conscience, even after the death of Sviatopolk, hesitated to ascend the Kiev Throne prior to one of the Svyatoslavich’s, and “exploiting the anarchy, rioters plundered the house of the regimental commander Putiata and all Jews that had stood under the special protection of the greedy Sviatopolk in the capital city… One reason for the Kiev revolt was apparently the usury of the Jews: probably, exploiting the shortage of money of the time, they enslaved the debtors with exorbitant interest.” For example, there are indications in the “Statute” of Vladimir Monomakh that Kiev money-lenders received interest up to 50% per annum.

Karamsin therein appeals to the Chronicles and an extrapolation by Basil Tatistcheff [1686-1750: student of Peter the Great, first Russian historian]. Moreover, in Tatistcheff: “Afterwards they clubbed down many Jews and plundered their houses, because they had brought about many sicknesses to Christians and commerce. They had brought great damage. Many of them, who had gathered in their synagogue seeking protection, defended themselves as well as they could until Vladimir would arrive.” But when he came, “the Kievites pleaded with him for retribution toward the Jews, because they had taken all the trades from Christians and under Sviatopolk had had much freedom and power… They had also brought many over to their faith.”

According to M. N. Pokrovski, the Kiev Pogrom of 1113 had social and not national character. However the leaning of this “class-conscious” historian toward social interpretations is well known.

After he ascended to the Kiev throne, Vladimir answered the complainants, “Since many [Jews] everywhere have received access to the various princely courts and have migrated there, it is not appropriate for me, without the advice of the princes, and moreover contrary to right, to permit killing and plundering them. Hence I will without delay call the princes to assemble, to give counsel.” In the Council a law limiting the interest was established, which Vladimir attached to Yaroslav’s “Statute.” Karamsin reports, appealing to Tatistcheff, that Vladimir “banned all Jews” upon the conclusion of the Council, “and from that time forth there were none left in our fatherland.” But at the same time he qualifies: “In contrast, in the Chronicles it says that in 1124 the Jews in Kiev died in a great fire; consequently, they had not been banned.” Bruzkus explains, that it “was a whole Quarter in the best part of the city… at the Jew’s Gate next to the Golden Gate.”

At least one Jew enjoyed the trust of Andrei Bogoliubskii [or Andrey Bogolyubsky] in Vladimir. “Among the confidants of Andrei was a certain Ephraim Moisich, whose patronymic Moisich or Moisievich indicates his Jewish derivation,” and who according to the words of the Chronicle was among the instigators of the treason by which Andrei was murdered. However there is also a notation that says that under Andrei Bogoliubskii “many Bulgarians and Jews from the Volga territory came and had themselves baptized” and that after the murder of Andrei his son Georgi fled to a Jewish Prince in Dagestan.

In any case the information on the Jews in the time of the Suzdal Rus is scanty, as their numbers were obviously small.

The Jewish Encyclopedia notes that in the Russian heroic songs (Bylinen) the “Jewish Czar”—e.g. the warrior Shidowin in the old Bylina—is “a favorite general moniker for an enemy of the Christian faith.” At the same time it could also be a trace of memories of the struggle against the Khazars. Here, the religious basis of this hostility and exclusion is made clear. On this basis, the Jews were not permitted to settle in the Muscovy Rus.

The invasion of the Tatars portended the end of the lively commerce of the Kiev Rus, and many Jews apparently went to Poland. (Also the Jewish colonization into Volhynia and Galicia continued, where they had scarcely suffered from the Tatar invasion.) The Encyclopedia explains: “During the invasion of the Tatars (1239) which destroyed Kiev, the Jews also suffered, but in the second half of the 13th century they were invited by the Grand Princes to resettle in Kiev, which found itself under the domination of the Tatars. On account of the special rights, which were also granted the Jews in other possessions of the Tatars, envy was stirred up in the town residents against the Kiev Jews.”

Something similar happened not only in Kiev, but also in the cities of North Russia, which “under the Tatar rule, were accessible for many merchants from Khoresm or Khiva, who were long since experienced in trade and the tricks of profit-seeking. These people bought from the Tatars the principality’s right to levy Tribute, they demanded excessive interest from poor people and, in case of their failure to pay, declared the debtors to be their slaves, and took away their freedom. The residents of Vladimir, Suzdal, and Rostov finally lost their patience and rose up together at the pealing of the Bells against these usurers; a few were killed and the rest chased off.” A punitive expedition of the Khan against the mutineers was threatened, which however was hindered via the mediation of Alexander Nevsky. “In the documents of the 15th century, Kievite Jewish tax-leasers are mentioned, who possessed a significant fortune.”

[1] Solzhenitsyn’s first non-fiction work is The Gulag Archipelago (1973). Two Hundred Years Together (2002) was published in Russian.

Unz commenter, 10

‘Jews only get away with what whites raised in their masochistic Christian culture let them get away with; they only have as much power as whites give them’.

Categories
Christendom Fair Race’s Darkest Hour (book) Judea v. Rome St Paul

Commissary to the Gentiles, 5

by (((Marcus Eli Ravage)))

If Paul’s own writings fail to convince you of this interpretation of his activities, I invite your attention to his more candid associate John. Where Paul, operating within the shadow of the imperial palace and half the time a prisoner in Roman jails, is obliged to deal in parable and veiled hints, John, addressing himself to disaffected Asiatics, can afford the luxury of plain speaking. At any rate, his pamphlet entitled “Revelation” is, in truth, a revelation of what the whole astonishing business is about.

Rome, fancifully called Babylon, is minutely described in the language of sputtering hate, as the mother of harlots and abominations of the earth, as the woman drunken with the blood of saints (Christians and Jews), as the oppressor of “peoples and multitudes and nations and tongues” and—to remove all doubt of her identity—as “that great city which reigneth over the kings of the earth.” An angel triumphantly cries, “Babylon the great is fallen, is fallen.” Then follows an orgiastic picture of ruin. Commerce and industry and maritime trade are at an end. Art and music and “the voice of the bridegroom and of the bride” are silenced. Darkness and desolation lie like a pall upon the scene. The gentle Christian conquerors wallow in blood up to the bridles of their horses. “Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.”

And what is the end and purpose of all this chaos and devastation? John is not too reticent to tell us. For he closes his pious prophecy with a vision of the glories of the new—that is, the restored—Jerusalem: not any allegorical fantasy, I pray you, but literally Jerusalem, the capital of a great reunited kingdom of “the twelve tribes of the children of Israel.”

Could any one ask for anything plainer?

Of course, no civilization could forever hold out against this kind of assault. By the year 200 the efforts of Paul and John and their successors had made such headway among all classes of Roman society that Christianity had become the dominant cult throughout the empire. Meantime, as Paul had shrewdly foreseen, Roman morale and discipline had quite broken down, so that more and more the imperial legions, once the terror of the world and the backbone of Western culture, went down to defeat before barbarian invaders. In the year 326 the emperor Constantine, hoping to check the insidious malady, submitted to conversion and proclaimed Christianity the official religion. It was too late. After him the emperor Julian tried to resort once more to suppression. But neither resistance nor concession were of any use. The Roman body politic had become thoroughly worm-eaten with Palestinian propaganda. Paul had triumphed.

This at least is how, were I an anti-Semite in search of a credible sample of subversive Jewish conspiracy, I would interpret the advent of a modified Jewish creed into the Western world.

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Editor’s note: This final instalment of Ravage’s essay says exactly the same that Evropa Soberana says in his ‘Judea vs. Rome’essay—but from the other side!

Some time ago a correspondent in Germany told me that he missed, in the later editions, the Conservative Swede essay that, on pages 77-88 of the 2014 edition of The Fair Race’s Darkest Hour, appears as ‘The historical demise of Christianity’ (and on this site as ‘The Red Giant’).The reason I eliminated that essay from the print edition was the author’s behaviour.

Ten years ago, Conservative Swede was furious when I mentioned the Third Reich at the anti-jihad site Gates of Vienna. Then he invited me to read an essay on his blog on the subject and asked me if I wanted to eliminate the Jews. Already in 2010, in the now defunct blog Mangan’s, I mentioned two books to awaken visitors to the Jewish question: MacDonald’s and Lindemann’s. Faced with that awakening of mine to the Jewish question, the Swede replied that he would retire from blogging: which he definitely did. I was stupefied but years later I suspected that Conservative Swede could have, in his bloodline, Jewish background.

That’s how ‘The Red Giant’ was eliminated in the most recent editions. Now, to the 2019 edition of The Fair Race that will soon be available, I’ve added the essay by Marcus Eli Ravage that concludes with the entry above. It is the only essay by a Jew in the 2019 edition: an essay that can also be read as a PDF (here).

Categories
Ancient Rome Christendom Jesus Reformation

Commissary to the Gentiles, 2

by (((Marcus Eli Ravage)))

But even these plots and revolutions are as nothing compared with the great conspiracy which we engineered at the beginning of this era and which was destined to make the creed of a Jewish sect the religion of the Western world. The Reformation was not designed in malice purely. It squared us with an ancient enemy and restored our Bible to its place of honor in Christendom. The Republican revolutions of the eighteenth century freed us of our age-long political and social disabilities. They benefited us, but they did you no harm. On the contrary, they prospered and expanded you. You owe your preeminence in the world to them.

But the upheaval which brought Christianity into Europe was—or at least may easily be shown to have been—planned and executed by Jews as an act of revenge against a great Gentile state. And when you talk about Jewish conspiracies I cannot for the world understand why you do not mention the destruction of Rome and the whole civilization of antiquity concentrated under her banners, at the hands of Jewish Christianity.

It is unbelievable, but you Christians do not seem to know where your religion came from, nor how, nor why. Your historians, with one great exception, do not tell you. The documents in the case, which are part of your Bible, you chant over but do not read. We have done our work too thoroughly; you believe our propaganda too implicitly. The coming of Christianity is to you not an ordinary historical event growing out of other events of the time; it is the fulfilment of a divine Jewish prophecy—with suitable amendments of your own. It did not, as you see it, destroy a great Gentile civilization and a great Gentile empire with which Jewry was at war; it did not plunge mankind into barbarism and darkness for a thousand years; it came to bring salvation to the Gentile world!

Yet here, if ever, was a great subversive movement, hatched in Palestine, spread by Jewish agitators, financed by Jewish money, taught in Jewish pamphlets and broadsides, at a time when Jewry and Rome were in a death-struggle, and ending in the collapse of the great Gentile empire. You do not even see it, though an intelligent child, unbefuddled by theological magic, could tell you what it is all about after a hasty reading of the simple record. And then you go on prattling of Jewish conspiracies and cite as instances the Great War and the Russian Revolution! Can you wonder that we Jews have always taken your anti-Semites rather lightly, as long as they did not resort to violence?

And, mind you, no less an authority than Gibbon long ago tried to enlighten you. It is now a century and a half since The Decline and Fall of the Roman Empire let the cat out of the bag. Gibbon, not being a parson dabbling in history, did not try to account for the end of a great era by inventing fatuous nonsense about the vice and degradation of Rome, about the decay of morals and faith in an empire which was at that very time in the midst of its most glorious creative period. How could he? He was living in the Augustan Age in London which—in spite of nearly two thousand years since the coming of Christian salvation—was as good a replica of Augustan Rome in the matter of refined lewdness as the foggy islanders could make it.

No, Gibbon was a race-conscious Gentile and an admirer of the culture of the pagan West, as well as a historian with brains and eyes. Therefore he had no difficulty laying his finger on the malady that had rotted and wasted away the noble edifice of antique civilization. He put Christianity down—the law which went forth from Zion and the word of God from Jerusalem—as the central cause of the decline and fall of Rome and all she represented.

So far so good. But Gibbon did not go far enough. He was born and died, you see, a century before the invention of scientific anti-Semitism. He left wholly out of account the element of deliberation. He saw an alien creed sweeping out of the East and overwhelming the fair lands of the West. It never occurred to him that it was precisely to this destructive end that the whole scheme of salvation was dedicated. Yet the facts are as plain as you please.

Let me in very brief recount the tale, unembroidered by miracle, prophecy or magic.

For a good perspective, I shall have to go back a space. The action conveniently falls into four parts, rising to a climax in the third. The time, when the first curtain rises, is roughly 65 B.C. Dramatis persona; are, minor parts aside, Judea and Rome. Judea is a tiny kingdom off the Eastern Mediterranean. For five centuries it has been hardly more than a geographical expression. Again and again it has been overrun and destroyed and its population carried into exile or slavery by its powerful neighbors. Nominally independent, it is now as unstable as ever and on the edge of civil war. The empire of the West, with her nucleus in the City Republic of Rome, while not yet mistress of the world, is speedily heading that way. She is acknowledged the one great military power of the time as well as the heir of Greece and the center of civilization.

Up to the present the two states have had little or no contact with one another. Then without solicitation on her part Rome was suddenly asked to take a hand in Judean affairs. A dispute had arisen between two brothers over the succession to the petty throne, and the Roman general Pompey, who happened to be in Damascus winding up bigger matters, was called upon to arbitrate between the claimants. With the simple directness of a republican soldier, Pompey exiled one of the brothers, tossed the chief priesthood to his rival, and abolished the kingly dignity altogether. Not to put too fine a point on it, Pompey’s mediation amounted in effect to making Judea a Roman dependency.

The Jews, not unnaturally perhaps, objected; and Rome, to conciliate them and to conform to local prejudice, restored the royal office. She appointed, that is, a king of her own choosing. He was the son of an exciseman, an Idumean by race, named Herod. But the Jews were not placated, and continued making trouble. Rome thought it very ungrateful of them.

All this is merely a prelude, and is introduced into the action to make clear what follows. Jewish discontent grew to disaffection and open revolt when their Gentile masters began importing into Jerusalem the blessings of Western culture. Graven images, athletic games, Greek drama, and gladiatorial shows were not to the Jewish taste. The pious resented them as an offense in the nostrils of Jehovah, even though the resident officials patiently explained they were meant for the entertainment and edification of the non-Jewish garrison. The Judeans resisted with especial strenuousness the advent of the efficient Roman tax-gatherer. Above all, they wanted back a king of their own race and their own royal line.

Among the masses the rebellion took the form of a revival of the old belief in a Messiah, a divinely appointed savior who was to redeem his people from the foreign yoke and make Judea supreme among the nations. Claimants to the mission were not wanting. In Galilee, one Judas led a rather formidable insurrection, which enlisted much popular support. John, called the Baptist, operated in the Jordan country. He was followed by another north-country man, Jesus of Nazareth. All three were masters of the technique of couching incendiary political sedition in harmless theological phrases. All three used the same signal of revolt—“The time is at hand.” And all three were speedily apprehended and executed, both Galileans by crucifixion.

Personal qualities aside, Jesus of Nazareth was, like his predecessors, a political agitator engaged in liberating his country from the foreign oppressor. There is even considerable evidence that he entertained an ambition to become king of an independent Judea. He claimed, or his biographers later claimed for him, descent from the ancient royal line of David. But his paternity is somewhat confused. The same writers who traced the origin of his mother’s husband back to the psalmist-king also pictured Jesus as the son of Jehovah, and admitted that Joseph was not his father.

It seems, however, that Jesus before long realized the hopelessness of his political mission and turned his oratorical gifts and his great popularity with the masses in quite another direction. He began preaching a primitive form of populism, socialism and pacifism. The effect of this change in his program was to gain him the hostility of the substantial, propertied classes, the priests and patriots generally, and to reduce his following to the poor, the laboring mass and the slaves.

After his death these lowly disciples formed themselves into a communistic brotherhood. A sermon their late leader had once delivered upon a hillside summed up for them the essence of his teachings, and they made it their rule of life. It was a philosophy calculated to appeal profoundly to humble people. It comforted those who suffered here on earth with promised rewards beyond the grave. It made virtues of the necessities of the weak. Men without hope in the future were admonished to take no thought for the morrow. Men too helpless to resent insult or injury were taught to resist not evil. Men condemned to lifelong drudgery and indigence were assured of the dignity of labor and of poverty.

The meek, the despised, the disinherited, the downtrodden, were—in the hereafter—to be the elect and favored of God. The worldly, the ambitious, the rich and powerful, were to be denied admission to heaven.

Categories
St Paul

Renaming the problem

This image comes from page 50 of the book Pablo: El Santo Aventurero (Paul: The Holy Adventurer) originally published in English by the David C. Cook Foundation and translated into Spanish in Barcelona, Spain.

Translated back into English, the title of the chapter is ‘The Earthquake (Acts: 16: 20-37)’ and the captions, with a man from a Roman province accusing Paul, say: ‘These men are Jews and are trying to cause problems by teaching customs contrary to Roman law’. The others respond: ‘Yes, we heard him’.

Notice the hair colour of the white Roman leader and his subjects. The message of this illustrated book for white Christians is that the Jew Paul was the good guy, and the pagan whites the bad guys.

How long will it take for white nationalists to awaken to the fact that ‘the Jewish problem’ ought to be renamed as ‘the Judeo-Christian problem’?

Categories
Psychology

Commissary to the Gentiles, 1

Note of the Editor: Why I am reproducing another text from Marcus Eli Ravage is inferred from this important article.

Amazingly, unlike Friedrich Nietzsche who in 1887 wrote these passages of On the Genealogy of Morality, a year before my paternal grandmother was born, white nationalists still refuse to see the extent of the JQ. My prediction is that unless whites recognise that the Jewish Question and the Christian Question are two sides of the same coin, they will continue to suffer racial decline to the point of extinction.

Recently, a regular commenter told me that he is uninterested in re-launching the WDH radio show because what we need is revolutionary action.

I disagree.

There can be no revolutionary action until Western values are transvalued back to the pre-Christian values of Greece and Rome. Why white nationalists are so incapable of seeing something so obvious is easily explained by pointing out the fact that they had Christian parents, and unless they become autobiographers like me they will be incapable to see that religion is but a parental introject, including the moral grammar of the current Era.

In his article ‘Commissary to the Gentiles’ published in The Century Magazine of February 1928, the Jew Marcus Eli Ravage, who saw a light that white nationalists are still incapable to see, wrote (bold-type added by me):
 

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The first to see the possibilities of war by propaganda

You Christians worry and complain about the Jew’s influence in your civilization. We are, you say, an international people, a compact minority in your midst, with traditions, interests, aspirations and objectives distinct from your own. And you declare that this state of affairs is a menace to your orderly development; it confuses your impulses; it defeats your purposes; it muddles up your destiny. I do not altogether see the danger. Your world has always been ruled by minorities; and it seems to me a matter of indifference what the remote origin and professed creed of the governing clique is. The influence, on the other hand, is certainly there, and it is vastly greater and more insidious than you appear to realize.

That is what puzzles and amuses and sometimes exasperates us about your game of Jew-baiting. It sounds so portentous. You go about whispering terrifyingly of the hand of the Jew in this and that and the other thing. It makes us quake. We are conscious of the injury we did you when we imposed upon you our alien faith and traditions. Suppose, we say tremblingly, you should wake up to the fact that your religion, your education, your morals, your social, governmental and legal systems, are fundamentally of our making! And then you specify, and talk vaguely of Jewish financiers and Jewish motion-picture promoters, and our terror dissolves in laughter. The goi, we see with relief, will never know the real blackness of our crimes.

We cannot make it out. Either you do not know or you have not the courage to charge us with those deeds for which there is at least a shadow of evidence and which an intelligent judge and jury could examine without impatience. Why bandy about unconvincing trifles when you might so easily indict us for serious and provable offenses? Why throw up to us a patent and clumsy forgery such as the Protocols of the Elders of Zion when you might as well confront us with the Revelation of St. John? Why talk about Marx and Trotski when you have Jesus of Nazareth and Paul of Tarsus to confound us with?

You call us subverters, agitators, revolution-mongers. It is the truth, and I cower at your discovery. It could be shown with only the slightest straining and juggling of the facts that we have been at the bottom of all the major revolutions in your history. We undoubtedly had a sizable finger in the Lutheran Rebellion, and it is simply a fact that we were the prime movers in the bourgeois democratic revolutions of the century before the last, both in France and America.

If we were not, we did not know our own interests. But do you point your accusing finger at us and charge us with these heinous and recorded crimes? Not at all! You fantastically lay at our door the recent great War and the upheaval in Russia, which have done not only the most injury to the Jews themselves but which a school-boy could have foreseen would have that result.

Categories
Miscegenation St Paul

Paul of Tarsus

or Christianity and Jewry

by Savitri Devi [1]

If there is a fact that cannot fail to impress all persons who seriously study the history of Christianity, it is the almost complete absence of documents regarding the man whose name the great international religion bears, namely Jesus Christ.

We only know of him from what is told to us in the gospels, i.e., practically nothing, for these miscellanies, if prolix in their descriptions of the miraculous facts they concern, give no information at all about his person, and, in particular, about his origins. Oh, we have in the four canonical gospels a long genealogy going back from Joseph, the husband of the mother of Jesus, as far as Adam!

But I always ask myself what interest this can have for us, given that elsewhere we are expressly told that Joseph has nothing to do with the birth of the child. One of the numerous “apocryphal” gospels—rejected by the church—attributes the paternity of Jesus to a Roman soldier distinguished for his bravery and thus nicknamed “The Panther.” This gospel is cited by Heckel in one of his studies of early Christianity. [2]

The acceptance of this point of view, however, does not entirely resolve the very important question of the origins of Christ, for it does not tell us who was Mary his mother. One of the four canonical gospels tells us that she was the daughter of Joachim and Anne when Anne was past the age of maternity; in other words, she was herself born miraculously—or she was quite simply a child adopted by Anne and Joachim in their old age—which does not clarify matters.

But there is something much more troubling. They have recently discovered the records of an important monastery of the Essene sect, situated scarcely thirty kilometers from Jerusalem. These records deal with a period extending from the beginning of the first century before Jesus Christ to the second half of the first century after him.

There is already talk, seventy years before him, of a great Initiate, or a Spiritual Master—the “Master of Justice”—whose return one day is awaited. Of the extraordinary career of Jesus, of his innumerable miraculous healings, of his teaching during three whole years in the midst of the people of Palestine, of his triumphant entry into Jerusalem, so brilliantly described in the canonical gospels, of his trial and crucifixion (accompanied according to the canonical gospels by events as impressive as an earthquake, the darkening of the sky for three hours in the afternoon, and the veil of the temple rending itself in two), not one word is said in the scrolls of these ascetics—eminently religious men, whom such events would have to interest.

It seems, according to these “Dead Sea Scrolls”—I recommend to those who take interest in this matter to read the study which has been published by John Allegro in the English language [3]—or else Jesus did not produce any impression on the religious minds of his time, as avid for wisdom and also as well informed as the ascetics of the monastery in question appear to have been, or else… he simply did not exist at all! As troubling as it may be, these findings should be placed before the world public, and in particular the Christian public, after these recent discoveries.

In that which concerns the Christian church, however, and Christianity as an historical phenomenon, and the role that it plays in the West and in the world, the question has much less importance than it would seem at first.

For even if Jesus had lived and preached, it is not he who is the true founder of Christianity as he is presented to the world. If he truly lived, Jesus was a man “above Time” whose kingdom—as he himself said to Pilate, according to the gospels—is “not of this world,” whose entire activity, entire teaching, tended to show, to those whom the world did not satisfy, a spiritual path by which they can escape, and find, in their interior paradise, in this “Kingdom of God” which is in us, the God “in spirit and in truth” whom they seek without knowing. [4]

If he had lived, Jesus would never have dreamed of founding a temporal organization—and, above all, not a political and financial organization—such as the Christian Church so quickly became. Politics did not interest him.

And, detesting riches, he was a determined enemy of any mixture of money in spiritual affairs, which certain Christians have, rightly or wrongly, seen as an argument that proves that, contrary to the teaching of all Christian Churches (except those which absolutely negate his human nature [For example, the sect of the Monophysites]), he did not have Jewish blood.

The true founder of historical Christianity, of Christianity that we know in practice, which has played and will play a role in the history of the West and the world, is neither Jesus, whom we know not at all, nor his disciple Peter, whom we know was Galilean and a simple fisherman in station, but Paul of Tarsus, whom we know was 100% Jewish in blood, in disposition, and in his heart, and, what is more, Jewish in education and a “Roman citizen,” as so many Jewish intellectuals today are French, German, Russian, or American citizens.

Historical Christianity—which is not at all a work “above Time,” but altogether a work “in Time”—is the work of Saul, called Paul, that is to say, the work of a Jew, as Marxism came to be more than two thousand years later. Let us examine the career of Paul of Tarsus.

Saul, called Paul, was a Jew and, what is more, an orthodox Jew at the same time as he was educated, a Jew imbued with the consciousness of his race and the role the “chosen people”—which they became according to the covenant of Jaweh—play in the world.

He was a student of Gamaliel, one of the most reputed Jewish theologians of his time—theologian of the school of Pharisees, precisely the one which, according to the gospels, the prophet Jesus, whom the Christian church later on elevated to the rank of God, had quite violently combated for its arrogance, its hypocrisy, its habit of splitting hairs and putting the letter of the Jewish law before its spirit—before, at least, what he believed to be its spirit; it is not said whether Saul had not had, on this subject, a different idea than him.

Moreover—and this is very important—Saul was an educated and self-conscious Jew born and raised outside of Palestine, in one of those cities of Roman Asia Minor that had succeeded Hellenistic Asia Minor and had retained all its characteristics: Tarsus, where Greek was the “lingua franca” of everyone and where Latin became, likewise, more and more familiar, and where one recognized representatives of all the peoples of the Near East.

In other words, he was already a “ghetto” Jew, possessing, beyond a profound knowledge of the Israelite tradition, an understanding of the world of the “Goyim”—the non-Jews—which later on became of great value for him. He thought, without any doubt, like every good Jew, that the “Goy” is only to be dominated and exploited by the “chosen people.” But he knew their world infinitely better than the Jews of Palestine, in the midst of whom had emerged all the first believers of the new religious sect from which he was destined to form Christianity such as we see it.

It is said in the “Acts of the Apostles” that there was at first a ferocious persecution of the new sect. Did the adherents of the latter not scorn the Jewish Law in the strict sense of the word? Did the man who is recognized as the founder, and who is said to have returned from the dead, this Jew whom Saul himself had never seen, not give the example of his non-observance of the Sabbath, of his neglect of the days of fasting, and other strongly blameworthy transgressions of the rules of life from which a Jew should not depart at all?

One may say the same of a mystery that bodes nothing good, hovering over the story of his birth, that he was perhaps not at all of Jewish origin—who knows? Why not persecute any such sect, when one is an orthodox Jew, student of the great Gamaliel? He had to preserve from scandal the observers of the Law.

Saul, who had already given proof of zeal in being present at the stoning of Saint Stephen—one of the first preachers of the dangerous sect—continued to defend the Jewish Law and the tradition against those he considered to be heretics, until it finally dawned on him that there was a better—a much better—way of operating, precisely from the Jewish point of view. This he recognized on the road to Damascus.

The story, as the Christian church wishes it to be told, is that he suddenly had a vision of Jesus—whom he had not, I repeat, ever seen “in the flesh”—whose voice he finally heard say to him: “Saul, Saul, why do you persecute me?,” which voice he could not resist. He had, moreover, been blinded by a dazzling light, and he felt himself thrown to the ground. Transported to Damascus—at least according to the same account in “Acts of the Apostles”—he was recognized by one of the faithful of the sect which he had come to combat, the man who, after restoring Saul’s eyesight, baptized him and received him into the Christian community.

It is superfluous to say that this miraculous account cannot be accepted as it is told except by those who share the Christian faith. It does not have, like all accounts of its type, any historical value. Those who, without preconceived ideas, seek a plausible explanation—probable, natural—of the manner in which these things have happened, cannot be content.

And the explanation, to be plausible, must give an account not only of the transformation of Saul into Paul—of the implacable defender of Judaism into the founder of the Christian church as we know it—but also of the nature, the content, and the direction of his activity after his conversion, of the internal logic of his career; otherwise put, the psychological connection, more or less conscious, between his past anti-Christianity and his great Christian work.

Every conversion implies a connection between the past of the convert and the rest of his life, a deep reason, that is to say, a permanent aspiration of the convert that the act of conversion satisfies, a will, a permanent direction of life and action, of which the act of conversion is the expression and the instrument.

Now, given all we know of him and above all of the course of his career, there is only one profoundly fundamental will, inseparable from the personality of Paul of Tarsus in all the stages of his life, which can furnish the explanation for his “road to Damascus,” and this will is the one that serves the old Jewish ideal of spiritual domination, complementing and crowning that of economic domination.

Saul, orthodox Jew, self-conscious Jew, who had combated the new sect insofar as it constituted a danger to orthodox Jewry, could only renounce his orthodoxy and become the soul and the arm precisely of this dangerous sect, after having understood that, recast by him, transformed, adapted to the exigencies of the vast world of the “Goyim”—the “Gentiles” of the gospels—interpreted, as he did, in the manner of giving, as said later on by Nietzsche, “a new meaning to the ancient mysteries,” it could become for centuries, if not forever, the most powerful instrument of the spiritual domination of Israel, the way by which it realizes, the most certainly and in the most definitive manner, the “mission” of the Jewish people, which was, according to him, as according to every good Israelite, that of ruling over the other peoples, subjecting them to a complete moral enslavement while exploiting them economically.

And the more moral enslavement is complete, the more economic exploitation—it goes without saying—flourishes. It is only this prize that merits the pain of repudiating the rigidity of the ancient and venerable Law.

Or, to speak a more trivial language, the sudden conversion of Saul along the road to Damascus is explicable in a completely natural manner solely if one allows that he suddenly appreciated the possibilities which nascent Christianity offered him for profit in the moral domination of his people, and which he had thought—in a stroke of genius, it might be said—“How I have taken the short view in persecuting this sect instead of serving mine come what may! How foolish I have been to attach myself to the forms—the details—instead of seeing the essential: the interest of the people of Israel, of the chosen people, of our people, of us Jews!”

The whole subsequent career of Paul is an illustration—a proof, to the extent that one may propose to “prove” facts of this nature—of this ingenious change of course, of this victory of an intelligent Jew, a practical man, a diplomat (and when “diplomat” is said in connection with religious questions, deception is meant) over the orthodoxly educated Jew preoccupied above all with the problems of ritual purity.

From the day of his conversion, Paul, in effect, abandoned himself to the “Spirit,” and went where the “Spirit” suggested, or rather ordered, him to go, and spoke, in every circumstance, the words that the “Spirit” inspired in him. But where did the “Spirit” “order” him to go? To Palestine, among the Jews who still took part in the “errors” which he had publicly abjured, and who seemed to be the first to have title to the new revelation? Not on your life! He was quite careful!

It was in Macedonia, as it was in Greece and among the Greeks of Asia Minor, among the Galatians, and later among the Romans—in Aryan lands: on the whole, in non-Jewish lands—that the neophyte went forth to preach the theological dogmas of original sin and eternal salvation through Jesus crucified, and the moral dogma of the equality of all men and of all peoples: it was in Athens where he proclaimed that God had created “all the nations, all the peoples, of one and the same blood” (“Acts of the Apostles,” chapter 17, verse 26).

With this negation of the natural hierarchy of races, the Jews, had nothing to do—they who have, at all times, in their conception of the world, overturned this hierarchy to their profit. But it was (from the Jewish point of view) very useful to preach, to impose on the “Goyim,” to destroy their national values that had, up to that point, made them strong (or, rather, to simply hasten their destruction; for since the fourth century before Jesus Christ, they were already crumbling under the influence of the “hellenized” Jews of Alexandria).

Without a doubt, Paul also preached it “in the Synagogues,” that is to say, to Jews, to whom he presented the new doctrine as the fulfillment of the prophecies and the messianic expectation; without a doubt, he said to these sons of his people, as to the “God fearers”—to semi-Jews, like Timothy, and to the Jewish quarters which were abundant in the Aegean seaports (the same as in Rome)—that Christ crucified and resurrected, whom he announced, was none other than the promised messiah.

He gave a new meaning to the Jewish prophets, just as he gave a new meaning to the immemorial mysteries of Greece, Egypt, Syria, and Asia Minor: a meaning that attributes a unique role, a unique place, a unique importance to the Jewish people in the religion of non-Jews. It was for him nothing but a means to the end of assuring for his people the spiritual domination of future ages. His genius—not religious, but political—consists in having understood this.

But it is not solely in the plan of the doctrine where he can show a disconcerting suppleness—“Greek with the Greeks, and Jew with the Jews,” as he himself said. He has a sense of practical necessities—and impossibilities. He who was at first so orthodox, is the first to oppose completely the imposition of the Jewish Law on Christian converts of non-Jewish races.

He insists—against Peter and the least conciliatory group of the first Christians of Jerusalem—on the fact that a Christian of non-Jewish origin does not at all require circumcision or the Jewish laws concerning diet.

He wrote for these new converts—half-Jews, half-Greeks, Romans of dubious origin, Levantines from all the parts of the Mediterranean: for all of this world without race, with which he served as the intermediary with his Jewish people, immutable in their tradition, and the vast world to conquer—where there does not exist, for them, the distinction between that which is “pure” and that which is “impure,” where they are permitted to eat anything (“all that which can be found in the market-place”).

He knew that, without these concessions, Christianity could not expect to conquer the West—nor the Jews expect to conquer the world by means of the conversion of the West.

Peter, who was not at all a Jew of the “ghetto,” still did not understand at all the conditions of a non-Jewish world and did not see things from the same point of view—not yet anyway.

It is because of this that it is necessary to see in Paul the true founder of historical Christianity: the man who made the purely spiritual teaching of the prophet Jesus the basis of a militant organization in Time, the goal of which is nothing but the domination of the Jews over a morally emasculated and physically debased world, a world where the mistaken love of “man” leads straight to the indiscriminate mixing of races, to the suppression of every national pride, and, in a word, to the degeneration of man.

It is time that all the non-Jewish nations finally open their eyes to this reality of two thousand years. May they understand the striking present day situation and react accordingly.

Written in Méadi (near Cairo), 18 June 1957 [5]

______________

[1] Originally published as Paul de Tarse, ou Christianisme et juiverie (Calcutta: Savitri Dêvi Mukherji, 1958). Translated from the French by R.G. Fowler, with thanks to M.L., J.P., and D.O.

[2] Savitri may be referring to Ernst Haeckel, who mentions Pandera in his chapter on “Science and Christianity” in his The Riddle of the Universe at the Close of the Nineteenth Century, trans. Joseph McCabe (New York: Harper and Brothers, 1900), 328-9.

[3] Savitri may be referring to any one of the following volumes by John Allegro: The Dead Sea Scrolls (Harmondsworth, England: Penguin, 1956), The Mystery of the Dead Sea Scrolls Revealed (New York: Gramercy, 1956), or, if it was published by the time of the essay’s composition, The Dead Sea Scrolls and the Origins of Christianity (New York: Criterion, 1957). In Pilgrimage, Savitri refers to another book on early Christianity by Gerald Massey, The Historical Jesus and the Mythical Christ (Springfield: Star Publishing Company, n.d.). See Savitri Devi, Pilgrimage (Calcutta: Savitri Devi Mukherji, 1958), 332.

[4] In The Lightning and the Sun (Calcutta: Savitri Devi Mukherji, 1958), Savitri makes a threefold distinction between men “above Time,” “in Time,” and “against Time.” Men above Time are visionaries and prophets who orient themselves by truths that transcend the present world. They are, therefore, impractical when it comes to changing the present world. Men in Time are entirely creatures of the present world. Therefore, they are more capable of attaining worldly success. Men against Time orient themselves by truths that transcend the present, yet they are capable of operating within the world to advance the cause of truth. Savitri offers the Pharaoh Akhnaton as the paradigm of the man above Time, Genghis Khan as the paradigm of the man in Time, and Hitler as the paradigm of the man against Time.

[5] In May of 1957, Savitri sailed to Egypt en route to India. She stayed in the Cairo suburb of El-Maâdi in the home of Mahmoud Saleh, a Palestinian Arab and Nazi sympathizer. Saleh was a friend and neighbor of Nazi exile Johannes von Leers (1902-1963), a former German university professor and member of the SS who had been employed by Goebbels’ Ministry of Propaganda and was later employed by the Nasser government as a specialist in Zionist affairs. Savitri spent a good deal of her time in Egypt in Leers’ company. See Nicholas Goodrick-Clarke, Hitler’s Priestess: Savitri Devi, The Hindu-Aryan Myth, and Neo-Nazism (New York: New York University Press, 1998), 176-9. Savitri relates some of the events of her stay in Egypt in Long-Whiskers and the Two-Legged Goddess: or the true story of a “most objectionable Nazi” and . . . half-a-dozen cats (Calcutta: Savitri Devi Mukherji, n.d. [actually published in England circa 1965]), 97-99.

My article on the ‘Observer’

Yesterday, The Occidental Observer published a piece authored by me, ‘Enrique Krauze, Mexico’s most prominent public intellectual, hates Trump (and white, Protestant America)’.

This was my comment at the comments section of TOO:

The transcription in Spanish of Krauze’s words can be read: here. Let me tell a couple of personal vignettes.

I met Krauze personally many years ago during a presentation by his publishing house of the latest book by a Cuban dissident.

There was even a time when we were almost neighbors. I lived in Coyoacán, in Mexico City, and ate at a vegetarian restaurant. Walking through the street where, at that time, were the offices of Vuelta (Nobel laureate Octavio Paz’s magazine), more than once I got to see Krauze on his desk as the window of his office was at street level.

And here’s where Octavio Paz (then Krauze’s boss) lived, also in Coyoacán, not far from the magazine’s offices.

Not too bad house for a Mexican poet!

Categories
Ancient Rome Axiology Bible Christendom Deranged altruism Jesus Psychology St Paul

A Jew who told the truth


Published ninety years ago, the following article, abridged here for The West’s Darkest Hour, has been re-published in April 2018 by Lenculus, a white nationalist printer, with the disclaimer that the article was:

Written by a Jewish author and originally published in The Century Magazine in January 1928.

This article asserts that if Whites understood the depths to which Jews control our countries and their institutions of power and the way in which they wield that power in an effort to destroy our interests, we would rise-up and eradicate them immediately.

As far as I know, Friedrich Nietzsche was the first man to wake up from the Matrix and see that Christianity was a Jewish psyop from its beginning (see, e.g., these passages from On the Genealogy of Morality). Nietzsche wrote from the Aryan point of view of course. But in the following centuries two Jews said something similar. Marcus Eli Ravage in the 20th century, and Mitchell Heisman in the 21st century agree with this interpretation of Christianity, though they side their tribe. To use a line from a poem of the former, ‘Your avenues – Are dance-halls for my gloating soul’.

The Third Reich German propaganda ministry used Eli Ravage’s texts as evidence that the world is dominated by Jewish conspirators. His articles ‘A real case against the Jews’ and ‘Commissary to the Gentiles’, originally published in English were translated in the Czernowitz Allgemeine Zeitung on September 2, 1933.

Like the Nazis, I consider Eli Ravage’s article so important, that the following document will be included in the 2019 edition of The Fair Race’s Darkest Hour. For this blog entry, however, the bold-typed words are mine:
 

______ 卐 ______

 

A real case against the Jews

by Marcus Eli Ravage

Of course, you do resent us. It is no good telling me you don’t. So let us not waste any time on denials and alibis. You know you do, and I know it, and we understand each other…

We shirk our patriotic duty in wartime because we are pacifists by nature and tradition, and we are the arch-plotters of universal wars and the chief beneficiaries of those wars (see the late “Dearborn Independent,” passim, and “The Protocols of the Elders of Zion”).

We are at once the founders and leading adherents of capitalism and the chief perpetrators of the rebellion against capitalism.

Surely, history has nothing like us for versatility!

And, oh! I almost forgot the reason of reasons. We are the stiff-necked people who never accepted Christianity, and we are the criminal people who crucified its founder.

But I tell you, you are self-deceivers. You lack either the self-knowledge or the mettle to face the facts squarely and own up to the truth. You resent the Jew not because, as some of you seem to think, he crucified Jesus but because he gave him birth. Your real quarrel with us is not that we have rejected Christianity but that we have imposed it upon you!

Your loose, contradictory charges against us are not a patch on the blackness of our proved historic offense. You accuse us of stirring up revolution in Moscow. Suppose we admit the charge. What of it? Compared with what Paul the Jew of Tarsus accomplished in Rome, the Russian upheaval is a mere street brawl.

You make much noise and fury about the undue Jewish influence in your theaters and movie palaces. Very good; granted your complaint is well-founded. But what is that compared to our staggering influence in your churches, your schools, your laws and your governments, and the very thoughts you think every day?

A clumsy Russian forges a set of papers and publishes them in a book called “The Protocols of the Elders of Zion,” which shows that we plotted to bring on the late World War. You believe that book : All right. For the sake of argument we will underwrite every word of it. It is genuine and authentic. But what is that beside the unquestionable historical conspiracy which we have carried out, which we have never denied because you never had the courage to charge us with it, and of which the full record is extant for anybody to read?

If you really are serious when you talk of Jewish plots, may I not direct your attention to one worth talking about? What use is it wasting words on the alleged control of your public opinion by Jewish financiers, newspaper owners and movie magnates, when you might as well justly accuse us of the proved control of your whole civilization by the Jewish Gospels?

You have not begun to appreciate the real depth of our guilt. We are intruders. We are disturbers. We are subverters. We have taken your natural world, your ideals, your destiny, and played havoc with them. We have been at the bottom not merely of the latest great war but of nearly all your wars, not only of the Russian but of every other major revolution in your history. We have brought discord and confusion and frustration into your personal and public life. We are still doing it. No one can tell how long we shall go on doing it.

Look back a little and see what has happened. Nineteen hundred years ago you were an innocent, carefree, pagan race. You worshipped countless gods and goddesses, the spirits of the air, of the running streams and of the woodland. You took unblushing pride in the glory of your naked bodies. You carved images of your gods and of the tantalizing human figure. You delighted in the combats of the field, the arena and the battle-ground. War and slavery were fixed institutions in your systems. Disporting yourselves on the hillsides and in the valleys of the great outdoors, you took to speculating on the wonder and mystery of life and laid the foundations of natural science and philosophy. Yours was a noble, sensual culture, unirked by the prickings of a social conscience or by any sentimental questionings about human equality. Who knows what great and glorious destiny might have been yours if we had left you alone.

But we did not leave you alone. We took you in hand and pulled down the beautiful and generous structure you had reared, and changed the whole course of your history. We conquered you as no empire of yours ever subjugated Africa or Asia. And we did it all without armies, without bullets, without blood or turmoil, without force of any kind. We did it solely by the irresistible might of our spirit, with ideas, with propaganda. We made you the willing and unconscious bearers of our mission to the whole world, to the barbarous races of the earth, to the countless unborn generations. Without fully understanding what we were doing to you, you became the agents at large of our racial tradition, carrying our gospel to the unexplored ends of the earth.

Our tribal customs have become the core of your moral code. Our tribal laws have furnished the basic groundwork of all your august constitutions and legal systems.

Our legends and our folk-tales are the sacred lore which you croon to your infants. Our poets have filled your hymnals and your prayer-books. Our national history has become an indispensable part of the learning of your pastors and priests and scholars. Our kings, our statesmen, our prophets, our warriors are your heroes. Our ancient little country is your Holy Land. Our national literature is your Holy Bible.

What our people thought and taught has become inextricably woven into your very speech and tradition, until no one among you can be called educated who is not familiar with our racial heritage.

Jewish artisans and Jewish fishermen are your teachers and your saints, with countless statues carved in their image and innumerable cathedrals raised to their memories. A Jewish maiden is your ideal of motherhood and womanhood.

A Jewish rebel-prophet is the central figure in your religious worship.

We have pulled down your idols, cast aside your racial inheritance, and substituted for them our God and our traditions. No conquest in history can even remotely compare with this clean sweep of our conquest over you.

How did we do it? Almost by accident. Two thousand years ago nearly, in far-off Palestine, our religion had fallen into decay and materialism. Money-changers were in possession of the temple.

Degenerate, selfish priests mulcted our people and grew fat. Then a young patriot-idealist arose and went about the land calling for a revival of faith. He had no thought of setting up a new church.

Like all the prophets before him, his only aim was to purify and revitalize the old creed. He attacked the priests and drove the money-changers from the temple. This brought him into conflict with the established order and its supporting pillars.

The Roman authorities, who were in occupation of the country, fearing his revolutionary agitation as a political effort to oust them, arrested him, tried him and condemned him to death by crucifixion, a common form of execution at that time.

The followers of Jesus of Nazareth, mainly slaves and poor workmen, in their bereavement and disappointment, turned away from the world and formed themselves into a brotherhood of pacifist non-resisters, sharing the memory of their crucified leader and living together communistically. They were merely a new sect in Judea, without power or consequence, neither the first nor the last.

Only after the destruction of Jerusalem by the Romans did the new creed come into prominence.

Then a patriotic Jew named Paul or Saul conceived the idea of humbling the Roman power by destroying the morale of its soldiery with the doctrines of love and non-resistance preached by the little sect of Jewish Christians. He became the Apostle to the Gentiles, he who hitherto had been one of the most active persecutors of the band. And so well did Paul do his work that within four centuries the great empire which had subjugated Palestine along with half of the world, was a heap of ruins.

And the law which went forth from Zion became the official religion of Rome.

This was the beginning of our dominance in your world. But it was only a beginning. From this time forth your history is little more than a struggle for mastery between your own old pagan spirit and our Jewish spirit. Half your wars, great and little, are religious wars, fought over the interpretation of one thing or another in our teachings. You no sooner broke free from your primitive religious simplicity and attempted the practice of the pagan Roman learning than Luther armed with our gospels arose to down you and re-enthrone our heritage. Take the three principal revolutions in modern times—the French, the American and the Russian. What are they but the triumph of the Jewish idea of social, political and economic justice?

And the end is still a long way off. We still dominate you. At this very moment your churches are torn asunder by a civil war between Fundamentalists and Modernists, that is to say between those who cling to our teachings and traditions literally and those who are striving by slow steps to dispossess us.

In Dayton, Tennessee, a Bible-bred community forbids the teaching of your science because it conflicts with our ancient Jewish account of the origin of life; and Mr. Bryan, the leader of the anti-Jewish Ku Klux Klan in the Democratic National Convention, makes the supreme fight of his life in our behalf, without noticing the contradiction. Again and again the Puritan heritage of Judea breaks out in waves of stage censorship, Sunday blue laws and national prohibition acts. And while these things are happening you twaddle about Jewish influence in the movies!

Is it any wonder you resent us? We have put a clog upon your progress. We have imposed upon you an alien book and an alien faith which you cannot swallow or digest, which is at cross-purposes with your native spirit, which keeps you ever-lastingly ill-at-ease, and which you lack the spirit either to reject or to accept in full.

In full, of course, you never have accepted our Christian teachings. In your hearts you still are pagans. You still love war and graven images and strife. You still take pride in the glory of the nude human figure. Your social conscience, in spite of all democracy and all your social revolutions, is still a pitifully imperfect thing. We have merely divided your soul, confused your impulses, paralyzed your desires. In the midst of battle you are obliged to kneel down to him who commanded you to turn the other cheek, who said “Resist not evil” and “Blessed are the peacemakers.”

So why should you not resent us?