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(A classic True Israel (British Israelism) book on the Celto-Saxon people's of God. 
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by Allen (1917)


     In giving further proof concerning that prince of the
scarlet thread, whom historians tell us was married to Tea Tephi,
the Eastern princess, we know of nothing that will be so helpful,
satisfactory and convincing as to give his genealogy; beginning
with his fathers, Juda and Zarah, and come down from father to
son until we reach him. We are able to do this, but only because
Prof. Totten has faithfully scanned the pages of ancient and
modern history, and as a result has compiled and given to the
world the genealogy of the Zarah branch of the royal family,
which was exalted to the throne when the breach was made in the
line of Pharez in the days of Zedekiah.
     Culling from a genealogical diagram found in No. 5 of "Our
Race" we have the following: Judah, begat Zarah; Zarah, begat
Ethan; Ethan, begat Mahol; Mahol, begat Calcol; Calcol, begat
Gadhol; Gadhol, begat Easru; "Easru," begat "Sru;" Sru, begat
Heber Scot; Heber Scot, begat Boamhain; Boamhain, begat
Ayhaimhain;    Ayhaimhain, begat "Tait;" Tait, begat Aghenoin;
Aghenoin, begat Feabla Glas; Feabla Glas, begat Neanuail;
Neanuail, begat Nuaghadh; Nuaghadh, begat Alloid; Alloid, begat
Earchada, Earchada, begat Deagfatha; Deagfatha, begat Bratha;
Bratha, begat Broegan; Broegan, begat Bille; Bille, begat Gallam
(or William, the conqueror of Ireland); Gallam, begat Herremon,
(who married Tea Tephi) and "Heber" and Amhergin his two

     Of course, it is impossible to give Prof. Totten's argument
by which this genealogy can be verified, but we can call
attention to a few straws, which, you know, show which way the
wind blows.
     First, you will notice that we have italicized some of these
names, two of which are Heber, and one Tait. In giving this
genealogy we have given the direct line from father through only
one son, but some of these men were the fathers of more than one
son. Sru, for instance, the father of Heber Scot, had two other
sons. Tait, who begat Aghenoin, had a son by the name of Heber.
The fact that there are three Hebers in this branch of the royal
family is most significant, for that is the name from which comes
one of the national names of their race, i. e., Hebrews.
     Also, we have told our readers of the confusion which most
students of history find in trying to straighten out the history
of Ireland, but it is generally conceded that there are two
distinct phases to the Hebrew story of Ireland. The one is that
concerning Jeremiah and the king's daughters, and the other is
that which is told in the Milesian records, in which we have the
story of the prince who married one of Jeremiah's wards. The
Milesian story takes its rise in Egypt and Palestine amid the
scenes of Israel's infancy. 

     Now we are ready to call your attention to two other names
in the genealogy of Zarah's royal house, which we have
italicized, i. e., Easru and Sru, for in the Milesian records the
descendants of these men, and some of their predecssors, were
called by a name which to this day means the children of the Red
(or scarlet) Branch.
     The prince in the Bible story, as given in Ezekiel's riddle,
is called a young twig, and the highest branch of the high cedar,
and, after Zedekiah's sons were slain, it was not possible to
find a prince who was eligible to sit on that throne unless he
belonged to the line of the scarlet thread, for the other line,
from which Christ came, was with the Jews in Babylon. Hence these
children of the "Red Branch" must have belonged to the
Scarlet-thread branch of the royal family. The Milesian records
also call them "Curaithe na Cruabh ruadh," the "Knights of the
Red Branch."
     "The term Milesian is derived from the mediaeval title of
Gallam, the conqueror of Ireland, who was called Milesius, or the
Milesian, i. e., the soldier, a term derived from the Latin
miles, whence we derive our word militia."---Totten.
     "Furthermore, these knights of the Red Branch, of whom
Gallam, the conquering Milesian, was one, called themselves
Craunnogs, or 'the crowned.' The true meaning of their name is
'Tree tops,' for it comes from words common to all dialects:
craun 'a tree,' and og 'a tuft' or 'termination.' We use the same
word for a 'crown,' as they did, and the very use of it in common
language would be enough to verify this identity of race were
there not other reasons in their history and legends to establish
it conclusively."---Totten.
     One hundred years ago Joseph Ben Jacob, a Gelt, and a
Catholic, in a work called "Precursory Proofs," said: "Among the
five equestrian orders of ancient Ireland was one called
Craobh-ruadh (the Red Branch). The origin of this order was so
very ancient that all attempts at explanation have hitherto
failed. Some suppose that it originated from the Ulster arms,
which are 'luna, a hand sinister, cooped at the wrist, Mars.' But
these admit it should in such case be called crobhruadh, or of
the bloody hand."
     This man was really proving the Hebrew and Egyptian origin
of the Irish Celts, but was applying all the evidence that he
found to Joseph, knowing nothing of the story of the breach in
the royal family of Judah, and of the exaltation of the Scarlet
Branch, who landed in the plantation of Ulster. Else he would
have known where to place the meaning of that ensignum of the
red, or bloody, hand "cooped at the wrist" with a scarlet thread
which found its way into the royal arms of Ulster.
     The prophet Nahum, while speaking of "the excellency of
Israel," says: "The shield of his mighty men is made red, the
valiant men are in scarlet." Scarlet is the characteristic color
of the English army, and they certainly wore "red coats" during
the Revolutionary War. We were recently in an English city, and
we took particular note of the scarlet thread, or stripe which
ran up the front, around the neck, down the arms and up the
pantaloon legs of the uniform of the post men of the province.
A British consul once told us that every official order he
received was tied with a scarlet thread, and showed us one which
he had just received. This same thing is true also with all
English officials, to whom written orders are sent, and from this
custom comes that well-known political and diplomatical metaphor,
     We have also learned, from sources which we deem authentic,
that a scarlet thread is woven into the material from which all
ropes are manufactured, which are to be used in the construction
of vessels for the British government, or navy. This is done so
that under and all circumstances these vessels may be identified
as the property of Great Britain, even though they be sunk in
many fathoms of water at the bottom of the sea.

     When Jacob blessed the sons of Joseph, he was under the
necessity of crossing his hands in order that he might get his
right hand on the boy that the Holy Spirit was designating as the
one whom God had chosen as the birthright inheritor; and in thus
crossing his hands Jacob necessarily made this sign (X), or the
sign of the cross. This is the pre-Christian cross of which
relics are found along the trail of Israel, as they were being
sifted through the nations to the isles of the Northwest, and
which Ignatius Donnelly finds not only in Egypt and Ireland, but
almost everywhere else. Donnelly's object in discussing the
pre-Christian cross is to prove that the cross has been a sacred
emblem ever since the creation of man, and that it originated in
the garden of Eden, because of the four rivers which parted in
Eden and became four heads. Donnelly finds that in Egypt, Assyria
and the British Isles, the pre-Christian cross was emblematical
of creative power and eternity. He also finds carved on Egyptian
monuments a very ancient sacred emblem, which he says Sir
Gardener Wilkinson says was called "The cross-cake," which is, as
you see, a cake with a cross on it, and as soon as we read this
in Donnelly's "Atlantis," instantly we associated the Egyptian
Crosscake with the following: "Ephraim is a cake not turned."    
     We know that Ephraim was associated with the cross that
Jacob made, that he came from Egypt, and if he was not in some
way associated with that cake with which are associated both
Egypt and a cross, why should God use the metaphor, "cake," in a
prophecy concerning Ephraim's people? Here is a question for all
grades of skeptics, from the "Higher Critics" up to the honest
infidel, to answer. Thank God, that, when it comes to this
question of critics, there is a superlative degree; i. e.,
Highest Critics.
     This sign (X ) has floated in what is known as the "Union
Jack," from the flagstaffs of the United Kingdom, and from the
mast heads of English vessels for as many centuries as the
kingdom has any history. It is also in that which is now accepted
the world over as the national flag of the British people, which
is described as a scarlet field with the union on a field of
blue, to which are now added certain Christian crosses, one of
which is scarlet, and across the others there is a narrow strip
or thread of scarlet.
     Ephraim as a cake unturned must mean, whatever else it may
mean, that he has a hidden or unseen side, and that he is not
altogether the fresh young nation that he seems to be. This new
side is the Saxon side, with this sign (SaXon) buried in the very
heart of his name, and the other side is the Ephraim-Israel side,
but it is the same old cake, with its name of Saac's sons burnt
through until it shows on this side.
     If it be true that the sign of the cross became sacred in
the garden of Eden, then surely, after the giving of the
birthright, it became doubly so to the house of Joseph; but now
it is thrice sacred to them, for on the cross their Saviour made
full atonement for sin.
     We believe that when Jacob said to Joseph: "I know it, my
son, I know it!" he not only knew he had his right hand on
Ephraim's head, which Joseph thought should have been on
Manasseh's, but that he also knew why he blessed the sons of
Joseph with the sign of the cross above their heads. For while he
prayed with his hands thus crossed he said, "God,. . . the Angel,
which redeemed me from all evil, bless the lads," and we know
there is no other name given among men whereby we can be saved,
except the name of Him who shed his blood upon the cross to
redeem men.
     To us it is indeed significant that the birthright blessing
was given with the sign of the cross. That the cross was sacred
Jacob certainly knew. That God sent his Divine Word unto Jacob,
we Christian Saxons (sons of I-saac) certainly know; and that
Judah rejected that Word made flesh, we also know. That
Ephraim-Israel would receive that Word, divine prophecy declares;
and that the Saxons did receive that rejected One and the word of
his grace, is simply undeniable. Then, surely, that triple cross,
together with one which has a thread of scarlet blood streaming
down its rugged side, must mean more - yea, much more - to the
people of one certain race, than it ever can to some other races.
For He who shed that blood said: "I am not sent but unto the lost
sheep o f the house o f Israel."
     Our readers now know that the name "House of Israel" was the
Biblical-historic and the prophetic name of the birthright
people, over and against the name "House of Judah," for the
Jewish people. So, if the people, known as the Jews, and they
only, be national Israel-  i. e., "all of it," as has been taught
by Christendom for lo these many centuries - then the coming of
Christ to the seed o f Abraham was a failure in every sense. And
if this be so, why should the angel Gabriel tell Mary, the
daughter of Joseph (Mary's father's name was Joseph, as well as
her husband's), that her divine child should "reign over the
house of Jacob forever"? Or why should Mary, after receiving the
salutation of Elizabeth, say: "He (God) hath holpen his servant
Israel in remembering his mercy, as he spake to our fathers, to
Abraham, and to his seed forever?" Or why should Zacharias, being
filled with the Holy Ghost, say: "Blessed be the Lord God of
Israel; for he hath visited and redeemed his people, and hath
raised up an horn of salvation for us in the house of his servant
David; as he spake by the mouth of his holy prophets, which have
been since the world began; that we should be saved from our
enemies, and from the hand of all that hate us, to perform the
mercy promised to our fathers, and to remember his holy covenant;
the oath which he sware to our father Abraham, that he would
grant unto us, that we being delivered out of the hand of our
enemies might serve him without fear, in holiness and
righteousness before him, ALL THE DAYS OF OUR LIFE"? (Luke 1:
     We may also further ask, Why should Isaiah say: "Unto us a
child is born, unto us a son is given; and the government shall
be upon his shoulder; and his name shall be called Wonderful,
Counselor, The Mighty God, The Everlasting Father, The Prince of
Peace. Of the increase of his government and peace there shall be
no end, upon the throne of David, and upon his kingdom to order
it, and establish it with judgment and with justice from
henceforth even forever. The zeal of the Lord of hosts will
perform this. The Lord sent a word unto Jacob, and it hath
lighted upon Israel. And all the people shall know, even
Ephraim." - Isa.9:6-9.
     Mark that! All the people of Israel--Ephraim Israel--shall
know. Yea, they do now know. Whether they be in the "High
Church," or in the "Low;" whether they are Catholic or
Protestant; whether they attend service at a costly cathedral, in
some great palatial church, or in "the little church around the
corner;" whether they pray in the uptown, or in the downtown
church; whether they listen to the preached word in the
independent mission, or in that little mission, the child of some
uptown church, which they are holding off at arm's length;
whether they attend the revival services of the popular
evangelist, or whether they stand on the streets of our
Anglo-Israel cities, and hear all sort of evangelists from very
good to very inferior; yes, surely, whether they listen to any,
all, or none (for they hear it as they go), all the people of
Ephraim do know this one thing, namely: "Unto us a child is
     It is conceded by all Christendom that those who accept the
benefits of the new covenant, of which the testator must die
before the testament could be in force, have the law of that
covenant written in their hearts. Indeed, Paul when speaking of
the New Testament covenant, which he says was "established upon
better promises" than the Mosaic covenant, the failure of which
necessitated the making of the new, says: "Because they continued
not in my covenant, and I regarded them not, saith the Lord. For
this is the covenant that I will make with the house of Israel
after those days, saith the Lord; I will put my laws into their
mind, and write them in their hearts; and I will be to them a
God, and they shall be to me a people." --Heb.8:10.

     Thus we see that the journey of Israel from Lo-ammi (not my
people) to Ammi (my people), is by the way of the blood-stained
cross. But it is literal, fleshly Israel, that must make this
journey. This is why God, by the mouth of the prophet Isaiah,
says: "Hearken unto me, ye that know righteousness, the people in
whose heart is my law," "Hearken to me, ye that follow after
righteousness, ye that seek the Lord: look unto the rock whence
ye are hewn, and to the hole of the pit whence ye are digged.
Look unto Abraham your father, and unto Sarah that BARE
YOU."--Isa.51:7 and 1-2.
     When the house of Judah rejected Jesus, he asked them if
they had read in the Scriptures concerning a stone which was
rejected, and which became the head of the corner; and then he
told them that the kingdom of God should be taken from them and
given to another nation. Israel had been rejected, cast out,
forsaken, divorced; but in order to be consistent with the
prophecies of the Old Testament, and many passages in the New
Testament, we contend that the other nation to which Jesus
referred could have been none other than the house of Israel,
that other nation of the two nations into which the seed of
Abraham were divided.

     "But" says one, "Paul said, I turn to the Gentiles, I am the
apostle of the Gentiles, I magnify mine office." True, and in
this he was obeying the order, "To the Jew first," but the Lord
certainly sent him also to the Gentiles. The trouble with this
word Gentiles to the ordinary English reader is, that to his mind
it always excludes God's chosen people; whereas it only excludes
the Jewish portion of the chosen race. There are three Greek
words in the New Testament which are translated Gentile, and
Gentiles. One of them is "Hellen," and its various forms, which
means Greek, Greece, or Grecian, but is sometimes used in the
sense of non-Jewish. The other two words are "Ethnee," and
"Ethnos," from which comes our word ethnology, which is defined
as: "The science which treats of the different races and families
of men." These two words are simply the singular and plural forms
of the same root word. Liddell & Scott's Greek Lexicon defines,
"Ethnos," the singular, as, "A number of people living together,
a company, body of men, a host, a tribe, a people. But, "Ethnee,"
the plural, is, of course, defined by this same authority as,
"The nations, hosts, tribes, and peoples."
     God said to Abraham: "Thou shalt be the father of many
     Also, "The father of a multitude of nations have I made
     "I will make nations of thee, and kings shall come out of
     "She (Sarah) shall be a mother of nations; kings of people
shall be of her."
     God also said to Jacob, "That thou mayest be a company of
peoples;" and, also, "A nation and a company o f nations shall be
of thee."
     Jacob, by the command of God, said to Joseph "Behold, I will
make thee fruitful, and multiply thee, and I will make of thee a
multitude of people."
     God, in turn, said to Joseph, through Jacob, "He (Manasseh)
also shall become a people, and he shall be great: Howbeit his
younger brother shall be greater than he, and his seed shall
become a multitude o f nations."

     Indeed, we have neither time nor space to tell of all the
host and hosts, the people and peoples, the nation and nations,
that are involved in these covenant promises; but, surely, these
will suffice to show that these covenant promises are ethnical in
the fullest and broadest sense. Hence when Jesus sent Saul of
Tarsus to the "Ethnee;" i. e., the nations, we dare to say that
he included, if he did not wholly mean, the nations of the
birthright kingdom of Israel; for he said to Ananias in a vision
concerning this same circumstance of Paul's call and commission: 
"He is a chosen vessel unto me, to bear my name before the
(Ethnee) Gentiles, and kings, and the Children of ISRAEL." - Acts
     It was that Paul might go to the children of Israel that the
Holy Ghost hindered him from going into Asia, and sent him into
Macedonia, which included the country once known as Mosei, and
where many of the Saacs still lingered. Then Paul pushed on into
Illyricum, a country which lies still further to the northwest.
This also is Paul's reason for wanting to go into Spain, whither
he finally went. Iraenus, one of the early Church Fathers,
writing concerning the work of Paul, says: "He established many
Christian churches among the Keltoi (Celts)." Also Clement, of
Rome, of whom Paul speaks as having his name in the book of life,
says of Paul, that he was the "Herald (of the Gospel of Christ)
in the West," and that "he had gone to the extremity of the
West." This could not have been said by a writer at Rome without
implying a journey into some countries much further to the West.
Chrysostom, another early Church writer, says "Paul preached in
Spain," and, according to the testimony of several others, Paul
also preached the Gospel to the Britons. At all events, they
received the Gospel, and Jesus Christ, the son of David, became a
"Light to the nations, and became the glory of his people
Israel," who were ruled over by the descendants of the Prince of
the scarlet thread; and who put a bloodstained cross, the cross
of St. George, into the heraldry of their nation. Later they and
their brother nation became the evangelistic nations of the
world. Thus through the many nations of Abraham's seed has the
One Seed, the testator of the new covenant, been a blessing to
all the nations o f the earth.
     Well, indeed, may Jesus say:  "If ye believe not his