" ... Up to the end of the Jews' street he walked at ease, but at the corner, where began the enemy's world, he stopped like a frightened hare, scenting the hunter's hounds ... He passed the cemetery without a tremor; on that night [Christmas Eve] it was but the living he feared. The next turning brought him to the church. He remembered his mother's warning not to pass it ... Just as he came opposite the church door, it opened, and forth came a laughing group of men and girls who hurried away, the last one leaving the door ajar. From the shadow into which he had crept, Hirshl could look within, down to the shining altar where hung a half-naked, blood-stained effigy of Jesus of Nazareth.
"It is their God," he thought, and gazed with fear and loathing at the ghastly figure. In his mind there loomed mystically, vaguely, but fearfully, the consciousness that the source of all their troubles lay in that horrible figure.
How spectral the gloom of those shadowy knaves! What harrowing mysteries hid behind those dark chancel doors! Was it there they kept that awful host, on account of which the Jews had to stay in their houses during Passion week,* and which bled--so the Christians said--when a Jew looked upon it? Then a chancel door began slowly and silently to slide ajar, and Hershl turned and fled in terror ..." ("Nittel Nacht," A Renegade and Other Tales, edited by Martha Wolfenstein, Kessinger Publishing)
The canon of Judaic fables of total goy evil contrasted against total "Jew" saintly victimhood, which functions as a virtual wall between the tribe and 'the goyim,' extends far beyond this collection. This and other collections, such as Lilith's Cave, contain many such tales, but they are only adaptations for children of the tribal paranoia and hate of Talmud and Kabbalah.
* see: Reckless Rites, Elliot Horowitz, pp.172-174, Princeton University Press
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