Friday, March 9, 2012


(Published in the Enciclopedia De Carlo, 1942)

By Salvatore De Carlo

The term anti-Semitism is a modern coinage and is indicative of a certain political-social movement born within the Indo-European race, a movement that places the Aryans against the Semites for reasons that are independent of theological-religious considerations and which have their origin in the daily relationship of coexistence.

Ever since the beginning of their dispersal in the world (the diaspora), when their nation was destroyed and they accepted the tragic fate that it was no longer possible for them to rebuild their temple and their kingdom, the Jews have lived — and still live — among people of other races, while preserving throughout the ages a constant and strong aspiration to return to their land, a primordial and imperforate racial pride, and a deeply-rooted conviction that they belong to a universal mission commuted to them by God as a chosen people.

The Jews, endowed with uncommon intelligence, and possessing certain qualities and faculties peculiar to their race from the earliest times, rarely assumed the character of the different peoples who hosted them, with whom they never truly assimilated, despite adopting the civic uses, environmental habits and language of their hosts. That is why the Jews never participated, except for sporadic and personal cases, in the national movements of the peoples who hosted them, or only took part when the interests of their community could somehow benefit.

Moreover, due to the solidarity and unaltered consciousness of their own race, in addition to their exceptional qualities of savviness, parsimony and foresight, they became the dominators of global finance; they acquired over time a formidable power which they have always used to obtain their secular aspirations, to the detriment of the other ethnic groups with whom they live.

Thus this explains, in the logical order of human events, the aversion many people have towards the Semitic race, an aversion which was already apparent from the beginning of the Greco-Roman world, when the Jews were reproached for their isolation, their exasperated and exhilarating orthodoxy, and their impiety (atheotès). And troubles erupted against them ever since that time: a copious anti-Judaic literature emerged describing the insidious Jewish spirit and pointing out the danger they posed to the nations that gave them asylum.

During the first two centuries of Christianity, powerful voices appeared against Jewry from the mouth of St. Paul, who rejected the Mosaic Law, Tertullian, St. Cyprian and St. Augustine, all of whom were authors of invectives against Jewry. In the Middle Ages, persecutions against the nomadic people of Israel continued, and they were repeatedly expelled, recalled, driven back again by the various states, entirely or partially excluded from common rights, accused of impiety and held up to public contempt.

This state of affairs lasted for many centuries until the end of the 18th century, when the movement that culminated with the French Revolution and the Declaration of Human Rights began, which represented the salvation and emancipation of the Jews—something they had long yearned for. This was short-lived, however, as in the early 19th century, during the years of European coalitions against Napoleon and the immediate successive ones, the polemics and struggle against the Jews was revived, especially by German writers and thinkers.

During the time of the German national resurgence and the formation of the German Empire, the Jews were more than ever regarded as a force contrary to the achievement of national goals. Later in Russia too there was a certain resistance against the Jews with the emergence of the Pan-Slav movement. Then the conflict grew more and more widespread, and caught the interest of other nations in the exact moments when they were undertaking movements of resurgence, independence and freedom.

Meanwhile, the Jews continued the subtle and methodical of infiltrating all the social movements of the various countries in order to sabotage their national goals and move them towards internationalism, which best served the sad condition of the landless Jews. Even in Italy the Jews were often times frequent obstacles to the attainment of certain goals necessary for the fulfillment of national aspirations, but here the struggle against the Jews never took on the character of violence, thanks to the particular ability of the Italic people to civilize others, and thanks to the power of immunity of Roman law.

But when a series of widespread social-political manifestations occurred, which started with the Treaty of Versailles and culminated with the establishment of the League of Nations, followed by the Great War of 1914-1918, down to the cry of the Germanic nation — which first suffered the damage of a hybrid Jewish-plutocratic coalition that stifled the rights, justice, freedom and the natural aspirations of the young and healthy people — Italy also rose up against the Jews with wise measures that severed their harmful activities.

In Germany, the struggle became definitive because the government was forced to take radical action against the Jewish element that infected all the vital branches of the nation.

A typical example of the gravity of Jewish infiltration in Central and Eastern Europe is given by the recent events in Poland; it is sufficient to remember that in Warsaw alone the Jews have reached the large sum of 500,000 individuals. The disadvantages caused by this huge mass of individuals, among whom hygiene was nonexistent with all due respect, were so many and such that Germany had to intervene with severely restrictive measures.

In fact, after the occupation of Poland, the civil government of the new German Governorate faced the grave problem of this kind of hydra that paralyzed all healthy activities and, among other things, established ghettos where the Jewish population was confined. These ghettos are separated from the rest of the community by a walled enclosure, and the Jews can only leave if they have a special permit. Once a week they must sprinkle the threshold of their homes with lime and chlorine; they are not allowed, for hygienic reasons, to board the trams except on the trailer; carriages reserved for Jews are marked with a special sign. In addition, all the inhabitants of the ghetto must wear a band with the star of David as a sign of recognition.

The great world conflict, unleashed in 1939 between the powers of the Axis (Italy and Germany) and the so-called democratic powers (France and England), and later extended to other peoples and other nations to affect all the continents of Earth, has made clear the deceptive work done for centuries by the scattered children of Israel within the nations that generously gave them hospitality; a work of corruption and destruction aimed at upsetting any system of civilization no matter where; a work intended to stifle any principle of morality and religion, to neutralize any attempt at spiritual elevation, to push the shady traffic of gold and blood. For nearly two millennia they have attempted to consume the whole of humanity.

For this reason, their renewed persecution — which responds to a clear and obvious curse that has accompanied them for centuries — is more than justified and seems to have certain signs that it is now final and decisive.