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discussion extends beyond France and into europe more broadly. the
history of europe’s Jews, the author explains, was comparable to, or
even worse than, that of French Jewry. the only exception, notably,
is the history of the Jews “in Spain during the period of arab rule,”
where Jews were treated “like all other residents, and famous scholars
and doctors arose from among them.” At first glance, this highlighting
of Spain in the medieval period, i.e., when Muslims ruled, appears
entirely consistent with the distinctions drawn in al-Manār and al-
Hilāl. however, it is critical to note the terminology the author uses
here. the benevolent treatment that Jews received in medieval Spain
occurred “during the period of Arab rule,” not Muslim rule. In other
words, tolerance, for this author, was an arab quality rather than a
Muslim one (that is, a quality belonging to Christian arabs no less
than to Muslim arabs).
The author then compares the status of Jews in different Christian
countries. Lest readers associate anti- Jewish persecution exclusively
with Catholics (such as those of France), he insists that “the protes-
tants were no more tolerant than were the Catholics.” In fact, “the
opposite was the case.” For instance, “the situation [of the Jews] in
Italy was always superior to their situation in the protestant countries.”
Supporting this contention, the author notes: “In 1588, Pope Sixtus V
abrogated all the orders of his predecessors to oppress them [the Jews].
he permitted them to live and trade in all the lands that submit to
his rule and to observe their religious rituals without harassment. he
made them equal to the rest of his subjects in their rights and obliga-
tions.”^84 the author presents a fascinating and revealing interpretation
of Jews’ distinct experiences in the various regions of their Diaspora.
(^84) al-Muqtaṭaf 43:6 (December 1913), 564. Cf. heinrich Graetz, History of the Jews,
Vol. 4 (Philadelphia: Jewish Publication Society of America, 1897), 655– 656. Graetz
writes that “the condition of the Jews in rome was apparently altered” under pope
Sixtus V (1585– 1590). Sixtus V “allowed Jews to be around him, and harbored lopez, a
Jewish refugee from portugal, who made various suggestions as to the improvement of
the finances. he went still further; he issued a bull (October 22, 1586), which did away
with almost all the restrictions made by his predecessors. Sixtus not merely granted
Jews permission to dwell in all the cities of the papal States, but also to have intercourse
with Christians and employ them as assistants in business. he protected their religious
freedom by special provisions.” It is certainly possible that this author or others relied on
Graetz for their knowledge and interpretation of Jewish history. Graetz’s work was in-
troduced into the curriculum of Alliance Israélite Universelle schools in the Middle East
as early as 1892– 1893. See rodrigue, FrenchJews,TurkishJews, 83; rodrigue, Jews and
Muslims, 110. especially given Graetz’s espousal of the “myth of the interfaith utopia”
in Islam, his writings might well have served as a critical source for some of the authors
of these arabic journal articles. On Graetz and the “myth of the interfaith utopia,” see
Cohen, Under Crescent and Cross, 3– 4, 203n.3– 4.