THE GREAT JEWISH MASQUE

OR

THE ASS IN THE LION'S SKIN

"Good woods burn silently, but thorns crackle loudly,
crying out all the time ' W e are wood! We are w o o d ! ' "
—Old Persian Saying.

THE Jews, like other childish people, enjoy pretending, and w h e n

pretending brings them the tribute due to the character assumed,
they revel in it.
In this way they have obtained m u c h credit w h i c h should not
have been given to them.
T h e y first were tricked out in borrowed traditions and supplied
w i t h an entirely false idea of themselves about 430 B.C.
T h e n commenced the Great Jewish M a s q u e , a pretence w h i c h has
been maintained to the present day.
In recent times it has never lacked support. Indeed, Jewish pro-
paganda has been so insidious and persistent that voluntary aid, in
addition to other kinds, has always been available. At a mere
hint, troupes of h i g h l y placed carpet-baggers don ass's ears, or a
long nose, and vie w i t h each other, and w i t h the kosher mummers,
in endeavours to lead the rout.
T h e M a s q u e , naturally, is extremely p o p u l a r w i t h the Jews. It
appeals to their vanity and panders pleasantly to their self-esteem.
Special arrangements are made for them, and each may blow his
own trumpet confident that his efforts w i l l be supported by blasts
from the massed shofers of the management, and cheers f r o m the
claque.
E v e r y t h i n g possible is done to keep the Jews in the Masque,
apart from other people, submissive to the w i l l of the international
directors, and enthusiastically w o r k i n g for the greater glory of the
showmen who use them.
T h e Jews are addicted to propaganda. F r o m small beginnings
their propaganda, like their methods of supplying one another w i t h
" i n f o r m a t i o n , " have become very elaborate. T h e y themselves have
fallen v i c t i m to i t ; by it they flatter themselves, and, from long and
admiring contemplation of themselves in fancy dress, they have
become so infatuated that they have made a fetish of the object
of their adoration, and are unable to understand why m a n k i n d does
not pause in its pursuits and j o i n them in adulation.

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 T h e y like to tell, and be told, of the " l o f t y idealism," of the
" s p i r i t u a l i t y , " and of the " u n i q u e n e s s " of the Jews, and to pretend
that the outstanding personalities of a l l time, from A d a m and N o a h
to Columbus and many of the Spanish Inquisitors, were Jews, even
if they d i d not know it, to say nothing of the red rulers of latter day
Russia.
T h e y feel gratified, too, when they reflect that by this time nearly
everybody must be aware that every Jewess is " p r e t t y , " and every
Jew " a genius," that a l l Jewish rabbis are " l e a r n e d " and " g r e a t
scholars," and that Jews in general are " c l e v e r at business," make
good spouses, and are k i n d to animals.
Conceits, such as these, do not call for comment, their accuracy
is demonstrated daily in the streets, in the Press, and in the law
courts.
Less venial, however, are the other boastings of the Jews, more
especially as it is upon these that they base their claims to preferen-
t i a l treatment and special consideration.
W h e n it is pretended, for instance, that the Jews are an unique
and exceedingly ancient race, and that they are the originators and
sole possessors of unique and original traditions, writings, customs,
rites, laws, and religious tenets, peculiar to themselves alone, and
different from and superior to those of a l l other peoples, investiga-
tion is invited and, when undertaken, at once exposes the hollow-
ness and effrontery of the pretence.
W h a t the w o r l d w o u l d be like, if two or three other sects became
obsessed w i t h their o w n importance, spirituality, and uniqueness,
and demanded a part of some populated country from w h i c h to
inflict their ideas about themselves upon long suffering humanity,
and, moreover, organised themselves in order to do this effectually,
may be i m a g i n e d !
T h e Jews are not, and have never been, a race.
If the Jews were ever a nation w i t h a language and traditions
of their o w n , the place where that nation lived, in ancient times,
has yet to be discovered.
Palestine was never in the possession of the Jews; they were never
masters of the country west of the Jordan, nor of the sea coast.
M a n y Phoenician and other Canaanitish cities were impregnable to
Jewish strategy. T h e Jews occupied portions of the country only,
and even these they had to share w i t h the Canaanites.
T h e sanctuaries of Palestine, such as Bethel, Beersheba, Gezer,
Gibeon, G i g a l , H e b r o n , Jerusalem, Shechem, etc., were not Jewish

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holy places, but ancient sanctuaries of the Canaanites " a d o p t e d "
as such by the Jews, who, in most cases, " a d o p t e d " also the " h e r o "
of the place.
A m o n g the " h e r o e s " thus " a d o p t e d " by the Jews w e r e : T e r a h ,
the deer-god; R a m , the god of darkness; A b r a m , the begetting or
father-god of the dark heights, associated w i t h the moon-god of
U r ; Sara, the cloud-goddess of the Caucasus, who was likewise asso-
ciated w i t h the m o o n ; Esau, the goat-god; Jacob, the Hermes-like
pillar-god of B e t h e l ; L a b a n , the white one, l o r d of bricks and foun-
dations, associated w i t h the moon-god of H a r a n ; Joseph, the d i v i n i n g
or interpreting god of the ancient Canaanites; N u n , the fish-god of
N o r t h e r n Palestine; D a n , the j u d g i n g pole-star god of Southern
A r a b i a , whose female form was D i n a h ; G a d , a form of the b u l l - g o d ;
Israel, the Phoenician " S a t u r n , " to w h o m c h i l d r e n were sacrificed;
L o t , the concealing or v e i l i n g incense-god; M o a b , the rain-god,
father of waters; Ashur, the Assyrian archer-god; S a u l , the Baby-
lonian sun-god, who came to Palestine, the l a n d of the sons of
the ass, to find his father's asses; R a m m a h , the storm-god; and many
others such as Ishmael, Isaac, L e a h , Rebecca, D e b o r a h , and Samson,
as well as composite " h e r o e s " such as Moses, D a v i d , Bathsheba (the
daughter of the moon-god), and Solomon, besides fragmentary
" h e r o e s " such as Esther, M o r d e c a i , Rafael, and Asmodeus, etc.
H a v i n g " a d o p t e d " what they d i d not understand, the Jews
became m u d d l e d , not only w i t h regard to "heroes," but also in
connection w i t h customs, histories, beliefs, and sites.
T h u s the Jews do not k n o w the real site of M o u n t Z i o n , nor,
apparently, w h y they are unable to identify it.
S i n a i is not the m o u n t a i n of Jehovah, but, as its name implies,
of the Babylonish moon-god S i n , " L o r d of L a w , " and, especially,
" L o r d of H o s t s " : whose territory, also, is the desert or wilderness
of S i n , and whose worship dates from at least 3200 B.C.
Jericho is not the city of delightful odours and p a l m trees, but
is the yellow m o o n c i t y ; and the J o r d a n is the yellow m o o n river.
Jerusalem, on the other hand, even if in later times its w o m e n d i d
wear "crescents," is not a " m o o n c i t y , " it is not old enough; nor,
as is pretended, is it the abode of peace; but it is, as its name
implies, the city of " U r u , " the plague-god, the war-god, and
" S a l e m , " the sun-god (in his malevolent and destructive role as
god of the dead and lord of H e l l ) .
A b d u l Shipa, who was Governor of Jerusalem about 1430 B.C.,
states, in a letter to his overlord Amenophis IV of E g y p t , that Jeru-
salem, or " U r u s a l e m , " is the city of Beth N i n i p , (the god of war,
whose name there was Salem) and of U r a s .

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 U r u was a disease-demon and god of the pestilence before he
became a god of war, and Salem, or Shalem, has been identified
w i t h Set, Israel, Saturn, A d a r , Dionysus, etc.
In ancient times, as m i g h t be expected from the many caves and
caverns found in the v i c i n i t y , there was, in the district where Jeru-
salem now is, a temple of N i n i p , the B a b y l o n i a n creating god who
let loose the F l o o d .
To N i n i p the swine was sacred, and, therefore, taboo to his wor-
shippers. N i n i p , like Dionysus, was l o r d of the underworld and of
" t h e spirits of the earth," before he became a sun-god, and the
rock Sakhra (Sakhra was the mother of the sun-god) w i t h the cavern
or " w e l l of s p i r i t s " beneath it, is to the Jews the most sacred part
of Jerusalem. H e r e they say is the " H o u s e of the L o r d G o d , " here
they pretend was the H o l y of Holies of the temple supposed to have
been built by Solomon, and here " t h e pestilence was s t a y e d " !
Pigs entered into the rites and myths of Adonis, Attis T a m m u z ,
Set, Semele, Demeter, R i m m o n , Dionysus, etc., as well as of N i n i p ,
and were often cast into caverns as a sacrifice. In the cavern at
Gezer, w h i c h is not far from Jerusalem, m a n y pig-bones have been
found.
By the Egyptians pigs were sacrificed only to " B a c c h u s " and the
moon-god.
T h e H a r e , w h i c h is tabu to the Jews and the Hottentots, is asso-
ciated w i t h both the moon-god and the plague-god, and so is the
mouse, w h i c h the Jews used to eat, as w e l l as swine's flesh, sacrifi-
cially (Isaiah L X V I , 17).
T h e Jews pretend that Jerusalem dates from the time of D a v i d ,
but it has yet to be proved that there ever was a Jewish K i n g D a v i d .
Jerusalem possesses not a single relic of either D a v i d or Solomon,
nor of the temple w h i c h it is pretended Solomon, the wise fish-god
of the Assyrians, built on the " s u n - r o c k " there.
T h e so-called "Stables of K i n g S o l o m o n " are vaulted foundations
of R o m a n masonry, and of the c h u r c h of St. M a r y , built by Jus-
tinian, about A.D. 529.
Jerusalem was not built by the Jews; the city and its name
U r u s a l e m were in use long before the Jews " a d o p t e d " them.
Sargon of A k k a d incorporated Palestine in his E m p i r e about
2750 B . C . , and from the twenty-third century B.C. to the fifteenth,
Palestine was under B a b y l o n i a n suzerainty; it was paying tribute to
B a b y l o n about 1780 B.C. F r o m 2200 B.C. to after 1400 B.C. Palestine,
thus, remained under the influence of Babylonian culture and Baby-
l o n i a n literature.

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 F r o m the fifteen century B.C. to the tenth Palestine was a province
of E g y p t ; and after the tenth century B.C. Palestine was a vassal
of Assyria, u n t i l 608 B.C.
E g y p t i a n bowmen were stationed in Jerusalem in the reign of
Amenophis I I I , and despatches, dating from about 1430 B . C . , from
the Governors of Jerusalem to their suzerain Amenophis I V , have
been found.
T h e rule of Ramses II extended for more than 100 miles beyond
Jerusalem, and Ramses I I I records that, about 1275 B . C . , he pursued
his enemies as far as A l e p p o and Carchemish. He does not mention
any such people as the Jews, who still have to explain when and
where their alleged exodus took place.
In 925 B.C. Shashanq I of E g y p t marched on Palestine and sacked
Jerusalem.
In the meantime Assyria h a d become a great power, and by
877 B.C. Ashurnazirpal, w h o had made his name a terror, was hunt-
i n g lions and other animals in the L e b a n o n . In 842 B.C. his son
Shalmaneser II was receiving tribute from Palestine, w h i c h was twice
overrun by his troops.
In 795 B.C. A d a d - n i r a r i I I I swept through Palestine and imposed
taxes and tribute u p o n its people.
A c c o r d i n g to the Jews' own stories, the alleged k i n g d o m of D a v i d
broke up immediately after the death of his son Solomon (despite
the promise of their god Jehovah that it w o u l d continue for ever),
and the Jewish people split into two factions.
There were never, of course, at any time really " t w e l v e t r i b e s "
of Jews; the phrase " t h e twelve tribes of I s r a e l " has the same
significance as the phrase " t h e twelve labours of Hercules." T h e
only sub-divisions, of the Jews, w h i c h have been traced w i t h any
degree of certainty are a group called " t h e sons of the jack-ass"
(Hamor), and a " p o s t - e x i l i c " c l a n called Bene Parosh, " t h e sons of
the flea."
Nevertheless, according to the Jews' o w n stories there were " t w e l v e
tribes of Israel," and, after the death of their k i n g Solomon, these
divided into two factions; a larger k n o w n as " I s r a e l , " w h i c h con-
sisted, it is said, of " t e n t r i b e s " who occupied the country about
Shechem, and worshipped a golden calf at D a n and at B e t h e l ;
and a smaller k n o w n as " J u d a h , " w h i c h , it is said, consisted of
" t w o tribes," who occupied the country about Jerusalem, where
they worshipped a brazen serpent.
These factions, although each was distracted w i t h internal dis-
sensions, were continually bickering and quarrelling w i t h each other
and w i t h their neighbours, so that Tiglathpileser I I I found it neces-

5
sary to deal w i t h both. In 738 B.C. he levied tribute on the larger
faction, and in 732 B.C. he received homage and tribute from the
smaller.
B e i n g utterly unreliable and untrustworthy, these people were
constantly g i v i n g trouble, and about 726 B.C. Shalmaneser IV had
to take punitive measures against the larger group, again. T h e Jews
avoided punishment by offerings of money and fair promises, but
it became evident that they were a l l the time i n t r i g u i n g w i t h his
enemies, and Shalmaneser IV again invaded the country, and carried
away the " k i n g " into captivity. H i s troops remained i n Palestine
u n t i l , in 721 B . C . , his successor Sargon II carried away both the
golden calves and the " t e n tribes," and together they vanished
from the page of history.

T h o u g h nothing more is ever heard of the " t e n t r i b e s " called

" I s r a e l i t e s " (since they were distributed among other peoples and
entirely assimilated), the " t w o tribes," called " J e w s , " continued to
give trouble to their Assyrian overlords. No promise or oath was
b i n d i n g to them, and in 712 B.C. they were again intriguing w i t h
the enemies of Assyria, and in the following year Sargon II over-
r a n their territory and inflicted a heavy fine. A b o u t 700 B . C . , for
precisely similar reasons, his son Sennacherib ravaged Palestine and
exacted costly tribute.
By 675 B . C . , however, the Jews seem to have forgotten this painful
experience, and Esarhaddon found it necessary to invade the country
again. He had no sooner been mollified by specious promises than,
for the customary reasons, he was forced to return. He carried away
the " k i n g " in chains, and cast h i m into prison for a time as a
lesson, and settled strangers in the country about Jerusalem.
He was, however, unable to stop the plotting of the Jewish
"priests," who have always been the bringers of misfortune upon
their followers, and d u r i n g the ensuing half-century the territory
occupied by what was left of the " t w o t r i b e s " fell into its accus-
tomed state of disorder; h u m a n sacrifices were offered and bitter
religious feuds prosecuted.
A c c o r d i n g to the Jews' o w n stories, it was d u r i n g this period
that the m u c h bepraised Josiah is supposed to have " r e i g n e d " at
Jerusalem.
R e a r e d by the Jewish priests, w h o h a d murdered his predecessor's
son, he developed into a fanatical bigot. T h e flattery evoked by his
religious exploits apparently turned his head, for in 608 B.C. he
obstructed the m a r c h of the E g y p t i a n army and was k i l l e d . F o r his

6
interference the K i n g of E g y p t , u p o n his return from Assyria, looted
Jerusalem, w h i c h remained his vassal u n t i l 605 B.C. w h e n it became
tributary to B a b y l o n once more.
T h e Jews continued their usual tactics, and in 597 B.C. N e b u c h a -
drezzar came d o w n to Jerusalem and carried away its wealthier
inhabitants to B a b y l o n ; but w i t h i n a few years the Jews were again
plotting w i t h the enemies of their suzerain, and in 587 B.C. N e b u c h a -
drezzar, losing patience, marched on Jerusalem, and burned and
razed it. He took away the k i n g in chains, and also a great many
more of its people as captives. In 582 B.C. the authorities in B a b y l o n
found it necessary to deport a t h i r d batch of the " J e w s . "
These three great herds of captives from Jerusalem remained in
Babylonia, together w i t h thousands of other prisoners from a l l parts
of the N e a r East, for half a century.
T h i s " e x i l e " was profitable to the Jews, and they found it so
advantageous that, when they received permission to leave Babylon,
less than 43,000 elected to return to Jerusalem; and 80 years
elapsed before a second and m u c h smaller group could be persuaded
to leave B a b y l o n for Jerusalem.
Notwithstanding this, the Jews are under grave suspicion of hav-
i n g intrigued w i t h the Persians to accomplish the downfall of
Babylon. M a n y people believe that the favour shown to the Jews,
by Cyrus in 538 B . C . , was bought by their services, in spreading
sedition, etc., w i t h i n the city while the Persian troops were still
outside. If this is so, and the authorities are correct who h o l d that
the disaffection of the common people in B a b y l o n was due largely
to the monotheistic tendencies of the C o u r t and the aristocracy, the
Jews must have been either opposed to monotheism, at that time,
or guilty of double treachery.
Those Jews w h o d i d return to Jerusalem found the countryside
occupied by the unfortunate people planted there by Esarhaddon.
In order to obtain shelter and ready-made homes, m a n y of the
Jews inter-married w i t h these unsuspecting people, who received
the Jews k i n d l y and even offered to assist them in rebuilding Jeru-
salem. T h e Jews, however, h a v i n g established themselves in the
country, repudiated these offers of help w i t h scorn and contumely;
and, later, in 458 B . C . , celebrated the arrival of the second horde
of " Z i o n i s t s " from B a b y l o n by d r i v i n g out of the district a l l n o n -
Jewish wives and their c h i l d r e n .
M e a n w h i l e Jerusalem was still in ruins, and the " r e t u r n e d J e w s "
refused to live in i t ; now, however, they were forced to do so by
their priests, who placed guards at the gates and locked in the
u n w i l l i n g citizens at night.

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 L a t e r these first " Z i o n i s t s " were required to co-operate in certain
crude restorations and rough building. M o s t of their clumsy efforts
were soon swept away, but by 430 B.C. the M a s q u e had been started,
and the " a d o p t i o n " of holy places, heroes, traditions, and religious
tenets proceeded apace. T h e immigrants h a d brought w i t h them a
m u d d l e d idea of the B a b y l o n i a n calendar, the Babylonian system
of numeration, weights, measures, and money, and also such scraps
of mythology, ritual, sacred writings and philosophy, etc., as they
had been able to absorb or o b t a i n ; " h i s t o r y " began to be fabri-
cated and sacred writings to be adapted; and the result of these
equivocal labours have come d o w n to the present day.
Of the history of the Jews d u r i n g the 600 years following the
fall of B a b y l o n and their coming under Persian rule, little reliable
information is available.
T h e i r o w n highly coloured stories . . . of their spirituality, lofty
idealism, patriotism, endurance, fearless valour, feats of arms, hero-
ism, and nobility of character, etc., . . . plentifully interspersed w i t h
miracles, are unsupported. N o n e of their contemporaries seem to
have been aware of the prodigy in their midst, nor even to have
liked or respected the Jews; on the contrary, by the Assyrians and
the Medes " t h e Jews were deemed the vilest of a l l peoples," and
among the Greeks and the Romans they aroused dislike and con-
tempt; M a r c u s Aurelius said he was " s i c k of the filthy, noisy Jews."
No other history corroborates the Jewish tales, w h i c h are suspi-
ciously like, and appear to have been formed in the same unscrupu-
lous manner as those in the Books of Joshua, Esther, J u d i t h , D a n i e l ,
etc., w h i c h , likewise, were p u t together d u r i n g this period.
T h e " w o n d e r t a l e s " of the renegade Jew, Josephus, w h o lived
at ease among the Romans and wrote in Greek, are untrustworthy.
It seems, however, that by about 350 B.C. the Jews h a d so angered
their well-disposed Persian masters that the latter plundered part
of Palestine and carried off many Jews as captives.
In 332 B.C. the Jews came under Greek rule, and in 320 B.C.
Ptolemy took Jerusalem and carried away a number of Jews to
E g y p t . Palestine remained under the Ptolemys for nearly a century,
but by 246 B.C. the country had reverted to its accustomed state
of anarchy and disorder.
In 198 B.C. the Jews made submission to Antiochus I I I , but owing
chiefly to the jealousies of the Jewish priests, and their religious
feuds, the state of Palestine d i d not improve. F r o m 175 to 170 B.C.
Jerusalem especially seems to have suffered through the greed and

8
brutality of two Jews, who adopted the Greek names of Jason and
Menelaus and made the city a bone of contention, u n t i l it was
sacked by Antiochus IV in 169 B.C.
In 168 B.C. Antiochus IV tried to establish a uniform religion
throughout his domain, but the Romans were antagonistic to h i m
and encouraged everything that w o u l d embarrass S y r i a , and this
enabled the Jews to revolt in 167 B.C. W i t h the influence of R o m e
against her and pre-occupied w i t h other troubles, S y r i a was unable
to deal effectually w i t h the Jewish insurrection, w h i c h continued
with v a r y i n g success u n t i l about 146 B.C.
T h e Jews, however, entirely lacked the ability to govern them-
selves, and jealousies, dissensions, brigandage and c i v i l war speedily
brought Palestine to such disorder that it became necessary for the
Romans to interfere. In 63 B.C. Pompey took Jerusalem by assault
and laid the Jews under tribute to R o m e .
L i k e the Greeks, the Romans soon discovered that the Jews were
tiresome subjects; they created a community w i t h i n a community,
lived in a state of ceaseless friction w i t h their non-Jewish neigh-
bours, and were constantly lashing themselves into a frenzy over
barbarous customs and ideas w h i c h appeared ridiculous to the prac-
tical R o m a n m i n d .
Nevertheless the Romans granted to the Jews many privileges
and immunities, a l l of w h i c h the Jews abused; and from 63 B.C.
u n t i l they were finally quelled by H a d r i a n in A.D. 135 (except dur-
i n g the reign of Herod), the history of the Jews is m a i n l y a record
of rebellions against R o m a n rule.
H e r o d , whose father had been poisoned by the Jews, was appointed
K i n g by the Romans, and captured Jerusalem in 37 B.C. He dis-
persed the bands of robbers and brigands w h i c h infested Palestine
and inaugurated an era of comparative peace and order. Between
19 and 9 B.C. H e r o d built for the Jews the only admirable place
of worship they have ever possessed.
Since the Jews had no architecture of their o w n , Herod's temple
was built in the Greek style, but no expense or pains were spared
by H e r o d to ensure that its construction should be carried out w i t h
meticulous regard for the religious susceptibilities of the fanatical
Jews and for the traditions w h i c h they pretended were theirs, even
to the placing of a great vine bearing clusters of grapes under a
golden heaven (the symbol of Dionysus) over the entrance.
It is characteristic of the Jews that, while they have never tired
of boasting of the magnificence of the structure, they w o u l d not
allow its builder to enter the more sacred parts of the b u i l d i n g .
T h e y have never evinced the slightest feelings of gratitude to H e r o d ,

9
and have never even mentioned his name if this c o u l d be avoided.
T h e p r i n c i p a l reason for this attitude seems to be . . . H e r o d was
not a Jew.
H e r o d died in 4 B . C . , and immediately the Jews rebelled again.
Bands of robbers and marauders, led by slaves and pretenders, sprang
up in different parts and plunged Palestine into the t u r m o i l to
w h i c h it was accustomed. O r d e r was restored by the Romans, but
in A.D. 6 the Jews rebelled again, apparently because they objected
to the R o m a n method of taking a census.
T h e practical c o m m o n sense and easy-going tolerance of the
Romans was hateful to the Jews, while, to the Romans, the Jews
seemed a race of bigoted fanatics, whose dire and credulous super-
stition rendered them the implacable enemies not only of the R o m a n
Government but of a l l m a n k i n d .
An unchanging characteristic of the Jews, too, has been their
unfailing success in earning the dislike of the peoples among w h o m
they have settled; sooner or later a l l these peoples have come to
regard the Jews w i t h extreme disfavour. So it was w i t h the Assyrians,
the Medes, and the Greeks, and so it was w i t h the Romans.
By A.D. 19 the number of Jews in R o m e h a d become very large,
and, as they insinuated themselves among a l l classes, especially among
the women, exploiting frailties, credulity and vice, they became
u n p o p u l a r ; and, when their dishonest and disreputable activities
came under the notice of the E m p e r o r , he enlisted 4,000 Jews and
sent them to garrison S a r d i n i a . A b o u t A.D. 39 their genius for excit-
i n g dislike led, in A l e x a n d r i a where they were very numerous, to
bloodshed.
A m o n g the privileges granted to the Jews by the Romans was
permission to meet together, a liberty frequently denied, after the
establishment of the empire, to the Romans themselves. T h i s
immense concession was abused by the Jews, as was the latitude
allowed their teachers of religion.
T h e Jewish teachers of religion used the freedom allowed them
to turn the synagogues into schools of sedition. F r o m childhood
the ignorant and fanatical Jews were trained by them to hate the
adherents of a l l other sects; while visions of w o r l d domination and
world-wide empire were kept constantly before them, and a well-
organised system of secret inter-communication was maintained.
At the very time that the Aryans were refining and purifying
their o w n religion, and preaching good w i l l to a l l men, the rabbis
were inculcating amongst the Jews a more intense hatred of the
Gentiles and a l l their works. It was an act of disobedience to the

10
Jewish law, they taught, to h o l d any intercourse whatever w i t h
non-Jews. A l l Gentiles, said the rabbis, were base-born, and a l l
non-Jewish women were unclean. To m a r r y a non-Jewish w o m a n
was a heinous offence; the c h i l d r e n born of such an alliance were
bastards, and could have no inheritance. It defiled a Jew, the
rabbis said, to sit at table w i t h non-Jews, or to enter a Gentile's
house, w h i c h was to be regarded as a fold for cattle is regarded.
Jews were forbidden to counsel or to befriend a non-Jew, and any
benefits conferred upon a J e w by a non-Jew were, it was taught,
no better than serpent's poison. T h e Gentiles are not h u m a n beings,
asserted the rabbis, non-Jews are merely beasts, they are G o d ' s
enemies and when they make inquiries of a J e w respecting his
religion, it is the Jew's duty to answer w i t h a suppressed curse, and
to give a false explanation. It is written, the rabbis pointed out,
" E v e r y goy who studies T a l m u d , and every J e w who helps h i m in
it ought to die," and " T h o s e w h o do not o w n T o r a h and the
prophets must all be k i l l e d " . . . openly where no risk is i n c u r r e d ,
and where there is, by artifices.
T h i s depraved state of the Jewish m i n d was kept h i d d e n , as far
as possible, from the R o m a n s ; and inflamed by the teachings of the
synagogue, and greedy for w o r l d domination, the Jews broke out
into one insurrection after another, usually simultaneously in dif-
ferent parts of the E m p i r e on each occasion.
T h u s about A.D. 65 the Jews rebelled again, and h a v i n g overrun
the ill-protected r u r a l districts of Palestine, they directed their efforts
against the small R o m a n garrison. T h e Romans were so few in
number that they agreed to surrender on condition that they be
allowed to w i t h d r a w f r o m Palestine. T h e Jews agreed to these
terms, and ratified their agreement by solemn oath, but, immediately
the Romans l a i d down their arms, they were basely massacred by
the Jews. A c c o r d i n g to the Jews' own stories, the R o m a n s d i e d
without asking for mercy but d e r i d i n g the sanctity of Jewish oaths;
while, it is said, pungency was added to their remarks by the fact
that the massacre took place on the Jewish Sabbath.
Palestine must be r i d of non-Jews, said the Jews, and wherever
they out-numbered the Gentiles they perpetrated revolting massacres;
as a result, from about A.D. 66 to about 69, a state of anarchy a n d
bloodshed, extraordinary even for Palestine, prevailed. In A.D. 70
Titus burned Jerusalem and razed it.
By the first century B.C. the M a s q u e was already w e l l organised,
and it continued to display great activity for nearly 200 years. T h e
later stages of this activity showed remarkable similarities to those
of the M a s q u e as it exists today. It differed, of course, in detail

11
. . . for example, the Jews, of that time, constantly pretended that
their numbers were greater than they actually were, whereas they
n o w constantly pretend that their numbers are smaller than they
are; and they also, in those days, devoted m u c h time to proselytiz-
i n g , especially among the women of other peoples; . . . but the
p o l i c y was the same.
T h e number of Jews l i v i n g in other countries was already great,
and soon increased u n t i l they by far out-numbered the population
of Palestine, and the " J e w s of the D i s p e r s i o n " behaved very m u c h
as their successors do today.
T h e overthrow of a l l Gentile institutions was believed to be i m m i -
nent; the M e s s i a h was confidently expected; and the assumption,
by the Jews, of the E m p i r e of the W o r l d and of D o m i n a t i o n over
a l l the non-Jewish peoples of the E a r t h was impatiently awaited.
F r o m the time of Ptolemy to the t h i r d century A.D. a great many
Jews, chiefly those of A l e x a n d r i a , devoted themselves to the extra-
o r d i n a r y task of forging texts, and other writings, to support and
strengthen the Great M a s q u e and Jewish pretensions.
Detribalised Jews, such as P h i l o (who frequently reached heights
of w h i c h the rabbis of Palestine h a d never dreamed) and Josephus
(who, according to his o w n writings, was a very resourceful and
remarkable man), made propaganda openly and unashamed, but
others, equally sly but less pert, adopted more insidious methods;
these usually put forward their ideas under the cloak of some dis-
tinguished name.
T h u s books were circulated bearing the names of m y t h i c a l per-
sonages, or of people who, although they were w e l l k n o w n , had
never w r i t t e n a line.
N e w l y compiled literary productions were put forward as writings
of the greatest a n t i q u i t y ; verses were forged, and philosophers had
fathered u p o n them writings w h i c h represented them as taking a
p r o f o u n d interest in the Jewish scriptures; poets were falsely repre-
sented as being deeply impressed by the Jewish religion, and oracles
were deceitfully quoted as p r e d i c t i n g a mighty destiny for the
Jews.
Forgery, indeed, became a science among the Jews . . . the only
one. A m o n g the m a n y fictitious compositions forged by the Jews
about this time was the so-called " l e t t e r of Aristeas."
Orpheus was dragged into the service of the Jews; Hesiod and
H o m e r were made to sing of the Jewish S a b b a t h ; and Aeschylus,
E u r i p i d e s , and Sophocles were made to avow Jewish ideas of G o d ;
while a most i m p u d e n t forgery of the Jews outside Palestine was
a large collection of the S i b y l l i n e Oracles. T h e private manner in

12
which the S i b y l communicated counsel and w a r n i n g to m e n ren-
dered her an admirable instrument in the hands of the Jewish
propagandists; by them she was transformed into a prophetess of
J e h o v a h : terrible wars and dreadful calamities were foretold, after
w h i c h , it was said, the Jews w o u l d assume the supremacy and
lead the nations into a blessed era of universal peace, etc.

In spite of a l l this mendacity and artfully disguised propaganda,

and of the barefaced attempts of P h i l o and the allegorical school
to foist Jewish tales upon the Greeks, the Jews continued to be
regarded w i t h contempt by the Greeks and the Romans, who laughed
at their v a i n glorious pretensions and flatly refused to take part
in the Masque.

T h e pretensions of the Jews to an honourable and remote anti-

quity, for example, were r i d i c u l e d . F o r the Jews to pretend that
the gifts of civilisation were made through their instrumentality
was, said the Greeks and the Romans, preposterous; what, it was
asked, had the Jews done for art, literature or science? Instead of
being the teachers of Plato and the Greek philosophers, as the Jews
impudently pretended they had been, it was pointed out that the
Jews were barbarians w h e n Greek culture h a d arisen, and that of a l l
the horde of small peoples, shifting f r o m slavery in one country to
servitude in another, the Jews were the least productive and the
poorest in civilisation.

T h e Jews, the Greeks and the Romans insisted, were the descend-
ants of the dregs of the E g y p t i a n populace, a despicable rabble,
suffering from leprosy and " a pestilential disease w h i c h disfigured
the body," unclean and diseased m o r a l l y as w e l l as physically. Jeru-
salem, they pointed out, was a refuge for " t h e scum and refuse"
of all the adjoining nations. T h e Jews, they said, offered h u m a n
sacrifices (like the worshippers of Israel and Saturn, whose " d a y "
the Jews kept holy) and were "a people of u n b r i d l e d lust," " t a i n t e d
with execrable knavery."
M e a n w h i l e the Jews dissimulated, and secretly determined to make
another attempt to exterminate their non-Jewish fellow-citizens.
W h e n the exigencies of the P a r t h i a n war h a d depleted the Eastern
provinces of R o m a n troops, in A.D. 116, a sudden pre-concerted
uprising of the Jews took place, characterised by revolting atrocities.
H u m a n i t y is shocked at the h o r r i d cruelties w h i c h the Jews com-
mitted in the cities of E g y p t and C y p r u s and in Cyrene, where
they dwelt in treacherous friendship w i t h the unsuspecting
inhabitants.

13
 In Cyrene, the Jews massacred 220,000 Greek and R o m a n citi-
zens; in C y p r u s 240,000; and in E g y p t a very great multitude.
Wherever the Jews out-numbered the rest of the population and
their uprising was successful, the Jews behaved in the most revolting
m a n n e r ; many of their Gentile neighbours they sawed asunder, in
emulation of their m y t h i c a l K i n g D a v i d , and they licked up and
smeared themselves w i t h the blood, and devoured the flesh of their
victims, and twisted the entrails of the non-Jews about their bodies.
After this exhibition of their " s p i r i t u a l i t y " the Jews were for-
bidden to set foot on the island of C y p r u s , and Cyrene had to be
re-colonised.
T h i s outbreak was suppressed by R o m a n reinforcements under
T u r b o , despatched by T r a j a n , and the Jews learned once again
that, however successful their secret machinations might be, the
frenzied onrush of O r i e n t a l fanaticism was unavailing against the
cool bravery of disciplined R o m a n troops.
T r a j a n died in A.D. 117 and was succeeded by his relative H a d r i a n ,
and once more the Jewish agitators became active. R e b e l l i o n was
encouraged by the statement that it was unlawful to pay taxes to
a G e n t i l e master, flattering promises were made that a conquering
M e s s i a h w o u l d soon appear and invest the favourites of Jehovah
w i t h the E m p i r e of the E a r t h and domination over all the non-
Jewish peoples.
T h i s propaganda produced an extraordinary ferment among the
credulous Jews, who, it is said, h a d their fanaticism still further
stirred up by a rabbi called A k i b a . T h u s , according to the Jews' own
stories, after the Jews h a d been t h r o w n into another paroxysm by
fanatical frenzy by the fact that H a d r i a n h a d issued edicts against
m u t i l a t i o n and circumcision, and, about A.D. 130, had ordered Jeru-
salem to be rebuilt in R o m a n style, it was by announcing himself
as their l o n g expected Messiah that a m a n called, apparently, Simon,
attracted followers.
H i s name does not appear in R o m a n records, and it is not known
whether he was a fanatic or an impostor, but he was immediately
acclaimed as the long expected Messianic K i n g by the rabbi A k i b a ,
who became his armour-bearer.
T h e R o m a n forces in Palestine were, as usual, small, and a " h o l y
w a r " against the Romans being proclaimed, nearly a l l the Jewish
towns w h i c h had n o R o m a n garrison joined the " M u l l a h , " who
was thus enabled to persecute cruelly the Christians who refused
to follow h i m , to k i l l m a n y Jews suspected of desiring to live at
peace w i t h R o m e , and to raise a formidable revolt.

14
 To his adherents this rebel Messiah seems to have been k n o w n as
Bar Cocheba, " t h e son of the star," but by the rabbis he was called
Bar Coziba, " t h e son of deceit."
Severus, recalled from B r i t a i n by H a d r i a n , quelled this rebellion,
and the Jews were forbidden to set foot in Jerusalem, w h i c h became
a R o m a n town.
U n d e r succeeding emperors, the Jews, taking advantage of the
facilities afforded by the caves and caverns of Palestine for leading
a lawless life, sometimes caused disturbances, but these, although
professedly patriotic, were m a i n l y outbreaks of brigandage, and never
assumed a serious aspect.
Some people imagine that about A.D. 135 the Jews were scattered
abroad by some mysterious agency, w h i c h , since then, has prevented
their return to Palestine. T h i s absurd superstition is encouraged by
the Masque and by the misleading phrase " t h e dispersion of the
Jews."
M a n y Jews were carried off by their conquerors, of course, to
such places as Babylonia, Greece, A l e x a n d r i a and R o m e , but a far
larger number of Jews left Palestine of their own accord and for
their o w n gain.
T h i s was so, especially, d u r i n g the later stages of Persian rule,
and later, w h e n the Greeks offered special inducements to occupiers
of new colonies; and among the very large numbers of Jews who
emigrated for their own benefit must be included all those Jews
who left Palestine because of the seemingly endless disorder and
anarchy maintained there by the few who preferred to remain.
Since the first century A.D. the " J e w s of the D i a s p o r a , " that is
the Jews who prefer to live outside Palestine, have always been m u c h
more numerous than those who have had to live in Palestine; but
the Jews outside could have " r e t u r n e d " to Palestine if they had
desired to do so.
T h e prohibition by H a d r i a n against their presence in Jerusalem
soon lapsed, and although it was revived by both Constantine and
O m a r , it never applied to the other parts of Palestine.
T h e truth is that Palestine fell a v i c t i m to Jewish lust for w o r l d
power, to religiously fostered hatred, and to selfish greed; after r u i n -
i n g her, the Jews abandoned Palestine.
T h e Masque, however, the Jews d i d not abandon; its activities
may be traced in many countries at m a n y periods of history; particu-
larly noteworthy are its phases of feverish activity towards the end
of the eighteenth and nineteenth centuries, and in the first few
decades of the nineteenth and twentieth centuries A.D.

15
 It is not k n o w n what language was spoken by the Jews in ancient
times. T h e Jews like to pretend that the original speech of man-
k i n d was Hebrew, and that they originated i t ; but Hebrew is not
even as o l d as A r a b i c , and it is not J e w i s h ; even the w o r d " H e b r e w "
is not Jewish.
H e b r e w is a patois of the despised Canaanites; it is a mixture of
fragments borrowed from a l l the languages spoken by the people
w i t h w h o m the Canaanites came in contact, expressed in an alpha-
bet borrowed from the Phoenicians, about 800 B.C. T h i s alphabet
and the H e b r e w vocabulary are imperfect. A n c i e n t H e b r e w had
neither vowels nor punctuation marks, nor any division between
words or between sentences; w h i l e some of its consonants are so
like others that mistakes in reading occur repeatedly. Indeed, it
is authoritatively stated that some 800,000 various readings of the
consonants in surviving manuscripts (which are not very old) have
been counted. Copies v a r y so m u c h that it is impossible to say
w h i c h is the correct version.

A p a r t f r o m this difficulty w i t h the consonants, the value of any

essay on scientific, legal, historical, or religious subjects written in
ancient H e b r e w m a y be demonstrated by setting out in like manner
(without vowels, and without punctuation marks, or divisions between
words or sentences) a few paragraphs from any modern book.
H e b r e w has been "a dead l a n g u a g e " since the fourth century
B.C., so that, on account of the imperfections of its written form,
no one now knows how it should be pronounced. Since, however,
it has been resuscitated and become part of the M a s q u e , the Jews
are tinkering at it, and no doubt in time, w h e n vowels and a suffi-
ciency of artificial words have been added, it may become almost
as useful as the p i d g i n G e r m a n , k n o w n as Y i d d i s h , w h i c h is spoken
by most Jews today.

Nowadays, Y i d d i s h is commonly written in H e b r e w characters.

T h i s serves several purposes; those who k n o w H e b r e w but not
Y i d d i s h cannot read i t ; and those who k n o w Y i d d i s h but not the
H e b r e w characters cannot read i t ; it looks like Hebrew, and so
pleases the less educated Jews and flatters their vanity.

F o r centuries the Jews of Palestine spoke A r a m a i c , and both the

Jerusalem and the B a b y l o n i a n T a l m u d s are written in a mixture of
A r a m a i c and Hebrew. M a n y Jews, apparently, were unable to
understand even this mixture, and so translations and explanations,
called Targums, were made for the more ignorant Jews, who seem
always to have found language difficult.

16
 Notwithstanding this difficulty of language, it is pretended that
the Jews are the originators and possessors of an unique literature
of inestimable antiquity; a literature w h i c h is a vast storehouse
of knowledge, science, law, poetry, history, and religion, and w h i c h
is without an equal among the literatures of the w o r l d .
U p o n examination, however, these claims are found to be exag-
gerated. T h e Jewish writings are not unique, except in this that
they do not present a single original feature. T h e language employed,
the style, thought, mode of presentation, the metre, the manner in
w h i c h what is written is set out (for example, the system of p l a c i n g
the title and the first words), m a n y of the phrases, similes, sentences,
and even whole portions of works, m a y be shown to have been
" a d o p t e d " from the writings of the Babylonians and other peoples.
F o r instance, just as the 23rd P s a l m m a y be shown to have o r i g i -
nated in Babylonia, so many verses of the 104th P s a l m are almost
word for w o r d the same as those of one of the hymns written by
A k h n a t o n , who reigned over E g y p t from 1385 to 1375 B.C.
" H a l l e l u j a h " is placed at the beginning and end of m a n y Psalms,
in exactly the same way as the ancient Greeks used to place " E l e l e u
I e " at the beginning and end of the m u c h older hymns to A p o l l o .
N o r are the Jewish writings o l d . T h e Jews, if there were any
then, d i d not possess the art of w r i t i n g before, at the earliest,
900 B.C. Hence no Jewish " d o c u m e n t " can be m u c h older than
800 B.C. T h a t is to say, more than four thousand years after the
deeply religious Psalms of the earlier A k k a d i a n s had been written
. . . the Jews were learning to w r i t e !
In the British M u s e u m are preserved inscriptions recording the
expeditions of Sargon I of A k k a d and his son N a r a m S i n to S i n a i
and to Palestine, w h i c h Sargon I incorporated in his E m p i r e . These
inscriptions were made about 2800 B.C., the same period as that in
w h i c h N a r a m S i n l a i d a pavement in the south-eastern temple court
at N i p p u r .
At N i p p u r have been found more than 30,000 contracts and
accounts, some of w h i c h likewise date from the fourth m i l l e n i u m
B.C., in addition to some 3,000 literary texts, many of w h i c h date
from the Sumerian period. H e r e no less than twenty-one different
strata, representing different periods of occupation, have been noted,
and the pavement l a i d by N a r a m S i n has been uncovered. T h e
time w h i c h elapsed between the l a y i n g of this pavement, about
2,800 B.C., and early A r a b times, is represented by thirty-six feet
of superimposed debris, but it lies thirty feet above the v i r g i n
soil!

17
 T h e Jews' o w n stories, too, provide a sidelight on the " h i g h
a n t i q u i t y " of their scriptures. T h u s the Jews assert that precisely
100 years after the " t e n t r i b e s " had been carried away, there
occurred the outstanding event w h i c h made glorious the reign of
the priest-ridden Josiah. In 622 B.C. his priests suddenly " f o u n d "
the " B o o k of the L a w " ! A p p a r e n t l y , in spite of its pretended
age, no difficulty was experienced in reading it, for the king, the
h i g h priest, and the people were a l l alike astonished at its contents.
In order to be quite sure that the book " f o u n d " was really the
w o r d of their god, Jehovah, they asked a woman called H u l d a h ,
" t h e weasel," and she said it was, and that ended the matter.
H e n c e it is evident that the " t e n t r i b e s " never heard of this
" B o o k of the L a w , " and that less than 40 years before those that
were left of the " t w o t r i b e s " were themselves carried away to
B a b y l o n , the latter were still ignorant of its existence and of its
contents.
T h e Jews possess no original documents of any k i n d whatsoever.
T h e seeker after these is patiently reminded that the originals—
i n c l u d i n g the Decalogue and the Targums of Onkelos and Johnathon
— a l l of w h i c h were traced by the finger of the god of the Jews,
were a l l destroyed when Jerusalem was sacked. It is explained,
however, that this makes no difference w o r t h mentioning, since they
were a l l completely " r e s t o r e d " about 149 years afterwards by a
priest called E s r a or Esdras, about 444 B.C.
T h u s what must be regarded as the second editions of the god-given
originals should date from about 444 B.C., but even this is not so.
Misfortunes befell these also, and "changes and a d d i t i o n s " con-
tinued to be made in them u n t i l A.D. 287, when some of the latest
editions were translated into Greek, and so assumed a fixed form.
O t h e r versions d i d not become fixed u n t i l they were translated into
L a t i n about A . D . 401.
T h e successors of E z r a collected together such works on history
and religion and such songs and sayings as they could obtain, and,
" a d a p t i n g " these to suit their o w n purposes, added the " m o d i f i e d "
versions to the " w o r k s " of E z r a . In course of time, the Jews came
to regard some of these books as sacred, but they were not agreed
as to w h i c h were sacred and w h i c h were not. T h e A l e x a n d r i a n
Jews adopted books into the sacred group w h i c h the Jews of Jeru-
salem d i d not.
T h i s difference of o p i n i o n lasted u n t i l the second century A.D.,
when a l l the books w h i c h are comprised in the " O l d T e s t a m e n t "
acquired " d i v i n e authority." It is not known, however, exactly how
or when the canon of the " O l d T e s t a m e n t " was formed.

18
 T h e Jews like to pretend, about these writings, that Moses wrote
all the laws, D a v i d a l l the Psalms, Solomon a l l the Proverbs, etc.,
but the books themselves fail to support this idea. In every case
they prove to be the work of many writers, and, moreover, proof
is required that the reputed authors ever lived among the Jews,
since nearly a l l of them are " c o m p o s i t e heroes," made, apparently,
by the Jews who made the books.

In addition, the books of the T o r a h , and the others, show

numerous contradictions, and contain different stories relating to
the same things, but disagreeing w i t h each other; for example, in
Genesis X X a tale is told of A b r a m which i n Genesis X X V I is told
of Isaac, and no less than six acts attributed to Moses are later
ascribed to Joshua, who, of course, is a " m y t h - d u p l i c a t e " of
Moses.

Deuteronomy was not written u n t i l nearly a thousand years after

Moses is supposed to have lived, and large portions of Genesis,
Exodus, Numbers and Leviticus were not compiled u n t i l after the
" t w o t r i b e s " had been deported to B a b y l o n . T h e Psalms are among
the most recently compiled books of the " O l d T e s t a m e n t " ; not
one Psalm was composed by D a v i d , some are of the Greek period.
Proverbs, the Song of Solomon, and the W i s d o m of Solomon owe
nothing to Solomon, who, if he lived among the Jews before 900 B.C.,
would not have been able to read or write. These books were p u t
together more than 500 years after Solomon is supposed to have
reigned.

T h e book of Joshua is an example of how the Jews manufactured

false history, out of the popular myths of other peoples, to increase
their o w n prestige. It is the work of seven or eight writers.

T h e books of Isaiah and Judges are each the work of some half
a dozen writers; and the book of D a n i e l is an example of the manner
in w h i c h the Jews confused and falsified history to further their o w n
ends. It was written for the purposes of propaganda, to stir up
rebellion and gain adherents for the revolt of 167 B.C. against Greek
rule. T h a t is to say, it was written about 350 years after the time
in w h i c h it pretends to have been written, and long after the events
" p r o p h e s i e d " in it had taken place. In spite of this, the writer's
knowledge of history was remarkably inaccurate. A l t h o u g h it is pre-
tended that the book was written at a time w h e n the Greeks were
not yet known, it contains a number of M a c e d o n i a n words, and
refers to events w h i c h occurred in the period of Greek rule over
the Jews.

19
 T h e history contained in Jewish books, such as Esther, J u d i t h ,
etc., is unsupported. T h e writer of J u d i t h knew little geography
and less history. T h e ancient traditions were systematically altered
by the Jews and applied to themselves. T h e story of J o b is not
Jewish, it was " a d o p t e d " from a Babylonian original. Psalm after
P s a l m may be shown to have been copied from a Babylonian
original.
W h i l e the Jews were engaged in putting together questionable
books like J u d i t h , Maccabees, the W i s d o m of Solomon and the
Psalms of Solomon about 100 B.C., writers like V i r g i l , Horace,
C i c e r o , O v i d , Lucretius, and others, h a d appeared in R o m e , to
say nothing of the writers of the Greeks and the A r y a n s ; while the
works catalogued under the name " Z o r o a s t e r , " in the library at
A l e x a n d r i a , contained two m i l l i o n lines!
T h e oldest Jewish manuscripts belong to the tenth century A.D.,
and are neither o r i g i n a l nor authentic. E a c h is the work of many
writers and has been edited and re-edited many times.
T h e tales and legends of the Jews are not their o w n ; in nearly
every case the Jews have " a d o p t e d " these from their masters or
their neighbours.
T h u s the first eight chapters of Genesis were made from fragments
adapted from the writings of B a b y l o n i a . T h e stories of the Creation,
the G a r d e n of E d e n , L i l i t h , A d a m and Eve, the T r e e of L i f e , the
Serpent, the T e m p t a t i o n , the F a l l , the C h e r u b i m , the ten A n t e -
d i l u v i a n patriarchs, the T o w e r of Babel, N o a h , the F l o o d , the A r k ,
the Dove, the O l i v e branch, the R a v e n , Noah's sacrifice, the R a i n -
bow, the Covenant, etc., were a l l " a d o p t e d " from the Babylonians.
A l l these stories had been cast into poetic form and written down
in Babylonia thousands of years before the Jews appeared.
T h e stories of Abram's sacrifice, Jacob's wrestling, Jacob's so-
called " l a d d e r " (which was a B a b y l o n i a n " Z i g g u r a t " ) , Joseph
in the pit, Potiphar's wife, the infancy of Moses, his wonder-working
rod, the contest of the M a g i c i a n s , the Plagues of Egypt, the d i v i d i n g
of the waters, the p i l l a r of fire and p i l l a r of smoke or cloud, the
striking of the rock, the m o u n t a i n of the god enveloped in mist
and emitting thunder and lightning, the tables of the law, Moses'
shining face, his horns, his leading a great multitude, his name, his
brazen serpent (a brazen cobra was discovered recently at Gezer),
etc., Aaron's breastplate, the golden calf, the sedition of K o r a ,
m a k i n g the sun and m o o n stand still, the slaying of the dragon
by Jehovah (Isaiah 11, 9, and Psalms L X X I V , 13, etc.), Samson's
locks, Samson and the l i o n , the w i t c h of Endor, D a v i d and Bath-
sheba, the wisdom of Solomon, the judgment of Solomon, his harem,

20
his palaces, his temple and gorgeous court, etc., ordeal by d r i n k i n g
holy water, etc., can a l l be shown to have been derived f r o m the
folklore of peoples very m u c h older than the Jews.
An example of the way in w h i c h the Jews became m u d d l e d ,
through " a d o p t i n g " tales, etc., they d i d not understand, is the
Jewish story of the baby U n i c o r n w h i c h splashed along in the wake
of the ark, to w h i c h it was tied by its horn. In the o r i g i n a l story,
w h i c h was o l d before there were any Jews, the ark was towed to
safety by a " g r e a t f i s h " (evidently a k i n d of N a r w h a l ) by a cable
tied to its great tusk or fin.
Moses, D a v i d and Solomon were never leaders of the Jews; these
are all " c o m p o s i t e " or " p a t c h w o r k " figures, made of " f r a g m e n t s "
w h i c h were, for the most part, o l d before the Jews, in order to give
greater verisimilitude to their boastings about their " w o n d e r f u l and
age-old past," " a d o p t e d " them.
Thus, " M o s e s " was made by the Jews f r o m B a b y l o n i a n originals,
to w h i c h they added tales from E g y p t and A r a b i a . W h e t h e r or not
the B a b y l o n i a n originals are to be identified w i t h Dionysus, few
unprejudiced investigators w i l l deny that the acts of " M o s e s " are
merely a later version of the acts of Dionysus. In view of the
identification of " M o s e s " w i t h Dionysus, it is interesting to note
that the Greeks and the Romans asserted that w h e n Antiochus
entered the innermost shrine of the god of the Jews, at Jerusalem,
he found therein "a stone image of a m a n w i t h a thick beard sit-
ting upon an ass, and h o l d i n g a book in his h a n d s " : this image,
they asserted, represented " M o s e s . " T h e story of the infancy of
" M o s e s " was current about 2,800 B.C.

" D a v i d " was made by the Jews of " f r a g m e n t s " of the Storm-
god and of the Pig-god, w i t h some history added—the history,
however, belonged to Assyria, not to J u d a h .
" S o l o m o n " was made by the Jews of " f r a g m e n t s " of the wise-
fish Sun-god of Assyria, m i x e d w i t h some historical tales concerning
two or more K i n g s of Assyria. T h e descriptions of " K i n g Solomon's
world-famous C o u r t , " the gorgeous ceremonial, the harem, the two
h i g h priests, the eleven great feudal vassals, the system of worship,
etc., were " e x t r a c t e d " en bloc by the Jewish fakers of history
from descriptions of the C o u r t of the " K i n g of the F o u r Quarters of
the W o r l d , " during those periods of magnificence in Assyria and
Babylonia w h i c h dazzled the w o r l d at a time w h e n the Jewish
" k i n g s " were r a i d i n g one another's waterholes and dancing naked
before their gods.

21
 It is characteristic that while pretending to despise utterly the
builders of these great empires, the Jews, nevertheless, appropriated
without scruple the legends and heroes and even the history and
religious ideas of these great peoples w h o m they so bitterly hated.
A frequently reiterated boast of the Jews is that they have sur-
v i v e d great states such as Assyria, B a b y l o n , and R o m e . W h a t merit
accrues from this feat is not clear; m a n y sects in I n d i a are very
m u c h older than the Jews; and it is at least doubtful whether, say,
Sargon I I , if given the choice, w o u l d have exchanged the 16 years
of his reign for the 1,600 years of Jewish history w h i c h began w i t h
his accession.
T h e hollowness of the Jewish pretensions have forced supporters
of the M a s q u e to adopt various subterfuges in order to hide the
sordid truth. T h i s is everywhere apparent. T h u s a well-known
popular " H i s t o r y of the J e w s " devotes a whole chapter to the mag-
nificence of Assyria, and divides the rest of its contents equally
between anecdotes concerning i n d i v i d u a l Jews (including some
obscure immigrants in America) and unsupported tales from the
Jewish scriptures and the writings of Josephus; while an article on
" J e w i s h art," in a "well-known encyclopaedia, consists of a description
of " K i n g Solomon's T e m p l e " (in style of Josephus) and nothing
else!
T h e truth is that excavation in Palestine, although long continued,
has failed to unearth any relic of either D a v i d or Solomon or of
their alleged works; and not a single example of Jewish work that
might be regarded as " a r t " has been found. Indeed, so careful
an investigator as M r . Osgood has s a i d : " T h e r e are few more
absolutely crude and hideous h u m a n creations than the clumsily
daubed pottery of Judea, the almost sole relics of its artistic (?)
endeavours. ' J e w i s h a r t ' is as nearly a contradiction of terms
as can be found. T h e artistic horizon of the ancient H e b r e w was
made up of conventional flowers, m y t h i c beasts . . . and the baldest
of architectural lines."
" K i n g Solomon's T e m p l e , " complete i n every detail o f architec-
ture, furniture and r i t u a l , was " t a k e n o v e r " from Babylonia by
the Jews. T h e great brazen " s e a " supported on twelve brazen
oxen, for example, has no meaning for the Jews, but it is an essen-
t i a l feature of the Temples of B a b y l o n i a ; it seemed important so
the Jews " a d o p t e d " it.
T h e office of H i g h Priest, w i t h hat and dress complete, the hier-
archy, the idea that the palace of the k i n g should adjoin the
temple in w h i c h the k i n g could offer sacrifice, the outer court, the

22
inner court, the great gates, and even some of their names, the
chambers for the priests, the columns at the entrance, the two
altars, the caverns underneath the temple, the brazen serpent, the
sacred tree, the v e i l , the ever-burning lamp, the H o l y of Holies,
the ark, the mercy seat, the cherubim, the sacredness of the number
seven, the incommunicable name of the god, the seven-branched
candlestick, the table of shewbread, the incense, the methods of
sacrifice, the qualifications required of victims, the b u y i n g and sell-
i n g in the temple, the smearing of blood on the door-posts, the
seers, the prophets, prophetesses, the cantor, the singers, the musical
instruments, the sacred vessels, the treasury attached to the temple,
the Tabernacle of the Congregation, Sheol complete in every detail,
the penitential psalms, " p s a l m s of ascent," the very terms: C o h e n ,
Sabbath, T o r a h , K i p p u r , Q o r b a n , etc., were each and a l l " a d o p t e d "
from Babylonia by the Jews.
T h e entire ritual of the Jews is, thus, not their o w n ; not a single
feature has been evolved among the Jews; theirs is a r i t u a l made,
even to the smallest details, of items " a d o p t e d " from the Baby-
lonians. In B a b y l o n i a the uncivilised Jews found religious ideas and
ritualistic practices, w h i c h had not only been evolved but w h i c h h a d
also been carried a l l over the w o r l d , ages before the Jews became
acquainted w i t h them. T h i s is the reason w h y p r i m i t i v e peoples in
such widely separated places as South, C e n t r a l and N o r t h A m e r i c a
and India, A u s t r a l i a and A f r i c a are found in possession of rites,
customs, words and objects w h i c h the M a s q u e has always pretended
are the unique and peculiar property of the Jews.

T h e ignorant Jews could not understand nor appreciate as other

nations d i d the wonderful science of the B a b y l o n i a n astronomers,
and looked u p o n a l l their elaborate studies for date keeping as
mere necromancy. E v e n after a residence of fifty years in B a b y l o n
the Jews knew h o w to fix the date of new m o o n only by direct
observation, and were unable to give notice of the date beforehand.
A l l the dates in the book of Maccabees are " G r e e k " dates.
T h e money, monetary system, names of " c o i n s , " the weights
and measures, names of " w e i g h t s , " etc., the calendar, and (so far
as the Jews could follow these, w h i c h was not very far) the methods
of measuring time, the names of the days of the week, the idea of
a week of seven days, the sabbath, the sabbatical year, the names
of the months, feasts and fasts, and the time of the year at w h i c h
these were held, observance of the new moon, etc., used by the
Jews are not their own, but were each and a l l " a d o p t e d " fully
evolved from the Babylonians by the Jews.

23
 T h e numerical system, " G e m a t r i a , " and the assigning of numbers
to names, and the " d a t e s , " etc., used by the Jews were " a d o p t e d "
f r o m the Babylonians and the Greeks. F r o m B a b y l o n the Jews
" a d o p t e d , " too, the idea that the capital is the centre of the w o r l d ;
the Jews, evidently, d i d not k n o w the age-old reason for this, but
as the idea seemed l i k e l y to a d d to their o w n importance, they
" a d o p t e d " it and applied it to Jerusalem.
T h e customs in vogue among the Jews are not their o w n ; nor
are these customs " u n i q u e " except in this, that the peoples among
w h o m they arose have, almost without exception, outgrown them.
T h e Jews " a d o p t e d " what they d i d not understand and often
became m u d d l e d , but they c l i n g tenaciously to what they have
" b o r r o w e d " — m o s t l y because they are continuously subjected to
an intensive propaganda designed by their exploiters to keep them
" s e p a r a t e " f r o m other people. F o r some reason they have been
permitted t o discard the " c a s t m a r k " w h i c h they " a d o p t e d " under
Persian rule, but the other customs w h i c h they have " a d o p t e d "
they are compelled by strong pressure to continue, just as they
are compelled to subscribe to many " f u n d s . "
C i r c u m c i s i o n is not peculiar to the Jews, n o r d i d the Jews origi-
nate it. C i r c u m c i s i o n , indeed, was m a n y thousands of years old
and h a d been carried a l l over the w o r l d , to A u s t r a l i a , C e n t r a l and
S o u t h A m e r i c a , and to m a n y Pacific Islands, before the Jews
" a d o p t e d " it. T h e Egyptians practised circumcision at least as
early as the time of the F o u r t h D y n a s t y (about 3766 to 3566 B.C.).
N e i t h e r Greek nor R o m a n culture was sufficiently potent to sup-
press this barbarous practice, although under the influence of the
beauty-loving Greeks m a n y Jews became ashamed of so ridiculous a
m u t i l a t i o n , and some even underwent a second operation designed
to h i d e the disfigurement caused by the first. A b o u t 100 years later,
however, d u r i n g a period of fanatical frenzy, the Jews modified the
methods used so as to render the m u t i l a t i o n more difficult to hide.
T a b u s , such as those against eating the flesh of the pig, the hare,
the sinew of the thigh, blood, etc., and the custom of eating fish,
garlic and pepper on F r i d a y evening, etc., were not evolved by the
Jews, but were " a d o p t e d " by them, " r e a d y - m a d e " f r o m other
peoples w h o h a d . T h e idea that anyone who touched a dead body
became unclean and m i g h t communicate the uncleanness to others,
for example, was " a d o p t e d " by the Jews from the Babylonians.
T h e " P a s s o v e r , " it is pretended, "celebrates the formation of
the Jewish people," whereas it may be shown to be an equinoctial
festival w h i c h the Jews " a d o p t e d , " complete w i t h Paschal L a m b
and the sprinkling of blood on the door-posts, etc., from Baby-

24
lonia. T h e bunch of Hyssop was " a d o p t e d " by the Jews f r o m
the M a z d e a n priests; and the w o r d " P a s c h a " (or " P a s s o v e r " ) is
B a b y l o n i a n ; but the festival and the customs connected w i t h it h a d
been carried to the most distant parts of the earth, even to the
Americas, before ever the Jews so m u c h as heard of them.
T h e " F e a s t of L i g h t s , or D e d i c a t i o n , or C h a n u k a " is not peculiar
to the Jews, nor d i d the Jews originate i t ; they " a d o p t e d " it
" l a t e , " from the Babylonians, and seem to have m u d d l e d it w i t h
Other festivals. T h e " F e a s t of L i g h t s , " like the " F e a s t of the
D e a d " (including " A l l S a i n t s " and " A l l S o u l s " ) , the l i g h t i n g o f
wax candles to S a t u r n and the b u r n i n g of lights for Osiris, etc.,
were customs " a g e - o l d " before 165 B.C., the date at w h i c h the
Jews pretend the " F e a s t of C h a n u k a " was instituted. A n c i e n t
custom, and what the rabbis call " t h e garish lights of the Christmas
Tree," proved so a l l u r i n g and so m a n y Jews " w e n t a f t e r " these
that their " g r e a t s c h o l a r s " had to condone the lapse and gloss it
over, in comparatively recent times, w i t h fanciful history; and, just
as the book of Esther was composed to explain the " F e a s t of P u r i m , "
so, m a n y maintain, the story of the " D e d i c a t i o n of the T e m p l e "
was invented to e x p l a i n the " F e a s t of L i g h t s or C h a n u k a . "
T h e " F e a s t of Tabernacles or B o o t h s " is not Jewish, and d i d not
originate in the wilderness, as the Jews pretend. It was a very
ancient festival w h i c h appealed to the Jews on account of its licen-
tious character, and so they " a d o p t e d " it from their masters and
neighbours. P l u t a r c h said this feast of the Jews was " e x a c t l y
agreeable" to the rites of Bacchus, that is, it was Bacchanalian.
At the " F e a s t of J e h o v a h " (that is, of Iaou, Iao, or Bacchus), as
the " F e a s t of T a b e r n a c l e s " was called, the Levites were in the
habit o f shouting " H a l l e l u j a h " o r " A l l e l u i a " ( " P r a i s e y e I a " )
at frequent intervals, just as at the triennial festival of Bacchus or
Dionysus the same repeated cry of " I a " was m a d e ; moreover it was
said " T h e time and manner of the greatest and most h o l y solemnity
of the Jews are exactly the same as the holy orgies of Bacchus."
A l l booths or Succoth of ancient r i t u a l were connected w i t h the
Kodeshoth, or "consecrated w o m e n , " devoted to the great goddess
of S y r i a ; and " S u c c o t h B e n o t h " m a y be translated " B o o t h s of the
women consecrated to V e n u s . " It is, however, undesirable here to
discuss more fully the original forms of this feast, or to deal w i t h
the indelicate aspects of Jewish life, thought, customs and religion,
w h i c h such discussion w o u l d involve.
T h e " F e a s t of W e e k s " ( " P e n t e c o s t " ) , the Jews pretend, c o m -
memorates " t h e receiving of the L a w on M o u n t S i n a i , " but it is
not J e w i s h ; it is a harvest festival of the despised Canaanites, w h i c h

25
the Jews have " a d o p t e d . " A p a r t from the fact that the Jewish
scriptures contain three versions of the " T e n Commandments," and
that the " F e a s t of W e e k s " is mentioned in the version of Exodus
X X X I V , 14-26, w h i c h is regarded as older than the versions of
E x o d u s X X and Deuteronomy V , the Jewish story fails t o impress.
A m u c h more admirable code had been in use in E g y p t for ages,
and a highly developed organisation of law had already existed in
B a b y l o n i a for a thousand years before the alleged " r e c e i v i n g of the
L a w " is supposed to have occurred.
T h e Jews have lamented Jerusalem for a long time, and one of
their most cherished customs is that of going to a sacred place in
Jerusalem to weep, w a i l and rend their garments. T h e y pretend,
and some of them believe, that they weep and w a i l for the loss
of " J e r u s a l e m " and the " g r e a t n e s s " w h i c h they imagine the Jews
formerly enjoyed.
A c c o r d i n g to the Jews' own stories, although the Jews were for-
b i d d e n by the Romans to set foot in Jerusalem, nevertheless, after-
wards they were permitted to go, once a year on the 9th day of
the m o n t h A b , " t h e anniversary of the capture of J e r u s a l e m " (?),
to a sacred stone, called " l a p i s pertussus," in the city and to anoint
this perforated stone w i t h o i l and to weep and w a i l around it.
T h e Jews pretend to attach great importance to this custom, and
the universal (but obviously artificial and insincere) outcry raised
by the Jews of the w o r l d recently—when the authorities in Jeru-
salem compelled the Jews there to abide by the terms of the agree-
ment whereby they are privileged to w a i l on ground belonging to
another sect—is an illustration of how the Jews regard an agreement
w i t h non-Jews and also of how the M a s q u e works.
T h e reasons given by the Jews for this w a i l i n g are unconvincing,
and other considerations make their acceptance difficult. Thus,
lamentations for a lost city are not peculiar to the Jews, many
small peoples have bewailed the loss of their towns—even on a
cuneiform tablet from T a a n a c h , the author, A k h i - y a m i asks whether
there is still lamentation for the lost cities, or have they been
recovered—but surely no people ever bewailed the loss of their city
annually w i t h i n the city itself.
M o r e o v e r , this annual mourning, weeping, w a i l i n g , tearing of hair
and rending of garments was common to most of the peoples of
the East and took place in Palestine most frequently just after m i d -
summer, that is, about the 9th day of the m o n t h A b .
T h e women of E g y p t wept for Osiris, the Greek and R o m a n
women wept for " t h e b e w a i l e d " or " t h e l a m e n t e d " one, Bacchus,
just as the women of C h i n a wept for W u t y u n e , and the women of

26
Assyria and Phoenicia wept for Tammuz, as d i d the women of
Babylonia, a n d the women of Jerusalem (Ezekiel V I I I , 14).
Since the fourth century A.D. the Jews have managed to get into
Jerusalem to indulge in this custom; at first annually, but later by
bribing the soldiery they managed to prolong their lamentations
and their stay in Jerusalem, u n t i l today they have an agreement
w i t h the Moslems, and w a i l ostensibly every F r i d a y , but actually
every day. At the " w a i l i n g p l a c e " they weep, w a i l , kiss the stones
and pray, putting their mouths to the crannies and thrusting written
petitions into holes in the w a l l .
T h a t the w a i l i n g now takes place on the west of the " S a k h r a , "
on Fridays especially, and that prayers are whispered and thrust
into apertures in the w a l l , m a y be accidents; but the anointing of
the perforated stone was not an accident. T h i s " l a p i s pertussus"
was invested w i t h a sanctity second only to that of the K a a b a at
M e c c a , w i t h w h i c h it is associated in m y t h , just as it is associated
with " t h e well of spirits," and is identified w i t h the sacred rock
"Sakhra."
" S a k h r a " was the mother of the sun-god, and T a m m u z , A t t i s ,
Dionysus, Bacchus and A d o n i s (with w h o m were associated the boar
and such things as " p e r f o r a t e d stones") were a l l sun-gods, who
may b e identified w i t h N i n i p , " t h e great hog," L o r d o f " t h e
spirits of the u n d e r w o r l d . " N i n i p appeared to his worshippers in
the form of a swine; the malignant Saturn was his planet, and
Jerusalem was his city. N i n i p was also " L o r d of the v e i l , " the v e i l
being symbolic both of the underworld and of m o u r n i n g ; later he
became a war-god, a patron of h u n t i n g , a n d a sun-god.
W a i l i n g enabled the Jews to enter Jerusalem, it enabled them to
prolong their stay there, despite the p r o h i b i t i o n ; is it an artifice
of the Masque, part of a p o l i t i c a l game, the ultimate object of
w h i c h is to gain for the Jews possession of the " l a p i s pertussus,"
the " D o m e o f the R o c k , " and the " t e m p l e h i l l " ?
T h e " D a y of A t o n e m e n t " is not Jewish. It is not noticed in
the older Jewish w r i t i n g s ; the Jews " a d o p t e d " it from their Persian
overlords, as they d i d also the use of " t h e ashes of a red h e i f e r "
and the m y t h of a bridge (over the valley in Jerusalem).
T h e sending forth of a " s c a p e - g o a t " as a propitiatory offering
to Azazel, " t h e prince of fallen angels," is specially mentioned in
the M i s h n a h , and appears to have been observed d o w n to the time
of the destruction of Jerusalem. T h i s annual p r o p i t i a t i o n of a demon
(?Lucifer or Satan) belongs to the later Jewish r i t u a l and seems
to be connected w i t h the Devil-worship of the Yezidis, w h i c h is
similar in character but later in development.

27
 Instead of a goat in modern times, Jewish fathers of families sacri-
ficed a white cock on the eve of the " D a y of Atonement." A m o n g
the ancients goats were sacrificed to Dionysus.
A c c o r d i n g to their o w n stories, the Jews murdered about 70,000
Babylonians in the reign of "Ahasuerus," and in memory of that
massacre they celebrate their holiday, " P u r i m , " w i t h " g r e a t m e r r i -
ment and rejoicing, springing rattles and g i v i n g vent to noisy demon-
strations of anger, contempt and scorn w h e n the name of H a m a n is
mentioned in their Synagogues."
" P u r i m " has always been a Saturnalia among the Jews. T h e
author of a tract in the T a l m u d lays it d o w n as a rule, that at
the feast of P u r i m every Jew is bound to drink u n t i l he cannot
distinguish between the words " C u r s e d be H a m a n " and " B l e s s e d
be M o r d e c a i " ; and in recent times the Jews made pyramids of
wax tapers, burned effigies, and acted a comedy w h i c h ended in
r i b a l d r y ; " g l u t t o n y and intoxication began in the afternoon, and
went on u n t i l the whole c o m m u n i t y seamed to have taken leave
of their senses; Jewish m e n and women changed clothes, they ate
and they drank, they ran about and cut capers, they reeled and they
staggered, they shrieked, yelled, stamped, clattered, and broke each
other's heads," and the horse-play often ended in murder and
crime.
However, notwithstanding the pleasure it has afforded the Jews,
this festival is not J e w i s h ; the Jews " a d o p t e d " it from the Baby-
lonians. On the Black Obelisk, Shalmaneser says: " F o r the second
time I celebrated the Pur-festival of Assur and H a d a d " ; and a
deed of sale of 734 B.C. is dated in the eponymy of Bel-daman " i n
the year of his Pur-office." E v e n the w o r d " P u r " is not J e w i s h ;
and, as w i t h the "feast of L i g h t s , " the Jews appear to have m u d -
dled what they " a d o p t e d " of the Pur-festival w i t h relics of the
" F e a s t of B o o t h s " and of the " P a s s o v e r . " In ancient r i t u a l w a x
tapers were placed on the altars of Saturn.
A common complaint of the Jews is that the other peoples among
w h o m they have chosen to dwell cruelly " h e r d e d the Jews into
Ghettoes." T h i s is misleading. T h e idea that the Jews should live
in an area specially reserved for them came f r o m the Jews them-
selves, and their hypertrophied sense of their o w n importance and
other unpleasant qualities made the Jews so unpopular that their
neighbours agreed to their request and set aside an area in w h i c h
the Jews might practise the rites and customs w h i c h they claimed
were theirs, and indulge their cravings for " f e e l i n g superior,"
"secrecy," and "separateness."

28
 It has been said that there is nothing original about the Jews,
except their " f e e l i n g of separateness," but the Jews h a d no " f e e l i n g
of separateness" before they came i n t o contact w i t h the A r y a n s
and w i t h a state of society based on "castes." F r o m the conquering
Aryans the Jews " a d o p t e d " a "sense of s u p e r i o r i t y " and a " f e e l i n g
of separateness" and these, like the " m o n o t h e i s m " w h i c h the Jews
"adopted " a t about the same time, speedily became an obsession.
An oft-repeated boast of Jews is that they " i n v e n t e d monotheism."
T h i s foolish pretence is, of course, entirely misleading, for the Jews
were among the most ignorant and uncultivated of the peoples who
had monotheism thrust u p o n them before they were ready to
receive it.
T h e Jews were polytheists w h o became, first, monolaters, and then,
later and in comparatively recent times, under the influence of the
Babylonians and the Persians, monotheists. It was not u n t i l they
had been in B a b y l o n for some time that idolatry ceased among
the Jews. It was in B a b y l o n , too, and at about the same time, that
the Jews " a d o p t e d " the hostile genius Satan, the demon Asmodeus,
the angels G a b r i e l , R a p h a e l , M i c h a e l , U r i e l , etc., the stories of the
rebel angels and of the battle in heaven, and, half-heartedly, the
idea of the i m m o r t a l i t y of the soul and the resurrection of the
dead.
Before about 430 B.C., when the G r e a t M a s q u e commenced, the
Jews d i d not differ f r o m their neighbours except that they were
less cultured and less civilised, but h a v i n g become worshippers of
one god (even though that god was a borrowed god), the Jews
became fanatics obsessed w i t h a ludicrously exaggerated idea of
the importance of themselves and this god.
There is, however, nothing unique or original about either the
Jews or their gods. A c c o r d i n g to their o w n stories the Jews wor-
shipped stones, revered an oak tree, bowed d o w n to images, and
adored a b u l l . T h e Jewish " p a t r i a r c h s " h a d idols or t e r a p h i m ;
R a c h e l stole the images of her father; D a v i d had images in his o w n
house, and was saved by p l a c i n g in his bed the figure of his house-
god (I Samuel X I X , 12-17). Hosea seems to have regarded things
like these idols, the teraphim, and the U r i m and T h u m i n , the star,
the E p h o d and the Stone P i l l a r , as indispensable parts of the reli-
gion of the Jews. Amos attributes the worship of M o l o c h and S a t u r n
to the J e w s : ". . . y e bare the booths of your M o l o c h and C h i u n
your images, the star of your god, w h i c h ye made for yourselves."
C h i u n was the A r a b K i w a n or Saturn, whose emblems were the
booth and the star, to w h i c h m a y be added the p i l l a r and the
serpent.

29
 Saturn or Cronus was the " a n c i e n t one," the father of a l l the
gods, who was worshipped by various Semitic tribes as a stone, and,
in Phoenicia, under the names of Israel and Saturn, w i t h h u m a n
sacrifices.
To call upon Saturn it was necessary to d o n black garments, to
approach the sacred place at a suitable time (Saturday) like a m a n
sunk in sorrow, to burn specially made incense, and, at the moment
when the smoke rose, to raise the eyes to the star and s a y : ". . .
O L o r d Saturn . . . the dark, the harmful, . . . crafty sire who
knoweth a l l wiles, who art deceitful, . . ." grant this or that.
In A s s y r i a Saturn was honoured by crowds of " s a c r e d w o m e n "
attached to the temple of A n u .
T h e Jews adored a " Q u e e n of H e a v e n , " Astarte or M y l i t t a , and
burned incense to her. T h e Jews worshipped also M o l o c h , and, in
addition, B a a l and Chemosh, and offered h u m a n sacrifices to them,
after w h i c h , in some instances, they ate the v i c t i m . Some authorities,
indeed, believe that the " P a s s o v e r " was o r i g i n a l l y a sacrificial
cannibal feast in w h i c h the " f i r s t - b o r n " was the v i c t i m .
At Jerusalem there was a regularly appointed place where parents
burned their children, both boys and girls, in honour of B a a l and
M o l o c h . A h a z burnt incense in the valley of H i n n o n and burnt his
children in the fire, so d i d Manasseh.
M o n o t h e i s m developed early among the A r y a n races and was
taught by them to the demon-worshipping Semites. Monotheistic
tendencies, w h i c h in those days represented an advanced stage of
free-thinking, manifested themselves among the educated classes in
E g y p t as early as the end of the sixteenth century B.C., and, some-
what later, among the Babylonians. T h e C h a l d e a n savants knew
of but one god, and his name, w h i c h was fastidiously concealed from
the vulgar, was, i n E n g l i s h , " O n e . "
Such, however, has been the success of the Great Jewish Masque
that numbers of people have been persuaded to believe that " m o n o -
t h e i s m " was specially revealed to the Jews and that it is a great
idea distinctive of Semitic genius.
At no time before about 430 B.C. was monotheism a distinctive
feature of Jewish worship. F r o m the propitiation of the demons of
the ghost-world and the lords of H e l l , such as U r a , the plague-god,
and N i n i p , L o r d of Swine (whose star was the planet Saturn and
whose city Jerusalem was), and others such as Bacchus, Dionysus,
T a m m u z , A d o n i s , Set and T y p h o n , to w h o m the ass and the p i g
were sacred, as w e l l as Sabazios (or Sabos, Sbat, Sabaoth or
Tsebaoth), " t h e L o r d of Hosts," whose profligate and always dis-
creditable rites were performed in secret and at night, and Israel,

30
Saturn, and the Saturnine " E l , " w h o were also fire-gods, whose
holy day was Saturday and to w h o m c h i l d r e n were sacrificed, and
the worship of gods like Y e r a h m e ' e l , R a m m a n , M o l o c h , Chemosh,
Asshur, Ashtoreth, N e r g a l and M a r d u k , etc., the Jews advanced
slowly and unsteadily to the monolatry of one of the E l o h i m called
Jehovah.
L i k e his predecessors, Jehovah was not J e w i s h ; his name has been
found in inscriptions dating from about 2,800 B.C. and again in
others dating f r o m about 2,100 B.C. He was associated w i t h the
moon and took on the attributes of such of his predecessors as
Yerahme'el, U r a , R a m m a n and Asshur, and gradually came into
prominence in N o r t h e r n A r a b i a as a disease-demon, fire-god, storm-
god, and perhaps also as an earthquake-god.
T h o u g h Jehovah was already very o l d w h e n the Jews " a d o p t e d "
h i m , he (if a god that was both male and female m a y be called
h i m and he) is represented in the writings of the Jews as a most
unlovable deity; like the people w h o " a d o p t e d " h i m , he was a
vagrant, vain, jealous, treacherous, insatiable, vindictive, a butcher
who consigned a l l peoples other than the Jews to r u i n , who trampled
people in anger, m a k i n g them drunk w i t h his fury, and who defiled
his raiment w i t h b l o o d ; he dwelt in thick darkness, before h i m went
the pestilence; the sight of h i m was death, he was a consuming fire,
and fiery bolts went forth at his feet; he rode on a cherub and
sometimes in a chariot, thundered from heaven w h e n he uttered
his voice, shot out lightnings and hailstones, and made the earth
tremble, shaking the foundations thereof—sometimes he caused the
earth to open and swallow up houses and individuals.
H i s worship, in times preceding the c o m i n g of the sun cultus,
was a religion of fear, of stone monuments and holy trees, of serpent
worship and lacerations, of circumcision and female self-devotion,
of c h i l d immolation and h u m a n sacrifice.
After the coming of the Aryans and the sun and d a w n cults, a
general improvement in religious thought took place; the gods of
the underworld assumed pleasanter features and became gods of
light and sun-gods; among those who completely emerged from the
darkness of H e l l w e r e : U r a , N i n i p , Bacchus, Dionysus, etc., w h i l e
others lagged behind and retained many features of demon worship,
such w e r e : Israel, Saturn, E l , Sabaoth, and Jehovah.
S t i l l later, after about 500 B.C., the Jews " a d o p t e d , " for their
" a d o p t e d " god Jehovah, the attributes of the good A h u r a M a z d a
of the Persians, and little by little learned to endow Jehovah w i t h
higher m o r a l qualities than they had been able to conceive for
themselves. At the same time they " a d o p t e d " (for the Jews are by

31
nature imitative rather than creative) the dualistic system of the
Akkadians and Z a r a t h u s t r a , and brought w i t h them from Baby-
lonia, side by side w i t h the reformed r i t u a l for their god, the
p r o p i t i a t i o n of the prince of demons, A z a z e l , by the scapegoat;
h a v i n g thus reformed the worship of Jehovah, the Jews reformed,
in their o w n fashion, the ritual of the scapegoat by pushing the
unfortunate animal over a precipice to prevent its return to Jeru-
salem!
T h u s ultimately the Jews attained to a distorted monotheism. An
exuberant demonology admitted a l l kinds of interfering causes in
the field of h u m a n life, and above the J e w on earth rose rank on
rank of angels in seven heavens, powers of a well-marked animistic
type, corresponding somewhat to the Chinese S h i n . T h e god of the
Jews has never been the father of a l l men, an ideal of love, justice,
mercy, compassion, etc., but, on the contrary, the god of the Jews
has always been a god of vengeance down to the tenth generation,
just and merciful only to the Jews, and a foe to a l l other peoples;
denying the latter h u m a n rights and commanding their subjection
to the Jews, so that the Jews m a y appropriate their possessions
and rule over them, exterminating a l l those who object to this
arrangement.
Inevitably, in spite of themselves and of the Masque, the Jews
became influenced by the higher conceptions of deity held by the
peoples among w h o m they lived, and so Jehovah became G o d , but,
be it noted, G o d in the strictly limited sense described; and, in the
meantime, many Jews came under the influence of the " D e i s t s "
of the eighteenth century, of the rationalists, agnostics, atheists,
nihilists, positivists and even the " M a g i c i a n s , " a l l of w h o m have
appealed strongly to large numbers of Jews, and Jehovah has changed
accordingly. M a n y Jews are thus Positivists and Nihilists, w i t h this
important qualification that when they speak of " G o d " they do
not mean " H u m a n i t y , " but only the Jewish part of it, and while
they yearn to destroy, they wish to destroy only what is " G e n t i l e . "
As of o l d , the Jews continue to " a d o p t " from the non-Jews and
to imitate every new thing, idea and institution as it appears in
the " G e n t i l e " w o r l d . Of late, a tendency to borrow from Islam
has been noticeable, and, in quite recent times, the Jews have
" a d o p t e d " a symbol in i m i t a t i o n of the " c r o s s " of the Christians
and the " s t a r and crescent" of the Moslems.
T h e symbol w h i c h the Jews have " a d o p t e d " consists of two
interlaced triangles, and although it is called the " S e a l of S o l o m o n "
and the " S h i e l d of D a v i d , " it is not J e w i s h ; as a symbol it ante-
dates the Jews by thousands of years. As " a d o p t e d " by the Jews

32
the symbol is composed of two interlaced triangles, one white and
the other black. In older representations a w o m a n is depicted in
the inverted black triangle, and a m a n in the white triangle; but,
nowadays, the figure of " a n uninitiated person," represented as a
fool, is depicted in the inverted black triangle, while in the apex
of the white triangle is depicted the figure of " a n adept," repre-
sented as a wise m a n , and the whole is often surrounded by a snake
w i t h its tail in its m o u t h .
T h e symbol signifies a great many ideas, w h i c h need not be
enumerated here; nor is it necessary to examine the associated
symbol of the "five-pointed star," w h i c h signifies, among other ideas,
" u n d e r control," though the studious may be tempted to trace a
connection between " t h e i l l u m i n a t e d instrument," the " r e d s t a r "
which adorns the " r e d a r m y " of Russia, and the " s t a r " of Saturn
or Israel.
T h e Jews like to imagine that they are " m a l e " and a l l other
peoples " f e m a l e , " and they like to believe that they have so insinu-
ated themselves into and entangled themselves w i t h Gentile affairs
that they cannot be dislodged.
T h e secret meaning of the symbol is as f o l l o w s : T h e " u n i n i t i -
a t e d " creates god as a magnified image of himself projected on a
background of ignorance, represented by the black triangle, below
which he cowers in terror of his monstrous conception. T h e " a d e p t "
also creates god, not however by projecting his likeness upon the
unknown, but by conceiving his power and knowledge as a symbol,
represented by the white triangle, over w h i c h he is poised, because
the intellect is above that w h i c h it creates. T h e initiate is therefore
" g o d " for the profane, the " a d e p t " is the actual finite deity who
stands on earth for the hypothetical " g o d " he has created, and he
has complete power over any particular conception of d i v i n i t y w h i c h
he has formed and w h i c h m a y at any time receive the reverence
of the populace.
" J e h o v a h is he who overcomes nature," say the magicians; " T h e
decisions of the T a l m u d are words of the l i v i n g G o d . Jehovah
himself asks the opinion of earthly rabbis when there are difficult
affairs in heaven." " J e h o v a h himself in heaven studies the T a l m u d
standing, he has such respect for that book," say the rabbis.
Thus, at last, Jehovah has become the god-creating " a d e p t "
who has " t h e power of a completely emancipated m i n d over the
slaves of superstition and i g n o r a n c e " ! and so, very often, when the
Jews of today speak of " G o d " they mean " t h e Jewish people,"
the " a d e p t s " of their secret societies, or " t h e god of H u m a n i t y , "
" t h e Jew of the C a b a l a , " etc.

33
 T h u s , too, a " N e o - M e s s i a n i s t , " named B a r u c h L e v y , wrote to
K a r l M a r x (a J e w whose real name was Mordecai) as f o l l o w s : —
" T h e Jewish people, taken collectively, w i l l be its o w n Messiah.
H i s reign over the Universe w i l l be obtained by the unification of
the other h u m a n races, the suppression of frontiers and of
monarchies w h o are the rampart of particularism, and the establish-
ment of a ' U n i v e r s a l R e p u b l i c ' . . . In this new organisation of
humanity the sons of Israel . . . w i l l become without opposition
the directing element everywhere; above a l l they w i l l succeed in
forcing on the working-men masses the stable control of certain
among them. T h e Government of the nations forming the U n i v e r s a l
R e p u b l i c w i l l a l l pass, without effort, into Israelite hands, by favour
of the victory of the Proletariat. I n d i v i d u a l ownership w i l l then
be suppressed by the governors of the Jewish race w h o w i l l a d m i n i -
ster in a l l places the public wealth. T h u s w i l l be realised the
promise of the T a l m u d that, when the T i m e s of the Messiah are
come, the Jews w i l l h o l d under their keys the properties of a l l the
peoples of the w o r l d . "
T h i s is the end towards w h i c h the activities of a l l who participate
in the Masque, whether Jews or their dupes, are directed; and, in
modern times, the " s i x p o i n t s " of the star, formed by the inter-
laced triangles, have been made to symbolise, among many other
ideas, the p r i n c i p a l means whereby this end is to be reached.
These " s i x p o i n t s " m a y be outlined, roughly, as f o l l o w s : —
First—Religious:
to undermine and discredit a l l Gentile, and especially a l l C h r i s t i a n ,
creeds; and to introduce, encourage and propagate crazy cults, un-
healthy mysticism, pseudo-science, and sham philosophies.
Second—Ethical:
to introduce and propagate debasing codes and practices*; to cor-
rupt morals, weaken the marriage bond, destroy family life, and
abolish inheritance (and even heritable names) among a l l other
peoples, especially among the N o r t h e r n races.
Third—Aesthetic:
to introduce and foster the cult of the ugly and the aberrant, and
whatever is decadent, debasing and degenerate in A r t , Literature,
M u s i c and the Theatre, etc.
Fourth—Sociological:
to break up large estates and abolish aristocracy; to set up pluto-
cracy and a " m o n e y s t a n d a r d " ; to encourage vulgar display,
extravagance and corruption, to provoke the proletariat to envy,
discontent, incendiarism, "sabotage," and to foment "class war-
fare."

34
 F i f t h — I n d u s t r i a l and F i n a n c i a l :
to bring about " u n e m p l o y m e n t " and w a n t ; to lower ideals of
craftsmanship and abolish pride in handicraft; to encourage greed
for " p r o f i t , " and the standardisation of the cheap and shoddy; to
bring about " C e n t r a l i s a t i o n " and the formation of Trusts and
Cartels; to abolish private ownership and to establish " S t a t e
monopolies," " R e s e r v e Banks," and a " W o r l d B a n k " — w i t h the
control of gold in the hands of the International Directors.
* including " t h e i l l i c i t d r u g trade," " t h e i l l i c i t liquor trade," and
" t h e white-slave traffic."
Sixth—Political:
to secure control of the Press, Broadcasting, C i n e m a , Stage, and a l l
means of p u b l i c i t y ; to secure the presence of " a g e n t s " on a l l
Gentile councils, committees, etc., and in confidential posts (such
as " p r i v a t e secretary" to highly-placed persons), to m a i n t a i n an
effective espionage upon a l l Gentile activities; to start and keep
alive dissensions in a l l Gentile institutions and thus break up a l l
other political groups into their component parts and set these at
enmity w i t h each other; to discourage, decry and extirpate Patriot-
ism and Pride of R a c e ; and, in the name of " P r o g r e s s " and
" E v o l u t i o n , " and under pretence of promoting " U n i v e r s a l P e a c e "
and " H u m a n Brotherhood," to set up " I n t e r n a t i o n a l i s m " as an
ideal, thus undermining national unity and weakening government;
to bring about " D i s a r m a m e n t " and the establishment of an " I n t e r -
national Police Force," controlled by a " U n i t e d Nations Organisa-
tion"—thus preparing the way for those who, unobtrusively, w i l l
gain control of the " U n i t e d Nations O r g a n i s a t i o n " and the " I n t e r -
national Bank," and, through these, rule the w o r l d .

T h e International Directors, however, never act openly or directly;

they keep always in the background and work secretly and i n d i r e c t l y ;
pressure is brought to bear from a l l points, but whence it comes is
carefully c o n c e a l e d — " n o Gentile must be allowed to discover its
source."
Thus it is evident that however ridiculous the mongrel Judean
ass m a y appear in the royal skin of the Babylonian l i o n , his l u d i -
crous posturings and ungainly capers must be viewed w i t h suspicion.
His dubious antecedents include vile strains from the " B o l s h e v i k "
followers of the Ass of T y p h o n , from the outcasts w h o worshipped
the Swine of the Satanic Set, from the run-a-gate refugee rabble
of Jerusalem, and from the lawless and predatory banditti of
Palestine.

35
 Conceived in dishonour, he was born in inglorious captivity,
schooled in the dark practices of savage cults (such as those of
Saturn, of the gloomy Israel, of the disreputable Tsabaoth, and of
Asthoreth), and reared a m i d scenes of perfidy, turbulence and
anarchy.
Flattered by l y i n g tales of a " w o n d e r f u l p a s t " and deluded by
borrowed prophecies and plagiarised promises of a " s t i l l more
glorious future," he is consumed w i t h lust for " W o r l d domination,"
and, under the lion's skin, wears hatred as a garment and nurses
a sinister purpose.
T h e impersonation has continued so long and has proved so
advantageous that its perpetuation, at any cost, has become the
dominant idea w h i c h obsesses his v a i n , selfish m i n d .
D e v o i d of scruples and realising his inability to fight his way
openly to leadership, he has determined, w i t h a l l the stubbornness
of w h i c h his obstinate nature is capable, to reach his end by cun-
ning, by duplicity, by any means however ignoble—even if these
entail the destruction of a l l who are nobler than he and the degrada-
tion of the rest to a position lower than even his own—so that at
last he may " r e i g n " unassailed, in " U n i v e r s a l Peace," over such
dregs of the once h u m a n race as m a y still remain to soil the dese-
crated ruins of a besmirched and polluted w o r l d .
In every country subversive, disruptive and disintegrating forces
of every k i n d are to be encouraged and organised by professional
propagandists and trained organisers, who, after the manner of a l l
revolutionaries, w i l l " i n v e n t fictitious rights, thus creating imaginary
wrongs; exploit real grievances, and create want, thus producing dis-
content and an atmosphere of revolt; and then blame the existing
social and industrial systems and point to the R e d R o a d of R e v o l u -
tion as the only way of escape."
W h e n the " a r i s t o c r a c y " and " b o u r g e o i s i e " of a l l Gentile peoples
have been " r e m o v e d , " and a l l non-Jewish institutions have been dis-
credited and trampled under foot by a systematically bestialised
and scientifically depraved " P r o l e t a r i a t , " the International Directors
hope that their Jewish mummers, under cover of great secrecy and
protected by armies of agents-provocateur and a vast network of
secret police w i l l be able to continue their soul-destroying Masque
in the character of a " W e a l t h - c o n t r o l l i n g , W o r l d - d o m i n a t i n g , R u l i n g
Race."

36
 INDEX
Art 22 Marx, Karl 34
Assyria 22 M o n o t h e i s m ... 29, 30, 3 1 , 32
Astarte 30 Moses 19, 20
Atonement, D a y of 28 Nebuchadrezzar 7
Babylon 4, 7, 8, 28 Ninip 4, 27, 31
Bar Cocheba 15 O l d Testament 18
Book of L a w 18 Palestine 2, 4
Captivity, T h e 7 Passover 24, 30
Chanucah 25 Pentecost 25
Circumcision 24 Persia 7
Cyprus 13 Philo 12
Cyrene 13 Pork 24
Daniel 8, 19 Proverbs 19
David 4, 19, 21 Psalms 17, 19
Deuteronomy 19 Purim 28
Dispersion 15 R e t u r n from C a p t i v i t y 7
Documents 16, 19 Ritual 22
Esra 18 Rome 8, 10, 11, 14
Esther 8, 20 Sabbath 23
Feasts 25 Sakhra 4, 27
Genesis 19, 20 Saturn 3, 28, 29, 30, 31
Ghettoes 28 Scapegoat 27, 32
Greeks 15 S h i e l d of D a v i d 32
Hallelujah 17, 25 Sibylline Oracles 12
Hare 4 Simon 14
Hebrew 16 Sinai 3
Herod 9 Solomon 4, 19, 21
Heroes, Adopted 20 Solomon's Seal 32
Isaiah 19 Symbols 32, 33
Jehovah 31, 32, 33 Syria 7, 8
Jerusalem 3, 4, 7, 26 Talmud 10, 11
Josephus 8, 12 Temple 9, 22
Joshua 8, 19 T r i a n g l e , Double 33
Judges 19 T w e l v e Tribes 5
Judith 8, 20 Wailing Wall 26, 27
Laws 17 W r i t i n g , A r t of 17

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