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The Jewish ritual-murder is as old as Jewry itself; to a further definition the objection
could be made, insofar as the Gentile view is concerned, of subjectivity, injustice, or
even partisan malice. For this reason we present for clarification of the concept a
Jewish passage, still generally valid today, from the Zohar, a "holy book"
of Judaism, which is placed even before the Talmud by Jewish Orthodoxy. While the
Talmud says in one passage (Baba mezia 114b) -- to use this as an introduction --
that only Jews are designated as human beings while the remaining peoples of the world (thus,
all non-Jews, not only the Christian peoples) are called cattle, the Cabbalistic
Zohar (Shining Light) contains an unmistakable directive for ritual-murder.
This reads, verbatim according to the authentic translation of Dr. Bischoff:
"Further, there is a command of slaughtering, which takes place in a ritually valid manner
for strangers, who are not human beings but are like unto cattle. For those who do not
concern themselves with the Jewish religious law, must be made offerings (!) of prayer, so that they
are offered as sacrifice to the blessed God. And when they thus are offered to Him, it is
said of them: "for thy sake are we murdered the whole day, slaughtered, like sheep at the
slaughtering bench" (compare to this Psalm 44:23)!
The exact point in time when these ritual-murders are to be carried out according to
opportunity, is to be found in the Talmud passage Kethuboth 62a, where
the slaughtering (schachat) of a boy on Passover evening is discussed. Actually, during
the course of our investigation we will be able to determine that the individual acts of
murder falling in the time of the Pessach are by no means of an accidental nature, but
on the contrary they were and are executed by plan in observation of Jewish secret law.
The Passover (Pessach) celebration is held in the month of March or, respectively,
April for eight days' duration in remembrance of the removal of the "Children of Israel"
(6) from Egypt. We can visualize what is said about the
mass-slaughter of the first-born Gentile children in Egypt in Exodus 12:30: "...and
there went up a great wailing in Egypt, for there was no house in which there was not one
dead", so we can understand that the institution of the Passover according to the
instruction of the Jewish blood-god Yahweh: ". . .you shall have this day for remembrance
and shall keep it as a feast to the Lord (Yahweh)" (Exodus 12:14), can receive its
consecration in the Jewish sense only through acts of murder of non-Jews. A similar feast
of murder are "the days of Purim", named after the Pur, or the lot, which
was cast, "to terrify and to kill," a lot which delivered up to the Jewish slaughterers
over 75,000 of the best men in the ancient Persian kingdom of King Xerxes, who had
surrendered himself to alcohol through the machinations of Mordechai, a Jewish
beggar who had ascended to the position of Court Jew, and his niece and royal concubine
Esther; among the slaughtered was Haman and his ten sons; Haman was aware
of the enemy and had clearly recognized the looming Jewish danger: ". . .there is a
people, scattered and dispersed among all the peoples in all lands of your kingdom, and
their law is different from that of other peoples, and they act not according to the laws
of the king" (Esther 3:8).
The Purim feast "they hold for two days each year, as they were ordained and appointed"
(Esther 9:27); this "feast," according to its entire historical or perhaps only
legendary core, is likewise an explicit feast of revenge "at which Jewry strikes dead its
enemies, at least in thought" (according to the assessment of the Jewish "Professor"
Gunkel), just as the Book of Esther is a document of the first water of the most
unrestrained and limitless Jewish revenge against all non-Jews, about which Luther
(Table-Talk 2996, Erlanger Edition Volume 62, page 181) made the judgment: "Oh how
they love the Book of Esther, which is in such fine tune with their blood-thirsty,
eager-for-revenge murderous desires and hopes! The sun has never shone upon a more
blood-thirsty and revenge-hungry people, than these who think of themselves as God's
People, that they should murder and throttle the heathens."
In the year 1848, the Bishop of Paderborn, Dr. Konrad Martin, an
entirely "unsuspect" witness and an eminent expert in Jewish antiquity and customs, wrote
in the (7) Katholischen Vierteljahrschrift für Kunst und
Wissenschaft [Catholic Quarterly Review of Art and Science] about "the accusation
that Jews seized Christian children in order to shed their blood during the Easter holiday,"
according to the example of the Abbot and Orientalist Chiarini, the following
striking sentence:
"To want to deny that Jews, at various times and locations have committed such crimes,
is to erase from the books of history 30-40(1) recorded and
established facts, and it is to destroy all the monuments which several cities have
preserved unto the present day, along with the traditions involved in such an abominable
attempt at assassination." [It is almost certain that all such public and/or church
monuments and inscriptions -- and there were a surprising number of them -- have been
removed and destroyed by those who are the actual rulers of Europe.]
Under the pressure of historical material, even the Vatican saw itself forced on 18
November 1913 to render its expert opinion unmistakably on the matter of Jewish ritual-murder
as follows: "It is to be regarded as proven that it is an old Jewish custom to murder
Christian children at Easter time." The documents relating to this, in the original texts
written by the popes, are found in the Vatican Library.
Already in 1892 the Milan Osservatore Catolico published a list of 154 attempted or
completed ritual-murders, from which it emerged that Jews sacrifice the blood of non-Jews on
Good Friday.
But when, a year after the victory of National Socialism in Germany, a Catholic opponent of
the Jews maintained the fact of the ritual-murder custom in Austria in 1934 in a special
monograph, the papers distanced themselves from him and his work was generally discredited
because it "was un-Christian" (Theodor Fritsch: Handbuch der Judenfrage [Handbook
of the Jewish Question]).
It is natural that international Jewry, even after the murder instructions of its secret law
books had become known to a larger circle in excellent and unimpeachable translations --
beginning with those of Eisenmenger and up through Erich Bischoff --
(8) denied, making all possible explanations, that these crimes
were committed. The investigations which lie before us should help to demonstrate the
dishonesty of this technique.
Moreover, Judah itself has always had a very bad conscience. Thus, during the middle of
the 13th century (see the passages relating to this in this book) a Jew who had mutilated
his female servant for ritual purposes was prevented from confessing the true reasons for
the crime shortly before his execution, so that he might not be able to say anything to
the detriment of Judaism.
On the occasion of the ritual-murder trial at Damascus in 1840, there was an attempt
with enormous expenditure of money and just as great political pressure, to cause a
personage in authority to omit the planned translation of the Talmud and other books,
using the extremely revealing argument that this would mean a "humiliation of the Jewish
Nation."
But in truth, "the Jews no longer had the hope of denying what was proven during the
course of the trial, namely that the blood of all non-Jews belongs to them." Thus a
French compiler of the trial, Achille Laurent, expressed it, in his work dealing
with the entire trial against the Jews in Damascus, which was published in 1846 in
Paris and soon disappeared in a mysterious manner (Volume II, 1846, page 292, cited by
G.d. Mousseaux; see more about this below.): "Swallowed up by Jewish gold, this historical
memorial has almost completely vanished; one still comes across some single copies
only in the places which are unreachable by Jewish claws. Translated in Italy and
reissued several times there, the same persecutory rage descended upon it and made it
disappear. The publication of P. de Mondovi of Marseilles about the same
subject is likewise unable to be found, although it had several editions.
This hunting down [of such works] has its good reasons. One does not seek to destroy trial
documents if one is innocent of the crimes which they contain. . ."(Henri Desportes:
Le mystère du sang chez juifs de tous les temps, Paris, Savine, 1889, page 189).
Of what further dangerous things there are in the Jewish books of law, the Jews themselves
know very well. (9) A Lemberg Jewish paper
(2) wrote thusly: "To promote a translation of the
Schulchan aruch(3), is a base thing and a forgetting
of God. For this translation, should it occur (which may God prevent!) will necessarily
bring down upon us the misery of our brothers 300 years ago in Spain." -- Let it be noted:
"necessarily"!
To the Orientalist Johann Andreas Eisenmenger, who died totally impoverished in
Heidelberg in 1704 in a "sudden death," 10,000 Taler were "bid," if his work
were left unpublished -- according to the valuation of money at the time, this was a sum
from which he could have lived comfortably. But since he assessed truth higher and his book
Entdecktes Judentum [Judaism Discovered], despite repeated attempts at bribery,
nevertheless did appear, it was confiscated by the political pressure of World
Jewry.
Another scholar, Raabe, who translated the Mishnah, the basic text of the
Talmud, completed about 200 A.D., received from a Mannheim Jewish middleman
an offer of 3000 Taler together with a beautiful villa on the Rhine, if he gave up the
publication of his work. . .At the beginning of the 19th century the revelations of
Neophyte concerning the Jewish blood-practice appeared. Behind this name was
concealed, as could first be determined many decades later, the former Rabbi Noe
Weinjung. His work was extirpated by his racial comrades, and it would have been
completely lost to the future if some Greek and Italian translations, which also have again
become very rare, had not been done. Weinjung himself was rescued in a Romanian cloister
from the death threats of the Jewish mob, which was scared off. But subsequently, in
order to defame his revelations, which totally agreed in their frightful details even
with future blood-practice committed by Jewry, the Jews declared in all places of the
world that the work of Neophyte had been generated in a "drunken-delirium"(!)
Brafmann(4), to whom one owes informative revelations
about (10) the rabbinate, was poisoned in accord with Talmudic
murder-laws at the end of the previous century -- just as happened to a Chevalier Gougenot
des Mousseaux, who was so "incautious" as to also mention some ritual-murders in
his work: Der Jude, das Judentum and die Verjudung der christlichen Völker [The
Jew, Judaism, and the Judafication of the Christian Peoples].
A "sudden death" overtook Doctor Pinner at the moment when he had translated the
first part of the Talmud. . .Others, who could not be immediately eliminated
for one reason or another, were nonetheless slowly harried to death with the same end result,
with the support of authorities belonging to the Jews and by "Christian" theologians; such
was the case for Justus-Briman, who published his Judenspiegel oder 100
neuenthüllte, heutzutage noch geltende Gesetze der Juden [Jewish Mirror or
100 newly discovered and still currently valid laws of the Jews], and also for
the Orientalist at the University at Münster, Jakob Ecker, who completed
and wrote commentaries for the Jewish-Mirror, and even beyond his death in
1912 -- he died as a highly respected Professor at the Bishop's Priest Seminary at
Trier; he was slandered in shameless fashion by the Weimar Regional Rabbi Wiesen.
About the treatment which was accorded to the Prague University Professor August
Rohling, a book hardly laudable to the situation obtaining in the Royal and Imperial
Monarchy could be written, and even in the most recent times, 1933, the hospitality of
Leiden University was withdrawn from Johann von Leers by the old Huizinga,
because the German scholar had also written about Jewish ritual-murder. . .
With these names only a few striking examples have been emphasized -- they will be
dealt with yet in another connection.
Jewry knew why it persecuted these men with downright satanic hatred, Maimonides knew
why he taught: "If an unbeliever reads the Talmud, so has he deserved death
. . .": Ritual-murder exists not just in the "hysterical fantasy of out-worn superstition,"
the confessions of ritual-murderers can not be subsequently devalued as "extracted by
torture," on the contrary, they are documentary and authentically evidentiary records of
Jewish murder, which prove as factual the occurance of ritual murders up to our own time,
for Jewish ritual crimes will be committed as long as the Chosen People are at all able
to encyst themselves in Gentile humanity, and as long as the (11)
true reason for these satanic crimes is not shown in all sharpness: as a lawfully
dictated, repeated with strange regularity, tied neither to place nor time, and conscious
profanation of the non-Jew who is considered the equivalent of cattle; crimes which
because of this have never been totally fought against because their secret motives remained
unknown and the non-Jew, confronting these facts in stunned bewilderment, still seemed
inclined to submit himself to the blood-monster of the Jewish desert-god.
During the course of the centuries, in warding off these Jewish crimes and their perpetrators,
the people oftentimes grasped at self-help, though no lasting success attended it, since
the protection of those to whom the blood and honor of the people was entrusted, faltered.
But the people nonetheless emotionally and correctly recognized what their spiritual or
secular authorities in nearly all cases either didn't want, or were not allowed, to see --
that the Jew and his crimes are constantly and unalterably the same, or, as a chronicler
plainly and rightly says in his description of the martyrdom of a child kidnapped for
ritual-murder in the year 1724: "The Jews are still Jews, and not one hair better
than they were before this" (Ignatius Zach von Wilthau: Das heilige Kind Andreas von
Rinn, Augsburg, 1724) [The Holy Child Andreas of Rinn]. Two centuries earlier
the great adversary of Luther, D. Johann Eck of Ingolstadt, in his book:
Ains Judenbuechlins velegung [Publication of a little Jewish Book], Ingolstadt,
1541, establishes the same thing: ". . .Thus there is no more blood-thirsty a people on the
earth than the Jews, for they are blind, constipated, and of a hardened heart. . .not
even a miracle is of help to them. . ."
What is to follow is not a matter of issuing a list of documentarily proven Jewish
ritual-murders which has any claim to completeness. Such a list would be endless.
We wish to make clear that the cases before us represent only a tiny fraction of that
horrifying murder which has replayed itself before our terrified eyes in centuries and
millennia.
In this investigation, according to opportunity, only those cases should be collected which
in the course of time were intentionally placed ad acta, (12)
or which have been retained as especially typical and informative in regard to this
type of Jewish murder-plague and its accomplices.
One question naturally occurs: Are ritual-crimes still possible today?
As mentioned at the beginning, they are still possible anywhere, even today, and are
actually committed where Judah believes itself to be unobserved, and can bleed a people,
as we can prove by means of unerring evidence, for the Jewish blood-intoxication is as
old as the Jewish tribe itself and is commanded by the blood-god Yahweh.
The New Germany would have the right to be freed from Jewish murders; the representatives of
the "Chosen People" living among us know that the mere attempt or the mere preparation for
such a murder would unleash measures against it which would put Judah in an even greater
state of shock.
In 169 B.C., the Temple of Jerusalem was plundered. The King Antiochus
Epiphanes of Syria discovered a hidden chamber in which a Greek was found, who implored
the king for rescue: he said that he had been lured into the Temple by Jews and held
prisoner. In response to his questions, his guards had told him that a secret law existed
with the Jews which commanded them to sacrifice a human being each year at a certain time.
(Apion in his -- as is typical -- vanished book Gegen die Juden [Against
the Jews]. The above passage is cited in the counter-argument of the Jew Josephus:
Josephus contra Apionem, II, 8) [Josephus against Apion]. Among other things,
Josephus asks: ". . .Why should the Jews have chased after only the Greeks, when other
strangers still travelled through Palestine!" We can only respond: They took the very men
whom a favorable opportunity placed in their hands! It is conspicuous that Josephus,
among the very feeble arguments in his "defense," did not introduce the very ones which
are brought up first and foremost today by the Jews, that in particular it is strictly
forbidden to the Jews to consume blood, that the "heathens" are held to be "unclean", and
so forth. (See Ghillany: Die Menschenopfer der alten Hebräer, page 545 and following.)
[Human Sacrifice of the Ancient Hebrews].
In the old voluminous Socratic Church history from the 5th century A.D., it says among
other places in the 16th chapter of (13) the 7th book, that in
the year 418 on a Jewish feast day, several Jews in the Imnestar region (which
lies between Chalcis and Antioch) where they were accustomed to arrange their "comedies,"
stretched out a Christian boy on a cross to mock Christians and finally scourged him to
death -- an early prelude to the many later, carried-out-according-to-plan, bloody acts,
as here a boy in his tenderest years is tortured to death while his limbs are stretched out
in the form of a cross -- so, too, a thousand years later at Trent. What an endless
chain of Jewish blood-murders, though, lies between the two!
In the year 614 the Jews purchased from the Persian King Chosroës II, 90,000 prisoners for
an insignificant sum after the conquest of Jerusalem, in order to then sacrifice them all
in the cruelest way (Cluverus, Epitome hist., p. 386; Hosman, p.92).
At Easter time of the year 1144 (Bollandists, März III, 588/91) [March III]
the Jews at Norwich in England took prisoner a twelve-year-old boy William,
chained him and pierced the body of their victim with sharp instruments. The blood flowing
from out of a wound near the heart was collected. In order to retard the rate of blood flowing
out, the sadistic murderers basted the child's head with hot water. The corpse was put
into a sack and thrown outside of the place into the shrubbery. The chief official of the place,
who had been bribed by the Jews, held back a detailed announcement. Finally, however, the
murder was atoned for. The victim was canonized by the Church. England had still further
blood-crimes to record in the 12th century, as in 1160 at Glouchester (Mon. Germ.
hist. Script. VI, 520; Boll., März III , 589). [View image of
William from Norwich Cathedral here]
In 1181, under the government of Henry II, the chronicler reported a completed ritual-slaughter
of the boy Robert at Easter time in London (Boll., März III,
589).
According to the Monumenta Historica Germaniae [Historical Records of Germany]
(Scriptores, vol. VI and also Acta sanct. März III, 591) during the
Easter feast of 1171 a boy from Blois was crucified and thrown into the Loire
in a sack. Count Theobald of Chartres had the leaders burned. Those who converted
to Christianity were pardoned.
In France, furthermore, in the cellar of the castle of Pontoise
(14) on the 25th of March of the year 1179, a boy was scourged by Jews
and stretched on a cross to be bled to death under the mocking shouts from a raging mob of
Jews. The child has entered the roll of martyrs as "Holy Richard of Paris" and is highly
revered by the people (Boll., März III, 591) . His body rests in the Church of the
Innocents at Champeaux. [What a contrast there is between 1943, when this was still true, and the Paris of 2001, where a Jew is "Minister of
Culture" and of course doing his utmost to annihilate and miscegenate every last trace of
genuinely French/European culture from the country.]
D'Arbois de Jubainville reports in his Geschichte der Herzöge und Grafen der
Champagne [History of the Dukes and Counts of Champagne] (Paris, 1865, Part I,
page 72) under the date of April 15 of the year 1192, the following facts: The Jews of
Braisne had crowned a Christian with thorns, led him through the streets with hands
bound behind his back, whipped and crucified him; this happened under the eyes of the
Countess Agnes von Dreux who had been bribed by the Jews. "The outrage was universal.
King Philipp August, just returned from the Holy Land, went in person to Braisne
and had 80 Jews burned." The king had the firm conviction that annually during Holy
Week the Jews secretly sacrificed a Christian. Although the Jews in his kingdom, but
especially in Paris -- the "Jewish Athens" of that time -- had great influence, this king
found the rare courage to take draconian retaliatory measures. The Jew Caro in his
Sozial- und Wirtschaftsgeschichte der Juden [Social and Economic History of the
Jews], I, page 362, speaks however of a "cruel procedure in Bray-sur-Seine (1192),
when 80 and more (Jews) met their death," but prudently omits statements which approach the
reasons for this "persecution of the Jews"!
In the 13th century this terrible custom seems to have spread more and more. In Zaragoza
the Jews made a law among themselves that anyone who delivered a Gentile child into
captivity should be free from all debts and fees. During the long reign of King Alfonso X
the "Wise" (1252-1284) countless ritual crimes, in part judicially and historically attested,
occurred on Spanish soil. Alfonso X of Castile was finally so convinced of the fact
of blood-murder, that in the 24th volume of the penal code Las Partides (named after
the the seven divisions) authored by him, he enclosed the following regulation in his own
hand: "Since it is legally proven and established that the Jews (15)
annually murder Christian children before their feast of Easter for
the mocking and humiliation of Christianity and likewise for the goal of blood-sacrifice
, I command that every Jew who is convicted of such a crime, or who even, for the
purpose of of the symbolic mockery of Christendom, crucifies a figure representing a
Christian copied out of wax, will become a child of death!" Jews were not allowed to
leave the house during the Eastertime. The sexual intercourse of the Jews with
Christian women was made punishable by death. Truly, a wise king, but unfortunately
an exceptional phenomenon in terms of his conduct. (Géza von Ónody, p. 79; see also
G. Caro II, 239). In the year 1220 at Weißenburg in Alsace the child
Heinrich was killed by Jews (Acta sanct., April II, p. 505). Jews in Munich
extracted from a small child by means of piercings and incisions all the blood, "while
they made use of their customary criminal practices" (H. Desportes, p. 65). The crime was
discovered by accident: 140 Jews were condemned to a fiery death (see Meichelbeck,
Geschichte von Freising, II, 94)[History of Freising].
In the year 1235 the population of Germany grasped at self-help against this murder-plague
after a series of bestial murders: From 1 - 3 January of the year 1235 (Aronius,
Regesten z. Gesch. d. Juden in fränk. u. deutsch. Reich, page 206)[Collection of
Documents for the History of the Jews in the French and in the German Kingdom] as a
result of the murder of a boy there, a persecution of the Jews took place at Lauda and the
neighboring Tauberbischofsheim (Baden), at which houses and property of the Jews
were destroyed by the enraged crowd and eight highly placed Jews were burned. At the
beginning of December of the same year the population of Wolfesheim (at Straßburg)
also resorted to self-help: after the murder of a citizen 18 Jews are supposed to have
been killed in the course of the persecution.
A general wave of outrage moved over Germany when two Fulda Jews on Christmas Day
1235 attacked five boys in the mill of a miller who lived in front of the gates of the
city and had gone to Holy Mass with his wife, miserably killed the boys, collected their
blood in a prepared pouch and finally had set fire to the mill to cover the tracks of their
bestial atrocity. But the bodies of the children were brought as corpora delicti into
the Reichspfalz to Haganau to the Emperor (16) Frederick
II; their arrival set the population into terror and outrage. But the Emperor, after
shortly before having received a high sum of money from Jewish hands, merely gave the
answer: "If they are dead, so go and bury them, since they're of no use for anything
else" (Si mortui sunt, ite, sepelite eos, quia ad aliud non valent. -- Aronius,
page 208).
The citizens of Fulda nonetheless took another position, understandable to us: with the
cooperation of crusaders who were present there, they slew 32 Jews of their city, men and
women. Since a general persecution of Jews loomed, the Jew-owned Frederick II
summoned an assembly of clerical and secular princes to Hagenau in July 1236. But
after he had again been successfully bought off with large sums from the Jews (accepta
tamen a Judeis magna pecunia, Aron., page 217), he appeared convinced of the innocence
of the Jews. The Jews achieved acquittal and beyond that, an imperial letter of protection.
Everyone was forbidden to express further accusations against Jews. "For tracking down the
truth" from the lands of all the lords "baptismal candidates (thus baptized Jews)
experienced in the Jewish law" were summoned, who "did not tarry long at court" and who reached
the result that "neither in the Old or the New Testament is it found that the Jews are greedy
after human blood. . .We allow the fact with very firm acceptance, that those very people
for whom the blood of even permitted animals is forbidden, could have no thirst for human
blood, because of the terribleness of the thing, because Nature forbids it and because
of the kind of relationship which associates it with the Christians. . ."
(5)
Ten years later Pope Innocent IV based his decision upon the Imperial pronouncement of
judgment from July of that same year, which delivered the nation up to even future Jewish
murderers and child-desecrators. With explicit reference to the events of Fulda, this
pope acquitted the Jews from the suspicion that they made use of the blood for ritual
purposes after the commission of a blood-murder of a twelve-year-old girl on Tuesday of
Easter week of 1247 in Valréas (Department Vaucluse); (17)
he [stated that he], the Pope, did not want Jews, whose conversion was awaited
by the Lord, to be unfairly (!) persecuted. The bishops in Germany received an express
papal directive on 5 July 1247, to show favor and mercy to the Jews and "to legitimize
their status" (Aron., p. 242) (6). In this position of "legitimized
status" sanctioned by Emperor and Pope, the Jews were able to continue to lead their victims
to slaughter; the defenders of the slaughterer Buschhoff at his blood-murder trial
in Xanten in 1892, were still referring to the Enquette of 1236!
The historian Matthias Parisiensis reports, according to the account of the Hungarian
diplomat Géza von Ónody(7), that during the reign of King
Henry III, the Jews of Norwich kidnapped a Christian child in 1235, kept him
locked up and fed for a year in order to slaughter him as sacrificial lamb for the
celebration of the Passover festival. The execution of the crime was prevented
through a betrayal, and the Jews who were brought before the King confessed the intended
ritual-slaughter in all of its details. Henry III imposed a lenient punishment, allegedly
out of charitableness. The Jews showed their thanks by committing an entirely similar type
of crime hardly a year later. In this case a child was held prisoner in a shack belonging
to the estate of a rabbi.
The Bishop of Norwich brought criminal charges against the murderous pack. After
several fruitless attempts at bribery, the four main culprits were condemned to death and
were broken on the wheel. The French historian Basnaye, who describes in all his
works the accusations against the Jews as "malicious inventions," makes an exception in
his mention of this case, for he writes: "It seems that the Jews of Norwich were
incorrigible, since within five years they were condemned for the same crime four
(18) times."(8) -- A similar
crime occurred on 1 December 1235 at Erfurt (Desportes, page 66).
In 1239 a general uprising of the people broke out, caused by a murder committed there secretly
by the Jews. In 1240 -- again at Norwich -- the Jews circumcised a non-Jewish
child and kept him hidden in the Ghetto under the alias Jurnim with the intention of
crucifying the victim later. The father found his child after a long search in the Jewish
Quarter and filed charges with the Bishop William of Rale. The latter had four of the
Jews who were convicted of the crime hanged on the gallows, "where they gasped out the rest
of their miserable lives."
In 1244 in the cemetary of St. Benedict in London, the corpse of a boy was
found which showed areas of ashen-paleness and cuts as well as Hebrew characters in several
places. Baptized Jews were forced to explain these characters, found the names of the
parents of the child and read that he had been sold to the Jews when very young. The
wealthiest Jews secretly left the city at this time
(9).
In the year 1250, in Aragon, at the end of August Moses Albay-Huzet
(Albayuceto) delivered the seven-year-old Dominicus del Val to the Jews for
crucifixion (Acta sanct., 6th Volume of August, pp. 777-783). The victim had been
nailed to a wall; the stabbed body was deposited on the banks of the Ebro River. In the
same year a rabbi sacrificed a Christian child in his own house at Orsona in Castile
(Henri Desportes, Le mystère du sang chez les juifs de tous les temps; Paris, Savine,
1889, p. 67).
The most awful crime of English Jews which was judicially established, is reported by Géza
von Ónody according to authentic court sources, in his book about Tisza-Eszlár.
Before the feast day of Sts. Peter and Paul in the year 1255, the Jews in
Lincoln kidnapped the eight-year-old (later canonized) boy Hugh and brought him into
the house of the Head Rabbi there, (19) Copinus; after
the child had been held prisoner and flogged daily for twenty-six days, his executioners
formed a law court and brought the innocent creature before it. A Jew played the role of
Pilate and condemned the child to death on the cross. The rest of the Jews present
functioned as executioner's henchmen. The child was nailed to the cross and made to bleed
to death. When the guiltless victim had finally expired under the most terrible torments,
the Jews ripped the bowels from out of his body and prepared various talismans from them
(10). The mutilated corpse was thrown in a well, which led
to the discovery of the crime. The chief perpetrator, the Head Rabbi, was dragged to
death by horses, while the accomplices died on the gallows; the threads of the crime
extended back to London, and in total 91 Jews were imprisoned. But the judicial
investigation further brought the following to light: The Jews of Lincoln had
"invited" to this horrible spectacle of the crucifixion four participants from every city
of England which had a Jewish community; they confessed that such sacrifices occurred
annually in the Jewish congregations, that most remained undiscovered since they "happened
in secret in concealed locations". Schudt (IV, Chapter 11, p. 140) wrote in
1714: "A cruel and Jewish wicked abomination was was practiced among them, every
year around the time of Easter, although it is not known generally, of stealing a
young boy, to circumcise him and after a "solemn" condemnation . . .to crucify
him, out of their devilish malice. . ."
On the 14th of September (at the time of the Jewish "festival of Atonement") of the year
1279, the Jews at Northhampton likewise put a child to death on the cross.
This beastly crime was also discovered and punished. On the 2nd of April of the same year
a crime of entirely the same kind occurred in London; here the murderers were tied to horse
tails and dragged to death through the streets of London and their bodies hung on the gibbet
(Henri Desportes, Le mystère du sang, p. 67).
In this century ritual-murders were repeated at all (20) parts
of the British island; in May 1287 all the Jews of England were arrested and thrown
into prison; in 1291 the Council in London under Edward I finally drew the necessary
conclusions and by command of the King banned "for all time" this murder-plague from England.
From then on, until the year 1657 there were no Jews in England (The Letter of
Instruction, VI, 4, p. 167). According to a document of 1 July 1267 (Aronius)
the Jews in Pforzheim placed a seven-year-old girl Margaretha upon a several-times
folded piece of linen, wounded every joint in her body, and with their combined strength
squeezed out her blood, which was carefully gathered into the linen. The corpse of the
child was weighted with stones and cast into a body of flowing water, where it was found
after a few days by fisherman, who noticed a hand sticking out of the water. The Jews
convicted of the crime were first broken on the wheel and then hanged. Two of the murderous
culprits mutually strangled each other in order to escape the revenge of the people (Aronius,
p. 306). The stabbed and cut-to-pieces body of the girl was buried in a stone casket in the
castle-church at Pforzheim. The Dominican nuns at Pforzheim reported in their
chronicle, that the grave was opened in the year 1507 in the presence of Cardinal
Bernhard and the little corpse was found still uncorrupted. In 1647 it was
transferred to Baden. The gravestone, still present in the castle-church at
Pforzheim, declares explicitly, handed down under the exact date, that the child was
killed by Jews: "Margaretha a Judeis occisa ob. feliciter Anno Domini MCCLXVII. Cal.
Jul. fer. VI" (Sachs: Geschichte der Markgrafschaft Baden-Carlsruhe[History of
the Margravate of Baden-Carlsruhe], II, 1767, p. 15 and following -- Also briefly
mentioned in the Zeitschrift für die Geschichte des Oberrheins [Magazine for the
History of the Upper Rhine], IX, Karlsruhe, 1858, p. 271, Nr. 17).
In a later report the question is raised in connection with this crime, as to why the Jews
had the custom in every (!) nation in which they were living, of shedding Christian blood.
So one should surely know that every year in each nation the relevant city or region would be
chosen by lot, which would have to supply the Christian blood necessary for ritual purposes
to the Jews (Thomas de Cantimpré: De vita instituenda, II, Chapters 29, 23)!
Likewise around this time (1270) a Jew at St. Dié, who (21)
had violated his Christian servant-girl after previously rendering her unconscious
in order to gain her blood -- the Jewish compiler of this document speaks of an "operation"
-- was brought before the court of the Duke of Lotharingia and condemned. His
execution was done in this manner: tied to the tail of a horse, he was dragged to the
gibbet and hanged upside-down. The contemporary report, however, brings out the following
extremely typical turn of events: As the Jew, preparing himself at the place of execution,
wanted to speak once more, to confess the reasons (!) for his crime, he was prevented from
doing so by the executioner, so that nothing to the disadvantage of his racial comrades
could be said (ne forte aliquid in opprobrium Judaeorum loqueretur)! Obviously the
executioner had been bribed beforehand, although his corruption is called into doubt by
the Jewish publisher of the report(11).
In Mainz a child was sold to the Jews by his nurse and slaughtered by the former in April of
the year 1283 (Athanasius Fern, Jüdische Moral und Blut-Mysterium [Jewish
Morals and the Blood-Mystery], Leipzig, 1920, p. 23 and also Annales Colmariensis
[Kolmar Annals]).
In Munich in 1285 a small boy was stabbed all over his body and made to bleed to death
(Raderus, Bavaria sancta, II, p. 331). The enraged populace is supposed to have
locked 180 Jews -- unless this number is based upon an error in writing -- together inside
the wood-built synagogue and have burnt them by laying a fire around it. Yet these measures
of retaliation made no impression upon the Jews there: already, a few decades later a
Johann Aventin reports in his Annalen Bajorum, Book VII, again from Munich, that
a small boy named Heinrich was slaughtered; all his veins had been opened and
countless piercing wounds had been inflicted.
The historian Papebroch industriously collected in one volume of the Acta
Sanctorum, (April II, p. 697/740) all documents which refer to the slaughter of the
Werner from Oberwesel by St. Goar and thereby gives us valuable material. In the
middle of April of the year 1287, this young victim of satanic Jewish
blood-thirst was (22) slowly tortured until he bled to death. To
his memory and as a memorial of this atrocity the (uncompleted) St-Werners-Kapelle was later
erected above Bacharach. Gougenot des Mousseaux (in the translation by A. Rosenberg)
covers the death of Werner of Wesel from the Bollandists, "the mighty researchers in the
field of history," as follows: "It was a poor day-laborer 14 years old, named Werner. The
faithful of the Talmud took him into service and used him to shovel out the dirt in a
cellar. His landlady, uneasy about this, said to him: 'Be careful of the Jews, Werner,
for Good Friday is approaching!'. . .The Jews dragged him into the cellar and gagged
him. . .then they bound him head downward to a wooden stand. Then they began to strike the
boy with a lash, opened his veins with his very own knife that he carried with him, and
squeezed the blood from his body. They let the body hang, until all the blood had been
gotten from it."
The judge of Oberwesel, who "was not averse to money," was successfully bribed and let the
murderers go free with their "Rabbi."
In the following year, 1288, the Jews of Bern at Easter, on the 17th
of April, kidnapped a boy named Rudolf, put him through terrible sufferings,
and finally slaughtered him in a cellar by cutting his neck. The main perpetrators were
broken on the wheel, and the accomplices driven away. The council of the city decided
from thence forward not to suffer Jews and the victim was later canonized by the Church
(Acta sanct., 2nd Volume of April, p. 504).The grave of the child in the parish
church in Bern was a place of pilgrimage for several centuries, "until the new
Gospel [i.e., Lutheranism or Calvinism], as those who believe differently like to say,
came into fashion, and the original reason of all this taken away. . ."(H. Murer,
Helvetia sancta, p. 299).
During these years, in Oberwesel, Bacharach, Siegburg, and numerous other places,
persecutions of the Jews broke out as a consequence of repeated murders or attempted murders
of children. Emperor Rudolf I (1273-1291) von Habsburg received from Jewish hands
20,000 Marks and commanded the Archbishop Heinrich of Mainz to solemnly announce in a sermon
that the Christians had done the Jews the greatest injustice, and that the corpse of Werner
should (23) be burnt and the ashes scattered to the winds! "At
this sermon of the Lord Archbishop, more than 500 armed Jews (!) sat there so that, in
case a Christian wanted to raise objections, they could immediately kill him with their
swords" (see Chronik von Kolmar, II, Pabst, Berlin, 1867, p. 158). Later,
Rudolf von Habsburg tried to impose a tax on the Jews but was unable to put it
through. . ." (Das., p. 163). The Jew Caro cynically remarks in his Sozial- und
Wirtschaftsgeschichte der Juden (II, p. 196):". . .The King finally stepped in. Total
calming of the aroused crowd did not, at any rate, take place and for 1287 and the
following years the names of martyrs of a not inconsiderable portion of the
community are handed down [to us]. . ."
In 1288, on the 24th of April, under the reign of Philipp IV of France, 13 Jews at
Troyes in Champagne were delivered to the stake after a ritual crime. (Caro II, 80).
In 1292 in Kolmar a nine-year-old youngster was murdered by Jews (Annal.
Colmariensis, II, 30); in the same year there was a ritual-murder in Constance,
in 1294 in Bern, in 1302 in Renchen (Baden). . ."There is an
endless murdering" (Desp., p. 70, and also Annales Colmariensis).
In 1303, at Easter, Jews from Weißensee in Thuringia caught the
schoolboy Conrad and gave him a gruesome death, as they cut into his muscles and
opened his veins to squeeze out the blood. The desecrated corpse they hung up to mock in a
vineyard. Soldiers under the leadership of Friedrich, the son of the Landgraf Albert of
Thuringia, raided the murder-band and quickly despatched them to their deaths. (Tenzel,
Monatliche Unterredungen[Monthly Discussions], July 1693, p. 556).
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