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AAARGH in English -- AAARGH en francais Preceding-- Following
by Bernard LAZARE Chapter Fifteen THE FATE OF ANTISEMITISMWE have seen then that the causes of antisemitism are, in their nature,ethnic, religious, political and economic. They are all causes of far reachingimportance, and they exist not because of the Jew alone, nor because ofhis neighbours alone, but principally because of prevailing social conditions.Ignorant of the real cause of their sentiments, those who profess antisemitism,justify their opinion by accusations against the Jew which, as we have seen,do not at all agree with facts. Charges racial, charges religious, chargespolitical and economic, none of these grievances of antisemitism are wellfounded. Some, like the ethnic grievance arise from a false conception ofrace; others like the religious and political charges, are due to a narrowand incomplete interpretation of historical evolution; and last of all,the economic count, has its justification in the necessity of concealingthe strife going on within the capitalist class. None of these accusationsis justified. It is no more correct to say that the Jew is a pure Semitethan it would be to say that the European peoples are pure Aryans. Still though the Jews are not a race, they were, until our own days,a nation. They did not fail to perpetuate their national characteristics,their religion and their theological code, which was at the same time asocial code. Though they were never guilty of working for the destructionof Christianity, and were never organized in a secret conspiracy againstJesus, they did lend aid to those who assailed the Christian religion, andin all attacks on the Church, they were ever in the front rank. In the sameway, even if they did not constitute a vast secret society, implacably pursuingthrough the centuries as its object, the undermining of monarchy, they didrender important aid to the cause of Revolution. In the nineteenth centurythey were among the most ardent adherents of the liberal, social, and revolutionaryparties, to which they contributed men like Lasker and Disraeli, Cremieux,Marx and Lassalle, not counting the obscure herd of agitators. To the revolu-[176] tionary cause, too, they contributed their wealth. Finally, as I have just said, if they did not, by themselves, erect the throne of triumphantcapitalism on the ruins of the old regime they were instrumental in itserection. Thus are the Jews found at the opposite poles of modern society.On the one hand they labour assiduously at that enormous concentration ofwealth, which, no doubt, is bound to result in its expropriation by theState; on the other hand, they are among the most bitter foes of capital.Opposed to the Jewish money baron, the product of exile, of Talmudism, ofhostile legislation and persecution, stands the Jewish revolutionist, thechild of biblical and prophetic tradition, that same tradition which animatedthe fanatic Anabaptists of Germany in the sixteenth century, and the Puritanwarriors of Cromwell. In the midst of the many transformations which ourage has witnessed, they have not remained inactive; indeed, it is theiractivity which has, I will not say caused, but rather perpetuated, antisemitism,for antisemitism is but the successor of the anti-Judaism of the MiddleAges. Long ago, in Spain, the persecution of the Moriscoes and the Marranoswas an attempt to eliminate a foreign element in the Spanish nation; andin the same way the Jews were regarded as a strange tribe, a horde of deicides,whose aim was by propaganda to infuse their spirit into the Christian peoples,and in addition, to obtain possession of great wealth, the importance ofwhich was becoming apparent even during the early years of the Mediaevalperiod. Antisemitism, at present, finds different expression from that offormer times; the charges brought against the Jew have also varied, in thatthey are formulated after a different fashion and are given a basis of ethnologicand anthropologic theory; but the causes have not altered appreciably, andmodern antisemitism differs from the anti-Judaism of former times only inthat it is more self-conscious, more pragmatic, and more deliberate. Atthe bottom of the antisemitism of our own days, as at the bottom of theanti-Judaism of the thirteenth century are the fear of, and the hatred for,the stranger. This is the primal cause of all antisemitism, the never failingcause. It appears in Alexandria under the Ptolemies, in Rome during thelifetime of Cicero, in the Greek cities of Ionia, in Antioch, in Cyrenaica,in feudal Europe, and in the modern state whose soul is the spirit of nationality. Let us leave now this old anti-Judaism and concern ourselves only withthe antisemitism of modern times. A product of the [177] spirit of nationalexclusiveness and of a reaction on the part of the conservative spirit againstthe tendencies set into motion by the Revolution, all the causes which havebrought it about, or have served to maintain it, may be reduced to thisone only: the Jews are not as yet assimilated; that is to say, they havenot yet given up their belief in their own nationality. By the practiceof circumcision, by the observation of their special rules of prayer andtheir dietary regulations, they still continue to differentiate themselvesfrom those around them; they persist in being Jews. Not that they are incapableof the sentiment of patriotism -- the Jews in certain countries, as inGermany, have contributed more than anybody else to the realization of nationalunity -- but they seem to solve the apparently unsolvable problem of constitutingan integral part of two nationalities; if they are Frenchmen, or if theyare Germans, they are also Jews. Why is this so? Because everything has contributed to maintain theirpeculiar characteristics as a people; because they have been the possessorsof a religion which is national in character, and which had its perfectreason for existence while the Jews constituted a people, but which ceasedto be of service after the Dispersion and now tends only to keep them apartfrom the rest of the world; because all over Europe they have establishedcolonies jealous of their prerogatives, and clinging firmly to their customs,to their religious practices, to their manners of life; because they havebeen living for ages under the domination of a theological code, which hasrendered them immobile; because the laws of the numerous countries in whichthey have made their abode, together with prejudice and persecution, haveprevented them from mingling with the body of the people; because sincethe second exodus, since their departure, that is, from Palestine, theyhave raised around themselves, and others have raised around them rigidand insurmountable barriers. Such as they are they are the result of a slowprocess of creation, on their own part, and on the part of others: theirintellectual and moral life is what it is, because others made it theirobject to differentiate the Jews from the world, and the Jews themselvesdevoted themselves to the same object. They feared defilement through contact,and they were feared in turn as a source of defilement. Their doctors forbadethem to unite with the Christians, and the Christian lawmakers forbade allunion with the Jews. Of their own impulse they devoted themselves to [178]the occupation of money-changing, and they were forbidden to exercise anyother profession than that; of their own accord, they separated themselvesfrom the world, and they were forced by others to remain in the Ghettoes. Here we find ourselves confronted with a most serious objection. Theantisemites are not content with saying that the Jew belongs to a differentrace, and is therefore a stranger, but they declare that he is by naturean element which can never be assimilated; and even if some of them admitthat the Jew may become a constituent part in the composition of nations,they would have it that such an amalgamation is only detrimental to thatnation. The Semite, it is maintained, saps the strength of and destroysthe Aryan, and this in spite of the antisemitic theory that the superiorrace is bound to overcome the inferior race without being in the least affectedby it. Are the Jews then incapable of assimilation? Not the least in theworld, and their entire history proves the contrary. It shows us254 howlarge is the number of Jews who have become mixed with the other nationsthrough baptism, how numerous were their conversions in the Middle Ages;how many Jews have been absorbed by the surrounding population, going overof their own free will to Christ, or driven to the baptismal font by theviolence of monks and fanatical kings. Jews, in short, of whom we can nolonger find any trace, just as we can no longer find any traces of the Goths,the Alamani and the Suevi, who with many other peoples united to form theFrench nation. At all times the Jew, like all Semites, has been in touchwith the Aryan; at all times there has been intercommunication between thetwo races, and nothing can serve better to prove that their assimilationis possible. If we find certain resemblances between the Spanish Jew andthe Jew of Russia255 we find also marked differences, and these differencesare due not only to the absorption of other races, attracted and convertedby the Jew, but are the result also of the Jew's natural environment, social,moral, and intellectual. The Jewish type has varied not only geographically,but has changed through time; it is a truism that the Jew of the Roman Ghettowas not the same as the Jew who fought under Bar-Cochba, just as the Jewof our great European cities does not resemble the Jew of the Middle Ages.The Jew has been no exception to this law of human evolution, and it isnot the snows of Poland, or the burning suns of Spain that have been theprincipal factors in his development. He has been reduced to a [179] stateof putrefaction by the hostile laws of the nations in which he lived, andby his religion, a powerful and fearful religion, like all non-metaphysicalreligions which are characterized predominantly by a ritual and a Law. Forthe Jew this religion and this Law have always been the same, in all timesand all places. They have been constant forces in his development, bothexternally and internally. But during the last hundred years, these seemingly constant factors haveundoubtedly undergone a change.256 There are no longer external legislativerestrictions on the Jew; the special laws to which he was formerly subjectedhave been abolished, and henceforth, he is amenable only to the laws ofthe country of which he is a citizen (and these laws, let me remark, differingwith every country constitute in themselves a factor of differentiationfor the Jew). With the disappearance of discriminating laws, his own peculiarlaws have also disappeared. The Jew no longer lives apart, but shares inthe common life; is no longer a stranger to the civilization of the countrieswhich have received him; has no longer a literature of his own; nor mannersthat mark him as different from others. In short, he has adapted himselfto the mode of life of whatever nation he adheres to. And as these modesof life differ from nation to nation, they serve to create marked differencesamong the Jews themselves, with the progress of time creating more and morestriking variety among them. Day by day they are departing from the classof occupations and the type of religion peculiar to the Jew. Still more important, however, is the fact that the Talmudic spirit isslowly vanishing. Such schools of the Talmud as still exist in Western Europeare disappearing day by day: the modern Jew is not even able to read Hebrew;freed from the bonds of the rabbinical code, the synagogue of the presentday professes at most a sort of ceremonial deism, and deism itself is losingits strength with the modern Jew, making every reformed Jew ready for rationalism.Nor is it only Talmudism that is dying, but the Jewish religion itself isin its death agony. It is the oldest of all existing religions, and it wouldseem right that it should be the first to disappear. Direct contact withthe Christian world has started it upon its course of dissolution. For along time it has endured as all bodies endure which are deprived of lightand air: but once a breach is made in the cavern in which it has been sleeping,the sun and the fresh breath of the outside air have entered and it has [180] fallen apart. Together with the Jewish religion, the Jewish spiritis vanishing. True it is that that was the spirit which animated Heine andBoerne, Marx and Lassalle, but they were still the products of the Jewry;they were cradled in traditions which the young Jews of to-day overlookor despise. At the present time, if there is still such a thing as Jewishpersonality, it tends to disappear. What religious persecution could notbring about, the decline of religious faith, based upon national ideal hasaccomplished. The emancipated Jew, freed alike from hostile legislationand obscurant Talmudism, far from being an element to absorb others, hasbecome an element that can be readily absorbed. In certain countries, asin the United States, the distinction between Jews and Christians is rapidlydisappearing.257 It is vanishing from day to day, because from day to daythe Jews are abandoning their ancient prejudices, their peculiar modes ofworship, the observance of their special laws of prayer and their dietaryregulations. They no longer persist in the belief that they are destinedalways to remain a people; they no longer dream -- a touching dream, perhaps,but ridiculous -- that they have an eternal mission to fulfill. The timewill come when they shall be completely eliminated; when they shall be mergedinto the body of the nations, after the same manner as the Phoenicians,who, having planted their trading stations all over Europe disappeared withoutleaving a trace behind them. By that time, too, antisemitism will have runits course. The moment, to be sure, is not near; the number of orthodoxJews is still great, and as long as they exist it would seem that antisemitismmust exist. If Judaism, then, is in the process of dissolution, neither is Catholicismor Protestantism gaining in strength, and we may venture to say that everyexternal form of religion is losing its influence. On the one hand, we areadvancing towards a narrow and stupid materialism, opposed to all religiousfeeling; on the other, our way is towards a state of philosophic and moralunreligion which shall be "a degree higher than religion or civilizationitself."258 At the same time while these tendencies are increasing,religious prejudice is tending to disappear, and the prejudice of Christianagainst Jew, and of Jew against Christian, persistent, in its way, as theprejudice of the Catholic against the Protestant, cannot possibly be theonly one to remain. Even now it is decreasing in intensity, and the timeis near, no doubt, when every Jew [181]will no longer be held responsiblefor the sufferings of Jesus on Calvary. With the steady extinction of religiousanimosities, one of the causes of antisemitism must disappear, and antisemitismitself must lose much of its violence, though exist it will, so long asthe economic and ethnic causes which have made it, endure. The spirit of national egotism and self-sufficiency, however strong itmay be at present is also showing signs of decay. Other ideas have arisen,which from day to day are gaining in influence; they enter into the spiritsof men, they impress themselves upon their understanding, they engendernew conceptions and new forms of thought. The brotherhood of nations whichformerly was a mere chimera, may be dreamt of now, without transcendingthe limits of common sense. The sentiment of human solidarity is growingstronger; and the number of thinkers and writers who labour at furtheringits growth is increasing from day to day. The nations are coming into closertouch, and are learning to know one another better, admire one another,love one another. Increased facilities of communication tend to favour thedevelopment of the cosmopolitan spirit, and this spirit of cosmopolitanismwill unite one day the most diverse of races in a peaceful Federation ofdefinite entities, substituting universal altruism for selfish patriotism.The Jews are bound to profit by this decline of national exclusiveness,in that it must coincide with the partial elimination of their own peculiarcharacteristics. The progress of internationalism must bring about the decayof antisemitism. Parallel with the decline of national prejudices the Jewswill witness the economic causes of antisemitism losing their force. Atpresent the Jews are assailed as the representatives of foreign wealth.It is therefore just to suppose that when the animosity against things foreignshall have disappeared, Jewish capital will no longer be an object of attackfor Christian capital. Competition will, of course, persist in spite ofall this, and those Jews who persist in maintaining their national identity,will always remain the objects of an hostility based upon this competitivestruggle. Other events, however, and other changes may bring about the disappearanceof these economic causes. In the struggle which is now on between the proletariatand the industrial and financial classes, we shall possibly see Jewish andChristian capitalists forgetting their differences to unite against a commonenemy. If present social conditions persist, however, such a union of the[182] Christian and Jewish bourgeoisie can only bring about a temporarytruce. From the battle which must inevitably be fought out, the indicationsare that Capital cannot come out the victor. Founded upon egoism, upon selfishness,upon injustice, upon lies, and upon theft, our present society is doomedto disappear. However brilliant it may appear, however resplendent, refined,luxurious, magnificent, it is stricken with death. It has been weighed morallyand found wanting. The bourgeoisie which exercises all political power becauseit holds control of all economic agencies, will draw upon its resourcesin vain; in vain will it appeal to all the armies that defend it, to allthe tribunals of justice that watch over it, to all the legal codes thatprotect it; it will not be able to withstand the inflexible laws which dayby day are working towards the substitution of communal property for thecapitalistic regime. Everything is tending to bring about such a consummation. Such is theirony of things that antisemitism which everywhere is the creed of the conservativeclass, of those who accuse the Jews of having worked hand in hand with theJacobins of 1789 and the Liberals and Revolutionists of the nineteenth century,this very antisemitism is acting, in fact, as an ally of the Revolution.Drumont in France, Pattai in Hungary, Stoecker and von Boeckel in Germanyare co-operating with the very demagogues and revolutionists whom they believethey are attacking. This antisemitic movement, in its origin reactionary,has become transformed and is acting now for the advantage of the revolutionarycause. Antisemitism stirs up the middle class, the small tradesmen, andsometimes the peasant, against the Jewish capitalist, but in doing so itgently leads them toward Socialism, prepares them for anarchy, infuses inthem a hatred for all capitalists, and, more than that, for capital in theabstract. And thus, unconsciously, antisemitism is working its own ruin,for it carries in itself the germ of destruction. Such, then, is the probable fate of modern antisemitism. I have triedto show how it may be traced back to the ancient hatred against the Jews;how it persisted after the emancipation of the Jews, how it has grown andwhat are its manifestations. In every way I am led to believe that it mustultimately perish, and that it will perish for the various reasons whichI have indicated, because the Jew is undergoing a process of change; becausereligious, political, social, and economic conditions are likewise changing;[183] but above all, because antisemitism is one of the last, though mostlong lived, manifestations of that old spirit of reaction and narrow conservatism,which is vainly attempting to arrest the onward movement of the Revolution. FOOTNOTES 254 Chap. x. 255 I am speaking of the Jews who have remained true to their faith. 256 I must repeat once more that I am speaking now only of the Jews ofWestern Europe, who have been admitted to the rights of citizenship in thecountries where they live, and not of the Jews of the East, who are stillsubject to discriminating laws, as in Roumania, in Russia, in Morocco, andin Persia. 257 Henry George, Progress and Poverty. 258 M. Guyau, L'lrreligion de l'avenir, Paris, 1893.
BIBLIOGRAPHY 1 Antisemitism in Antiquity ANTI-JEWISH LITERATURE Apion: Tractatus contra Judaeos Cicero: Pro Flacco Juvenal: Saturnalia Ovid: Ars amatoria Petronius: Fragm. poet. Pliny: Hist. nat. Seneca: De superstitione Suetonius: Claudius Tacitus: Historia JEWISH APOLOGIA Josephus, Flavius: Contra Apionem -- Apologia --Antiquitates Judaeorum Philo: Legatio ad Caium -- In Flaccum -- de Charitate "The Sybylline Books"; mid 2nd to mid 1st century B.C. "The Wisdom of Solomon"; 1st century B.C. N. Bentwich: Philo-Judaeus of Alexandria, 1910. Reinach, Theodore: Textes d'Auteurs Grecs et Romains Relatifs au Judaisme,1895 2 Christian Anti-Judaism to the Reformation CHRISTIAN APOLOGISTS, ANTI-JEWISH POLEMICS Alfonso of Valladolid: Batallos de Dios Alonzo de Spina: Fortalitium Fidei 1494 Amolon: Epistola seu liber contra judaeos Ariston of Pella: Altercation of Jason and Papiscus Cedrenus: Disputatio contra Judaeos Commodian: Instrustiones adversus Centium Deos Crepin, Gilbert: Disputatio ludeicum Christiano de Fide Christiana Cyprian: De Catholicae Ecclesiae Unitate Dagobard: De Insolentia Judaeorum Eusebius: Preparatio Evangelica Evagrius: Altercation of Simon and Theophilus Francisco de Torrejoncillo: Centinela contra Judios Isidore of Seville: De Fide Catholica ex vetere et novo Testamentocontra Judaeos Jerome de Santa Fe: Hebreomastyx Justinianus: Novellae Lactantius: Divinae Institutiones Luther, M: The Jews and their Lies, 1558 Maiol, Simon: Dierum canicularium Martin, Raymund: Capistro Judaeorum -- Pugio Fidei Nicholas de Lyra: Postilla -- De Messia Origen: Contra Celsum Paul de Santa Maria: Examination of the Holy Writ Paul de la Caballeria: Tractatus Zelus Christi contra Judaeos, Saracenoset infideles, 1542 Pierre de Blois: Liber contra Perfidia Judaeorum, 1519 Pierre de Cluny: Tractatus adversus Judaeorum inveteratam duritiamPfefferkorn: Hostis Judaeorum, 1509 Rigord: Gesta Philippi Augusti St. Justin: Dialogue with Tryphon -- Letter to Diognetus Theophanus: Contra Judeos JEWISH APOLOGISTS, ANTl-CHRlSTlAN POLEMICS: I SPAIN Crescas Hasdai: Tratado Duran Profiat: Kelimmat ha-Goyim Duran Simon ben Zemah: Keshet-u-Magen Kimhi, Joseph: Nizzachon -- Sefer ha-Berit Levi, Judah ha-: Cuzari Maimonides, Moses: Moreh Nebukhim Moses Cohen of Tordesillas: Ezer-ha-Emunah Nahmanides: Wikkuah Ibn Gabirol, Solomon ben Judah: Fons Vitae Ibn Pulgar: Ezer ha-Dat Jacob ben Reuben: Sefer Mihhamot Adonai Shem-Tob ben Isaac ibn Shaprut: Eben Bohan Troki, Isaac: Hizzuk Emunah, 2 vols. (tr. into Latin, German,Spanish, English) II FRANCE Isaac ben Nathan: Tokahut Mat'eh, Mibzar Yizhuk Meir ben Simon of Narbonne: Milhemet Mizwah Mordecai ben Josiphiah: Mahuzik ha-Emunah III ITALY Brieli: Hassugot 'al Sifre ha-Shilluhim Farissol, Abraham: Magen Abraham Moses of Salerno: Ma 'amar ha Emunah, Ta 'anot Solomon ben Jekuthiel: Mikhamot Adonai IV GERMANY Lipman Mülhausen: Nizzachon Reuchlin: Mirror of the Eyes V HOLLAND Isaac Cardoso: Fuenta Clara las Excellencias y Calumnias de los hebreos Nahamios de Castro: Tratado de Calumnia Saul Levi Morteira: Tractado de la Verdad de la Ley Spinoza: Tractatus Theologico-Politicus VI GENERAL H. Graetz: The Influence of Judaism on the Protestant Reformation,1867 I. Loeb: La Controuerse Religieuse entre les Chretiens et les Juifsdu Moyen-age, 1888 S. Munke: Melanges de Philisophie juive et arabe L. I Newman, Rabbi: Jewish Influence on Christian Reform Movements, Robert, Ulysse: Les Signes d'infamie au Moyenage, 1891 Roth, C.: A History of the Marranos, 1932 D. de Sola: "The Influence of some Jewish apostates on the Reformation"Jewish Review, 1911-1912 3 Reformation to the French Revolution Acosta, Uriel: Exemplar Vitae Humanae 1687 Bossuet: Discours sur l'Histoire Universelle Croullardiere, Pean de la: Methode facile pour convaincre les heretiques,1667 Duguet: Regles pour I'Intelligence des Saintes Ecritures Dury, John: A Case of Conscience, 1655 Eisenmenger: Judaism Unveiled 1700 Giustiniani, Augustin: Linguae Hebreae, 1656 Hallevy, Judah: Liber Cosri, 1660 Otton, Conrad: Gali Razzia, 1605 Piere de Lancre: L'incredulite et mecreance du sortilege pleinementconvaincue, 1622 Rondet: Dissertation sur le rappel des Juits, 1778 Roth, C.: Menasseh Ben Israel, 1945 Voetius: Disputationes Selectae, 1663 Voisin, Joseph de: Theologia Judaeorum, 1647 Wagenseil: Tela ignea Satanae 1681 Wolf, L.: "Cromwell's Jewish Intelligencers", Jewish LiteraryAnnual, 1904 4 The French Revolution Barruel: Memoires sur le Jacobinisme, 1789 Blanc, Louis: Histoire de la Revolution française Campardon, E.: Le Tribunal Revolutionnaire de Paris, 1866 Dohm: De la Reforme Politique des Juifs Gregoire: Essai sur la Regeneration des Juifs Kahn, Leon: Les Juifs a Paris, 1889 Malet, Chevalier de: Essai sur la Secte des Illumines, 1789 RecherchesHistoriques, 1817 Petition des Juifs etablis en France addressee a l'Assemblee nationale,le 28 janvier, 1790 Webster, N. H.: The French Revolution, 1919 5 Antisemitism in Russia Adler C.: Jacob Schiff -- His Life and Letters, 1929 Aubert, maitre: Bolshevism's Terrible Record, 1924 Errera, Leo: Les Juifs russes, 1893 Fahey, Rev. Denis: The Rulers of Russia Fejto, Ferenc (Francois): Les Juifs et l'Antisemitisme dans les PaysCommunistes, 1960 Frederic, Harold: The New Exodus, 1892 Gradovski, N. de: La Situation legale des Israelites en Russie,1891 Lenin: The Jewish Question Leroy-Beaulieu: L'Empire des Tzars et les Russes Sarolea, Charles: Impressions of Soviet Russia, 1924 Tikhomirov: Les Juifs de Russie, 1891 "The Persecution of the Jews in Russia" -- Russo-JewishCommittee, 1890 Weber et Kempster: La Situation des Juifs en Russie Wilton, Robert: Russia's Agony, 1918 Yarmolinsky, Avrahm: The Jews and other minorities under the Soviets 6 Antisemitisrn and the Talmud Drach (ex-Rabbi), Chevalier P. L. B.: De l'Harmonie entre l'Egliseet la Synagogue, 1844 Freedman, Benjamin: Facts are Facts, 1955 Gougenot des Mousseaux: Le Juif, le Judaisme et la Judaisation despeuples chretiens, 1869 Lemann, the Fathers: La Question du Messie et le Concile du Vatican,1869 Mielziner M.: Introduction to the Talmud Nossig, Aifred: Integrales Judentum, 1922 Rodkinson, M.: The History of the Talmud Rohling, A.: Le Juif selon le Talmud, 1888 Rupert: L'Eglise et la Synagogue, 1859 7 Antisemitism and Kabbalism and Magic Christian, Dr.: The Kabbalah, 1920 Davies: Magic, Divination and Demonology among the Hebrews and theirNeighbours, 1898 Ginsburg, C . D.: Kabbalah 1865 Levi, Eliphas: Histoire de la Magie Mathers, S. L. MacGregor: The Kabbalah Unveiled 1887 Monod, Bernard: Juifs, sorciers et heretiques au moyenage, 1903 Rhodes, H. T. F.: The Satanic Mass, 1965 Vulliaud, Paul: La Kabbale Juive, 1923 A. E. Waite: The Doctrine and Literature of the Kabbalah, 1902 The Holy Kabbalah, 1929 8 Antisemitism and tbe Blood Accusation AGAINST THE ACCUSATION Menasse-ben-Israel: Vindiciae Judaeorum, 1656 Roth, C.: The Ritual Murder Libel and the Jews 1935 Strack, H. L.: The Jews and Human Sacrifice, 1900 SUPPORTING THE ACCUSATION Leese, A. S.: Jewish Ritual Murder, 1938 Monniot, A.: Le Crime Rituel chez les Juifs, 1914 Prynne, William: A Short Demurrer to the Jews long dissontinued Remitterinto England, 1656 9 Antisemitism and Freemasonry MASONIC WRITINGS Clavel: Historie Pittoresque de la Franc-Maçonnerie, 1843 Goodman, Paul: B'nai B'rith, 1936 Haute Vente Romaine (Alta Vendita) Correspondence of, 1846 Mackey, A. G.: Encyclopedia of Freemasonry, 1905 etc. MARTIN, G.: La Franc-Maçonnerie française et la preparationde la revolution 1925 Mellor, A.: Nos Freres Separes Les Francs-Maçons, 1961La Franc-Maçonnerie a l'Heure du choix, 1963 Originalschriften des Illuminaten Ordens, 1787 Pike, Albert: Morals and Dogma of the Ancient and Accepted ScottishRite of Freemasonry, 1880 Ragon: Cours Philosophique Vindex: Light Invisible, 1964 A. E. Waite: The Secret Tradition in Freemasonry, 1911; etc.
NON-MASONIC WRITINGS Cahill, Rev. E.: Freemasonry and the Anti-Christian Movement,1959 Cretineau-Joly: L'Eglise Romaine en face de la Revolution, 1859. Deschamps, Rev. N., S.J.: Les Societes Secretes et la Societe,1881 Dillon, Mgr. G.: Grand Orient Freemasonry Unmasked as the Power BehindCommunism, 1965 Eckert: La Franc-Maçonnerie dans sa veritable signification,1854 Hannah, Rev. W.: Darkness Visible, 1963 Christian by Degrees,1964 Lecouteux de Canteleu, Comte: Les Sectes et societies secretes,1863 Leo XIII, Pope: Humanum Genus, 1884 Poncins, Vicomte Leon de: The Secret Powers behind Revolution,1929 Webster, N. H.: World Revolution 1921 Secret Societies and Subrersive Movements, 1964 10 Reference Books Aurnoin: Chronique Moissiacensis Bartolocci: Magna Bibliotheca Rabbinica, 1693-95 Bielski: Chronicon Rerum Ponolicarum Buxtorf: Dictionnaire chaldeo-talmudico-rabbinique, 1639 Catholic Encyclopedia, The Codex Justinianus Codex Theodosianus Encyclopaedia Britannica, The (Art. "Antisemitism" byL. Wolf) Fabricius: Bibliotheca Latina Fredegaire: Chronique Halphen: Recueil des Lois et Decrets concernant les Israelites,1851 Jewish Encyclopedia, The, Funk & Wagnall Edition, New York,1901-1906 see Articles: Antisemitism, Apologists, Apostasy, Blood Accusation,Conversion, Disputations, Freemasonry, Polemics, Talmud Kayserling: Bibliotheca Espanola-Portugueza-Judaica, 1890 Migne: Patrologie latine (P.L.) Patrologie gresque (P.G.) Quetif: Bibliotheca Scriptorum Dominicanorum Regesta Pontificum Romanorum, Jafle edition Rerue des Etudes Juives Rodriguez, de Castro, Joseph: Bibliotheca espanola, 1781 Rossi, B. de: Bibliotheca ludaica Antichristiana, 1800 Transactions of the Jewish Historical Society Wolf, J. C.: Bibliotheca Hebreae, 1721 11 General Bibliography Abbott, G F. : Israel in Euro pe Amadore de los Rios: Histoire des Juits d'Espagne, 1875 Basnage: Histoire des Juits Benamozegh, Elie: Israel et l'Humanite, 1961 Capefigue: Histoire des grandes operations financiees, 1855 Corti, Count: The Rise of the House of Rothschild, 1928 TheReign of the House of Rothschild, 1928 Crosland: T. W. H.: The Fine Old Hebrew Gentleman, 1930 Darmesteter, J.: Coup d'oeil sur l'histoire du peuple juif, 1881 Dimont, Max I.: Jews, Cod and History, 1964 Drumont: La France Juive, 1886 Testament d'un Antisemite,1891 Fauchille, Paul: La Question juive en France sous le premier Empire,1884 Fejto, Ferenc (Francois): Dieu et son Juif, 1960 Fleg, E.: Pourquoi je suis juif, 1928 Israel et moi, 1936 Fourier: Le Nouveau Monde industriel et societaire, 1848 Fribourg: L' Association internationale des travailleurs, 1891 Gobineau, Comte de: L'lnegalite des races Golding, Louis: The Jewish Problem, 1938 Graetz, H.: History of the Jews, 2 vols., 1891-92 Gumplowicz, L.: La Lutte des races, 1893 Guyau, M.: L'lrreligion de l'avenir, 1893 Herford, R. Travers: The Pharisees, 1924 Herzl, T .:The Jewish State, 1936 Hyamson; A. M.: History of the Jews in England, 1929 Isaac, Jules: Genese de l'Antisemitisme, 1948, 1956 Jesus etIsrael, 1946, 1959 The Christian Roots of Antisemitism, 1965(Tr. by J. Parkes) Jacobs, J.: Jewish Contributions to Civilisation, 1919 Jehouda, Joshua: L'Antisemitisme, Miroir du Monde, 1958 Jost: Geschichte der Juden, 1820 Kadmi-Kohen, Nomades, 1929 Lavocat: Proces des Freres de l'ordre du Temple, 1888 Ledrain: Histoire du peuple d'lsrael Leroy-Beaulieu, A: Israel parmi les nations, 1893 Levison, Leon: The Jew in History, 1916 Lewisohn, Ludwig: Israel, 1925 Madaule, Jacques: Les Juifs et le monde actuel, 1963 Memmi, A.: Portrait of a Jew, 1963 Mendoza y Bovadilla, Francisco: El Tizon de la Nobleza Espanol,1880 Neumann: Permanent Revolution, 1942 Parkes, James: The Conflict of the Church and the Synagogue, 1934An Enemy of the People Antisemitism, 1945 The Emergence of theJewish Problem, 1946 Poliakov, Leon: Histoire de l'Antisemitisme Poncins, Vicomte Leon de: Les forces secretes de la Revolution,1929 La Franc-Maçonnerie, d'apres ses documents secrets, 1934Le Probleme Juif face au Concile, 1965 Regnard, A.: Aryens et Semites, 1890 Reitlinger, G.: The Final Solution, 1953 Renan: Le Judaisme comme Race et Religion, 1883- etc. Rennap, I.: Antisemitism and the Jewish Question 1942 Roth, C.: A Short History of the Jewish People, 1936 The JewishContribution to Civilisation, 1938 Sacks, George: The Jewish Question, 1937 Saint-Martin, Vivien de: Les Khazars, 1851 Saint-Simon: Du Systeme Industriel, 1821 Samuel, Maurice: The Great Hatred, 1943 Sartre, Jean-Paul: Portrait of the Antisemite, 1948 Schwartz, Elie: God's Nation in China, 1880 Sionnet, Abbe: Essai sur les Juifs de la Chine 1837 Sombart, W.: The Jews and Modern Capitalism Testat, O.: L'lnternationale, 1871 Toulat, Abbe Jean: Juifs mes Freres 1963 (Pref. by Cardinal Gerlier) Unity in Dispersion -- A History of the World Jewish Congress,1948 Valentin, Hugo: Antisemitism, 1936 Wolf, Lucien: The Myth of the Jewish Menace in World Affairs,1921 Zangwill, Israel: The Voice of lerusalem, 1921 Zenker, E. V.: Anarchism, 1898 Zukerman, W.: The Jew in Revolt, 1937 We do not know who has compiled this bibliography, which includes thebooks cited by Lazare but adds many books published later. It could be thetranslator, or rather compiler, who has remained anonymous. It does notappear in the last French edition. +++++++++++++ END OF THE BOOK Preceding You have downloaded this document at <http://www.vho.org/aaargh/engl/BLantisem15.html> This text is chapter 15, the last one, ofthe English translation of L'Antisémitisme, son histoire et sescauses, by Bernard LAZARE (real name: Lazare BERNARD), first publishedin Paris in 1894, several times republished, lastly by the publishing houseLa Vieille Taupe (= the Old Mole) in 1982, reprinted in 1985, ISBN 2-903279-09-8.The book is still on sale and may be ordered from the publisher, BP 98,75224 Paris cedex 05, France. We believe it costs 80 F (around 15 US$) Thisrepublication triggered a controversy which is documented in a booklet laterpublished by Les Editions de la Différence, Contre l'antisémitisme,Histoire d'une polémque, Paris, 1983, 127 p. This material willbe displayed with the French text of Lazare. The original French text will be soon available. Check at <http://www.vho.org/aaargh/fran/fran.html> WARNING An English translation, under the title Antisemitism,Ist History and Causes, appeared in London in 1967, by Britons PublishingCompany. No name is given for the translator. In fact, this is more an adaptationthan a proper translation. Paragraphs are quite often abridged and sometimesaltogether suppressed. Serious students should refer to the French originaltext. Nevertheless, as this book provides a glimpse into an epochal reflexionon antisemtism, we follow this text and do not interfere with the translationitself. A US edition was later done on this English publication: Universityof Nebraska Press, Lincoln, Nebraska, 1995, 208 pages. pbk $10. We thank the Australian friend who lent us this rare anddeeply thought book. This text has been computerized, displayed on the Net,and forwarded to you as a tool for educational purpose, further research,on a non commercial and fair use basis, by the International Secretariatof the Association des Anciens Amateurs de Récits de Guerre et d'Holocauste(AAARGH) in 1997. The E-mail of the Secretariat is <aaargh@abbc.com> Interested readers are kindly requested to consider buyingthe book from the publisher, which is handier to read as a book on paper.In order to survive, books must be produced and sold by publishers. We see the act of displaying a written document on Internetas the equivalent of displaying the said document on the shelves of a libraryopen to the public. It costs us a modicum of labor and money. 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In determining whether theuse made of a work in any particular case is fair use the factors to beconsidered include --- (1) the purpose and character of the use, including whetherthe use is of a commercial nature or is for nonprofit educational purposes; (2) the nature of the copyrighted work; (3) the amount and substantiality of the portion used inrelation to the copyrighted work as a whole, and; (4) the effect of the use upon the potential market valueof the copyrighted work. +++++++++++++++++++++++++++++++++++++++++++++++++++ ARTICLE 19. <Everyone has the rightto freedom of opinion and expression; this right includes freedom to holdopinions without interference and to seek, receive and impart informationand ideas through any media and regardless of frontiers.> ARTIKEL 19 der Menschenrechte: <Jedermanhat das Recht auf Freiheit der Meinung und der Meinungsäußerung;dieses Recht umfaßt die unbehinderte Meinungsfreiheit und die Freiheit,ohne Rücksicht auf Staatsgrenzen Informationen und Gedankengut durchMittel jeder Art sich zu beschaffen, zu empfangen und weiterzugeben.> HomepageEnglish ------ HomepageFrancais
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