Trahison des Clercs
is a French phrase meaning Treason of the
intellectuals. It is the title of a well known book by
Julien Benda, a Jew published in 1927.
Political reasons for betraying your own include the very real threat of
The GULAG in the USSR or
dismissal from a university post in the West. The alleged treason that Benda
refers to was that of Patriots &
Nationalists, the people that
Jews, especially Zionist crazies call
Racists. Of course Jews are the world's greatest
Racists. Their victims in
Gaza know a lot about that - apart from those who were murdered. Using those
who run countries & the influential generally to betray the rest of us, to abuse
Representative Democracy is
perfectly genuine betrayal. It is what the Puppet
Masters are doing to this day.
In The Occidental Quarterly of
Spring 2018
Andrew
Joyce Ph.D. tells us about #Agobard
of Lyon, an early objector to Jews as hostile
aliens. Agobard discovered the hard way, contrary to his beliefs and
assumptions that #Louis the Pious,
his King and Emperor was a Traitor, pandering to
Jews. Giving them preference was, no doubt profitable for Louis. It cost his
people though.
The basic point, Jews Subverting the ruling
class is confirmed by the Jew,
Benjamin Ginsberg in his book Fatal
Embrace. Doctor Ginsberg's thesis is that Jews worm their way into
positions of power & abuse it. Then it all goes wrong.
In these cases it is the treason of Kings & politicians rather
than intellectuals.
PS The Wiki should be read with caution. It is not
reliable when there is an agenda.
Trahison des Clercs ex Your Dictionary
Trahison des clercs is a French phrase that is defined as the
treason of the intellectuals, and is used to represent the dishonest
practices or values by an artist, writer or person teaching or
attending school............
From French:
trahison
(“treason"¯) + des (“of
the"¯) (a contraction of
de (“of"¯) +
les (“the"¯
(plural), “hoi"¯)) +
clercs
(“clerks"¯, “scholars"¯) =
treason of the
clerks; originally adopted from the title of the French
philosopher and novelist Julien Benda's 1927 book La Trahison
des Clercs (whose first English translation bore the title
The Betrayal of the Intellectuals).
Life Born into a
Jewish family, Benda became a master of French
belles-lettres. Yet he believed that
science was superior to literature as a method of inquiry. He disagreed with
Henri Bergson, the leading light of French philosophy of his day.
Benda is now best remembered for his short 1927 book La Trahison des
Clercs, a work of considerable influence. It was translated into English
in 1928 by
Richard Aldington; the U.S. edition had the title The Treason of the
Intellectuals, while the British edition had the title The Great
Betrayal. It was republished in 2006 as The Treason of the
Intellectuals with a new introduction by
Roger Kimball. This polemical essay argued that European
intellectuals in the 19th and 20th century had often lost the ability to
reason dispassionately about political and military matters, instead
becoming apologists for crass nationalism, War
Mongering and Racism. Benda
reserved his harshest criticisms for his fellow Frenchmen
Charles Maurras and
Maurice Barrčs. Benda defended the measured and dispassionate outlook of
classical civilization, and the internationalism of traditional
Christianity.
Other works by Benda include Belphégor (1918), Uriel's Report
(1926), and Exercises of a Man Buried Alive (1947), an attack on the
contemporary French celebrities of his time. Most of the titles in the
bibliography below were published during the last three decades of Benda's
long life; he is emphatically a 20th-century author. Moreover, Benda
survived the German occupation of France, 1940–44, and the
Vichy regime despite being a Jew and having called the Germans "one of
the plagues of the world".
Early life
A native of Spain, Agobard moved to Lyon in
792. He was ordained as a priest c. 804,
and was well-liked by the archbishop of Lyon, Leidrad (r.
799–816). At some point, Agobard was ordained as a
chorbishop, or assistant bishop. Controversy arose in 814, when the
aging Leidrad retired into a monastery, appointing Agobard as his successor.
While emperor
Louis the Pious did not object to the appointment, some of the other
bishops did, calling a synod at Arles to protest the elevation of a new
bishop while the old bishop still lived. Archbishop Leidrad died in 816, and
the controversy fizzled out, leaving Agobard as the new archbishop. Soon
after taking office, he confronted several issues, which included opposing
trials by ordeal,[2]
and, in 818, writing against Felix of Urgel’s
Spanish Adoptionist
Christology.[3]
Anti-Jewish Polemic
Agobard is notorious for his vocal attacks on the local Jewish population.
Jewish communities in the Frankish realm (today's France) had been granted
considerable freedoms under
Louis the Pious son of Charlemagne, including a prohibition on Christian
proselytizing. Louis appointed a magister Iudaeorum to ensure Jewish legal
protection, and did not force Jews to allow baptism for their slaves.
Agobard found this last provision particularly galling, and wrote his first
anti-Jewish tract on the matter: De
Baptismo Judaicorum Mancipiorum (c. 823).[4]
For the rest of the decade, Agobard campaigned against what he saw as the
dangerous growth in power and influence of Jews in the kingdom that was
contrary to canon law.[5]
It was during this time that he wrote such works as Contra Praeceptum Impium[6]
(c. 826),
De Insolentia Judeorum[7]
(c. 827),
De Judaicis Superstitionibus[8]
(c. 827),
and De Cavendo Convictu et Societate
Judaica[9]
(c. 827).[10]Agobard’s rhetoric, which included describing Jews
as "filii diaboli"
("children of the devil") was indicative of the developing anti-Jewish
strain of medieval Christian thought. As Jeremy Cohen has claimed, Agobard’s
response was paradoxically both stereotypical and knowledgeable (he showed a
great knowledge of contemporary Judaism, while maintaining and perpetuating
stereotypes).[11]
Icons In the 820s, a controversy emerged over the
iconoclastic policies of bishop
Claudius of Turin.[12]
This stance was opposed by Dungal of Bobbio
at the request of Louis the Pious. Agobard, in his Book on Paintings and Images,
came out in opposition to Dungal’s method of using secular knowledge to
justify veneration of images.[13]
Political Problems In the 820s, Agobard had already shown his
willingness to challenge Louis the Pious on the subject of Jews and on
secular holdings of church land.[14]Agobard continued to confront the emperor,
particularly on the issues of royal succession and the matter of land
ownership. Agobard accused the emperor of abandoning his 817 Ordinatio
imperii decree, which promoted an all-encompassing unity of church and
empire.[15]
In both of the two rebellions against Louis, 830 and 833, Agobard supported
the ill-fated revolt of Louis’ son
Lothair
I. In 833, when Lothair launched his second revolt, Agobard published
his support for Lothair once more in several works: A Comparison of Ecclesiastical and Political
Government and Wherein the Dignity of the Church Outshines the Majesty of
Empires and the Liber Apologeticus
in defense of the rebelling sons of Louis.[16]
Exile and Return After Louis was restored to his power,
backed by his sons
Louis the German and
Pepin I of Aquitaine, Agobard was suspended from his episcopate by the
Council of Thionville
and exiled, replaced by the
chorbishop
Amalarius of Metz (c. 775 –
c. 850).[17]
During his tenure in Lyon, Amalarius worked to impose liturgical reforms
upon the archdiocese of Lyon. Amalarius’ reforms were characterized by a
heavy reliance upon allegorical and symbolic representations within the
Mass. Agobard, on the other hand, disdained Amalarius’ reforms as
“theatrical” and “showy” and favored a more plain liturgy.[18]Amalarius’ reforms were also opposed by Agobard’s
disciple
Florus of Lyon; Amalarius was deposed and accused of heresy in 838.[19]Agobard wrote three works against Amalarius:
On Divine Psalmody,
On the Correction of the Antiphonary,
and Liber officialis.
When he returned to Lyon, Agobard worked to roll back Amalarius’ actions,
with the support of Florus.[20]
Other works During his life, Agobard wrote more works
on other issues, including several against pagan practices,[21]
two on the role of clergy,[22]
and a treatise on icons.[23]
Agobard also wrote a treatise arguing against weather magic called De
Grandine et Tonitruis ("On Hail and Thunder"). A passage in it mentions
the popular belief in ships in the clouds whose sailors were thought to take
crops damaged by hail or storms to their land of
Magonia.
Many of his works were lost
until 1605, when a manuscript was discovered in Lyons and published by
Papirius Masson, and again by
Baluze in 1666.[24]
Agobard's complete works can be found in Volume 104 of
J.P. Migne's
Patrologia Latina, and, in a more recent edition, in Van Acker's
Agobardi Lugdunensis Opera Omnia.[25]
As the only surviving adult son of
Charlemagne and
Hildegard, he became the sole ruler of the Franks after his father's
death in 814, a position which he held until his death, save for the period
833–34, during which he was deposed.
During his reign in Aquitaine, Louis was charged with the defence of the
empire's southwestern frontier. He
conquered Barcelona from the
Muslims in 801 and asserted Frankish authority over
Pamplona
and the
Basques south of the
Pyrenees
in 812. As emperor he included his adult sons,
Lothair,
Pepin, and
Louis, in the government and sought to establish a suitable division of
the realm among them. The first decade of his reign was characterised by
several tragedies and embarrassments, notably the brutal treatment of his
nephew
Bernard of Italy, for which Louis atoned in a public act of
self-debasement.
In the 830s his empire was torn by civil war between his sons, only
exacerbated by Louis's attempts to include his son
Charles by his second wife in the succession plans. Though his reign
ended on a high note, with order largely restored to his empire, it was
followed by three years of civil war. Louis is generally compared
unfavourably to his father, though the problems he faced were of a
distinctly different sort.