The Arab Question, Part 5

Due to technical problems with our recording, our first live presentation in months, this program was published on the evening of Sunday, April 14th. I apologize for the inconvenience, but it could not be helped as the software I use malfunctioned and crashed in Windows 10. 

The Arab Question, Part 5

When we read the various Biblical prophecies concerning the so-called “end times”, or the Day of the Wrath of Yahweh or Day of Judgment which are found in Isaiah, Jeremiah, Ezekiel and many of the minor prophets, we read of Edom, and the tribes sprung from Ishmael, and Moab, Ammon and others, and mainstream Bible commentaries and the popular perception of these tribes are usually restricted in their discussion to the Middle East, to Palestine and to the sham Israeli state. There it is imagined that the Israeli Jews are Israelites, which is a lie, and that the surrounding Arabs are these other tribes. But in truth, the White Europeans are the descendants of the ancient Israelites, and all of these others – including the Jews – are descended from the various branches of the ancient enemies of Israel, who were all mixed with Canaanites, Kenites, Rephaim, and many other non-Biblical races to create what we now know today as both Jews and Arabs. While the Biblical names were for the most part left in the dust of history, the people are still here, they are still opposed to the God of the Bible, and they still endeavor to destroy His true people Israel.

The White race, which is to a great extent descended from the actual ancient Israelites, are the true people of Christ, and being overrun with Arabs, Mexicans, Hispanics and even Africans, all at the beckoning of the Edomite Jews, the words of those ancient prophets are being fulfilled on a worldwide scale. Unless one understands the diaspora of the Edomite Jews and the spread of Arab blood into southern Italy, Spain, Portugal, and ultimately into the so-called Hispanics, Mexicans and Latinos of the New World, one cannot truly see the profound truths of Biblical prophecy as they unfold in modern times. Satan’s house may be divided against itself, but all sides nevertheless work in their common endeavor to corrupt and destroy Christendom.

In the last portion of this series of presentations, we began to discuss the Jewish contribution to the people whom we now know as Mexicans, by presenting Clifton Emahiser’s paper, Mexicans Traced to Cain (Son of Satan) . Doing that we mentioned the words Mestizo and Ladino, and promised to elaborate on them as we proceed. So this evening we are going to do that by presenting another essay by Clifton, which he wrote in April of 2008, and which discusses those very terms.

Preparing for this presentation, I found a website for an organization which calls itself the Society for Crypto-Judaic Studies, and since some of the source material which Clifton cited in his presentation on these words is no longer found online, I will be augmenting Clifton’s paper with some of the materials from that and other similar sources. Of course, this particular website is favorable to Jews, but that means that the conclusions which we deduce from its data cannot be demeaned as mere “conspiracy theory”.

Before we begin, it must also be noted that while here this evening we will focus on the Jewish presence among the indigenous tribes of Mexico which formed the modern Mexicans, we cannot ever forget that many of the Iberian settlers in South and Central America had already spent 700 years intermingling with the Islamic Arabs in Spain and Portugal, so many, if not most, of the Spaniards and Portuguese who settled the New World – or who remain in Spain and Portugal to this very day – are not true Spaniards and Portuguese. While there may still be some White Spaniards and Portuguese, many of them – and certainly the greater number – are also actually Arabs.

Now we shall present and discuss:

The Words Mestizo and Ladino by Clifton A. Emahiser

We are living in a day when it is important to understand the definitions of two words, and they are “Mestizo” and “Ladino”. I don’t mean a quick once-over scan, but an in-depth study and research inspecting every minute detail. Once we make a comprehensive survey of the topic, it will lead us to consider other related terms of urgent concern.

And before we continue, I must stress that this subject is indeed of urgent concern. As the political lines are drawn more and more sharply in the nations formerly known as Christendom, and the time is coming when those lines may turn into something which transcends mere politics, into something much more serious than mere politics, it is important for Whites to be able to properly perceive and consider who is White. We often hear bone-headed remarks such as “Oh, everyone knows that there are white Cubans”, or “Oh, the white Spaniards in Mexico preserved themselves apart from the Indians”, but they are only urban legends created by someone or other who thought they could create an excuse for keeping some light-skinned or even white-acting Pedro around in their supposedly nationalist circles. However in the long run, it is much more dangerous to admit wolves in sheep’s clothing than it is to keep wolves in wolves’ clothing. Regardless of how they act, in one way or another the wolf will always act like a wolf. In truth, the Hispanics and Mexicans are every bit as Arab and Jewish by blood as many of the people in Palestine, and they cannot righteously be admitted into White Christendom. To do so is to accept the deeds and the desires of the devil, to risk arabizing whatever Whites remain. So Clifton continues in reference to these words mestizo and Ladino:

I will now show the meanings of these two words from five different dictionaries, starting with Mestizo:

Reader’s Digest Great Encyclopedic Dictionary:

“mes•tee (mes•tē׳) n. A mustee. [< Sp. mestizo hybrid]”

“mes•ti•zo (mes•tē׳zo) n. pl. •zos or •zoes. Any one of mixed blood; in Mexico and the western United States, a person of Spanish and Indian blood: also called Ladino (def. 2). Also mes•te׳so, mes•ti׳no (-nō). [< Sp. < LL misticius < L mixtus, pp. of miscere to mix]. — mes•ti׳za (-zә) n. fem.”

Later, we will focus on this one significant clause in this definition, where it says that a mestizo is “also called Ladino”. Continuing with Clifton’s definitions:

Webster’s New Universal Unabridged Dictionary:

“mes•ti•za (me stē׳zә, mi-), n. a woman of racially mixed ancestry, esp., in Latin America, of mixed American Indian and European ancestry or, in the Philippines, of mixed native and foreign ancestry. [< Sp]”

“mes•ti•zo (me stē׳zō, mi-), n., pl. -zos, zoes. a person of racially mixed ancestry, esp., in Latin America, of mixed American Indian and European, usually Spanish or Portuguese, ancestry, or, in the Philippines, of mixed native and foreign ancestry. [1580-90; < Sp, n. use of adj. mestizo < VL *mixticius mixed]”

The American Heritage Dictionary, New College Edition:

“mes•ti•zo (mĕs-tē׳zō) n. pl. -zos or -zoes. Feminine mes•ti•za (-zә). American Spanish & Portuguese. A person of mixed European and Indian ancestry. [Spanish, from mestizo, mixed, from Old Spanish, from Vulgar Latin mixticius (unattested) of mixed race, from Latin mixtus, from the past participle of miscēre, to mix. See meik- in Appendix.*]”

Then from the Indo-European root word appendix of The American Heritage Dictionary, New College Edition on “meik-”:

“meik-. To mix. 1. Variant form *meig- in Greek mignunai, to mix: amphimixis, apomict, apomixis. 2. Suffixed zero-grade form *mik-sk- in Latin miscēre (past participle mixtus), to mix: meddle, medley, mélange, mestizo, miscellaneous, miscible, mix, mixture; admix, commix, immix, miscegenation, pell-mell, promiscuous. 3. Possibly a Germanic form *maisk- in Old English māsc, mashed malt: mash. [Pok. meik- 714.]”

Webster’s New World Dictionary, Second Edition:

“mes•ti•zo (mes tē׳zō) n., pl. -zos, -zoes [Sp. < LL. (Ec.) misticius, of mixed race (transl. of Gr. symmiktos, commingled) < pp. of L. miscere, mix] a person of mixed parentage; esp., in the western U.S. and in Latin American countries, the offspring of a Spaniard or Portuguese and an American Indian — mes•ti׳za (-zә) n. fem.”

In all scholarly sources I have thus far seen on the subject, the Spanish and Portuguese colonists of South America are considered nothing other, in spite of the fact that there were multitudes of Jews, converted or not, and Iberians of mixed Arab blood among their numbers. As Clifton has already cited from Collier’s Encyclopedia, in relation to the 700-year Arab occupation of Iberia: “… So many native Christians adopted Islam and intermarried with the conquerors that the original Muslim stock was thoroughly blended with the local peoples…” Yet the scholars who write such definitions completely ignore this significant event in Iberian history, and continue to refer to these peoples as “Spanish” and “Portuguese”, as if it never happened, as if over 700 years, the nature and character of the people never changed, or it doesn’t even matter to them. Returning to the last of Clifton’s definitions of mestizo:

The American College Dictionary, 1951 Edition:

“mes•ti•zo (mĕs tē׳zō) n., pl. -zos, -zoes. 1. a person of mixed blood. 2. (in Spanish America) one who has Spanish and American Indian blood. 3. one of European and East Indian, Negro, or Malay blood. 4. a Philippine Island native with Chinese blood. [t. Sp., g. LL mixticius of mixed race] — mes•ti•za (mĕs tē׳zә), n. fem.”

Here Clifton stumbled onto something. In spite of the fact that the term “Latin America” appears in two of these five definitions, in one of these dictionaries which did not use that term, it was said that mestizos are “also called Ladino”. Not Latino, a term with which we are now familiar, but Ladino. As we shall see, in the definitions for Ladino, two other dictionaries will also make the equation, although they did not make it under their entries for mestizo. The word Ladino should be recognized by students of Medieval European history as a label for Sephardic Jews and their variety of the Spanish language, however most Americans are oblivious to the term. So Clifton found it necessary to examine that term as well, and he says:

Now for an examination of the term “Ladino” from the same five dictionaries:

Reader’s Digest Great Encyclopedic Dictionary:

“La•di•no (lä•dē׳nō) n. 1. A Spanish dialect, with many Hebrew elements, spoken by the Sephardim living in Turkey and other countries. 2. In Latin America, a mestizo. [< Sp., wise, learned, cunning < L Latinus Latin]”

Of course I would debate the meanings attributed to the term Ladino as it is stated in that definition, as it is only based upon conjecture. Christian scholars of the period were also necessarily fluent in Latin, where Ladino is only a Jewish dialect of early Spanish, which was also derived from Latin. Continuing with Clifton’s definitions for Ladino:

Webster’s New Universal Unabridged Dictionary:

“La•di•no (lә dē׳nō; Sp. Lä t/hē׳nô), n., pl. -nos (-nōz; Sp. -nôs) for 2, 3. 1. Also called Judeo-Spanish, Judezmo. a Romance language of Sephardic Jews, based on Old Spanish and written in the Hebrew script. 2. (in Spanish America) a mestizo. 3. (l.c.) Southwestern U.S. a wild unmanageable, or vicious horse or other ranch animal. [1885-90; < Sp < L Latīnus lattin. Cf. Ladin]”

So this is the second of five dictionaries which tell us that in the New World, a mestizo was the same as a Ladino. Continuing with Clifton's definitions:

The American Heritage Dictionary, New College Edition:

“La•di•no (lә-dē׳nō) n. A Romance language, derived from Spanish with Hebrew elements and modifications, spoken by Sephardic Jews, especially in the Balkans. Also called ‘Judeo-Spanish.’ [Spanish, ‘Latin,’ from Latin Latīnus, Latin.]”

Webster’s New World Dictionary, Second Edition:

“La•di•no (lә dē׳nō) n. [Sp., wise, cunning, learned, lit., Latin < L. Latinus] 1. a Spanish dialect with some elements of Hebrew spoken by Sephardic Jews in Turkey and some other Mediterranean countries 2. pl. -nos in Spanish America, a person of mixed ancestry.”

The American College Dictionary, 1951 Edition:

“La•di•no (lä dē׳nô) n. 1. a mixed Spanish and Hebrew dialect spoken by Jews of Spanish extraction now living in Turkey and elsewhere. 2. (in Spanish America) a Spanish-speaking half-breed; a mestizo [t. Sp., g. L Latīnus Latin].”

Now here we have yet another dictionary which equates a mestizo with a Ladino in the New World, although of the three which have done so, only one has it in both definitions, for Ladino and mestizo, which is the Reader’s Digest Great Encyclopedic Dictionary. So the connection is definite, and we must wonder, how was a name describing Sephardic Jews applied to the indigenous Mexican Indians who became mixed with the colonists?

[Clifton now remarks:] It is interesting, but the term “Latino” does not appear in four of my dictionaries, except in The American Heritage Dictionary, New College Edition where it pertains only to “Latino-Faliscan”, ... “A subdivision of the Italic language, including Latin and Faliscan ...” Thus it becomes clear that “Latino” has been added only to more recent dictionaries, and I have one copyrighted in 1980 that has it. I believe the term “Latino” is an attempt to legitimize the term “Ladino”.

Here Clifton may have been referring to some other of his dictionaries which he did not cite in this paper, or he made an oversight. Clifton possessed two copies of The Webster’s New World Dictionary, in its second edition, both published in the 1970’s, and one in its third edition from the 1980’s. These all have entries for the term Latino as it is commonly seen today. To that, Clifton’s copy of the Webster’s New Universal Unabridged Dictionary which was published in 1996 adds an entry for Latina, which was evidently mandated by the Inclusiveness Department of the Political Correctness Police.

But the American College Dictionary, published in 1951, and the Reader’s Digest Great Encyclopedic Dictionary and American Heritage Dictionary, New College Edition, both published in the 1970’s, do not have any such entries for either Latino or Latina. If there is another dictionary from Clifton’s library which wants these terms, perhaps I have not yet unpacked it. All seven dictionaries do also have an entry for “Latin America”, defined to include South and Central America and Mexico. However with this it remains clear that the term Latino was being added to dictionaries from some time in the 1970’s, and Latina followed after.

In preparation for this presentation, I looked in both the 1894 ninth edition and the 1911 eleventh edition of the Encyclopedia Britannica, and there are no entries for Latino, Latina or even Latin America. There are also no entries for Ladino. I also have in my possession a copy of a book I found in an antique store in northern Georgia a few years ago, titled Carpenter’s Geographical Reader for South America, the sixth part of what was at the time of its printing a six-volume series. It was published by the American Book Company of New York, Cincinnati and Chicago in 1899. I also possess a copy of the seventh part, on Africa, first published in 1905. Carpenter wrote in the title pages of the volume on South America that “These readers are not dry compilations from other books, but comprise vivid descriptions of the author’s personal observations.” While this introduction may be too long for our purpose, I only want to say that nowhere in Carpenter’s edition on South America do we see the terms Latin America or Latino. These terms seem to have been products of the Jewish media of the 20th century, and were made popular by the media as the United States was receiving increasing numbers of alien Hispanic and Mexican immigrants. We would agree with Clifton, that use of the word Latino seems to be an attempt to legitimize the term Ladino in the eyes of Christians, or at least disguise the true nature of those who have the label.

When we look at definitions for Ladino, it is generally admitted that the term describes a dialect of Spanish used exclusively by Jews, and it is also admitted that Jews brought this dialect with them to places such as Turkey and the Balkans. But Mexico is typically not mentioned in such definitions, which is apparent from the list which Clifton had included here, except for the dictionaries which simply state that Ladino is equivalent to mestizo in Spanish or Latin America – as if that usage of the word is somehow distinct. So I looked in Clifton’s copy of the 1980 Collier’s Encyclopedia, and there Mexico is mentioned, even if it is mentioned last. Here is the entry for Ladino from that encyclopedia, attributed to Giuliano Bonfante:

Ladino [ladi׳no], the name, derived from latinus (“Latin”), frequently used to indicate the Spanish language spoken in North Africa, Israel, Turkey, and the whole Balkan Peninsula, that is, the territory of the ancient Ottoman Empire, by approximately 125,000 Sephardic Jews, the descendants of those who were expelled from Spain by the Catholic kings in 1492. It is now also spoken in New York City. This variety of Spanish, also called Judeo-Spanish and in German, Spaniolisch, is particularly noteworthy, not only for the Turkish, Slavic, Italian and Greek influences that have modified it, but also for its archaic character, for it has preserved almost intact the main features of preclassical Spanish.

Perhaps for this reason it was called Ladino by speakers of more modern Spanish. Continuing:

Ladino also preserves many old words, proverbs, songs, legends, and romances. Although around the beginning of the 20th century Ladino was still spoken by around 500,000 persons, the number of speakers has rapidly diminished since that time. This was particularly due to the dismemberment of the Ottoman Empire after World War I and the mass killings of Jews by the Germans in occupied Europe during World War II. In 1970 there were an estimated 40,000 speakers of Ladino in the United States, most of whom lived in New York City. Other countries with speakers of Ladino included Turkey, Bulgaria, Israel, Romania, Greece. Morocco, and Mexico.

Of course, we do not have to accept the Holocaust propaganda found in the article, but we wanted to show that the term Ladino to describe the language of the Sephardic Jews had followed them wherever they went. We would now assert, that it is not a mere coincidence that mestizos, at least according to three prominent dictionaries, are “also called Ladino”. So Clifton continues:

The reader may have already observed an interconnection between these two words, “Mestizo” and “Ladino”. I don’t believe this is an accident, as many Canaanite-jews accompanied the Spanish explorers to America, therefore, with them came the terms.

I will here refer to the book OUR CROWD by Stephen Birmingham. From this book, at chapter 3 under the title “Mount Beautiful”, pages 29-30, I will paraphrase the story: Early in the year 1654 a ship (“bark”, 3 masted sailing ship named the St. Charles, dubbed the “Jewish Mayflower”) brought twenty-three Sephardic Jews from the culture of medieval Spain, and some of the great Sephardic families of New York today descend from the “St. Charles” arrivals which included the Hendrickses, Cardozos, Baruchs, Lazaruses, Nathans, Solises, Gomezes, Lopezes, Lindos, Lombrosos & Seixases. [Now Clifton responds:] In particular, please notice the names Gomez and Lopez. How many mexicans do you know by those names? It is quite evident that the mexicans by these names are related genetically to these same Canaanite-jewish families that arrived in New York in 1654. The name Cardoz may also be a variation by which mexicans are named today. From this it should be quite obvious that the mexicans have absorbed the blood of Cain.

The full title to the book is 'Our Crowd' - The Great Jewish Families of New York, and a copy is available at Archive.org. Continuing with Clifton:

For those who might be interested, there are known Canaanite-jew families who go by the names of Gomez and Lopez. The Rubi and Lopez families of northeastern Arizona are continuing their search for their Spanish forefathers and members of their extended family. In February of 2003, the Lopez and Rubi descendants set up a website searching for their long lost relatives, which they are discovering are more worldwide than they could have ever imagined. That website is: rubifamilygen.com

For reasons not known to us, the Rubi family genealogy website is now defunct, it now leads to some Chinese-language advertising page that does not function properly, and therefore we cannot corroborate or further illustrate the information which Clifton is about to provide. But we can say that there are many Rubis in Arizona and its vicinity which are listed at Ancestry.com and who are also related to Lopezes. Clifton continues:

At this website, under the heading “Sephardic Connection”, “Emma Moya, in an article written for La Herencia Del Norte, Volume XXII, Winter, 1996, there is evidence that many of the families who settled in New Spain were forced to convert to Catholicism during the Spanish and Mexican Inquisition(s).

Actually the author’s name was apparently Emma Montoya, who wrote an article titled New Mexico’s Sephardim: Uncovering Jewish Roots for the publication La Herencia Del Norte, Volume XXII, Winter, 1996. In English, the title of the publication, La Herencia Del Norte, means The Northern Heredity. I have found citations of this article in other books on the subject, such as Hidden Heritage: The Legacy of the Crypto-Jews by Janet Jacobs, but as of yet I cannot find a copy of the original Montoya article. Clifton continues to cite it, albeit rather briefly:

“Abstract: The Author, at a meeting with a group of Hispanic-researchers, discovers that she has a common ancestry with a woman who has traced her own Sephardic roots from Spain to Mexico to New Mexico. Emma Moya [sic Montoya] is a poet, historian, writer, and musician residing in Los Duranes, Albuquerque, New Mexico.

[Now Clifton repeats a list of:] “Some Sephardic Names taken from La Herencia Del Norte, Winter, 1996: Alvarez, Andrade, Armijo, Barrios, Campos, Chaves, Cordova, Cruz, Diaz, Dominguez, Duran, Espinosa, Flores, Garcia, Gomez, Gonzales, Gutierrez, Hernandez, Juarez, Lopez, Marquez, Montano, Montoya, Nunez, Ortega, Ortiz, Pena, Perez, Rubin (19th century Galacia), Rubin (18th century Palestine), Ruiz, Sandoval, Torres.” [Now Clifton responds:] You will notice here that “Lopez” is listed as a Sephardic-jewish name! In fact, all of these names are Sephardic-jewish names, although many may claim they practice Christianity.

In later articles on this topic Clifton cited sources with even longer lists of surnames that are generally considered to be Spanish but which are said to be Sephardic. I hope to present that in a future presentation in this series. For now, Clifton moves on to another source:

At the Internet website: http://en.citizendium.org/wiki/Sephardi_Jews under the title “Sephardi Jews” we find another list of Sephardic towns followed by personal names:

“Among the more prominent were in [the cities] Toledo, Córdoba, and Granada. Smaller towns such as Ocaña, Guadalajara, Bentrago, and Almazan were founded or inhabited principally by Jews. Castile, Aranda, Ávila, Calahorra, Cuellar, Herrera, Medina, Segovia, Soria, and Villalon were home to large Jewish communities. Aragon and Catalonia had substantial Jewish communities in the famous Calls of Girona, Barcelona, Tarragona, Valencia and Palma de Mallorca.Next Clifton quotes a portion of the article which offers a list of Spanish and Portuguese given names that were used by Sephardic Jews, and it serves as an example of their desire to assimilate into the Spanish culture. Then that list is followed by a longer list of the surnames which they commonly adopted, and not all of them are exclusively Jewish.

“They generally bear Portuguese and Spanish first names, as Abravanel, Adatto, Aleqria, Angel, Angela, Amado, Amada, Bienvenida, Blanco, Cara, Cimfa, Comprado, Consuela, Coronel, Dolza, Edery, Esperanza, Estimada, Estrella, Fermosa, Gracia, Luna, Niña, Palomba, Preciosa, Sol, Ventura, and Zafiro; and such Spanish or Portuguese surnames as Afanador, Aguilar, Alvarez, Banegas, Behar, Belmonte, Benegas, Bengoa, Benveniste, Bensaúde, Bueno, Calderón, Cano, Carbajal, Caraballo, Carballo, Cardenas, Cardoso, Cardoze, Cardozo, Castro, Clemente, Cordova, Curiel, De Leon, De Pinna, Delgado, Delvalle, Diosdado, Espinoza, Espinosa, Fajardo, Fernández, Fidanque, Fonseca, Flores, Guerreiro, Gomez, Harari, Henríquez, Herrera, Iago, Jacome, Jimenez, Josué, Lafitte, Laredo, Leon, Levy Maduro, Levi/Levy, Lima, Lindo, Lisbona, Lombroso, Lopes, Louppes, Lozano, Macias, Maduro, Matamoros, Matos, Matamujeres, Medina, Mendes, Menezes, Mercado, Montes, Montijo, Monzon, Nunes, Osorio, Oliveira Pacheco, Pardo, Paredes, Penedo, Pereira, Peres, Perez, Peretz, Pinto, Prado, Ramirez, Rizzolo, Rivera, Rocamora, Rofé, Rojas, Romero, Saavedra, Sabbá, Saenz, Salvador, Santiago, Sarabia, Sasso, Sasson, Soriano, Sousa, Suasso, Tavares, Tejeda, Tellez, Toledano, Torres, Tarragona, Toro, Touro, Valencia, Viana, Vidal, Zapatero, Zaporta, and Zebede.”

[Now Clifton responds to this information and says:] These are names that the Sephardic-jews went by, and not the names acquired from the seven hundred Indian tribes that were there before the Spanish/ Portuguese-jews arrived. And the only way these names could have spread throughout the population is by intermarriage. In other words, with the spread of the Canaanite-jewish blood came the spread of these Canaanite-jewish names, which nearly all of the mexicans have today, or derivatives therefrom.While I cannot document it presently, I have seen many Mexicans who did not have Spanish given names or surnames, but rather had names which were derived from their aboriginal Indian language or culture. It is evident that the many Mexican mestizos who have Spanish or Jewish names have obtained them from their Sephardic Jewish or non-Indian ancestors.

We have to remember here that the Canaanite-jews assumed other people’s names, so the origin of these names may not necessarily be bad [meaning Jewish]. It does, though, reflect how some of the names that ended up in Mexico, Central and South America were attached to half-breed sewer-people [mixed Jews and Arabs]. For instance, Peres, Perez or Peretz are derived from a group of Hebrew words which include pârâz (Strong’s #6518, to separate; pârat (6527), to scatter; and pârats (6555), to break; et al. The Biblical name of Pharez is also derived from these words. Our main purpose here is to show how the Canaanite-jews of Portugal and Spain carried them to Mexico where they continue today applied to a hybrid people termed “Mestizo” and “Ladino”.

The source Clifton cited for this list of names is actually an article on some of the history of the Sephardic Jews throughout Roman and Medieval times. Concerning the Islamic conquest of Iberia, the following paragraphs are of interest, under the subtitle:

Sephardim under Islam

With the victory of Tariq ibn Ziyad in 711, the lives of the Sephardim changed dramatically. In spite of the stigma attached to being dhimmis (non-Muslim members of monotheistic faiths), the coming of the Moors was by-and-large welcomed by the Jews of Iberia.

Both Muslim and Christian sources tell us that Jews provided valuable aid to the invaders. Once captured, the defense of Cordoba was left in the hands of Jews, and Granada, Malaga, Seville, and Toledo were left to a mixed army of Jews and Moors. Although in some towns Jews may have been helpful to Muslim success, they were of limited impact overall.

Muslim rule placed restrictions upon the Jews as dhimmis. Nevertheless, life under Muslim rule was one of great opportunity and Jews flourished as had not under the Christian Visigoths. Many Jews emigrated to Iberia, seen as a land of tolerance and opportunity. Following initial Arab victories, and especially with the establishment of Umayyad rule by Abd al-Rahman I in 755, the native Jewish community was joined by Jews from Christian Europe, as well as from Arab lands, from Morocco to Babylon. Thus the Sephardim found themselves enriched culturally, intellectually, and religiously by the commingling of diverse Jewish traditions….

By the ninth century, some members of the Sephardic community felt confident enough to take part in proselytizing amongst Christians. Most famous were the heated correspondences sent between Bodo Eleazar, a former Christian deacon who had converted to Judaism in 838, and the Bishop of Córdoba Paulus Albarus, who had converted from Judaism to Christianity. Each man, using such epithets as "wretched compiler", tried to convince the other to return to his former faith, to no avail.

As Jews came to a position of dominance over White Christians within a Muslim society, and as Muslim Arabs themselves had dominance, there must have been many shiksas in the Medieval Spanish mikvahs, as well as in the harems of the sheiks and imams. The Arabs had been kidnapping White women as sex slaves from coastal towns and villages of Europe all throughout the medieval period, so without a doubt they must have truly enjoyed their Iberian booty, and the majority of the Spanish and Portuguese of today are largely a result of that predicament, in both Europe and in the New World.

Where we see Medieval White Spaniards defending Judaism, just like today, it is evident that diversity and multiculturalism had also caused confusion at that time. Weak men identify with their conquerors, who become their masters even though they are alien in race and religion. We see this same mentality today taking shape in the phenomenon of the whiggers (or wiggers) of modern America, which are Whites who have accepted and who imitate the culture and behavior of niggers. Returning to Clifton’s discussion of Sephardic names:

What many may not be aware of is the fact that the Canaanite-jews in medieval times had only a given name, not a family name. Thus, it became hard for the king to keep track of them, so some of the kings decreed that they had to take a family (or sir name) [Clifton’s spelling is obviously intentional, indicating his perception of the origin of our word surname, which is quite plausible], whereupon they borrowed (stole) the names of their Caucasian neighbors or the name of a nearby town. For example, there are many Canaanite-jews today who have German names, just as most negroids have Caucasian names. It is only reasonable, then, that the mexicans today have White Portuguese or White Spanish names. The fact of mexicans assimilating, or soaking-up these names like a sponge, confirms their vile ancestry. For instance, the White Portuguese were great explorers, but they made a grave mistake by bringing back to Portugal some of the negroids to be used as household servants, and while they were out exploring again, the negroids were getting their wives and daughters pregnant. Today, most of the Portuguese are nothing more than race-mixed sewer-people.

As a brief digression, I have met some Spaniards, and a few Portuguese, that I thought were White, but they did not look at all like Arabs. They were fair-skinned, and some even had blond hair and blue eyes. Clifton continues with another source:

We are now going to investigate a website found at:

http://www.aslansplace.com/insights/SepharadicJews.pdfActually Clifton provided a link to what is only a PDF file which is still found at the same website, but which has since been moved. [We shall preserve our own copy here.] The full title of the article it contains is Toxic Waste from the Family Line – Mexican Heritage from Judaism (Sephardi). This is an interesting website, as it has an entire series of articles under the name “Toxic Waste from the Family Line”, all of which discuss what the authors see as wicked phenomena or practices from the histories of various ethnicities, including Sephardic Jewry. The series is described by the proprietors of the Aslan’s Place website in this manner: “The consequences of generational sin pours like toxic waste into our lives. 'Toxic Waste from the Family Line' is a series of articles based on historical research. These resources work in conjunction with our generational prayer model and are useful as references while you ask God to reveal generational issues …”

Of course, we ourselves would not promote the idea that we can pray to Yahweh for bastards, but this certainly is not what we would consider to be a true Christian website. Nevertheless, most of the historical information seems valid, at least so far as my own casual and brief inspection, and Clifton continues in reference to the Sephardic Mexicans:

This one has an interesting title, “Toxic Waste From the Family Line.” It was written by the mexican, Dell F. Sanchez, Ph.D. Before I quote his list of Canaanite-jewish names, I will give you a summary of his errant concepts. He first quotes Obadiah 1:19-20 out-of-context in an attempt to connect “Sepharad” to “Tarshish” (Spain) and the post 70 A.D. Canaanite-jews. By not grasping the difference between the good-fig-Judahites and the bad-fig-jews of Jeremiah ch. 24, his ideas of Scripture are distorted. He then gives an abbreviated history of the Sephardic-jews from the destruction of the Temple to their fleeing to Sepharad, Spain; their later expulsion from Spain by Ferdinand and Isabella in 1492; how in 1524, catholic kings sent Franciscan missionaries to Mexico City with power to inaugurate the Spanish version of the Inquisition on the mass-migration of Canaanite-jews that had settled in northern Mexico, south and central Texas, New Mexico and parts of southern Colorado, forcing them to become catholic. But the Canaanite-jews instructed their children to practice their jewishness in secret. And we were always told they were only Indian and Spanish.

Sanchez’s list of Sephardic-jewish names include: “Aguilar, Alvarez, Anmgeles, Avila, Ayala, Castro, Diaz, Dominguez, Duarte, Enriquez, Garcia, Gomez, Gonzales, Herandez, Herrera, Huete, Lopez, Lunca, Medina, Mena, Morales, Moreno, Munoz, Ortega, Perez, Ramirez, Rodriquez, Rosales, Ruiz, Salas, Sanchez, Velasquez.”

All of these three lists of Sephardic-jewish names should give the reader an idea of how wide jewish blood was spread around the world. The Chinese Sephardic-jewish name list should be just as large. Inasmuch as the mexican-jews have Canaanite blood, we should expect them to act like the lowlife immoral Canaanites of the Bible. And inasmuch as Yahweh declared that the “iniquity” of the land would “vomit” the Canaanites out of the promised land, how soon will the land “vomit” them out of the United States? (Lev. 18:25)

Of course, this cannot happen until White Christians repent of their sins, which includes their worship of the enemies of Christ. Continuing with Clifton, where he makes an appropriate analogy even if he did not realize that “Toxic Waste From the Family Line” was the title of an entire series of articles which even discussed pagan Celts and other pre-Christian Whites, as well as Sephardic Jews and the Kabbalah:

It is amazing to me that the mexican, Dell F. Sanchez, Ph.D. chose the title “Toxic Waste From the Family Line” for his presentation. And I have to agree with him that the mexicans are indeed toxic waste. I don’t see any difference in his usage of “toxic waste” and my use of the expression “sewer-people”. Surely sewers are a system to carry away toxic waste. The only problem I have with his heading is that the Canaanite-jews are also toxic waste. All that has happened is that the Biblical Canaanite tribes (including the tribe of Cain) and seven hundred Indian tribes from Mexico and Central America have all been placed into a giant blender and turned into one giant scrambled, putrefied conglomeration of “toxic waste”!

In addition to this, one must understand that many in the remnant nation of Judaea had absorbed Edomite blood by about 130 BC [and to a greater extent in the decades after 130 BC], so when observing a mexican, one is looking at a racially-mixed Edomite. Surely, Mexico and Central America are the racial cesspool of the North American continent, and the effluent is overflowing by backing up into the United States and Canada at an alarming rate! Where in hell is the Roto-Rooter man? [Roto-Rooter is a well-known and long-established sewer maintenance company headquartered in Ohio, which became popular from early television advertising. Now their advertising prominently features sewer-people. Continuing with Clifton, who cites yet another source:]

Now to pick up some of the missing history of how all this started from the website Mexconnect.com

“The survival of Judaism in Mexico is a tale of tenacity and tolerance. The story begins in Spain with the ‘Conversos’, Jews who had converted to Christianity, always under duress.

“It starts in 600 AD, the Visigoth king, Reccard, forcibly baptized 90,000 of his Jewish subjects and expelled those who would not accept Christianity. Some of the Conversos continued to practice their religion secretly for almost a century, then openly during the 800 years of Moorish rule. The number of Conversos grew during the 15th century when, in 1479, Ferdinand and Isabella launched a massive campaign to forcibly convert the Jewish population in Spain to Christianity.

Ferdinand and Isabella obviously did not learn from the mistakes of Reccard, that one cannot change a wolf into a sheep, because it will always continue to behave like a wolf. Continuing with Clifton's citation:

“With the birth of the Spanish Inquisition some three years later, the ‘Conversos’ were now accused of secretly practicing Judaism. In 1492, all practicing Jews were expelled from Spain.

“By 1530 the Royal Viceroy of Nueva Espagna, Antonio de Mendoza, had established law and order in the New World (some historians feel Mendoza himself came from a ‘Crypto-Jewish’ family. Mendoza was a very common name among Spanish Jews).

“The ‘Conversos’ were under increasing pressure from the Inquisition. Looking for a place in which they could retain their Spanish identity, they focused on Mexico. In 1531 large numbers of them left Spain and Portugal for the New World.

“The inquisition had not yet come to Nueva España and the new arrivals soon married into prominent Mexican families, became priests and bishops and enjoyed a 40 year period during which time, many began to practice Judaism openly. Doctors, lawyers, notaries-public [or sorcerers and scribes - WRF], tailors, teachers and silversmiths, they brought much needed skills to the new colony and were well received. They settled in Vera Cruz, Campeche, Oaxaca, Guadalajara, Morelia and Mexico City.

“By 1571 the Inquisition had arrived in the New World and again both practicing Jews and Conversos were under religious threat.

“In 1579 the King of Portugal granted land for a colony north of Nueva España, to a Portuguese nobleman, Luis de Carvajal. Named the ‘Kingdom of Nueva Leon,’ both Conversos and practicing Jews, banned in the Spanish colony, were welcome. But by 1641 the colony was gone. However, some of the original settlers had moved on to Texas, New Mexico, Arizona and California, then still part of Mexico, bringing with them seeds of Judaism that still survive...”

[Clifton now responds:] It is apparent, with what has been presented here, a majority of mexicans have Sephardic-jewish names. Some of the names even go back to the tribe of Judah indicating that some of the Judahites had race-mixed with some of the Canaanites in ancient times. From all of this, it should be evident we have a much more serious problem with our southern border than anyone imagined!

This concludes Clifton's article, and the fact that it was written in 2008, which was a presidential election year in the United States and a time when political agitation over illegal immigration was frequent in the news media and political debate, his references to the southern border can be understood in that context.

In addition to the significant Iberian Arab factor, left out of most discussions of the Jews in Mexico and the American Southwest are all those who remained Crypto-jews and who converted to Catholicism, at least in name. After several generations of intermarriage with the Spaniards and the aboriginal Indians, while they maintained some vestiges of Jewish practices, they virtually forgot that they themselves were actually mixed-race Jews.

As I said at the beginning of this presentation, I could not locate the Emma Montoya article which Clifton had cited from a now-defunct website. But searching for it, I found another interesting article from the Crypto-Jews website titled Mestizo Jews: The Hidden Treasure of the World [click here for PDF]. Before I cite this article, let me state that I do not like having to quote from Jewish sources. I loathe the idea of quoting Jews on Scripture, ancient history, or on modern topics relating to Jews, such as National Socialist Germany. But on certain aspects of Jewish history, there is little choice but to examine the writings of Jews, because non-Jews simply do not write about such things, or when they do they are mostly ignorant of many things Jewish. As I have already explained, neither the 1894 ninth edition nor the 1911 eleventh edition of the Encyclopedia Britannica even have an entry for the term Ladino, although it has been in use to describe the Jewish variant of the Spanish language for many centuries. So skipping the history of Jews in the New World leading up to the Mexican Inquisition which began at the end of the 16th century, here are a few of the pertinent paragraphs from the aforementioned article, which is actually quite candid even in its differences of opinion with certain establishment Jewish historians:

The Jews who fled from Spain to rid themselves of the Inquisitorial demands were doomed to meet the holy office again and endure the Mexican Inquisition in the new land, but this branch of the Spanish Inquisition did not only oppress and persecute the Jews and Moors who fled Spain, but the Indigenous communities were also subjected to massacres and forced conversion. Most victims of the Mexican Inquisition were usually apprehended due to a testimony that accused them of practicing a "pagonistic" [sic] faith. Jews, Moors or Indians who were tried and convicted of practicing "pagan" traditions were punished. These sentences consisted of the following or a combination of the following: to renounce one’s paganish faith under oath, receive whips or to wear humiliating attire in public, exile to remote lands as soldiers, serve prison terms, and/or death by being burned alive, choked, or hanged (Liebman, Los judios en Mexico y America Central 264). Any women sentenced to prison terms were committed to convents and some were obligated to serve a lifetime in the convents. To practice any faith other than the Catholic faith was indeed life threatening. One theory suggests many Jews turned to the indigenous population for help and sanctuary. Jews and non-Jews lost their lives. Many of them found refuge in small Indian villages and lived among the Indian population in order to hide identity (Lerner Mexican Jewry in the Land of the Aztecs 94). As a result, Jewish-Indian communities were established. Some of these communities still exist today in Venta Prieta, State of Hidalgo; Toluca, State of Mexico; Apipilulco, State of Guerrero; and Monterey, State of Nuevo Leon. It is believed that the Mestizo Jewish community of Monterey, was settled by Jews fleeing from Pachuca, and Tampico, and established themselves among the Indians. It is believed they changed their names to hide their identity from the Mexican Inquisition and assimilated as best as they could to the tribe (Beller, Jews in Latin America 275). In finding refuge among another people it has been speculated that intermarriages had occurred between female Spanish Jews (Sephardic Jews) and the Indigenous males, creating what we know as the Mestizo Jew (Indian Jew) (Learner 94). (Orthodox Jewish law dictates the mother of the child must be Jewish in order that the child be considered Jewish – the father does not have to be Jewish.). Another theory suggests many female Indians adopted the religion of their Jewish slave masters and had mixed offspring by non Spanish white European men. (Beller 275). As the number of Mestizo Jews increased (intermixed offspring), so did their communities.

Here the article only speaks of half-Jews with a Jewish mother. It discounts half-Jews by Jewish fathers, as they would not have been accepted into the typical Sephardic Jewish communities, which at that time were generally orthodox. So the historical implication is that many Mexicans of Jewish descent were never counted as Jews. Ostensibly, since there were no liberated women in those days, male Jews should have had the opportunity to have many more of such mixed offspring than female Jews. Continuing with the article:

Venta Prieta is the most known Mestizo Jewish community in Mexico (Learner 90). Sra. Trinidad Jiron de Tellez, an old woman of Venta Prieta gives an account of watching her father scalded to death in boiling oil for Judaizing even though freedom of religious conscience was enacted in 1857 (Liebman, American Jewish Archives 160). This particular community believes that it was the home of the ancestors of the Carvajal family who initially settled in the province of "Nuevo Leon" and later in an Indigenous community (Liebman, American Jewish Archives 154). It also claims that the Carvajal family intermarried with the Indians because the Carvajales believed that they were the lost Jewish tribe (Liebman, American Jewish Archives 161).

Actually, Manasseh Ben Israel, the Portuguese rabbi, made the claim that some of the Indians were descendants of the so-called “lost tribes” in his letters to Oliver Cromwell, where he was repeating a rumor spread by early Portuguese and Spanish Jews in the New World. Continuing with the article:

Mestizo Jewish Communities like Venta Prieta who have identified their ancestors, have been able to practice the Jewish faith and customs in their purest forms. In Venta Prieta the traditional male circumcision is adhered to. They eat matzo on Passover and adhere to the slaughtering methods dictated by Jewish ritual law (Beller 278). These Jewish Mestizo townships have synagogues, observe all of the Jewish holidays, and follow the basic Jewish traditions. However, some Mestizo communities profess themselves as being Catholics, follow Catholic traditions, but also practice Jewish customs. Many rituals that are performed by Mestizo Jews and Catholic Mestizos in Mexico and across Latin America are a cross between Christianity and Judaism. However there are other communities that have never been able or have never bothered to investigate the origin of their "customs" and have remained Catholic, but still observe Jewish tradition. There are some Indian tribes in Latin America today where women go to church on Friday evenings, and light candles before the images of the saints. This tradition took its place in Inquisitorial times when Jewish women were afraid to light their Sabbath candles at home so opted to do it in the security of the church. These women wave their hands over the candles, cover their eyes, and say the blessing quietly not knowing the origin of this tradition (Beller 279). There is another Crypto Jewish tradition that Mestizos practice in a region that encompasses southern Arizona and northern Mexico. The tradition is that mothers pass on to their daughters on their eleventh birthday the secret of their Jewish heritage (Plevin F., 16). The girls are taught special Marrano prayers of forgiveness (Plevin F., 16).

The citations from “F. Plevin” are obscure, as the author was not included in the Bibliography to the article. Continuing from that point:

There are Peruvian communities of men who profess to be Catholic, but wrap themselves in white clothes, fast and pray all day once a year in the fall; These men also observe the day of Atonement in the Jewish Religion. But, after so many years in secrecy with changed customs and holidays to fit their own needs, everything amounted to an approximation. The rituals developed in these towns and communities became their own unique type of Judaism. These customs are distorted and half understood. It is a life based on a tradition to be practiced secretly rather than on a knowledge of what it really is to be Jewish. Nevertheless, the Jewish customs live on, and are all a part of the vague memories of the Inquisition they so desperately wanted to hide from in "New Spain" and Latin America as a whole. In spite of these traditions and historic evidence some historians do not believe that communities, and especially the community of Venta Prieta, are true descendents of Jews who fled from Spain and settled in the New World.

Searching Wikipedia for the name Venta Prieta today, there is a result prominently displayed for a Comunidad judía de Venta Prieta which says it was founded in 1930, as if they are trying to obscure the fact that the community was significantly Jewish for four hundred years before that date. Now to continue with the article:

Many historians believe that a few thousand Jews are [descendents] of the Converso population in Mexico but vehemently deny that any Mestizo Jews exist in Mexico or Latin America for that matter. "Bet-El” and "Casa de Dios” have been included in a census that records the number of Mestizo Jews and should not have. (Liebman, American Jewish Archives 156). These two sects are believed to have been recent converts from Christianity to Judaism (Liebman, American Jewish Archives 147). In The Structure of Spanish History, historian Américo Castro wrote: "The people who really felt the scruple of purity of blood were the Spanish Jew... there is a punctilious concern for family purity... as a consequence of the persecution in the fifteenth century he became still more acutely aware of his exclusive particularism" (Castro 525). This statement forwardly implies that intermarriages between Indians and Jews were highly unlikely. There are also accounts that individuals in the Venta Prieta and Mexico City "Mestizo Jewish" communities have admitted that their parents or forefathers were converted to Judaism only in the very recent past (Liebman, The Enlightened 159). Nothing concrete has been established to refute or agree with the possibility of Mestizo Jewry, but with all that happened who could say that Mestizo Jewry never existed.

Now, although this article is attributed to two authors, it concludes in the first person:

I believe Mestizo Jewry exists and has for decades. Due to the lack of documented evidence many do not believe for one minute that Mestizo Jewry could exist. However the fact of the matter is that you can’t deny the existence of people and their traditions no matter what they are. One can’t close his mind and believe that if something is not documented or proven with all five senses that it could not be real. Life is not black or white and does not fit into neat categories. I have only treaded a little on the subject and definitely know there is still so much more to be discovered and I hope one day Mestizo Jewry will be as researched and known as [well as] European Jewry.

So here we see that at least some Jewish historians have purposely concealed the truth concerning the origins of the presumably Hispanic Mestizos, who according to at least three authoritative dictionaries are “also called Ladino”, the very name of the language of the Sephardic Jews which was also used to describe the Sephardim themselves. The Jews have always promoted their own racial “purity” to Gentiles, while encouraging Gentiles to mix with others. In truth, it is the Jews themselves who are the world’s original “sewer people”, they and their Arab cousins, and none of them have ever been pure.

I believe that Clifton was correct, that “Latino” is indeed a purposeful corruption of “Ladino”, and by that means the same Jewish academics and historians are purposefully and successfully concealing the Jewish nature of the Mestizos, as well as other Hispanics, whom they are also assisting in their endeavor to conquer White Christian America. When we return with this series, we will continue our investigation of the Jewish nature of at least many of the so-called “Mexicans”.