Norman Simms is the author of Alfred Dreyfus: Man, Milieu, Mentality and Midrash (Academic Studies Press, 2011). The second volume in the series, Alfred Dreyfus: In the Context of His Times: Alfred Dreyfus as Lover, Intellectual, Poet and Jew (also by Academic Studies Press) was published in July 2013; and the third Alfred and Lucie Dreyfus in the Phantasmagoria (Cambridge Scholars Publisher, UK) in September 2013.
In Flight to Arras (1942), Antoine de Saint-Euxpéry meditates on the way the French nation confronted the harsh reality of their defeat by Nazi Germany. He says, near the end of the narrative of his experiences as a reconnaissance pilot during those last days before the surrender was signed, that there is a difference between those who believe that a civilization be valued by the way it honours one man who gave his life that thousands might live and those who argue rather than a nation is to be exalted because all of its citizens were ready to die to preserve the life of one man. Without saying so directly, Saint-Exupéry describes what happened when, after a more than decade-long struggle to overturn the false charges, the verdict of two court martials, and the strident bigotry of the press, mobs in the street and entrenched time-servers in the Army, the State and the Church, Alfred Dreyfus received his vindication. Dreyfus endured the physical and psychological torments of dales imprisonment for nearly five years on Devil’s Island twelve years of public ignominy, and a lifetime of nightmares and frustration in his hope for full and final restitution, but he never wavered in his loyalty to France and its Republican Ideals, his belief in the goodness of the Army and the civilization of Liberty, Equality and Fraternity.
Now once again, Alfred’s name is taken in vain. It is contended by the anti-Zionist and anti-Semitic groups who call for divestment, boycott and sanctions against Israel, that they are being made victims of a barrage of lies and slanders by the Israeli military, the pro-Israel Lobby and the multifarious (and nefarious) Jewish controllers of the press, the culture and just about everything else in the world. Certainly the lies, distortions and slanders purveyed by these people are one thing, whereas the attempt to draw in Dreyfus as a model of their own experiences is quite another. On the one hand, to attempt to answer each of those bizarre mistruths that are set up as historical reasons for opposing Israel and denigrating Jews and Judaism does not merit a detailed response; that would only be to grant to such statements the status of rational arguments, whereas they are anything but. On the other hand, defending Dreyfus yet again means attempting to set forth a long, complex analysis of who he was, what he underwent, how he and his wife grew stronger in their love and their loyalty to one another-and since the analogy makes no sense at all.
When Alfred Dreyfus was arrested in 1894, he was a young artillery officer temporarily posted to the Intelligence Office in Paris; he was also happily married to Lucie, and they had two young children. Relatively well-to-do, thanks to both his and her family, they believed that they were happy, well-assimilated French Jews. Both families moreover had come from Alsace, one of the provinces forcibly annexed to Germany after the Franco-Prussian War of 1870, and they like other refugees, Jewish and Christian, felt not just the sting of military defeat, but the humiliation of losing their homelands, and so were devoted to what was called la rivanche, the revenge, the wish to take back Alsace an d Lorraine. This was why Alfred, like many other young Jewish boys, was told to join the army.
This is why it was so utterly preposterous for the Army to charge Alfred with treason and espionage in 1894, and why it was so outrageous for anti-Semitic and Catholic newspapers to scream in their headlines that all Jews were traitors and spies because they were innately, culturally and religiously incapable of loyalty and forever prone to acts of disloyalty. The mobs in the streets shouted “Down with Dreyfus!”, then “Down with Dreyfus the Jew!” and then “Down with the Jews!”
From the moment of his arrest, Alfred Dreyfus proclaimed his innocence, and he never wavered. More than that, from the moment of his incarceration, as he screamed and raged, beat his head against the prison walls and shouted “I am innocent,” his family, the Dreyfuses, and her family, the Hadamards, never doubted his innocence; they never wavered in this belief. In similar circumstances, even today, when a family member is accused of treason and espionage, found guilty by two court martials, sent away to perpetual exile, and daily vilified in the press, in the parliament, and in the streets, spouses find it too much and seek a divorce, other relatives hide in shame and refuse to speak or act on behalf of their loved one, and frightened good people cower in the shadows, keeping their heads down, and hoping they too will not be made into victims. But because Alfred and Lucie never wavered, eventually-slowly, agonizingly-the tide began to turn. Eventually, but not inevitably, not inexorably, the balance of public opinion began to shift, and in due course Alfred was exonerated.