No one with a grain of common decency could have anything but the utmost denunciation for murdering children in orgies of blood and obscenity. But the Jewish Talmud permits this, today, in the book of Sanhedrin, its supreme "repository" of the criminal law, justified as giving one's "seed to Molech."
The Biblical denunciations of the "abominations," such as Molech and Baal worship, carry little color to the modern reader, who is ignorant of the black demonism, the bloody cruelty and unbridled perverted lust of paganism, nor do the Biblical writers of today enlighten us.
Soundly bedded in the Bible and ancient history is French historian Gustave Flaubert's description of child sacrifice to the Baal Molech in Carthage, which had been founded by the Phoenicians. The Phoenician city, Tyre, trading center of the ancient World, was infamous for its Lesbianism, Sodomy and Child-burning black rites. Its total and permanent destruction, foretold by Ezekiel (Chapter 26 and 27), was fulfilled to the last detail after Alexander the Great sold 30,000 of its leading citizens into slavery, building a causeway out of the battered walls and towers Nebuchadnezzar had demolished.
Flaubert (who died in 1880) describes the thirst, the fear, of the Carthaginians:
They had not despatched to Phoenicia their annual offering due to Tyrian Melkarth . The gods were indignant with the Republic, and were, no doubt, about to prosecute their vengeance All were feeble in comparison with Moloch the Destroyer there was no pain great enough for the god, since he delighted in such as was of the most horrible description He must, accordingly, be fully gratified it was believed that an immolation by fire would purify Carthage. The ferocity of the people was predisposed towards it. The Ancients assembled and when the pontiff of Moloch asked them whether they would consent to surrender their children All successively bent their heads in approval The decision was almost immediately known in Carthage, and lamentations resounded. The cries of the women might everywhere be heard; their husbands consoled them, or railed at them with remonstrances Then the priests of Moloch began their task. Men in black robes presented themselves in the houses the servants of Moloch came and took the children away. Others themselves surrendered them stupidly. Then they were brought to the temple of Tanith, where the priestesses were charged with their amusement and support until the solemn day
Part of a wall in the temple of Moloch was thrown down in order to draw out the brazen god without touching the ashes of the altar. Then as soon as the Sun appeared the hierodules pushed it toward the square of Khamon. It moved backwards sliding upon cylinders; its shoulders overlapped the walls. No sooner did the Carthaginians see it in the distance than they speedily took to flight, for the Baal could be looked upon with impunity only when exercising his wrath.
[page 52] A smell of aromatics spread through the streets. All the temples had just been opened simultaneously, and from them came forth tabernacles borne upon chariots, or upon litters carried by the pontiffs. Great plumes swayed at the corners of them, and rays were emitted from their slender pinnacles which terminated in balls of crystal, gold, silver or copper. These were the Canaanitish Baalim, offshoots of the supreme Baal. Melkarth s pavilion, which was of fine purple, sheltered a petroleum flame; on Khamon s, which was of hyacinith color, there rose an ivory phallus [Note: the male procreative symbol which distinguished the high places excoriated by the Bible] bordered with a circle of gems; between Eschmoun s curtains, which were blue as the ether, a sleeping python formed a circle with his tail Then came all the inferior forms of the Divinity: Baal Samin, god of celestial space; Baal-Peor Baal Zehoub the Irabel of Liyba, the
Adrammelech of Chaldaea, the Kijun of the Syrians; Decreto crept on her fins, and the corpse of Tammouz [sex-god whose fast is part of the Talmudic synagogue calendar today] was drawn along in the midst of a catafalque In order to subdue the kings of the firmament to the Sun [the current Talmudic religion Greets the Sun periodically] diversely colored metal stars were brandished at the end of long poles; and all were there, from the dark Nebo, the genius of Mercury, to the hideous Rahab, which is the constellation of the Crocodile. The Abbadirs, stones which had fallen from the Moon [Note: New Moon days are celebrated in the synagogues monthly today with superstitious rites] were whirling in slings of silver thread; little loaves, representing the female form were borne on baskets by the priests of Ceres; others brought their fetishes and amulets.
The Jewish idolaters of Jeremiah's time used these same "sex loaves" and he bewailed the paganism of those whose "children gather wood and the fathers kindle the fire, and the women knead their dough to make cakes to the Queen of Heaven." (Jer. 7:18) But when they had to flee into Egypt, and Jerusalem was leveled to the ground for their abominations, as foretold, and Jeremiah reproved them for the same worship of the sex-goddess, they replied that they would do as they pleased: because they had plenty when they did that and had had troubles since they quit. "And ... did we make her cakes to worship her, and pour our drink offerings unto her without our men?" (Jer. 44:18, 19) Then Jeremiah tells them that is just why they are in the trouble they are — because they did these things.
Concerning the pagan amulets mentioned by Flaubert, they have been used right to the present time by the Talmudic pagans "which say they are Jews." (Rev. 2:9. See Exhibits 285, 286, and 287)
Continuing Flaubert's description of the child sacrifices to Molech:
The brazen statue continued to advance towards the square of Khamon. The rich, carrying scepters with emerald balls the Ancients with diadems on their heads masters of the finances, governors of provinces, sailors and the numerous horde employed at funerals, all with the insignia of their magistracies or the instruments of their calling, were making their way At last the Baal arrived exactly in the Centre of the square. His pontiffs arranged an enclosure with trellis-work to keep off the multitude A picture is drawn of the various orders and their positions, their colorful array, the necromancers all covered with tattooings and the shriekers in patched cloaks and the Yidonim, who put the bone of a dead man into their mouths to learn the future. The priests of Ceres were chanting a thesmophorion in the Megarian dialect. [Note: the festival in honor of female procreation of Thesmorphoria.] From time to time files of men arrived, completely naked, their arms outstretched, and all holding one another by the shoulders they drew forth a hoarse and cavernous intonation; their eyes shone thru the dust, and they swayed their bodies simultaneously, and at equal distances, as though they were all affected by a single movement. They were so frenzied that to restore order the hierodules compelled them, with blows of the stick, to lie flat on the ground, with their faces resting against the brass trellis work.
A priest of the female procreation goddess Tanith enters and is resented as this is the celebration to honor the male sex-god, Moloch. He, "Schahabarim . owing to his mutilation . could take no part in the cult of Baal." (Note: The priests of the female goddesses were castrated with "sacred swords" and their "privy member" thrown up against the statue of the goddess as an offering.)
Moses knew of these pagan rites and denounced them in the following terms:
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord. (Deut. 23:1)
The Fire Burns for the Children
Meanwhile a fire of aloes, cedar, and laurel was burning between the legs of the colossus. The tips of its long wings dipped into the flame; the unguents with which it had been rubbed flowed like sweat over its brazen limbs.
Around the circular flagstone on which its feet rested, the children, wrapped in black veils, formed a motionless circle The rich, the Ancients, the women, the whole multitude, thronged behind the priests and on the terraces of the houses. The large painted stars revolved no longer; the tabernacles were set on the ground; and the fumes from the censers ascended perpendicularly
Many fainted; others became inert and petrified in their ecstasy. Infinite anguish weighed upon the breasts of the beholders At last the High Priest of Moloch passed his left hand beneath the children s veils, plucked a lock of hair from their foreheads and threw it upon the flames. Then the men in the red cloaks chanted the sacred hymn: Homage to thee, Sun! King of two zones, self-generating Creator their voices were lost in the outburst of instruments sounding simultaneously to drown the cries of the victims. The eightstringed scheminiths, the kinnors which had ten strings and [page 53] the nebals which had twelve, grated, whistled, and thundered. Enormous leathern bags, bristling with pipes, made a shrill clashing noise; the tambourines, beaten with all the players might, resounded with heavy, rapid blows; and in spite of the fury of the clarions, the salsalim snapped like grasshoppers wings The hierodules, with a long hook, opened the seven-storied compartments on the body of the Baal. They put meal into the highest, two turtle-doves into the second, an ape into the third, a ram into the fourth, a sheep into the fifth, and as no ox was to be had for the sixth, a tawny hide taken from the sanctuary was thrown into it. The seventh compartment yawned empty still it was well to make trial of the arms of the god. Slender chainlets stretched from his fingers up to his shoulders and fell behind, where men by pulling them made the two hands rise to a level with the elbows, and come close together against the belly; they were moved several times in succession with little abrupt jerks. Then the instruments were still. The fire roared. An individual sacrifice was necessary, a perfectly voluntary oblation Then the priests to encourage the people drew bodkins from their girdles and gashed their faces. [Note the description in I Kings 18:28 of the priests of Baal: And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed upon them. ]
The Devotees, who were stretched on the ground outside, were brought within the enclosure. A bundle of horrible irons was thrown to them, and each chose his own torture. They drove in spits between their breasts; they split their cheeks then they twined their arms together, and surrounded the children in another large circle which widened and contracted in turns. They reached to the balustrade; they threw themselves back again, and then began once more, attracting the crowd to them by the dizziness of their motion with its accompanying blood and shrieks.
The Moloch Sacrifice Climaxes
Returning to Flaubert's description:
By degrees people came into the end of the passages; they flung into the flames pearls, gold vases, cup, torches, all their wealth; the offerings became more numerous and more splendid. At last a man who tottered, a man pale and hideous with terror, thrust forth a child; then a little black mass was seen between the hands of the colossus, and sank into the dark opening. The priests bent over the edge of the great flagstone and a new song burst forth The children ascended slowly, and as the smoke formed lofty eddies as it escaped Not one stirred. Their wrist and ankles were tied, and the dark drapery prevented them from seeing anything and from being recognized
The brazen arms were working more quickly. They paused no longer. Every time that a child was placed in them the priests of Moloch spread out their hands upon him to burden him with the crimes of the people, vociferating: They are not men, but oxen! The devout exclaimed: Lord! eat! and the priests of Proserpine complying through terror with the needs of Carthage, muttered the Eleusinian formula: Pour out rain! bring forth!
The victims when scarcely at the edge of the opening, disappeared like a drop of water on a red-hot plate, and white smoke rose amid the great scarlet color. Nevertheless, the appetite of the god was not appeased. He ever wished for more. In order to furnish him with a larger supply, the victims were piled upon his hands with a big chain above them which kept them in their place. Some devout persons had at the beginning wished to count them, to see whether their number corresponded with the days of the solar year, but others were brought, and it was impossible to distinguish them in the giddy motion of the horrible arms. This lasted a long, indefinite time until the evening. Then the partitions inside assumed a darker glow, and burning flesh might have been seen. Some even believed they could decry hair, limbs, and whole bodies.
Night fell: clouds accumulated above the Baal. The funeral-pile, which was flameless now, formed a pyramid of coals up to his knees; completely red like a giant covered with blood, he looked, with his head thrown back, as though he were staggering beneath the weight of his intoxication. In proportion as the priests made haste, the frenzy of the people increased; as the number of victims was diminishing, some cried out to spare them, other that still more were needful. The walls, with their burden of people, seemed to be giving away beneath the howlings of terror and mystic voluptuousness. Then the faithful came into the passages, dragging their children, who clung to them; and they beat them in order to make them let go, and handed them over to the men in red. The instrumentplayers sometimes stopped through exhaustion; then the cries of the others might be heard, and the frizzling of the fat as it fell upon the coals.
The henbane-drinkers crawled on all fours around the colossus, roaring like tigers; the Yidonim vaticinated, the Devotees sang with their cloven lips; the trellis work had been broken through, all wished for a share in the sacrifice: fathers, whose children had died previously, cast their effigies, their playthings, their preserved bones into the fire.
Some who had knives rushed upon the rest. They slaughtered one another. [Note: One is reminded here of Deuteronomy 14:1 ye shall not cut yourselves. ] The hierodules took the fallen ashes at the edge of the flagstone in bronze fans, and cast them into the air that the sacrifice might be scattered over the town and even to the region of the stars.
The loud noise and the great light had attracted the Barbarians* to the foot of the walls; they clung to the wreck of the helepolis to have a better view, and gazed open-
mouthed in horror. ( Salammbo, Gustave Flaubert: born France: died 1880.)
LaCroix on Moloch
As to the same rites, LaCroix states:
Moloch was represented under the figure of a man with the head of a calf erected upon an immense oven, which [see Note 1 below] [page 54] was lighted to consume at once the seven kinds of offerings. During this holocaust, the priests of Moloch kept up a terrible music, with sistrums and tambours, in order to stifle the cries of the victims. Then took place that infamy cursed by the God of Israel: the Molochites abandoned themselves to practices worthy of the land of Onan (masturbation] and, inspired by the rhythmic sound of the musical instruments, writhed about the incandescent statue, which appeared red thru the smoke; and they gave forth frenzied cries as, in accordance with the Biblical expression, they gave their seed to Moloch. ( History of Prostitution, by Paul LaCroix, French author and historian; 1806-84)
The whole Bible is full of and condemns the bloody business of pagan demonology, including Baal worship with its self-cutting with knives and Moloch worship with child sacrifice. Both are condoned or permitted by the modern Jewish Babylonian Talmud.
Every form of ancient paganism decried by the Bible may be found under the "whited sepulchre" of so-called "Judaism," which is actually Pharisee paganism.
"Christian divines," now, as formerly, would do well to read up on what the Bible condemns, and find those pagan murder practices have not disappeared from the Earth, nor from the "synagogue of Satan."
Burning children to the demon Moloch is permitted today by the supreme legal authority of the so-called "Jewish" religion, which is the Babylonian Talmud, and, in particular, the Talmud book of Sanhedrin, Folios 64a-64b. Remember, the book of Sanhedrin is, according to its Introduction in the Soncino English translation of 1935, the "chief repository of the criminal law of the Talmud." (See Exhibit 43)
To justify child sacrifices to Moloch, the Talmud once again cites Scripture, which clearly condemns such pagan practice, and then reverses the clear meaning of the Scripture with hairsplitting "exceptions" to justify these sacrifices. (See Exhibits 66, 67, 68, and 69)
Thus, as Christ put it to the Pharisees, you make the "commandment of God of none effect. Ye hypocrites! Well did Esaias [Isaiah] prophecy of you, saying, This people draw nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men." (Matt. 15:7) Christ also referred to Isaiah 29:13. Isaiah well knew the breed of Satanists who used the Bible to destroy it.
The "Mishna" of the Sanhedrin (Exhibit 66) sets out to make supposedly clear orders of Moses against burning or causing to be burned any child to Moloch by (1) handing the child to Moloch and (2) causing the child to be burned.
But, note the "explanation" to the Talmudic Mishna, which states (Exhibit 66): "He who gives of his seed to Molech incurs no punishment unless he delivers it to Moloch" (1) "and causes it to pass through the fire" (2). "If he gave it to Moloch but he did not cause it to pass through the fire, or the reverse" (i.e. caused his child to pass through the fire, but did not give it to Moloch) "he incurs no penalty unless he does both."
At this point, does it really matter whether an innocent child has been burned in fire and also "given to Moloch" when its murder by fire is condoned if the latter proviso is excluded?
In a footnote to the same Talmud "Mishna" reference (Exhibit No. 66), it is "explained:"
(5) As two separate offenses, proving that giving one s seed to Moloch is not idolatry. What foul idolatry!
The same Talmud section (see Exhibit 67) subverts the Mishna exception "unless he gives it to Moloch" further to: "Punishment is not incurred unless he delivers his seed to the acolytes of Moloch." Thus, if one delivers his ownchild into the fire, for death, and to Moloch, there would be "no punishment."
A further "explanatory footnote" says: "He explains this to be the meaning of the Mishna unless he gives it to Moloch (5). This proves that the offense consists of two parts; (1) formal delivery to the priests, and (2) causing the seed to pass through the fire." (Exhibit 67)
The same Talmud section (Exhibit 69) includes the repetitional statement that: "the service of Moloch ... is not included in general idolatry." (Note: Reversing the chief idolatrous practice denounced by the Bible!) In Leviticus XX, 2 it is stated: "And the Lord spake unto Moses, saying: . Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel that giveth any of his seed to Molech . Then treatment of a murderer is demanded: "He shall surely be put to death."
As to this Biblical prohibition, the Talmud is a masterpiece of satanism stating (Exhibit 68): "If one caused all his seed to pass through the fire to Molech, he is exempt, because it is written, 'of thy seed' implying, but not all thy seed." In footnote 4 the Biblical citation as authority is given as the Leviticus reference referred to above.
Thus, the Talmud "nullifies" the word of God, reversing it while giving it as authority, to permit murdering one's child in the service of Molech! This cannot be from ignorance of God's word, clearly cited, and is nothing but sheer blasphemy.
Note 1: At the time referred to by Flaubert, Carthage was under siege from unpaid Barbarians enlisted by Carthage in its war with Rome, as mercenaries, and they were out of funds, water. etc. at the time.
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from The Jewish Religion: Its Influence Today by Elizabeth Dilling
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