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entary force. In Austria it counts among its adherents men of the highest social station. Even France, which from the days of the Revolution has been specially distinguished for its liberality to the Jews, has not escaped the contagion. General Boulanger found the anti-Jewish sentiment sufficiently powerful to make an appeal to it one of the articles of his programme, and the extraordinary popularity of the writings of Drumont shows that Boulanger had not altogether miscalculated its force. It is this movement which has been the occasion of the very valuable work of M. Anatole Leroy-Beaulieu on 'Israel among the Nations.' The author, who is universally recognised as one of the greatest of living political writers, has special qualifications for his task. With an exceedingly wide knowledge of the literature relating to his subject he combines much personal knowledge of the Jews in Palestine and in many other countries, and especially in those countries where the persecution has most furiously raged. That persecution, he justly says, unites in different degrees three of the most powerful elements that can move mankind--the spirit of religious intolerance; the spirit of exclusive nationality; and the jealousy which springs from trade or mercantile competition. Of these elements M. Leroy-Beaulieu considers the first to be on the whole the weakest. In that hideous Russian Persecution which 'the New Exodus' of Frederic has made familiar to the English reader, the religious element certainly occupies a very leading place. Pobedonosteff, who shared with his master the chief guilt and infamy of this atrocious crime, belonged to the same type as the Torquemadas of the past, and the spirit that animated him has entered largely into the anti-Semite movement in other lands. The 'Gloria' of Galdos, perhaps the most powerful religious novel of our time, describes the conflict in modern Spain of the fanaticism of Catholicism with the fanaticism of Judaism. Even the old calumny that the Jews are accustomed at Easter to murder Christian children in order to mix their blood with the passover bread, is still living in many parts of Europe. M. Leroy-Beaulieu has collected much curious evidence on the subject. It is a calumny which appears first to have become popular about 1100 A.D. It is embodied in a well-known tale of Chaucer. It is the subject of one of the great frescoes that were painted around the Cathedral of Toledo to commemora
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