ON 15th July, 1936, Mr.
Oliver Locker-Lampson, M.P., a childhood friend of the
Rothschild family, asked in the House of Commons whether the
Attorney-General proposed to institute legal proceedings
against the authors or publishers of The Fascist, the
issue of that paper for July containing allegations against the
Jews of the practice of ritual murder. The Attorney-General
replied that the matter was under a consideration.
As an ultimate result of this
"consideration," I was sentenced to six months' imprisonment
among criminals on 21st September, 1936, the Judge in the case
being a 31st Degree Mason of the Scottish Rite. But it is
important to note that the conviction was obtained, not on the
ritual murder issue alone, which was not relied upon by the
Prosecution for the purpose of silencing me, but on the whole
contents of the July Fascist, and particularly on words used by
me with reference to the disposal of the Jews.
Under the law of libel, the truth of my
statements with reference to Ritual Murder could not be used as
an argument in my defense; it was deemed sufficient under the
law that the statements had been written, and that they
"rendered His Majesty's subjects of Jewish faith liable to
suspicion, affront and boycott" and so amounted to a Public
Mischief.
I came to Court very fully prepared, if the
truth of my statements was challenged, to justify the
statements I had made in The Fascist, and was even ready
to demand that "Rex," the prosecutor, should produce from the
Public Records Office certain Close and Patent Rolls of the
State wherein Jewish Ritual Murder is recorded as an
established fact in this country! But I was forbidden by the
Judge to use this line of defense; it did not matter who else
had charged the Jews with ritual murder, or how often, or what
historic facts proved it, or how many convictions there had
been under proper juridical authority; thus, when I asked
Inspector Kitchener, the only witness who appeared against me,
"When you brought this case, were you under the impression that
Ritual Murder was a thing of the past?" and he replied "Yes,"
the Judge intervened with the remark "The truth of a libel is
no defense, I must point out again."
Again, the Attorney-General, who was acting
as Prosecuting Counsel, interrupted another question of mine to
the same witness, by the remark: "In my submission, it is
correctly laid down that the defendant is in no case allowed to
prove the trash of a seditious libel as a justification for
having published it." The Judge then said, "That is the law as
I understand it." He made it clear to me that to proceed
further in such a line of defense would be contempt of court,
as the "truth" of the "libel" was "irrelevant" to the issue of
the trial! Such may be the law, but it is not justice!
The last thing the Judao-Masonic Hidden Hand
wanted was the truth about Ritual Murder!
Since I came out of prison on 6th February,
1937, I have, until recently, been too busy to write on the
subject of Ritual Murder; but finding that there are, even
among anti-Jewish-Talmudic workers, people who, never having
investigated the matter for themselves, still imagine that
Jewish Ritual Murder not only has not existed and does not
exist, but is a fiction invented by crazy anti-Jewish fanatics,
and as such, exploited by me, in my campaign against the Jews,
it becomes necessary for me to take steps to defend my own
reputation as a man of good faith by compiling and publishing
this book.
What the court procedure prevented me from
doing in my own defense, I do now in these pages, and I have no
anxiety concerning the conclusions at which my readers will
arrive on the matter.
The subject of Ritual Murder has always been
one that the Jewish Money Power, which controls this (The
UK)country as well as most others, has taken all possible steps
to suppress. The reason is that Ritual Murder was the dynamite
which finally blew the Jew out of England in 1290, out of Spain
in 1492, and out of Germany in our time. The Jews know it; and
I know it too!
But there is no British law, and no 11th
Commandment, which makes Ritual Murder by Jews a forbidden
topic in this country. Sir Richard Burton's book about it was
published shortly after his death near the end of the last
century; Strack's book, defending the Jews against the
accusation, was translated and published in England in 1909;
whilst the Jew, C. Roth, published his Ritual Murder Libel and
the Jew in 1935. In France, as in Germany, there is free speech
on the subject. Note: Not any more !!!
I challenge and defy the Judao-Masonic
Power, which rules this country, by publishing the present work
in 1938, not only in my own defense, but in the public interest
to break the attack on Free Speech that is rapidly developing
wherever any criticism of the past or present conduct of Jews
is concerned an attack which relies for its success upon the
ridiculous charge that a breach of the peace is likely if the
truth about them is spoken! I do so in order that the Jews
shall not escape simply through the power of Money and Masonry
from bearing the burden of a charge which, in my opinion, has
been proved against some of them through the ages. My object
is, and always has been, in spite of what my Masonic Judge had
to say about it, to alter "a matter of State established,"
namely the status of Jews in this country on an equality with
Britons, a condition which is imperiling our civilization, and
to enlighten the public on their true nature as beings
possessing instincts utterly incompatible with our own, so that
they may be removed, legally and peacefully, to a National Home
in which they will be required to live together. In this aim, I
keep troth with the greatest of English kings, Edward I, who
expelled the Jews from these shores in 1290.
The maintenance of Free Speech demands that
Jewish Ritual Murder shall be a subject for open discussion,
like Suttee and Thuggee and the sacrifices of Aztec Mexico, all
of which were ritual murders which, like the Jewish variety,
would be practiced to-day if the European had not interfered to
prevent them. If the world thinks that I have not, in this
book, proved my case, let it laugh ! I can bear it ! But can
the Jews? The Jewish Chronicle (25th September, 1936)
complained after my trial was over that there had been no
opportunity for the Jews to refute the charge of Ritual Murder.
Well, they have one now!
ARNOLD
LEESE.
1st March, 1938.
CHAPTER
I
HUMAN
SACRIFICE
A SEMITIC (Pharisee)TRADITION.
IT is incontestable that the ancient
"Semites" manifested a peculiar leaning towards the practice of
bloody sacrifices to their gods.
Typical is the Jewish story of Abraham
offering to slay with a knife his first-born, Isaac, as an
offering to Yahweh who had commanded him so to do. More typical
still is the Talmudic idea that his god would require such a
murder to be done.
In Excavations at Gezer, R. A. S. Macalister
tells us that the bodies of sacrificed young children were
found in all "semitic" strata; this work describes the remains
of these victims.
Isaiah charges the Jews with "enflaming
themselves with idols under every green tree, slaying the
children in the valleys under the cliffs of the rocks" (lvii,
5). There are many other Old Testament references to the
practice of sacrificing children to Moloch.
Says the Rev. J. Kitto in the Cyclopaedia of
Biblical Literature 1895, "their altars smoked with human blood
from the time of Abraham to the fall of the Kingdoms of Judah
and Israel."
G. A. Dorsey writes in Civilization (Hamish
Hamilton): "Historically their temple at Jerusalem, like a
Hindu or Aztec temple, was a shambles--one sacrifice after
another."
The Jewish Encyclopedia (1904, Vol. VIII, p.
653) says: "The fact, therefore, now generally accepted by
critical scholars, is that in the last days of the kingdom
human sacrifices were offered to Yhwh as King or Counselor of
the Nation and that the Prophets disapproved of it ...."
Jesus Himself speaking to the Pharisees (St.
John, viii, 44) charges them with being hereditary murderers,
which term can have no other meaning than ritual murderers.
"You are of your father the devil, and the lusts of your father
you will do; he was a murderer from the beginning." This is in
the Book on which "witnesses" are sworn when they give evidence
against "anti-semites" who expose the murder of Christian
children by Jews!
"Rabbinism was but an unfolding of
Pharisaism, the full and swelling stream of corrupt
doctrines, views and practices, of which the rivulets run up
to the days of Christ and stretch back to those of Ezra
until they are lost in the fountain-head, the Religious
Philosophy of a debased Zoroastrianism." (Rev. J. Kitto,
Cyclopedia of Biblical Literature.)
The
trail of the tradition, then, is complete and leads to
Rabbinism.
CHAPTER
II
THE
RACIAL URGE
SOME people say that it is the Talmud that
made the Jew what he is. I take another view. I say that it is
the Jew that made the Talmud.
The Jews are a nation without a home, not a
race; they are a mixture of races, and the racial constituent
which is most frequently to be found among them is the Khazar,
or, as it is sometimes called, Yiddish. The other races which
have contributed most to the Jewish types, whether Ashkenazim
or Sephardim, are the Mongoloid, Negroid, Oriental and Alpine,
and seems to have concentrated in Asia.
Northward, in the early centuries A.D., it
advanced through the Khazar Empire which flourished about 730
A.D., the ruler becoming a converted Jew and forcing his people
to do the same. Southward, the Khazars spread over the
territories of Arabia, Egypt, the Sahara and Southern Algeria.
Westward, it has poisoned the populations of the Balkan States
and Greece, Crete, Southern Italy, Sicily and Spain. Eastward,
it has penetrated into Afghanistan and the Punjab.
Through the Jewish nation, as everyone
knows, it has contaminated almost every country in the world.
In temperaments the Jew is the reverse of
candid. He excels in low cunning, as his expression often
denotes. He is good at business because of his flair for
detailed meanness, and his knowledge of the lowest aspects of
human nature. He is not usually endowed with much courage, but
deliberate cruelty is only too often manifested in his nature.
The spirit of revenge, and the nursing of hatred against anyone
who opposes him, is very marked in Jews.
Every nation which contains a considerable
proportion of people of Talmudic Jews soon establishes for
itself a reputation for cruelty treachery, dishonesty and
delight in power for the sake of power. That is why such
nations never flourish for long in their own territory. They
are not allowed to by their neighbors.
Wherever the Hither Asiatic or Jews
predominates, there is organized cruelty to prisoners of war;
the Bolshevik Jews of Russia, Hungary, Spain and elsewhere have
established the twentieth century as being as barbarous
!
According to the Jewish Encyclopedia, 1903,
Vol. IV. p. 99, when performing the operation of circumcision
on children, the mohel (operator) "takes some wine in his mouth
and applies his lips to the part involved in the operation, and
exerts suction, after which he expels the mixture of wine and
blood into a receptacle provided."
Surely this "religious rite" stamps the Jews
as something basically different from ourselves?
CHAPTER III
HUMAN
SACRIFICE &
THE JEWISH RELIGION
I AM not a student of the Talmud. I have no
intention of becoming one. For the same reason, I shall not
become a student of Occultism or of Drainage Systems. I smell
the bad smells and remain aloof. Note: You should become one !
The knowledge of the Talmud, by non-Jews is critical to the
stopping of the Evils of Zionism.
Nevertheless, because the advocates of Jewry
use a certain line of argument in denying that there has ever
been any such thing as Ritual Murder of Christians by Jews, I
am obliged to quote a few unimpeachable authorities on the
subject.
This "argument" is that the Jewish religious
law not only-does not sanction the practice of Ritual Murder,
but forbids the consumption of blood altogether. It is an
argument that has been used throughout the ages, and is used
now, and has even been the foundation for the verdict "Not
Guilty," in cases where Jews have been on trial for ritual
murder!
It was the argument used by the Sultan of
Turkey when, for money bribes, he issued a firman (1840) saying
that the Ritual Murder Accusations against Jews were calumnies.
(Described in later chapters in more detail).
But it is known that there have always been
two methods of instruction among the Jews: one Exoteric, which
openly taught the Laws of Moses and the Rabbinical traditions;
the other Esoteric, or mysteries confided only to certain
persons bound to secrecy. This latter, the Esoteric teaching,
is associated with Occultism and what is known as Black Magic,
and the Mystical Cabbala is its source, for certain rites and
ceremonies blood is necessary; and secret rites exist which are
known only to the few.
Even if the written Jewish Laws do not
sanction the practice it does not prove that Jews have not done
Murder in accordance with some Occult Ritual. Let a Jew speak
for us here: -- Note: Actually,
the written Talmud, and the Israeli solder's manual, dose call
for the murder of non-Jews. It is their religious duty to kill
Goyim.
Bernard Lazare, a Jew who was stated (Jewish
Encyclopedia 1904, Vol. VII, p. 650) to be "without any
religious convictions," wrote what he himself described as "an
impartial study of the history and sociology of the Jews,"
calling his book L-anti-Semitism; in the 1934 edition of this,
Vol. II, p. 215, he writes, after mentioning the accusations
against the Jews of Ritual Murder.
"To this general belief are added the
suspicions, often justified, against the Jews addicted to
magical practices. Actually, in the Middle Ages, the Jew was
considered by the people as the magician par excellence; one
finds many formula of exorcism in the Talmud, and the Talmudic
and Cabalistic demonology is very complicated. Now one knows
the position that blood always occupies in the operations of
sorcery. In Chaldean magic it had a very great importance....
Now, it is very probable, even certain, that Jewish magicians
must have sacrificed children; hence the origin of the legend
of ritual sacrifice."
It is well known, as will be shown in
Chapter VI, that Occult Rituals exist in which all sorts of
abominable practices are carried out, and that they arise from
the Jewish Cabbala.
How ridiculous then is the "argument" that
because the Mosaic Laws and the Talmud do not demand Ritual
Murder, and even forbid the use of blood, Isaac Abrahams cannot
be guilty of any sort of Ritual Murder!
Take an analogous case. The Eighth
Commandment forbids stealing. Have you ever heard that fact
brought up in the defense of a Christian on trial for that
crime? Can you imagine prisoner's counsel arguing that John
Smith could not have stolen a money from William Brown because
the Christian religion forbids such a thing? More, can you
imagine counsel getting away with such an argument? But that is
what the Jews have often succeeded in doing.
So stupid is this hysterical shriek, "Our
Laws do not permit it," that I, as a scientific investigator,
would be willing to concede it as a fact, without further
investigation of the Jewish laws, that Ritual Murder is
contrary to these laws. I would concede it because the point is
of no importance whatever to my case against the Jew. If the
point were established what difference does it make to the
verdict of the Trent affair, the Damascus affair, or to the
scores of cases I am going to bring before you in later
chapters? Note: Again, Jewish law requires Jews to kill
non-Jews.
Another point. Is it likely that we should
find clear sanction for such a crime as Ritual Murder in the
Jewish Laws? Why, if such a thing were to be found, I venture
to say that not a Jew would be left alive, so great would be
the popular indignation against the Jewish nation. We should
treat them exactly as Sir W. H. Sleeman treated the Thugs, the
ritual murderers of India, when he stamped them out of
existence as hereditary criminals in the last century.
Dr. Erich Bischoff, the chief German
authority on Jewish law and religion, claims to have laid his
finger on a passage authorizing Ritual Murder in the Thikunne
Zohar (Edition Berdiwetsch), a book of cabalistic theosophy.
The passage runs:
"Furthermore, there is a commandment
pertaining to the killing of strangers, who are like beasts.
This killing has to be done in the lawful method. Those who do
not ascribe themselves to the Jewish religious law must be
offered up as sacrifices to the High God."
Dr. Bischoff may be right. I venture no
opinion.
Nevertheless, the Jewish Laws do tell us
something; without any direct sanctioning of Ritual Murder,
they show us without any possibility of doubt, that the Jew is
normally at war spiritually with the rest of mankind, and upon
this argument I base my statement that Jewish Laws show ample
foundation for the scientific investigator to take the view
that there is nothing improbable in the reality of Jewish
Ritual Murder I am not going to take the same line as other
anti-Jewish investigators have done about this matter; I am not
going to quote any Mosaic Laws nor any Talmudic tenets. I am
simply going to quote the great explorer and Orientals, Sit
Richard Burton, a Briton who made it his business to Study the
Talmud closely and recorded his conclusions on the relations it
revealed as existing between Jew and Gentile. I quote now from
his The Jew, the Gypsy and El Islam, edited by W. H.
Wilkins, and published by Messrs. Hutchinson in 1898. Page 73.
"The most important and pregnant tenet of
modern Jewish belief is that the Ger, or stranger, in fact all
those who do not belong to their religion, are brute beasts,
having no more rights than the fauna of the field."
I have long known this to be the Key of
International Politics; and it shows that what would be Murder
to an non-Jew is only Slaughter to a Talmudic Jew.
Page 81. "The Talmud declares that there are
two kinds of blood pleasing to the Lord, viz: (1) that of the
Paschal holocaust; (2) that of circumcision." (The Paschal
holocaust is the Easter sacrifice, crucifixion of Jesus
Christ.)
I suppose every nation has the God it
deserves and admires. What sort of a people is this whose God
Ends the blood obtained from mutilations of human genital
organs as "pleasing"?
Sir Richard Burton comments:
Page 115. "Obviously such cruel and
vindictive teaching as that recounted in the previous chapter
must bear fruit in crime and atrocities."
The Jewish Schulchan Aruch, which
codified the teachings of the Talmud, goes much further in
sanctioning shameful practices against the Gentile; I do not
quote it because my object is not to excite retaliation, but to
mark down the Jews as having been responsible, either
collectively or individually, for ritual murders. I want the
Gentile to take steps to remove the Jews from our midst by
expulsion to a National Home of their own, and by legal means.
There is good
reason to think that it is the "Chassidim" sect to which most
recent Jewish Ritual Murders can be traced; the Chassidim is
sometimes considered to be a modern sect which arose in Poland
only in the 18th century; but the Jewish Encyclopedia (1905),
Vol. IX, p. 661, says that the Pharisees were originally
identical with the Chassidim; the Chassidim are fanatical to a
degree, and soaked in mysticism. Note: The Chassidim are the
Hassidic Jews and Brooklyn, New York is their capitol.
CHAPTER IV
MOTIVE
& NATURE OF
JEWISH RITUAL MURDER
THE motive of
Ritual Murder of Christians by Jews is almost certainly hate.
It is in fact the same motive that Disraeli admitted to be the
cause of revolutionary activities against Gentile governments;
to use his words (from Life of Lord George Bentinck,
1852):
"The people of God co-operate with atheists
-- the most skillful accumulators of property ally themselves
with Communists; the peculiar and chosen Race touch the hand of
all the scum and low castes of Europe -- and all this because
they wish to destroy that ungrateful Christendom which owes to
them even its name, and whose tyranny they can no longer
endure."
Hatred of Christianity is a tradition among
the Jews. It must be remembered that the Hymn of Hate which was
debited to the Germans during the war was actually written by
the Jew Lissauer.
One of the principal Jewish feast-days is
that of Purim. This feast is an orgy of hate against Haman, the
story of whom is found in the Book of Esther of the Old
Testament. The story, which is probably a myth, is that Xerxes,
King of Persia, became enamored of a Jewess, Esther, and made
her Queen in place of his rightful wife. Haman, the King's
sister, complained to him of the conduct of the Jews who, he
said did not keep the laws, and obtained from the King an order
to slay them. Esther pleaded with the King and prevailed upon
him to summon Haman to a banquet. There, Queen Esther further
prevailed upon the King to spare the Jews and hang Haman on a
gallows prepared for the execution of her guardian. Instead of
the Jews being destroyed, their enemies were slaughtered,
including Haman's ten sons, who were hanged.
This feast is often celebrated by an
exhibition of gluttony, intoxication, and curses on the memory
of Haman; and even to this day in London, the Jewish bakers
make cakes in the shape of human ears which are eaten by the
Jews on this day, and are called " Haman's Ears," revealing
once again the inherent hate and barbarism of the Jew in our
midst.
The two principal feast-days associated with
Ritual Murder have been (1) Purim, and (2) Passover, the latter
at Easter and the former about one month before it. When a
Ritual Murder occurred at Purim, it was usually that of an
adult Christian who was murdered for his blood; it is said that
the blood was dried and the powder mixed into triangular cakes
for eating; it is possible that the dried blood of a Purim
murder might sometimes be used for the following Passover.
Note; It is around these two Jewish holidays, the disappearance
of children in America reach their highest levels. Russia, too,
has the same problem. There was even a famous case during 1992,
of a ritual killing of a Russian Orthodox Priest. Only Pravda
and the New York Post reported it. The Jewish hate group, the
ADL, even lobbied the President of the United States to put
pressure on American News papers to not report the story, all
but one did as asked.
When a Ritual Murder was done at Passover,
it was usually that of a child under seven years old, as
perfect a specimen as possible, who was not only bled white,
but crucified, sometimes circumcised and crowned with thorns,
tortured, beaten, stabbed, and sometimes finished off by
wounding in the side in imitation of the murder of Christ. The
blood taken from the child was mixed either in the powdered
state or otherwise into the Passover bread.
Another festival at which it is thought that
Ritual Murder has sometimes been indulged in is Chanucah, which
occurs in December, commemorating the recovery of Jerusalem
under the Maccabees in B.C. 165.
Examples of Purim murders are those of
Damascus, Rhodes, Xanten Polna, Gladbeck and Paderborn.
Although hate is the principal motive,
superstitious traditions are also involved, one being the
association of blood-sacrifices with the idea of atonement;
some Jews have confessed that Jewry cannot be saved or return
to Zion unless every year the blood of a Christian is obtained
for the purpose of ritual consumption.
Political
murders, such as the Jewish murder of the Tsar and his family
and of other Russians, have sometimes been accompanied by
features suggestive of ritual, but I do not wish to complicate
this book by guessing at the meaning of signs left symbolically
by the murderers. Note: The murders of Palestinians, Lebanese,
Syrian and Egyptian solders, are also ritual in
nature.
CHAPTER V
A
RELIC OF THE DAYS OF WITCHCRAFT
AND BLACK MAGIC
ON 6th May, 1912, The (London) Times
published a letter, signed by many men of authority, protesting
against what they called the revival of "the hideous charge of
Ritual Murder" which was being brought against a Jew at Kiev.
"The Blood Accusation," they said, "is a relic of the days of
Witchcraft and Black Magic."
Unfortunately for the signatories of this
letter, who numbered among them the Archbishops of Canterbury,
York and Armagh, the Cardinal Archbishop of Westminster,
Bishops galore, Dukes, Earls, Justices, Masters of Colleges and
Editors, of that period, the Blood Accusation has nothing
medieval about it at all; it was more rife in the 19th century
than it was in medieval times!
Unfortunately also, Black Magic is in the
same category. It is not medieval either; there never was a
wider cult of Black Magic than there is in the year of Our Lord
1938!
How extraordinary it is that influential men
can be induced to sign such a statement as I have quoted! And
how strange it is that, where Jewish interests are at stake,
these same influential Christian men will see nothing improper
in attempting to prejudice the course of the criminal trial of
the Jew Beiliss at Kiev, a course which they would never pursue
in any other cause!
Let us confound the signatories of The
Times letter out of the mouths of Jews themselves. The
Jewish Encyclopedia, 1903, Vol. III, pp. 266-7, gives a list of
Accusations of Ritual Murder made against the Jews through the
centuries; 122 cases are listed in chronological order, and no
less than 39 of them were made in the 19th century! There were
far more than double the number of Blood Accusations made in
the 19th century than in any previous century, according to
this authoritative Jewish list.
Let us examine the list of Ritual Murder
Accusations made by a converted Jew, Cesare Algranati, in 1913,
and published in Cahiers Romains; here are listed 101
accusations, of which 28 were made in the 19th century and only
73 for all the eight preceding centuries! Even the Jew Roth
gives the argument away, for he says (p. 16 of his Ritual
Murder Libel and the Jew, 1935), "The nineteenth century
proved little less credulous than those which preceded it."
"Anti-semitic" authors' lists of Blood
Accusations agree in this respect with the lists made by Jews;
Der Sturmer, the paper of Julius Streicher, in a special Ritual
Murder issue published in 1934, shows that in the 19th century
32 charges of ritual murder were made, which is ten more than
in any other century in European history recorded by it.
The fact that the charges increase in number
as the age becomes more and more enlightened is particularly
significant, because the Jewish Money Power and its silencing
activities are more developed than ever before and might have
been expected to reduce the number of charges.
Sufficient has now been said to expose the
absurdity of any attempt to consign the Blood Accusation to any
medieval limbo.
It lives today; I
may say with the great Sir Richard Burton (The Jew, the
Gypsy and El Islam, 1898, P. 129): "At any rate, sufficient
has been advanced in these pages to open the eyes of the
student and the ethnographer; it will stand on record until
Elijah."
Note: By the year
of 2000, we have seen the mass Jewish murder of of over 1
million Palestinians, over 50 thousand Lebanese, over 100
million Christians under the Soviet Union and Eastern Europe,
the lose of over 60 million people during the Jewish started
World War Two, the lose over 17 million non-Jews in World War
one, and the financing of death in Mexico, (Castro is a Jew)
Cuba, Central America, South America and Africa, in the untold
millions, and the systematic destruction of the German people.
What do the Talmudic Jews have in stor for the word in the
21st century ?
CHAPTER VI
COULDN'T
HAPPEN NOW?
(YES
!)
THIS argument, "It couldn't happen now,"
seems quite good enough for a lot of people when it is applied
to the matter of Jewish Ritual Murder. It is, perhaps,
comforting to the democratic mind to think that "Progress"
ensures that such an evil practice, even if it occurred in
unenlightened days, could not have survived to-day.
I wish I could see any comfort in this
argument, but I don't. There are no facts to support it.
That the European peoples have progressed I
do-not deny; but I do not think there is any evidence to show
any like progress among Jews.
Compare the following two happenings, noting
the dates:
A.D. 117. From the account of Dio (Cassius
in 78th Book of his history Chapter 32:
"Then the Jews in Cyrene (on the modern
Tripoli coast of North Africa) choosing as their leader one
Andreas, slew the Romans and Greeks, and devoured their bodies,
drank the blood, clothed themselves in the flayed skins, and
sawed many in half from the head downwards; some they threw to
wild beasts and others were compelled to fight in single
combat, so that in all 220,000 were killed. In Egypt they did
many similar things, also its Cyprus, led by one of them named
Artemion; and there another 40,000 were slain."
A.D. 1936. From Daily Mail, 17th September
(describing the horrors of the Red Revolution in Spain):
"Baena (Cordoba Province): Ninety-one
assassinations, mostly by shooting, hatchet blows, or
strangling. Others were burned alive. Two nuns who had been
dragged from the convent of the Mother of God, had their
religious medals with the figure of the Virgin, nailed into the
sockets of their eyes.
"La Campana (Seville): Reds, led by a woman,
Concepcion Velarde Caraballo, who either killed or was
responsible for killing 11 persons in prison. The prisoners
were fired on until they fell, covered with petrol, and set on
fire. Some were still writhing in the flames when the city was
entered.
"Lore del Rio (Seville): 138 assassinated.
They were dragged to the cemetery, lined up, and shot in the
legs, being buried alive as they fell in a trench. When the
town was entered hands could still be seen writhing above the
ground."
I cannot see much difference in outlook
between the Jewish devils responsible for both these massacres,
even though there are 15 centuries between them!
In view of that, why boggle at the idea of
Jewish Ritual Murder still surviving?
Why make such a fuss when Jews are charged
with the practice of Ritual Murder? Others are known to have
practiced it until 1850, and, if left to themselves, would
doubtless have maintained the custom.
In India, from 10,000 to 50,000 murders were
perpetrated every year by a religious body known as the Thugs.
They used to worship Kali, the Hindu goddess of destruction.
Their custom was to club together, generally as travellers,
when they would slowly gain the confidence of some innocent
person, and at a given signal, would strangle him in a
prescribed manner, which they regarded as a religious duty;
then they would rob him if he had anything to be robbed of, and
bury the body with such skill as to leave no trace. The Thugs
actually received the protection of some of the native princes
and chiefs who were thoroughly frightened of their power as a
secret religious sect. How this reminds us of the attitude of
the influential men in this country who adopt the same view of
Masonry and Jewry!
Then the British Government decided the
thing must stop. After many years of investigation, Sir W. H.
Sleeman stamped out the Thug sect, and no Thuggee murders are
on record since 1850. He found that Thuggee was hereditary
among male members of a family, and he achieved his object by
confining in segregation for life all male members of Thug
families.
Now my point is that Thuggee happened; and
happened in the 19th century until the British put an end to it
under Sleeman. It was a long time before the British
administration learned of the existence of Thuggee, so
carefully was it concealed; another analogy with Jewish Ritual
Murder!
"It couldn't happen now." Why not?
And on 13th September, 1937, a telegram was
sent to The Times from Delhi reporting the sacrifice of
a 17-year-old youth to propitiate the rain-god, in Sirmoor
State. The youth was led through the village of Gunpur by a
crowd of people headed by a priest and the village headman, and
beheaded on a special altar to the accompaniment of devotional
songs. The head was found by the police at the foot of the
deity in the village temple.
As British rule over India relaxes, Thuggee
and other human sacrifices will re-appear. Note: It
did.
"It couldn't happen now." Why not, again?
Here is an extract from Magick by the
"Master Therion", published in 1929 by the Lecram Press, 26 Rue
d'Hautpool, Paris, pp. 94-5:
". . . it was the theory of the ancient
magicians that any living being is a storehouse of energy
varying in quantity according to the size and health of the
animal, and in quality according to its mental and moral
character. At the death of the animal this energy is liberated
suddenly. The animal should therefore be killed within the
Circle, or Triangle, as the case may be, so that its energy
cannot escape.... For the highest spiritual working one must
accordingly choose that victim which contains the greatest and
purest force. A male child of perfect innocence and high
intelligence is the most satisfactory and suitable Note: This
is why most abortion clinics are Jewish, they are sacrificing
babies.
A footnote on p. 95 says "(4) It appears
from the Magical Records of Frater Perdurabo that he made this
particular sacrifice on an average about 150 times every year
between 1912 e.v. and 1928 e.v."
This footnote refers to the last sentence in
the paragraph quoted above.
"It couldn't happen now." Why not, in the
Devil's name?
Sir Richard Burton show us that the
disappearance of children at Passover was talked of in Rome and
in the other towns of Italy throughout the early part of the
19th century when efficient policing was unknown, as also
throughout the century at Smyrna and other places in the Levant
and in Turkey.
It couldn't happen now? But the Jewish
method of cattle slaughter happens now and is specially
exempted from the objects of the Slaughter of Animals Act,
1933, which Act orders that all cattle for Gentile food must be
stunned with a mechanically-operated instrument before the
throat is cut. The Jewish method is cutting the throat from ear
to ear without any previous stunning. It has been condemned by
a Government Commission held in 1904 as failing in rapidity,
freedom from unnecessary pain and instantaneous loss of
sensibility. Yet it "happens now" and is protected in this our
England, by an English Law, and remains unattacked by the Royal
Society for the Prevention of Cruelty to Animals. Note: The
Talmud states that non-Jews are like cattle.
Why couldn't it happen now?
To this day, we learn from Jewish sources
(B'nai B'rith Messenger, California, 3rd April, 1936) that the
Samaritans, an unorthodox Jewish sect who keep Passover by
solar computation, indulge in bloody sacrifices of animals on
that feast-day; an account is given of a visit to the scene of
sacrifice on Mount Gerizim in the 20th century, and these word,
are used:
"I have heard the wild, primitive scream of
triumph as the knife is withdrawn from the neck of the lamb of
sacrifice." Note: Again, the Talmud equates non-Jews with
animals.
Here is a paragraph from a periodical which
shall be unnamed, of 1936, showing that the urge to the
"Mysteries" is not dead:
"The sophisticated Pharisee of the 20th
century unceasingly gives thanks that he has outgrown the
fables and rituals of the Ancients. The worldly-wise man loves
the evident and is exasperated by that which is not evident.
Plutocrat and proletarian alike regard themselves as victimized
by that person whose words or actions they do not understand.
We love the obvious because it flatters us, and hate the
mysterious because it damns our intelligence with faint praise.
Riddles are irksome. The modern cry is for facts. Yet, with
facts for his fetish, the modernist is more foolish than his
forebears. Decrying superstition, he is most superstitious;
rejecting fancies, he is the fanciful product of a fictitious
age. The modern world is bored with its own importance; life
itself has become a botheration. Suffering from chronic ennui,
how can a world ever become interested in anything but itself?
Smothered in their self-complacency, these all-sufficient ones
ask for facts. But what facts are there that fools can
understand? How can the helpless superficial grasp the
hopelessly profound, for are not realities reserved for the
wise?"
Alongside this
clotted nonsense was a picture of a ritual murder, with the
victim crucified, below it, a portrait of the author, an
obvious Jew.
I
take it that- "it would happen now" if this Jew had his way!
And
it did !!! The Son of Sam ritual killing in New York, were
ritualistic murders, by Jews. As it turns out, there were many
people involved with these crimes, some of whom were, and still
are, members of the New York City police department. No attempt
by Law Enforcement, to find out the identifies of these cops
has taken place.
CHAPTER VII
JEWISH
RITUAL MURDER IN ENGLAND BEFORE THE EXPULSION OF
1290
THE first known case happened in 1144; after
that, cases cropped up from time to time until the Jews were
expelled from the realm by Edward I. The most famous of these
cases was that of Little St. Hugh of Lincoln in 1255. I record
these cases in chronological order; and I do not deny the
possibility of some of them in which details are lacking, being
"trumped-up" ones, where death may have been due to causes
other than ritual murder and the Jews blamed for it; but the
case of St. Hugh, particularly, was juridically decided, and
the Close and Patent Rolls of the Realm record definitely cases
at London, Winchester and Oxford. There seems no reason to
doubt that many cases of ritual murder have been unsuspected
and even undiscovered.
1144- Norwich. A twelve-year-old boy
was crucified and his side pierced at the Jewish Passover. His
body was found in a sack hidden in a tree. A converted Jew,
called Theobald of Cambridge, confessed that the Jews took
blood every year from a Christian child because they thought
that only by so doing could they ever obtain their freedom and
return to Palestine, and that it was their custom to draw lots
to decide whence the blood was to be supplied; Theobald said
that last year the lot fell to Narbonne but in this year to
Norwich. The boy was locally beatified and has ever since been
known as St. William. The Sheriff, probably bribed, refused to
bring the Jews to trial. Note; Modern
Jews were never in Palestine.
In J. C. Cox's Norfolk Churches, Vol.
II, p. 47, as also in the Victoria Country History of Norfolk,
1906, Vol. II, is an illustration of an old painted rood-screen
depicting the Ritual Murder of St. William, the screen itself
is in Loddon Church, Norfolk, unless the Power of Jewish Money
has had it removed. No one denies this case as a historical
event, but the Jews of course say it was not a Ritual Murder.
The Jew, C. Roth, in his The Ritual Murder Libel and the
Jew (1935) says: "Modern inquirers, after careful
examination of the facts, have concluded that the child
probably lost consciousness in consequence of a cataleptic fit,
and was buried prematurely by his relatives." How these modern
inquiries arrived at a conclusion like that after all these
years, Mr. Roth does not say; nor is it a compliment to the
Church to suggest that its ministers would allow the boy's
death to be celebrated as a martyrdom of a saint without having
satisfied themselves that wounds on the body confirmed the
crucifixion and the piercing of the side. And why the relatives
should bury the boy in a sack and then dig it up and hang it in
a tree would puzzle even a Jew to explain.
John Foxe's Arts and Monuments of the
Church records this ritual murder, as did the Bollandists
and other historians. The Prior, William Turbe, who afterwards
became Bishop of Norwich, was the leading light in insisting
that the crime was one of Jewish Ritual Murder; in the
Dictionary of National Biography (edited by a Jew!) it
is made clear that his career, quite apart from this Ritual
Murder case, is that of a man of great strength of character
and moral courage.
1160- Gloucester. The body of a child
named Harold was found in the river with the usual wounds of
crucifixion. Sometimes wrongly dated 1168. Recorded in
Monumenta Germania Historica, Vol. VI (Erfurt Annals);
Polychronicon, R. Higdon; Chronicles, R. Grafton,
p. 46.
1181- Bury St. Edmunds. A child
called Robert was sacrificed at Passover. The child was buried
in the church and its presence there was supposed to cause
'miracles.' Authority: Rohrbacher, from the Chronicle of
Gervase of Canterbury.
1192- Winchester. A boy crucified.
Mentioned in Jewish Encyclopedia as being a false charge.
Details lacking.
1232- Winchester. Boy crucified. Details
lacking. Mentioned in Hyamson's History of the Jews in
England; also in Annals of Winchester; and
conclusively in the Close Roll 16, Henry III, membrane 8, 26.6.
1232.
1235- Norwich. In this case, the Jews
stole a child and hid him with a view to crucifying him.
Haydn's Dictionary of Dates of date 1847, says of this
case, "They (the Jews) circumcise and attempt to crucify a
child at Norwich; the offenders are condemned in a fine of
20,000 marks." Further authority Huillard Breolles Grande
Chronique, III, 86. Also Close Roll, 19 Henry III, m 23.
1244- London. A child's body found
unburied in the cemetery of St. Benedict, with ritual cuts.
Buried with great pomp in St. Paul's. Authority: Social
England, Vol. I, p. 407, edited by H. D. Traill.
1255- Lincoln. A boy called Hugh was
kidnapped by the Jews and crucified and tortured in hatred of
Jesus Christ. The boy's mother found the body in a well on the
premises of a Jew called Joppin or Copinus. This Jew, promised
by the judge his life if he confessed, did so, and 91 Jews were
arrested; eventually 18 were hanged for the crime. King Henry
III himself personally ordered the juridical investigation of
the case five weeks after the discovery of the body, and
refused to allow mercy to be shown to the Jew Copinus, who was
executed. Note; Throwing bodies in wells was common when Jews
killed in Russia and Palestine
Hugh was locally beatified, and his tomb
may still be seen in Lincoln Cathedral, but the Jewish Money
Power has evidently been at work, for between 1910 and 1930, a
notice was fixed above the shrine as follows:
"The body of Hugh was given burial in the
Cathedral and treated as that of a martyr. When the Minster was
repaved, the skeleton of a small child was found beneath the
present tombstone. There are many incidents in the story which
tend to throw doubt upon it, and the existence of similar
stories in England and elsewhere points to their origin in the
fanatical hatred of the Jews of the Middle Ages and the common
superstition, now wholly discredited, that ritual murder was a
factor of Jewish Paschal Rites. Attempts were made as early as
the 13th century by the Church to protect the Jews against the
hatred of the populace and against this particular accusation."
At a recent visit to Lincoln of the
Jewish Historical Society, in 1934, the Mayor, Mr. G. Deer,
said to them: "That he (St. Hugh) was done to death by Jews for
ritual purposes cannot be other than a libel based upon the
prejudices and ignorance of an unenlightened age." The
Chancellor on the same occasion said: "It was quite obviously
one of the very many cases of slander spread about the Jews
from time to time. No doubt, the child died or fell down the
well."
These people, Jews and Gentiles, bring no
evidence whatever for their statements; it couldn't have
happened, they say. Why not?
Was Henry III, weak in character as we
know him to have been, ever charged with being an immoral man?
Did the judges not examine the body, which was only four weeks
dead? Is Haydn's Dictionary of Dates (1847 edition)
medieval and superstitious when it said of this case "They (the
Jews) crucify a child at Lincoln, for which 18 are hanged"?
There are no 'ifs' and 'buts' here! Or does Copinus's
confession not tally with that of Theobald, quoted above in the
first Norwich case? Copinus said, "For the death of this child,
nearly all the Jews in England had come together and every town
had sent deputies to assist in the sacrifice."
No one questions the historical facts in
this case; but Jews and Judaised Gentiles unite in denying the
fact of Ritual Murder.
Strack, in his The Jew and Human
Sacrifice, written in defence of the Jews against the Blood
Accusation, omits all mention of this famous case, which is the
subject of the Prioress's Tale (Canterbury Tales) of Chaucer
and is referred to in Marlowe's Jew of Malta. Hyamson's
History of the Jews in England devotes the whole of
Chapter IX to "Little St. Hugh of Lincoln," showing the
importance of the Ritual Murder issue in the Jewish mind today.
The following Close Rolls of the Realm
refer to the case of St. Hugh: Henry III, 39, m. 2,7.10 1255;
39, m. 2,14.10.1255; 40, m. 20, 24.ii.. 1255;
40,m.13,13.3.1256; 42, m. 6; 19.6.1258. And the Patent Rolls,
Henry III, 40,m.20,26.11.1255; 40,m.19,9.12.1255; 40,27.3.1256;
and 40,m.5, 20.8.1256.
1257. London. A child sacrificed.
Authority: Cluverius. Epitome Historia, p. 541. Details
lacking.
1276. London. Boy crucified. Authority:
The Close Roll of the Realm, 4, Edward I, membrane 14,
3.3.1276.
1279. Northampton. A child crucified.
Haydn's Dictionary of Dates, 1847, says of this case:
"They (the Jews) crucify a child at Northampton for which 50
are drawn at horses' tails and hanged." Further authorities:
Reiley, Memorials of London, p. I5; H. Desportes, Le
Mystere du Sang.
1290. Oxford. The Patent Roll 18 Edward
I, mem. 21, 21st June, 1290, contains an order for the gaol
delivery of a Jew, Isaac de Pulet, detained for the murder of a
Christian boy at Oxford.
Only one month after this, King Edward
issued his decree expelling the Jews from the Kingdom. There
is, then, every reason to believe that it was the Oxford murder
which proved the last straw in toleration.
The reader will see (p. 20) that it was a
similar ritual case which was one of the main stimulants to the
King and Queen of Spain to expel professing Jews from that
country in 1492.
The Jews, in attempting to escape
responsibility for these deaths by Ritual Murder, do not
hesitate to impugn the probity of two of the Kings of England,
against whose moral character no one else has dared to cast a
slur. Here are some examples. From the Jewish Chronicle
Supplement, April, 1936, p. 8 (speaking of the Lincoln case in
the reign of Henry III):
"Henceforth and especially under the
zealously Christian Edward I, the Crown and its officers became
almost a worse peril to the Jews than mobs intent on loot and
led on by fanatic priests and knightly spendthrifts who had
borrowed Jewish money. When 18th century writers of history
began to examine the old records in a new sceptical temper,
some may be found venturing on such unkind surmises as that the
alleged crucifictions of Christian children only seemed to
happen when kings were short of money." The foul accusation
against men of upright character is repeated by the Jew Hyamson
(History of the Jews in England, 1928 edition, p. 21),
writes: "it has also been pointed out that the Blood Accusation
was as a rule made at a time at which the Royal Treasury needed
replenishing."
To deny that the cases of St. William of
Norwich and St. Hugh of Lincoln were Jewish Ritual Murders is
to accuse certain English Kings, certain English Clergy, and
certain English administrators, known to be men of good morals,
of murdering and torturing Jews to get their money, after
accusing them of horrible crimes. In the case of St. Hugh, the
sentence was juridical; in the case of St. William, the mob
took the matter into their own hands because the Sheriff would
take no action himself.
Whom do you believe the Jews or the
English?
"It is difficult to refuse all credit to
stories so circumstantial and so frequent." So says Social
England concerning Ritual Murders in England Vol. I, p.
407, I893, edited by H. D. Traill.
A
significant fact is that Haydn's Dictionary of Dates, at
least up to 1847, quoted the Ritual Murders in Norman and
Plantagenet England as undisputed facts. In later editions in
the sixties, all mention of them is extirpated! We may take it
that the Jewish Money Power began to dictate to the Press in
England somewhere in the fifties of the last century.
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.
The following abbreviations are used in this
Chapter among the references to authorities:
Magd. Cent. for Magdeburg
Centuries, a Protestant History of the Christian Church
compiled at Magdeburg, sixteenth century.
Chron. Hirsaug. for Chronicon
Hirsaugiense, a history produced by Abbot J. Trithemius,
1514.
Cosm. Munst. for Sebastian
Munster's Cosmographia Universalis, 1544.
Spec. Viva. for Vincent of
Beauvais's Speculum Historiale, of 13th century.
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. III, March, 591);
Madg. Cent., 23, c. 14; Spec. Vinc, 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 l'Armoricain, 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, p. 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: Histoire des Ducs et Comtes
de Champagne, IV, 1st part, p. 72, Paris, 1865) by A. de
Jubainville; Sped. Vinc., 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. III, p. 261, says they
confessed.
1250. Saragossa. A boy crucified,
afterwards canonized as St. Dominiculus. Pius VII, 24th Nov.,
1805, confirmed a decree of the Congregation of Rites of 31st
August, according this canonization.
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 de l'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. 267.
1286. 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, p. 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 Strack's book in defense 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 favor of the Jews (in his report, he says: "With my
weak faculties I endeavored 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 authorized
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, I755,
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, I906, 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 W. 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. II1, 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 his judges, 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, p. 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. Note;
And side with followers of the Talmud.
Finally, we must record that the murdered
boy was canonized 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. I26.
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 rumor 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 defense 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, p. 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. III, 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 recognized 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. III, 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, 1840. 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 inquiries, 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 endeavored 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:
1. 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.
2. 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 towns followed suit!
3. 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
recognized 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 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 Encyclopedia (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. B.
Drach, wrote in his The Harmony between the Church and the
Synagogue (1844, Paris, p. 79): "Money played a great role
in this business."
4. Bribery of the Sultan.
Having won the first round with the Khedive, the Jew Montefiore
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 defense 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 Encyclopedia, 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.
5. 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.
6. 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 favorable 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.
7. 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 1898. 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.
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. L.
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, 1853. 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 Organized 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 inquiry 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 inquiry 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 honorable 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.
- 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 recognized 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 rumor" 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 recognizing 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 Dict, 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 CzechoSlovakia, 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
inquiry! The postmortem 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! Note; The Chekas were Jewish
controlled.
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
