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Clark Atlanta University Clark Atlanta University The Racial Philosophy of Jehuda Halevi Author(s): Cedric Dover Reviewed work(s): Source: Phylon (1940-1956), Vol. 13, No. 4 (4th Qtr., 1952), pp. 312-322 Published by: Clark Atlanta University Stable URL: http://www.jstor.org/stable/272567 . Accessed: 03/01/2013 07:22 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Clark Atlanta University is collaborating with JSTOR to digitize, preserve and extend access to Phylon (1940- 1956). http://www.jstor.org This content downloaded on Thu, 3 Jan 2013 07:22:04 AM All use subject to JSTOR Terms and Conditions By CEDRIC DOVER The Racial Philosophy of Jehuda Halevi TUDAHBEN SAMUEL, hal-levi, (ca. 1080-1141), more commonly known as JJehuda Halevi, was born in Toledo, where he passed his early life in comfortable circumstances and under a fairly benign dispensation, both Moslem and Catholic. But he had watched from afar the brutal progress of the First Crusade; and later, as an honoured physician in Cordova, learned something of antisemitic persecution at first hand. He responded with the passion of a "God-intoxicated" poet and the logic of his Rabbin- ical discipline. In verse and prose, he challenged Islam and Christianity, rejected Aristotle and the sensuality of Hellenism, extolled the supremacy of Judaism, and so became the first mystic philosopher of the Jews. In the process, he also did for Zionism what Herder,' more than six centuries later, was to do for German nationalism. It can be claimed for him, too, that he is the first racial philosopher of the Middle Ages, though his teaching lacks the elaborate system of Ibn Khaldun;2 but this point has never been raised before. Philosophers have been content to surround him with the foliage of praise and philoso- phising; students of racialism, busy with customary patterns, have over- looked the significance of a mystic not already "in the literature"; and some Jewish scholars, intimately aware of the Jewish struggle for equal rights, have obviously not thought it politic to emphasise the association of a great Jew with early notions of innate human inequalities. Their diplo- macy seems at first sight justifiable, for the Jews have suffered much through the lesser, and purely doctrinal, concept of the Chosen People; yet the larger truth is that through Halevi it can be clearly demonstrated that Jewish racialism arises from minority status. It is negative and defensive, not positive and aggressive; and its exclusiveness does not deny the command to regard the stranger: "Love ye the stranger: for ye were strangers in the land of Egypt." (Deut. 10:19) The compelling forces of Halevi's thought3 are easily traced in his poetry.4 It is highly symbolical, heavily ornamented, and often choked by Biblical paraphrases; but it is minority poetry at its early best. And, 1 C. Dover, "The Racial Philosophy of Johann Herder," Brit. Journ. Sociology, 3:124-33. 2 C. Dover, "The Racial Philosophy of Ibn Khaldun," Phylon, 13:107-19. 3 I am grateful to a learned Hebrew scholar, Mr. C. Abramsky, for suggesting this enquiry, for productive criticism, and for guiding my struggles with the Halevian literature. It is mostly a devotional Corpus with no relevance here; but I found Isaac Husik's History of Medieval Jewish Philosophy (Philadelphia, 1946) distinctly useful for background. 4 N. Salaman, ed., Selected Poems of Jehudah Halevi (Philadelphia, 1928). 312 This content downloaded on Thu, 3 Jan 2013 07:22:04 AM All use subject to JSTOR Terms and Conditions THE RACIAL PHILOSOPHY . 313 like other minority poetry, both ancient and modern, it is most effective when it expresses protest and national feelings. These are so dominant that they exclude another characteristic of minority literature - the theme of universality, coupled with an unusual capacity for assimilation, which is a feature, for example, of the writing of Halevi's predecessor, Solomon Ibn Gabirol (ca. 1021-1058). Halevi's heart lives, uncompro- misingly, in the East: My heart is in the east, and I in the uttermost west. How can I find savour in food? How shall it be sweet to me? How shall I render my vows and my bonds, while yet Zion lies beneath the fetters of Edom, and I in Arab chains? A light thing would it seem to me to leave all the good things of Spain, Seeing how precious it is in my eyes to behold the dust of the deso- late sanctuary. The same theme is recurrent. It occurs, for example, in the famous "Ode to Zion" chanted in the synagogues on the ninth of Ab, the day when Jerusalem was laid waste by the Babylonians and, seven centuries later, by the Romans: I will cut off and cast away the splendour of my crown of locks, and curse the fate That desecrated in an unclean land the heads that bore thy crown. How shall it be sweet to me to eat and drink, while I behold Dogs tearing at thy lions' whelps? Or how can the light of day be joyous to mine eyes, while yet I see in ravens' beaks torn bodies of thine eagles? In these six lines there are three borrowings from the Bible, but their interest lies in the addition of double entendre to nationalistic symbolism. For, in Hebrew, the words "Arab" (Areb) and "raven" (Oreb) are barely distinguishable in sound and appearance, and Halevi knows his audience will not miss the implication. He repeats it in another poem: Turn aside with me to Zoan, to the Red Sea, to Mount Horeb. I will go 'round unto Shiloh to the heap of the ruined shrine, And will get me along in the paths of the Ark of the Covenant, Until I taste the dust of its hiding place that is more sweet than honey, And I see the habitation of that beauteous one who hath forgotten her nest, Since the doves (Jews) be driven away, and ravens abide there. These expressions of longing and fortitude amongst oppressive foreigners often show the Judaeo-Christian characteristic of combining resignation with complaint: The faithful recall today the wonders of olden time; The children groan, for other lords beside Thee are their masters. Where is God's covenant to the fathers, where his former mercies ... And where are all His marvels which our fathers have told us? How long have we drunk our fill of bitterness, and hoped for Thy salvation? . .. This content downloaded on Thu, 3 Jan 2013 07:22:04 AM All use subject to JSTOR Terms and Conditions 314 PHYLON And watched for the light of morning, but were covered with thick darkness? As though we had not been a People, nay, had not been more won- derful than any People.... He asks again and again, in so many words and in different ways, "Will the Lord reject for ever?" For to be conscious of innate superiority, while living in an underprivileged state, is particularly galling. It sometimes drives him, usually so gentle, to angry contempt for the "fools" around him: Time, the deceiver of all men, hath given me, in exchange for thee, Those that have war in their hearts and peace on their lips. I speak with them, even though I find within their mouths, Instead of thy manna, leeks and garlic. My rage and my wrath is upon those foolish ones Who are wise in their own eyes, Who call their falseness faiths, And call my faith superstition; Who sow and reap their ears of corn, And rejoice in them even though they be blasted ... And when a fool seeketh the secret, I answer him: What hath a ring of gold to do upon a pig's snout? And how, upon a sterile place, should I seek For my clouds to drop their rains? The same attitude is sharply expressed in a poem concerning the Sab- bath,5 the distinguishing day: Thou hast bestowed great splendour on the Sabbath Through the bond of peace and life. And thou hast sanctified it, that it may distinguish Between Israel and the other nations, Who merely utter empty words When they compare their days with my holy day ... Can the deceit of Ishmael and Edom mislead the men of truth? They compare dross with jewels, The dead with the living... Stretch forth Thy hand a second time To renew Thine erstwhile Kingdom, To lead Thy people wandering in the dark, Dispersed to left and right- Then shame will befall Arabia and the Greeks. The Greeks, no less than the Arabs, form a thorn in his side, though the Moslem danger is an immediate reality, while the Greeks trouble him only as the creators of a sensual wisdom he fears. Therefore, in a stern rejoinder to a friend who has criticised his longing to settle in Israel, Halevi warns him against Hellenisation and ridicules the Aristotelian doc- trine of the eternity of matter: See now, my friend, yea see and understand, And turn aside from the lure of thorns and snares. Let not the wisdom of the Greeks beguile thee, For it hath no fruit, but only flowers- 5 Heinemann, vide infra. This content downloaded on Thu, 3 Jan 2013 07:22:04 AM All use subject to JSTOR Terms and Conditions THE RACIAL PHILOSOPHY.
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