OTHER CASES WORTHY OF CREDENCE.
THIS book is not intended to be an exhaustive history of Jewish Ritual Murder. In previous chapters I have described the cases which occurred before the Expulsion of the Jews from England, and also the cases which appear to me to be historical events admitting of no reasonable doubt as to their correct interpretation as Jewish Ritual Murders.
In this chapter, I am listing a number of reported cases of Ritual Murder which, whilst being in my opinion worthy of credence, are not supported by the same detail or authority that constitute authenticity.
There are many discoveries of bodies of children, thought to have been ritually murdered by Jews, which are not mentioned in this list, and since the Sultan issued his firman in 1840 denying that Ritual Murder existed among the Jews, it is not surprising that many of these cases happened in territories under Turkish rule.
The following reports of alleged Ritual Murder appear to me worthy of record:
A.D. 419. Socrates (Hist. Eccles., Lib. VII, Chap. XVI) gives an account of a case at Inmestar, a town between Chalcis and Antioch.
The Syrian Posidonius (135-51 B.C.), and the first century Greeks Apollonius Molon and Apion had previously reported that it was a Jewish custom to sacrifice annually a Greek boy, specially fattened for the occasion. The probable reason for the Ritual Murder accusation being made against Christians themselves in the early years of the Religion was that many of these Christians were of Jewish origin.
1285. Munich. Illustrated in Bavaria Sancta.
1270. Wissembourg. Monniot quotes on p. 148 of his Le Crime Rituel chez les Juifs a letter dated 19th November, 1913, from the cur¸ of the town, in which the details of this case are quoted from the Alsatian historian Hertzog, who says the victim's tomb was for many years in the church.
1283. Mayence.
1303. Weissensee (Thuringia).
1305. Prague. The mob took the law into its own hands in a case of alleged crucifixion of a Christian at Passover.
1331. Lieberlingen. Child's body found in well with wounds indicating that it had been sacrificed by Jews. The judges of the place had a number of Jews burned.
1345. Munich. Illustrated in Bavaria Sancta.
1347. Cologne. The sacrificial knife in this case is preserved at the Church of St. Sigbert.
1401. Diessenhofen.
1407. Cracow. A Polish priest, Budek, charged the Jews with murdering a boy at Easter.
1429. Ravensbourg.
1435. Palma.
1470. Endingen, Baden. Jews burned for killing eight years previously four Christians ritually.
1529. Posing, Hungary. Child murdered for its blood. Many Jews burned after confession by torture of some.
1598. Podolia. Jews tried and condemned, after a rabbi had confessed to killing four-year-old Albert at Passover and bleeding him.
1764. Orcuta, Hungary. Boy found dead, covered with wounds suggestive of Ritual Murder.
1791. Tasnad, Hungary. Jews condemned for murdering and bleeding a boy, on the evidence of the small son of one of them aged five years. Accused received the royal pardon.
1797. Galatz, Rumania. About this time "The Ritual Murder accusation became epidemic" (Jewish Encyclopedia, 1905, Vol. X, p. 513).
1812. Corfu. Three Jews were condemned for the murder of a Christian child. Monniot (Le Crime Rituel chez les Juifs) says the archives of the island report this case.
1847. Mount Lebanon. Mentioned by Sir Richard Burton in The Jew, the Gypsy and El Islam, 1898, p. 128.
1935. Afghanistan. The White Russian paper Nasch Put of Harbin, 7th October, reports a case in Afghanistan where a Mahommedan child was robbed and riddled with stabs by Jews, the Court verdict being that this was done for ritual purposes.
I repeat that there are many other cases of Ritual Murder accusations not mentioned in this book; they are omitted because I have insufficient detail concerning them.
CHAPTER XVIII.
TWO QUEER HAPPENINGS.
1839. A Remittance of Blood. During the Damascus Ritual Murder trial, the French Consul, Comte Ratti-Menton, by whose energy and determination the case was brought to light, received a letter from Comte de Suzannet, who wrote: "Nearly a year ago, a box arrived at the custom-house that a Jew came to claim on being asked to open it, he refused and offered first 100 piastres, then 200, then 300, then 1,000 and at last 10,000 piastres (2,500 francs). The custom-house official persisted, and opened the box, discovering therein a bottle of blood. On asking the Jew for an explanation, the latter said that they had the custom of preserving the blood of their Grand Rabbis or important men. He was allowed to go, and left for Jerusalem."
Comte Ratti-Menton then looked for the chief of the customhouse, but found he had died! His successor, who had been associated with him, only vaguely recollected the affair; but he confirmed that the box had contained several bottles of red liquid and that he thought the Jew who came to claim it was Aaron Stambouli of Damascus who had told him that the substance was an efficacious drug.
The quick death of the chief custom-house officer is not surprising; witnesses of the crimes of the Jews are subject to a sudden demise. But the reader will perhaps be more impressed by the fact that this Aaron Stambouli was one of those subsequently found guilty of the Ritual Murder of Father Thomas at Damascus and condemned!
1888. Breslau, Germany. On 21st July, Max Bernstein, aged 24, a pupil at the Talmudic College, met an eight-year-old Christian boy, Severin Hacke, bought him some sweetmeats and took him to his (Bernstein's) home. There, he stripped the boy of his clothing and with a knife made incisions in a certain part of the child's body, collecting the blood that came from the cuts on a piece of blotting-paper. When the boy was naturally frightened, the Jew told him there was no need for fear as he only wanted a little blood.
The boy went home and said nothing about the matter; but his father, seeing the scars, questioned him and the truth came out.
Bernstein was arrested, and the prosecuting attorney after preventing a manoeuvre on the part of the defending counsel to have the case settled behind closed doors, maintained that this was a ritual case for the extraction of blood for the needs of a Jewish rite.
The Court, however, refused to recognise this, but sentenced Bernstein to three months' imprisonment for having made incisions in the body of the child.
The facts of this case are not disputed by anyone. The Jews, of course, spread the rumour that Bernstein was a religious maniac. Dr. Edmond Lesser of Breslau wrote a report to that effect which the Royal Scientific Committee for the Medical Profession endorsed. This Professor was a Jew, of course. But the reader should note that the report was issued in 1890, and that the Court itself never had any such "expert" propaganda before it!
CHAPTER XIX.
WHAT OF THESE?
DURING my trial I asked the only witness brought against me, Inspector Kitchener, "Are you a Detective-Inspector?"
Kitchener: "Yes."
Leese: "Are there any cases of child-murder nowadays which cannot be solved?"
Kitchener: "Yes."
Leese: "Has it ever occurred to you that some of them may be cases of Ritual Murder by Jews?"
The Judge: "If it had, he would have acted without evidence, and he has no right to."
In the belief that it is the business of the detective first to investigate and then to collect evidence, and then to act upon that evidence, I give here some facts on recent happenings which seem to me to open up the necessary field for investigation. They are, the Chorlton murder, the Lindbergh baby case, and a queer business in the Argentine.
1928. Chorlton, Manchester.
A school-boy named O'Donnell was murdered on 1st or 2nd December, just before the Jewish feast of Chanucah, which commemorates the recovery of Jerusalem by the Maccabees.
The throat had been cut; the body was drained of blood; it was found on some waste ground and it was remarkable that there was no blood on the boy's clothes and hands. There was a pool of blood seven yards from the body. The wound was pronounced by experts as not being self-inflicted. A police witness said the body seemed to have been dragged along the grass; the Coroner suggested that someone had washed the boy's hands.
The police were completely baffled; it was certain that the work was not that of any maniac, but that the crime was premeditated, and was in fact, "the perfect crime." The verdict at the inquest was an open one.
The affair was reported in The Times, 3rd, 4th and 6th December 1928, and in the early edition only of that of 23rd February, 1929; also in the Manchester Evening papers, 6th to 13th December, 1928.
My only comment is that the murder could not have been done on the spot where the body was found, since the boy's clothes and hands were not stained with blood, indicating that the boy must have been naked when the throat was cut; therefore, some blood was probably poured onto the ground a few yards away to mislead the detectives.
Ritual murders have several times been discovered by the fact that no blood has been found at the place where the corpse, bled white, has been recovered.
1932. The Lindbergh Case.
Colonel Lindbergh's son was missed on 1st March, 1932. The Jewish Feast of Purim was on 22nd March. A child's body was found on 12th May, dead at least two months according to the experts, with the skull fractured in two places.
I cannot see that it has ever been proved that the body found was that of Colonel Lindbergh's son. It is true that the child's clothes were identified, but the 'body' was only a skeleton, and the 'identification' by the nursemaid, Betty Gow, was made by means of the clothes and a matter of 'twisted toes.' (We must remember that the Tisza Eszlar case, see p. 30, was conjured with by the finding and false identification of a body dressed in the murdered girl's clothes.)
Chas. Lindbergh, the father, America's air hero, appointed two Jews, Salvatore Spitale and Irving Bitz, as intermediaries between himself and a gang who pretended to know where his son was. The Purple Gang, all-Jewish and headed by a Jew called Fleischer, was the object of the police search.
Ultimately, a German called Hauptmann was arrested, and the whole Jewish Press of America condemned him several score of times before his trial; actually he was ultimately found "guilty" on evidence which would not have hanged a dog, and met his death in the electric chair.
The condemned man said that Reilly, his lawyer, had brought about his fate by sabotaging his defence; Reilly went insane and committed suicide.
Hauptmann said that the receiver of the kidnap ransom was Isador Fisch, a Jew; but he had died.
The mob of people outside the death-house at Hauptmann's execution, shouted and joked and laughed in the same obscene fashion as did the female furies over the victims of the guillotine in the French Revolution. It was commonly considered in America that Hitler, not Hauptmann, had been found guilty!
It is possible that Hauptmann was paid to steal the child, without knowing that it was going to be anything but an ordinary kidnapping; and that the boy was intended for Ritual Slaughter for Purim.
It was Chas. Lindbergh's father who had strongly opposed the establishment of the Federal Reserve Banking System sponsored by powerful Jewish interests and had also brought to public notice the wicked circular letter of the American Banking Association which ordered the member banks to deflate "to make a monetary stringency among your Patrons." This, it is thought, might determine the choice of the innocent child of Hon. Chas. Lindbergh's famous son for a victim.
1937. Argentine.
On 28th February the Sunday Pictorial (London) reported that the two-year-old Eugenio Iraola had been kidnapped and killed for ritual purposes; the heading under which this appeared was "Millionaire's Baby as Human Sacrifice." Eight arrests were made, including that of Ganceda Silva. The next (and last) we hear of this case is in the London Evening News of 24th March, which simply reports: "While awaiting trial for kidnapping and murder, Jose Gancedo has hanged himself in his cell at Dolores, Buenos Ayres." That, of course, simplified matters! It will be noticed that the suggestive name of Silva had already been lost by the deceased!
CHAPTER XX.
IRRELEVANT MEDITATIONS.
I WRITE this chapter in an endeavour to try and account for the strange attitude adopted by Gentiles, often influential people, in rushing forward to shield the Jews, not only from the Ritual Murder charge, but from accusations concerning other activities hostile to Western Civilization.
Consider the Letter of Protest signed by archbishops, bishops, lords, justices, editors and professors, which was sent to The Times as stated on p. 8 against the "revival" of the Blood Accusation against a Jew at Kiev, 1911-13. Consider that the trial of the accused had not been made. Consider that none of the signatories would have thought it proper to intervene in the course of justice in a foreign country on behalf of anyone not a British subject. Yet they did it for the sake of a Jew. Why?
Here is another instance: Mr. J. Hall Richardson reports it on pp. 216-217 of his book, From the City to Fleet Street (S. Paul and Co., 1927). He is writing of the murders of Jack the Ripper, and he says:
"It would scarcely be believed that the Metropolitan Police held the clue to the identification of the murderer in their own hands and deliberately threw it away under the personal direction of the then Commissioner of Police, Sir Chas. Warren, who acted in the belief that an anti-Semitic riot might take place if a certain damning piece of writing were permitted to remain on the walls."
Writing of the murderer: "Some freak of fancy had led him to write upon the wall this sentence: 'The Jewes are not the men to be blamed for nothing.'
"I have never learned that any photographic record was made of this inscription, and when the City Police came to hear of it, they were horrified that their colleagues in the Metropolitan Force had wiped away what might have been an important piece of circumstantial evidence as to the class to which the murderer belonged."
That the Jack the Ripper murders were ritual I do not allege; but that they were Jewish seems to be established by the above-quoted paragraphs. Yet the clue was passed over and the murderer remained at large. In what other cause would such an important piece of evidence be ignored, and the whole community's interests sacrificed for the sake of a Jew? It is significant that Sir Chas. Warren was not only District Grand Master in Masonry, 1891-5, but was actually the founder of the first research Lodge -- Quatuor Coronati.
Is it a sort of mass hypnotism worked upon people who have already either consciously or unconsciously accepted some sort of mental or spiritual subservience to Jewish influence? Is it cabbalistic?
I cannot answer the question, but I find no other explanation for the wholesale denunciation which is made by so many authoritative Britons against those who have the courage to come forward and state their conviction that the Jews have been responsible for the Ritual Murder of Christians. I know I shall be subjected to a long-continued typhoon of abuse and libel against which I shall have no defence except the contents of this book. I can only ask those who feel compelled to take part in the campaign against what is inaccurately called "anti-semitism" to pause and ask themselves whether they are really mentally free, or whether they are almost unconsciously directed in their intended action by alien tenets absorbed perhaps in their youth under Old Testament teachings, in adult life by Masonic influence, or by Jewish books.
BIBLIOGRAPHY OF WORKS SUPPORTING THE BLOOD ACCUSATION.
Acta Sanctorum. This is the work of the Bollandists, who were a band of Jesuits devoting themselves to historical record between 1643 and 1883. The volumes in which they recorded various ritual murders by Jews are mainly those written in the seventeenth century.
Histoire Universelle de l'Englise Catholique, by Abbe Rohrbacher (Gaume et Freres, 1845).
Lives of the Saints, by Alban Butler.
Dizionario Ecclesiastico, Vol. 64-66 (Semenario Peo-scire, Venice, 1853-4).
Annales Ecclesiastici, ab 1198, p. 568, by O. Raynaldus, 1753. These two deal with the case of St. Simon of Trent.
Catholic Bulletin, August, 1916 (published at Dublin, M. H. Gill and Sons).
Cahiers Romains, Catholic publication in Rome, 29th November, 1913.
Acts and Monuments of the Church, by John Foxe, 1563.
A Short Demurrer to the Jewes long discontinued Remitter into England, by William Prynne, 1656.
Les Juifs devant l'Eglise et l' Histoire, by Rev. Father Constant.
Meine Antworten an die Rabbiner: Funf Briefe uber den Talmudismus und das Blut-Ritual der Juden, by August Rohling (1883), Canon of Prague Cathedral.
La France Juive, by Edouard Drumont. Obtainable from M. Petit, 12 rue Laugier, Paris 17. 70 francs.
Le Juif, le Judaisme et la Judaisation des Peuples Chretiens, by Gougenot des Mousseaux, Chevalier, 1886. The whole of Chapter VI is devoted to Ritual Murders.
Le Mystere du Sang chez les Juifs de tous les Temps, by Henri Desportes, 1889 (Savine).
Le Crime Rituel chez les Juifs, by A. Monniot, 1914. Obtainable from M. Petit, 12 rue Laugier, Paris 17. 10 francs. An excellent general guide to the whole subject, with preface by Edouard Drumont. It was Drumont who exposed the Jewish Panama scandals.
Der Ritual Mord bei den Juden, by Eugen Brandt.
Ritual Morde, by Ottokar Stauf von der March (Hammer Verlag).
Judische Moral und Blut Mysterium, by A. Fern, 1927.
Der Ritual Mord, by G. Utikal. This book is recommended by the Reich Office for the Promotion of German Literature as "a truly national representation of Jewish Ritual Murder."
Das Blut in Judischen Schriftum, by Dr. Bischoff, 1929.
Der Stürmer, Special Ritual Murder Issue, dated May, 1934, Nuremburg. The reader should not be prejudiced by the Jewish campaign of hate against the editor of Der St�rmer. The Ritual Murder issue is a valuable historical record.
The Jew, the Gypsy, and El Islam, by Sir Richard Burton, edited by W. H. Wilkins (Hutchinson, 1898).
Isabella of Spain, by W. T. Walsh, 1931 (Sheed and Ward), pp. 125, 439-468, and 628.
References to other authorities in particular cases of Ritual Murder are made in the text when describing these cases.
To the above list should be added a recent work intended to clear the Jews from the Blood Accusation, but which, at least in my own opinion, appears to support it: -- The Ritual Murder Libel and the Jews, by C. Roth (Woburn Press, 1935)