The laws of the king have absolute validity for the Israelites. Gillin Iob. Therefore it says in Yore Deah 157,2 Hagaah: It is forbidden to put on non-Jewish dress in order to avoid the The country is the property of the sovereign, and he gives the Jews the permission to settle in his country only under the condition that the laws of the country be conscientiously observed. Rabbi Nissim on Nedarim 28a. The servant sent by the king is like the king. Shebuoth 47b. VII. The New Testament and the Church Fathers. The status of the New Testament within Christianity is a much higher one then that of the Talmud in Judaism; the former is the Bible of the Christians as the writings of the old covenant are the Bible of the Jews. The Fathers of the Church have the same status as the Talmud. Therefore every word of the New Testament has for the Christians a far greater importance than the Talmudic maxims have for Judaism, as these often were not accepted and, consequently, had no force of law. A single sentence in the New Testament (Matth. 16: 18), "Thou art Petrus", &c. is the foundation of the Roman Church. There are three passages of the New Testament with "animal" designations for infidels: Beware of dogs (Phil. 3: 2); Give not that which is holy unto the dogs, neither cast ye your pearls before swine (Matt. 7:6); But he answered and said, It is not meet to take the children's bread, and to cast it to dogs (Matt. 15:26). When, in my dispute with Rohling, I held up these passages to him he tried to escape by the quibble (duly copied by Dr. Dinter) that the word in this connection meant “doggie", a qualifying diminutive used by way of a joke. Unfortunately for Rohling, the Catholic translation of the Bible by Allioli as well as that of Luther make Jesus use the word "dog", and the whole discourse is anything but a joke, and lastly, St. Augustine (Sermo LXXVII, cap. VI, § 10) paraphrases the matter very seriously. While the case Rohling versus Bloch was proceeding, Professor Dr. Pius Knöll who, on the recommendation of the Vienna university authorities, had been appointed and sworn as an expert by the Law Court, translated the above quoted passage as follows: S. Aurelii Augustini Sermo LXXVII, cap. VI, § 10, p. 487: And how do we distinguish such shall be the answer to him which are the swine, and which are the dogs? This is shown in that woman. To that woman namely he (sc. Christ) replied on her insisting: "It is not meet to take the children's bread, and to cast it do dogs." Thou art a bitch. Thou art one of the pagans, thou worshippest idols. But what is so familiar to dogs as to lick stones? Therefore it is not meet to take the children's bread, and to cast it to dogs. If yonder woman had gone away after these words she would have come as a bitch, and gone away as a bitch. But by knocking she became a human being. For she kept urging him, and in consequence of the so-called abuse she showed contrition and got mercy. For she neither lost her countenance nor her temper when, having asked for mercy, she was called a bitch, but she said, "That is it, master" (i. e.) thou hast called me a bitch; surely I am a bitch, I acknowledge my name; the truth speaks. But, therefore, I am not to be refused the benefit. Certainly (I am) a bitch. "But also the dogs eat of the crumbs which fall from the tables of their masters"; (i. e.) I obtain a petty benefit: I do not attack the table, but I ask for crumbs. Read Hieronymus adversus Jovinianum libri duo p. 144—228; further, Hieronymus adversus Vigilantium 281, and lastly, Ep. 32 ad. Domnionem p. 244-247, and you will find that this holy author calls the adversaries of his religious conceptions "hogs", and "dogs", and "swine" (cf. Augustinus, opera IV, 685; 1661), and yet no Jew has ever fabricated from this a charge against St. Jerome. In Origines contra Celsum III the pagans are referred to as "people whom an honest doctor hesitates to cure". Sancti Hilarii Pictaviensis Episcopi Opera Omnia, Commentarius in Evangelium Matthaei, Caput VI, p. 951 the pagans are called dogs, the heretics swine: "But the heretics are called swine, because though cloven-footed they do not equally distribute the received knowledge of God by chewing the cud." Sancti Patris Nostri Joannis Chrysostomi Archiepiscopi Con stantinopolitani Opera Omnia, Adversus Judaeos Orationes, I. oratio, p. 592—596 ff. In these passages the Jews are called animals which ought to be slaughtered, unclean animals; their synagogues as well as their souls are inhabited by devils, and they are upbraided with butchering their own children as offerings to the devils. The Emperor Balduin writes (Regesta Innocent. III, lib. VII, c. 152 apud Mignet): Haec est (gens) quae Latinos omnes non hominum nomine dignabatur sed canum, quorum sanguinem effundere pene inter merita reputabant. These (the Greek Christians) called the Latins not human beings, but dogs the shedding of whose blood was almost accounted a merit. The rule of the order of Clugny which in the middle of the 12th century embraced almost 2000 cloisters in France, recorded in the 11th century by the monk Bernard, prescribes certain conventional signs of which the monks made use in order to avoid superfluous talk. There is, among others, the precept that he, who asks for a book that has been written by an infidel, first makes the sign that means book, and then scratches himself behind the ear, as does a dog, "for" it is added - "an infidel is deservedly likened to such an animal". Vetus disciplina Monastica ed. Hergot (Paris) p. 172: Pro signo libri Scholaris, quem aliquis paganus composuit, praemisso signo generali Libri adde, ut aurem cum digito tangas, sicut canis cum pede pruriens solet; quia non immerito infidelis tali animanti comparatur. The Jews were called dogs, swine and asses by the Christian writers. Once, on the occasion of a dispute, the reverend Abbot of Clugny asked a Jew, "Why should one not call thee a wild animal, why not a beast of burden? Compare with thyself horned cattle, or, if thou preferest it, an ass who is the stupidest among all the animals. Where is the difference between thy hearing and that of an ass? The ass hears without understanding, and the Jew, too, hears without understanding. Far be it from me to give an answer to such impudent dogs, to such dirty swine." (Petrus Venerabilis in Max. Bibl. XXII, p. 1012, contra Judaeos: Cur enim non dicaris animal brutum? cur non bestia? cur non jumentum? Adhibe tecum bovem, vel si mavis asinum, quo nihil in pecoribus stolidius est: et simul cum eo quaecumque dici possunt ausculta. Quid referret, quid distabit inter auditum tuum et asini? Audiet nec intelliget asinus: Audiet, nec intelliget Judaeus... [f. 1020]. Putas me de istis acturum contra Judaeos? Absit, ut de istis contra illos agam: absit, ut canibus impudentissimis et porcis spurcissimis velut rationis capacibus respondeam et eos super his aliqua cuiuslibet responsione dignos ostendam.) There are similar invectives to be found in Alanus contra Judaeos (ed. Visch, Antwerp 1658f., 276). Compare Hahn, History of the Heretics, III, p. 56, note 5. Other ecclesiastical writers do not consider the Jews as human beings either. Compare for instance Crantz Metrop. VIII, p. 537: Expedit, malignos publica egestate laborare, ut si quod de illa gente praecinuit David: Ne occidas eos: circumeant civitatem huius mundi ut canes, si vero non fuerint saturati opibus, auro et argento (ut est gens avarum), murmurabunt, et Christianis per angulos suos blasphemias et imprecationes multiplicabunt. Sed nil ad rem pertinet projectorum blasphemia. Si convertantur ad vesperum mundi, fratres habebuntur: nunc sunt canes, genus viperarum et homicidae, super quos venit omnis sanguis justus, juxta verbum Salvatoris. (Hahn III, p. 29, note 1.) Luther (Walch, Works of Luther, 1,615; 8, 1290) calls the peasants in Saxony "dogs, cattle, beasts": "As to the mob, Mr. Omnes, authorities must drive, beat, worry, hang, burn, behead, and rack him, they must make the populace work as we drive and coerce pigs and wild beasts. "Whoever can and may first strangle them does meritoriously, for to a rebel everybody is both supreme judge and executioner. Therefore let who can cut them to pieces, strangle and stab them, clandestinely or openly, for there can be nothing more poisonous, more devilish than a rebel." Luther's gigantic figure and his unique importance are as little diminished by this utterance as is the importance of the |