The Thirteenth Tribe. By Arthur Koestler. CROSS-CURRENTS

The Thirteenth Tribe
by
Arthur Koestler

The revelation of another
Jewish hoax:

Finally Available To ALL - Absolute Historical Proof: Jews are not originate from Palestine! They are not "descendants" of the mythic Jews of the Bible!

Jews from Eastern Europe and Western Asia were descended from Mongolians and other Asiatic peoples who had adopted Judaism as their "religion" over 1,000 years ago and had become know as "Jews."

7

CROSS-CURRENTS

1

ON the evidence quoted in previous chapters, one can easily understand why Polish historians - who are, after all, closest to the sources - are in agreement that "in earlier times, the main bulk of the Jewish population originated from the Khazar country".1 One might even be tempted to overstate the case by claiming - as Kutschera does - that Eastern Jewry was a hundred per cent of Khazar origin. Such a claim might be tenable if the ill-fated Franco-Rhenish community were the only rival in the search for paternity. But in the later Middle Ages things become more complicated by the rise and fall of Jewish settlements all over the territories of the former Austro-Hungarian monarchy, and the Balkans. Thus not only Vienna and Prague had a considerable Jewish population, but there are no less than five places called Judendorf, "Jew-village", in the Carinthian Alps, and more Judenburgs and Judenstadts in the mountains of Styria. By the end of the fifteenth century, the Jews were expelled from both provinces, and went to Italy, Poland and Hungary; but where did they originally come from? Certainly not from the West. As Mieses put it in his survey of these scattered communities:

During the high Middle Ages we thus find in the east a chain of settlements stretching from Bavaria to Persia, the Causcasus, Asia Minor and Byzantium. [But] westward from Bavaria there is a gap through the whole length of Germany.... Just how this immigration of Jews into the Alpine regions came about we do not know, but without doubt the three great reservoirs of Jews from late antiquity played their part: Italy, Byzantium and Persia.2

The missing link in this enumeration is, once again, Khazaria, which, as we have seen earlier on, served as a receptacle and transit-station for Jews emigrating from Byzantium and the Caliphate. Mieses has acquired great merit in refuting the legend of the Rhenish origin of Eastern Jewry, but he, too, knew little of Khazar history, and was unaware of its demographic importance. However, he may have been right in suggesting an Italian component among the immigrants to Austria. Italy was not only quasi-saturated with Jews since Roman times, but, like Khazaria, also received its share of immigrants from Byzantium. So here we might have a trickle of "genuine" Jews of Semitic origin into Eastern Europe; yet it could not have been more than a trickle, for there is no trace in the records of any substantial immigration of Italian Jews into Austria, whereas there is plenty of evidence of a reverse migration of Jews into Italy after their expulsion from the Alpine provinces at the end of the fifteenth century. Details like this tend to blur the picture, and make one wish that the Jews had gone to Poland on board the Mayflower, with all the records neatly kept.

Yet the broad outlines of the migratory process are nevertheless discernible. The Alpine settlements were in all likelihood westerly offshoots of the general Khazar migration toward Poland, which was spread over several centuries and followed several different routes - through the Ukraine, the Slavonic regions north of Hungary, perhaps also through the Balkans. A Rumanian legend tells of an invasion - the date unknown - of armed Jews into that country.3
2
There is another, very curious legend relating to the history of Austrian Jewry. It was launched by Christian chroniclers in the Middle Ages, but was repeated in all seriousness by historians as late as the beginning of the eighteenth century. In pre-Christian days, so the legend goes, the Austrian provinces were ruled by a succession of Jewish princes. The Austrian Chronicle, compiled by a Viennese scribe in the reign of Albert III (1350-95) contains a list of no less than twenty-two such Jewish princes, who are said to have succeeded each other. The list gives not only their alleged names, some of which have a distinctly Ural-Altaian ring, but also the length of their rule and the place where they are buried; thus: "Sennan, ruled 45 years, buried at the Stubentor in Vienna; Zippan, 43 years, buried in Tulln"; and so on, including names like Lapton, Ma'alon, Raptan, Rabon, Effra, Sameck, etc. After these Jews came five pagan princes, followed by Christian rulers. The legend is repeated, with some variations, in the Latin histories of Austria by Henricus Gundelfingus, 1474, and by several others, the last one being Anselmus Schram's Flores Chronicorum Austriae, 1702 (who still seems to have believed in its authenticity).4

How could this fantastic tale have originated? Let us listen to Mieses again: "The very fact that such a legend could develop and stubbornly maintain itself through several centuries, indicates that deep in the national consciousness of ancient Austria dim memories persisted of a Jewish presence in the lands on the upper Danube in bygone days. Who knows whether the tidal waves emanating from the Khazar dominions in Eastern Europe once swept into the foothills of the Alps - which would explain the Turanian flavour of the names of those princes. The confabulations of mediaeval chroniclers could evoke a popular echo only if they were supported by collective recollections, however vague."5

As already mentioned, Mieses is rather inclined to underestimate the Khazar contribution to Jewish history, but even so he hit on the only plausible hypothesis which could explain the origin of the persistent legend. One may even venture to be a little more specific. For more than half a century - up to AD 955 - Austria, as far west as the river Enns, was under Hungarian domination. The Magyars had arrived in their new country in 896, together with the Kabar-Khazar tribes who were influential in the nation. The Hungarians at the time were not yet converted to Christianity (that happened only a century later, AD 1000) and the only monotheistic religion familiar to them was Khazar Judaism. There may have been one or more tribal chieftains among them who practised a Judaism of sorts - we remember the Byzantine chronicler, John Cinnamus, mentioning Jewish troops fighting in the Hungarian army.*[See above, V, 2.] Thus there may have been some substance to the legend - particularly if we remember that the Hungarians were still in their savage raiding period, the scourge of Europe. To be under their dominion was certainly a traumatic experience which the Austrians were unlikely to forget. It all fits rather nicely.
3
Further evidence against the supposedly Franco-Rhenish origin of Eastern Jewry is provided by the structure of Yiddish, the popular language of the Jewish masses, spoken by millions before the holocaust, and still surviving among traditionalist minorities in the Soviet Union and the United States.

Yiddish is a curious amalgam of Hebrew, mediaeval German, Slavonic and other elements, written in Hebrew characters. Now that it is dying out, it has become a subject of much academic research in the United States and Israel, but until well into the twentieth century it was considered by Western linguists as merely an odd jargon, hardly worth serious study. As H. Smith remarked:

"Little attention has been paid to Yiddish by scholars. Apart from a few articles in periodicals, the first really scientific study of the language was Mieses's Historical Grammar published in 1924. It is significant that the latest edition of the standard historical grammar of German, which treats German from the point of view of its dialects, dismisses Yiddish in twelve lines."6

At first glance the prevalence of German loanwords in Yiddish seems to contradict our main thesis on the origins of Eastern Jewry; we shall see presently that the opposite is true, but the argument involves several steps. The first is to inquire what particular kind of regional German dialect went into the Yiddish vocabulary. Nobody before Mieses seems to have paid serious attention to this question; it is to his lasting merit to have done so, and to have come up with a conclusive answer. Based on the study of the vocabulary, phonetics and syntax of Yiddish as compared with the main German dialects in the Middle Ages, he concludes:

No linguistic components derived from the parts of Germany bordering on France are found in the Yiddish language. Not a single word from the entire list of specifically Moselle-Franconian origin compiled by J. A. Ballas (Beitrge zur Kunntnis der Trierischen Volkssprache, 1903, 28ff.) has found its way into the Yiddish vocabulary. Even the more central regions of Western Germany, around Frankfurt, have not contributed to the Yiddish language....7 Insofar as the origins of Yiddish are concerned, Western Germany can be written off....8 Could it be that the generally accepted view, according to which the German Jews once upon a time immigrated from France across the Rhine, is misconceived? The history of the German Jews, of Ashkenazi*[For "Ashkenazi" see below, VIII, I] Jewry, must be revised. The errors of history are often rectified by linguistic research. The conventional view of the erstwhile immigration of Ashkenazi Jews from France belongs to the category of historic errors which are awaiting correction.9

He then quotes, among other examples of historic fallacies, the case of the Gypsies, who were regarded as an offshoot from Egypt, "until linguistics showed that they come from India".10

Having disposed of the alleged Western origin of the Germanic element in Yiddish, Mieses went on to show that the dominant influence in it are the so-called "East-Middle German" dialects which were spoken in the Alpine regions of Austria and Bavaria roughly up to the fifteenth century. In other words, the German component which went into the hybrid Jewish language originated in the eastern regions of Germany, adjacent to the Slavonic belt of Eastern Europe.

Thus the evidence from linguistics supports the historical record in refuting the misconception of the Franco-Rhenish origins of Eastern Jewry. But this negative evidence does not answer the question how an East-Middle German dialect combined with Hebrew and Slavonic elements became the common language of that Eastern Jewry, the majority of which we assume to have been of Khazar origin.

In attempting to answer this question, several factors have to be taken into consideration. First, the evolution of Yiddish was a long and complex process, which presumably started in the fifteenth century or even earlier; yet it remained for a long time a spoken language, a kind of lingua franca, and appears in print only in the nineteenth century. Before that, it had no established grammar, and "it was left to the individual to introduce foreign words as he desires. There is no established form of pronunciation or spelling.... The chaos in spelling may be illustrated by the rules laid down by the Jüdische Volks- Bibliothek:

(1) Write as you speak,
(2) write so that both Polish and Lithuanian Jews may understand you, and
(3) spell differently words of the same sound which have a different signification."11

Thus Yiddish grew, through the centuries, by a kind of untrammelled proliferation, avidly absorbing from its social environments such words, phrases, idiomatic expressions as best served its purpose as a lingua franca. But the culturally and socially dominant element in the environment of mediaeval Poland were the Germans. They alone, among the immigrant populations, were economically and intellectually more influential than the Jews. We have seen that from the early days of the Piast dynasty, and particularly under Casimir the Great, everything was done to attract immigrants to colonize the land and build "modern" cities. Casimir was said to have "found a country of wood and left a country of stone". But these new cities of stone, such as Krakau (Cracow) or Lemberg (Lwow) were built and ruled by German immigrants, living under the so-called Magdeburg law, i.e., enjoying a high degree of municipal self-government. Altogether not less than four million Germans are said to have immigrated into Poland,12 providing it with an urban middleclass that it had not possessed before. As Poliak has put it, comparing the German to the Khazar immigration into Poland: "the rulers of the country imported these masses of much-needed enterprising foreigners, and facilitated their settling down according to the way of life they had been used to in their countries of origin: the German town and the Jewish shtetl". (However, this tidy separation became blurred when later Jewish arrivals from the West also settled in the towns and formed urban ghettoes.)

Not only the educated bourgeoisie, but the clergy too, was predominantly German - a natural consequence of Poland opting for Roman Catholicism and turning toward Western civilization, just as the Russian clergy after Vladimir's conversion to Greek orthodoxy was predominantly Byzantine. Secular culture followed along the same lines, in the footsteps of the older Western neighbour. The first Polish university was founded in 1364 in Cracow, then a predominantly German city.*[One of its students in the next century was Nicolaus Copernicus or Mikolaj Koppernigk whom both Polish and German patriots later claimed as their national.] As Kutschera, the Austrian, has put it, rather smugly:

The German colonists were at first regarded by the people with suspicion and distrust; yet they succeeded in gaining an increasingly firm foothold, and even in introducing the German educational system. The Poles learnt to appreciate the advantages of the higher culture introduced by the Germans and to imitate their foreign ways. The Polish aristocracy, too, grew fond of German customs and found beauty and pleasure in whatever came from Germany.13

Not exactly modest, but essentially true. One remembers the high esteem for German Kultur among nineteenth-century Russian intellectuals.

It is easy to see why Khazar immigrants pouring into mediaeval Poland had to learn German if they wanted to get on. Those who had close dealings with the native populace no doubt also had to learn some pidgin Polish (or Lithuanian, or Ukrainian or Slovene); German, however, was a prime necessity in any contact with the towns. But there was also the synagogue and the study of the Hebrew thorah. One can visualize a shtetl craftsman, a cobbler perhaps, or a timber merchant, speaking broken German to his clients, broken Polish to the serfs on the estate next door; and at home mixing the most expressive bits of both with Hebrew into a kind of intimate private language. How this hotchpotch became communalized and standardized to the extent to which it did, is any linguist's guess; but at least one can discern some further factors which facilitated the process.

Among the later immigrants to Poland there were also, as we have seen, a certain number of "real" Jews from the Alpine countries, Bohemia and eastern Germany. Even if their number was relatively small, these German-speaking Jews were superior in culture and learning to the Khazars, just as the German Gentiles were culturally superior to the Poles. And just as the Catholic clergy was German, so the Jewish rabbis from the West were a powerful factor in the Germanization of the Khazars, whose Judaism was fervent but primitive. To quote Poliak again:

Those German Jews who reached the kingdom of Poland-Lithuania had an enormous influence on their brethren from the east. The reason why the [Khazar] Jews were so strongly attracted to them was that they admired their religious learning and their efficiency in doing business with the predominantly German cities.... The language spoken at the Heder, the school for religious teaching, and at the house of the Ghevir [notable, rich man] would influence the language of the whole community.14

A rabbinical tract from seventeenth-century Poland contains the pious wish:

"May God will that the country be filled with wisdom and that all Jews speak German."15

Characteristically, the only sector among the Khazarian Jews in Poland which resisted both the spiritual and worldly temptations offered by the German language were the Karaites, who rejected both rabbinical learning and material enrichment. Thus they never took to Yiddish. According to the first all-Russian census in 1897, there were 12894 Karaite Jews living in the Tsarist Empire (which, of course, included Poland). Of these 9666 gave Turkish as their mother tongue (i.e., presumably their original Khazar dialect), 2632 spoke Russian, and only 383 spoke Yiddish.

The Karaite sect, however, represents the exception rather than the rule. In general, immigrant populations settling in a new country tend to shed their original language within two or three generations and adopt the language of their new country.*[This does not, of course, apply to conquerors and colonizers, who impose their own language on the natives.] The American grandchildren of immigrants from Eastern Europe never learn to speak Polish or Ukrainian, and find the jabber-wocky of their grandparents rather comic. It is difficult to see how historians could ignore the evidence for the Khazar migration into Poland on the grounds that more than half a millennium later they speak a different language.

Incidentally, the descendants of the biblical Tribes are the classic example of linguistic adaptability. First they spoke Hebrew; in the Babylonian exile, Chaldean; at the time of Jesus, Aramaic; in Alexandria, Greek; in Spain, Arabic, but later Ladino - a Spanish-Hebrew mixture, written in Hebrew characters, the Sephardi equivalent of Yiddish; and so it goes on. They preserved their religious identity, but changed languages at their convenience. The Khazars were not descended from the Tribes, but, as we have seen, they shared a certain cosmopolitanism and other social characteristics with their co-religionists.
4
Poliak has proposed an additional hypothesis concerning the early origins of Yiddish, which deserves to be mentioned, though it is rather problematical. He thinks that the "shape of early Yiddish emerged in the Gothic regions of the Khazar Crimea. In those regions the conditions of life were bound to bring about a combination of Germanic and Hebrew elements hundreds of years before the foundation of the settlements in the Kingdoms of Poland and Lithuania."16

Poliak quotes as indirect evidence a certain Joseph Barbaro of Venice, who lived in Tana (an Italian merchant colony on the Don estuary) from 1436 to 1452, and who wrote that his German servant could converse with a Goth from the Crimea just as a Florentine could understand the language of an Italian from Genoa. As a matter of fact, the Gothic language survived in the Crimea (and apparently nowhere else) at least to the middle of the sixteenth century. At that time the Habsburg ambassador in Constantinople, Ghiselin de Busbeck, met people from the Crimea, and made a list of words from the Gothic that they spoke. (This Busbeck must have been a remarkable man, for it was he who first introduced the lilac and tulip from the Levant to Europe.) Poliak considers this vocabulary to be close to the Middle High German elements found in Yiddish. He thinks the Crimean Goths kept contact with other Germanic tribes and that their language was influenced by them. Whatever one may think of it, it is a hypothesis worth the linguist's attention.
5
"In a sense," wrote Cecil Roth, "the Jewish dark ages may be said to begin with the Renaissance."17 .Earlier on, there had been massacres and other forms of persecution during the crusades, the Black Death, and under other pretexts; but these had been lawless outbreaks of massviolence, actively opposed or passively tolerated by the authorities. From the beginnings of the Counter-Reformation, however, the Jews were legally degraded to not-quite-human status, in many respects comparable to the Untouchables in the Hindu caste system.

"The few communities suffered to remain in Western Europe - i.e., in Italy, Germany, and the papal possessions in southern France - were subjected at last to all the restrictions which earlier ages had usually allowed to remain an ideal"18 - i.e., which had existed on ecclesiastical and other decrees, but had remained on paper (as, for instance, in Hungary, see above, V, 2). Now, however, these "ideal" ordinances were ruthlessly enforced: residential segregation, sexual apartheid, exclusion from all respected positions and occupations; wearing of distinctive clothes: yellow badge and conical headgear. In 1555 Pope Paul IV in his bull cum nimis absurdum insisted on the strict and consistent enforcement of earlier edicts, confining Jews to closed ghettoes. A year later the Jews of Rome were forcibly transferred. All Catholic countries, where Jews still enjoyed relative freedom of movement, had to follow the example.

In Poland, the honeymoon period inaugurated by Casimir the Great had lasted longer than elsewhere, but by the end of the sixteenth century it had run its course. The Jewish communities, now confined to shtetl and ghetto, became overcrowded, and the refugees from the Cossack massacres in the Ukrainian villages under Chmelnicky (see above, V, 5) led to a rapid deterioration of the housing situation and economic conditions. The result was a new wave of massive emigration into Hungary, Bohemia, `Rumania and Germany, where the Jews who had all but vanished with the Black Death were still thinly spread.

Thus the great trek to the West was resumed. It was to continue through nearly three centuries until the Second World War, and became the principal source of the existing Jewish communities in Europe, the United States and Israel. When its rate of flow slackened, the pogroms of the nineteenth century provided a new impetus. "The second Western movement," writes Roth (dating the first from the destruction of Jerusalem), "which continued into the twentieth century, may be said to begin with the deadly Chmelnicky massacres of 1648-49 in Poland."19
6
The evidence quoted in previous chapters adds up to a strong case in favour of those modern historians - whether Austrian, Israeli or Polish who, independently from each other, have argued that the bulk of modern Jewry is not of Palestinian, but of Caucasian origin. The mainstream of Jewish migrations did not flow from the Mediterranean across France and Germany to the east and then back again. The stream moved in a consistently westerly direction, from the Caucasus through the Ukraine into Poland and thence into Central Europe. When that unprecedented mass-settlement in Poland came into beng, there were simply not enough Jews around in the west to account for it; while in the east a whole nation was on the move to new frontiers.

It would of course be foolish to deny that Jews of different origin also contributed to the existing Jewish world-community. The numerical ratio of the Khazar to the Semitic and other contributions is impossible to establish. But the cumulative evidence makes one inclined to agree with the concensus of Polish historians that "in earlier times the main bulk originated from the Khazar country"; and that, accordingly, the Khazar contribution to the genetic make-up of the Jews must be substantial, and in all likelihood dominant.

Next Page

Index of The Thirteenth Tribe:
1 - RISE

2 - CONVERSION

3 - DECLINE

4 - FALL

5 - EXODUS

6 - WESTERN EUROPEAN JEWRY - WHERE FROM?

7 - CROSS-CURRENTS

8 - RACE AND MYTH

9 - A NOTE ON SPELLING
ANCIENT SOURCES
MODERN LITERATURE
THE "KHAZAR CORRESPONDENCE"
SOME IMPLICATIONS - ISRAEL AND THE DIASPORA

10 - SELECTED BIBLIOGRAPHY

The Thirteenth Tribe By Arthur Koestler (PDF)
The Thirteenth Tribe By Arthur Koestler (ZIP-file)
The Jews Are Not A Race!
By Dr. Alfred M. Lilienthal
Medieval Quotes about Khazar Judaism
New York Times Reveals:
The Jews have no Blood-line to Abraham

Khazar Jews Documents Section