and expressed more sympathy for Buddhist universalism. His texts, including the 1922 Apel către..., are thought by some to be purposefully reusing the pro-universalist vocabulary of Freemasons. Relgis' Judaic-themed tracts cover a wide range of subjects. In several of them, Relgis concentrates on the Biblical prophet Moses, in whom he sees the symbol of "great human aspirations". Some texts trace the impact of Moses' teaching on more modern authors (from Baruch Spinoza to Charles Darwin), others talk about secular Jewish culture, and still others focus on individual Jewish personalities: Buber, Edmond Fleg, Theodor Herzl. As a critic, he also investigated the survival of ancient Judaic themes in the modern art of Marcel Janco, Lazăr Zin or Reuven Rubin, and in the literature of Zweig, S. Ansky, Mendele Mocher Sforim and even Marcel Proust. Other such writings are individual portraits of Romanian Jewish men of letters, from A. L. Zissu and Iosif Brucǎr to Avram Steuerman-Rodion and Enric Furtună. According to Geo Șerban, Relgis spent much of his later career promoting "a more fertile awareness of the links between Judaism and the modern world." A critic of antisemitism, Eugen Relgis also dedicated some of his main works in the essay genre to the cause of anti-fascism. Early on, he exposed claims about Judeo-Masonic domination as canards, and noted that antisemitism was a negative reaction to the Jews' own status as natural innovators in both politics and culture. He wrote: "I take antisemitism to be that psychological disease whose manifestations display the characteristics of a phobia, that is to say an obsession. When someone is obsessed with an image, an individual or even a collective entity, these become the center of their world—and all causes and effects, no matter how far apart and different from each other, are connected to the initial obsession." Writing in 1946, shortly after the scale of The Holocaust became known to Romanian Jews, Relgis gave credit to the popular, but since challenged rumor that Nazis fabricated human soap. Historian of ideas Andrei Oișteanu analyzes Relgis' text as more of a reaction to Nazism's own obsessive take on cleanliness, and writes that, at that time, Jews and Christians in Romania had been collecting certain brands of German soap and burying them as human remains. On Latin America After his move to Uruguay, Relgis developed a personal theory on Latin America as a "neohumanist" continent. Earlier, in Europa cea