A message To The Goyium! Part 1
A rabbi writes to the goyium

Preliminary Remarks

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

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

To be sure, some of your best friends are Jews, and all that. I have heard that before once or twice, I think. And I know too, that you do not include me personally - “me” being any particular individual Jew - when you fling out at us in your wholesale fashion, because I am, well, so different, don’t you know, almost as good as one of yourselves. That little exemption does not, somehow, move me to gratitude; but never mind that now. It is the aggressive, climbing, pushing, materialistic sort you dislike - those, in a world, who remind you so much of your own up-and-coming brethren. We understand each other perfectly. I don’t hold it against you.

Bless my soul, I do not blame anybody for disliking anybody. The thing that intrigues me about this anti-Jewish business, as you play at it, you make such fantastic and transparent excuses, you seem to be suffering from self-consciousness so horribly, that if the performance were not so grotesque it would be irritating.

It is not as if you were amateurs: you have been at it for over fifteen centuries. Yet watching you and hearing your childish pretexts, one might get the impression that you did not know yourselves what it is all about. You resent us, but you cannot clearly say why. You think up a new excuse - a “reason” is what you call it - every other day. You have been piling up justification for yourself these many hundreds of years and each new invention is more laughable than the last and each new excuse contradicts and annihilates the last.

Not so many years ago I used to hear that we were money-grubbers and commercial materialists; now the complaint is being whispered around that no art and no profession is safe against Jewish invasion.

We are, if you are to be believed, at once clannish and exclusive, and unassimilable because we won’t intermarry with you, and we are also climbers and pushers and a menace to your racial integrity.

Our standard of living is so low that we create your slums and sweat industries, and so high that we crowd you out of your best residential sections. We shirk our patriotic duty in wartime because we are pacifists by nature and tradition, and we are the arch-plotters of universal wars and the chief beneficiaries of those wars (see “The protocols of the Learned Elders of Zion”.)

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

Surely, history has nothing like us for versatility! And oh! I almost forgot the reasons of reasons. We are the stiff-necked people who never accepted Christianity, and we are the criminal people who crucified its founder.

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

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

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

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

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

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

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

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


(cont in part 2)
A message To The Goyium! Part 1
A rabbi writes to the goyium
http://www.regmeister.net/ravage.htm
A Followup letter to this at:
http://www.regmeister.net/ravage2.htm

A Real Case against Jews
by Marcus Eli Ravage [biographer of the Rothschilds]
from The Century Magazine, January 1928
_________________________________________________________________
" I will not walk beside this animal for it mocks me with it's
human appearance whilst choosing to remain entirely bestial. "

Our tribal customs have become the core of your moral code. Our tribal laws have furnished the basic groundwork of all your august constitutions and legal systems. Our legends and our folk-tales are the sacred lore which you croon to your infants. Our poets have filled your hymnals and your prayer-books. Our national history has become an indispensable part of the learning of your pastors and priests and scholars. Our Kings, our statesmen, our prophets, our warriors are your heroes. Our ancient little country is your Holy Land. Our national literature is your Holy Bible. What our people thought and taught has become inextricable woven into your very speech and tradition, until no one among you can be called educated who is not familiar with our racial heritage.

Jewish artisans and Jewish fishermen are your teachers and your saints, with countless statues carved in their image and innumerable cathedrals raised to their memories. A Jewish maiden is your ideal of motherhood and womanhood. A Jewish rebel-prophet is the central figure in your religious worship. We have pulled down your idols, cast aside your racial inheritance, and substituted for them our God and our traditions. No conquest in history can even remotely compare with this clean sweep of our conquest over you.

How did we do it? Almost by accident. Nearly two thousand years ago in far-off Palestine, our religion had fallen into decay and materialism. Money-changers were in possession of the temple. Degenerate, selfish priests grew fat. Then a young patriot- idealist arose and went about the land calling for a revival of the faith. He had no thought of setting up a new church. Like all the prophets before him, his only aim was to purify and revitalize the old creed. He attacked the priests and drove the money- changers from the temple. This brought him into conflict with the established order and its supporting pillars. The Roman authorities , who were in occupation of the country, fearing his revolutionary agitation as a political effort to oust them, arrested him, tried him and condemned him to death by crucifixion, a common form of execution at that time. The followers of Jesus of Nazereth, mainly slaves and poor workmen, in their bereavement and disappointment, turned away from the world and formed themselves into a brotherhood of pacifists non-resisters, sharing their memory of their crucified leader and living together communistically. They were merely a new sect in Judea, without power or consequence, neither the first nor the last.

Only after the destruction of Jerusalem by the Romans did the new creed come into prominence. Then a patriotic Jew named Paul or Saul conceived the idea of humbling the Roman power by destroying the morale of its soldiery with the doctrines of love and non- resistance preached by the little sect of Jewish Christians. He became the Apostle to the Gentiles, he who hitherto had been one of the most active persecutors of the band. And so well did Paul do his work that within four centuries the great empire which had subjugated Palestine along with half of the world, was a heap of ruins. And the law which went forth from Zion became the official religion of Rome.

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

And the end is still a long way off. We still dominate you. At this very moment your churches are torn asunder by a civil war between Fundamentalists and Modernists, that is to say between those who cling to our teachings and traditions literally and those who are striving by slow steps to dispossess us. Again and again the Puritan heritage of Judea breaks out in waves of stage censorship, Sunday blue laws and national prohibition acts. And while these things are happening you twaddle about Jewish influence in the movies.

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

In full, of course, you never have accepted our Christian teachings. In your hearts you still are pagans. You still take pride in the glory of the nude human figure. Your social conscience, in spite of all democracy and all your social revolution, is still a pitifully imperfect thing. We have merely divided your soul. confused your impulses and paralysed your desires. In the midst of the battle you are obliged to kneel down to him who commanded you to turn the other cheek, who said "Resist not evil" and "Blessed are the peace-makers". In your lust for gain you are suddenly disturbed by a memory from your Sunday school days about taking no thought for the morrow. In your industrial struggles, when you would smash a strike without compunction, you are suddenly reminded that the poor are blessed and that men are brothers in the Fatherhood of the Lord. And you are about to yield to temptation, your Jewish training puts a deterrent hand on your shoulder and dashes the brimming cup from your lips. You Christians have never become Christianized. To that extent we have failed with you. But we have forever spoiled the fun of paganism for you.

So why should you not resent us? If we were in your place we should probably dislike you more cordially than you do us. But we should make no bones about telling you why. We should not resort to subterfuges and transparent pretext. With millions of painfully respectable Jewish shopkeepers all about us we should not insult your intelligence and your own honesty by talking about communism as a Jewish philosophy. And with millions hard-working impecunious Jewish peddlers and labourers we should make ourselves ridiculous by talking about international capitalism as a Jewish monopoly. No we should go straight to the point. We should contemplate this confused ineffectual muddle which we call civilization, this half- Christian half-pagan medley, and - we should say to you point- blank: "For this mess thanks to you, to your prophets, and your Bible."

Here's another version of Jew Marcus Eli Ravage's boast/confession, reportedly printed in Century magazine, 1929:

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

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

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

You call us subverters, agitators, revolution-mongers. It
is the truth, and I cower at your discovery. It could be
shown with only the slightest straining and juggling of
the facts that we have been at the bottom of all the
major revolutions in your history. We undoubtedly had a
sizable finger in the Lutheran Rebellion, and it is
simply a fact that we were the prime movers in the
bourgeois democratic revolutions of the century before
the last, both in France and America. If we were not, we
did not know our own interests. But do you point your
accusing finger at us and charge us with these heinous
and recorded crimes? Not at all? You fantastically lay at
our door the recent great War and the upheaval in Russia,
which have done not only the most injury to the Jews
themselves but which a school-boy could have foreseen
would have that result.

But even these plots and revolutions are as nothing
compared with the great conspiracy which we engineered at
the beginning of this era and which was destined to make
the creed of a Jewish sect the religion of the Western
world. The Reformation was not designed in malice purely.
It squared us with an ancient enemy and restored our
Bible to its place of honor in Christendom. The
Republican revolutions of the eighteenth century freed us
of our age-long political and social disabilities. They
benefited us, but they did you no harm. On the contrary,
they prospered and expanded you. You owe your preeminence
in the world to them. But the upheaval which brought
Christianity into Europe was - or at least may easily be
shown to have been - planned and executed by Jews as an
act of revenge against a great Gentile state. And when
you talk about Jewish conspiracies I cannot for the world
understand why you do not mention the destruction of Rome
and the whole civilization of antiquity concentrated
under her banners, at the hands of Jewish Christianity.

It is unbelievable, but you Christians do not seem to
know where your religion came from, nor how, nor why.

Your historians, with one great exception, do not tell
you. The documents in the case, which are part of your
Bible, you chant over but do not read. We have done our
work too thoroughly; you believe our propaganda too
implicitly. The coming of Christianity is to you not an
ordinary historical event growing out of other events of
the time, it is the fulfillment of a divine Jewish
prophecy-with suitable amendments of your own. It did
not, as you see it, destroy a great Gentile civilization
and a great Gentile empire with which Jewry was at war;
it did not plunge mankind into barbarism and darkness for
a thousand years; it came to bring salvation to the
Gentile world!

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

And, mind you, no less an authority than Gibbon long ago
tried to enlighten you. It is now a century and a half
since The Decline and Fall of the Roman Empire let the
cat out of the bag. Gibbon, not being a parson dabbling
in history, did not try to account for the end of a great
era by inventing fatuous nonsense about the vice and
degradation of Rome, about the decay of morals and faith
in an empire which was at that very time in the midst of
its most glorious creative period. How could he? He was
living in the Augustan Age in London which - in spite of
nearly two thousand years since the coming of Christian
salvation - was a good replica of Augustan Rome in the
matter of refined lewdness as the foggy islanders could
make it. No, Gibbons was a race-conscious Gentile and an
admirer of the culture of the pagan West, as well as an
historian with brains and eyes. Therefore he had no
difficulty laying his finger on the malady that had
rotted and wasted away the noble edifice of antique
civilization. He put Christianity down - the law which
went forth from Zion and the word of God from Jerusalem -
as the central cause of the decline and fall of Rome and
all she represented.

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

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

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

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

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


(cont'd in next post)

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

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

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

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

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

The upshot, then, of Jesus’ mission was a new sect in
Judea. It was neither the first nor the last. Judea, like
modern America, was a fertile soil for strange creeds.
The Ebionim-the paupers, as they called themselves-did
not regard their beliefs as a new religion. Jews they had
been born, and Jews they remained. The teachings of their
master were rather in the nature of a social philosophy,
an ethic of conduct, a way of life. To modern Christians,
who never tire of asking why the Jews did not accept
Jesus and his teachings, I can only answer that for a
long time none but Jews did. To be surprised that the
whole Jewish people did not turn Ebionim is about as
intelligent as to expect all Americans to join the
Unitarians or the Baptists or the Christian Scientists.

In ordinary times little attention would have been paid
to the ragged brotherhood. Slaves and laborers for the
most part, their meekness might even have been encouraged
by the soldier class. But with the country in the midst
of a struggle with a foreign foe, the unworldly
philosophy took on a dangerous aspect. It was a creed of
disillusion, resignation and defeat. It threatened to
undermine the morale of the nation’s fighting men in time
of war. This blessing of the peacemakers, this turning of
the other cheek, this non-resistant, this love your
enemy, looked like a deliberate attempt to paralyze the
national will in a crisis and assure victory to the foe.

So it is not surprising that the Jewish authorities began
persecuting the Ebionim. Their meetings were invaded and
dispersed, their leaders were clapped into jail, their
doctrines were proscribed. It looked for awhile as if the
sect would be speedily wiped out. Then, unexpectedly, the
curtain rose on act three, and events took a sudden new
turn.

Perhaps the bitterest foe of the sectaries was one Saul,
a maker of tents. A native of Tarsus and thus a man of
some education in Greek culture, he despised the new
teachings for their unworldliness and their remoteness
from life. A patriotic Jew, he dreaded their effect on
the national cause. A traveled man, versed in several
languages, he was ideally suited for the task of going
about among the scattered Jewish communities to
counteract the spread of their socialistic pacifistic
doctrines. The leaders in Jerusalem appointed him chief
persecutor to the Ebionim.

He was on his way to Damascus one day to arrest a group
of the sectaries when a novel idea came to him. In the
quaint phrase of the Book of Acts he saw a vision. He saw
as a matter of fact, two. He perceived, to begin with,
how utterly hopeless were the chances of little Judea
winning out in an armed conflict against the greatest
military power in the world. Second, and more important,
it came to him that the vagabond creed which he had been
repressing might be forged into an irresistible weapon
against the formidable foe. Pacifism, non-resistance,
resignation, love, were dangerous teachings at home.
Spread among the enemy’s legions, they might break down
their discipline and thus yet bring victory to Jerusalem.
Saul, in a word, was probably the first man to see the
possibilities of conducting war by propaganda.

(concluded in next post)

He journeyed on to Damascus, and there, to the amazement
alike of his friends and of those he had gone to
suppress, he announced his conversion to the faith and
applied for admission to the brotherhood. On his return
to Jerusalem he laid his new strategy before the startled
Elders of Zion. After much debate and searching of souls,
it was adopted. More resistance was offered by the
leaders of the Ebionim of the capital. They were
mistrustful of his motives, and they feared that his
proposal to strip the faith of its ancient Jewish
observances and practices so as to make it acceptable to
Gentiles would fill the fraternity with alien
half-converts, and dilute its strength. But in the end he
won them over, too. And so Saul, the fiercest persecutor
of Jesus’ followers, became Paul, the Apostle to the
Gentiles. And so, incidentally, began the spread into the
pagan lands of the West, an entirely new Oriental
religion.

Unfortunately for Paul’s plan, the new strategy worked
much too well. His revamped and rather alluring theology
made converts faster than he had dared hope, or than he
even wished. His idea, it should be kept in mind, was at
this stage purely defensive. He had as yet no thought of
evangelizing the world; he only hoped to discourage the
enemy. With that accomplished, and the Roman garrisons
out of Palestine, he was prepared to call a truce. But
the salves and oppressed of the Empire, the wretched
conscripts, and the starving proletariat of the capital
itself, found as much solace in the adapted Pauline
version of the creed as the poor Jews before them had
found in the original teachings of their crucified
master. The result of this unforeseen success was to open
the enemy’s eyes to what was going on. Disturbing reports
of insubordination among the troops began pouring into
Rome from the army chiefs in Palestine and elsewhere.
Instead of giving the imperial authorities pause, the new
tactics only stiffened their determination. Rome swooped
down upon Jerusalem with fire and sword, and after a
fierce siege which lasted four years, she destroyed the
nest of the agitation (70 A.D.). At least she thought she
had destroyed it.

The historians of the time leave us in no doubt as to the
aims of Rome. They tell us that Nero sent Vespasian and
his son Titus with definite and explicit orders to
annihilate Palestine and Christianity together. To the
Romans, Christianity meant nothing more than Judaism
militant, anyhow, an interpretation which does not seem
far from the facts. As to Nero’s wish, he had at least
half of it realized for him. Palestine was so thoroughly
annihilated that it has remained a political ruin to this
day. But Christianity was not so easily destroyed.

Indeed, it was only after the fall of Jerusalem that
Paul’s program developed to the full. Hitherto, as I have
said, his tactic had been merely to frighten of the
conqueror, in the manner of Moses plaguing the Pharaos.
He had gone along cautiously and hesitantly, taking care
not to arouse the powerful foe. He was willing to dangle
his novel weapon before the foe’s nose, and let him feel
its edge, but he shrank from thrusting it in full force.
Now that the worst had happened and Judea had nothing
further to lose, he flung scruples to the wind and
carried the war into the enemy’s country. The goal now
was nothing less than to humble Rome as she had humbled
Jerusalem, to wipe her off the map as she had wiped out
Judea.

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

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

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

Could anyone ask for anything plainer?

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

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