Markish’s book is supplemented by an afterword by Arthur A. Cohen,Arthur A. Cohen the theologian and essayist. Cohen evaluates Erasmus as no street antisemitic, but rather part of the anti-Jewish tradition that led “if not to the crude fulminations of Julius Streicher, then surely through the permutations of secular diabolism straight to the death camps.” Markish accused Cohen (and others) of presentism, that is, the non-historical addressing of twentieth-century queries to a sixteenth-century person, thereby linking Erasmus to Nazi antisemitism and the HolocaustHolocaust. The charge of presentism cast at Cohen should be rejected. Cohen might have used crude brushstrokes to paint Erasmus’s stance toward Jews, but he posed the issue of the historical persistence or discontinuity of anti-Jewish sentiment, asking whether historians can trace a line of development from anti-Judaism in the medieval and early modern periods (and possibly earlier) to Nazi antisemitism. Assuredly, prejudices from the Middle Ages and the early modern era contributed significantly to the development of later anti-Jewish elements, which in turn influenced antisemitism in the nineteenth and twentieth centuries.