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The Talmud, the Holy Book of the Jews, defines all non-Jews as beasts, and by Jewish law, the burial of beasts is forbidden.

Therefore, the Jews try to conceal their crime by throwing the corpse of the murdered child down an abandoned well, where it may not be discovered, or by hiding it in some manner which will not constitute burial. In many cases, the body is discovered, and then the Jews either are attacked by the non-Jews, or they spend thousands of dollars bribing witnesses and officials, and attempting to frame some gentile as a "sex murderer.

In the United States, since many of these are Jews, no bribery is necessary, as every Jew knows that it is his first duty to conceal the evidence of ritual murder. It is also customary for the Jews to pay off the murdered child's parents with a large sum of money, which in many cases means that they will not prosecute.

At one time or another the Jews have been expelled from every country in Europe. And in almost every case it was over the charge of Ritual Murder. I know well that they deny everything, but it all agrees with the judgment of Christ, that they are poisonous, bitter, vengeful, spiteful serpents, assassins, and devil's children, who secretly stab and do injury because they are not able to do it publicly Purim Murder: The ritual murder at Purim is committed against adult Christians.

Fresh strong men and women are preferred. The Purim festival is celebrated annually by the jews in February or March. It is in commemoration of the 75, Persians murdered by the Jews. This massacre occurred under the Persian king Ahasuers Xerxes. He had a minister Haman who recognized the Jewish danger and wanted to expel the Jews.

The king's Jewish whore Esther persuaded him instead to hang Haman and his ten sons. After that came the murdering of the 75, Persians under the leadership of the Jew Mordecai. The following day the Jews celebrated with joyous festivities which are observed as the "Feast of Purim" even today. At this festival the Jews usually become completely drunk.

This occurs particularly at meetings of Orthodox Jews. During these orgies plays are staged in which the murder of Ham is re-created by the Jews. An effigy of "Haman" is put on the stage and is hanged while the Jews curse and cast-spells directed against the "Goyim". The Talmud commands the Jews to cry out aloud: May Mordecai and all the Jews be blessed. At the head of the procession the effigy of Haman is carried, and is stoned, stabbed with knives, and beaten with sticks.

The Jews took off his clothes, celebrated their festival, dressed him as "Haman" and gave him a savage beating. They also burned him on the back and Adamko arrived home totally drink, complained of severe pains and died the next day. The Jew Moscho poisoned him so that he would never tell about the Purim Feast. The case was brought to trial, and the jew Moscho was sentenced to death.

The documents from this trial concerning the Purim Festival were kept by the authorities at Kammetz until the Bolshevik revolution. It was then dried and the powder mixed into triangular cakes or bread for eating in order for the Jews to gain atonement in the eyes of God. It is possible that Purim blood might sometimes have been held over for the Passover.

We are told by James Frazer in his Golden Bough: If the Jewish festival of Purim was, as I have attempted to show, directly descended either from the Sacaea or from some other festival, of which the central feature was the sacrifice of a man in the character of god, we should expect to find traces of human sacrifice lingering about it in one or other of these mitigated forms to which I have just referred.

This expectation is fully borne out by the facts. For from a early time it has been customary with the Jews at the feast of Purim to burn or otherwise destroy effigies of Haman. The practice was well known under the Roman empire, for in the year A. Codex Theodosianus, Lib. For locis we should probably read jecis with Mommsem We learn from the decree that the custom gave great offence to the Christians, who regarded it as a blasphemous parody of the central mystery of their own religion, little suspecting that it was nothing but a continuation, in a milder form, of a rite that had probably been celebrated in the East long ages before the birth of Christ.

Apparently the custom long survived the publication of the edict, for in a form of abjuration which the Greek church imposed on Jewish converts and which seems to date from the tenth century, the renegade is made to speak as follows: The "Christian fast" referred to in the formula is no doubt Lent.

The mention of the Jewish Sabbath the Christian Saturday raises a difficulty, which has been pointed out by the editor, Franz Cumont, in a note p. Either the author made a mistake or the civil authority obliged the Jews to transfer their rejoicing to a Sabbath" Saturday A Jewish account of the custom as it was observed in Babylonia and Persia in the tenth century of our era runs as follows: On Purim day they erect a bonfire, and cast the effigy into its midst, while the boys stand round about it jesting and singing.

And they have a ring suspended in the midst of the fire, which ring they hold and wave from one side of the fire to the other. Abrahams ingeniously suggests pp. They are governed by unknown elders Even now every town has it's own judge, every province its rabbi, and all are subordinate to an unknown leader, who resides in Asia.

Edward Sachau London, , pp. Quoted by Lagarde, "Purim" p. The children used to range themselves in rows opposite each other and pelt one another with nuts, while grown-up people rode on horseback through the streets with pine branches in their hands or blew trumpets and made merry round a puppet representing Haman, which was set on a platform or scaffold and then solemnly burnt on a pyre.

This is the view of H. Graetz Geschichte der Juden, iv. Leipsic, , pp. James Life and Miracles of St. William of Norwich Cambridge, , by A. Jessopp and M. James, pp. Lxiii, sq Now, when we consider the close correspondence in character as well as in date between the Jewish Purim and the Christian Carnival, and remember further that the effigy of Carnival, which is now destroyed at this merry season, had probably its prototype in a living man who was put to a violent death in the character of Saturn at the Saturnalia, analogy of itself would suggest that in former times the Jews, like the Babylonians, from whom they appear to have derived their Purim, may at one time have burned, hanged, or crucified a real man in the character of Haman.

There are some positive grounds for thinking that this was so. The early church historian Socrates informs us that at Inmestar, a town among themselves, in the course of which they played many foolish pranks. In the year A. At first they only laughed and jeered at him, but soon, their passions getting the better of them, they ill-treated the child so that he died under their hands.

The thing got noised abroad, and resulted in a serious brawl between the Jews and their Christian neighbors. The authorities then stepped in, and the Jews had to pay dear for the crime they had perpetrated in sport. Socrates, Historia Ecclesiastica, vii. Theophanes places the event in the year A. From a note in Migne's edition of Socrates, I learn that in the Alexandrian calendar, which Theophanes used, the year corresponded to the year which in our reckoning began on the first of September Hence if the murder was perpetrated in spring at Purim it must have taken place in The Christian historian does not mention, and perhaps did not know, the name of the drunken and jovial festival which ended so tragically; but we can hardly doubt it was Purim, and that the boy who died on the cross represented Haman.

In mediaeval and modern times many accusations of ritual murders, as they are called, have been brought against the Jews, and the arguments for and against the charge have been discussed on both sides with a heat which, however natural, has tended rather to inflame the passions of the disputants than to elicit the truth.

For an examination of some of these reported murders, see M. Sq Into this troubled arena I prefer not to enter; I will only observe that, so far as I have looked into the alleged cases, and these are reported in sufficient detail, the majority of the victims are said to have been children and to have met their fate in spring, often in the week before Easter.

This last circumstance points, if there is any truth in the accusations, to a connection of the human sacrifice with the Passover, which falls in this week, rather than with Purim, which falls a month earlier. Indeed it has often been made a part of the accusation that the blood of the youthful victims was intended to be used at the Passover.

If all the charges of ritual murder which have been brought against the Jews in modern times Such customs die hard; it is not the fault of society as a whole if sometimes the reptile has strength enough left to lift its venomous head and sting. But between the stage when human sacrifice goes on unabashed in the light of common day, and the stage when it has been driven out of sight into dark holes and corners, there intervenes a period during which the custom is slowly dwindling away under the growing light of knowledge and philanthropy.

In this middle period many subterfuges are resorted to for the sake of preserving the old ritual in a form which will not offend the new morality. A common and successful device is to consummate the sacrifice on the person of a malefactor, whose death at the altar or elsewhere is little likely to excite pity or indignation, since it partakes of the character of a punishment, and people recognize that if the miscreant had not been dealt with by the priest, it would have been needful in the public interest to hand him over to the executioner.

We have seen that in the Rhodian sacrifices to Cronus a condemned criminal was after a time substituted for an innocent victim; Life and Miracles of St. It seems therefore by no means impossible that the Jews, in borrowing the Sacaea from Babylon under the new name of Purim, should have borrowed along with it the custom of putting to death a malefactor to them who, after masquerading as Mordecai in a crown and royal robe, was hanged or crucified in the character of Haman.

There are some grounds for thinking that this or something of this sort was done; but a consideration of them had better be deferred until we have cleared up some points which still remain obscure in Purim, and in the account which the Jews give of its origin. In the first place, then, it deserves to be remarked that the joyous festival of Purim on the fourteenth and fifteenth days of the month Adar is invariably preceded by a fast, known as the fast of Esther, on the thirteenth; indeed, some Jews fast for several days before Purim.

Bodenschatz, Kirchliche Verfassung der heutigen Juden Erlangen, , ii. I also and my maidens will fast in like manner. Esther iv. On this hypothesis, how is the fast that proceeds Purim to be explained? The best solution appears to be that of Jensen, that the fasting and mourning were originally for the supposed annual death of a god or hero of the type of Tammuz or Adonis, whose resurrection on the following day occasioned that outburst of joy and gladness which is characteristic of Purim.

The particular god or hero, whose death and resurrection thus touched with sorrow and filled with joy the hearts of his worshipers, may have been, according to Jensen, either the great hero Gilgamesh, or his comrade and friend Eabani. So far as I know, Professor Jensen has not yet published his theory, but he has stated it in letters to correspondents.

See W. Baden and Leipsic, , ii. Wildeboer, in his commentary on Esther, pp. Marti, Lieferung 6, Freiburg I. In the Babylonian calendar the 13th of Adar was so far a fast day that on it no fish or fowl might be eaten. In one tablet the 13th of Adar is marked "not good," while the 14th and 15th are marked "good. Johns, s.

It is recorded on twelve tablets, and this circumstance has suggested to some scholars the view that the story may be a solar myth, descriptive of the sun's annual course through the twelve months or the twelve signs of the zodiac. However that may be, the scene of the poem is laid chiefly at the very ancient Babylonian city of Erech, the chief seat of the worship of the goddess Ishtar or Astarte, who plays an important part in the story.

For the goddess is said to have been smitten with the charms of Gilgamesh, and to have made love to him; but he spurned her proffered favors, and thereafter fell into a sore sickness, probably through the wrath of the offended goddess. His comrade Eabani also roused the fury of Ishtar, and was wounded to death. For twelve days he lingered on a bed of pain, and, when he died, his friend Gilgamesh mourned and lamented for him, and rested not until he had prevailed on the god of the dead to suffer the spirit of Eabani to return to the upper world.

The resurrection of Eabani, recorded on the twelfth tablet, forms the conclusion of the long poem. King, Babylonian Religion and Mythology London, , pp. Professor Jastrow points out that though a relation cannot be traced between each of the tablets of the poem and the corresponding month of the year, such a relation appears undoubtedly to exist between some of the tablets and the months.

Thus, for example, the sixth tablet describes the affection of Ishtar for Gilgamesh, and the visit which she paid to Anu, her father in heaven, to complain of the hero's contemptuous rejectoin of her love. Now the sixth Babylonian month was called the "Mission of Ishtar," and in it was held the festival of Tammuz, the hapless lover of the goddess.

Again, the story of the great flood is told in the eleventh tablet, and the eleventh month was called the "month of rain. Although Jensen apparently does not identify the Zakmuk with the Sacaea, a little consideration will shew how well his general theory of Zakmuk fits in with those features of the Sacaean festival which have emerged in the course of our enquiry.

At the Sacaean festival, if I am right, a man, who personated a god or hero of the type of Tammuz or Adonis, enjoyed the favors of a woman, probably a sacred harlot, who represented the great goddess Ishtar or Astarte; and after he had thus done his part towards securing, by means of sympathetic magic, the revival of plant life in spring, he was put to death.

We may suppose that the death of this divine man was mourned over by his worshipers, and especially by women, in much the same fashion as the women of Jerusalem wept for Tammuz at the gate of the temple, Ezekiel viii. Such rites appear, in fact, to have been common all over Western Asia; the particular name of the dying god varied in different places, but in substance the ritual was the same.

Fundamentally, the custom was a religious or rather magical ceremony intended to ensure the revival and reproduction of life in spring. At all times the Jews have regarded an oath to the Christians as not being binding. If this interpretation of the Sacaea is correct, it is obvious that one important feature of the ceremony is wanting in the brief notices of the festival that have come down to us.

The death of the man-god at the festival is recorded, but nothing is said of his resurrection. Yet if he really personated a being of the Adonis or Attis type, we may feel pretty sure that his dramatic death was followed at a shorter or longer interval by his dramatic revival, just as at the festivals of Attis and Adonis the resurrection of the dead god quickly succeeded to his mimic death.

Adonis, Attis, Osiris, Second Edition, pp. At the Sacaea the man-god died a real, not a me mimic death; and in ordinary life the resurrection even of a man-god is at least not an everyday occurrence. What was to be done? The man, or rather the god, was undoubtedly dead.

How was he to come to life again? Obviously the best, if not the only way, was to set another and living man to support the character of the reviving god, and we may conjecture that this was done. We may suppose that the insignia of royalty which had adorned the dead man were transferred to his successor, who, arrayed in them, would be presented to his rejoicing worshipers as their god come to life again; and by his side would probably be displayed a woman in the character of his divine consort, the goddess Ishtar or Astarte.

In favor of this hypothesis it may be observed that it at once furnishes a clear and intelligible explanation of a remarkable feature in the book of Esther which has not yet, so far as I am aware, been adequately elucidated; I mean that apparent duplication of the principal characters to which I have already directed the reader's attention. If I am right, Haman the temporary king of mortal god who was put to death at the Sacaea; and his rival Mordecai represents the other temporary king who, on the death of his predecessor, was invested with his royal insignia, and exhibited to the people as the god come to life again.

Similarly Vashti, the deposed queen in the narrative, corresponds to the woman who played the part of queen and goddess to the first mock king, the Haman; and her successful rival, Esther or Ishtar, answers to the woman who figured as the divine consort of the second mock king, the Mordecai or Marduk. A trace of the sexual license accorded to the mock king of the festival seems to be preserved in the statement that King Ahasuerus found Haman fallen on the bed with Esther and asked, "Will he even force the queen before me in the house?

VI A clear reminiscence of the time when the relation between Esther and Mordecai was conceived as much more intimate than mere cousin ship appears to be preserved in some of the Jewish plays acted at Purim, in which Mordecai appears as the lover of Esther; and this significant indication is confirmed by the teaching of the rabbis that King Ahasuerus never really knew Esther, but that a phantom in her likeness lay with him while the real Esther sat on the lap of Mordecai.

Theil, p. Even if this could be demonstrated, it would in no way invalidate the theory that Purim originated in the Babylonian festival of the Sacaea, since we know that the Sacaea was celebrated by the Persians. Dio Chrysostom makes Diogenes say to Alexander the Great, The festival was mentioned by Ctesias in the second book of his Persian history Athenaeus, xiv.

Here Lagarde has shown the way by directing attention to the old Persian ceremony known as the "Ride of the Beardless One. A beardless and, if possible, one-eyed buffoon was set naked on an ass, a horse, or a mule, and conducted in a sort of mock triumph through the streets of the city. In one hand he held a crow and in the other a fan, with which he fanned himself, complaining of the heat, while the people pelted him with ice and snow and drenched him with cold water.

He was supposed to drive away the cold, and to aid him perhaps in discharging this useful function he was fed with hot food, and hot stuffs were smeared on his body. Riding on his ass and attended by all the king's household, if the city happened to be the capital, or, if it was not, by all the retainers of the governor, who were also mounted, He paraded the streets and extorted contributions.

He stopped at the doors of the rich, and if they did not give him what he asked for, he befouled their garments with mud or a mixture of red ochre and water, which he carried in an earthenware pot. If a shopkeeper hesitated a moment to respond to his demands, the importunate beggar had the right to confiscate all the goods in the shop; so the tradesmen who saw him bearing down on them, not unnaturally hastened to anticipate his wants by contributing of the substance before he could board them.

Everything that he thus collected form break of day to the time of morning prayers belonged to the king or governor of the city; but everything that he laid hands on between the first and the second hour of prayer he kept for himself. After the second prayers he disappeared, and if the people caught him later in the day they were free to beat him to their heart's content.

And this they do because the season, which is the beginning of Azur or March, coincides with the sun's entry into Aries, for on that day they disport themselves and rejoice because the winter is over. Hyde, Historia religion is veterum Persarum Oxford, , pp. Edward Sachau London, , p.

The Dying God, pp. The resemblance between his burlesque progress and that of Mordecai through the streets of Susa is obvious; though the Jewish author of Esther has depicted in brighter colors the pomp of his hero "in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple," riding the king's own charger, and led through the city by one of the king's most noble princes.

Esther vi. So long as the temporary king was a real substitute for the reigning monarch, and had to die sooner or later in his stead. It was natural that he should be treated with a greater show of deference, and should simulate his royal brother more closely than a clown who had nothing worse than a beating to fear when he laid down his office.

In short, after the serious meaning of the custom had been forgotten, and the substitute was allowed to escape with his life, the high tragedy of the ancient ceremony would rapidly degenerate into farce. But while the "Ride of the Beardless One" is, from one point of view, a degenerate copy of the original, regarded from another point of view, it preserves some features which are almost certainly primitive, though they do not appear in the kindred Babylonian and Jewish festivals.

The Persian custom bears the stamp of a popular festivity rather than of a state ceremonial, and everywhere it seems as if popular festivals, when left to propagate themselves freely among the folk, reveal their old meaning and intention more transparently than when they have been adopted into the official religion and enshrined in a ritual. The simple thoughts of our simple forefathers are better understood by their unlettered descendants than by the majority of educated people; their rude rites are more faithfully preserved and more truly interpreted by a rude peasantry than by the priest, who wraps up their nakedness in the gorgeous pall of religious pomp, or by the philosopher, who dissolves their crudities into the thin air of allegory.

In the present instance the purpose of the "Ride of the Beardless One" at the beginning of spring is sufficiently obvious; it was meant to hasten the departure of winter and the approach of summer. We are expressly told that the clown who went about fanning himself and complaining of the heat, while the populace snowballed him, was supposed to dispel the cold; and even without any such assurance we should be justified in inferring as much from his behavior.

On the principles of homoeopathic or imitative magic, which is little more than an elaborate system of make-believe, you can make the weather warm by pretending that it is so; or if you cannot, you may be sure that there is some person wiser than yourself who can. Such a wizard, in the estimation of the Persians, was the beardless one-eyed man who went through the performance I have described; and no doubt his physical defects were believed to contribute in some occult manner to the success of the rite.

The ceremony was this, as Lagarde acutely perceived, the oriental equivalent of those popular European customs which celebrate the advent of spring by representing in a dramatic form the expulsion or defeat of winter by the victorious summer. Whether he definitely represented winter or summer is not quite clear; but his pretense of suffering from heat and his final disappearance suggest that, if he personified either of the seasons, it was the departing winter rather than the coming summer.

If there is any truth in the connection thus traced between Purim and the "Ride of the Beardless One," we are now in a position finally to unmask the leading personages in the book of Esther. I have attempted to show that Haman and Vashti are little more than doubles of Mordecai and Esther, who in turn conceal under a thin disguise the features of Marduk and Ishtar, the great god and goddess of Babylon.

But why, the reader may ask, should the divine pair be thus duplicated and the two pairs set in opposition to each other? The answer is suggested by the popular European celebrations of spring to which I have just adverted. If my interpretation of these customs is right, the contrast between the summer and winter, or between the life and death, which figure in effigy or in the persons of living representatives at the spring ceremonies of our peasantry, is fundamentally a contrast between the dying or dead vegetation of the old and the sprouting vegetation of the new year, a contrast which would lose nothing of its point when, as in ancient Rome and Babylon and Persia, the beginning of spring was also the beginning of the new year.

In these and in all the ceremonies we have been examining the antagonism is not between powers of a different order, but between the same power viewed in different aspects as old and young; it is, in short, nothing but the eternal and pathetic contrast between youth and age. And as the power or spirit of vegetation is represented irreligious ritual and popular custom by a human pair, whether they be called Ishtar and Tammuz, or Venus and Adonis, or the Queen and King of May, so we may expect to find the old decrepit spirit of the past year personated by one pair, and the fresh young spirit of the new year by another.

This, if my hypothesis is right, is the ultimate explanation of the struggle between Haman and Vashti on the one side, and their doubles Mordecai and Esther on the other. In the last analysis both Parts stood for the powers that make for the fertility of plants and perhaps also of animals; The interpretation here given of the four principal personages in the book of Esther was suggested by me in the second edition of this book It agrees substantially with the one which has since been adopted yb Professor H.

Zimmern in E. Haupt Purim, Leipsic, , pp. Both powers, on my hypothesis, were personified not merely in myth, but in custom; for year by year a human couple undertook to quicken the life of nature by a union in which as in a microcosm, the loves of tree and plant, of herb and flower, of bird and beast were supposed in some mystic fashion to be summed up.

In this connection it deserves to be noted that among the anicent Persians marriages are said to have been usually celebrated at the vernal equinox Strabo, xv. This curtailment of his reign on the earth was probably introduced at the time when the old hereditary divinities or defied kings contrived to shift the most painful part of their duties to a substitute, whether that substitute was a son or a slave or a malefactor.

Having to die as a king, it was necessary that the substitute should also live as a king for a season; but the real monarch would naturally restrict within the narrowest limits both of time and of power a reign which, so long as it lasted, necessarily encroached upon and indeed superseded his own.

See above, pp. So far as I am aware, there is little or no evidence that she like him suffered death when her primary function was discharged. However, the legend that Semiramis burned herself on a pyre in Babylon for grief at the loss of a favorite horse Hyginus, Fab.

We have seen above that one of the lovers of Ishtar had the form of a horse. Hence the legend recorded by Hyginus is a fresh link in the chain of evidence which binds Semiramis to Ishtar The nature of maternity suggests an obvious reason for sparing her a little longer, till that mysterious law, which links together woman's life with the changing aspects of the nightly sky, had been fulfilled by the birth of an infant god, who should in his turn, reared perhaps by her tender care, grew up to live and die for the world.

We may now sum up the general results of the enquiry which we have pursued in the present chapter. We have found evidence that festivals of the type of the Saturnalia, of a man in the character of a god, were at one time held all over the ancient world from Italy to Babylon. Such festivals Such festivals seem to have been held by agricultural communities for the good of the crops, and at them the king or his substitute appears to have personated the god of fertility, and to have been put to death in character in order to ensure that the god should rise from the dead with renewed youth and vigor seem to date from an early age in the history of agriculture, when people lived in small communities, each presided over by a sacred or divine kind, whose primary duty was to secure the orderly succession of the seasons, the fertility of the earth, and the fecundity both of cattle and of women.

Associated with him his wife or other female consort, with whom he performed some of the necessary ceremonies, and who therefore shared his divine character. When the Jews have been wandering around for a whole week, soon they cheat a Christian here and there, they commonly gather together on their Sabbath day and boast of their knavish tricks among themselves, whereupon the other Jews declare Originally his term of office appears to have been limited to a year, on the conclusion of which he was put to death; but in time he contrived by force or craft to extend his reign and sometimes to procure a substitute, who after a shortand more or less nominal tenure of the crown was slain in his stead.

At first the substitute for the divine father was probably the divine son, but afterwards this rule was no longer insisted on, and still later the growth of a human feeling demanded that the victim should always be a condemned criminal. In this advanced stage of degernation it is no wonder if th elight of divinity suffered eclipse, and many should fail to detect the god in the malefactor.

By this time the original meaning of the ceremony may be so completely forgotten that the puppet is supposed to represent some historical personage, who earned the hatred and contempt of his fellows in his life, and whose memory has ever since been held up to eternal execration by the annual destruction of his effigy.

The figures of Haman, of the Carnival, and of Winter or Death which are or used to be annually destroyed in spring by Jews, Catholics, and the peasants of Central Europe respectively, appear to be all lineal descendants of those human incarnations of the powers of nature whose life and death were deemed essential to the welfare of mankind. But of the three the only one which has preserved a clear trace of its original meaning is the effigy of Winter or Death.

In others the ancient significance of the custom as a magical ceremony designed to direct the course of nature has been almost wholly obscured by a thick after growth of legend and myth. The cause of this distinction is that, whereas the practice of destroying an effigy of Winter or Death has been handed down from time immoral through generations of simple peasants, the festivals of Purim and the Carnival, as well as their Babylonian and Italian prototypes, the Sacaea and the Saturnalia, were for centuries domesticated in cities, where they were necessarily exposed to those thousand transforming and disintegrating currents of speculation and enquiry, of priestcraft and policy, which roll their turbid waters through the busy haunts of men, but leave undefiled the limpid springs of mythic fancy in the country.

If there is any truth in the analysis of the Saturnaila and kindred festivals which I have now brought to a close, it seems to point to a remarkable homogeneity of civilization throughout Southern Europe and Western Asia in prehistoric times. How far such homogeneity of race is a question for the ethnologists; it does not concern us here.

But without discussing it, I may remind the reader that in the far east of Asia we have met with temporary kings whose magical functions and intimate relation to agriculture stand out in the clearest light; The Dying God, p. The Dying God, p. Whether that was so or not, I may at least claim to have made it probable that if the King of the Wood at Aricia lived and died as an incarnation of a sylvan deity, the functions he thus discharged to them we need not go beyond the bounds of Italy, where seed; was annually slain in the person of a human representative at his ancient festival of the Saturnalia.

It is possible that such sacrifices of deified men, performed for the salvation of the world, may have helped to beget the notion that the universe or some part of it was originally created out of the bodies of gods offered up in sacrifice. Certainly it is curious that notions of this sort meet us precisely in parts of the world where such sacrifices appear to have been regularly accomplished.

Thus in ancient Mexico, where the sacrifice of human beings in the character of gods formed a conspicuous feature of the national religion, it is said that in the beginning, when as yet the light of day was not, the gods created the sun to illumine the earth by voluntarily burning themselves in the fire, leaping one after the other into the flames of a great furnace.

Jourdanet et R. Simeon Parts, , pp. Compare E. Seler, Altmexikanische Studien, ii. Berlin, p. Afterwards, perceiving that the earth was waste and void, he obligingly ordered one of the gods to cut off his, the Creator's, head, and with the flowing blood mixed with clay he kneaded a paste out of which he molded men and animals.

Berosus, quoted by Eusebius, Chronicorum liber prior, ed. Schoene Berlin, , coll. Muller, ii. Zimmern, in E. Schrader's Die Keilinschriften und das alte Testament Berlin, , p. In the Hebrew account of the creation Genesis 1: The sky was made out of his head, the earth out of his feet, the sun out of his eye, and the moon out of his mind; animals and men were also engendered from his dripping fat or his limbs, and the great gods Indra and Agni sprang from his mouth.

Hymns of the Rig Ved, x. Griffith's translation, Benares, Compare A. Macdonell, Vedic Mythology Strasburg, , p. According to them the world was not only created in the beginning by the sacrifice of the creator Prajapati, the Lord of Creatures; to this day it is renewed and preserved solely by a repetition of that mystic sacrifice in the daily sacrificial ritual celebrated by the Brahmans.

Every day the body of the Creator and Savior is broken anew, and every day it is pieced together for the restoration and conservation of a universe which otherwise must dissolve and be shattered into fragments. Thus is the world continually created afresh by the self-sacrifice of the deity; and, wonderful to relate, the priest who offers the sacrifice identifies himself with the Creator, and so by the very act of sacrificing renews the universe and keeps up uninterrupted the revolution of time and matter.

All things depend on his beneficent, nay divine activity, from the heaven above to the earth beneath, from the greatest god to the meanest worm, from the sun and moon to the humblest blade of grass and the minutest particle of dust. Happily this grandiose theory of sacrifice as a process essential to the salvation of the world does not oblige the priest to imitate his glorious prototype by dismembering his own body and shedding his blood on the altar; on the contrary a comfortable corollary deduced form it holds out to him the pleasing prospect of living for the unspeakable benefit of society to a good old age, indeed of stretching out the brief span of human existence to a full hundred years.

Oxford, pp. The Sacred Books of the East, vol. In Excavations at Gezer, the archeologist R. Macalister notes that the bodies of sacrificed young children are found in every strata of Jewish remains from the earliest times. Photographs of the children's bodies are published in Macalister's book, although the book itself, like most works which attest to the criminal nature of the Jews, is now almost unobtainable.

It is classified as a rare book, and most rare book dealers are Jews. I n the Bible, Isaiah Against whom do ye sport yourselves? It is customary for the rabbi, as he drinks blood, to invoke the presence of Satan, who will then presumably carry out the wishes of the Jews.

The drinkers of blood also swear eternal obedience to Satan during the blood rite. Isaiah also calls attention to the fact that here the children are slain "under the cleft of the rocks. The Jewish Encyclopedia, Vol. VIII, page , published in , says, "The fact, therefore, now generally accepted by critical scholars, is that in the last days of the kingdom, human sacrifices were offered to Yhwh Yahu, or Jehovah , as King of Counsellor of the Nation, and that the Prophets disapproved of it.

The two themes of Jewish history are blood and gold, and every practice of the Jews is inextricably bound up with these two factors. Let me briefly quote Dr. Vladimir Ivanovich Dal from the above-cited book on these crimes: On the whole, there was not only their own confession in addition to other evidence; but there were such examples where the Jews were exposed and, consequently, had recognized themselves as being true.

One such event should obviously be enough for people to acknowledge the real existence of such villainous human mutilation, but the defenders of Jews say something quite different: The confession was forced by torture and, therefore, proves nothing. Assuming, however, this argument is true, too, and believing all that was ever said and written on this problem in favor of Jews, with respect to forced confessions, there is still one circumstance that will remain, which is never paid enough attention.

This circumstance not only remains as unexplained by Jews but also is the proof of the crime itself--namely, it is not doubtful that, from time to time, the corpses of babies, who were missing, were eventually discovered in such distorted conditions and with such signs of external violence that they attested to images of excruciatingly painful deaths.

This is the kind of murder for which the Jews are accused. Also, the incidents of this nature exclusively occurred only in places where the Jews live. We must ask ourselves: In what type of circumstance can we attribute the renewed cases of babies who suffered painful deaths--babies who were carefully tortured up to the point of their tragic deaths--if an accusation is not fair?

What reason can we invent for the villainous torture of a baby, if it is not done for religious mutilation? The external signs on corpses indicate each time this is discovered, positively, that the death could not be accidental in any case but intentional. And, it is obvious that these injuries sustained by the babies are deliberately done and take place over a long time: The whole body is poked or pricked.

Then, scraps of skin are cut. The tongue was often cut out. The intimate parts of boys are either cut out, or the boys were circumcised. Occasionally, other parts of the body are cut out, and the palms are punctured. Signs of bruises from tight bandages put on and removed again are not uncommon; often, the entire skin has abrasions as if it was burnt or had something rubbing against it.

Sometimes, the corpse was even washed, with it being discovered without any blood in it; nor was there any blood on the undergarments or clothes, demonstrating that they were taken off during the murder and, afterwards, put on again. The parents and siblings of babies who have experienced such tragic deaths wonder: For what possible reason would people commit such deplorable acts to innocent babies?

Without a purpose, it could never be done; yet it continues to happen repeatedly over time. The ordinary killer, in any case, would be satisfied with one murder. But a murderer who kills for some type of mysterious, important purpose cannot be rejected here. The weak, unsatisfactory searching of investigators, the different tricks of Jews, their impudent and stubborn denial, not infrequently a bribery, the confidence by the majority of educated people in that an accusation is merely the infamous slander and, finally, the humanity of our criminal laws--all these things saved the Jewish culprits, nearly every time, from deserved execution.

And they--by using their machinations, by giving false oath assurances of innocence, and by using false propaganda that suggested such accusations were merely theresult of accomplished injustice with slander built on them--almost always were well prepared for such accusations. The Jews punished those who demonstrated credible evidence against them.

In the year [in Russia], a law was enacted on February 28 that the Superior Command announced on March 6: It was prohibited to even suspect the Jews of such crimes, and the opinion that the Jews needed non-Jewish blood was called a prejudice. Meanwhile, an examination of the places where the secret training of Talmudists took place recognizes the realization of this mutilation-murder, and the impartial view put forth in these case productions convinces, without doubt, the truth of their validity.

Addressing the issue of sacrifices, Mr. Leese states: VII, p. II, p. Now one knows the position that blood always occupies in the operations of sorcery. In Chaldean magic it had a very great importance Now, it is very probable, even certain that Jewish magicians sacrificed children; hence the origin of the legend of ritual sacrifice. He apparently has not read the Bible, or noted Isaiah's denunciations of the Jews as sorcerers and murderers of children.

Of course the Jews killed children during their rites of sorcery, as Lazare admits, but these horrors were committed as essential rites of the Jewish religion. Eric Bischoff, a famous German Jewish scholar, has found the explicit authorization of the practice of Jewish ritual murder in the Thikunne Zohar, Edition Berdiwetsch, 88b, a book of cabalistic ritual, as follows: This killing has to be done in the lawful Jewish method.

Those who do not ascribe themselves to the Jewish religious law must be offered up as sacrifices to the Jews High God Satan. Jewish law prescribes that the gentile victim at Purim, a Jewish holiday as the Jewish victory over the gentiles, may be an adult. Also if no gentile victim can be obtained, dried blood from a previous victim may be used.

However, a Jewish law is quite specific that the victim at Passover must be a White Child as the Whites are the True Israelites, and the Jews know it under seven years of age, who must be bled white, crowned with thorns, tortured, beaten, stabbed, and finally given the last blow by being wounded in the side, the dagger prescribed to be in the hands of a rabbi, in a complete re-enactment of the crucifixion of Christ.

This vindictive ceremony reassures the Jews that even if a few of the gentiles are alerted to the nature of this people, as Christ talked against them, the Jews will always win out by murdering the critic. Consequently, many critics of the Jews are slain in these terrible ceremonies. In the United States, perhaps the most famous victim of Jewish ritual murder was the son of Charles Lindbergh, on March 1, , during the time of the annual Jewish celebration.

Lindbergh's son was chosen because Lindbergh himself was the most logical person to lead the gentiles against the Jews. His son was slain as a warning to him to decline this service. The elder Lindbergh had published a book which was burned by Federal agents during World War I, even though he was a Congressman at the time.

He was well aware of the nature of the Jewish problem. Now that his son was a world-famous man, after his feat of flying alone across the Atlantic, the Jews feared that he might be persuaded to lead a gentile revolt against their power. They had already planned World War II, in which Germany was to be the sacrificial victim, and now they brought in an almost illiterate German, Gerhart Hauptmann, and convicted him of the killing.

Symbolically, Hauptmann, like Christ, was also a carpenter, a profession which made him a logical victim for the Jews. Hauptmann's defense was that a Jew named Isidor Fisch had hired him to do some carpenter work, and had paid him with the bills which proved to be from the Lindbergh ransom money. Although the existence of Fisch was proven, he could not be located during the trial.

The court was like the one which had convicted Jesus, for it only accepted evidence which the Jews allowed to be presented. In reality, of course, one cannot believe anything which is accepted as evidence in an American court, due to the facility of the Jews for manufacturing evidence and due to the prevalence of Jewish lawyers and judges in all American court rooms. This was also the first of many efforts of the Jews to vilify the Germans so that America would be more easily deceived into fighting a Jew's war.

According to The Jewish Encyclopedia, Vol. VI, page 99, when performing the circumcision, the mohel, or circumciser, "takes some wine in his mouth and applies his lips to the part involved in the operation and exerts suction, after which he expels the mixture of wine and blood into a receptacle provided.

No other people in the world today enacts such a weird blood rite, save, perhaps, some Stone-Age natives in the deepest jungles of the Congo or New Guinea. Hatred of Christianity is a tradition among the Jews. Mom Pussy - is pussy fucking shot on the camera. Matures and moms excellent candidates for filming porn, because all aged women so wild and crazy for any sex!

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When he began to beg, the attendants told him that a secret law commanded the Jews to sacrifice human-beings at a certain time annually. The weak, unsatisfactory searching of investigators, the different tricks of Jews, their impudent and stubborn denial, not infrequently a bribery, the confidence by the majority of educated people in that an accusation is merely the infamous slander and, finally, the humanity of our criminal laws--all these things saved the Jewish culprits, nearly every time, from deserved execution. To some it's obvious but to other's it is impossible. The suicide of altering the faith in the liturgy continues apace. As a professional journalist with great curiosity about the lives of others, I've helped research and write several personal, family, and organizational histories.

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