|
B e f o r e 1 8 4 0
------------------------------------------------------------------
Page 3
(p. 41)
From the same year the Bollandists report (April II, p. 838) as the second case the
murder of a small child at Motta in the Venetian region. A third case occurred at
Treviso. Again, five years later, Jews slaughtered the child Lorenzo in the
area of Vicenza, a sign that at that time these areas especially had been designated
by secret instructions to "furnish" blood. At this time all Jews were banished -- as it
said, "for all time" -- only to encyst themselves a few years later again as merchants,
thanks to the support of the Jew-bought Doge Mocenigo of Venice, who was always in
need of money(15). In the year 1487 the Franciscan
Bernardin of Feltre closed a sermon at Crema (in upper Italy) with the
words: "The usury of the Jews is so out of bounds that the poor are strangled. And should I,
who eat the bread of the poor, keep silent when I see their robbery?"
(16)
The same Doge Mocenigo, by the way, had issued the following order, which typifies the
powerful influence of the Jews, on the 22nd of April 1475 -- therefore before the
investigation had unearthed the true facts of the case: "It is to be accepted that the news
which has it that the Jews had murdered a Christian child, is only peddled for ulterior reasons;
since the Doge wishes that the Jews might live peacefully and comfortably in his land, he hereby
forbids that their standing in society be changed in any manner, and does not allow pastors
to spread this information from the pulpit or for anyone at all to spread this news in such a
way as to agitate against the Jews. . ." (Géza von Ónody, p. 84). Emanuel Baumgarten adds
to this (in his defense of the Jews: (42) Die
Blutbeschuldigung gegen die Juden. Von christlicher Seite beurteilt [The
Blood-Accusation against the Jews, Evaluated from the Christian Side], 2nd edition,
Vienna, 1883 -- all in all, a weaker recasting of the notorious Chrsitlichen Zeugnisse
gegen die Blutbeschuldigung der Juden [Christian Testimonials against the
Blood-Accusation of the Jews], Berlin, 1882) the following supplementary letter of
this Doge from that time: "How very much this affair displeases us, and is painful and
unpleasant, you, with your cleverness, may be able to realize best. We at least believe
that the rumor concerning the murder of the boy is a slanderous invention; for what
reason, others may see. But we have always wished that the Jews in our lands live securely
and without fear, that they be protected from any injury in a manner equal to the rest of
our other loyal subjects (omnis inuria absit ab illis)."
Outside of Italy as well, the outgoing 15th century lists Jewish blood-murders of children.
In the year 1486 -- thus a decade after the Trent murder case, in Regensburg
not fewer than six children were murdered by Jews in a subterranean vault. The remains of
the dismembered corpses were brought to the town hall. In the vault was found a stone
block, fixed up like an altar, whose blood-traces were covered with glue (Raderus,
Bavaria sancta, III, p. 174).
In 1490 in Guardia near Toledo, a small child was nailed to the cross by
Jews, after he had been stabbed and scourged. The child was canonized. In 1886
the history of his sufferings was published (II. Desp., p. 79).
In 1494 fourteen Jews, among them two Jewesses, dragged off a child into a Jewish
house in Tyrnau in Hungary; after they had stuffed his mouth, they opened the
victim's veins. The blood was carefully collected "down to the last drop" and a portion
preserved. The body was dismembered. At house-searching, spots of blood were discovered
in one of the Jewish houses, which led to the arrest of the murderers. The Jewish women
who had been questioned first confessed the crime in all its horrific details. The main
culprits were condemned to death by fire (Bonfinius: Fasti Ungarici, III, 5 and
Acta sanct., April II, p. 505)
In 1498 a bloody persecution of the Jews broke out on the Greek island of
Zante because the populace (43) had been driven to
self-help by a whole chain of ritual crimes, which without exception happened around
the time of the Jewish Easter.
In the year 1503, as Eck was passing from Cologne to Freiburg "for his
studies," he had the opportunity at Freiburg to observe the body of a child butchered
according to Jewish rites, which was discovered "in the woods": "[I was able to] grasp
and to touch the cuts of the child with my fingers, perhaps four weeks after the
murder." The blood had been smuggled into Alsace.
In the city archives of Tyrnau there is a document from the year 1529, which
was composed on the occasion of the ritual-murder at Bösing
(17). It reports that on Ascension Day 1529 in the market-town of Bösing,
which today is situated in Slovakia, the nine-year-old son of the tenant farmer Gregor
Maißlinger suddenly disappeared. Early in the morning of the next day, a peasant woman
found outside the village a mutilated child's body with the hands bound and lying on his face
in a puddle among thorn hedges. She immediately brought her discovery to the court, which
determined that it was the child who had disappeared the day before; the father was able
to recognize his son in the mutilated child's remains. The type of wounds and the
circumstance of the body being empty of blood steered suspicion toward the Jews of the
village, especially since an entire series of similar crimes from earlier years
had remained unsolved. The entire Jewish population of the market town was "taken
prisoner." A court commission under the chairmanship of the Count of "St. George and Bösing"
determined exactly the type of the wounds on the body and proceeded then to harsh individual
interrogation of those arrested. The Jew David Saifmacher confessed that the Jew
Michel took the child captive and got him into the cellar and after a while a great
number of Jews showed up in order to torture the child. Jew Michel confessed how
he lured the child into his house on Ascension Day and that "all tortured
(44)the said child with each other, and he [himself] had struck the first blow on
his head with a hook and then each Jew stabbed the child for a while."
The blood was sucked out of the body by means of a quill and a little "tube," collected in
bottles and next hidden in the synagogue "where it was the occasion of much rejoicing." The
Jew Wolfl finally killed the innocent creature by stabbing him in the nape of the
neck. With the agreement of all the Jews, the blood was handed over to various Jewish
middlemen. The child's body "was carried at night with bound hands out beyond the Hofner
alleys and laid in a [patch of] thorn plants near a stand of some nut trees, where some
Jews then stood watch."
Jew Saifmacher was comfortable enough to still make the confession that just five
years before, in 1524, he had been given the task of driving out of the city of
Tyrnau [the body of] a "tortured" (= ritually butchered) Christian, hidden in a
cartload of manure.
This statement was amplified by the Jew Szecho, who declared that "in Passion Week
four years ago a Christian at Tyrnau had been tortured, but he [himself] had not been
there."
On the Friday after Pentecost of the year 1529, "in the several thousands, people
from other cities, market-towns and villages" awaited the verdict. It corresponded to the
sentiment of the people: the Jews of Bösing, thirty in number, were led out to
a place far outside the market town, "set afire and burned to a powder." The children of
the Jews were divided among individual families and -- baptized.
At the excavation site on the occasion of the construction of the Preßburg-Tyrnauer railroad
in 1840, in the vicinity of the present railway station of Bösing, a walled cavity
was stumbled upon, which still was filled with the remnants of bones and coal.
In 1540, at Easter, the four-and-a-half-year-old Michael Piesenharter
from Sappenfeld, Kreis Neuburg (Oberpfalz) was kidnapped by Jewish merchants in the
area of Ingolstadt, bound to a pillar, tortured for three days, his fingers and toes
mutilated, finally cut with crosses all over his body and after death had occurred, hidden
under dry foliage. A shepherd dog helped to trace the body. A Jewish child had reported to
his non-Jewish companion that a child had been tortured (45)
to death, "this dog has howled for three days long" -- thus the Jewish child already
received the conviction inoculated into him that anyone not Jewish had only the status of
a beast. The blood was found later in Posingen (Raderus, Bavaria sancta
III, 178 etc.).
The examination findings of the surgeons yielded the following: "the body pitifully torn
to pieces, many piercing wounds, on the right shoulder a cross incised, circumcised. . ."
(Johann Eck, Judenbüchlein). The Jewish criminals were supposed to be acquitted
through a "letter of release" hurriedly arranged on the part of some indebted members of
the nobility.
In 1547 at Rawa in Poland two Jews stole the son of a tailor and nailed him
to a cross; the murderers were convicted and burned, their racial comrades expelled (Acta
sanct., II, April, p. 839).
In 1569 at Witow in Poland the two-year-old son of a widow was sold by a
down-on-his-luck subject for two silver Marks to the Jew Jacob and by the latter
was slowly tortured to death in hideous manner. Ludwig Dycx, Gouverneur of
Cracow, reports on this case, as well as the fact that simultaneously in Bielsko and
also other places Christian blood has been shed by the Jews (Acta sanct.,
ibid.).
In 1574 the Jew Joachim Smierlowicz in Punia (Lithuania) killed a
seven-year-old girl shortly before Palm Sunday. Inscription and image in the chapel
of the Holy Cross in Vilna bear witness that the blood of the child was mixed with
the meal which served for the preparation of the matzos (Easter bread) (Acta
sanct., ibid.).
Around the same time in Zglobice the Jews stole a boy whom they carried off to
Tarnów, where already another youngster was found in the hands of the Jews under
suspicious circumstances; both children were still able to be freed in time (Acta
sanct., ibid.).
In 1590 in the small town of Szydlow the Jews stole a peasant boy and withdrew
his blood from him through opening the veins and numberless piercing wounds. The corpse
was found in an isolated spot and bore all the signs of torture (Acta sanct.,
ibid.)
In 1592, in March at Vilna, the seven-year-old Simon Kierelis
(46) was tortured to death by several Jews. Upon his body over
170 wounds were caused by knife and scissors, aside from the many cuts which they had
inflicted on him under the nails of his fingers and toes. The body was later handed over
to the monks of St. Bernhard. In the church of St. Bernhard at Vilna there is a marble
tablet with the following inscription: "Memorial of the minor child Simon Kierelis,
born at Vilna, who in his seventh year of life was horribly murdered by the Jews with 170
cutting wounds and was buried in this church. In the year 1592 after the birth of
Christ" (Acta sanct., among other places, March III, p. 589).
In 1595 at Gostyn in Poland two Jews were strangled because of repeated
blood-murders of children -- "all of Poland was aroused at that time" (Acta sanct.,
April II, p. 839).
In 1597, again in the vicinity of Szydlow, Jews stole a peasant child and
butchered him [in the Jewish manner]. The blood, having been tapped, was used, among
other purposes, for the dedication of the new synagogue at Szydlow. The body,
discovered in an open field, showed piercing wounds in the eyelids, in the neck, in the
veins, the limbs, and in the sexual organs and was severely contracted due to the fact
that tortures which employed fire had been inflicted upon the child (ab igne constrictum).
"From gazing [upon the body] everyone was seized by horror." According to the report of
the Bollandists (Acta sanct., April II, p. 839) the wretched victim died
under "choice tortures" (per tormenta exquisita); what was meant by that was clearly
to be seen in the body which had been discovered.
In 1598 in the village of Woznik (Podolia) the four-year-old son Albert of the
farmer Pietrzynin of Smierzanow, who had left his father's side and lost his
way, was kidnapped by two young Jews and butchered [in the Jewish manner: Whenever the verb
schächten is used, it indicates butchering according to Jewish slaughtering rites.]
under the most horrific tortures four days before the Jewish Easter, at which the
most influential Jews of the region were present. The body was at first hidden under
barrels, then thrown on marshy ground. The crime was soon discovered by reason of the
features of the wounds; the Jews offered everything to bribe the judges of the highest
Polish court at Lublin. They possessed the impudence to refer to "privileges,"
according to which they could not recognize the court. (47)
Nevertheless, the "Royal High General Court" decided that "the Jews could not be protected
by their charters [of privileges] which they produced, in such an abominable atrocity and
such a horrible crime. . ." The elders of the Jews of Lublin now attempted to obtain
"postponement of the case," in order to "carry the investigation a farther distance"
according to their well-known practices, "to prove" their "innocence." They had no
success. One of the murderers, Isaac, stated that the child had been hidden at first in
a cellar for several weeks. The Jewess Anastasia had gone to the child [he stated] when he
whimpered from being afraid. . .," . . . "after which Mosko and Selmann took the child and
brought him through a chamber; but Isaac walked behind them with the knife with which
they were otherwise used to using to slaughter cattle, and had killed the child in this
manner. Moses had cut, or rather stabbed the breast, as did Selmann, but Isaac had cut
the hand, after which they caught up the blood into a pot. . ." One of the Jews, who
kidnapped the child, Aaron, suddenly wanted to be baptized. But when it was revealed to
him that he would be condemned despite this, "the Jew fell silent and was very shaken" and
declared that he would then die as a Jew.
The chief perpetrators were broken on the wheel; the Rabbi Isaac confessed before his death
that the Jews required non-Jewish blood for ritual purposes, in part for Easter wine
[i.e., for Passover wine; Whenever the author refers to "Jewish Easter," the festival of
Passover, Pessach, is meant; Easter and Passover occur during the same time of year,
and in fact the date of Easter is determined (approximately) by the date upon which Passover
falls.], and in part for Easter bread! (Acta sanct., April, II, p. 835; Hosman,
Das schwer zu bekeherende Judenherz[The Jewish Heart, Hard to Convert], p. 121;
Tentzel, Monatl. Unterr., 1694, p. 130). As we have seen, the Jewish plague
simply had terrible free range in Poland; in every year countless children
disappeared, most around the time of Easter! "All of Poland was aroused at that
time."
At the threshold of modern times, in 1650, on March 11, a child by the name of
Mathias Tillich at Kaaden in Bohemia was "killed with a knife" by a Jew -- on
both hands the fingers had been cut off (Eisenmenger, p. 373). Thereupon all Jews of Kaaden
were banished for the well-known "all time" by Imperial order. A memorial tablet was later
erected for the victim (Hosmann, p. 47, Appendix).
In 1665, on the 11th of May, in the Jewish Quarter of Vienna, a woman was
murdered in the most horrible fashion and the blood-emptied body,
(48)in a sack weighted with stones was thrown into a horse-trough. The body was
covered with countless piercing wounds, while the head, both shoulders and thighs had
been separated by an expert hand.
Since the Jews in the following years committed a series of similar crimes, on the
4th of February of the year 1670 it was proclaimed in every public place in
Vienna "that all Jews without exception take themselves away from there forever and
on the evening of Corpus Christi that not one should let himself be seen there any more,
on pain of the death penalty." The fortunate city of Vienna straightaway lost 1400 Jews,
one part of whom characteristically migrated to Venice, another portion of them to Turkey
-- thus into the regions in which they were able to go about the ritual-slaughter of human
beings without being disturbed (Eisenmenger-Schieferl, Entdecktes Judentum
[Judaism Uncovered], Dresden, 1893, p. 369).
The list of Jewish ritual crimes in the centuries of the so-called Middle Ages alone is
endless. Even the most careful arrangement and sorting -- as far as this is at all
possible -- of all the relevant document passages, documentary authentic examples, and
reliable reports, will have to remain forever incomplete for the reason that most crimes
of this type were not generally known or, respectively, recognized -- that is, as
ritual crimes commanded to Jewish murderers in accord with certain laws, and which therefore
were not always penetrated because they seemed downright incomprehensible to non-Jewish
humanity and were not comparable to any of the usual cases of murder -- they could only
originate in Jewish Talmudic brains! Moreover, there were, time after time, influential
persons who were dependent upon Jews, at the head of some state organ -- one recalls the
Doge of Venice -- who quashed most willingly proceedings against the Jews or warded them off
and summoned back the once-expelled murder plague into the land again after a short time.
But Jewry is resolved, still, to adulterate documentary and authentic and unshakable
evidence, as an example (Trent) has already demonstrated, or, if even these
tricks misfire, to dispose of these murders from that time as regrettable "isolated cases"
and to describe them as unquestionably unworthy of "modern," "enlightened," and
"civilized" Jews. Also spoken of are medieval religious "aberrations" of individual fanatic
(49) "sects." Thus did the French historian Feller, a
laudable exception of his time, recognize razor-sharp, this Jewish maneuver. He writes in
his Journal historique et littéraire of 1778 on 18 January: "If one listens to
the scholars of our day, it was pure fanaticism that could have ever [caused] the ascribing
of such barbarous atrocities to the Jews at all. If one accuses them in the year 1775
of having again committed such an atrocity in Poland, the other side tries to make
out the witnesses of the acts to be the viewers of apparitions and declares anyone of the sort
to be half-crazy who gives any credit to the statements of the witnesses."
These findings are all the more remarkable, when indeed in this 18th century the so-called
Enlightenment ran its pernicious course through all of Europe and looked back with
sovereign contempt, as if upon a conquered position, upon the "Dark Middle Ages," which
nonetheless showed instances of incorruptible righteousness, an attitude of mind which
was only too happy to a priori reject anything which could be somehow laid to the
account of supposed medieval prejudice! Even the mere possibility of believing in the
existence of blood-murder or of listening to witnesses was condemned in advance -- there must
be a misunderstanding, the death a misadventure, some kind of accident, to be attributed
to some sort of perverse and unfortunate inclination of a pathetic individual -- under these
circumstances it is at any rate understandable, then, that the thus "enlightened" 18th
century was not prepared to solve any murders of the constantly exercised Jewish
blood-practice -- and, from pure enlightenment no longer recognized the closest-occurring
and simplest case in its true essence, and above all in its deepest-lying motives.
So wrote the Hungarian Reichstag Deputy Géza Ónody on the occasion of the great ritual-murder
trial of Tisza-Eszlár (1883)(18): "In the Age of Enlightenment
and Tolerance we have happily reached the point at which we simply put aside these kinds
of (ritual-murder) inquiries and investigations and, in short order declare the
blood-accusation, repeatedly raised against the Jews afresh time after time
(50)on the basis of new criminal facts, to be an absurd, dark superstition which
belongs to the junk room of the intolerant, bigoted, and mentally limited Middle Ages --
and the raising of which redounds to the shame and discredit for the progressive spirit of the
times and the genius of humanity."
How disastrously that attitude of mind consciously or unknowingly obliged Jewry, the
following case might show: The thirteen-year-old Andreas Takáls was made to bleed
to death by a [Jewish ritual] butchering cut on 21 February 1791 in the little
Transylvanian village of Pér. The Jew Abraham was arrested, his five-year-old son
was a witness to the slaughtering and stated before the court that his father, together
with the Rabbi and still other foreign Jews had slaughtered Andreas: "At night Father
came home with some other Jews, among whom was also the Károlyer Rabbi of the Jews. They
took from Andreas his guba (fur coat) removed his shirt, and held his mouth (the
impression of five fingers was still discoverable on the body), stuffed his mouth with
clay, and Jakob tied his feet together, hung him up by a cord from a beam, and then (the
head hung downwards) cut open the vein on the right side of his neck, while Father held a
leaden basin to catch the blood."(19)
The blood was taken away by the Rabbi. An eyewitness of the autopsy, the Reformed Pastor
of Pér and "Chief Notary of the Reformed Church District beyond the Theiß," the former
Daniel Héczey, writes in his notes(20): "Following
the exhumation which took place on 24 February 1791, the boy is now thoroughly
dissected. I saw with my own eyes that upon the opening of the veins of the right arm,
not one drop of blood appeared, because the blood had been drained off from the right side
of the neck (ritual slaughter cut!) but on the other had, from the left arm two
little drops of blood flowed out, the internal vital organs were entirely empty of blood,
and the diaphragm and the sexual organs together with the bladder had been torn apart. . ."
(51)Although they had the cleverest attorneys, on the 27th of
December 1792 all of the accused were condemned to death at the wheel by the Comitat
Court at Zilah, but meanwhile an order had been issued from Vienna, according
to which the execution of judgment in these trials was made dependent upon the
approval of the Emperor. At the same time, a command reached the authorities [which ordered]
that "anyone who would dare to make the slightest reproach to the Jews in this matter, would
have to reckon with the severest penalty."
This occurrence excited the highest outrage of the populace. The rationale for the order,
however, read as follows(21): "The belief has spread among
the people, that the Jews require Christian blood on certain feast days; that is an old
deeply-rooted error and serves only to awaken undeserved hatred against the Jews in
our homeland. His Majesty has deigned to command that the clergy and the civil authority
might enlighten the people to this, for this opinion is only a fable. If it were
true, surely it would have been betrayed long ago by the Jews converted to Christianity.
If murders committed by Jews do happen, such murders are nothing other than the ordinary
murders [also] committed by Christians and have no connection with the [Jewish] rite. . ."
"And have no connection with the rite" -- one really smells the whiff of garlic of Jewish
inspiration! In any case, the accused were set free!
In the old parish church of St. Paul in Eppan, in the Tyrol, a small sarcophagus
stands at the left pier of the presbytery, and bears the following inscription: "Place
of burial of the innocent boy Franz Locherer, who on 9 Aug. 1744 was found
in the forest at Montiggl, slain in the manner of Simon of Trent. 'Let the
little ones come unto me, for such is the Kingdom of Heaven.'" Not far away, on the
church wall is affixed a memorial plaque with the following inscription: "In the year
1744, on the 5th of August, the honorable Joseph Locherer and Anna Aberhämin lost
their son, aged 8 years, 7 months, and 25 days, for whom they searched for most carefully
(52) for 3 days with great sorrow: but just then. . .on the 4th
day, a Saturday, he was found with the help of a shepherd boy by his father with great
grief of heart, to have been murdered by an unchristian Jewish hand, with his
neck stabbed through, the body and the bowels bound fast with his garters and the
entire body so badly beaten that [the body] itself seemed to be a single total
wound. . ." "(Renovatum[restored] on 23 July 1855)."
This plaque already conveys the most essential fact; moreover, a later protocol from the
17th of March 1802 reads: "a Judaeo immaniter occisi" -- "inhumanely slain by
a Jew. . ."
The facts of the case, based upon the interrogation protocols of 12 August 1744 at
the Schloß[castle] at Gandegg are recorded in the parish archives of St. Paul's
in Eppan and are, briefly, as follows: The parents searched in vain for three long
days for their child. A young herdsman finally reported that he heard a child cry out
pitifully in the Kalten Forest; he indicted the approximate direction. The father
actually found his child, murdered in the most horrifying way and lying on his back on a
tree trunk. The neck was stabbed through, and besides this it showed red welts, as
though the child had been strangled with a cord; the body was cut up so that the intestines
hung out; moreover, the child had been circumcised. The whole body was so beaten
that it seemed like one single wound and -- it was emptied of blood! Various
circumstances suggested that the murderer or murderers had been disturbed during the act of
slaughter.
While the judges of Eppan and Kalten argued about [matters of] allegedly
offended jurisdiction and squabbled over the court fees, a Jew who had been discovered by
several witnesses to have behaved suspiciously and who had been noticed in the area for a long
time, escaped. When the instructions finally came that both judges should investigate the
perpetrator together, it was naturally too late! The opinion that a Jewish blood-murder
had occurred in this case also, has been maintained to this day among the people and finds
unequivocal expression in documents and memoranda. The murdered child was viewed as a martyr
from the start. His veneration was tolerated (Deckert: Vier Tiroler Kinder, Opfer des
chassidischen Fanatismus, Vienna, 1893).
(53)In Russia, not far from the city of Zaslav, on 29
March 1747 young herdsmen found the trampled body of an unknown man in a marsh. In
Zaslav the inquest was conducted in the presence of the mayor and many deputies: all
the fingers of the right hand had been amputated, the blood vessels opened up to the elbow,
and the bones splintered. On the left hand three fingers were missing, the blood vessels
and sinews were pulled out up to the shoulder joint, and the bones likewise smashed. Three
toes of the left foot had been amputated, while the nails had been torn off the remaining
ones; on the calfs, the blood vessels had been cut out and the teeth had been knocked out.
The entire body was thoroughly stabbed all over.
Among some of the Jews arrested on suspicion was Soruch Leibowitz, who suddenly declared
that he wished to communicate important perceptions to the deputy Starost [title which
was used in the East and equivalent to Governor]; on the basis of his statements three more
Jews were arrested -- and the whole band of murderers was in custody! The long interrogations
yielded the facts that the blood-murder had been performed as a decision of the Kahal
of Zaslov; a lonely traveling journeyman had been gotten drunk in a Jewish gin-mill and
then tortured in the presence of the elders of the Kahal, mutilated and ritually
butchered. The tortures extended over several days. The blood was collected in basins and
bowls, bottles filled with it and brought into the city of Zaslav to the Rabbi there.
Each of the participants of the murder had taken a little of the blood, in order to add it
to the matzos.
On 26 April 1747 the judgment was passed in accord with the Saxon Codex: the judges,
in this case not made sickly by "humanitarianism" and "enlightenment," proceeded
from the basis of having the murderers bear the torments which they had inflicted upon an
unsuspecting non-Jewish victim in systematic torture. The bodies of the executed were left
to the birds as fodder. . .
This remained the last death sentence against Jewish ritual-murderers in Russian territory!
Other sources then report the butchering of the three-and-a-half year-old son of a Russian
nobleman on Good (54) Friday (!) of the year 1753
in the vicinity of Kiev. The blood of the victim was collected in bottles, the
corpse thrown into a nearby wood where the residents of the village found it on the first
day of Easter. The documents concerning this case were located at the court in Kiev
(v. Ónody). [Certain, like many other records, to have disappeared under Communist rule.]
Further cases occurred in 1764 in Orkuta (Hungary), where a child who was plucking
flowers in a meadow was kidnapped by Polish Jews, in 1791 in Holleschau (Moravia), at
the same time in Woplawicz (district of Lublin) and under the reign of the Sultan Selim
III in 1791 in Pera, where 60 Jews were convicted of the crime against a young
Greek and were hanged in tens by rope at the bazaar (H. Desp., le mystère du sang.,
p. 89). These few blood-murders which have become known show well enough that in the
18th century too, the blood-practice of international Jewry could be performed without
interruption.
In more recent times certain clerical currents [of thought] have accepted this
phenomenon as [the Jews allege it to be]. They regard the Jews -- if not with baptismal
water immediately at hand -- as lost lambs whose cause should be taken up all the more lovingly
to the point of complete purification. To this dubious enterprise, the disastrous "Mission
to the Jews" -- in its time as removed from the world as it was close to the Jews -- owed
its origin as well as its inglorious end. It was never conscious of the physiological as
well as psychological -- and eternal -- law involved, that blood is always thicker than
water, even baptismal water, which indeed, as far as the Jews are concerned, is termed
"whore's water" (Majim kedeschim) or as "stinking water" (Majim seruchim),
while baptism itself appears as an act "of uncleanness" and of "filth" (according to
Eisenmenger), which can only be allowed to be done to deceive the Akum (non-Jews).
But the Jew who lets himself be baptized in earnest, makes himself guilty of an offense
worthy of death, according to the Jewish conception of the law (according to Rohling:
Polemik und Menschenopfer, 1883, p. 20.21) [Polemics and Human Sacrifice].
In general, the Jewish baptismal candidates resemble those "honorable Jews" Heine
and Börne, who, to use the words of a leading so-called Reform Jew, the
Professor at the rabbinical seminary at Breslau, Grätz
(22), (55) "outwardly break with Judaism, but only like
warriors, who grasp the armor and flag of the enemy, that they might more surely
strike him and more emphatically annihilate him" -- indeed, that is said quite
openly.
We shall still have opportunity to deal with this category of Jews.
Now, however, one cannot, with eyes piously uplifted, artfully shift (for example) the
19th century into the setting of the supposedly dark Middle Ages. Indeed, it is exactly
this 19th century which is so rich in extremely revealing ritual-murder cases and their court
procedures, that in the true sense of the word it makes a bloody mockery of any philosophical
or theological attempts to improve upon it, and categorically demands for our time: the
total elimination of the Jewish blood sucker from the body of the non-Jewish peoples!
The past 19th century took on the legacy of the centuries which preceded it in more than one
respect. The already long yearned-for "Enlightenment" fell into the lap of Jewry in this
century by itself -- it meant: Emancipation. As such, it was "that result of
legislative acts which, on the basis of the Enlightenment and its natural-right construction
of human rights, first removed the status of exception of the Jews in the State, which
was still medieval and bound to the Church, and then in a more or less long period of
general domestic reorganization (!), elevated the Jews to the status of citizens
of the State with equality of rights." (23)
A truly Jewish era seems to be dawning: Jewish gold, and with it Jewish influence
everywhere, the Jewish Press dictates public opinion and Jews occupy the seats of government
ministries, professorships(24) and judicial benches, the
fate of whole states is determined by Jewish organizations -- a stroke of the pen from
Rothschild, and a non-compliant nation will be delivered into state bankruptcy.
Under these conditions it is no wonder if we must draw the following conclusions in regard to
our researches into this (56) century of Jewish emancipation:
1. The number of ritual-murders performed with unbelievable brazenness and self-confidence
becomes frighteningly rampant;
2. when court procedures are initiated, they lead -- when not immediately nipped in the
bud -- to no result, amidst scandalous accompanying circumstances.
3. The individual governments are not, by themselves, in any shape to confront the Jewish
murder-plague, because they
4. are at the mercy of Jewish high finance.
For the 19th century there are over 50 attested blood-crimes, and the majority of the murder
cases occurred -- as in all past cases -- around the time of the Jewish Purim and
Passover!
We wish to put forward, as likeliest for consideration by chronological order, only the
following ritual-murders:
1803 On 10 March the 72-year-old Jew Hirsch from Sugenheim seized
a child aged two years and four months, in the hamlet of Buchhof, which lies in the
outer environs of Nuremberg. When the child was missed along with the Jew, the latter came
out of the adjacent woods across the field to Buchhof and helped search for the child. On
the next day the Jew denied having been in Buchhof at all on the 10th of March! The father
of the missing child wanted to prove the contrary with witnesses, but was rebuffed by the
judicial authority with threats and abuse. On the twelfth day the child was found dead,
wounded under the tongue, with a bloody mouth and, despite the dirty weather, with clean
clothes. The Kreisdirektorium [local administrative governing body] then in Neustadt
was besieged by the Jewish riff-raff for so long, till the case turned out to its
satisfaction. The father was coerced by threats into signing a protocol according to which
the child, who had still been warm at the discovery [of the body], had frozen to death!
(Friedrich Örtel: Was glauben die Juden? [What do the Jews Believe?], Bamberg,
1823).
1805 The blood-emptied corpse of the twelve-year-old Trofim Nikitin, stabbed
to the point of unrecognizability, was discovered in the dunes. Three Jews were made to
answer charges before the district court at Velish, (57)
among them a certain Chaim Tschorny, who came under strong suspicion of a similar crime in
1823. The entire affair had finally been left to "the will of God"! (Lyutostanski:
Jüdische Ritualmorde in Rußland [Jewish Ritual-Murders in Russia], p. 17).
Velish had a whole chain of blood murders to display!
1810 In Aleppo a poor Christian tradeswoman disappeared. Since she was not
under the protection of any Consulate, there was never any trial, although public opinion
accused the Jewish real estate broker Rafful Ancona of having killed the woman in
order to have non-Jewish blood for the Jewish Easter (from a letter of the English
Ex-Consul in Aleppo, John Barker, to the Count Ratti-Menton on 20 April
1840. -- Achille Laurent, Affaires de Syrie, H. Desportes, p. 89).
1812 On Corfu three Jews who had strangled a child were condemned to death
in October. A short time later, the child of a Greek by the name of Riga was
stolen on this island and ritually butchered (Achille Laurent, Affaires de Syrie).
1817 The ritual-murder committed in this year against the minor girl Marianna
Adamovicz at Vilna remained unpunished. The court proceedings were later quashed
due to a "statute of limitation" (Konstantin de Cholewa Pawlikowski: Der Talmud,
p. 280).
1817 Three ritual-murders in Velish, committed against two boys and
the wife of a Polish nobleman!
1819 Two small beggar-girls were lured into a Jewish gin-mill and murdered. Numerous
accused Jews were convicted of deliberately [making] false statements, but were released!
These years had been famine years for Russia. Countless children passed from place to place,
begging, and the Jews exploited this catastrophe in still other ways than by usury. As two
of the chief witnesses of the later Velish trial of the year 1823 stated before the
court, hungry children were lured into, and then ritually butchered in, the cellars of
Jewish houses. The witnesses (58) knew most of the guilty
parties and were even able to describe the events of the ritual slaughterings in all details.
One Jew had been so incriminated by these statements, that he called out: "If a member of my
family will confess and tell everything, then I will also confess."
But the other Jews stubbornly kept silent or screamed and threatened (!) in such a way that
the Commission had to interrupt the interrogations. At a wink and a nod from a higher
authority, the proceedings came to nothing. (Lyutostanski, p. 20).
1823 On the 23rd of April (!), at Velish, in the Russian government
[district] of Vitebsk, the three-and-a-half year-old son of the invalid Yemelian
Ivanov was kidnapped by Jews, tortured to death during the tapping of his blood, and
dragged into evergreen shrubbery, where the blood-emptied body was discovered on 4 May. The
autopsy, performed by a staff doctor in the presence of a Commission, had yielded, among
other information, the fact that the skin on many parts of the body was scraped raw and
inflamed as the result of forceful and continued rubbing with a brush-like object, that on
the body numerous wounds, as if originating from a dull nail, were found, and that marks
of throttling allowed the realization that the victim was strangled. The legs had been
tied together beneath the knees. The intestines of the child were completely empty and
without decay. From these circumstances, the chief examiner concluded that
1. the boy was intentionally tortured, that he
2. was left several days without food (inferred from the emptied intestines), that
3. the mouth had been strongly tied closed in order to keep the victim from yelling, that
4. the body of the child had been rubbed with a brush in order to bring the blood into
lively circulation, that
5. the legs were tied off in order to direct the blood to the upper parts of the body, that
6. the victim had been stabbed in numerous places or had been drilled in order to tap off
the blood directly under the skin, and that(59)
7. this outrage was perpetrated upon the unclothed child while he was still living -- there
were no traces of blood on the child's things.
Despite of the many eye witnesses strongly incriminating the Jews, the trial was suddenly
quashed and numerous charged Jews were "acquitted" (Pawlikowski). According to
Lyutostanski, who treats the trial against the multi-branched, far-reaching and
best-organized Jewish murder gang comprehensively and with greatest exactitude, three
non-Jewish chief witnesses for the prosecution were banished to Siberia by decision
of the Russian state council on 18 January 1835, therefore after twelve (!) years!
Jewry had every reason to eliminate these very witnesses, for they had made corresponding
statements to the effect that among other things, bottles had been filled with the
blood of the child and sent on to other Jewish communities. Also [they stated], linen
soaked in this blood had been distributed, while the remaining blood had dried up. These
extremely important statements prove completely independently in a startling manner the
correctness of the revelations of the former Rabbi Noe Weinjung (Neophyte), to
which we shall return in another connection.
During the trial proceedings, however, yet five (!) other, entirely similar blood-murders
came to light, which, aside from corresponding to one another in the same goal of
gaining blood, also corresponded in the fact that all of the murderers remained
unpunished, although they could be exactly identified. But on February 28,
1817, the Imperial Russian government issued the order that Jews were in no
event to be charged with blood-murders! The files were simply made unrecognizable or
held back and duty-conscious, uncooperative officials were discharged or deported. . .
1824 In Beirut the translator Fatchallah Sayegh was killed by his Jewish
landlady. The investigation found ritual-murder (Henri Desportes: Le myst. du sang.,
p. 89).
1826 At Warsaw on a country road, a murdered (60)
five-year-old boy was found, whose body showed over 100 wounds as signs of the withdrawal
of blood, at which all of Warsaw fell into rioting. The Jews sought everywhere to prove
their innocence, without yet having been accused. The report made to the court, together
with the physician's record, was soon placed ad acta (Pawlikowski, as above,
p. 282).
1827 At Vilna, the body of the peasant child Ossyp Petrowicz who had
previously (according to the statements of the sixteen year-old herdsman Zukowski)
been kidnapped from an open field by the Jews, was found with multiple piercing stab
wounds (Amtl. Mitteilung des gouvernemnts zu Wilna[Official communication of the
government at Vilna]; see Pawlikowski, p. 282). Two Jews who had given incriminating
statements were found dead shortly thereafter: the one had been slain [outright], the
other had been poisoned. . .(Lyutostanski, p. 20).
1827 In Warsaw Jewish constables kidnapped a non-Jewish child shortly before
the Jewish Easter (Chiarini, Theoria del Giudaïsmo, Volume I, p. 355).
1827 At about the same time the seven-year-old Jewess, Ben-Noud, born
in Aleppo, saw from the roof of the house of her relatives in Antioch two boys
who were hung up by their legs and had blood streaming from them. Horrified over this scene,
she ran away crying. Her aunt said to her that the children had been "naughty" and had been
punished for it. Later the bodies had disappeared, but she found on the floor of the room
a large brass vase, which the Arabs call a laghen, filled completely with blood
(Achille Laurent, Affaires de Syrie, tome II, p. 320. Paris, 1864).
1829 At Hamath in Asia Minor a young Turkish woman was frightfully mutilated
by the Jews; the Jews saved their lives by means of high sums of bribery and were merely
expelled (H. Desportes, p. 90).
1831 In St. Petersburg the Jews killed the daughter of an officer of the Guard.
The ritual purpose of the murder was recognized by four judges, but designated as doubtful
by the fifth. The guilty parties were merely banished (Henri Desportes, le myst. du
sang., p. 91).(61)
1834 The Jewess Ben-Noud, who later converted to Christianity, was a witness
in Tripoli when an old man was lured into an ambush by several Jews and hung up by
his toes from an orange tree. They let their victim hang in this position for several hours.
In the moment when the old man was near death, the Jews cut him through the neck with a
ritual slaughter knife and left the body hanging until all the blood was collected in a basin.
Ben-Noud learned later than the murderers had packed the body into a crate and had
cast it into the sea. She confessed to the Orientalist Count Durfort-Civrac this
fact besides, that the Jews mix the blood into the unleavened Easter bread (mossa =
matzos) and this they call mossa guésira(25) --
blood-matzos (Desportes, p. 42).
Some years later ritual-crimes took place which aroused enormous attention and, like a
flash of lightning, threw illumination upon the internationalism of these Jewish
crimes, as upon those responsible for them, only then to allow blindness to follow all the
longer, because the non-Jewish world, which had taken the most active interest during the
course of a trial, was permitted to see nothing for the future. All of Judah understood
again, at any rate, how to stage-manage masterfully -- and it should be discovered to
their disgrace later, with the most accommodating support of the most important European
cabinets.
Go to Chapter 2: Damascus 1840
Back to Table of Contents
|