In order to succeed in their attacks on Christian civilization, the Jews have to assume the disguise of the free-thinker. They shield themselves from the superstitions and prejudices of the Christian faith behind those empty but high-sounding phrases, liberty and emancipation. At no remote period they were in the habit of celebrating secretly in their homes their religious rites, but little by little they have become indifferent in the exercise of them.
Besides the great religious feasts which tend to unite the whole race, as, for instance, circumcision, the Purim, Bar Mitzwa, there were formerly a thousand other ceremonies that closely drew together the bonds of the fraternity. A Sioum, that is to say, the end of a chapter of the Talmud, studied either by a society or by a private person, gave occasion to a repast. When it was announced that there was Zocher at a house, that is, that a male infant had been born, the privilege was accorded even to a stranger to go and salute it. The week that preceded a marriage was spent in festivities on a large scale. The table was loaded with those sweetmeats and those cakes that Henry Heine has more than once enumerated. These ceremonies, however, are to-day among the things of the past. But it must not be supposed that the Jews are less faithful now than formerly to the cardinal religious rites of their faith. A Jew editor of even a low revolutionary sheet, after inserting a violent article in which our institutions are savagely attacked, and our faith is ridiculed; a Jew editor, who laughs at our sacraments, at our Christian doctrines and habits, is the first to hasten to his synagogue, and there discharge his religions duties.
It is true, however, that a sort of religious indifference has entered the homes of many an Israelite.
If the Jews of Roumania maintain at great expense the Isrolzka family, the supposed sacred family, from which it is believed that the Messiah will at some time issue, if the Jews of Poland leave their windows open when it thunders for the Messiah to come in, the great body of the civilized Jews no longer believe in the coming of the Redeemer. They believe only in Israel, in Israel at large, which will be the Messiah, or, in other words, the great future reigning nation.
Michael Weil, a great Rabbi, says the prophecies have never made mention either of a descendant of David or of a Messiah King--not even of a personal Messiah. The true Redeemer, according to him, would no longer be a personality, but would be Israel transformed into a lighthouse of nations, built upon the noble functions of humanity, teaching truth with its books, its history, its constancy, and its fidelity to doctrines.
It does not seem necessary to answer this impudent assertion. This gang of tricksters, of manipulators of money, is to be the lighthouse of nations, nations that have produced a Washington, a Franklin, a Bacon, a Shakespeare, a Charlemagne, a St. Louis, a Goethe, a Dante, a Socrates, a Leonidas, and so many others; nations that have produced the greatest thinkers, men of the loftiest genius as well as the most admirably organized societies ! The Jew must have lost his head, even if the romantic hope of his race of acquiring what numberless generations of Christians have founded, created and produced, has been realized beyond expectation.
By means of false promises the Jews succeed in gathering from the pockets of the poor, from the depth of woollen stockings and the pockets of old coats, the savings which the faithful wife showed with a happy smile to the husband, who feared that the time was not distant when he would no longer be able to work. With the product of these thefts they buy historic estates, where eminent men of former times rested after having grown old in the service of their country; thereon the degenerate scions of the aristocracy disgrace themselves by bowing to and admiring these thieves and spurious Jew barons, whose coat of arms would be more appropriately impressed upon pig-pens.
But how sad to think that these men are nominated ministers and ambassadors, as in the case of Raynal Bischoffsheim and others. A feeling, however, of disappointment has come over the Jews. They seem to say, "Is this all ?" In the boxes of fashionable theaters, paid for with the pilfered savings of the poor whom they have reduced to despair, on the balconies of the castles they have stolen, these victors are assailed by the cankerous thoughts which came over the biblical Schelemo on the terraces of his palace and in the alleys of his garden.
" Man has no advantage over the beasts. Both have the same end, both return to dust."
" A living dog is better than a dead lion."
" The best thing for man is to eat, drink and enjoy himself."
Thus speaks in the Ecclesiastics Kohelet, the faithful adherent of Sadducean morality. The vision of death that comes with long strides, the vision of that coffin that is raised into yonder magnificent apartment, the windows of which remain veiled during seven days, the appearance of that corpse which is carried off almost in a decayed state, cast an ineffaceable shadow upon all the Jews.
The Jews avoid even to pronounce the word death. We find in the Ketouboth that a rabbi was reprimanded for having said in a funeral oration, "Many men will empty the cup of life." Abbaye says, "Many men have emptied the cup of life" is an allowable expression, but we must not say, "Many men will empty the cup." In Beracloth Abbaye again forbids the mention of the word death. The custom of throwing water before the door of a house in which a death occurred was due to this same sentiment. It was the way of announcing the death to the neighbors without employing the forbidden word.
Although the Jews have preserved the idea of one God, their belief in a future life is wavering and confused. The Pharisees had spiritual tendencies, but the Sadducees were absolutely materialistic. There is little or no mention of the immortality of the soul in the Pentateuch, and the only text that clearly speaks of immortality in the Old Testament is the following verse of Daniel[12:2]: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."
The Mischma forbids the discussion of these problems, and the Agadah brings to the defence of this injunction the story of the four well-known doctors, Ben-Azai, Ben-Zoma, Akiba, and Acher, who dared to venture into the avenues of Paradise. The first died, the second became a lunatic, Acher became an apostate, while Akiba alone got out of the scrape by the exercise of his daring and good sense. In a word, the Jewish faith never puts in the first rank the doctrine of future life.
The narrowness of the Jew's horizon is evident. He is destitute of the beautiful hopes that are our consolation and our joy.
Swedenborg, in whom we often find descriptions worthy of Dante, thus speaks of a particular part in hell in which the Jews abound. "In this part of hell," he says, "the Jews were in great numbers. Their presence as they came near the other spirits was manifest by a disgusting smell of rats. There the Jews run about the streets in the mud, complaining and tittering lamentations."
We must not omit to mention that the Jews of today are much troubled and preoccupied with the anti-Semitic movement that is apparent throughout Europe. From 1870 to 1879 they traversed a period of delirious pride. "What happiness to live at such an epoch"--"Es ist eime Lust zu leben,"--the Jew Wolff wrote in the National Zeitung at the time when the Laskers, the Bleichroeders, the Hausemanns, the Ickelheimers, like hungry vultures, despoiled of their billions the Prussians who were, so to speak, intoxicated with glory. What happiness thrilled the band of harpies in France and New York who saw money, palaces, princely dwellings, all in their possession.
But they have now lowered a little the tone of their voices, for they feel that there is a movement among the Christians of all countries which will be much stronger than the Alliance Israélite Universelle.
The Jew is naturally a morose being. Enriched, he adds insolence to his moroseness. He is what may be termed arrogantly morose. Drumont says that hypochondria, which is only one of the forms of neurosis, is the sole gift which the Jews have made to France, once so gay, so laughing, and so abounding in strength and gayety. "The Jews are both morose and sombre," said Shaftesbury in his Characteristics, a sentiment profounder than it appears. It is an error to believe that the Jew finds amusement in the society of his own people; an error even to believe that he loves them. The Christians seldom support one another, but they love one another, they experience pleasure in seeing one another. The Jews, on the contrary, sustain one another even unto death, but they cannot tolerate the society of one another. As soon as they are no longer engaged in business they run off like one possessed. They do not feel at ease in the society of Christians, and a word of veneration for the Founder of the Christian religion suffices to render them ill. A pleasantry at the expense of Judas, while they may receive it with a sickly smile, really exasperates them. In fine, the following injunction written over the doors of the Ghettos in Italy is something that the Jews everywhere follow :
"Ne populo regni coelestis hoeredi usus cum exhoerede sit."
"Let the people, heirs to the kingdom of Heaven, have nothing in common with those excluded therefrom."
At times a smile full of meaning illumines these bloodless visages at the thought of some joke played upon a Christian. The fox, in fact, is the allegorical beast of the Jew. The Meschabot Schualim, or The Fables of the Fox, is the first book put into the hands of the young Jew. Later in life he finishes his training by exercising every manner of deceit and theft upon the Aryan. After having, for instance, like Bleichroeder, organized the expedition against Tunis, which cost France the lives of many of her children and the alliance of Italy, he tramples upon the dignity of his victim by causing himself to be nominated commander of the Legion of Honor by an unworthy and corrupt minister.
It may seem strange to the reader if we add that besides the above characteristics there is another side in the Jew's nature, resembling the innocence of a child. Innocence among the Jews ! You are certainly jesting !
It is not a jest. The Jew, who is the embodiment of all that is sharp, close and most contemptible in nature, has the astuteness of the savage as well as the vanity of a child. His mouth opens with pleasure as he contemplates some cheap mark of distinction bestowed upon him, just as the mouth of the African opens, whose eyes and teeth shine with pleasure when he obtains a piece of painted glass or a remnant of some gaudy colored cloth.
Did you ever notice the Jew Free-Masons when out on parade ? There is among these vain creatures a child-like pleasure in wearing a costume which dis tinguishes them from the rest. When the Jew relates to you that he has been rewarded with some cheap medallion for vending chocolate or shoe-blacking, or some other such stuff, his pale face lights up with a ray of happiness similar to that which often illumines the faces of children upon the possession of some new toy.
THE JEWS' HATRED FOR THE CHRISTIANS.
The sentiment that dominates the corrupt and passionate soul of the Jew is his hatred for the Church and its ministers. This hatred is, after all, natural. The vow of the missionary is a permanent mockery at the wealth of the Jew, who is incapable of buying with all his gold what the poorest Christian possesses--faith and hope, sentiments absolutely unknown among the Jews. Religion among the Jews is fidelity to tradition, an attachment to the race to which they belong. But there is not a word in the Hebrew language to express faith. The Jewish word emouna means constancy, tenacity, but not faith.
Simon, alias Lockroy, may insult yonder poor missionary. Dreyfus may raise his voice against those poor sisters of charity who are ever ready to sacrifice their lives upon the field of battle or in the chambers of sickness. There will always remain to them the crucifix they wear around their necks. The fact alone that their sublime virtues and disinterestedness exist is like a thorn in the bed of the vulgar Jew Sybarite who feels himself powerless over these souls.
But if the Jews, these perpetual agitators, have wellnigh succeeded in shaking the foundations of society with the money they have wrongfully acquired, the fact remains that the day is not far distant when a new society will rise that will crush them. The day is near at hand when all their ill-gotten gains will be distributed amongst those who will take part in the mighty struggle now brewing, distributed as formerly lands and fiefs were distributed among the bravest.
In Germany, in Russia, in Austria, in Roumania, in France, even in America, where the movement just begins, all classes, rich and poor, in fact all of Christian origin, agree upon one point--the wisdom of forming an anti-Semitic alliance, an alliance directed against the Jew.
" In all affairs," says Bossuet, "there is a something that prepares them, determines them, and leads them to success." The true science of history is to study the secret causes that have brought about great changes and the important conjunctures that made them occur.
FROM THE EARLIEST TIMES TO THE EXPULSION OF JEWS IN 1394.
The Jews came into France shortly after the invasion of the Romans. In the fourth century, toward the year 353, they assassinated a Roman officer, who, after having governed Egypt, returned to Gaul by order of the Emperor Constans. Among the Gauls, the Jews were no better received than they were in Rome. Nor were they better treated by the Visigoths. The council held in 465 forbade the Christians to associate with the Jews or to eat with them. Clotaire II. withdrew from them the right to begin an action against the Christians, and in 633 Dagobert II. expelled them from his States. They were always punished for their usurious dealings, but they always repeated the offence, and finally they became so rich that we find them in later years prominent even in political affairs. Charlemagne added a Jew to the embassy he sent to Haroun-al-Raschid. Their influence was so great that, not content with obtaining freedom of worship, they sought to pass a law that no business should be transacted on Saturday, and demanded heavy import duties destined to crush their Christian competitors, while they were themselves arch smugglers, and the manufacturers of spurious goods which they palmed off as being imported. They were, furthermore, the associates of all the lowest elements of those times.
As to-day, their audacity in wrong-doing made everybody dislike them. The Bishop of Lyons wrote a treatise entitled The Insolence of the Jews, which paper, were it to be done into English, would faithfully describe the life, and the low, vulgar, nauseating ways of the modern Jew, in the transaction of business.
Drawn toward the Orient by the attraction of race, the Jews unceasingly connived with the Saracens, to whom they delivered Béziers, Narbonne and Toulouse. Owing to this treason, each year on Easter Sunday a Jew was chosen, three slaps were given him at the door of the cathedral, and a fine of thirteen pounds' worth of tapers was imposed upon him.
Their condition, however, was gradually improved. In 1131, when Pope Innocent II. went to France, the synagogue took part in the immense parade that passed before the Pontiff.
As long as the Jews abstained from ruining the country with their jobbery, their treason, and murder of Christian children, they were left as tranquil as the Christians of those times. They were as rich then as they are now, and owned one-half of the city of Paris.
A curious characteristic which denotes the incredible tenacity of the Jews, and the persistency with which oral tradition is transmitted by this people for whom centuries do not count, is their obstinacy in returning as masters to a place from which they have been expelled. The mills of Cordeil, which formerly belonged to the Jew Crescent, now belong to the Jew Erlanger. Nearly all the domains of the Isle of France, where the Jews used to live, belong now to the family of Camondo, to Ephrussi, and to Roths child. The historian Michelet says: "With all their rich possessions, the Jews of the middle ages lived as they formerly lived in the Orient. They never failed to torment the Gentiles. In times of epidemics and political ruin they were in league with the vilest and lowest element of society."
Peter the Venerable, Abbé of Cluny, mentions the unheard-of crimes of the Jews, who profaned the churches, overthrew the altars, burned the crosses, whipped the priests, poisoned the monks, and forced them to take to themselves women by threats and torments.
The Jews committed still more dastardly crimes. The children, those candid and charming creatures in the souls of whom the purity of heaven is reflected, have always been the object of the Jews' hatred. Herod caused them to be massacred. The Jews of the middle ages bled them and then crucified them. All the testimony, all the commemorative monuments raised to celebrate a crime of which an entire city was a witness, all authentic documents, everything upon which true historic facts are founded, agree, and all contemporaneous writers are unanimous in their testimony concerning the assassination of Christian children by the Jews.
The peculiar faculty of the Jew of sucking dry the prosperity of a country, as soon as he is left alone, had assumed proportions beyond bearing. Bitter com plaints were heard on all sides. Philip-August, upon his ascending the throne, confiscated a part of the possessions of the Jews, and cancelled all debts due to them. Napoleon was obliged to act in about the same way. Every potentate who has the sense of right and justice in him, every government, ought to act in a like manner. It would suffice to say to them, "You have not acquired the millions you possess by work, but by deceit and lying. You have not created values; you have only possessed yourself of the values created by others. Make part restitution of the wealth you have wrongfully acquired." No one would find fault that a Seligman, a Belmont, or a Rothschild, for instance, should be left with a yearly income of half a million only.
St. Louis, "the king without fear," determined to ascertain for himself, and carefully to examine into, the cause of the complaints and bitter animosity against the Jews. This great and good king, who had an inexhaustible love for justice, sought to know why the Jews were the object of the hatred of all. Upon the demand of Pope Gregory IX., whose attention was also called to this fact, he caused the Talmud to be examined in a solemn assembly, over which presided William d'Auvergne, and in which the rabbis were invited to take part. "It was in Paris, in the beginning of summer, the 24th of June, 1240, when this memorable council took place. The Court of St. Louis was presided over on that day by Queen Blanche. .... A few volumes, covered with strange characters, attracted the attention of the curious, and it became known through Nicholas, a converted Jew, that the characters were Hebrew letters, and that the books were the Talmud. But soon a more interesting spectacle attracted the attention of the assembly. Four rabbis had just entered the room. They were Jechiel, of Paris; Judah, son of David; Samuel, son of Solomon, and Moses, of Coucy, son of Jacob--the latter a famous orator known throughout France and Spain. They entered, sad and uneasy, into the palace of the king, while the assembled Jews scattered themselves about like a flock of sheep without a shepherd."
Every opportunity was given to the Jews to defend themselves, which they did with courage and ability. They, however, were forced to acknowledge that the Talmud contained precepts not only contrary to the good of Christian society, but of every civilized society. Passages were read which horrified the listeners. The book said that Jesus Christ was plunged into hell, into ever-boiling mud; that the Divine Son of the Holy Virgin was the fruit of adulterous intercourse with a soldier named Pandara, and that the ministers were no better than howling dogs. Other passages were read that increased the fear of the Jews and the indignation of the Christians.
" It is right to kill the best of the Goy."
" The word given to a Goy need not be kept."
" Thrice every day, during their prayers, the Jews must hurl curses against the ministers of the church, the kings, and enemies of Judaism."
St. Louis displayed an extraordinary amount of moderation. As Jechiel was trembling with fear, one of the officers of the king said, "Jechiel, who thinks of doing any harm to the Jews ?"
The Talmud alone was condemned, and all the copies that could be found were cast into the flames. In conformity with his paternal goodness and kindness, St. Louis took active measures against the Jews only when he was forced to do so in order to protect his subjects from these rapacious wolves. The Ordinance of 1254 forbids the Jews from practising usury, from attacking or blaspheming the belief of the people among whom they live, and enjoins them to follow an honest living.
The Jews were now forced to walk carefully. The times threatened to be bad for them. Their literature shows the disturbed condition of their mind. To the light, airy verses, the suggestive and coarse songs of the period, now succeeded plaintive elegies.
"Alas, the daughter of Judah is clothed anew in mourning, because the shades of the evening have spread."
"Hope in my goodness, oh, my dove! I shall praise as of old, my Tabernacle. I shall then prepare a lamp to David, my king; then shall I repress the ferocious beasts that have kept themselves in ambuscade, in order to devour thee, oh, my beautiful dove ! whose voice is so agreeable."
Their schools were closed, but we must not forget that while the Jews for centuries wearied everybody with their complaints and misfortunes, as soon as they obtained a semblance of authority they lost no time in closing the schools of others.
We must, however, render this justice to the Jews. They supported adversity in an admirable manner. During these persecutions they stand forth almost un-equalled in their heroism, patience and abnegation. The mothers often threw their children into the flames through fear that they would be baptized.
On the 26th of May, 1288, on Good Friday, the Gentiles invaded the house of the rich Jew, Isaac Chatelain, arrested him and all his family. The prisoners offered to buy their liberty with gold, but it was not accepted. They were told that their lives would be spared on condition that they abjure Judaism. This they refused, and on Saturday, the 24th of April, 1288, the 5048th year of the Jewish era, the entire family, numbering thirteen, were cast into the flames. All faced death with intrepidity, singing the Schema and mutually encouraging one another. The wife of Isaac herself walked into the flames, followed by her husband and the rest of the family.
In order to appreciate fully this strength of character, we must go back to the times in which these scenes were enacted. Society was then absolutely religious. The Jew, by placing himself outside of this society, put himself not only beyond the law, but, to employ the expression of Hegel, "he cast himself outside of nature." What had the Jews to gain by struggling against so many united forces, when, since the fall of their temple, they had found their God deaf to all their prayers ? Their energy, however, was marvelous; their courage in the face of death has never been equalled. Then, and then only, does the Jew become the personage that Michelet has painted in an incomparable page that has the life of a work by Rembrandt.
"During the middle ages, he who knew where gold was to be found, the true alchemist, the true sorcerer was the Jew, or the half Jew, the Lombard Jew. The Jew, everywhere thought to be an impure being, the Jew who could not touch a Christian woman without risking his life, the despised being upon whom everybody spat,--it was to him that one had to apply in time of need. This prolific nation alone had what may be called the multiplying force; the force that engenders, that increases the sheep of Jacob, as well as the shekels of Shylock. During the middle ages, though persecuted, banished, recalled, the Jews were the middle men, the men who stood between the royal treasury and the victims of the treasury; sucking the gold from below and rendering it to the king with an ugly grimace. Something, however, always stuck to their fingers. They knew that they lived in constant danger, and yet in their hands was all the wealth of the country. To-day they are free, and, despite the kicks they have received, they have reached their present enviable position. ... Want, bitter want alone, forced the poor man to address himself to the Jew, to approach his dingy little house, to speak to the man who had crucified his children. When yonder poor man had spent his last resource, when his bed had been sold, when his wife and children slept upon the ground, trembling with fever, slowly, and with downcast head, he directed his steps toward the odious house of the Jew, and long stood before the door ere he knocked. The Jew opened with precaution the little window, and the following strange dialogue ensued: What did the Chris tian say?' 'In the name of God--' 'The Jew killed this God of yours, did he ?' In the name of pity--' 'Have the Christians ever shown pity or mercy to a Jew ? These are not the words wanted here. I must have a pledge.' What pledge could he offer who had nothing ?' 'My friend,' said the Jew, in conformity with the laws of the king, I can lend you nothing. No, this bloody garment and this bit of iron will not do. The law prevents me from advancing money upon such objects. But you can offer yourself as a pledge. I am not of your race. My right is not the right of a Christian. It is an old right. Your flesh will do for me. Blood for gold.' "
The Jews were more harshly treated by Philip the Handsome than by any of his predecessors. The edict of 1306 expelled them, and decreed the confiscation of their property.
The Jews kept up their courage, and determined to be avenged.
It is an incontestable fact that the Jews entered into a compact with the King of Granada and the Sultan of Tunis, whereby they organized a conspiracy known as the "League of the Leprous," composed only of persons stricken with leprosy. This was done with a view to poison the wells and public fountains, and in this way spread death, create one of those crises, one of those vague periods of uneasiness and of trouble, which have rendered possible the terrible upheaval of '93, so profitable to Israel.
Proofs abound, and the existence of a general uprising of the leprous is attested by all contemporary authors, one of whom says: "With our own eyes we saw a woman afflicted with leprosy, and who, fearing to be arrested, cast behind her a bundle of rags, which was immediately brought to court, and upon being opened, there was found in it the head of an adder, the claws of a toad, and something resembling the hair of woman, steeped in a dark and foetid liquor,--a fearful thing both to see and to smell. The whole was thrown into a blazing fire, but as it did not burn, it was clear that it was a virulent poison."
Another writer says: "There were many opinions, of which the most prevalent was, that the Moors of Granada, seeing themselves so often worsted, conceived the plan of avenging themselves, and entered into a plot with the Jews to destroy the Christians. But as the Jews were already suspected, they applied to the lepers, who were easily persuaded to form the said league. The Jews advised these miserable fellows that, as they were held in so despicable and degraded a condition, it would be well to compass the death of all Christians, or at any rate spread leprosy among them." The historian Michelet also relates : ... "A well-known leper, seized with fear, confessed that a rich Jew gave him money, and also certain drugs composed of human blood, urine and human flesh, called the body of Christ. All this was dried and battered down, and then a weight was attached to it, and the whole was thrown into the public fountains and wells."
Is it astonishing that the lepers were thus instigated by the Jews ? Do we not see in this the habitual manner and method pursued by the Semite in his work of revenge ? The lepers, the downtrodden people, the pariahs, the moujiks of Russia, are to the Jew only ready-found instruments that he arouses, agitates, deceives, and lets loose upon society, with fat promises and big words, and that he after ward abandons to their fate. Pay no attention to this singular mixture of urine and human blood, but suppose that the ingredients are petroleum, nitro-glycerine or dynamite, and you will be in the full tide of the modern movement--a movement headed by the Jews who preach the use of fulminating cotton, or by those like the Jewess Jessa Heffmann, who in Russia preaches dynamite, or the Jew Most who, in America, preaches anarchy, and then conceals himself under a harlot's bed; all these dastardly crimes are the peculiar business of the Jew. Did not the Jew Mezzeroff, only the other day, here in New York, in a public lecture, advise bomb-throwing as the only means left to the Irish to obtain their rights from the English ? And are not the greater part of the criminal anarchists in Chicago of the Jewish faith ? The Aryan temperament does not adopt this method of revenge. The Aryan will thrust a knife into you, or kill you with a revolver, but he understands nothing of this peculiar chemistry. During the last Cretan insurrection the Jews threw poison into the wells around Chania, and many Greek volunteers died from the effects.
The hatred of the crucifix is a dominant sentiment of the Jew. King Jean the Good tried to win their loyalty by generous concessions. But the Jews continued in their evil doings, and in their unaccountable intrigues and jobbery.
They began anew to ruin the country, and it is also positively asserted that they strangled Christian children on Good Friday. The people of those times, who were less patient than those of the present day, rose against them, the preachers denounced them from the pulpit, and in the course of time the kings were compelled to adopt stringent laws against them.
Charles VI. issued, on the 17th of September, 1394, a rigorous decree of banishment, and forbade them, under penalty of death, to remain in his kingdom.
Two years were allowed the Jews to wind up their affairs, after which time they were obliged to quit France. This date of 1394 is one of the most important, not only as regards French history, but also as regards Christian civilization. Former kings exercised both mildness and severity toward the Jew. But now it has been proved that the Jew could not become acclimatized to the soil of France. The most diverse races--Celts, Gauls, Gallo-Romans, Germans, Franks, Normans, have been fused into that harmonious whole which forms the French nation of to-day. They smoothed down their differences, and have mutually tolerated one another's faults. The Jew alone was not able to enter into this amalgamation. The people therefore said to him, "My friend, we cannot get along together. Let us separate, and good luck to you."
This may be termed intolerance, but it is intolerance only in the sense that science applies to the word when it says, "The subject cannot tolerate this matter." France could not tolerate the Jew, and accordingly expelled him. She will receive him back after many long years, but she will be sick of her bargain, which will inevitably cause her ruin.
Owing to the elimination of this vermin France, which was still plunged into the horrors of war, attained, with an almost astonishing rapidity, a degree of almost incredible prosperity. She again became the great European nation, and ruled with her arms, letters, arts, exquisite courtesy, taste, and with the charm of her benevolent, kind, and social nature. She became the arbiter, the model, the envy of the world. She counted among her sons famous generals, illustrious statesmen, incomparable writers. She met with triumphs and reverses, but her honor remained spotless. She was not exempt from vices, but her vices were not those which degrade, and when she rushed to arms, it was neither for the sake of the Mexicans nor for the Tunisians. At home her people were, if not rich, at least happy, because the Jew was not there to bring havoc with his jobbery, his fanaticism, and his parasitism. Beginning with 1394, the glorious time when the Jew was banished, France kept on the road of prosperity: in a word, she ascended. From the year 1789, the ill-omened year when the Jew was received back, France moved unceasingly on the downward track.
What became of the Jew from 1394 to 1789 ? Nobody knows. He disappeared, he vanished, he burrowed like the groundhog, or, like the hunted rabbit, changed his place of action, modified his plans, cooled his ardor. He seems to have plunged into the dreams of tradition, to have been absorbed in the study of the Zohar or of Sepher Zetzirah. He became an alchemist, a magician, and claimed to foretell the future by questioning the stars. The one thought which preoccupied him throughout this time was how to act. Both France and Spain had closed their doors against him. Spain, which the Jews surrendered to the Moors, expelled him, and in a short time after-ward the chivalrous Spaniards foot by foot reconquered the soil of their country, and being rid of the Jews, they were enabled to add glorious pages to their history, such as we find during the reign of Philip II.
The Jews naturally considered Germany as their land of promise. Germany was, at that time, divided into a number of small principalities, hence the royal authority was less powerful than on the other side of the Rhine. But Germany hated the Jew as much as France did, and now and then did not hesitate to burn a few of them.
Darmesteter says that the Jew was also occupied at that time in laying bare the vulnerable points of the Church, and that he brought to this task the formidable sagacity of the oppressed. He was the adviser of the unbeliever. All free-thinkers, all whose minds were dissatisfied, diseased, came to seek him in their darkness. The Jew was at work in his great workshop of blasphemy. It was he who forged the poisonous and corrupt arms of irony--shafts which he bequeathed to sceptics and libertines, and the sarcasm of Voltaire may be considered as the last expiring echo of his work.
Protestantism served as a stepping-stone to the Jews to regain a foothold in society.
In 1520, the very year when Luther burned the Bull of the Pope at Wittenberg, the first edition of the Talmud was printed in Vienna.
Luther, however, was far from being the friend of the Jews. He was more cruel toward them than any Catholic priest has ever thought of being. "To ashes, to ashes with all the synagogues, and all the houses of the Jews. Let them be all packed into stables, let all their treasures and goods be taken away from them, and let them be used for the maintenance of converts. Let the Jews and the robust Jewesses be forced to the severest labor. Let their books of prayer be taken away from them, and be it forbidden them under penalty of death to ever pronounce the word of God. Let there be no mercy or pity shown to the Jews. Let our princes drive them out of their provinces. Let the ministers inculcate into the minds of their hearers hatred of the Jew. Had I authority over the Jews, I would call together the most learned and the richest of them, and would threaten to have their tongue cut to the very roots, in order to prove to them that the Christian doctrine does not teach one God only, but a God in three persons."
These were the words of Luther, the apostle of Protestantism.
Protestantism, however, was profitable to the Jew. It gave him the opportunity to enfranchise himself, and permitted him to remain in Germany, where he again exercised his usurious nature, from which the Church, with a maternal solicitude, during many a century protected the Aryan.
The picture of that epoch of transition is curious to study on account of its analogy with the movement that takes place to-day. People then lost the taste for work. They sought enterprises which promised large returns for as little work as possible. The number of drinking places increased to an alarming extent. Farmers became poor, and were forced to sell their products at any price. Corporations were impoverished; in fact, the whole population stood face to face with ruin. The greater part of the people threw themselves into the fever of speculation, and, as it always happens, the majority were ruined, while a small proportion only became wealthy.
In the mean time the Jews were constantly conniving among themselves and casting longing eyes toward France. But the times were not as yet propitious for Israel. Louis XII. imposed upon the countries newly acquired by France the same decree of expulsion as was promulgated by Charles VI., which act of his won for him the surname of Father of the People.
A few Jews expelled from Spain succeeded in finding at that time a domicile at Bordeaux. But with what great precaution they had to act ! What a number of disguises they had to assume ! It is to the credit, however, of this colony, to say that they repaid their hospitality to France by giving to the world Montaigne, and it is a fact that for at least one hundred and fifty years they abstained from exercising their faith in any form whatever. The letters-patent granted by Henry II. authorizing their sojourn were delivered not to the Jews but to new Christians.
Another band tried to enter France by another way, and in 1615 it was found necessary to enforce anew the edict of expulsion, which, however, was not strictly carried out, as the Jews, during the minority of Louis XIII., had come into France in considerable numbers. They had a powerful protector at court, one Concini, who was surrounded by a great number of Jews, and who was engaged in many an act of jobbery, wrongdoing, and deceit. The history of that man reminds us of the life of Gambetta, who may be considered as a second incarnation of Concini. Fortunately, France in those days had men who considered a hostile citizen more dangerous than a foreign foe. A simple captain named De Vitry, sword in hand, and attended by three soldiers only, stood on a bridge and there hindered the passage of Concini, the insolent adventurer, who was advancing, followed by a numerous escort; resembling a regiment. "Halt, there !" cried De Vitry. "Who dares speak thus to me ?" said Concini, and, as the presumptuous foreigner accompanied his words with a significant gesture, De Vitry took careful aim and pierced his brain with a pistol shot. Upon this, he entered the palace of the king, and said, "It is done." "Much obliged to you, my cousin," replied Louis XIII. to the humble captain whose courage alone had just made him a relative of the king. "You are a marshal and a duke, and I am happy to be the first to salute you with your new title."
Heroism to-day, however, does not enter into our relations with the Jews, who are permitted to undertake everything, and slowly but surely to undermine the foundations of our prosperity. Scarcely was Concini killed when the order was strictly enforced for the Jews to disappear. The only Jew who remained in France was Lopez, who claimed that he was a Portuguese and formerly belonged to the Mohammedan faith. The poor fellow ate pork to such an extent every day that he fell sick, but he succeeded in allaying all suspicions regarding his nationality. He was a dealer in bric-a-brac, then in diamonds, then a banker, later an ambassador, and finally counsellor of state. He was at once a Proust and a Bischoffsheim.
Henry IV. saw in Lopez an excellent instrument with which to create trouble in the home affairs of Spain. The death of the King put an end to this plan, but Lopez was not discouraged, and returned to the business of a diamond broker, in which he acquired such skill that uncut diamonds were sent to him from every part of Europe, which he ground in a manner not before known.
Richelieu, whose genius reminds us of that of Bismarck, employed Lopez as a spy, and intrusted him with an important mission to the government of Holland. The nature of the Jew both in prosperity and adversity remains unchanged. His instincts are always the same. If a Jew were crowned king, he would find some means to sell the jewels of the crown. Lopez did not neglect the furtherance of his private ends during his extraordinary mission, and on his return to Paris announced a sale of bric-a-brac which was more loudly advertised than the one by Sara Bernhardt. He bought in Holland a thousand different curios, said to have come from India, and their sale brought him fabulous wealth. For a Jew, however, Lopez was an honest man. He was accused of being a spy of two governments, but it was shown that he served only one, which fact alone may well raise a doubt in the mind of the reader as to his being a veritable Jew. He displayed his wealth with the bad taste so common among his people. He had a beautiful house, of which he constantly boasted. But what is there astonishing in this ? Baron Hirsch, the well-known Jew banker, in the course of a dinner, said to his guest at the time when strawberries were served, in the month of January: "Do not hesitate to cat as many as you like. The cost is dear, but I do not mind it." This same Jew said to Lavisse, Professor of History at the Sorbonne, who was engaged to give private lessons to his son: "Pray smoke this cigar. It is true that you cannot afford to smoke as good at home, for it cost me fifteen cents."
Lopez died in Paris in 1649, and was buried according to the rites of the Catholic faith--a faith which he ostensibly exercised during his residence in Paris.
By carefully concealing their origin, the Jews ceased to be regarded as the pariahs--that degraded class in India of whom we are told that, before a native exchanges a word with one, he places his hand before his mouth. Holland offered to the Jews an asylum, and there we find them in great numbers.
Alone of all races, the Jew can exist in every climate, but at the same time he cannot exist without doing injury to others as well as to himself. With his love for wrong-doing and intrigue, his mania for unceasingly attacking the religion of Christ, the Jew is exposed to certain temptations to which he is always the victim. This, in part, explains the continual persecutions of which he has always been the object. As soon as he enters into relations with the Germans, noted for their love of the abstract; or with the French, so fond of change; or with the Slavs, so given to dreaming, he cannot restrain himself. He invents socialism, internationalism, or nihilism. He hurls upon the society that has received him revolutionary doctrines, and finally all join in driving him away.
It is remarkable, however, that the Jew has been powerless to make much of an impression on either the English or the Dutch. He perceives by instinct, through his long proboscis, that it would be useless to attempt anything against these two peoples, so wedded to their own customs, so firm in their traditions, so attentive to their interests. He contents himself with proposing certain affairs, which are minutely discussed by the natives, and only entered into when they are good; but he abstains from relating fabulous stories, and does not create either a loan or a commune.
Holland, which is a matter-of-fact country, averse to that chivalrous ideal which is also so antipathetical to the sons of Jacob, was the cradle of the modern Jew. For the first time in his existence the Jew found there not the splendid success which intoxicates and destroys him, but the calm of long duration, the regular and normal life.
It is Rembrandt whom we must contemplate, study, scrutinize, ransack, analyze, before we clearly understand the Dutch Jew. Throughout his life Rembrandt lived constantly with Israel. His studio, replete with countless bric-a-brac and objects of art, was a veritable storehouse, resembling the shops where second-hand goods are sold. The eye, on entering his place, for a moment remained bewildered, but from the extreme end a sordid old man, with a hooked nose, slowly arose. It was Rembrandt himself. His work is of Jew color, yellow, of that earnest, fervid and warm yellow which looks like the reflection of gold laid upon an old rowel of the middle ages, forgotten in a corner. How life-like are the Jews painted by Rembrandt ! They seem constantly talking of affairs as they emerge from a synagogue, ever occupied in discussing the value of a florin, or of the last consignments received from Batavia. They wind their way, stick in hand, with the air of a wandering Jew, who feels as if he had reached a spot where he can for a moment rest.
Owing to the, relatively speaking, quiet life which the Jews led in Holland, their condition seems to have improved. In England Cromwell was the jealous protector of the Jews. It was he who raised the decree of banishment that weighed upon them. Meantime the Jews were tolerated in Metz and Strasbourg, which proves that there is no victory without its inconveniences, for the conquest of Alsace brought into France a considerable number of Jews, whom the country could well have afforded to do without. About that time the French authorities insisted that the old usages affecting the Jews should be relaxed, because many of them were employed as military contractors. This change benefited the Jews, whose numbers now amounted to upward of 20,000, and who possessed property estimated at from four to five millions of our money.
Louis XII. had extended to the territory of Provence the ordinance that expelled the Jews from France, but many among them followed the advice given them by their co-religionists in foreign lands, and pretended to be converted to the Christian faith. In 1489, the year when it was reported that the Jews were again to be banished, a famous rabbi wrote, in the name of his brothers, to the rabbis of Constantinople, seeking advice as to what ought to be done, and the following letter, dated the 21st of December, 1489, was received :
WELL-BELOVED BROTHERS IN MOSES: We have received your letter, in which you enumerate the misfortunes and the wrongs you suffer. These have troubled us deeply, as they have you. But the advice of the greatest rabbis and the governors of your race is this:
You say that the King of France wishes you to become Christians. Do so, since you cannot do otherwise; but keep always the law of Moses in your heart.
You say that the Gentiles wish to take your property away. Make your sons merchants, and through traffic you will, little by little, get their riches and possessions.
You complain that they plot against your life. Make your children physicians and apothecaries, which will enable them to poison and kill the Gentiles without fear of detection or punishment.
You say that your synagogues are being destroyed. Make your children priests, and they will be able to destroy the churches of our enemies.
And as to what you say, that you endure great vexations, make your children lawyers and notaries, and urge upon them to apparently embrace public affairs, and in this way you will dominate the Gentiles, get their lands, and avenge yourselves upon them. Do not neglect the advice we give to you, because experience will teach you that from being low you will attain a lofty eminence.
Prince of the Jews of Constantinople, 1489.
In Avignon, which was at that time a Popish district, the Jews of France had found almost complete liberty and comparative security. Avignon, during the middle ages, may be called the Paradise of the Jews. From time to time, of course, popular uprisings took place against them, owing to their cruel usury, but the Pope always intervened to appease the people.
In Avignon, as elsewhere, the Jews did not scruple to commit acts of dishonesty and scurrility toward the Christians. For a long time there could be seen at the entrance of the Church of St. Peter a holywater font, which recalled one of their offensive acts. This font was entitled "The Font of the Beautiful Jewess." A Jewess of rare beauty had penetrated into the church on an Easter Sunday, and spat upon the holy water. For this act of hers she was publicly scourged, and a commemorative inscription recalled both the sacrilegious act and the punishment imposed.
The Jewish colony at Bordeaux prospered to a remarkable degree. As to Spain, after the defeat of the Moors the people of that country followed the example of France, and eliminated from their bosom the elements that were the cause of continual trouble.
On the 30th of March, 1492, King Ferdinand of Aragon and Queen Isabella of Castile, upon the advice of the illustrious Ximénès, issued a decree which ordered all Israelites to leave the country. The years following their expulsion may be considered the most glorious in Spanish history.
A few families, thereupon, sought refuge in Portugal. There they found a precarious existence, and shortly afterward they were again expelled, and Montaigne, whose parents were among those persecuted, related the heart-rending circumstances of this new exodus in a chapter that aroused more feeling than any other page of the sceptic.
Montaigne and Dumas, both of whom are of Jewish extraction on their mother's side, are the only two French writers really worthy of being called writers that the race of Israel has given us, both of whom, however, are impregnated with Christian blood. Without seeking to establish a comparison between the two, which would be strained,--between the laughing and light mockery of the one, and the bitter raillery of the second,--it may be affirmed that both have been destroyers, both have put in relief the vices and weaknesses of humanity, without proposing any loftier aim for man to strive for. Both were gigglers, and morose at the same time; both void of illusions and destroyers of the illusions of others.
No writer has ever been more occupied with religious questions than Dumas. None has ever penetrated more deeply into the depths of the human heart. Had his robust and virile intelligence been enlightened by the truth, he would have rendered immense services to the world. He himself seems to have had the feeling of what he was losing and of the harm he caused to others by his unbelief. He never lent his ears to any proposals, vile temptations, or to a desire of being on good terms with the so-called freethinkers, of whom he often spoke with scorn, but he was unable to take the one decisive step. He was born blind, and he remained blind to the end of his days. Vain were his efforts to escape from the fatality of the race.
We have already stated that the Portuguese Jews have never been able to enter France as Jews, but as new Christians. "It is impossible," says a document written in 1767, "to conceive of a plan formulated with greater skill and cunning, than the one for the establishment of the Jews at Bordeaux. That lie of being new Christians was well calculated to please his Christian majesty."
It is true that these Portuguese Jews always protested with energy whenever they were spoken of as Jews.
In the year 1614, fearful that active measures would be adopted against them, they addressed a petition to the king, stating: "For many years we have been living at Bordeaux, and, owing to the bitter jealousy of which we are the innocent cause on account of our prosperity, we are accused of being Jews, when in truth we are good Christians and Catholics."
They scrupulously adhered to all the outward practices of the Catholic faith. Their births, marriages, deaths were inscribed in the register of the church. Their contracts were preceded by the words, "In the name of the Father, the Son, and the Holy Ghost."
After having lived in this manner for nearly one hundred and fifty years, the Jews remained as faithful to their belief as on the day when they first set foot in France. As circumstances favored, by degrees, they more openly returned to Judaism, had their children baptized in their faith, and old marriages were celebrated anew according to their own rite. A large number of Jews also, whose families had for two centuries officially practised Catholicism in Spain, crossed the frontier, in 1686, and came to Bordeaux to be circumcised, and remarried according to the Jewish faith. The persistency, the stubborn vitality of Judaism, which nothing ever impairs, over which centuries glide without making any impression, and which maintains itself in all its entirety from father to son in the intimacy of the home circle, is certainly a most curious phenomenon for an observer.
In 1839 an English Jew wished to communicate with his co-religionists in Spain, and after a great deal of trouble obtained a letter of introduction to a few Jews in that country. He arrived at the house of a Jew in a certain city in Spain, the name of which he discreetly does not mention. On entering the parlor he found it full of statuettes of saints, silver crosses, and other sacred images. He made himself known, but his host, after welcoming him, begged him to say not a word that might compromise him, because the people of the country believed him to be a zealous Catholic, and both his own son and daughter were ignorant of the fact that he was a Jew.
At midnight the chief of the family and his visitor descended into a subterranean passage. There they met a small society of Jews, the existence of which no one suspected. The well-known lamp was suspended from the ceiling. Toward the East stood a box covered with black velvet, containing the rolls of the Pentateuch, and a copy of the Prophets, while upon a table of bronze were engraved the Ten Commandments. Side by side with the box was a Jew calendar, containing a list of the illustrious men among the Jews who without being known as such had played an important part in the affairs of Spain. In the centre, upon a table covered with a piece of black marble, were the prayerbooks of the Jews.
There was only one tomb in this whole place. Obliged to bear the humiliation of being buried in a Catholic cemetery, and to endure the prayers of the priest, the Jews succeeded in having the body of their rabbi escape this profanation, and had it buried there. At the death of each member of the community the Jews deposited a small piece of stone near the venerated tomb.
Both the stranger and the Spaniard conversed a long time in this sanctuary of their common hopes, and then through a small hole they noticed the day about to break, and the hour for morning prayers close at hand. We must not quit the synagogue without having raised our hearts toward the God of our fathers," said the Spaniard. The bell of a neighboring convent struck its silvery and clear notes. A light movement was heard in the house above. It was the young girl who hastened to church to be present at the first mass. Ten years later the same traveller returned to Spain. But instead of the humble house of his co-religionist, he found in its place an imposing palace. They sat at the table, and a prayer was offered in a loud voice. The young girl was now openly a Jewess.
The Jews have now taken almost exclusive possession of Spain. This explains the reason why Spain withers from the effects of incessant revolutions.
Among the numberless foreign Jews who wormed their way into France in 1789, a great many installed themselves without beating of drams or sound of trumpets, and lived the life of ordinary mortals. But when occasion presented itself, the old hatred against Christianity, which had remained dormant among their fathers, was rekindled among the sons, who are falsely taken to be free-thinkers, but who have never failed to break down the doors of sanctuaries and otherwise injure our institutions.
A document of 1733 affirms: "The Jews employed good-looking country girls for servants, whose honor they violated in order to use them for nurses to their own children, while the babes born of the girls were sent away as foundlings."
The Goy, son or daughter of the Goym, everything is created to enrich and amuse the Jew, Bordeaux was, however, a very narrow territory for the Jews. It was Paris that they coveted and where their ambition centred. In 1767 they tried to take advantage of a decree permitting foreigners to join the great body of native tradesmen. The merchants of Paris, one and all, energetically protested against the admission of Jews. They protested vehemently against the equality sought to be established between Jews and foreigners. The foreigner is open to ideas common to all civilized people. The Jew belongs to no class of civilized beings. He is a pilferer.
The petition of the merchants was couched in the following terms: "The admission of this people into a well-organized, law-abiding society threatens to be dangerous. The Jews can well be compared to wasps who introduce themselves into hives in order to kill the bees, and then open their stomachs and suck the honey from their entrails. It is utterly impossible to attribute to the Jews qualities befitting a law-abiding citizen, for they are nowhere reared in the principles of what may be termed legitimate authority. They believe every government to be an usurpation of their rights. They consider all values as being rightfully theirs, and the subjects of all countries as having robbed them of their possessions. There is a peculiar philosophy current in our day, which seeks to justify the Jews by reason of the trials they have undergone, trials imposed upon them by the Christian sovereigns of Europe. We must either regard the Jews as guilty, or reproach the sovereigns, perhaps the predecessors of your majesty, for a cruelty belonging to the most barbarous centuries."
The merchants of the eighteenth century were less stupid than those of the present day, who allow themselves to be driven from their homes, to make room for thieves who never cease to plot and rob those who foolishly permit the Jew to be established among them.
This celebrated document of the merchants seems, as it were, the last will of the old type of merchant, so upright, so conscientious, so foreign to all the ways of shameful effrontery always employed by the Jews in the transaction of business, and which made every city in Europe to be looked upon by the tourist as a true den of brigands.
All strangers who visit Paris are bored to death by the Jews. They run about like particles of quicksilver. They are on the lookout, like a hunter for his prey. They disappear and, quick as thought, they reappear to meet in some frequented thoroughfare.
The document further stated: "Fortunes are rarely made rapidly in commerce, when practised in good faith, as it ought to be. The Jews in a short space of time amass enormous fortunes. Can it be that they arrive so rapidly to a high degree of prosperity by extraordinary business capacity ? ... The Jews cannot boast of having in any way benefited the countries where they have been tolerated. All work demanding constant and laborious application is shunned by them. But to profit by the discoveries of others, to counterfeit the productions of their competitors, to exercise every sort of usury, to receive stolen goods, to buy from everybody, even from a thief or an assassin, to introduce into a country forbidden goods, to offer to unhappy debtors resources that bring about their ruin, to engage in every low act of jobbery and extortion, are the means constantly resorted to by the Jews, to further their worldly interests.
"To allow a single Jew to be established in a city would be to leave the door open to the whole race; would be to array against every merchant the forces of a powerful corporation that would not fail to crush the business of every firm and consequently of the entire city. The most vigorous laws that could be enacted, the combined vigilance of magistrates and of the police, nothing, in fact, would be able to prevent the exercise of their cupidity and of their rapacity."
The document ends with these words: "It was once asked of a philosopher whence he came ? He answered that he was a cosmopolitan, that is to say, a citizen of the world. Another said: I prefer my family to myself, my country to my family, the world to my country.' Let the defenders of the Jews make no mistake. The Jews are not cosmopolitans. They are citizens of no country. They prefer themselves to all the rest of mankind, they are the enemies of man, whom they aim to enslave."
This document made a deep impression, and on the 7th of February, 1777, the Jews were refused admission into Paris. The Jews engaged one Lacretelle to defend them, but they chose a singular defender, for their advocate thus wrote about them:
" The Jews, who are accustomed to the scorn of everybody, make their way in the world by adopting only the most base and corrupt methods. A Jew never hesitates to sacrifice his reputation if he can by so doing acquire even the smallest sum of money. His whole art consists of the art of cheating. Usury is his arm. It is a monster that in silence and in darkness disguises itself in a thousand forms; continually calculating the hours, the minutes that increase his gains. ..."
Finally, toward the end of the eighteenth century, the Jews after persistent efforts succeeded in worming their way into Paris, where, however, their existence was very precarious. They were obliged every month to have their permits to remain renewed, or their departure could be demanded at once. A single incident will suffice to give an idea of their miserable ex istence. They were not allowed to have a cemetery of their own.
They interred their dead in the back yard of a miserable inn, in a spot called La Villette, and paid the inn-keeper fifty francs for permission to inter the body of every distinguished Jew. The proprietor pitilessly exploited these pariahs, insulted them in their dearest beliefs, had oxen and horses killed and skinned on the ground he allowed for their burial, mixed the flesh and bones of the animals with their dead bodies, troubled them in their funeral ceremonies, and finally threatened no longer to receive their dead.
What a contrast between that time and the present ! Behold these miserable men who furtively wormed their way into an obscure corner, without a place to weep or to offer the last prayer of the widow and of the orphan ! ... "Oh, Eternal Rock of the world, God who livest and forever existest, Thou who art full of pity, Thou who pardonest the offences and effacest the iniquities, I implore Thee for the soul of him who has just died." Behold them to-day ! They are the financial despots of every city through the streets of which they glide like shadows.
They own palaces, they rule the Goy.
This burial-ground of bygone days still exists in Paris in Flandre Street, No. 44. In the back yard, which looks like a farm-yard, hens, turkeys, and geese wade in a pool of murky water. The people living in this neighborhood do not know even of the existence of the cemetery. ...
No spot is more suitable for meditation. The black wall around it crumbles piece by piece. The grass grows dry and thin in this sterile enclosure, in which here and there a few scrawny trees cast their shadows. The humidity has eaten into the tombstones covered with Hebraic characters and has rendered most of the inscriptions illegible. The place is now used as a receptacle for garbage, and in the corners are heaps of empty bottles and bits of old iron. Amid the scanty verdure a few inscriptions are still to be seen.
" Here reposes the well-beloved Judith Delvallée Silveyra, thirty-six years old, born at Pantin, near Paris, on the 9th of Tristry, 5563d year of the creation of the world."
One is moved almost to pity to think of those clandestine funerals of bygone days. True, the Jews have also been insulting to our dead the moment they in their turn were masters; still one is moved, and involuntarily takes a keen interest in their efforts to obtain a tomb in that France that in later years was destined to be theirs. Not till the 31st of March, 1785, were the Jews permitted to buy at Montrouge a piece of ground to receive their dead. It continued to be their cemetery until the year 1804.
Louis XVI. sought to improve the condition of the Jews, and the following interesting anecdote is related :
"One day in the year 1787 Louis XVI., happy, smiling and in good humor, went hunting, surrounded with all the splendid pomp which accompanied even to the chase the ruler of the most beautiful kingdom upon the earth.
"Suddenly, in the environs of Versailles, a place which to this day awakens in one's mind an idea of greatness and of melancholy majesty akin to the impression of the setting sun, the king saw four old men of strange appearance carrying a coffin covered with a rough piece of cloth. A small number of people of Oriental type, hooked nose and humble mien, followed. Upon the order of the king, the captain of the guards accosted the funeral train, and informed his majesty that they were Jews transporting the body of one of their co-religionists to the cemetery at Montrouge. ...
" Pity took possession of the honest heart of the king who, although of a weak nature, was never known to commit a wicked or cruel act. The remembrance of those poor Jews whom he met on his way haunted him in his palace where he ruled in the splendor of his power. He summoned his Prime Minister and won him over to his generous ideas. A commission was nominated with authority to devise means to better the condition of the Jews, and a number of prominent Israelites were invited to assist the commission in their work.
"This king, who busied himself with the misfortunes of others, had already been doomed by his implacable enemies, the revolutionists, to the scaffold, and his body--the body of the Christian king who first of all kings interested himself in the Jews, was mutilated, and was delivered to the Jews without even being covered with a piece of rough cloth, and by them it was cast into a ditch full of burning lime in Anjou Street."
Did the Jews of those times feel any sorrow at the fate of their friend, the unfortunate monarch ? The Jew newspapers contained only brutal allusions, and in recent years during the anniversary of the execution of the King, the paper La Lanterne of the Jew Mayer, and La Nation of the Jew Dreyfus, announced that "the happy event" will be celebrated with concerts and other amusements.
During those times the Jew, though admitted nowhere, was to be found everywhere. The strength of the Jew then was his apparent weakness, just as his weakness to-day is his apparent strength, so cynically displayed--a seemingly colossal strength, but which rests upon no solid foundation, for a few clicks of the telegraph will any day suffice to confiscate his unrighteously acquired riches.
Marie-Thérèse was the implacable enemy of the Jews. She renewed against them the laws of former years. She compelled them to wear a long beard and to have a small piece of yellow cloth sewed upon the right arm of their coat sleeve. On the 22d of December, 1744, the following royal edict was promulgated at Prague and throughout the kingdom of Bohemia:
" 1st. For various reasons I have decided no longer to tolerate the Jews in my Kingdom of Bohemia. I therefore demand that on the last day of January, 1745, all Jews depart from the city of Prague, and if any shall be found, the soldiery are hereby commanded to drive them hence.
" 2d. That ample time, however, may be given them to arrange their affairs and to dispose of their effects, a month will be granted during which they may remain in my kingdom.
" 3d. At the expiration of the above time all Jews must quit the Kingdom of Bohemia."
How powerful the Jews were at that time, and with how great a force they exercised their authority, which since the foundation of the Alliance Israélite Universelle manifests itself daily with constantly increasing freedom and insolence, is evidenced by the earnestness with which certain kingdoms in Europe intervened in their behalf. Baron Van Barmenie, the ambassador of Holland, was requested to defend their cause. The English plenipotentiary, Thomas Robinson, addressed also a note to Marie-Thérèse. They succeeded, however, only in obtaining a postponement of the decree of banishment to the end of March. On that day 28,000 Israelites had to quit Bohemia. Efforts to revoke the edict were renewed, and owing to new and repeated representations and remonstrances entered into at the same time by Poland, Denmark, and Sweden, the Jews finally succeeded in their efforts and were allowed to remain in Bohemia.
The Jews in Holland and Belgium struck a medallion to commemorate the joyful event.
As soon as a favorable opportunity presented itself the Jews pitilessly avenged themselves upon Marie-Antoinette for the rebuffs and heavy taxation imposed upon them by Marie-Thérèse.
Never since the Crucifixion has severer torture been inflicted on a human being than was inflicted on Antoinette by the revolutionists, goaded on by the Jews, who always spoke of her as the Austrian.
* * * * * * * * *
Soon after the abolition of the decree against the Jews in Bohemia, another decree appeared in France permitting the Jews to re-enter France.
The Jew was in France !
This news circulated from city to city, everywhere reawakening hope, even in the most distant ghettos, and giving cause for thanksgiving in all the temples and synagogues.
On the 21st of October, 1793, a Hebrew song was sung in the synagogue of Metz, to the air of the Marseillaise, proclaiming the triumph of Israel.
The ancient Cabala was finished. The new Cabala began. The Jew was no longer the accursed sorcerer whom Michelet depicted performing his witchcraft in the shades of night. He had transformed himself. He could now operate in the full light of day. The pen of the Hungarian Jew journalist replaced the wand of the magician. The magical mirror was broken. To the fanatical apparitions of former years illusions of a peculiarly strange nature succeeded--illusions unceasingly feeding the poor dupes with the deceptive image of a happiness that constantly flees.
Why should any one blame Shylock, who asked for only a pound of human flesh ? The Jew of to-day does not care for a pound of Christian flesh. He wants the entire body, aye, he wants the bodies of hundreds of thousands of Gentiles who rot upon battle-fields fought solely to benefit Israel.
What are a few ducats ? It is millions that hence forth the Goy is going to sweat. The Jews now handle gold by the shovelful. They found banks, institutions of credit, invite subscriptions to loans of all sorts, national loans, foreign loans, loans of war, loans of peace, loans of Europe, Asia, Turkey, Mexico, Russia, Honduras, Columbia, etc.
This transformation is complete, and this time the magical charm has entirely succeeded. By a singular hallucination this serf, this pariah, in a word, the Jew, who has been more of a slave than were the beasts of burden of Pharaoh, considers himself to-day the most free, the most enviable and cleverest of men. The outcasts of old are now our Rothschilds, our Seligmans, our Hausemans, our Wormsers, our Oppenheims, our Nathans, our Henriques, our Schenks, our De Cordovas, etc.!
What has this transformation cost ? Formerly an American, an Englishman, or a Frenchman, whether a laborer in the fields or in the cities, was happy and peaceful as long as his associates were of the same race, as long as there were no Jews around. At eventide the peasants danced, accompanied by their bagpipes; mechanics had their fraternal corporations and meetings in which feeling allusions were made to the memory of a dead companion.
Look now at the workman of our large cities. He listens to the Jew, who like the serpent of old advises him to revolt against the existing state of affairs. He bends like the Jews of the pyramids over his work. He has become a slave, very like the slave of ancient times, who, according to Aristotle, was but a living machine.
Is it necessary to arouse this human machine ? Is it necessary that these victims whom the Jews have taught that there is no heaven, should free themselves, if but for a moment, from the frightful reality that weighs them down ? The Jew offers them burning alcohol. Instead of innocent beverages, the Jew offers adulterated mixtures, mixtures which give the victims the delirium tremens at the end of a few years, but for a time galvanize the dormant organization.
1 Nihilism and the Commune are the special creations of the Jews. More than twenty thousand Jews joined the last communal insurrection in Paris. The chiefs of the Commune were, with few exceptions, all Jews. The war with Prussia had drawn toward the unhappy city of Paris a large number of Jews, who flock always toward any spot where events are thrown out of their ordinary course. Notice the following, all of whom occupied a prominent position during the last Commune: Babick, surgeon-in-chief; Crabulinski, colonel of the staff; Dombrowski, general of the forces of the Commune; Burnoff, commander of a legion; Echeulamb, colonel; Kertzfeld, director-in-chief of the ambulances; Iziquerdo, surgeon-major; Landowski, aide-de-camp; Mizara, commandant of the One Hundred and Fourth Battalion; Ploubinski, staff-officer; Wrobleswski, general; Rubilowicz, surgeon-major, etc., etc.
2 A reaction, however, seems to have been produced even in little Holland, because the Jews always end by exasperating the most patient and peacefully-inclined people. At Amsterdam, in 1884, the proprietor of the best café in the city refused to admit Jews to his establishment, claiming that their presence was ruining his business, and that his guests asked him not to permit Jews in his place. No matter in what circles the Jews may move, rich or poor, they can never rid themselves of vul garity. Notice them in the railroad cars, with their filthy ways, insolent manners, their feet stretched upon the seats. They seem to feel that because they have paid their fare they own the whole road. Judge Hilton, when he drove away the Jews from the Grand Union Hotel in Saratoga, did so after full and careful deliberation, and because the presence of the Jews was detrimental to the interests he was in duty bound to protect. We are grateful to the Judge for this act of his. There is not a hotel at which the Jews congregate, but a peculiar stain attaches to it. Coney Island dates its decadence from the day the Jews invaded its Hotel Brighton. This is the reason why the far-seeing Austin Corbin publicly announced that no Jews would be permitted at either the Manhattan or the Oriental, on the east end of Coney Island, and accordingly that part of the island has remained respectable.
3 The original test of the two letters above mentioned was published for the first time by Abbé Bouis, priest of Arles, in a work which bears the title, The Royal Crown of the Kings of Arles, dedicated to the Councillors and Governors of the City, by J. Bouis, Priest of Avignon, 1644.
The following account, taken from one of the New York papers, explains the methods pursued by the Jews in acquiring in a few years vast sums of money, while they bring ruin to all their competitors. It concerns the disappearance of the Jew, Isidore Cohnfeld, a large dealer in ostrich feathers, and a reputed millionaire.
He lived in good style in his handsome residence, 56 West Fifty-seventh Street, and owned the celebrated trotter, Maxey Cobbe, the trotting mare Minnie, and other road and turf animals. His method of business was in all respects peculiar to the Jew. He purchased largely in the London market, i.e., he had large consignments sent to him from Gentiles and sold them in New York at prices which swamped all competitors. Recently his auctions increased in frequency, and a well-known feather importer remarked that some goods had been sold at a figure below that which Mr. Cohnfeld gave for them. On Saturday last it was reported that Mr. Cohnfeld had been absent from his store for two days, and on Monday it was reported that he had left the city.
5 Cabala--a mysterious kind of science among the Jewish rabbis. This science consists chiefly in understanding the combination of certain letters, words and numbers, which are al leged to be significant. Every letter, word and number is supposed to contain a mystery, and the Cabalists even pretend to foretell events by the study of this science.
6 Le Play has noticed this transformation. "New influences," he says, "bear to-day in bringing about the scourge of war. War is brought about by certain manipulators of money who engage in gambling operations throughout the European exchanges, found scandalous fortunes upon loans contracted seemingly for expenses of war, or for the payment of excessive ransom imposed by the conqueror."