Anti-Semitism is the modern form of the ancient prejudice against the Jew; it began in Germany in 1871, directly after the Franco-Prussian War, and bases its opposition to the Jews on the race theory. Anti-Judaism is, of course, much older, as old as the people against whom it was directed. In most ancient times, as represented by the Egyptian taskmasters and the Haman of the Book of Esther, it was like any other national hatred or prejudice. Later it took on a distinctly religious coloring, so that we find a Philo going to Rome to appeal for the Jewish colony in Alexandria or a Josephus writing a defense of his people against Apion. With the growth of Christianity into a persecuting body, anti-Judaism became strictly a religious matter, based on the New Testament story that the Jews were responsible for the death of Jesus. Medieval laws on the Jews were, then, often based on the principle of expiation, such as the yellow badge which distinguished the wearer when he left the compulsory shelter of the Ghetto. A different form of religious motivation was shown in the frequent accusations of desecrating the Host or of using the blood of a Christian child in preparing the unleavened bread of Passover, which appears in the Canterbury Tales and was revived as recently as 1911 in the notorious Beilis case at Kiev, Russia. Along with this went occasional mob outbreaks such as occur against the negroes in our Southern states, and still more rarely decrees of expulsion, which drove the entire Jewish population from England in 1294, from Spain in 1492, and from other countries at other times, for a longer or shorter period. The actual applications of this religious anti-Judaism were far too many to enumerate here, ranging from the prohibition of tilling the soil to compulsory attendance at a Christian sermon, as in Browning’s “Holy Cross Day.” Counteracting it were the frequent intercourse and occasional intermarriage through the Middle Ages, the paid protection of the Holy Roman Emperor for his {Kammerknechte}, the toleration of the Moors and later of Holland, finally the emancipation of the French Revolution on abstract grounds of the Rights of Man. Religious discrimination was forbidden in the American Constitution, so that anti-Judaism of the religious type had no footing in the new nation, strong as it had previously been in several of the colonies. In addition, the number of Jews in America was very small, so that discrimination against them might exist in principle but could have little exercise in practise. And those few were often wealthy and cultured descendants of the old Spanish Jewry. During the most of the nineteenth century the Jews entering the country met the same difficulties as other immigrants, with very little variation.