Appendix To Chapter Iv

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Medical students will find a more explicit interpretation of the diagrams considered in the earlier part of the chapter, especially Plates XI, XVI, XVII, XVIII, in medical works which describe the sexual act. The publications of the Jew, Dr. Magnus Hirschfeld, founder of the notorious " sexual institute " in Berlin and later in Paris and London, give a full description.

By way of indication, we quote below from one of these, a pamphlet entitled " La Vie Nouvelle " (Laboratories Du-praz, 6, rue des Dames, Paris XVII) page 5:

" L'acte sexuel normal se consomme en quatre phases: (1)

1° Incipit excitatio sexualis: Libido.

2° Durescit et erigitur membrum virile (virga): Erectio.

3° Evadit sperma: Ejaculatio.

4° Fit excitatio sexualis suprema: Orgasmus.

These four phases correspond to the " Four Worlds," thus : Libido I, Yod Atziloth Archetypal

Erectio H, Supernal He Briah Formative

Ejaculatio V, Vau Yetzirah Creative

Orgasmus H, Inferior He Asiah Material

With the aid of five elaborate diagrams in colour, Hirschfeld explains the ten steps or paths in the sexual act from the reception through the senses of the erotic impression to the completion of the act. In Plate XIX, we reproduce in simplified form the chief features of Hirschfeld's figure [op. cit. p. 17). The Latin equivalents of Hirschfeld's terms to which the numbers in Plate XIX refer are given below, together with the corresponding kabbalistic names.

(1) We give Latin equivalents for the French terms of original.


1. Porta sensuum.

2. Mens cerebellum).

3. Medulla vertebralis.

4. Centrum erectionis.

5. Nervi erigentes.

G. Pneumaticae valvuae.

7. Testiculus.

8. Tesiculus.

10. Sperma.

Kether (Crown) Chckhmah (Wisdom)

Binah (Intelligence) Chesed (Mercy)

Geburah (Strength) Tiphereth (Beauty) Netzach (Victory) Hod (Splendour)

Yesod (Foundation) Malkuth (Kingdom)

The meaning of Netzach, Hod, and Yesod is explained in the Kabbalah ("Idra Zuta," chap. XXII, Mathers, p.337) as follows:

" Afterwards is his body extended into two thighs, et intra haec continentur duo renes, duo testiculi masculini.

" Omne enim oleum, et dignitas, et vis masculi e toto corpore in istis congregatur

" Therefore are they called Tzabaoth, the Armies; and they are Netzach (Victory, the seventh sephira) and Hod (Glory, the eighth).

..." Membrum masculi est extremitas totius corporis, et vacatur Yesod, fundamentum, et hic est gradus ille qui mitigat foemin-


THE story from Abraham to David cannot have been written down before the Hebrews had ceased wandering about in the desert and in Canaan, and had definitely settled in Palestine, viz. at earliest under David, circa 1050 B.C. As most of the events related are supposed to have taken place hundreds of years earlier, one must not look for historical accuracy. However, with the aid of Egyptian and Babylonian records and archaeological evidence, it is possible to give a rough table :

1900-1800 B.C. Abraham. (This date is purely conjectural, resting on no evidence of any kind.) Isaac, son of Abraham.

Jacob, son of Isaac—later referred to as Israel ( = " struggles against God ").

Joseph, youngest son of Jacob, ruler in Egypt. 1225 B.C. The Jews leave Egypt under leadership of Moses. (1)

1185 B.C. After 40 years' wandering about the El Arish Peninsula, the Jews enter Canaan. 1050-1000 B.C. Saul, King of Israel; succeeded by David. Capture of Zion and settlement of Palestine by the Jews.

950 B.C. Death of Solomon : his kingdom is divided into :

(1) The date is disputed, and may lie between 1580 and 1225, the latter is determined by an Egyptian inscription of Rameses II on a monumental stone found in 1923 in the Egyptian fortress at Beth-shean, according to Clarence Fisher of the Pennsylvania University expedition.

1. Kingdom of Judah (the tribes of Judah and Benjamin) with capital at Jerusalem; and,

2. Kingdom of Israel, the other ten tribes, with capital at Samaria.

912-750 B.C. The Kingdom of Israel, with Samaria as capital. Omri founds Samaria. His successor, Ahab, is an able general and good statesman; makes alliance with Tyre and marries Princess Jezebel; prosperous state of kingdom endangered by subversive propaganda of prophets. Jeroboam II. Overthrow of Samaria. 605 B.C. Overthrow of Kingdom of Judah: beginning of the Captivity of Babylon. The aim of the priestly authors of the Old Testament, writing not earlier than the time of David (circa 1050 B.C.), was apparently threefold :

1. To set forth the past glory of the race, inseparably bound with the promise of a still more glorious future.

2. To set in relief the role played by the tribal god— (esoterically, the phallic god)—and the tribal religion; hence, enhance the importance of the prophets and priests.

3. To preserve and enlarge upon the laws and ritual of the Mosaic tradition, and thus extend their own influence as sole depositaries of that tradition.

With this avowed aim, it is inevitable that the chroniclers should fall into a threefold distortion of facts, for which allowance will be made by the discriminating reader : namely, 1. The role of the Hebrews in the history of the Near East is altogether exaggerated. (2).

(2) According to the O.T. account, one would think that the Hebrews were as great a people as the Egyptians, the Persians, the Assyrians, the Phoenicians, or the Greeks. In reality, they are not to be compared to any one of these peoples, numerically or otherwise. The Jewish historian, Graetz, says: " Compared with the vast dominions of the ancient world, Palestine is extremely small. From some lofty central point, one can at the same time survey the eastern and western frontiers, the waves of the Mediterranean and the surface of the Dead Sea, together with the Jordan and the opposite mountain of Gilead." History of the Jews, vol. I, p. 48.

2. Every favourable event is ascribed to the miraculous intervention of the tribal god, in keeping with some mystical " special covenant " made and renewed from time to time. Every unfavourable event is ascribed, either to neglect of the prescribed ritual of the tribal god, or to some caprice on the latter's part, always with an ulterior motive for the future good of Israel.

3. Undue prominence is given to laws and ritual. The chroniclers show little scruple in enlarging on these, while attributing all equally to the " divine dispensation " on Mount Sinai.

A common error is to assume that the Hebrews were mono-theists from the time of Abraham. While the initiates from the beginning worshipped one god, the phallic god, and, under Moses, installed his emblems (kerubim, brazen sea, serpent, etc.) in the Ark of the Covenant, the same did not hold for the rest of the people. These were taught by Moses to give the precedence to the tribal god " YHWH " (Yahweh or Jehovah), but allowed to keep the " Elohim " (feminine plural), and in addition had several others, notably Baal, Elyon, Shaddai, Adonai.(4). In a similar way, the people of India were taught to worship Vishnu, Shiva, and the others, while the high Brahmins alone worshipped the phallic god of the hendekaglyph.

As Genesis opens with an allegorical account of the creation — (" Adam " is a common Hebrew noun meaning " man ") —it is not easy to know where to draw the line between allegory and history. Was the bearer of the symbolic name " Abraham " ( = " father of the people ") a real person, or the mythical ancestor of the race?(5) Certain Jewish scholars have doubted the existence of Moses, and Abraham is even more remote in time and in the memory of his people.

In any case, Abraham may be regarded as the typical nomad

(4) See article in Jewish Encyclopedia under heading " Elohist." Rachel stole the images (teraphim) belonging to her father: Gen. xxx. 19.

(5) Abraham also figures as the mythical ancestor in Arab tradition.

chieftain of his age, resembling in most respects the Bedouin of today. (6) The Bedouin can hardly win an honest living by pasturing flocks on the barren slopes east of the Jordan and the Red Sea : he is obliged to snatch where he can, and Bedouin morality is a by-word. One must not, therefore, look for the prototype of virtue in Abraham the Hebrew. (7)

1. He wanders with his flocks and scavenges on the borders of civilization.

2. He lends his wife—who is also his half-sister—out to customers for pecuniary benefit. (Gen. xx.)

3. He becomes rich in a land not his own, and famine follows in his wake.

4. He rejects assimilation with the good people of the land.

5. He practises certain primitive rites connected with the phallic cult : viz. circumcision, black magic, and human sacrifice.

Yet, compared with Cain the Murderer, Lot the Incestuous, and the whole population of Sodom and Gomorrah sunk in unmentionable vices, Father Abraham is held up to us by the chronicler as the model Hebrew gentleman. Moreover, the chronicler is at pains to explain that all Abraham's scavenging is in obedience to the express commands of the tribal god, who is also responsible for his other queer practices.

Circumcision was the obligation under the covenant contracted with the god, just as it is today, not only among the Jews, but also among the primitive blacks of Nyasaland, Central Africa, where phallism has preserved its original form. In the circumcision rites of Nyasaland, a " picture obviously represents the male and female elements in nature,

(6) Cf. description of Bedouin life found in Dougherty, Arabia Deserta; in Philby, The Heart of Arabia, and Arabia of the Wahabbis; in Seabrook, Travels in Arabia.

(7) The etymology of " Hebrew " is generally accepted as derived from the verb " to cross over." It is apparently applied, not to a " person who crossed over " the desert on a single occasion, but to a " person who crosses over " the desert, viz. who wanders, whose habit of life is nomadic.

and is constructed as a magical means of conferring fertility on the initiates." (8)

To explain the practice of human sacrifice requires more ingenuity on the part of the chronicler. The tribal god commands Abraham to prepare the sacrifice; Abraham obeys blindly and attends to every detail. At the last minute, as Abraham is about to plunge the knife into Isaac, the tribal god tells him to sacrifice a ram instead. Thus, both Abraham and the god are saved from the reproach of the blackest barbarity, and the whole comedy is interpreted as an act of mystical devotion.

But, in spite of the chronicler's efforts, it is clear that human sacrifice was practised by the Jews, (9) as also black magic : both are significant.

Like his father, Isaac also grew rich in a foreign land, and famine also followed in his wake. The inhabitants of the country apparently realized the connexion between Isaac's new-found wealth and their own sudden poverty, and persuaded their king Abimelech to drive Isaac out, with the words : " Go from us; for thou art mightier than we." (Gen. xxvi. 16.)

The story of Jacob's rise is one of deceit, treachery, and meanness, too obvious to require explanation. He cheats his brother Esau out of the paternal blessing and birthright. By black magic, he cheats his father-in-law Laban out of his flocks. (Gen. xxx. 30-43.) He adds abominable cruelty to cunning in his treatment of the Sichemites. (Gen. xxxiv.)

Joseph inherited all the family traits and improved on the

(8) Ward, Freemasonry and the Ancient Gods, p. 358 ff. gives a full account, with illustrations, of circumcision rites in Nyasaland. It is instructive to compare Gen. xvii. 10, where the god promises Abraham fertility on condition that he observe the rite of circumcision. In fulfilment of his promise, the god " visited Sarah, as he had said and Sarah conceived and bare Abraham a son," Gen. xxi. 1-2. To punish Abimelech, the god " had fast closed up all the wombs of the house of Abimeiech but, in answer to Abraham's prayer the phallic god " healed Abimelech, and his wife, and his maidservants, and they bare children," Gen. xx. 17-18.

(9) Compare Jephthah's sacrifice of his daughter, Judges, xi, 30-40; also, Hiel's sacrifice of his sons to rebuild Jericho, Joshua, vi. 26, I Kings, xvi. 34.

teaching of his fathers. Sold as a slave into Egypt, he was quick in winning the favour of his new master, Potiphar, who " set him over all he possessed." Passing over the affair with his master's wife,—a case of his word against hers, —one is amazed to read the chief keeper turned over all the prisoners to his charge and " whatsoever they did there, he (Joseph) was the doer of it." (Gen. xxxix. 22.)

There is but one explanation, and that a simple one. In antiquity as everywhere today, there were big, secret societies exercising great political control. As is clear from the sequel, Joseph had been initiated into such an order and, owing presumably to his own occult gifts, had become a high adept. The chief keeper therefore showed the customary deference to his " Masonic " superior,—to use a modern term.

It was doubtless through this secret sect and its ramifications, that he obtained his introduction to the king (or Pharaoh), at the age of thirty. From then on, his rise was phenomenal. By occult forces, described here as oneiro-mancy, he gained so much influence over the king, that the latter appointed him prime minister or governor of the whole land of Egypt.

Immediately he put into execution the scheme long before elaborated, we may assume, with the aid of the powerful fraternity. He organized a wheat trust and cornered the wheat market,—just as, in our own day, Shapiro has done in America, Louis Louis-Dreyfus in France, and a Moscow Jew in Soviet Russia. Wheat in ancient Egypt was more of a staple than with us to-day; the man who fixed the price of wheat was the arbiter of plenty and famine.

Joseph advised the king to "look out a man discreet and wise, and set him over the land of Egypt"—(of course, only a Hebrew was fitted for such a post)—" and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn ... in the cities." (Gen. xli. 34-35.)

Thus Joseph advocated what we call to-day " Planned Economy" or "Regimentation," along the lines of P.E.P.

(Political and Economic Planning) of Mr; Israel Moses Sieff and the Fabians in London, and of the "New Deal" of Messrs. Brandeis, Frankfurter, Tugwell, and others in Washington. (10)

The plan was adopted, and under Joseph's direction the Government acquired and stored a large part of the wheat crop every year.

How did the plan work? Let us set the normal wheat crop for Egypt at some arbitrary figure, say, ten million bushels. If the Government purchased two million bushels— one fifth of the crop, as recommended by Joseph—the first year, the price of wheat would rise. In consequence, the following year more wheat would be sown to meet the increased demand. If the Government again purchased two million bushels, the price of wheat would remain high. The third year, still more wheat would be sown, with the result that Egypt would be producing two million more bushels of wheat than was required for home consumption and export. Under these conditions, it is easy to see that the Government as the purchaser of the annual two million bushel surplus, FIXED the price of wheat for the whole country.

When the wheat harvest came in the fifth or sixth year, if the Government offered a very low price, or deferred purchasing altogether for some months, the glut of wheat on the market would ruin the farmers; for the farmer is unable to store his wheat and await a more favourable market.

With the price of wheat very low, one could talk of a "year of plenty," but wheat-growing would become unprofitable. Farmers would then either grow other crops, for which the demand would be doubtful, or abandon tillage in

(10) Mr. Sieff is Vice-President of the English Zionist Federation; Mr. Brandeis, too, has always been an active Zionist. For an account of P.E.P., see Waters Flowing Eastward by L. Fry, p. 235 ff. Regimentation of agriculture under President Roosevelt is more advanced than in the United Kingdom: yet, even in America, it is still the "seven years of plenty." Exactly when the "famine years" will start, it is impossible to say, but it is certain that the present regimentation policy will result in a "planned scarcity."

favour of stock-raising. According to Genesis, they apparently sought the last-named solution.(11)

When a large portion of the wheat lands had been turned into pasture or abandoned altogether, there came the year of "planned scarcity" for which Joseph had been working. The wheat crop was so small that there was a rush on the market. The price of wheat soared upward. The great demand and high price induced the farmers to part with some of their seed. The following Spring, when the high price of wheat should have stimulated production, there was a shortage of seed. Consequently, the second year of planned famine, the crop was worse than the first, and prices rose higher.

" All the land of Egypt was famished; the people cried to Pharaoh for bread." Then " Joseph opened all the storehouses and sold unto the Egyptians." (Gen. xli. 55-56.) So the tax-payers who had borne the expense of the original Government purchases and storage of wheat, had now to beg that they be allowed to buy some of it back at an exorbitant price. But they had to give a great deal of money and were not allowed to buy enough for their needs, nor were they allowed to buy any to sow. For, we are told, " the famine waxed sore in the land of Egypt " and continued for several years longer. " And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us, bread" . . .

" And Joseph said, Give your cattle. . . And they brought their cattle unto Joseph: and Joseph gave them bread"— note, not wheat to sow—" in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses. . ."

" When that year was ended, they came unto him the second year, and said . . . Our money is spent; my lord hath also our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands. . . Buy us and our land for bread, and give us seed(12) that we may live,

(11) It is clear from Gen. xlvii. 17,, that they had cattle long after the wheat famine had started. There is no mention of drought, nor of any natural cause for the wheat famine which was clearly the direct result of Joseph's market operations.

(12) Our italics.

and not die, that the land be not desolate." (Gen. xlvii. 15-19.) Of course the land was useless for tillage without the seed grain, as Joseph had known all along.

" The Egyptians sold every man his field, because the famine prevailed over them : so the land became Pharaoh's." That is, the land passed into Government ownership, as the Socialists and Communists to-day advocate. " And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof." (Gen. xlvii. 20-21.)

The original purpose of Joseph's "planned economy" was, in his own words: "That food shall be for store to the land, . . . that the land perish not through famine." (Gen. xli. 36.) When he announced this, times were normal, no sign of a future famine had appeared and nobody but Joseph contemplated a famine.

In the course of some nine or ten years of operation, the plan achieved the following notable results:

1. The tax-payers were obliged to carry the burden of the Government's unwise and gigantic speculations in wheat.

2. Agriculture, the mainstay of the country, was utterly ruined.

3. There ensued a planned scarcity of wheat, which, through Government mismanagement and market operations, became a serious famine.

4. The inhabitants were obliged to exchange all their money, cattle, and movable property, for bread : hence, mass poverty.

5. Those who owned land were obliged to give it to the Government, while thousands who had nothing perished of hunger: hence, abolition of private property and mass starvation.

6. The whole population was reduced to slavery and deported from one end of the land to the other.

Ruinous taxation, destruction of agriculture, mass poverty, abolition of private property, starvation, reduction of the people to slavery, and deportation: enough to delight the heart of the most ardent Marxist.

But one touch to the picture is lacking: it is found in Genesis. The Jews, thanks to Joseph's colossal fortune and official position, were able to acquire the best of the land; only in their houses, during the famine, was bread to be found; some became Government officials; and "they dwelt in the land of Egypt, in the country of Goshen, and they had possessions therein, and grew and multiplied exceedingly." (Gen. xlvii. 27.)

The traits of Jewish character are well exemplified in Abraham, Isaac, Jacob, and especially in Joseph. Their story should be a warning to Gentiles, not only against Jewish practices in general, but also against strange, mystical doctrines (viz. Theosophy, Spiritism, etc.) and occult sects, as well as grandiose utopian theories.

The king of Egypt had a weakness for oneiromancy. To interpret his dream, he was advised to call in Joseph. The latter was already a high initiate; to-day he would be a 33rd degree Mason and member of the B'nai B'rith Council. Joseph interpreted the dream in accordance with the designs of the secret society. Thanks to occult influence, the king accepted Joseph's interpretation and gave him full powers. Joseph appointed other high initiates as officers under him and the scheme was carried out,—with disastrous consequences for the nation. Without the support of the secret order, the plan would have met with greater resistance and the fraud would probably have been exposed in time.

This simple story of Joseph is known and read the world over. Yet it is nearly everywhere misunderstood by Gentile readers. This is in part due to Jewish talent for mystification on the one hand, and to Gentile attraction for the supernatural on the other. "God favoured Joseph and his brethren, and wished to punish the Egyptians," say the Jews and the adepts in the occult. Successful criminals and leeches are always anxious to be thought the special objects of divine favour.

Our children are taught that: 'The Lord was with Joseph, therefore whatever Joseph did, must have been right.' But when we read in Homer, that Odysseus did something because Athene told him to in a dream, we do not say: "What Odysseus did must have been right, because the Goddess told him to do it." Why should Joseph be always praised, and Odysseus blamed, for some wrong deed? Man for man, the Greek was in every respect the better of the two.

Again, how can Christians fail to distinguish between the tribal god of these filthy, unscrupulous nomads and the true Creator of the Universe whom we call the Heavenly Father? This tribal god, as we have seen, is the old phallic god of magic, the Satan of the New Testament, the Tempter who knows how to charm.

In Old Testament stories, the secret of his charm is this. Most people tend to be self-complacent and self-centred. They are ready to believe that they are the elect, that God favours them or. will favour them, in preference to others. Now the story of Abraham and his immediate offspring, culminating with the material blessings lavished upon Joseph at the expense of the Egyptians, has a strong appeal for the unconscious egoist. He sees himself in Joseph, and imagines himself and his family blessed with happiness by the Almighty at the expense of his neighbours. Even if the blessings do not materialize, he has the secret joy of identifying himself with the biblical hero.

Alas, that people should be so blinded by their own ego-centricity. If they would only see things in their true colours. See themselves as the natives of the biblical history, and the Jews as the Jews. If they would identify themselves in spirit with the Egyptians, the Philistines, the Canaanites, as the case may be, they would not misinterpret the lesson of the Old Testament— that of safe-guarding our individual and national freedom. They would not degrade their own intelligence and debase their sense of right and wrong.

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