The jewish Tradition of Ritual Murder VIII-XI
Church of Ben Klassen
www.creativityreligion.com
by ARNOLD LEESE
CHAPTER VIII
WELL AUTHENTICATED CASES IN EARLY AND MEDIEVAL TIMES 1171 TO 1510
IN this, and subsequent chapters, I place descriptions of cases in chronological order, in which there seems to me to be no reason whatever to dispute the historical accuracy of the facts given.
In this Chapter, I record such cases between 1171 and 1510 inclusive; and I would point out to the reader the great importance of the murder of St. Simon of Trent in 1475 and of the Toledo case in 1490; in fact, should the reader be one of those who approach the subject as unbelievers, I recommend that he should read about these two cases first, and the others after.
1171 – Blois, France. At Passover, a Christian child was crucified, his body drained of blood and thrown into the river. A number of Jews were executed. Authority: Monumenta Germania Historica , VI, 520; Magd Cent., 12, C. 14 and 13, C. 14.
1179 – Pontoise. The authorities for this case are the Bollandists (Acta, Vol. Ill, March, 591); Madg. Cent., 23, c. 14; Spec. Vine, 129, C. 25; and Cosm. Munst., 23, C. 14.
A boy named Richard was tortured, crucified and bled white. Philip Augustus’s chaplains and historians, Rigord and Guillaume TArmoricain, attested this case. The body of the boy was taken to the Church of the Holy Innocents in Paris and he was canonised as St. Richard.
Under date 1080, Haydn’s Dictionary of Dates, 1847, 282, says: “Thinking to invoke the divine mercy, at a solemnisation of the Passover, they (the Jews) sacrifice a youth, the son of a rich tradesman at Paris, for which all the criminals are executed and all Jews banished France.”
1192 – Braisne. Philip Augustus attended to this case personally, and had the criminals burnt. It was a case of the crucifixion of a Christian sold to the Jews by Agnes, Countess of Dreux, who considered him guilty of homicide and theft. Authority: His toire des Dues et Comtes de Champagne, IV, 1st part, p. 72, Paris, 1865) by A. de Jubainville; Sped. Vine., 129, c. 25; Gaguin. L. 6, De Francis; Magd. Cenf., 12, C. 14, col.1670
1235 – Fulda. Hesse-Nassau. Five children murdered; Jews confessed under torture, but said the blood was wanted for healing purposes. Frederick II exonerated the Jews from suspicion, but the Crusaders had already dealt with a number by putting them to death. Frederick II called together a number of converted Jews, who denied the existence of Jewish ritual murder.
But Frederick’s bias is evident in his own words when, in publishing his decision, he gives his objects in calling these people together, “although our conscience regarded the innocence of the aforesaid Jews adequately proved on the ground of several writings.” Had Frederick II lived today, he would have relied little upon religious literature in deciding whether Jewish Ritual Murder exists or not. Authority: Chron. Hirsaug., and Magd. Cent., 13, C. 24.
1247 – Valreas, France. Just before Easter, a two-year-old girl’s body was found in the town moat with wounds on forehead, hands and feet. Jews confessed under torture that they wanted the blood of the child, but did not say that it was for ceremonial purposes. Pope Innocent IV said that three of the Jews were executed without confessing, but the Jewish Encyclopedia, 1903, Vol. Ill, p. 261, says they confessed.
1250 – Saragossa. A boy crucified, afterwards canonised as St. Dominiculus. Pius VII, 24th Nov., 1805, confirmed a decree of the Congregation of Rites of 31st August, according this canonisation.
1261 – Pforzheim, Baden. An old woman sold a seven- year-old girl to the Jews, who bled her, strangled her and threw the body into the river. The old woman was convicted on the evidence of her own daughter. A number of Jews were condemned to death, two committing suicide. Authorities: Bollandists, Acta, Vol. II, p. 838; Rohrbacher, L’ Histoire Universelle del’Eglise Catholique, Vol. XVIII, pp. 697-700; Thos. Cantipranus, De ratione vitae Vol. II, xxix. The child was canonised as a saint.
1287 – Berne. Rudolf, a boy, was murdered at Passover in the house of a rich Jew called Matler. Jews confessed that he had been crucified; many were put to death. The boy was canonised as a martyr, and his name can be found in several martyrologies. Documental authorities: Bollandists, Acta, Vol. II, April; Helvetia sancta (H. Murer); Karl Howald, Die Brunnen zu Bern, 1848, p. 250; Cosm. Aims., 13, p. 482
But a stone monument still exists in Berne commemorating the crime. It is called The Fountain of the Child-Devourer, and is now on the Kornhausplatz. It represents a monster, with a Jewish countenance, eating a child. The figure wears the Judenbut, the hat prescribed for the Jews to wear by decree of the Fourth Lateran Council in 1215. This monument was first placed in a street of the Jews’ quarter as a reminder of the monstrous crime and as a punishment for the whole of Berne Jewry. Later, it was removed to its present situation.
1288 – Troyes, France. Some Jews were tried for a ritual murder and 13 were executed by burning. Authority: Jewish Encyclopedia, 1906, Vol. XII, p. 287
1386 – Oberwesel, on the Rhine. A boy named Werner was tortured for three days at Passover, hanged by the legs and bled white. The body was found in the river. This boy was beatified in the diocese of Treves, and his anniversary is on 19th April. A sculptured representation of this ritual murder is still to be seen in the Oberwesel Church. Authorities: Aventinus, Annals of Bavaria, 1591, 17, 14, 576; Chron. Hirsaug., Magd. Cent., 13, c. 14.
1462 – Rinn, Innsbruck. A boy called Andreas Oxner was bought by the Jews and sacrificed for his blood on a stone in the forest. The body was found by his mother in a birch-tree. No Jew was apprehended because, the border being near, they had fled when the crime was made known. The Abbe Vacandard, defender of the Jews, says there was no trial. Well, of course there wasn’t. Even in 1937 there is no trial for a crime where the criminals have escaped!
The boy has been sanctified by Pope Benedict XIV in his Bull Beatus Andreas, Venice, 1778, which says he was “cruelly assassinated by the Jews in hatred of the faith of Jesus Christ.” This last is admitted by Pope Clement XIV, who wrote his report on the investigation he made into the matter of Jewish Ritual Murder when, as Cardinal Ganganelli, he had been commissioned by Pope Benedict XIV to go into the matter; and in this report, he says “I admit the truth of another fact, which happened in the year 1462 in the village of Rinn, in the Diocese of Brixen, in the person of the Blessed Andreas, a boy barbarously murdered by the Jews in hatred of the faith of Jesus Christ.”
No one questions the historical occurrence or this case. An engraving on wood representing the Ritual Murder still exists in the church.
1468 – Sepulveda, Segovia, Spain. The Jews sacrificed a Christian child on a cross. The Bishop of Segovia investigated the crime, and ordered the culprits to Segovia, where they were executed. It is important to know that this Bishop was himself son of a converted Jew; Jean d’Avila was his name. Colmenares’s History of Segovia records the facts of the case, which was juridically decided by a man of Jewish blood. That may be the reason that one finds no mention of it in S track’s book in defence of the Jews, The Jew and Human Sacrifice.
1475 – The Case of St. Simon of Trent. In 1475, a three-year-old boy named Simon disappeared in the Italian town of Trent; the circumstances were such that suspicion fell upon the Jews. Hoping to averr this suspicion, they themselves “found” the child’s body in a conduit where they afterwards confessed to having thrown it. Examination of the body, however, revealed that the boy had not been drowned; there were strange wounds on the body, of circumcision and crucifixion.
About seven Jews were arrested; they were tortured and confessed that the boy had been ritually murdered for the purpose of obtaining Christian blood to mix with the ceremonial unleavened bread; these confessions were made separately and agreed in all essential details. The Jews were tried and were ultimately executed. The officer in charge of the investigation of the crime, Jean de Salis de Brescia, had before him a converted Jew, Jean de Feltro, who described how his father told him that Jews of his town, Lanzhat, had killed a child at Passover to get the blood of which they partook in wine and cakes.
No one has ever dared to try and deny the historical events of this case; only the Jews invent “reasons” why it was not Ritual Murder! But there is no escape from the opposite conclusion.
In 1759 in answer to a Jewish appeal from Poland, the Inquisition sent Cardinal Ganganelli (later he became Pope Clement XIV) to investigate and report on the whole subject, with particular reference to the many cases then being reported in Poland; although this man went out with a biased mind in favour of the Jews
(in his report, he says: “With my weak faculties I endevoured to demonstrate the non-existence of the crime which was imputed to the Jewish nation in Poland,” hardly the spirit in which to enter upon such an investigation, he actually says of this Trent case (see Report of Cardinal Ganganelli, in C. Roth’s The Ritual Murder Libel and the Jew , 1935, p. 83): “I admit then as true the fact of the Blessed Simon, a boy three years old, killed by the Jews in Trent in the year 1475 in hatred of the faith of Jesus Christ (although it is disputed by Basnage and Wagenseil); for the celebrated Flaminio Cornaro, a Venetian Senator, in his work On the Cult of the Child St. Simon of Trent (Venice, 1753) disposes of all the doubts raised by the above- mentioned critics.”
The Jews try to throw discredit on the judges who condemned the Jewish murderers by quoting Pope Sixtus IV who refused to sanction the cult of St.Simon; but the reason for this was that the cult was not then authorised by Rome, but was a popular movement without authority and contrary to Church discipline; this same Pope later expressed his approval of the verdict on the Jews in the Papal Bull XII Kal. July, 1478.
We have not only the testimony as to the correctitude of the proceedings from Sixtus IV ; but also that of several other Popes; such as Sixtus V, who regularised the popular cult of St. Simon by ratifying it in 1588, as cited by Benedict XIV in Book I, Ch. xiv, No. 4 of his On the Cononisation of the Saints ; also by this same Pope Benedict XIV in his Ball Beatus Andreas of 22nd February, 1755, in which he confirms Simon as a saint, a fact omitted from the arguments of that advocate for the Jews, Strack {The Jew and Human Sacrifice ); Gregory XIII recognised Simon as a martyr, and even visited the shrine; and, as already stated, Clement XIV was obliged to recognise that it was a case of Jewish murder in hatred of Christianity.
St. Simon’s shrine is in the Church of St. Peter, Trent; relics of him are still shown, among them the sacrificial knife. In short, the Ritual Murder of St. Simon at Trent is supported by such evidence that those who doubt it are thereby condemning without reason high juridical and ecclesiastical authorities whose probity and intelligence there is not the slightest excuse to deny.
1480 – Venice. This case, as admitted in the Jewish Encyclopedia, 1906, Vol. XII, p. 410, was settled by trial. Three Jews were executed.
1485 – Padua, Italy. The victim in this case was canonised as St. Lorenzino, Pope Benedict XIV mentioning him as a martyr in his Bull Beatus Andreas. This case was attested by the Episcopal Court of Padua
1490 – Toledo. This is a most important case, the circumstances of which have been clarified for us by T. Walsh in his interesting book on Isabella of Spain, 1931 (Sheed & Ward), in which he devotes pp. 441 to 468 to his researches on this Ritual Murder charge. Had it not been for Mr. Walsh, I might have been influenced by the Jewish Encyclopedia’s statement (1903, Vol. Ill, p. 262) that “Modern historians even deny that a child had disappeared at all” in this case! Strenuous efforts were made by Loeb and H. C. Lea to clear the Jews from guilt of this murder; as also by Abbe Vacandard.
Walsh shows that on 17th October, 1490, a Jew named Yuce confessed to having been present at the crucifixion of a boy called Christopher at La Guardian near Toledo. He made this confession without the “aid” of any torture; he was not even threatened with that for one year after his confession. On 19th July, 1491, Yuce was promised immunity from punishment for himself and described the whole crucifixion and gave the names of his accomplices.
On 25th October, 1491, a jury of seven noted Renaissance scholars who occupied the Chairs at Salamanca University examined the case and were unanimous in finding Yuce guilty. Not until after this did Yuce undergo torture. This torture was applied to make him say for what reason the boy Christopher had been crucified instead of being killed in any other way; but no “leading” questions were employed in the examination.
After this, the case went before a second jury of five learned men of Avila, who considered the evidence concerning Yuce’s accomplices, who had been arrested and under examination; they unanimously declared them guilty. Eight Jews (some of them Marranos. or pretended converts to Christianity) were executed. Writing of the efforts made to discredit the trials in this case, Walsh says (p. 464): “Must we assume that they (the two learned juries) were all murderous fanatics, willing to sacrifice innocent men, and that Dr. Leob, Dr. Lea, and on the Catholic side the somewhat too credulous Abbe Vacandard were better qualified to weigh the evidence after the lapse of four centuries?” Walsh is not an “anti-semite.” He is a historian, and has not suggested that ritual murder is part or any official Jewish ceremony. But he says: “The historian, far from being obliged to make wholesale vindication of all Jews accused of murder, is free, in fact, bound to consider each individual case upon its merits.”
Walsh states (p. 441) that this case of Ritual Murder was “one of the chief factors, if not the decisive one, in the decision of Fernando and Isabel” (for the expulsion of the Jews from Spain). He shows that the complete record of testimony in the trial of one of the accused has been available since it was published in 1887 in the Bulletin of the Royal Academy at Madrid (Vol. XI, pp. 7-160), from the original manuscript. (This was, of course, before the Red revolution!) Walsh charges Lea, the pro- Jewish author, of intellectual dishonesty (p. 628) in writing in his Inquisition in Spain decrying the influential men who were jurors in this case. “If the Inquisitors sent eight men to a shameful death without being convinced beyond a reasonable doubt of their guilt, the honest verdict of history cannot shrink from finding not only Torquemada and hisjudges, but King Fernando and Queen Isabel, Cardinal Mendoza and several of the most illustrious professors of Salamanca University guilty of complicity in one of the most brutal judicial murders on record?” (Walsh, 442.)
Those who shrink from charging the Jews with the practice of Ritual Murder thereby condemn some of the finest characters on the stage of European history. Finally, we must record that the murdered boy was canonised as St. Christopher on the authority of Pope Pius VII.
1494 – Tyrnau, Hungary. A boy was bled white and killed. The Jew culprits were betrayed by the confession of women, who were persuaded to do so by the sight of some instruments of torture, which however were not applied to them. The Jews, arrested after this confession, themselves confessed that this was the fourth child they had killed for the blood, but they said they wanted this for medical purposes. Authority: Bollandists, Acta, April, Veil. II, 838.
1510 – Brandenberg. Several Jews were accused in Berlin of buying a small Christian boy, bleeding him and killing him. They confessed, and 41 were executed Authorities: Richard Mun, Die Juden in Berlin ; Sir Richard Burton, The Jew, the Gypsy and El Islam, 1898, p. 126.
CHAPTER IX
WELL AUTHENTICATED CASES IN SEVENTEENTH AND EIGHTEENTH CENTURIES .
Naturally, here we get a number of juridically decided cases, as might be expected.
1603 – Verona. A Jew was tried on a charge of killing a child to get its blood for an infamous purpose. He was acquitted. The sentence of acquittal, dated 28th February, 1603, given in full in the Jew Roth’s The Ritual Murder Libel and the Jew (p. 78), released the accused “because the Hebraic witch abhors the shedding of blood” and “various Princes held this rumour of the use of blood to be vain and false?” We hold that such absurd reasoning as all excuse for acquittal is clear proof that the Court was bought.
1670 – Met. As this was a very strongly established case, one does not find any mention of it in Strack’s book in defence of the Jews ! A three-year-old boy was lost by his mother on the way to a well. The boy was wearing a red cap, and witnesses had seen him carried away by a Jew mounted on a horse. This Jew was Raphael Levi. At first, the boy’s body could not be traced. The Jews, becoming frightened, spread the report that wolves must have killed him in the forest.
The forest was searched and eventually the head, neck and ribs of a boy were found, together with clothes which were identified as the missing boy’s, red cap and all, by the boy’s father. But as these clothes were neither torn nor bloody, it was concluded that the wolf story was a “blind,” and then witnesses came forward who had seen Raphael Levi with the boy in such places and at such times as to remove all doubt of his guilt. Levi was sentenced to death by the order of the Parliament of Metz, and was burned alive. Authority: La France Juive, by Drumont.
1698 – Sandomir, Poland. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew , p. 24. The highest tribunal in the land, that of Lublin, condemned a Jew for Ritual Murder, the local court having exculpated him.
1748 – Duniagrod, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.
1753 – Pavalochi, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.
1753 – Zhytomir, Poland. In this case, a three-year- old boy was murdered; Jews were tried by the Episcopal Court of Kiev and condemned to death. A painting supposed to commemorate this murder is even now visited by pilgrims to the Carthusian Monastery at Kalwarya near Cracow. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew , 25, 25. Of course, the Jew Roth denies that the cases quoted were Ritual Murders.
CHAPTER X
WELL AUTHENTICATED CASES IN NINETEENTH CENTURY
Among these are the famous cases at Damascus,
1840; Tisza Eszlar
1882; and Polna
1899. In this century, the Jewish Money Power had obtained control over the finances of many European countries, and the reader will see for himself how it was exerted on Rulers, Governments, Courts and “public opinion” whenever the Blood Accusation was brought against the Jews.
1823 – Velisch, Russia. On Easter Sunday, a 21 year old boy disappeared. His body was found in a marsh one week later; there were punctured wounds all over the body and the skin was scarified. There were wounds of circumcision; the feet were bloody and a bandage had been tied around the legs. The body had been undressed, washed, and again dressed. No blood was found near the body, which was drained of blood. Doctors gave evidence on oath that the child had been tortured to death.
Some years later, five Jews were arrested together with three Russian women who had become Jewesses; these three women confessed that they had, one week before Passover in 1823, been made drunk by a Jewess who kept an inn and that the latter had bribed one of them to procure a boy. One of these converted Jewesses described how the boy had been forcibly circumcised by the Jews and rolled about in a barrel until his skin was scraped all over.
The boy had been taken to the school where a number of Jews were assembled, laid in a trough, and all present had made stabs with a nail in his side and temples. When the boy died under this torture, his body was taken to a wood by two of the converted Jewesses; and the third woman took a bottle of the blood of the boy to the Jewess innkeeper aforesaid. Next day, the Rabbi’s wife took the three women again to the school where the Jews were gathered; bottles were filled from the trough by means of a funnel, and the Rabbi dipped a nail into the blood and dropped a little onto a number of pieces of cloth, one piece of which was given to everyone present.
The case went to the Imperial Council at St. Petersburg, all the lower courts which dealt with the case having found the Jews guilty. The Imperial Council reversed the verdict and, on 18th January, 1835, the three Russian Jewish convert women were sent to Siberia whilst all the Jews were acquitted of the crime! Authorities: Recorded in the Jewish Encyclopedia, 1903, Vol. Ill, p. 267; described in Der Sturmer, May, 1934
1831 – St. Petersburg. The daughter of a non- commissioned officer was the victim in this case. There were five judges, of whom four recognised the ritual character of the murder. The Jewish murderers were transported to Siberia. Monniot says the facts of this case are not contested.
1840 – Rhodes. On the eve of Purim a small Greek boy was missed; he had been seen entering a house in the Jewish quarter; after that he was never seen again. It is interesting to note that the time of this event was the same as in the famous Damascus case, which see. Yusuf Pasha, Governor of the island, took depositions of witnesses and sent to Constantinople for instructions as to what to do next.
Meanwhile, “at the instigation of the Greek clergy and the European consuls” (admits the Jewish Encyclopedia, 1905, Vol. X, p. 401) the Jewish quarter was blockaded and the leading Jews arrested. The Austrian Consul, however, supported the Jews, Austria being in need of loans from the Rothschilds. But “owing to the efforts of Count Camondo, Cremieux and Montefiore” (to quote again from the Jewish Encyclopedia) “a firman was obtained from the Sultan which declared all accusations of ritual murder null and void.” The Jews were released!
Now Camondo, Cremieux and Montefiore were all rich Jews. Cremieux and Montefiore figure in the Damascus case, which see. Count Camondo “exercised so great an influence over the sultans Abdal-alMajid and Abd-al-Aziz and over the Ottoman Grand Viziers and ministers that his name became proverbial. He was banker to the Ottoman Government….” (All this is from the Jewish Encyclopedia, 1903, Vol. Ill, p. 521) There cannot be a shadow of doubt that the proceedings in this case were stopped by the force of the Jewish Money Power, in spite of all the efforts of “the Greek clergy and the European consuls.” Authorities: M. P. -N. Hamont in Egypt under Mehemet Ali, and the Jewish Encyclopedia as cited.
1840 – The Damascus Case. This case, now almost completely forgotten by Democracy, convulsed Europe for a considerable time owing to the agitation induced by the Jewish Money Power which left no stone unturned to misrepresent and vilify the individuals responsible for bringing the Jews to justice.
Achille Laurent, a Member of the Societe Orientale, brought together the full details of the trial of the culprits as reported in Arab newspapers at the time, and he published the whole facts of the case in Relation historique des Affaires de Syrie, 1840-1842 (Historic Account of Syrian Affairs, 1840-1842), which was produced in France as a Yellow Book in two volumes, in 1846. The Jewish Festival of Purim fell on 15th February, Father Thomas, a Catholic monk disappeared in Damascus on 5th February. His servant went to look for him and disappeared also.
The French Consul, Comte Ratti-Menton, began to make enquiries, and got the Sherif Pasha to investigate. After a while seven Jews were arrested. They confessed, some after receiving chastisement with the bastinado, to having murdered Father Thomas for the sake of his blood. Four of them were promised pardon if they would speak the truth; these were Mousa Abou-el-Afieh, who became a Mahomedan, explaining that that was necessary before he could confess about the crimes of other Jews; Aslan Farkhi; Suliman, a barber; and Mourad el Fathal. They confessed very fully. Sixteen Jews were found to have been involved, and all were arrested. Several of the Jews, including Mourad el Fathal, Mousa Abou-el-Afieh, Isaac Arari and Aaron Arari, described how the blood was required and collected from the cut throat of the victim to send to a Rabbi for use in preparing ceremonial bread (pains azymes).
The Grand Rabbi was brought before the Court of Investigation; his name was Yakub el Entabi. He was required to listen carefully to the examination of Mousa Abou-el-Afieh, and to the answers of that Jew, and to confirm or deny each statement made by Mousa. In this way, the Rabbi admitted that blood was required for the ceremonial bread. He also confessed to having received Father Thomas’s blood. According to the Turkish custom, the bastinado was freely applied to make the Jews speak.
The Jewish Money Power has endeavoured to make the world believe that it was only the torture which enforced confession from innocent men. Unfortunately for the Jewish Money Power, one of the questions asked was about the place where the remains of Father Thomas had been disposed of; and the remains were found where the prisoners said they were — that is, in a covered conduit. These remains were identified by European doctors as being those of Father Thomas. Further, the wretches confessed to serving Father Thomas’s servant in the same way, i.e., cutting his throat, collecting his blood, and disposing of the remains, this time in a latrine.
No amount of bastinado or torture could wring from an innocent man information as to the whereabouts of the remains of the victim of a murder. We spare the reader the sickening details of the crime according to the confessions and admissions of the depraved Jewish murderers; long extracts from the trial’s proceedings can be obtained in the following French book: Le Crime Ritual chez les Juifs, by A. Monniot, prefaced by the celebrated Edouard Drumont, 1914, from P. Tequi, 82 Rue Bonaparte, Paris, price 10 francs.
This book shows that the confessions made by the culprits agreed in every detail, and that the questions they had to answer were not “leading questions”. Fourteen Jews were found guilty, and ten were condemned to death, two having died.
Our business is not to horrify; it is to expose the methods of Jewish intrigue and corruption which were used to conceal the guilt of the culprits in fear of the natural reaction of the Gentile to the facts if they became generally known. As soon as the first reports of the case reached the West of Europe the Jewish Money Power rose like one man to try and cover the obvious tracks made by the obvious criminals.
Money can, as we know only too well, accomplish wonders on a democracy as also on the Endings and policy of Eastern (and alas ! often also Western) potentates. It will perhaps be best to deal with each of these matters separately:
The Press Agitation – This was on the usual Jewish lines Ritual Murder was “a Gentile invention”; Comte Ratti-Menton, the French Consul, who had insisted on the investigation, was attacked from every angle; the Jews were being persecuted, and so on and so forth.
Agitation by Public Meetings – For example, in London, the gullible democracy was induced to flock to a big meeting at the Mansion House in London, there to denounce the Blood Accusation of which they knew nothing at all, and to offer the Jews the sympathy of the British Nation! Paris, New York, Philadelphia and other townsfollowed suit!
Bribery of the Khedive of Egypt by Money – The rich Jews, Moses Montefiore in England, Cremieux and Munck in France, went off hotfoot to the East. They applied to the Khedive of Egypt, whose regime included Damascus, for a revision of the sentence. He was offered and accepted a huge sum of money and released the condemned Jews. Note the result. The Jews proclaimed everywhere that the Khedive had reversed the verdict! He had done nothing of the kind. There was no reversal and no re- trial. The words of the Khedive’s firman which he issued to release the Jewish murderers give the whole thing away: “From the account and demand of Messrs. Moses Montefiore and Cremieux, who came to us as delegates of all Europeans professing the religion of Moses, we have recognised that they desire the liberation and safety for the Jews who have been detained or who have taken flight in the case of the examination of the affair of Father Thomas, monk, missing in Damascus; he and his servant, Ibrahim. “And as, because of their numerous population, it would not be convenient (convenable) to refuse their demand and request, we order that the Jew prisoners shall be released and that the fugitives be given safety for their return. And you will take all possible measures that none are badly treated and that they are left undisturbed everywhere. Such is our will. Mehemet Ali.” He released the Jews therefore because of the numbers of Jews in the population . . . and undoubtedly for cash received. He knew their guilt, and never denied it.Yet the Jewish Encyclopaedia (1903, Vol. IV, p. 420) actually ventures to assert that the three rich Jews secured from the ‘Khedive a “recognition of the innocence” of the condemned men. The Khedive’s price for releasing them is stated to have been half a million piastres. A converted Rabbi, Chevalier P. L. Drach, wrote in his The Harmony between the Church and the Synagogue (1844, Paris, p. 79): “Money played a great role in this business.”
Bribery of the Sultan – Having won the first round with the Khedive, the JewMontefiore went on to see the Sultan of Turkey, and secured from him a decree that the Blood Accusation was baseless and that the Jews henceforth were to be on the same footing in the Sultan’s dominions as other non-Muslims. The price of this was a huge bribe from the House of Rothschild. The Sultan Abd-ul-Mejid’s firman said “that a thorough examination of the religious books of the Hebrews has demonstrated the absolute prohibition of the use of either human or animal blood in any of their religious rites. It follows from this defence that the charges against them and their religion are calumnies.” This, as shown in Chapter III, is mere sophistry, but even in 1936 a Miss C. WI. Finn had the effrontery to bring forward the firman as “evidence” that the Blood Accusation is false; this was in a letter to the Jewish Chronicle, 2nd October, 1936. The wording of the firman is quoted in the Jewish Encyclopaedia, Vol. I, p. 47 (1906). On his way home, Montefiore tried to get an audience with the Pope, Gregory XVI, but Bras refused an audience.
Attempted Bribery of the French Consul – Comte Ratti-Menton, the French Consul who had shown such determination in having the ritual murderers dealt with, and who was a most upright man, wrote to the Sherif Pasha on 22nd April to say that the Jews had, through the Austrian Consulate, offered him half a million piastres to have the evidence suppressed. Needless to say, when this honourable man was found incorruptible, the advocates of the Jews got busy as stated above to besmirch his reputation. Thiers, the French Foreign Secretary, replying to Jew-inspired attacks on the French Consul Ratti-Menton, stated in the Chamber of Deputies, 3rd June, 1840, “Let it be known to you, gentlemen, I repeat it, that in all the Chancellories the Israelites are in insistence for that affair and our Consul can lean only on the Minister of Foreign Affairs for France. A French agent who is in his right will always be protected against all influences, whatever they may be.” M. Thiers also said that the Comte’s superior officer, WI. Cochelet, Consul for Egypt, approved of his subordinate’s action and that the English Consul was of the same mind.
Bribery of Austrian Diplomats – Throughout the proceedings, the Austrian Consul supported the Jews against the charge of ritual murder. Here, from a Jewish source, is the reason, duly confessed: From The History of the Jews in Vienna , by the Jew, Max Grunwald, 1936 (Philadelphia), pp. 228-9: “Following the policy of the House [of Rothschild] in other countries, where it obtained privileges for the Jews in return for loans —in Rome, the abolition of the Ghetto, and in England, Jewish emancipation— Solomon [Rothschild] obtained from Metternich concessions to the Jews in legislation. It was he who influenced the Chancellor to take a favourable stand in the Damascus blood-accusation case of 1840.” There you have it; Rothschild’s money power; the Austrian Chancellor, Metternich; the Austrian Consul at Damascus; the Consul’s attitude towards the Ritual Murder charge. A continuous chain of Jewish corruption by Money.
Suppression of the Reports of the Trial – We have already mentioned in the second paragraph of this description of the case the record of the trial published in Achille Laurent’s book. This book cannot now be obtained anywhere. Gougenot des Mousseaux, however, had printed a very full account of the trial (taken from Laurent) in his work Le Juif, le Judaisme et la Judaisation des Peuples Chretiens , a work which earned for him the praise of Pope Pius IX who made him a Chevalier; and the writer has had a copy of this lent to him. But Gougenot des Mousseaux’ s book is now very rare, and the Chevalier himself died suddenly in mysterious circumstances nine hours after receiving a warning letter. Monniot, in a work; mentioned in the Bibliography (p. 56), has, however, made it easy for anyone who desires to read the details of the trial to do so.
But, the reader may ask, what about the official dossier of the affair? This naturally reposed in the archives of the French Foreign Office. But Desportes in his Mystere du Sang reported that under the Ministry of Cremieux (one of the Jews who went East to bribe the Khedive to release the ritual murderers of Damascus) it disappeared (in 1870)! As this report aroused comment, the Chancellerie made a declaration (5th May, 1892) that it was incorrect and that the dossier remained complete at the Ministry.
However that may be, when Albert Monniot in 1913 desired to consult the documents themselves to assist him in writing his Le Crime Rituel chez les Juifs, he found that he was refused permission to peruse them. Whether they are still extant or not, therefore, we cannot tell; all we know is that the secrets of the Jew are well guarded. But not well enough, as I hope the reader will by now agree.
Sir Richard Burton, the great explorer and orientalist who was English Consul at Damascus 30 years after the Ritual Murder, studied the whole question of the Blood Accusation, and: eventually wrote The Jew, the Gypsy and El Islam, of which I have the edition edited by NS. H. Wilkins and published by Hutchinson in This work contains a damning indictment of the Talmud, and a list of Jewish Ritual Murders, but Wilkins in his Preface (p. x) writes: “In the exercise of the discretion given to me, I have thought it better to hold over for the present the Appendix on the alleged rite of Human Sacrifice among the Sephardim and the murder of Padre Tomaso (Father Thomas); the only alternative was to publish it in a mutilated form.”
Let us follow therefore (1) the Book, (2) the Appendix on Ritual Murder.
(1) The Book. This is easy. It is well nigh unobtainable.
(2) The Appendix on Ritual Murder. What happened to it? This is what happened to it. See D. L. Alexander versus Manners Sutton, King’s Bench Division, 27th March, 1911, reported in The Times the following day. Herein D. L. Alexander, a Jew and President of the Jewish Board of Deputies was able to show that he had obtained an assignment of the manuscript from the surviving executors of Sir Richard Burton. The executors had sold them to a bookseller, who, in turn, sold them to Manners Sutton; and he (Sutton), not knowing of any assignment, made arrangements for the publication of the Appendix. D.
Alexander brought the action to stop this publication from taking place, claiming copyright and delivery to him of the manuscript. The Jew won his case.
It remains only to say that Father Thomas’ s gravestone in the cemetery at Damascus bore (and presumably still bears) the inscription in Arabic and in Italian: “Here lie the remains of Father Thomas of Sardinia, Capuchin Missionary, assassinated by the Jews, 5th February, 1840.”
1852 and 1853 Saratov. Two ritual murders are involved this time; one, a 10-year-old boy in December, 1852; the other, 11-year-old, in January, After a flood, both bodies were found on the bank of the Volga, pierced with many wounds. Eight years afterwards, two Jews, Schiffermann and Zourloff, were duly tried for these murders and convicted.
They were sentenced to 28 years’ labour in the mines, and they died during their imprisonment. This, being a juridically decided case, the sentence in which was passed for “killing two Christian boys and having made them endure marytrdom” by the Senate and submitted to the Russian Empire Council, is, of course, not mentioned in Strack’s book! Authority: Monniot’s Le Crime Rituel chez . les Juifs, 1914, P. 257
1880 – Smyrna. Many Jews were massacred after a missing child’s body had been found on the beach covered with punctured wounds at Passover. Authority: Moniteur de Rome, 15th June, 1883.
1882 – The Tisza Eszlar Case in Hungary This is a nineteenth century case, where the prisoners had duly confessed, and where, after long drawn out proceedings, they were all acquitted as the result of the Organised Power of Jewish Money.
Esther Solymosi, 14 years old, disappeared on 1st April; the five-year-old son of the Jewish sexton told some women that his mother had enticed the girl into their house, whence she had been slipped by some Jews into the synagogue premises. This report came to the ears of Mrs. Solymosi, Esther’s mother, who immediately reported to the police. An enquiry was set on foot, on 19th May, under Dr. Josef Bary, and it is largely from a book written 50 years later by Dr. Bary, who became President of the Supreme Court of Justice in Hungary, that the facts of the enquiry have come to light.
This book is of over 600 pages, and is called A tiszaeszlari bunper (The Tisza Eszlar Murder Trial). These facts can also be checked from the diary of the Hungarian Minister for Justice of the period, Theodor Pauler, which diary had been kept in the Hungarian National Museum. Another son of the Jewish sexton was Maurice Scharf, aged 14. He admitted that he had seen through the keyhole of the synagogue door that Esther had been murdered by certain Jews and bled white, her blood being collected in a vase.
It was found by ocular view on the spot that the place where these events were said to have occurred was actually in sight to anyone looking through the keyhole. Witnesses also said they had heard cries from the synagogue on the day when the girl was first missing. To test the veracity of the 14-year-old Maurice, the Judge told him that his tale could not be true as Esther was alive; the boy replied that “no one could be alive after being cut on the neck like that.”
A number of Jews were arrested, and confessed that they had taken part in the ritual murder of Esther to get her blood for the Passover. One would think that there would be little more to report. But no! All Israel got to work with its Money Power, and the Press of every country in Europe was employed to throw calumny on the Hungarian Court and on Hungarian Justice.
The Public Prosecutors were bribed and set to work to discredit the honourable Judge who presided over the Court. No stone was left unturned, no filthy corrupting action left untried, to defeat the course of justice; and the Jews won. Here are some of the minor methods by which the Jews with their money tried to confuse the issue:
By paying the debts of, or bribing the officials.
By offering Esther’s mother a bribe to say that her daughter was alive and in a situation elsewhere. This was done by the Jew Reiszmann.
By trying to steal the Court records from the house of the Judge.
By altering the synagogue lock, so that it was no longer possible to see the place of the murder by looking through the keyhole.
5 . By spreading reports that Esther had run away; or had been drowned. The Examining Judge caused the river to be dragged without result.
By arranging that a corpse should turn up and be “identified” as Esther’s. On 18th June, a girl’s body dressed in Esther’s clothes, which were far too small for the purpose, was drawn out of the River Theiss by Jewish raftsmen. The mother denied that the corpse was Esther’s although she recognised Esther’s clothes. A committee of experts examined the body, and found that the hair and eyebrows had been shaved off, obviously to conceal identity. They also found that the body was that of a girl 18 years old (Esther was only 14) and that death was due not to drowning but to tuberculosis. It became so obvious that the body had been “found” for a purpose, that the Jewish raftsmen were interrogated; and they confessed that the corpse had been taken over by them from a Jew called Herschko, that it had been dressed in Esther’s clothes, put in the river, and then “discovered” and landed. It was found also that the body could not have been in the water over four days; that death could not have taken place more than 10 days previously. Esther had been missing for 78 days.
However, in spite of all this exposure of corruption, the Court found itself, as it were, an isolated unit in a hostile Europe; and the Jews were all acquitted!
Then it was found that on 21st July, 1883, Baron Bela Orczy, the Hungarian Minister, had visited Minister for Justice Pauler and had told him that Goldschmidt, the Budapest representative of Rothschild’s, had demanded that the charges be withdrawn!
At this time, debt-conversion was a serious matter for Hungary, and chiefly depended on the Rothschild Money Power. Later, Baton Orczy told Pauler that Goldschmidt actually demanded that the two Public Prosecutors who had made condemnation of the prisoners impossible should be decorated!
The sort of thing that had been “worked” against all the evidence may be explained by giving one example:
In November, 1882, a new Committee of Experts was formed to make a further examination of the body found in the river five months before, and this committee declared that the findings of the former committee had no scientific basis, that the body was Esther’s and that as the throat was not cut, it could not have been a case of ritual murder!
So ends a dismal tale of the foulest Jewish trickery to enable a few miserable degenerates to escape from well-merited punishment.
1891 – Xanten, Prussia. A five-year-old boy called Hegmann was murdered, his threat cut and the body bloodless. “The Government did all in its power to suppress the rumour” of ritual murder (Jewish Encyclopedia, Vol. I, p. 645). The doctor who examined the body said (29th June) that: “The trace of blood appears as an after-bleeding.” On 9th July, he retracted this and explained that his mistake was due to it being dark at the time of his examination! I think by this time the reader will guess what happened between 29th June and 9th July to his banking account. The Minister of Justice, de Schelling, was a Jew. The accused Jewish ritual slaughterer, who had been arrested, was acquitted.
1899 – The Polna Case (Bohemia). Agnes Hruza, 19 years of age, was murdered 29th March, 1899. On 1st April, her body was found in a wood with the head nearly severed from the body. In spite of this frightful wound, there was no blood about, although the body itself, of course, was almost bloodless. A man called Peschak had seen a Jew Hilsner with two other Jews on the day of the murder on the spot where the body was found. Hilsner was arrested and tried; another witness testified that he had seen the prisoner very agitated on 29th March, coming from the spot where the body was found. The Court, whilst recognising that Hilsner must have had accomplices, found him guilty and condemned him to death. He then confessed, and implicated two other Jews, but later retracted these statements, as also his confession. The two men produced satisfactory alibis.
By the Power of Jewish Money and the agitation it was able to raise, a new trial was ordered. Meanwhile Dr. Baxa, attorney for the murdered girl’s mother, had in a speech in the Bohemian Diet, 28th December, accused the Government of showing partiality to the Jews in the way they handled this case.
Then, another girl’s body was found, too decomposed to show the cause of death; this was the body of Maria Klima) who had disappeared 17th July, 1898. Hilsner was charged with both murders when the case came on again in November. This time, a witness stated that at the time of the first murder, Hilsner had a ritual slaughterer’s knife.
Dr. Baxa insisted that it was a case of Ritual Murder. The Court found the prisoner guilty, without however alleging ritual reasons, and the prisoner was sentenced to death on 14th November, 1900. However, the Emperor intervened, and the sentence was commuted to life imprisonment. The prisoner’s counsel at this trial was Masaryk, later President of Czecho-Slovakia, this work seems to have stood him in good stead in after life!
Hilsner was released from prison by the Marxists in the rioting of 1918; he died a few years later.
CHAPTER XI
WELL AUTHENTICATED CASES IN THE PRESENT CENTURY
THE best known of these is the Beiliss case at Kiev,
1911-13. It will be noticed that there are several cases also in Germany at the time when the Jews were the supreme power there previous to Hitler’s success.
1900 – Konitz, West Prussia. A 19-year-old youth, Ernst Winter, was murdered in March. His body had been dismembered and parts of it were found in different localities. The culprits were never discovered, but two Jewish agents were sentenced to imprisonment for false witness and for the subornation of witnesses during the enquiry! The post mortem examination was said to have shown death due to suffocation, but the county physician had previously pronounced death to have occurred from loss of blood. A large assembly of foreign Jews visited the town the night of the murder and left next day. This case aroused the country against the Jews, and its description occupied 2 pages of the Jewish Encyclopedia.
1911-13 – Kiev, Russia. This is by far the most important proved ritual murder case of the 20th century and is generally known as the Beiliss Case. In 1911, a 13-year-old boy’s body was found at Kiev with curious wounds and drained of blood. A Jew named Beiliss was arrested on suspicion.
It was proved that the murder took place inside the premises of a Jewish brick factory to which only Jews had access. This factory contained a Jewish hospice with a secret synagogue attached. After long-drawn-out preliminaries, Beiliss, who was proprietor of the factory, was tried; the jury found that there was no proof that he himself was the culprit, although half of them considered he was; the verdict therefore having to be unanimous, he was declared Not Guilty. But the jury agreed as to the cause of the boy’s death; their verdict about this was as follows:
The boy “after being gagged, was wounded with a perforating instrument in the nape of the neck, temples and neck, which wounds severed the cerebral vein, the left temporal and jugular arteries, producing thus profuse hemorrhage; and afterwards, when Joutchinski (the boy’s name) had lost about five glasses of blood, his body was pierced with the same instrument, lacerating thus the lungs, the liver, the right kidney and the heart, where the last wounds were inflicted, in all 47 wounds, causing acute suffering to the victim and the loss of practically all the blood of the body, and finally death.”
Thus, although the murder could not be fixed upon any particular individual, its ritual character was quite certain, the boy being first bled and then killed.
There were many strange features about this trial, viz.:
(1) On 17th October, 1913, the presiding Judge had to warn the Jewish pressmen against persisting in reporting perverted renderings of the evidence, and said that if they continued in this practice, then would be refused permission to attend the Court.
(2) Two children, Genia and Valentine Tcheberiak, who were important witnesses against Beiliss, died suddenly shortly after his arrest. This was after they had eaten sweetmeats given to them by a degraded police agent called Krassowsky. They were examined by two Jewish doctors at the hospital and were certified to be suffering from dysentery the bacilli of that disease having been found in them according to the report.
Next, it was discovered that their mother had been offered (and had refused) a bribe of 40,000 roubles by a Jew lawyer to take upon herself the guilt for the murder of the stabbed boy Joutchinski.
Finally, the Jews actually suggested she had poisoned the two children, the Jews having characteristically forgotten for the moment those dysentery bacilli that had been reported to have been discovered!
(3) Several important witnesses gave expert opinion that the Jews use Christian blood to mix with the unleavened bread at certain feasts, and that Christian children are killed by Jews for the purpose. One of these was Father Pranaitis, theologian and Hebraist, who considered that the evidence showed every sign of it being a Jewish ritual murder.
Father Pranaitis said that the Zohar, the cabbalistic book of the Chassidim sect of Jews, described the ritual of murder, prescribing thirteen stabs in the right temple seven in the left one, which is exactly how the head of the murdered boy had been treated. Another expert witness was Professor Sikorski of Kiev University, a medical psychologist, who also regarded the case as one of Ritual Murder.
After the Jewish Bolshevik revolution, the Cheka shot the Judge, the Public Prosecutor and many of the witnesses, including Father Pranaitis, the medical expert Kozoratov, and Professor Sikorski. Professor Pawlow, who was a witness for the defence, became a leading scientist in Bolshevik Russia!
The ex-General Alexandre Netchvoldov of the Russian Imperial Army, tells us the rest in an article, “La Russie et les Juifs,” in Le Front Unique , published at Oran, 1927, p. 59: Quoting Evrijskaja Tribuna of 24th August, 1922, he says “that at a visit of the Rabbi of Moscow to Lenin, the first word Lenin said to his visitor was to ask him it the Jews were satisfied with the Soviet tribunal which had annulled, the Beiliss verdict, saying that Joutchinksy had been killed by a Christian!”
Yes, Bolshevism is Jewish!
(4) A “British protest,” published in The Times , dated 6th May, 1912, signed by the usual Archbishops and bishops, together with dukes (such as the late Duke of Norfolk who had been married to a Jewish woman), earls (such as Rosebery, married to a Rothschild), and people like the late Rt. Hon. A. J. Balfour, fulminated against the “revival” of the Ritual Murder charge; the “Blood Accusation” was described in this protest as “a relic of the days of witchcraft and black magic, a cruel and utterly baseless libel on Judaism.”
Is it not amazing that where Jewish interests are concerned, Englishmen of standing will try to influence the course of justice by thus interfering before Beiliss had even been tried? Beiliss died in America in 1934, and his funeral was made that of a jewish national hero.
1928 – Gladbeck, Germany. This occurred at the time of Purim; twenty-year-old lad called Helmuth Daube was found dead in front of his home, with his throat cut, his genital organs missing, whilst there were wounds on the hands and stabs in the abdomen. There was no blood about where the body was found and it was bloodless. Experts said in Court that the throat showed the Jewish ritual cut. The Jews set to work and eventually a young Gentile called Huszmann was accused of the murder, unnatural lust being alleged as a feature in the crime.
The case was conducted against Huszmann by a Jew called Rosenbaum, and special police had been sent from Berlin to enquire about the circumstances; the President of the Police at Berlin was the Jew Bernhard Weiss. These special police did what they could to convince the Court that it was a “lust-murder,” but Huszmann was acquitted. The Bochumer Abendblatt and Der Sturmer both gave their opinion that it was a Ritual Murder by Jews, and the latter paper was suppressed for a time, and its editor imprisoned.
1929 – Manan, Germany. A five-year-old boy named Kessler disappeared on 17th March. The body was found in a wood, with throat cut from ear to ear superficially whilst there was a deep stab in the neck cutting the main vessels. The body was bloodless and there was no blood found near it. It was just before Passover, and the local Jewish butcher had suddenly disappeared. Dr. Burgel, the Court doctor, said it was a case of Ritual Murder. The Jew Money Power got to work to influence the authorities and public opinion. Before the official inquiry, the Public Prosecutor announced that it was not a case of Ritual Murder.
The Judge decided the boy had met with an accidental stab from the branch of a tree or from an animal’s horn, and the case was dropped. No one was ever arrested for the crime.
1932 – Paderborn, Germany. Martha Kaspar was the Gentile servant in the household of a Jewish butcher named Meyer. This man had a son Kurt, and this Kurt had had sexual relations with the servant who became pregnant. She demanded that he should marry her, and the father and son promised that this should happen, but secretly decided to make away with the girl. On 18th March, near Purim, she disappeared.
Two days later some human flesh was found on the road, and the Jewish Press began to spread the idea that there had been a “lust-murder.” Investigation revealed blood on Kurt’s clothes and in a hayloft of Meyer’s, and both the Meyers were arrested. Dr. Frank, a Jewish lawyer, succeeded in getting the father certified as a lunatic and sent to an asylum, but he was soon freed and fled the country. The son, Kurt, said he had attempted to procure abortion, and that he had cut the girl’s body up and distributed it in various places; a doctor told the Court that some litres of blood must have been taken.
Later, Kurt said he had killed the girl in a fit of temper. The Court brought in a verdict of manslaughter, and sentenced Kurt Meyer to 15 years’ imprisonment. The general newspapers did not report the case; Der Sturmer said it was Ritual Murder, and was suppressed for a time. These circumstances cause me to include this case among the “well- authenticated” ones.
It will be noted that the last three cases occurred at a time when the Jews were supreme in Germany just before the Hitler revolution, when it was easy to suppress all expression of opinion as to the true nature or the murders.
Church of Ben Klassen
www.creativityreligion.com
by ARNOLD LEESE
CHAPTER VIII
WELL AUTHENTICATED CASES IN EARLY AND MEDIEVAL TIMES 1171 TO 1510
IN this, and subsequent chapters, I place descriptions of cases in chronological order, in which there seems to me to be no reason whatever to dispute the historical accuracy of the facts given.
In this Chapter, I record such cases between 1171 and 1510 inclusive; and I would point out to the reader the great importance of the murder of St. Simon of Trent in 1475 and of the Toledo case in 1490; in fact, should the reader be one of those who approach the subject as unbelievers, I recommend that he should read about these two cases first, and the others after.
1171 – Blois, France. At Passover, a Christian child was crucified, his body drained of blood and thrown into the river. A number of Jews were executed. Authority: Monumenta Germania Historica , VI, 520; Magd Cent., 12, C. 14 and 13, C. 14.
1179 – Pontoise. The authorities for this case are the Bollandists (Acta, Vol. Ill, March, 591); Madg. Cent., 23, c. 14; Spec. Vine, 129, C. 25; and Cosm. Munst., 23, C. 14.
A boy named Richard was tortured, crucified and bled white. Philip Augustus’s chaplains and historians, Rigord and Guillaume TArmoricain, attested this case. The body of the boy was taken to the Church of the Holy Innocents in Paris and he was canonised as St. Richard.
Under date 1080, Haydn’s Dictionary of Dates, 1847, 282, says: “Thinking to invoke the divine mercy, at a solemnisation of the Passover, they (the Jews) sacrifice a youth, the son of a rich tradesman at Paris, for which all the criminals are executed and all Jews banished France.”
1192 – Braisne. Philip Augustus attended to this case personally, and had the criminals burnt. It was a case of the crucifixion of a Christian sold to the Jews by Agnes, Countess of Dreux, who considered him guilty of homicide and theft. Authority: His toire des Dues et Comtes de Champagne, IV, 1st part, p. 72, Paris, 1865) by A. de Jubainville; Sped. Vine., 129, c. 25; Gaguin. L. 6, De Francis; Magd. Cenf., 12, C. 14, col.1670
1235 – Fulda. Hesse-Nassau. Five children murdered; Jews confessed under torture, but said the blood was wanted for healing purposes. Frederick II exonerated the Jews from suspicion, but the Crusaders had already dealt with a number by putting them to death. Frederick II called together a number of converted Jews, who denied the existence of Jewish ritual murder.
But Frederick’s bias is evident in his own words when, in publishing his decision, he gives his objects in calling these people together, “although our conscience regarded the innocence of the aforesaid Jews adequately proved on the ground of several writings.” Had Frederick II lived today, he would have relied little upon religious literature in deciding whether Jewish Ritual Murder exists or not. Authority: Chron. Hirsaug., and Magd. Cent., 13, C. 24.
1247 – Valreas, France. Just before Easter, a two-year-old girl’s body was found in the town moat with wounds on forehead, hands and feet. Jews confessed under torture that they wanted the blood of the child, but did not say that it was for ceremonial purposes. Pope Innocent IV said that three of the Jews were executed without confessing, but the Jewish Encyclopedia, 1903, Vol. Ill, p. 261, says they confessed.
1250 – Saragossa. A boy crucified, afterwards canonised as St. Dominiculus. Pius VII, 24th Nov., 1805, confirmed a decree of the Congregation of Rites of 31st August, according this canonisation.
1261 – Pforzheim, Baden. An old woman sold a seven- year-old girl to the Jews, who bled her, strangled her and threw the body into the river. The old woman was convicted on the evidence of her own daughter. A number of Jews were condemned to death, two committing suicide. Authorities: Bollandists, Acta, Vol. II, p. 838; Rohrbacher, L’ Histoire Universelle del’Eglise Catholique, Vol. XVIII, pp. 697-700; Thos. Cantipranus, De ratione vitae Vol. II, xxix. The child was canonised as a saint.
1287 – Berne. Rudolf, a boy, was murdered at Passover in the house of a rich Jew called Matler. Jews confessed that he had been crucified; many were put to death. The boy was canonised as a martyr, and his name can be found in several martyrologies. Documental authorities: Bollandists, Acta, Vol. II, April; Helvetia sancta (H. Murer); Karl Howald, Die Brunnen zu Bern, 1848, p. 250; Cosm. Aims., 13, p. 482
But a stone monument still exists in Berne commemorating the crime. It is called The Fountain of the Child-Devourer, and is now on the Kornhausplatz. It represents a monster, with a Jewish countenance, eating a child. The figure wears the Judenbut, the hat prescribed for the Jews to wear by decree of the Fourth Lateran Council in 1215. This monument was first placed in a street of the Jews’ quarter as a reminder of the monstrous crime and as a punishment for the whole of Berne Jewry. Later, it was removed to its present situation.
1288 – Troyes, France. Some Jews were tried for a ritual murder and 13 were executed by burning. Authority: Jewish Encyclopedia, 1906, Vol. XII, p. 287
1386 – Oberwesel, on the Rhine. A boy named Werner was tortured for three days at Passover, hanged by the legs and bled white. The body was found in the river. This boy was beatified in the diocese of Treves, and his anniversary is on 19th April. A sculptured representation of this ritual murder is still to be seen in the Oberwesel Church. Authorities: Aventinus, Annals of Bavaria, 1591, 17, 14, 576; Chron. Hirsaug., Magd. Cent., 13, c. 14.
1462 – Rinn, Innsbruck. A boy called Andreas Oxner was bought by the Jews and sacrificed for his blood on a stone in the forest. The body was found by his mother in a birch-tree. No Jew was apprehended because, the border being near, they had fled when the crime was made known. The Abbe Vacandard, defender of the Jews, says there was no trial. Well, of course there wasn’t. Even in 1937 there is no trial for a crime where the criminals have escaped!
The boy has been sanctified by Pope Benedict XIV in his Bull Beatus Andreas, Venice, 1778, which says he was “cruelly assassinated by the Jews in hatred of the faith of Jesus Christ.” This last is admitted by Pope Clement XIV, who wrote his report on the investigation he made into the matter of Jewish Ritual Murder when, as Cardinal Ganganelli, he had been commissioned by Pope Benedict XIV to go into the matter; and in this report, he says “I admit the truth of another fact, which happened in the year 1462 in the village of Rinn, in the Diocese of Brixen, in the person of the Blessed Andreas, a boy barbarously murdered by the Jews in hatred of the faith of Jesus Christ.”
No one questions the historical occurrence or this case. An engraving on wood representing the Ritual Murder still exists in the church.
1468 – Sepulveda, Segovia, Spain. The Jews sacrificed a Christian child on a cross. The Bishop of Segovia investigated the crime, and ordered the culprits to Segovia, where they were executed. It is important to know that this Bishop was himself son of a converted Jew; Jean d’Avila was his name. Colmenares’s History of Segovia records the facts of the case, which was juridically decided by a man of Jewish blood. That may be the reason that one finds no mention of it in S track’s book in defence of the Jews, The Jew and Human Sacrifice.
1475 – The Case of St. Simon of Trent. In 1475, a three-year-old boy named Simon disappeared in the Italian town of Trent; the circumstances were such that suspicion fell upon the Jews. Hoping to averr this suspicion, they themselves “found” the child’s body in a conduit where they afterwards confessed to having thrown it. Examination of the body, however, revealed that the boy had not been drowned; there were strange wounds on the body, of circumcision and crucifixion.
About seven Jews were arrested; they were tortured and confessed that the boy had been ritually murdered for the purpose of obtaining Christian blood to mix with the ceremonial unleavened bread; these confessions were made separately and agreed in all essential details. The Jews were tried and were ultimately executed. The officer in charge of the investigation of the crime, Jean de Salis de Brescia, had before him a converted Jew, Jean de Feltro, who described how his father told him that Jews of his town, Lanzhat, had killed a child at Passover to get the blood of which they partook in wine and cakes.
No one has ever dared to try and deny the historical events of this case; only the Jews invent “reasons” why it was not Ritual Murder! But there is no escape from the opposite conclusion.
In 1759 in answer to a Jewish appeal from Poland, the Inquisition sent Cardinal Ganganelli (later he became Pope Clement XIV) to investigate and report on the whole subject, with particular reference to the many cases then being reported in Poland; although this man went out with a biased mind in favour of the Jews
(in his report, he says: “With my weak faculties I endevoured to demonstrate the non-existence of the crime which was imputed to the Jewish nation in Poland,” hardly the spirit in which to enter upon such an investigation, he actually says of this Trent case (see Report of Cardinal Ganganelli, in C. Roth’s The Ritual Murder Libel and the Jew , 1935, p. 83): “I admit then as true the fact of the Blessed Simon, a boy three years old, killed by the Jews in Trent in the year 1475 in hatred of the faith of Jesus Christ (although it is disputed by Basnage and Wagenseil); for the celebrated Flaminio Cornaro, a Venetian Senator, in his work On the Cult of the Child St. Simon of Trent (Venice, 1753) disposes of all the doubts raised by the above- mentioned critics.”
The Jews try to throw discredit on the judges who condemned the Jewish murderers by quoting Pope Sixtus IV who refused to sanction the cult of St.Simon; but the reason for this was that the cult was not then authorised by Rome, but was a popular movement without authority and contrary to Church discipline; this same Pope later expressed his approval of the verdict on the Jews in the Papal Bull XII Kal. July, 1478.
We have not only the testimony as to the correctitude of the proceedings from Sixtus IV ; but also that of several other Popes; such as Sixtus V, who regularised the popular cult of St. Simon by ratifying it in 1588, as cited by Benedict XIV in Book I, Ch. xiv, No. 4 of his On the Cononisation of the Saints ; also by this same Pope Benedict XIV in his Ball Beatus Andreas of 22nd February, 1755, in which he confirms Simon as a saint, a fact omitted from the arguments of that advocate for the Jews, Strack {The Jew and Human Sacrifice ); Gregory XIII recognised Simon as a martyr, and even visited the shrine; and, as already stated, Clement XIV was obliged to recognise that it was a case of Jewish murder in hatred of Christianity.
St. Simon’s shrine is in the Church of St. Peter, Trent; relics of him are still shown, among them the sacrificial knife. In short, the Ritual Murder of St. Simon at Trent is supported by such evidence that those who doubt it are thereby condemning without reason high juridical and ecclesiastical authorities whose probity and intelligence there is not the slightest excuse to deny.
1480 – Venice. This case, as admitted in the Jewish Encyclopedia, 1906, Vol. XII, p. 410, was settled by trial. Three Jews were executed.
1485 – Padua, Italy. The victim in this case was canonised as St. Lorenzino, Pope Benedict XIV mentioning him as a martyr in his Bull Beatus Andreas. This case was attested by the Episcopal Court of Padua
1490 – Toledo. This is a most important case, the circumstances of which have been clarified for us by T. Walsh in his interesting book on Isabella of Spain, 1931 (Sheed & Ward), in which he devotes pp. 441 to 468 to his researches on this Ritual Murder charge. Had it not been for Mr. Walsh, I might have been influenced by the Jewish Encyclopedia’s statement (1903, Vol. Ill, p. 262) that “Modern historians even deny that a child had disappeared at all” in this case! Strenuous efforts were made by Loeb and H. C. Lea to clear the Jews from guilt of this murder; as also by Abbe Vacandard.
Walsh shows that on 17th October, 1490, a Jew named Yuce confessed to having been present at the crucifixion of a boy called Christopher at La Guardian near Toledo. He made this confession without the “aid” of any torture; he was not even threatened with that for one year after his confession. On 19th July, 1491, Yuce was promised immunity from punishment for himself and described the whole crucifixion and gave the names of his accomplices.
On 25th October, 1491, a jury of seven noted Renaissance scholars who occupied the Chairs at Salamanca University examined the case and were unanimous in finding Yuce guilty. Not until after this did Yuce undergo torture. This torture was applied to make him say for what reason the boy Christopher had been crucified instead of being killed in any other way; but no “leading” questions were employed in the examination.
After this, the case went before a second jury of five learned men of Avila, who considered the evidence concerning Yuce’s accomplices, who had been arrested and under examination; they unanimously declared them guilty. Eight Jews (some of them Marranos. or pretended converts to Christianity) were executed. Writing of the efforts made to discredit the trials in this case, Walsh says (p. 464): “Must we assume that they (the two learned juries) were all murderous fanatics, willing to sacrifice innocent men, and that Dr. Leob, Dr. Lea, and on the Catholic side the somewhat too credulous Abbe Vacandard were better qualified to weigh the evidence after the lapse of four centuries?” Walsh is not an “anti-semite.” He is a historian, and has not suggested that ritual murder is part or any official Jewish ceremony. But he says: “The historian, far from being obliged to make wholesale vindication of all Jews accused of murder, is free, in fact, bound to consider each individual case upon its merits.”
Walsh states (p. 441) that this case of Ritual Murder was “one of the chief factors, if not the decisive one, in the decision of Fernando and Isabel” (for the expulsion of the Jews from Spain). He shows that the complete record of testimony in the trial of one of the accused has been available since it was published in 1887 in the Bulletin of the Royal Academy at Madrid (Vol. XI, pp. 7-160), from the original manuscript. (This was, of course, before the Red revolution!) Walsh charges Lea, the pro- Jewish author, of intellectual dishonesty (p. 628) in writing in his Inquisition in Spain decrying the influential men who were jurors in this case. “If the Inquisitors sent eight men to a shameful death without being convinced beyond a reasonable doubt of their guilt, the honest verdict of history cannot shrink from finding not only Torquemada and hisjudges, but King Fernando and Queen Isabel, Cardinal Mendoza and several of the most illustrious professors of Salamanca University guilty of complicity in one of the most brutal judicial murders on record?” (Walsh, 442.)
Those who shrink from charging the Jews with the practice of Ritual Murder thereby condemn some of the finest characters on the stage of European history. Finally, we must record that the murdered boy was canonised as St. Christopher on the authority of Pope Pius VII.
1494 – Tyrnau, Hungary. A boy was bled white and killed. The Jew culprits were betrayed by the confession of women, who were persuaded to do so by the sight of some instruments of torture, which however were not applied to them. The Jews, arrested after this confession, themselves confessed that this was the fourth child they had killed for the blood, but they said they wanted this for medical purposes. Authority: Bollandists, Acta, April, Veil. II, 838.
1510 – Brandenberg. Several Jews were accused in Berlin of buying a small Christian boy, bleeding him and killing him. They confessed, and 41 were executed Authorities: Richard Mun, Die Juden in Berlin ; Sir Richard Burton, The Jew, the Gypsy and El Islam, 1898, p. 126.
CHAPTER IX
WELL AUTHENTICATED CASES IN SEVENTEENTH AND EIGHTEENTH CENTURIES .
Naturally, here we get a number of juridically decided cases, as might be expected.
1603 – Verona. A Jew was tried on a charge of killing a child to get its blood for an infamous purpose. He was acquitted. The sentence of acquittal, dated 28th February, 1603, given in full in the Jew Roth’s The Ritual Murder Libel and the Jew (p. 78), released the accused “because the Hebraic witch abhors the shedding of blood” and “various Princes held this rumour of the use of blood to be vain and false?” We hold that such absurd reasoning as all excuse for acquittal is clear proof that the Court was bought.
1670 – Met. As this was a very strongly established case, one does not find any mention of it in Strack’s book in defence of the Jews ! A three-year-old boy was lost by his mother on the way to a well. The boy was wearing a red cap, and witnesses had seen him carried away by a Jew mounted on a horse. This Jew was Raphael Levi. At first, the boy’s body could not be traced. The Jews, becoming frightened, spread the report that wolves must have killed him in the forest.
The forest was searched and eventually the head, neck and ribs of a boy were found, together with clothes which were identified as the missing boy’s, red cap and all, by the boy’s father. But as these clothes were neither torn nor bloody, it was concluded that the wolf story was a “blind,” and then witnesses came forward who had seen Raphael Levi with the boy in such places and at such times as to remove all doubt of his guilt. Levi was sentenced to death by the order of the Parliament of Metz, and was burned alive. Authority: La France Juive, by Drumont.
1698 – Sandomir, Poland. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew , p. 24. The highest tribunal in the land, that of Lublin, condemned a Jew for Ritual Murder, the local court having exculpated him.
1748 – Duniagrod, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.
1753 – Pavalochi, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.
1753 – Zhytomir, Poland. In this case, a three-year- old boy was murdered; Jews were tried by the Episcopal Court of Kiev and condemned to death. A painting supposed to commemorate this murder is even now visited by pilgrims to the Carthusian Monastery at Kalwarya near Cracow. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew , 25, 25. Of course, the Jew Roth denies that the cases quoted were Ritual Murders.
CHAPTER X
WELL AUTHENTICATED CASES IN NINETEENTH CENTURY
Among these are the famous cases at Damascus,
1840; Tisza Eszlar
1882; and Polna
1899. In this century, the Jewish Money Power had obtained control over the finances of many European countries, and the reader will see for himself how it was exerted on Rulers, Governments, Courts and “public opinion” whenever the Blood Accusation was brought against the Jews.
1823 – Velisch, Russia. On Easter Sunday, a 21 year old boy disappeared. His body was found in a marsh one week later; there were punctured wounds all over the body and the skin was scarified. There were wounds of circumcision; the feet were bloody and a bandage had been tied around the legs. The body had been undressed, washed, and again dressed. No blood was found near the body, which was drained of blood. Doctors gave evidence on oath that the child had been tortured to death.
Some years later, five Jews were arrested together with three Russian women who had become Jewesses; these three women confessed that they had, one week before Passover in 1823, been made drunk by a Jewess who kept an inn and that the latter had bribed one of them to procure a boy. One of these converted Jewesses described how the boy had been forcibly circumcised by the Jews and rolled about in a barrel until his skin was scraped all over.
The boy had been taken to the school where a number of Jews were assembled, laid in a trough, and all present had made stabs with a nail in his side and temples. When the boy died under this torture, his body was taken to a wood by two of the converted Jewesses; and the third woman took a bottle of the blood of the boy to the Jewess innkeeper aforesaid. Next day, the Rabbi’s wife took the three women again to the school where the Jews were gathered; bottles were filled from the trough by means of a funnel, and the Rabbi dipped a nail into the blood and dropped a little onto a number of pieces of cloth, one piece of which was given to everyone present.
The case went to the Imperial Council at St. Petersburg, all the lower courts which dealt with the case having found the Jews guilty. The Imperial Council reversed the verdict and, on 18th January, 1835, the three Russian Jewish convert women were sent to Siberia whilst all the Jews were acquitted of the crime! Authorities: Recorded in the Jewish Encyclopedia, 1903, Vol. Ill, p. 267; described in Der Sturmer, May, 1934
1831 – St. Petersburg. The daughter of a non- commissioned officer was the victim in this case. There were five judges, of whom four recognised the ritual character of the murder. The Jewish murderers were transported to Siberia. Monniot says the facts of this case are not contested.
1840 – Rhodes. On the eve of Purim a small Greek boy was missed; he had been seen entering a house in the Jewish quarter; after that he was never seen again. It is interesting to note that the time of this event was the same as in the famous Damascus case, which see. Yusuf Pasha, Governor of the island, took depositions of witnesses and sent to Constantinople for instructions as to what to do next.
Meanwhile, “at the instigation of the Greek clergy and the European consuls” (admits the Jewish Encyclopedia, 1905, Vol. X, p. 401) the Jewish quarter was blockaded and the leading Jews arrested. The Austrian Consul, however, supported the Jews, Austria being in need of loans from the Rothschilds. But “owing to the efforts of Count Camondo, Cremieux and Montefiore” (to quote again from the Jewish Encyclopedia) “a firman was obtained from the Sultan which declared all accusations of ritual murder null and void.” The Jews were released!
Now Camondo, Cremieux and Montefiore were all rich Jews. Cremieux and Montefiore figure in the Damascus case, which see. Count Camondo “exercised so great an influence over the sultans Abdal-alMajid and Abd-al-Aziz and over the Ottoman Grand Viziers and ministers that his name became proverbial. He was banker to the Ottoman Government….” (All this is from the Jewish Encyclopedia, 1903, Vol. Ill, p. 521) There cannot be a shadow of doubt that the proceedings in this case were stopped by the force of the Jewish Money Power, in spite of all the efforts of “the Greek clergy and the European consuls.” Authorities: M. P. -N. Hamont in Egypt under Mehemet Ali, and the Jewish Encyclopedia as cited.
1840 – The Damascus Case. This case, now almost completely forgotten by Democracy, convulsed Europe for a considerable time owing to the agitation induced by the Jewish Money Power which left no stone unturned to misrepresent and vilify the individuals responsible for bringing the Jews to justice.
Achille Laurent, a Member of the Societe Orientale, brought together the full details of the trial of the culprits as reported in Arab newspapers at the time, and he published the whole facts of the case in Relation historique des Affaires de Syrie, 1840-1842 (Historic Account of Syrian Affairs, 1840-1842), which was produced in France as a Yellow Book in two volumes, in 1846. The Jewish Festival of Purim fell on 15th February, Father Thomas, a Catholic monk disappeared in Damascus on 5th February. His servant went to look for him and disappeared also.
The French Consul, Comte Ratti-Menton, began to make enquiries, and got the Sherif Pasha to investigate. After a while seven Jews were arrested. They confessed, some after receiving chastisement with the bastinado, to having murdered Father Thomas for the sake of his blood. Four of them were promised pardon if they would speak the truth; these were Mousa Abou-el-Afieh, who became a Mahomedan, explaining that that was necessary before he could confess about the crimes of other Jews; Aslan Farkhi; Suliman, a barber; and Mourad el Fathal. They confessed very fully. Sixteen Jews were found to have been involved, and all were arrested. Several of the Jews, including Mourad el Fathal, Mousa Abou-el-Afieh, Isaac Arari and Aaron Arari, described how the blood was required and collected from the cut throat of the victim to send to a Rabbi for use in preparing ceremonial bread (pains azymes).
The Grand Rabbi was brought before the Court of Investigation; his name was Yakub el Entabi. He was required to listen carefully to the examination of Mousa Abou-el-Afieh, and to the answers of that Jew, and to confirm or deny each statement made by Mousa. In this way, the Rabbi admitted that blood was required for the ceremonial bread. He also confessed to having received Father Thomas’s blood. According to the Turkish custom, the bastinado was freely applied to make the Jews speak.
The Jewish Money Power has endeavoured to make the world believe that it was only the torture which enforced confession from innocent men. Unfortunately for the Jewish Money Power, one of the questions asked was about the place where the remains of Father Thomas had been disposed of; and the remains were found where the prisoners said they were — that is, in a covered conduit. These remains were identified by European doctors as being those of Father Thomas. Further, the wretches confessed to serving Father Thomas’s servant in the same way, i.e., cutting his throat, collecting his blood, and disposing of the remains, this time in a latrine.
No amount of bastinado or torture could wring from an innocent man information as to the whereabouts of the remains of the victim of a murder. We spare the reader the sickening details of the crime according to the confessions and admissions of the depraved Jewish murderers; long extracts from the trial’s proceedings can be obtained in the following French book: Le Crime Ritual chez les Juifs, by A. Monniot, prefaced by the celebrated Edouard Drumont, 1914, from P. Tequi, 82 Rue Bonaparte, Paris, price 10 francs.
This book shows that the confessions made by the culprits agreed in every detail, and that the questions they had to answer were not “leading questions”. Fourteen Jews were found guilty, and ten were condemned to death, two having died.
Our business is not to horrify; it is to expose the methods of Jewish intrigue and corruption which were used to conceal the guilt of the culprits in fear of the natural reaction of the Gentile to the facts if they became generally known. As soon as the first reports of the case reached the West of Europe the Jewish Money Power rose like one man to try and cover the obvious tracks made by the obvious criminals.
Money can, as we know only too well, accomplish wonders on a democracy as also on the Endings and policy of Eastern (and alas ! often also Western) potentates. It will perhaps be best to deal with each of these matters separately:
The Press Agitation – This was on the usual Jewish lines Ritual Murder was “a Gentile invention”; Comte Ratti-Menton, the French Consul, who had insisted on the investigation, was attacked from every angle; the Jews were being persecuted, and so on and so forth.
Agitation by Public Meetings – For example, in London, the gullible democracy was induced to flock to a big meeting at the Mansion House in London, there to denounce the Blood Accusation of which they knew nothing at all, and to offer the Jews the sympathy of the British Nation! Paris, New York, Philadelphia and other townsfollowed suit!
Bribery of the Khedive of Egypt by Money – The rich Jews, Moses Montefiore in England, Cremieux and Munck in France, went off hotfoot to the East. They applied to the Khedive of Egypt, whose regime included Damascus, for a revision of the sentence. He was offered and accepted a huge sum of money and released the condemned Jews. Note the result. The Jews proclaimed everywhere that the Khedive had reversed the verdict! He had done nothing of the kind. There was no reversal and no re- trial. The words of the Khedive’s firman which he issued to release the Jewish murderers give the whole thing away: “From the account and demand of Messrs. Moses Montefiore and Cremieux, who came to us as delegates of all Europeans professing the religion of Moses, we have recognised that they desire the liberation and safety for the Jews who have been detained or who have taken flight in the case of the examination of the affair of Father Thomas, monk, missing in Damascus; he and his servant, Ibrahim. “And as, because of their numerous population, it would not be convenient (convenable) to refuse their demand and request, we order that the Jew prisoners shall be released and that the fugitives be given safety for their return. And you will take all possible measures that none are badly treated and that they are left undisturbed everywhere. Such is our will. Mehemet Ali.” He released the Jews therefore because of the numbers of Jews in the population . . . and undoubtedly for cash received. He knew their guilt, and never denied it.Yet the Jewish Encyclopaedia (1903, Vol. IV, p. 420) actually ventures to assert that the three rich Jews secured from the ‘Khedive a “recognition of the innocence” of the condemned men. The Khedive’s price for releasing them is stated to have been half a million piastres. A converted Rabbi, Chevalier P. L. Drach, wrote in his The Harmony between the Church and the Synagogue (1844, Paris, p. 79): “Money played a great role in this business.”
Bribery of the Sultan – Having won the first round with the Khedive, the JewMontefiore went on to see the Sultan of Turkey, and secured from him a decree that the Blood Accusation was baseless and that the Jews henceforth were to be on the same footing in the Sultan’s dominions as other non-Muslims. The price of this was a huge bribe from the House of Rothschild. The Sultan Abd-ul-Mejid’s firman said “that a thorough examination of the religious books of the Hebrews has demonstrated the absolute prohibition of the use of either human or animal blood in any of their religious rites. It follows from this defence that the charges against them and their religion are calumnies.” This, as shown in Chapter III, is mere sophistry, but even in 1936 a Miss C. WI. Finn had the effrontery to bring forward the firman as “evidence” that the Blood Accusation is false; this was in a letter to the Jewish Chronicle, 2nd October, 1936. The wording of the firman is quoted in the Jewish Encyclopaedia, Vol. I, p. 47 (1906). On his way home, Montefiore tried to get an audience with the Pope, Gregory XVI, but Bras refused an audience.
Attempted Bribery of the French Consul – Comte Ratti-Menton, the French Consul who had shown such determination in having the ritual murderers dealt with, and who was a most upright man, wrote to the Sherif Pasha on 22nd April to say that the Jews had, through the Austrian Consulate, offered him half a million piastres to have the evidence suppressed. Needless to say, when this honourable man was found incorruptible, the advocates of the Jews got busy as stated above to besmirch his reputation. Thiers, the French Foreign Secretary, replying to Jew-inspired attacks on the French Consul Ratti-Menton, stated in the Chamber of Deputies, 3rd June, 1840, “Let it be known to you, gentlemen, I repeat it, that in all the Chancellories the Israelites are in insistence for that affair and our Consul can lean only on the Minister of Foreign Affairs for France. A French agent who is in his right will always be protected against all influences, whatever they may be.” M. Thiers also said that the Comte’s superior officer, WI. Cochelet, Consul for Egypt, approved of his subordinate’s action and that the English Consul was of the same mind.
Bribery of Austrian Diplomats – Throughout the proceedings, the Austrian Consul supported the Jews against the charge of ritual murder. Here, from a Jewish source, is the reason, duly confessed: From The History of the Jews in Vienna , by the Jew, Max Grunwald, 1936 (Philadelphia), pp. 228-9: “Following the policy of the House [of Rothschild] in other countries, where it obtained privileges for the Jews in return for loans —in Rome, the abolition of the Ghetto, and in England, Jewish emancipation— Solomon [Rothschild] obtained from Metternich concessions to the Jews in legislation. It was he who influenced the Chancellor to take a favourable stand in the Damascus blood-accusation case of 1840.” There you have it; Rothschild’s money power; the Austrian Chancellor, Metternich; the Austrian Consul at Damascus; the Consul’s attitude towards the Ritual Murder charge. A continuous chain of Jewish corruption by Money.
Suppression of the Reports of the Trial – We have already mentioned in the second paragraph of this description of the case the record of the trial published in Achille Laurent’s book. This book cannot now be obtained anywhere. Gougenot des Mousseaux, however, had printed a very full account of the trial (taken from Laurent) in his work Le Juif, le Judaisme et la Judaisation des Peuples Chretiens , a work which earned for him the praise of Pope Pius IX who made him a Chevalier; and the writer has had a copy of this lent to him. But Gougenot des Mousseaux’ s book is now very rare, and the Chevalier himself died suddenly in mysterious circumstances nine hours after receiving a warning letter. Monniot, in a work; mentioned in the Bibliography (p. 56), has, however, made it easy for anyone who desires to read the details of the trial to do so.
But, the reader may ask, what about the official dossier of the affair? This naturally reposed in the archives of the French Foreign Office. But Desportes in his Mystere du Sang reported that under the Ministry of Cremieux (one of the Jews who went East to bribe the Khedive to release the ritual murderers of Damascus) it disappeared (in 1870)! As this report aroused comment, the Chancellerie made a declaration (5th May, 1892) that it was incorrect and that the dossier remained complete at the Ministry.
However that may be, when Albert Monniot in 1913 desired to consult the documents themselves to assist him in writing his Le Crime Rituel chez les Juifs, he found that he was refused permission to peruse them. Whether they are still extant or not, therefore, we cannot tell; all we know is that the secrets of the Jew are well guarded. But not well enough, as I hope the reader will by now agree.
Sir Richard Burton, the great explorer and orientalist who was English Consul at Damascus 30 years after the Ritual Murder, studied the whole question of the Blood Accusation, and: eventually wrote The Jew, the Gypsy and El Islam, of which I have the edition edited by NS. H. Wilkins and published by Hutchinson in This work contains a damning indictment of the Talmud, and a list of Jewish Ritual Murders, but Wilkins in his Preface (p. x) writes: “In the exercise of the discretion given to me, I have thought it better to hold over for the present the Appendix on the alleged rite of Human Sacrifice among the Sephardim and the murder of Padre Tomaso (Father Thomas); the only alternative was to publish it in a mutilated form.”
Let us follow therefore (1) the Book, (2) the Appendix on Ritual Murder.
(1) The Book. This is easy. It is well nigh unobtainable.
(2) The Appendix on Ritual Murder. What happened to it? This is what happened to it. See D. L. Alexander versus Manners Sutton, King’s Bench Division, 27th March, 1911, reported in The Times the following day. Herein D. L. Alexander, a Jew and President of the Jewish Board of Deputies was able to show that he had obtained an assignment of the manuscript from the surviving executors of Sir Richard Burton. The executors had sold them to a bookseller, who, in turn, sold them to Manners Sutton; and he (Sutton), not knowing of any assignment, made arrangements for the publication of the Appendix. D.
Alexander brought the action to stop this publication from taking place, claiming copyright and delivery to him of the manuscript. The Jew won his case.
It remains only to say that Father Thomas’ s gravestone in the cemetery at Damascus bore (and presumably still bears) the inscription in Arabic and in Italian: “Here lie the remains of Father Thomas of Sardinia, Capuchin Missionary, assassinated by the Jews, 5th February, 1840.”
1852 and 1853 Saratov. Two ritual murders are involved this time; one, a 10-year-old boy in December, 1852; the other, 11-year-old, in January, After a flood, both bodies were found on the bank of the Volga, pierced with many wounds. Eight years afterwards, two Jews, Schiffermann and Zourloff, were duly tried for these murders and convicted.
They were sentenced to 28 years’ labour in the mines, and they died during their imprisonment. This, being a juridically decided case, the sentence in which was passed for “killing two Christian boys and having made them endure marytrdom” by the Senate and submitted to the Russian Empire Council, is, of course, not mentioned in Strack’s book! Authority: Monniot’s Le Crime Rituel chez . les Juifs, 1914, P. 257
1880 – Smyrna. Many Jews were massacred after a missing child’s body had been found on the beach covered with punctured wounds at Passover. Authority: Moniteur de Rome, 15th June, 1883.
1882 – The Tisza Eszlar Case in Hungary This is a nineteenth century case, where the prisoners had duly confessed, and where, after long drawn out proceedings, they were all acquitted as the result of the Organised Power of Jewish Money.
Esther Solymosi, 14 years old, disappeared on 1st April; the five-year-old son of the Jewish sexton told some women that his mother had enticed the girl into their house, whence she had been slipped by some Jews into the synagogue premises. This report came to the ears of Mrs. Solymosi, Esther’s mother, who immediately reported to the police. An enquiry was set on foot, on 19th May, under Dr. Josef Bary, and it is largely from a book written 50 years later by Dr. Bary, who became President of the Supreme Court of Justice in Hungary, that the facts of the enquiry have come to light.
This book is of over 600 pages, and is called A tiszaeszlari bunper (The Tisza Eszlar Murder Trial). These facts can also be checked from the diary of the Hungarian Minister for Justice of the period, Theodor Pauler, which diary had been kept in the Hungarian National Museum. Another son of the Jewish sexton was Maurice Scharf, aged 14. He admitted that he had seen through the keyhole of the synagogue door that Esther had been murdered by certain Jews and bled white, her blood being collected in a vase.
It was found by ocular view on the spot that the place where these events were said to have occurred was actually in sight to anyone looking through the keyhole. Witnesses also said they had heard cries from the synagogue on the day when the girl was first missing. To test the veracity of the 14-year-old Maurice, the Judge told him that his tale could not be true as Esther was alive; the boy replied that “no one could be alive after being cut on the neck like that.”
A number of Jews were arrested, and confessed that they had taken part in the ritual murder of Esther to get her blood for the Passover. One would think that there would be little more to report. But no! All Israel got to work with its Money Power, and the Press of every country in Europe was employed to throw calumny on the Hungarian Court and on Hungarian Justice.
The Public Prosecutors were bribed and set to work to discredit the honourable Judge who presided over the Court. No stone was left unturned, no filthy corrupting action left untried, to defeat the course of justice; and the Jews won. Here are some of the minor methods by which the Jews with their money tried to confuse the issue:
By paying the debts of, or bribing the officials.
By offering Esther’s mother a bribe to say that her daughter was alive and in a situation elsewhere. This was done by the Jew Reiszmann.
By trying to steal the Court records from the house of the Judge.
By altering the synagogue lock, so that it was no longer possible to see the place of the murder by looking through the keyhole.
5 . By spreading reports that Esther had run away; or had been drowned. The Examining Judge caused the river to be dragged without result.
By arranging that a corpse should turn up and be “identified” as Esther’s. On 18th June, a girl’s body dressed in Esther’s clothes, which were far too small for the purpose, was drawn out of the River Theiss by Jewish raftsmen. The mother denied that the corpse was Esther’s although she recognised Esther’s clothes. A committee of experts examined the body, and found that the hair and eyebrows had been shaved off, obviously to conceal identity. They also found that the body was that of a girl 18 years old (Esther was only 14) and that death was due not to drowning but to tuberculosis. It became so obvious that the body had been “found” for a purpose, that the Jewish raftsmen were interrogated; and they confessed that the corpse had been taken over by them from a Jew called Herschko, that it had been dressed in Esther’s clothes, put in the river, and then “discovered” and landed. It was found also that the body could not have been in the water over four days; that death could not have taken place more than 10 days previously. Esther had been missing for 78 days.
However, in spite of all this exposure of corruption, the Court found itself, as it were, an isolated unit in a hostile Europe; and the Jews were all acquitted!
Then it was found that on 21st July, 1883, Baron Bela Orczy, the Hungarian Minister, had visited Minister for Justice Pauler and had told him that Goldschmidt, the Budapest representative of Rothschild’s, had demanded that the charges be withdrawn!
At this time, debt-conversion was a serious matter for Hungary, and chiefly depended on the Rothschild Money Power. Later, Baton Orczy told Pauler that Goldschmidt actually demanded that the two Public Prosecutors who had made condemnation of the prisoners impossible should be decorated!
The sort of thing that had been “worked” against all the evidence may be explained by giving one example:
In November, 1882, a new Committee of Experts was formed to make a further examination of the body found in the river five months before, and this committee declared that the findings of the former committee had no scientific basis, that the body was Esther’s and that as the throat was not cut, it could not have been a case of ritual murder!
So ends a dismal tale of the foulest Jewish trickery to enable a few miserable degenerates to escape from well-merited punishment.
1891 – Xanten, Prussia. A five-year-old boy called Hegmann was murdered, his threat cut and the body bloodless. “The Government did all in its power to suppress the rumour” of ritual murder (Jewish Encyclopedia, Vol. I, p. 645). The doctor who examined the body said (29th June) that: “The trace of blood appears as an after-bleeding.” On 9th July, he retracted this and explained that his mistake was due to it being dark at the time of his examination! I think by this time the reader will guess what happened between 29th June and 9th July to his banking account. The Minister of Justice, de Schelling, was a Jew. The accused Jewish ritual slaughterer, who had been arrested, was acquitted.
1899 – The Polna Case (Bohemia). Agnes Hruza, 19 years of age, was murdered 29th March, 1899. On 1st April, her body was found in a wood with the head nearly severed from the body. In spite of this frightful wound, there was no blood about, although the body itself, of course, was almost bloodless. A man called Peschak had seen a Jew Hilsner with two other Jews on the day of the murder on the spot where the body was found. Hilsner was arrested and tried; another witness testified that he had seen the prisoner very agitated on 29th March, coming from the spot where the body was found. The Court, whilst recognising that Hilsner must have had accomplices, found him guilty and condemned him to death. He then confessed, and implicated two other Jews, but later retracted these statements, as also his confession. The two men produced satisfactory alibis.
By the Power of Jewish Money and the agitation it was able to raise, a new trial was ordered. Meanwhile Dr. Baxa, attorney for the murdered girl’s mother, had in a speech in the Bohemian Diet, 28th December, accused the Government of showing partiality to the Jews in the way they handled this case.
Then, another girl’s body was found, too decomposed to show the cause of death; this was the body of Maria Klima) who had disappeared 17th July, 1898. Hilsner was charged with both murders when the case came on again in November. This time, a witness stated that at the time of the first murder, Hilsner had a ritual slaughterer’s knife.
Dr. Baxa insisted that it was a case of Ritual Murder. The Court found the prisoner guilty, without however alleging ritual reasons, and the prisoner was sentenced to death on 14th November, 1900. However, the Emperor intervened, and the sentence was commuted to life imprisonment. The prisoner’s counsel at this trial was Masaryk, later President of Czecho-Slovakia, this work seems to have stood him in good stead in after life!
Hilsner was released from prison by the Marxists in the rioting of 1918; he died a few years later.
CHAPTER XI
WELL AUTHENTICATED CASES IN THE PRESENT CENTURY
THE best known of these is the Beiliss case at Kiev,
1911-13. It will be noticed that there are several cases also in Germany at the time when the Jews were the supreme power there previous to Hitler’s success.
1900 – Konitz, West Prussia. A 19-year-old youth, Ernst Winter, was murdered in March. His body had been dismembered and parts of it were found in different localities. The culprits were never discovered, but two Jewish agents were sentenced to imprisonment for false witness and for the subornation of witnesses during the enquiry! The post mortem examination was said to have shown death due to suffocation, but the county physician had previously pronounced death to have occurred from loss of blood. A large assembly of foreign Jews visited the town the night of the murder and left next day. This case aroused the country against the Jews, and its description occupied 2 pages of the Jewish Encyclopedia.
1911-13 – Kiev, Russia. This is by far the most important proved ritual murder case of the 20th century and is generally known as the Beiliss Case. In 1911, a 13-year-old boy’s body was found at Kiev with curious wounds and drained of blood. A Jew named Beiliss was arrested on suspicion.
It was proved that the murder took place inside the premises of a Jewish brick factory to which only Jews had access. This factory contained a Jewish hospice with a secret synagogue attached. After long-drawn-out preliminaries, Beiliss, who was proprietor of the factory, was tried; the jury found that there was no proof that he himself was the culprit, although half of them considered he was; the verdict therefore having to be unanimous, he was declared Not Guilty. But the jury agreed as to the cause of the boy’s death; their verdict about this was as follows:
The boy “after being gagged, was wounded with a perforating instrument in the nape of the neck, temples and neck, which wounds severed the cerebral vein, the left temporal and jugular arteries, producing thus profuse hemorrhage; and afterwards, when Joutchinski (the boy’s name) had lost about five glasses of blood, his body was pierced with the same instrument, lacerating thus the lungs, the liver, the right kidney and the heart, where the last wounds were inflicted, in all 47 wounds, causing acute suffering to the victim and the loss of practically all the blood of the body, and finally death.”
Thus, although the murder could not be fixed upon any particular individual, its ritual character was quite certain, the boy being first bled and then killed.
There were many strange features about this trial, viz.:
(1) On 17th October, 1913, the presiding Judge had to warn the Jewish pressmen against persisting in reporting perverted renderings of the evidence, and said that if they continued in this practice, then would be refused permission to attend the Court.
(2) Two children, Genia and Valentine Tcheberiak, who were important witnesses against Beiliss, died suddenly shortly after his arrest. This was after they had eaten sweetmeats given to them by a degraded police agent called Krassowsky. They were examined by two Jewish doctors at the hospital and were certified to be suffering from dysentery the bacilli of that disease having been found in them according to the report.
Next, it was discovered that their mother had been offered (and had refused) a bribe of 40,000 roubles by a Jew lawyer to take upon herself the guilt for the murder of the stabbed boy Joutchinski.
Finally, the Jews actually suggested she had poisoned the two children, the Jews having characteristically forgotten for the moment those dysentery bacilli that had been reported to have been discovered!
(3) Several important witnesses gave expert opinion that the Jews use Christian blood to mix with the unleavened bread at certain feasts, and that Christian children are killed by Jews for the purpose. One of these was Father Pranaitis, theologian and Hebraist, who considered that the evidence showed every sign of it being a Jewish ritual murder.
Father Pranaitis said that the Zohar, the cabbalistic book of the Chassidim sect of Jews, described the ritual of murder, prescribing thirteen stabs in the right temple seven in the left one, which is exactly how the head of the murdered boy had been treated. Another expert witness was Professor Sikorski of Kiev University, a medical psychologist, who also regarded the case as one of Ritual Murder.
After the Jewish Bolshevik revolution, the Cheka shot the Judge, the Public Prosecutor and many of the witnesses, including Father Pranaitis, the medical expert Kozoratov, and Professor Sikorski. Professor Pawlow, who was a witness for the defence, became a leading scientist in Bolshevik Russia!
The ex-General Alexandre Netchvoldov of the Russian Imperial Army, tells us the rest in an article, “La Russie et les Juifs,” in Le Front Unique , published at Oran, 1927, p. 59: Quoting Evrijskaja Tribuna of 24th August, 1922, he says “that at a visit of the Rabbi of Moscow to Lenin, the first word Lenin said to his visitor was to ask him it the Jews were satisfied with the Soviet tribunal which had annulled, the Beiliss verdict, saying that Joutchinksy had been killed by a Christian!”
Yes, Bolshevism is Jewish!
(4) A “British protest,” published in The Times , dated 6th May, 1912, signed by the usual Archbishops and bishops, together with dukes (such as the late Duke of Norfolk who had been married to a Jewish woman), earls (such as Rosebery, married to a Rothschild), and people like the late Rt. Hon. A. J. Balfour, fulminated against the “revival” of the Ritual Murder charge; the “Blood Accusation” was described in this protest as “a relic of the days of witchcraft and black magic, a cruel and utterly baseless libel on Judaism.”
Is it not amazing that where Jewish interests are concerned, Englishmen of standing will try to influence the course of justice by thus interfering before Beiliss had even been tried? Beiliss died in America in 1934, and his funeral was made that of a jewish national hero.
1928 – Gladbeck, Germany. This occurred at the time of Purim; twenty-year-old lad called Helmuth Daube was found dead in front of his home, with his throat cut, his genital organs missing, whilst there were wounds on the hands and stabs in the abdomen. There was no blood about where the body was found and it was bloodless. Experts said in Court that the throat showed the Jewish ritual cut. The Jews set to work and eventually a young Gentile called Huszmann was accused of the murder, unnatural lust being alleged as a feature in the crime.
The case was conducted against Huszmann by a Jew called Rosenbaum, and special police had been sent from Berlin to enquire about the circumstances; the President of the Police at Berlin was the Jew Bernhard Weiss. These special police did what they could to convince the Court that it was a “lust-murder,” but Huszmann was acquitted. The Bochumer Abendblatt and Der Sturmer both gave their opinion that it was a Ritual Murder by Jews, and the latter paper was suppressed for a time, and its editor imprisoned.
1929 – Manan, Germany. A five-year-old boy named Kessler disappeared on 17th March. The body was found in a wood, with throat cut from ear to ear superficially whilst there was a deep stab in the neck cutting the main vessels. The body was bloodless and there was no blood found near it. It was just before Passover, and the local Jewish butcher had suddenly disappeared. Dr. Burgel, the Court doctor, said it was a case of Ritual Murder. The Jew Money Power got to work to influence the authorities and public opinion. Before the official inquiry, the Public Prosecutor announced that it was not a case of Ritual Murder.
The Judge decided the boy had met with an accidental stab from the branch of a tree or from an animal’s horn, and the case was dropped. No one was ever arrested for the crime.
1932 – Paderborn, Germany. Martha Kaspar was the Gentile servant in the household of a Jewish butcher named Meyer. This man had a son Kurt, and this Kurt had had sexual relations with the servant who became pregnant. She demanded that he should marry her, and the father and son promised that this should happen, but secretly decided to make away with the girl. On 18th March, near Purim, she disappeared.
Two days later some human flesh was found on the road, and the Jewish Press began to spread the idea that there had been a “lust-murder.” Investigation revealed blood on Kurt’s clothes and in a hayloft of Meyer’s, and both the Meyers were arrested. Dr. Frank, a Jewish lawyer, succeeded in getting the father certified as a lunatic and sent to an asylum, but he was soon freed and fled the country. The son, Kurt, said he had attempted to procure abortion, and that he had cut the girl’s body up and distributed it in various places; a doctor told the Court that some litres of blood must have been taken.
Later, Kurt said he had killed the girl in a fit of temper. The Court brought in a verdict of manslaughter, and sentenced Kurt Meyer to 15 years’ imprisonment. The general newspapers did not report the case; Der Sturmer said it was Ritual Murder, and was suppressed for a time. These circumstances cause me to include this case among the “well- authenticated” ones.
It will be noted that the last three cases occurred at a time when the Jews were supreme in Germany just before the Hitler revolution, when it was easy to suppress all expression of opinion as to the true nature or the murders.