THE time when Jews first settled in Russia is a subject of mere historical conjecture. Some accounts assert that colonies of the race were founded in the country bordering on the Black Sea several centuries before the Christian era. All the probabilities favour this view. Both before and after their dispersion by the Romans, a people so intelligent and resourceful as the Hebrews would learn of the fruitful regions watered by the four great rivers which flow into the southern sea-boundaries of the vast territory now under the sway of the Tsar. They would have a choice of land and sea routes for the voyages of emigration, trade, or adventure.
The distance from Jerusalem to the mouth of the Volga, through Asia Minor and the Caucasus, is not much more than from Astrakhan to St. Petersburg, while the journey by sea from Joppa to where the city of Odessa stands to-day for Russia’s richest seaport, is much less than that from Athens to Marseilles. The Caucasus, Taurida (Crimea), Cherson, and Bessarabia, known in the days of King Solomon by other names, would be within the zone of trading intercourse with the Kingdom of Israel, while these rich and interesting parts of Southern Russia would naturally attract the footsteps of the scattered race after Titus had destroyed their nation and dispersed its people, as well as during the existence of the Byzantine Empire.
Whether the race known as the Khazars, who governed the territory stretching north from Astrakhan over the eastern watershed of the Volga as far as Kazan, were civilised by Semitic colonists, as alleged by some writers, is now only an interesting speculation. One fact offered in support of this theory is that the Israelites were driven out of this country by its rulers in the eleventh century, at a time when Jews in Christian Europe began to be objects of race persecution.
The period of the Crusades may be taken as that in which the systematic oppression of the Jews began. The source of this persecution was the religious influence upon uneducated minds of the gospel of the Crucifixion, coupled with legends about ritual murders, and fables recording the sacrifice of the blood of Christian children and maidens during the sacred rites of Paschal time.
It is on record that, in the year 1298, a fanatic in a city of Franconia circulated a story that the Sacred Host in a church had been polluted by a Jew, and that the Almighty had chosen an avenger of this crime in the person of the narrator of the act of sacrilege. The populace rose en masse and burned all the Jews in the city. The massacre extended to the country, and, before the murderous fury unchained by this fanatic and his falsehood could be stilled, over 100,000 victims were slaughtered in Germany, Bavaria, and Austria.
