The story of Zion, from its start, falls into five distinct phases: those of the Levites, the Pharisees, the Talmudists, the "emancipation" interlude and the Zionists. This narrative has now reached the third phase.
The Levitical phase was that of isolated Judah, the Babylonian "captivity" and "return", and the production and enforcement of "the Mosaic Law". The Pharisaic phase, which followed and roughly coincided with the Roman overlordship of the province of Judea, ended with the second destruction of Jerusalem, the dispersion of the last Judeans, the Pharisaic supremacy and the withdrawal of the "government" to its new "centre" at Jamnia.
The third, Talmudic phase was much the longest for it lasted seventeen centuries, from 70 AD to about 1800 AD. During this period the Jews entered the West and the "government", from a succession of "centres", worked tirelessly to keep the dispersed nation under its control, subject to "the Law", and separate from other peoples.
As this was also the period of Western civilization and of the rise of Christianity, it was inevitable that Christendom specifically (and not merely the generic "heathen", or "strangers", or "other gods") should become the chief target of the Law's destructive commands.
In the eyes of the dominant sect and its devotees, this period, which seems so long and important to Western minds, was essentially as insignificant as the Babylonian period. The fact that the one lasted seventeen centuries and the other fifty years made no real difference: both were merely periods of "exile" for the special people; and under the Law the long Western episode, like the short Babylonian one, was ordained to terminate in disaster for the "captors", a Jewish triumph and a new "return", all of which some new Daniel would interpret in those terms.
The seventeen centuries represented a new "captivity", under the Law, which laid down that wherever the chosen people dwelt outside Jerusalem they were in captivity, and that this captivity was in itself "persecution".
To a literal Zionist like Dr. Kastein, therefore, the seventeen centuries which saw the rise of Christendom form a page of history which is blank save for the record of "Jewish persecution" inscribed on it.
The rest was all sound and fury, signifying nothing; it was a period of time during which Jehovah used the heathen to plague the Jews while he prepared the triumph of his special people; and for what they did the heathen have yet to pay (he cries).
The one positive result of the seventeen Christian centuries, for him, is that the Jews emerged from them still segregated from mankind, thanks to their Talmudic governors.
Certainly this was an astounding feat; in the entire history of negative achievement, nothing can approach the results obtained by the elders of Zion. In the Talmud they built that "fence around the Law" which successfully withstood, during seventeen hundred years, all the centrifugal forces which attracted the Jews towards mankind.
While they reinforced their stockade, European men, having accepted Christianity, toiled through the centuries to apply its moral law to daily life, by abolishing serfdom and slavery, reducing privilege and inequality and generally raising the dignity of man. This process was known as "emancipation" and by the year 1800 it was about to prevail over the system of absolute rulers and privileged castes.
The Jews, directed by their Talmudic rulers, took a leading part in the struggle for emancipation. That in itself was fair enough. The masses of Christendom held from the start that the liberties to be won should ultimately accrue to all men, without distinction of race, class or creed; that was the very meaning of the struggle itself, and anything else or less would have made it meaningless.
Nevertheless, in the case of the Jews there was an obvious paradox which repeatedly baffled and alarmed the peoples among whom they dwelt: The Jewish Law expressed the theory of the master-race in the most arrogant and vindictive form conceivable to the human imagination; how then could the Jews attack nationhood in others? Why did the Jews demand the levelling of barriers between men when they built an ever stronger barrier between the Jews and other men? How could people, who claimed that God had made the very world itself for them to rule, and forbade them to mix with lesser breeds, complain of discrimination?
Now that another hundred and fifty years have passed, the answer to such questions has been given by events.
It was true that the Jewish clamour for emancipation was not truly concerned with the great idea or principle at issue: human liberty.
The judaic Law denied that idea and principle. The Talmudic governors of Jewry saw that the quickest way to remove the barriers between themselves and power over nations was to destroy legitimate government in these nations; and the quickest way to that end was to cry "emancipation!".
Thus the door opened by emancipation could be used to introduce the permanent revolutionary force into the life of nations; with the destruction of all legitimate government, the revolutionaries would succeed to power, and these revolutionaries would be Talmud-trained and Talmud-controlled. They would act always under the Mosaic Law, and in this way the end of Babylon could be reproduced in the West.
The evidence of events in the Twentieth Century now shows that this was the plan to which the Talmudic elders worked during the third phase of the story of Zion, from 70 AD to about 1800 AD. Thus there was the widest possible difference in the understanding of "emancipation" by the Christianized European peoples among whom the Jews dwelt and among the Talmudic rulers of the Jews.
For the great mass of peoples emancipation represented an end: the end of servitude.
For the powerful, secret sect it represented a means to the opposite end; the imposition of a new and harsher servitude.
One great danger attended this undertaking. It was, that the destruction of barriers between men might also destroy the barrier between the Jews and other men; this would have destroyed the plan itself, for that force would have been dispersed which was to be used, emancipation once gained, to "pull down and destroy" the nations.
This very nearly happened in the fourth phase of the story of Zion; the century of emancipation (say, from 1800 to 1900 AD) brought the peril of "assimilation". In the century of "freedom" a great number of Jews, in Western Europe and in the new "West" oversea, did evince the desire to cast off the chains of the Judaic Law and to mingle themselves with the life of peoples.
For that reason our Zionist historian, Dr. Kastein, considers the Nineteenth Century to be the darkest age in all Jewish history, fraught with the deadly peril of involvement in mankind, which happily was averted.
He cannot contemplate without horror the destruction, through assimilation, of the Judaic barriers of race and creed. Thus he calls the Nineteenth Century movement towards emancipation "retrograde" and thanks God that "the Zionist ideology" preserved the Jews from the fate of assimilation.
That led to the fifth phase, the one which began in about 1900 and in which we live. The Talmudic stockade held fast and at the end of the fourth phase the Jews, fully "emancipated" in the Western understanding, were still segregated under their own Law.
Those who tended to escape, towards "assimilation", were then drawn back into the tribal enclosure by the mystic power of nationalism.
Using the power over governments which it had gained through emancipation, the ruling sect achieved a second "return" to the chosen land, and thus reestablished the Law of 458 BC, with its destructive and imperial mission. A chauvinist fever, which yet must run its course, was injected into the veins of world Jewry; the great power wielded over Western governments was used to a co-ordinated end; and the whole destructive ordeal of the West in the Twentieth Century was related to and dominated by the ancient ambition of Zion, revived from antiquity to become the dogma of Western politics.
This fifth phase is about fifty-five years old as the present book is written, and its first results are formidable. The "Mosaic Law" has been superimposed on the life of Western peoples, which in fact is governed by that law, not by any law of their own.
The political and military operations of two world wars have been diverted to promote the Zionist ambition and the life and treasure of the West have been poured out in support of it.
Forty years of continuous bloodshed in Palestine have obviously been but the prelude to what is yet to come there. Any third world war may begin and spread outward from Palestine, and if one were to start elsewhere it would in its course foreseeably revolve around and turn on the ambition of Zion, which will not be fulfilled until a much greater area in the Middle East has been conquered, "other Gods" have been thrown down, and "all nations" have been enslaved.
Dr. Kastein sees in this fifth phase the golden age when "history may be resumed" (after the meaningless interregnum known as the Christian era) and Zionism, as "the possessor of a world mission", will re-enter into a destined inheritance, culminating in world dominion, of which it was criminally dispossessed in AD 70 (when "history" was interrupted).
This narrative has now reached the third of these five phases, the long one when the Talmudic scribes in the Academy at Jamnia began with infinite industry to spin The Law into a much greater web, of endless ramifications, from which a Jew could hardly escape without dire penalty. By means of it the seemingly impossible was achieved: a breed of people dispersed throughout the world was for seventeen hundred years kept apart from mankind and was trained for a destructive task in the Twentieth Century of the Christian era.
Some account of that remarkable period of preparation and organization, when a fence was built around the Judaic Law, so that "liberty" should not absorb the special people or weaken their destructive force, is here appropriate.