A Jew and a Nazi, the joke goes, find themselves walking down a street. “It’s all the fault of the Jews!”, the Nazi explodes. “Yes”, the Jew agrees sagely, “and the cyclists.” The Nazi, perplexed, asks “Why the cyclists?”. The Jew’s answer: “Why the Jews?”
With the stabbings in Golders Green a few weeks ago, answering that question seems more urgent than ever. I might not feel personally threatened, because I don’t look or dress hugely Jewish and I don’t go to synagogue or to the kinds of places where Jewish people associate. But I have plenty of family members who do, and their discomfort is beginning to look justified. My undiluted opposition to Israel’s behaviour in Gaza can’t mask the fact that genuine antisemitism – the hatred of Jews simply because we’re Jews – is alive and well.
All this makes Jonathan Hayoun’s History of Antisemitism, a four part TV series on the Franco-German channel Arte, into required watching for Jews and non-Jews alike. I’ve never reviewed a TV series before, but this one is worth it: with the help of an impressive array of historians from universities across Europe and North America, Hayoun traces the classic antisemitic tropes from their origins through to the present day. The series presents a plethora of historical events which chart the progress of antisemitism from its very beginnings – the earliest documented pogrom having been in 38 CE in Alexandria, then part of the Roman Empire. Well read as I think I may be, much of the material in the series was new to me.
Many things came as a complete surprise. For example, I had no idea that in the Roman Empire, Judaism was a proselytizing religion, so in the fourth century, when the Roman emperor Constantine embraced Christianity as the state-approved religion, Judaism and Christianity could legitimately be seen as being in competition with each other. Nor did I know that in Western Europe in the early middle ages, it was broadly impossible to tell a Jew from a Christian: they looked the same, dressed the same, did the same jobs, lived in the same streets. The advice from an early antisemite was to go to the top of a tall building on a Friday night: if there was no smoke coming out of a chimney, the family was Jewish. Another fascinating insight is that the mediaeval symbols of witchcraft – the hooked nose, the pointy hat – were drawn directly from symbols previously used to target Jews.
Three recurring themes permeate the series.
The first is that throughout history, the instigators of hatred of Jews have had some specific political or economic reason for doing so. Both Constantine’s successors and the early Muslim rulers faced the same problem: in an empire where the state-sponsored religion is still in the minority, how to deal with an alternative religion with a substantial number of adherents? The solution, in both cases, was to declare those adherents as second class citizens: the Theodosian code and the Pact of Omar are strikingly similar. It’s also striking that both these codes were broadly ignored for a number of centuries until other events transpired: in 13th century France, King Louis IX (still revered as St Louis) imposed the first discrimination laws to curry favour with the papacy, while in 12th century Spain, resentment was whipped up when a respected Jewish Grand Vizier was succeeded by his incompetent and unpopular son. In the UK, one of the worst antisemitic massacres came in York in 1190: the Jews were employed as Royal tax collectors and the murders were immediately followed by a bonfire of the records of tax owed to the Crown.
And indeed, the Catholic Church was a consistent promulgator of antisemitism, with notable points being St Augustine of Hippo describing the Jews as “living fossils” in City of God, the massacres during the crusades and the papacy’s enthusiastic support of Hitler. It was not until 1965 that the Second Vatican Council formally renounced the accusation of deicide, that Jews are responsible for the murder of Christ.
The York incident exemplifies the second recurring trope: the blood libel. The accusation that Jews kidnapped children to use their blood in the baking of unleavened bread for Passover was started in 38 CE by Apion, the head of the Alexandria Library, and persisted through the ages and across geography, through the Kishinev pogrom in 1903 (instigated by the Tsarist Russian minister of the interior) and beyond to Nazi propaganda.
The third recurring trope is the conspiracy theory: that Jews are responsible for the evils of the world by the controlling its financial systems, its media or myriad other ways: these are the theories which started with the hatred of Jewish bankers in mediaeval Europe, were taken up with enthusiasm in the 19th century (the Rothschilds were particular targets), embraced with even more fervency by the Nazis, then Gamal Abdel Nasser in Egypt, then by Sayyid Qutb, who exemplifies the attitudes that caused the Jewish population of Arabic-speaking countries to be largely expelled in the 20th century. The notorious 1975 UN Resolution 3379, whose declaration that “Zionism is Racism” implies that displaced Jews have no right to a home anywhere, still influences left wing antisemitism today.
The series illuminates the fact that the object of hate is an abstract concept of Judaism which has relatively little correlation with the reality on the ground. For example, in the exhibition of supposedly Jewish degenerate art mounted by the Nazis, only 5% of the works were actually by Jewish artists. It’s also striking that the accusations of Jews controlling the world’s finances did not lapse with the rise of the (decidedly non-Jewish) great banking houses of the Florentines in Renaissance Europe.
There’s far more fascinating material in the series than I could possibly go into here. And yet, for all this clarity and virtuosity in the telling of events, Hayoun and his filmmakers leave a question largely unanswered: why has anti-Jewish libel been so easily believed by so many different people in different places over the centuries, to the point where Jews are almost invariably the scapegoats of first choice? Many of the interviewees point in the direction of this being the fruit of millennia of indoctrination, principally by the Catholic Church but also by Islamic rulers. I’m less than 100% convinced that this is the whole story.
Meanwhile, none of this has moved me from my view that whatever the historical roots of antisemitism, the problem has been inflamed in an appalling way by the actions of Israel – most evidently in Gaza, but also in the West Bank and Lebanon. Antisemitism may be an ancient movement, but today, its most effective recruiting sergeant is Benjamin Netanyahu.
I am also convinced that the insistence of many Jews on crying foul whenever anyone criticises Israel’s actions – of conflating any criticism of Israel with antisemitism – has been a catastrophic mistake. These are the boys who cried wolf: the real antisemitic wolf is now coming fully into view, and it doesn’t make a pretty sight.
But, anyway, this series should be a must-see for anyone with a mind to blame Jews for the ills of the world, as well as for Jews seeking to understand them. It’s freely available at https://www.arte.tv/en/videos/RC-017590/a-history-of-antisemitism. Audio dialogue is in a mixture of languages (or you can choose French-only or German-only); English subtitles are available. I can’t recommend it highly enough.





























































































