Another Jewish Massacure of Christians
By Willie Martin

Jew Watch

    Many gentiles are quite willing to make all manner to apologies for the wrongs done, or allegedly done, to Jews throughout the centuries. Jews, however, never offer any apologies. And the fact of the matter is, gentiles, at least respectable gentiles, never charge Jews with any historical wrongdoing.  It would seem that unlike guilty gentiles, the Jews have been totally blameless throughout their history. In fact, it is considered to be "anti-Semitic" to charge them with any wrongs--their  role in the African slave trade and Soviet Communism are two taboo subjects. One leading theme in Jewish history has been the terrible persecution of Jews by Catholics and Christianity in general. No mention is ever made of Jewish persecution of  Christians--though, of course, Jews sought to exterminate early Christianity.

 One never-mentioned Jewish atrocity toward Christians, which took place  after Christianity had become the state religion of the Roman (later Byzantine) Empire, was the Jewish massacre of  perhaps 90,000 Christians  after the Persian conquest of Jerusalem in 614.

 A little background: As the 7th century began, Persia and the Byzantine Empire (the remnant of the Roman Empire) had been at war for hundreds of years. While the Byzantine Empire was Christian, the state religion of Persia  was Zoroastrianism. The Byzantine Empire was becoming weaker militarily.

 In 611, Persia began the greatest of its westward invasions during the Christian era. The Persians swept into Syria and Asia Minor.  In 614, they took Jerusalem by storm. They sacked the city and took the True Cross.

 Jews, who still were numerous in Palestine at the time, especially in Galilee, had aided the Persian invaders. The Persians turned over Jerusalem to the Jews as a reward for their support. Now for the taboo part. According to Christian chroniclers, the Jews set about demolishing Jerusalem's many Christian churches of Jerusalem. Moreover, Jews purchased Christian captives from the Persians, who numbered up to 90,000, and slaughtered them.  In the words of Henry Hart Milman's "History of the Jews," (published in 1829)  "The vengeance of the Jews was stronger than their avarice."

 Unlike in the Holocaust (where all the bodies were cremated and vanished), there is actually physical proof of this mass murder. A mass grave has been discovered by archeologists in the spot where Christian chroniclers claimed the massacre took place (the reservoir of Mamel or Mamilla). And the graves contained Christian artifacts along with bones. Although this Jewish massacre of Christians was readily mentioned in 19th century historical works, it has been played down or omitted altogether in  the histories written in the 20th century, especially histories written by Jews, who tend to dominate the subject. And certainly there is no popular knowledge of this event.

 The cover-up of this massacre is discussed at length by the Jewish writer Elliott Horowitz in his article "'The Vengeance of the Jews was Stronger Than Their Avarice': Modern Historians and the Persian Conquest of Jerusalem in 614," which came out in the Winter 1998 issue (Volume 4, No. 2) of the journal "Jewish Social Studies."  The full text of this article can be accessed on the web at www.iupjournals.org/jss/jss4-2.html.

 According to Horowitz, this tendency to ignore Jewish violence against Christians increased in Jewish accounts in the decades after World War II. "After 1967 [when Israel acquired the West Bank and other territory through war] the reluctance of Israeli historians, especially those linked institutionally to universities and research institutes, to acknowledge Jewish violence in the distant past has become even greater than in the decades immediately following the Holocaust.

 This is true especially with regard to acts allegedly committed against non-Jews in the land of Israel and its environs.  One suspects that the resistance to acknowledging such phenomena in the past is related to a desire on the part of many Israelis to see themselves as enlightened and humane occupiers in the present."

 It is not that case that Jewish historians find sources that absolve Jews of wrongdoing. Rather, Jewish historians omit information that refers to Jewish wrongdoing while relying on the same sources to prove some positive Jewish attribute, even sometimes twisting the information in the process. For example, modern Jewish historians readily write of Jewish military support for the Persians--the alleged existence of special Jewish battalions.

 This fits into the Zionist ideal that Jews possess martial traits.  If the modern historians do mention the killing of the Christians, which is sometimes totally omitted, this is attributed to the Persians. One work even attributes the slaughter to the Monophysite Christian minority who had been mistreated by the Orthodox. (None of the contemporary accounts seem to make this charge.)  A few works mention simply that Christians were killed "but they did not indicate how many were killed, nor by whom, nor who destroyed their churches."

 Of course, there is no way to determine exactly what happened in Jerusalem in 614 AD, just like there is no way to determine the absolute truth about any historical event. But considerable evidence points to Jewish involvement in the 614 massacre. Not only are there eyewitness accounts in various chronicles but there is the archaeological evidence of a mass grave of Christians in the location where the 614 massacre is said to have taken place. Moreover, the Persians don't seem to have committed comparable massacres in the other cities they conquered. And, as Horowitz points out, there are a number of references to Jewish attacks on Byzantine Christians in late antiquity and concomitant Byzantine persecutions of Jews, making it reasonable to believe that some Jews felt enough animosity toward Christians to resort to killing if given the opportunity.  In short, the proof for Jewish involvement in the 614 massacre of Christians is as good as the evidence of almost any event in ancient history.

 As Kevin MacDonald has pointed out, most Jewish histories about Jews are fundamentally apologetics. But it should be noted that this article on the 614 massacre omission was written by a Jewish academic in a Jewish publication. It really appears that in today's climate, gentiles are more apt to omit mention of negative Jewish actions than Jews, in order to avoid the lethal stigma of "anti-Semite."  Since the charge of "anti-Semitism" cannot easily be applied to Jewish individuals (the moniker "self-hating Jew" does not carry the same sting), Jewish scholars seem to be able to get away with some criticism. For example, many of the leading academic critics of Israel are Jewish--Noam Chomsky, Norman Finkelstein.

 Since one cannot expect today's Establishment gentiles to delve into the truth on matters regarding Jews (with rare exceptions those gentiles who dare to violate the taboo are effectively marginalized), one perhaps has to look to Jews to try to partially rectify the situation and put in a little truthfulness. Some Jews seem to believe that an understanding of historical reality would be beneficial for Jews. For example, the Jewish historian Norman Cantor writes in his illuminating "The Sacred Chain: The History of the Jews" of the conventional "model of Jewish history that consists entirely of victimization and celebration-the Jewish past is sentimentally to be celebrated with appropriate mourning for Jewish suffering in the past two millennia at Christian and latterly Nazi hands."  Jewish history is presented as "a litany of Jewish victimization." (p. xviii)

 Cantor writes: "As long as historians, from the comfort of their endowed chairs, regurgitate the serviceable mythology of the past, the intellectual advancement of Jewish historiography and its instrumental value to reopen fundamental questions about Jewish life, present as well as past, will fall well short of its potential therapeutic, possibly reforming impact on Jewish culture and society." (p. xviii)

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