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Rhodes
As had first become well-known in the course of several weeks, an approximately 12-year-old
Greek youngster from the town of Triande on Rhodes had disappeared without a
trace around the time of the Jewish Easter 1840. The child had been sent by his
mother to a merchant to buy yarn. Since then he had been missing. On the next day the
mother made a police report with the Turkish Gouverneur of the island, Jussuf
Pasha. The latter immediately carried out house searches in the relevant location,
but without result. Finally two witnesses who on the day in question had observed the
missing child reported how he was haggling over something or other with the head of the
Jewish community, Stambuli, and then disappeared into the house of the Jew.
Stambuli was brought forward. He began a great lamentation that he knew nothing
about it; he tried to come up with an alibi, which did not succeed. At any rate this much
was learned, that on the (102) day in question, shortly before
Easter, three strange Jews had come o Rhodes in a direction through Triande.
A police team succeeded in discovering these three Jews. They were brought before the
Gouverneur and questioned in the presence of several foreign Consuls. They likewise
knew nothing. The Rabbi of Rhodes, Jakob Israel, gave (in response to the
rebukes of the questioner) the explanation to the protocol, that none of the Jewish laws
and books of religion required any such kind of unnatural sacrifice, of which people liked
to accuse the Jews: "We are also in no way capable of such a crime, we would be unworthy
to be God's children, if we through our behavior could give the slightest cause of
dissatisfaction to the government." Here one of the Consuls present interrupts him with
the words: "Be silent, we have not summoned you to listen to your apparent
justifications or long-winded explanations, we want to know shortly and concisely, where
the Greek child can be found! The Rabbi also asserted that he "knew nothing about
it".
At the direction of the Pasha the Jewish Quarter of Rhodes was from now on cordoned off
by a military unit, in order to have the possibility of drawing up an exact list of the
Jews present and to be able to search their houses. Obviously a great bewailing arose
over this "shocking act of violence." After the surveys had been taken, representatives
of the Islamic population, a civil judge and several foreign Consuls were assigned to
compose a decision. Thereupon the Turkish Gouverneur ordered that the cordoning off
of the Jewish Quarter remain in force until the child, who of course could not have
disappeared with no trace, was found.
Meanwhile Jewish agents on Rhodes had been paving the way; they reported to London to a
certain Davis about the "slanders and cruelties" to which the Jews on Rhodes were exposed.
Davis, "with the most respected Jews of London, Rothschild at their head," promptly
presented to the English government a memorandum, "in which he asked it for protection
against the acts of violence and arbitrary whims" to which the Jews
(103) in Rhodes had been exposed, and with Jewish impudence demanded a harsh
"investigation." In fact the English envoy in Constantinople received the order delivered
through Lord Palmerston, "to take care of the distressed Jews."
In those days there now appeared "by chance" a "Finance Director" out of Constantinople,
to collect the taxes due. He soon unveiled his actual mission, in that he visited the
cordoned-off Jewish Quarter and inquired after the reason for this regulation. He demanded
immediate lifting of the blockade, otherwise he would see himself forced to report to
Constantinople straight-away. The Pasha gave in and decreed the cancellation of the state
of siege; the suspected Jews were nonetheless held in solitary confinement and underwent,
in the presence of several Consuls, repeated interrogations, during the course of which
extraordinary contradictions appeared. Meanwhile the Grand Rabbi of Constantinople had
been informed; he negotiated with the "High Gates" [This term refers to the Court in
Constantinople.] and succeeded in having the mother of the child, as well as three Greeks
who had been commissioned to handle the charges, and a Jewish delegation ordered to
Constantinople. On this alone "the Jewish deputies spent 150,000 Piasters"
(50). Fourteen days after the departure of this deputation, the Jews still being
imprisoned were set at liberty by instruction of a higher authority and circumventing the
governor of Rhodes. But to the Turkish judges, at the instigation of the English
legation in Constantinople, the secret directive went out, to issue a "report of acquittal"
for the accused Jews and to send this judgement to Lord Ponsonby, although the mother
of the missing child and the plaintiffs had given the same incriminating facts to the
protocol before the Turkish authorities as they had on Rhodes. Lord Ponsonby "presented to
the assembled Divan through his representative the written declaration of innocence of the
Jews." -- "Thus, one now expects" -- wrote the Jewish correspondent of the Orient
(51) under the date 8 July from Constantinople -- "the verdict
quickly, which I will receive first-hand and will then send on to you immediately. At
the same time, (104) Herr v. Rothschild of Paris
and London, who has been present here for more than a year, has sent this matter,
as I have written you here before, to Price Metternich at Vienna a short
while ago. Against the Consuls involved no measures will be taken by their own governments
until after judgment in this affair has been pronounced by the High Gates, which,
as I can reliably assure you, will fall out entirely to the favor of the Jews at
Rhodes."
The Highest Court at Constantinople then announced, too, the "Innocence of the Jews
at Rhodes" in a public declaration. The Jews were "totally acquitted of the accusations of
kidnapping a child and of child-murder, and as compensation were entitled to some
benefits. . .those who had accused them illegitimately, had to pay the
compensation. . ." We can imagine of what these benefits consisted.
The mother was sent back to Rhodes, without having accomplished anything, without being
left even the possibility of further investigation. However great a crime it was to
have sat as Consul in judgment over Jews -- of which the report above gives hints -- how
much more, then, must a plain and defenseless woman of the people have to fear being met
with Jewish vindictiveness, if she committed the offense of further troubling about her
child. In a later ritual-murder trial in Hungary(52) the frail
mother of a slaughtered fourteen-year-old girl had to be protected by the Gendarmerie
from Jewish persecution and harassment. But let us not boast that such scandalous
conditions as these would not have been possible on German soil in this century "of light"
-- we shall yet have to reach the shameful conclusion that the interests of the people
even there were in still worse shape!
In contrast to those in Damascus, the judicial enquiries in Rhodes were nipped in the
bud. Jussuf-Pasha was "formally degraded" and replaced by a successor belonging to
the Jews. But the population, for centuries (105)
never at peace over the trackless disappearance of its children, knew in this case,
too, where the plague-germ of murder was to be sought. In the "situation-report" of a
Jewish correspondent out of Rhodes cited above, there occurs accordingly the very
remarkable passage, that "Jews, if they do not wish to subject themselves to mistreatment,
should not allow themselves to venture before the gates of the city." These were at any
rate very critical moments, which were capable of shaking the carefully protected and
guarded positions of the Jews on those shores. "These are grievous signs of the
times, such events often pull down in a few weeks an edifice built over
years," wrote the Orient with wrinkled brow, in the summer of this
year!
Something had to happen to prevent "from passions once aroused something still far worse
germinating"(53) -- moreover Sherif-Pasha, despite all
expectations and threats, was well along the way to transporting the convicted murderers
to the pastures of their patriarchs!
New "Interventions"
"With a zeal and self-denial which, in our mercantile-diplomatic time belongs to the
great rarities, many noble minds in Israel are striving without rest to procure
assistance for the persecuted whenever possible. . ."
"Grateful mention must be made of the efforts and strivings, eternally memorable in the
history of the most remarkable people of the earth, of the family of Rothschild.
Various circumstances and considerations do not permit us to recount all the high-minded
sacrifices and successful steps, to which our unfortunate brothers, in the regions
once subject to the scepter of David and now sighing under barbaric oppression, owe so
very much. . . But the time will come, when History, not merely of the Israelites but of
humanity itself, will tell of those glorious deeds in its eternally lasting annals and
will erect an indestructible, immortal monument to them. . ." Now,
(106) since the Jew L. H. Loewenstein in his Damascia
(54) is so generous and allows even the rest of humanity to be told the "glorious deeds",
we consider that the time has come and we commit ourselves to the immodest venture of
erecting an "indestructible monument" to those captains of World Jewry.
First would be engraved in the annals of history that "the reservation and caution of
the courtiers and businessmen Rothschild suddenly vanished before the thought that
God had blessed them with great wealth and so much influence for this reason, that
they might be able to come with help and rescue to the side of their suffering brothers and
stand up for them." From all regions of the world where Jews lived, "calls for assistance"
came in to the Rothschilds: "Rescue, save our unfortunate brothers at Damascus and
Rhodes!" Then we discover what is still very interesting in our days, that "in
England a beautiful and praise-worthy spirit is manifest, which has historical value
and was a remedy for the severe wounds which were inflicted upon the honor of the century."
In what form this valuable, praise-worthy spirit revealed itself, the numerous "meetings"
show, at which "Christians" appeared in great number, in order to "discuss what means to
grasp for the benefit of the unfortunates of Damascus" -- we shall consider more closely
these "Christians" in another place; we want to say beforehand only this, that the smell
of garlic penetrated the baptismal water and subdued it; but then even the Lord Mayor of
London personally took a most vigorous share in the high-minded decisions and steps of
the noble Sir Moses Montefiore, a close relative of the family of Rothschild
This "Sir" was even prepared "to offer up his entire wealth, indeed even his life
for his oppressed brothers-in-the-faith in the East" and -- what for him as a Jew would
signify still more -- he has expressed the intention, as in the past the Crusaders -- this
simile was actually used! -- to board a ship and sail across the water to the shores of the
Holy Land! -- The Member of Parliament Sir Robert Peel "and associates" put their
"party quarrels aside" and supported Lord Palmerston in his diplomatic efforts to
aid the Jews of Syria. Then we must still also make mention of the "London Society" of the
baptized Rabbi George Wildon Pieritz, "who let their voices be heard in defense of
innocence" -- and we have presented the best of "English" society: "Thrice fortunate
Britannia, how much more worthy of envy than thy powerful fleets do thine citizens, thine
Parliament, thine Meetings make thee! Beate popule, cui haec sunt!"
(55) [The Latin translates roughly as: Happy people, who have
these things!]
Only Crémieux is still missing -- but he, too, "the reverend," appeared: "From
now onward London became the hearth of issues of Humanitarianism, and even
Crémieux crossed over the channel, in order to work here, where human weal and
woe are dealt with far more strongly than in France. . ."(56)
On the 15th of June 1840 the assembly of the Committee of British Jews" appeared in the new
synagogue Great St. Helen's in London(57). It was resolved
that:
1. After this Committee heard with particular attention various letters from the East,
which reveal the necessity of a further intervention of the European Israelites in
favor of their persecuted brothers in Damascus, and has learned that the Israelite
Central Consistory in Paris has empowered Herr Ad. Crémieux to defend as its
emissary the case of the accused Jews in Damascus; the Committee is
2. convinced that it would be highly expedient if several gentlemen of rank and talent
were sent, to work together with Herr Crémieux.
3. The Committee is further convinced, that Sir Moses Montefiore, by power of his
high morality, of his zeal and of his influence is
(108) especially suited to represent the Jews of England at the Court of the Pasha
of Egypt and to defend our persecuted brothers in the East, and it urgently requests him
to accept this mission;
4. likewise, the Committee further empowers Sir Montefiore, to take along any
legal or special assistance in order to further the goal of his mission;
5. that a subscription. . .be opened to take care of expenses as they occur and that
the incoming sums be placed at the disposal of Sir Moses Montefiore;
6. that Herr Baron Lionel v. Rothschild(58) be instructed
to receive the incoming amounts;
7. that on Tuesday, the 23rd of this month, at 4 o'clock in the great synagogue, Duke's
Place, a public assembly be held. . .as well as, that on the next Sabbath an
announcement relating this shall be issued."
The Committee expressed at the end, "deeply moved by noble-mindedness, the
humanitarianism and the zeal" of its chief Montefiore, "the warmest
gratitude." -- "At the conclusion, Montefiore opened the suggested subscription,
by drawing up 100 Pounds beyond taking care of his own travel expenses, which sum his wife
also equally contributed. The three young Herren Rothschild each participated with
200 Pounds apiece, Herr Isaak Cohen gave 100 Pounds, and so forth. Thereupon, the
Jews of Manchester followed directly the example of the London Jews, and in a meeting
held there, which was attended by Christian manufacturers, merchants and scholars,
800 Pounds was raised."(59) -- A glorious piece of theater:
The Gentile "Intelligentsia" contributes its not insignificant mite to the "rescue" of
Jewish criminals! Indeed: "Such a noble example was powerfully effective, the sympathy
for the unfortunate Jewish population increased all the more, as
(109) on the one hand this tragedy no longer stood isolated, on the contrary similar
occurrences in other places, this time in Rhodes, also had turned up and had been
exploited with fanaticism. . .all the more happened from the other side. Louder and ever
louder shouted the English House of Commons for aid for the Israelites."
(60)
One day before the main meeting of the London Jews, on 22 June 1840 a sitting of the House
of Commons took place, an excerpt from the minutes of which throws a glaring light upon
the intrigues behind the scenes. Sir Robert Peel, "perceiving the presence of
Lord Palmerston"(61), raised the topic of the
"much-discussed abusive persecution of the Jews in Damascus," . . . "of which he had
already made mention on Friday." This Member of Parliament reported to the Lower House
the same account of cruelty which Merlato and Pieritz had already put about
in the world from the end of April to the end of May of this year with conspicuous
correspondence [of detail]. Sir Robert Peel now awaited the intervention of
England, "although he knows that this couldn't be done officially; yet the respect
for England and the influence of its government are sufficient, that the happiest
results are to be expected from that intervention, even in limited degree." The Jews
of England, like those of all nations, would firmly trust the England's intervention will
lead "to the discovery of the truth," if the charges should be proved to be unfounded.
The "Secretary of Foreign Affairs," Palmerston, responded to this that "the
subject of which the highly esteemed Baronet had just now made the House aware, had already
been brought to the attention of the government some time ago, which lost no time in taking
suitable measures." He, Palmerston, had given instructions to Colonel Hodges,
General Consul in Alexandria, "to bring the entire matter to the most earnest
attention of the Pasha of Egypt." The unfortunate accused would have to be compensated,
as far as this might be at all possible.
Hereupon remarked the Member O. Connel, "the best means (110)
to purge the Jews of the taint thrown upon them would be, to put them on an
equal footing in every respect with the rest of the citizens resident in England. He
wished to know, whether it were the intention of the government, to propose a law
which would aim at the full equal standing of the Jews." The "Damascus Affair" was
therefore supposed to be exploited into a matter of high politics. Loewenstein
gives to these statements his informative commentary, from which it emerges that
Palmerston "admitted quite openly that the civil equality of the Israelites
with their Christian fellow-citizens was a necessary measure by virtue of reason and
justice". . .
Lord Ashley joined the preceding speaker and declared, he had only just received
letters from the East which "indicated that extortion of money was the single goal of the
atrocities perpetrated against the Jews." We see matters going forward step by step to
the good fortune of the Jews -- but it gets better yet!
On the 23rd of June the Jews of London are mustered to a "community meeting" in the great
synagogue of London (Duke's-Place). Presiding was Sir Moses Montefiore, "Knight,"
"President of the London Committee of the British Deputation of Jews"; as representatives
of France appeared the "Vice-President of the Central Consistory of French Israelites,"
the advocate Crémieux, and as representative of the Jews of Germany, Rabbi
Löwe!
First of all there was mentioned with warm gratitude the helpful intervention of Colonel
Hodges, "Consul of his His Majesty in Alexandria," of Prince Metternich,
"His Grace," of the Austrian Consul Merlato in Damascus, of the Austrian General
Consul in Alexandria, Laurin, and also gratefully acknowledged was "the energy,
which Herr James v. Rothschild expended for the support of the unfortunate
co-religionists." This general assembly decided "after examination of the presented
documents" to send to Syrian "the gentlemen Crémieux and Montefiore as
representatives of the Israelites." The French Minister-President Thiers, who
attempted to protect the French Consul for Damascus from the filthiest attacks, was
accused by one of the committee's speakers of "lack of humanity before the forum of
(111) civilized Europe"!
Montefiore declared that he would go across with Crémieux. "We go in
order to defend the requirements of Humanity, which is offended in our persecuted
and suffering brothers; we go to shed light upon the dark chaos of diabolical deed,
to uncover conspiracy and to shame the conspirators. . . still more, we want to try to
infuse into the eastern governments more enlightened principles of legislation and the
administration of justice; I hope that our efforts will be crowned with success. . .
fare thee well, gentlemen! I pray to the god of our fathers, that he guides our steps. . .
Thus I look upon my return in the sure hope, to be able to say to you at that time, that
the Judge of the World has given us the victory, has bent kings and rulers to His
will. . ." The minutes note at this point: "Great emotion held sway at the
conclusion of this speech!" To conclude, the English government was mentioned for the
"quick intervention in favor of the unfortunate brothers in the East" and "a prayer said
for the high-minded pilgrim (Montefiore is meant!) and his companions." "Help him
reach his sacred goal! Amen! Let him not come back empty to those who sent him! Amen! Lead
him hale and hearty back home again! Amen! And also his wife and all who are joining
him. . .Amen Sela!"(62)
"After Montefiore asked to take his leave of the Queen of England (!) and
was received by the same in the most gracious manner. . .he travelled on the 27th of June,
accompanied by his wife and fellow-pilgrims, the Orientalist Dr. Loewe, a learned
German (Jew), the Undersheriff Wire and the physician Dr. Madden, on a
steamboat placed at his disposal by the Queen from London to Boulogne." From there
"the envoys of a sympathetic Europe hurried" to Paris, but here they were held up
by discussions with "leading politicians." In Marseilles the traveling group met with
the "fiery Crémieux", who had hastened on ahead in company with the
"Orientalist" and the earlier tutor of the Rothschilds
(112), Munck. The French government had placed at their disposal a
"government steamboat" for the crossing to Alexandria!(63)
But these were merely the "captains" of the traveling group, which actually consisted of
an entire retinue of interpreters, writers, various "specialists" and a load of Gentile
servants, who had the dubious pleasure of having been taken along on this journey.
"So travel happily, you high-minded advocates of the great cause of Humanity and reason!
May your fiery courage and the light of your reason and eloquence triumph over the base
malice and the dark fanaticism of the enemy! Proclaim to us that trodden-upon Innocence
has found Right and recognition at last!" Thus did Jew Loewenstein still cry out
from Germany.
After the departure of the captains of Judah, not only was "the Israelite population of
the various nations" taking upon themselves this matter of "trodden-upon Innocence," but
also "purely Christian organizations" (64) felt themselves
obliged to stand up for the "poor orphans" -- it only remains to examine how high the
estimate of the percentage of Gentiles of this apparently Gentile undertaking,
prophylactically stated as being purely Christian, really is. It certainly was
not very high.
The emissaries of Israel were in Paris when over 200 "important Christian merchants,
bankers, officials and scholars of the City of London" on the 3rd of July of the
same year called up a public assembly, "in order to express demonstratively their fervent
sympathy in respect to the terrible oppression of the Jews." The Lord Mayor of London
had also promised to make an appearance. A number of the persons of this "great Christian
meeting," which the large auditorium in the Egyptian Hall, Mansion House
(65) was barely able to hold," (113) has been handed
down to us. We encounter there, to give only a very modest "selection," a Lemmé
"and Company," Lewis Lloyd, Masterman, an Abel Smith, Colmann,
Schaezler "and Company," an Udadelizen Freudenteil "and Company,"
Schunck-Souchay "and Company," Suse and Sibeth, a Godfroy and
Simson, a Benjamin Greene, a Jeremias Bryant, David Salomons,
Samuel Garney, Turnbull and Curtis "and many other respected bankers
and merchants of the City," and we immediately know all about it -- practically in advance
we are able to set what the course of the meeting will be.
An enormous torrent of words was raised, from which we excerpt only the interesting
scraps.
The Vice-President in his speech of welcome took upon himself "the freedom to say that,
in his opinion, the Jews of Damascus were just as worthy of respect and
praiseworthy in their dealings as those who live amongst us in England." From this
he now "permits himself to say, that no one of our fellow-citizens has made more zealous
an effort, to promote Humanitarianism, to help the poor and oppressed, to
patronize literature and science (applause), that Christians also have benefited from
these blessings. . .to show the high regard which is due them, he is stating only that
Mr. Salomans was a short time ago appointed to one of the highest positions.
He could name still other men of the Jewish nation who have contributed to the honor and
welfare of the city of London, and he need only mention the name Rothschild, a
name that will endure as long as the city of London itself (loud applause)." Then came
the reading of the atrocity report of the "Rev. Mr. Pieritz," which resulted in
various motions.
Dr. Bowring "stepped up" and explained that he had "the honor to know some of
the arrested men personally" -- "I hope that the suffering which the Jews of Damascus have
had to endure, will serve to improve the situation of the Jews in the entire world.
Their character, indeed, can not be better (114) and
it is to be hoped that the justice which we shall procure for them in the East, will
resound in the West (loud and sustained applause)."
J. Morrison stepped up : ". . .for I cannot extol the character of the Jews any
better with praise, for long as I've lived, I have gotten to know no more honorable,
more useful and more patriotic people than the Jews (applause). They are well worth our
making vital efforts for their relief. . ."
Samuel Capper continues: "England has never shown herself so prepared to liberate
suffering Humanity from the shameful influence of cruelty, persecution and torture
(Hear!). It was a pleasure to see, that men like Lord Palmerston and Sir Robert
Peel took on this great cause."
Mr. O'Connell was already "received with loud enthusiasm as he stepped up." This
applause was certainly deserved, since the speaker developed in "shining rhetoric" the
lapidary sentences: "Is not a Jew a model in every respect in life? Are they not loyal
friends? (66) Are they not honest, industrious? All of this
proves how improbable the charge against the Jews is. . . May the call go out from one end
of the British island to the other (Hear! Hear! applause)."
Daniel Hearne, "Catholic priest from St. Patrick's" and Alexander Munro,
"Pastor of the Scottish Peter's Church," proved "the invalidity of the accusation against
the Jews with numerous citations from the Bible." They hope "that a kindly dawn will
smile upon the people of Israel". . .
John Birt, "preacher at the Baptist Chapel at Yorkstreet," wishes "to see that
the priceless human rights in general" are protected. It would "especially
please" him "to see our Jewish brothers fully emancipated". . .
The Lord Mayor "truthfully and sincerely assured the assembly, that it yielded him the
greatest pleasure to have called together this society, and he felt that indeed, the
atrocities committed must come to an end(67)." The
Vice-President also expressed gratitude for the invitation. Thereupon the spiritual Elite
of Britain took their leave from one another.(115)
And the actual goal of these theatrical preparations? This we learn with utter clarity:
"The decision of this meeting were communicated by the Lord Mayor as well as Lord
Palmerston, as, also, to the foreign ambassadors. The envoys of Hanover, Saxony, Portugal, the United
States, Spain, of the Turks, of Holland and of Prussia responded in the most obliging
terms and with the greatest sympathy for the subject of the conference. . . Indeed,
the Dutch envoy even enclosed the copy of a letter which His Majesty's Minister of Foreign
Affairs, Baron Verstolk van Soelen already had issued on the 5th of March to the
Dutch chargé d'affaires in Constantinople, and the content of which was able
to convince us that the Dutch government had already shown its sympathy for the unfortunate
ones.(68)"
The news of the London "General meeting" therefore even penetrated America, according
to the note above! On the 19th of August of this year an "Israelite assembly took place
with respect to the Damascene affairs" in New York (69). A
report "about the results of this energetic assembly has been directed to the Lord Mayor
of London, as President of the meeting held in Mansion House." The
President of the New York Jewish assembly "felt the urge, to express his pain over the
fact that anyone could ascribe such disgusting practices to any kind of religious
party in such an enlightened century." He had "noted with great satisfaction, that
several European governments have been making the effort to put a stop to the cruel
measures applied in Damascus and has learned with great joy that this has been partly
successful. He wishes most intensely that the sympathy and the active intervention of the
government of the United States might not remain uninvolved in so noble-minded an
effort. . ."
On the 27th of August a similar "assembly" took place in the synagogue Mikveh Israel in
Philadelphia. . .
The European Jewish delegation therefore found the field well-prepared in Syria ; its
mission consisted merely in this, that it had to 1. take up negotiations with the
government (116) authorities, 2. eliminate the
influence of Sherif-Pasha and 3. allow funds for corruption flow richly!
Meanwhile it had become the beginning of August. The God of Israel had guided his
children, as formerly through the Red Sea, step by step, safely over the Mediterranean Sea
on a steam ship to Alexandria. "Listen, from the distant coasts of Europe a flying
steamship rushes by; it approaches, majestically it comes into the harbor where once the
vessels of Solomon arrived from far-off Ophir; it touches the consecrated ground of the
Holy Land. . .Out of the high regions gazes a radiant spirit. . .The old forebear has bid
his grandson welcome. . ." (70)
The ship expectorated the Jews, who comfortably nestled into the surrounding Hotels --
the "old forbear" without a doubt could be rightly satisfied with his "civilized" grandsons!
A report from out of Alexandria from August 6, 1840 reads:
(71) "Sir Moses Montefiore and Herr Crémieux reached here on the 4th of
August with a large retinue, which occupied two hotels almost exclusively, and will
continue their journey to Damascus toward the end of the month, in order to, as is well
known, take steps in favor of the so atrociously abused Jews, and to subject this
matter to new investigations. A talk of Sir Moses with the Pasha which
occurred yesterday did not accord with the wishes of the former. The Pasha has declared
that the intervention of legal scholars in this affair is not agreeable to him, and has
promised to give Sir Moses a further reply in a few days."
(72)
That sounds somewhat like a rejection; the old Mehemet Ali has apparently been
shocked over this Jewish presumption. But the matter was tackled cunningly -- one of the
chief Jews flew about -- on the next day already Crémieux is introduced to the
Pasha from Egypt through a Mr. Cochelet for the sake of caution -- and had better
luck: "Herr Crémieux greeted him with the opening, how happy he was to see a man
upon whom East and West have now directed their gaze and elicited (117)
by this comment a pleased smile from the old man. . .whereupon the usual coffee was
offered in the next room, but according to custom, however, was not accepted by the
visitors. . ." (73)
Under the 26th of August, thus three weeks after the first meeting with Mehemed Ali,
they knew enough to report from London (!), that "the measures which presently are
understood to be in progress in connection with Sir Moses Montefiore's mission,
will not remain without result. . ." (74)
The success of course could not fail to arrive; if we draw a comparison with the
stop-over of the Jewish deputation of Rhodes in Constantinople, which indeed
paid out a sum of 150,000 Piasters in bribes within the shortest time, then Rothschild
funds would have allowed the way to the revision of the judgement without further appeal
to be eased in Alexandria as well. At the end of August, the time was felt right from
henceforth to present a request for pardon; Montefiore and Crémieux
had wanted to bring in a petition for pardon for the Jews in Damascus to Mehemed Ali;
this was unnecessary, for the Pasha had pardoned them before the arrival of
the petition. . ."(75)
"Alexandria. -- I share with you a document, which will cause a sensation in Europe,
it is the command issued by Mehemed Ali, to Sherif-Pasha Gouverneur
of Damascus on the 30th of August 1840, by which an end is made to the trial which has
been so often discussed for the past six months. It reads verbatim as follows:
Firman [i.e. edict or decree] of Mehemed Ali, in reference to the
Jews of Damascus
(76).
A representation of the Herren Moses Montefiore and Crémieux has been put
before Me, which contains their requests and hopes. (118)
They were sent to Us by the whole population of the Mosaic religion in Europe and implore
Us to decree the liberation of all their coreligionists who have been arrested and to
secure the peace of those who, in consequence of the investigations which have been
pending over the disappearance (!) of the Father Thomas and his servant Ibrahim,
have taken flight. And because We hold it not advisable on account of their great
number in the population to reject this request, so We command, all Jews who
are incarcerated be set free; as concerns those who have left their hearth, so I will,
that the greatest security for returning home be granted them. Each one of them shall go
again to his trade or business and as formerly be able to carry on his customary work.
I will, that they be totally secure from any contesting[of his order]. This is Our
Will."
The Jewish correspondent out of Alexandria gives this commentary of the decision: "It
emerges from this document, that through the mere presence and through the moral
influence of the deputation sent by the European Jews the lives of the unfortunate prisoners
were saved, and the Jews can feel themselves sufficiently rewarded for their commendable
zeal, although they have received no complete satisfaction for the disgrace done them. . .
to the Jewish emissaries the evaluation must be given, that they spared no effort to
enable Mehemed Ali to make a regular investigation and a legitimate procedure.
Mehemed Ali recognized right well the justified demands of the offended Jews. . ."
In the edict of Mehemed Ali there is nothing mentioned of any sort of
additionally demonstrated innocence or unjust treatment of the accused, no word about
any possible errors having crept into the procedure of the trial, and indeed, in the
session of the chamber on 10 July 1840 the French Minister-President Thiers repeated
on inquiry his many-times given declaration that, after he had studied the entire procedure
of the investigation as carefully as possible, he had found no cause to make the slightest
reproach to the French Consul as judge of the investigation.(119)
The criminals were let loose and those who had taken flight at the beginning of the
investigation proceedings were formally invited to return.
When Mehemed Ali imparted his decision to the waiting Crémieux, the latter
exclaimed: "Your Highness is at this moment as great as Napoleon!" Which did not hinder
the chief captain of Judah from throwing him on the scrap heap a short time later as an
"outlawed rebel," because there was no longer any use for him.
On Sunday evening the next day the three synagogues of Alexandria resounded with wishes
for blessings for Mehemed Ali. . ., Austria also was remembered, the Emperor,
Prince Metternich, as well as the gentlemen Laurin and Merlato,
how in general all agents of this power supported us in the most remarkable way." --
Naturally England was also "payed the tribute of gratitude"(77)
.
Despite this, the advocate Crémieux was not entirely satisfied with the text of
the Order of Release; he expressed the intention of still demanding from the Pasha a
declaration to the effect that the accusation of blood-guilt was a slander -- even
this "Declaration of Honor" was accomplished!
"By the way, our projected journey to Damascus is no longer really necessary, since
the prisoners have been released", wrote Crémieux in conclusion from Alexandria --
Judah had wrested a shining triumph!
"The Jews were finally freed more than anything else through the intervention of
England, Austria and also of the Prussian Consul in Alexandria."
(78)
A few years later, one of the most knowledgeable men on the subject of the Talmud
and the Jewish world in general, the former Rabbi Simon Drach, who later crossed
over to Christianity, wrote the following sentence heavy with significance: "The
murderers of Father Thomas, convicted of their crime, have nevertheless eluded
vengeance by means of the efforts of the Jews of all (!) nations; in this case money
played the largest role." (79)
(120) ". . .and because the children of Israel from Europe
came to Egypt on their journey, a thick veil has been drawn over this bloody scene."
(80)
"Justice has lost its way."(81)
But the truth is still proclaimed today by a plain grave slab in the church of the
Capuchins at Damascus in whose cemetery the remains of the Father Thomas were
buried. The grave's inscription, composed in Arabic and Italian, reads:
Qui riposano le ossa del P. Tomaso da Sardegna, Missionario
Apostolico Cappucino,
assassinato dagli ebrei il giorno 5 di febbraio del 1840.
Here rest the bones of the apostolic missionary Father Thomas
of Sardinia,
who on the 5th of February 1840 was murdered by the Jews.
[It will come as small surprise to the reader to be told that this plaque has since been
replaced by one which makes craven allusions to the supposed innocence of the Jews.]
The Jewish deputation stayed on for some time still in the East. One must seize one's
opportunities. Under an agreement with the Vice-Regent of Egypt, Mehemed Ali,
Jewish schools were established in Cairo and Alexandria, which then in
later years through the Alliance Israélite Universelle were extended to hundreds of
locations in the Near East according to plan and were supported on a continuing basis by
large sums(82), in order to prepare intellectually and
economically the political resumés of the Jews of Egypt, Syria, and
Turkey; as final goal of a politically central location, these Jews already had
in mind the creation of (at least in vague outline) an independent territory. It is entirely
possible, that the disputes between Mehemed Ali and the Gates [Note: "the Gates"
or "High Gates" refers to the autocratic government in Constantinople, in other words the
chief authority of the Ottoman Empire; by the start of WW1, this "Empire" had shrunk to a
husk and was referred to as the "Sick Old Man of Europe."], which had reached their zenith
in the year 1840 and ended with the defeat of the former, were artfully stoked by these
swindlers who knew all the tricks of the political trade, in the hope that they might come
closer to their goals thereby. In any event the long duration of the stay of the Jewish
chiefs in the East is suspicious. (121) Montefiore
also turned up in Constantinople -- a topic to which we will return. As it emerges from a
highly informative letter of the Jewish Orientalist appointed to the Royal Library at Paris,
Munck, sent from Cairo on 2 October 1840 to his mother, the Jewish children in
these Jewish schools typically had to learn, besides Hebrew, Arabic, French and Italian
as well as geography and arithmetic; the necessary Talmud instruction then rounded
out the training of those feared Jewish elements, who systematically brought into their
own hands the whole shift of East-West intercourse and thereby insinuated themselves into
the sphere of high politics. It goes without saying that these dangers were not recognized
by the governments of the individual nations or, respectively, were not permitted to be
recognized. In subsequent time these Jewish Consuls performed the most valuable service to
Jewry also in quashing further cases of ritual murder -- the Jewish money invested in the
Jewish schools had thoroughly paid for itself. It is an irony of political history ,
which is so rich in bad jokes, that the collections taken in conjunction with the (for
example) "Christian" meetings arranged in London were remitted, among others, to these
very Talmud-schools!
At about the end of October 1840 Crémieux and Montefiore took leave from
each other in Egypt: the "attorney" traveled directly back to Europe to "give his report,"
while Sir Moses Montefiore surfaced in Constantinople. He had -- according
to a report of the Journal des Débats -- "brought along residents from Damascus
and Rhodes, in order to have an appeal of the charges lodged there
against the Israelites heard before the Tribunal of the Grand Vizier" -- to be well noted
is the fact that: it is not a question of an appeal of the judgment, for this had
occurred long ago to the satisfaction of world Jewry, but the charges as such, that is,
that anyone at all had dared to designate the murderers by name, was supposed to be
subsequently declared null and void! "As reliable reports show, Father Thomas is
not supposed to be dead at all." It says further in the report of the Paris paper: "As
soon as the political situation (122) allows it, he
(Montefiore) wants to proceed to Damascus and Jerusalem and settle there, if he succeeds
in founding a kind of Republic. Lord Ponsonby paid him (Montefiore) a visit. . ."
Very interesting: England and Judah already had dark plans there in Palestine and Syria;
[This is especially interesting due to the subsequent history -- e.g., the British
Balfour Declaration, etc....and, of course, the events just 4 or 5 years after this was
written, with the founding of "Israel."] This news, which in its main points is also
confirmed elsewhere, is one of the most significant things in the Damascus story
(83)."
"The newly-born kingdom of Mehemet Ali threatens to crash, the coastal regions
of Syria and with it also Palestine's are already under the occupation of the Four Powers,
and Damascus, the theater of the sad story, has already declared itself together with
Aleppo for the Sultan. Mehemet Ali is declared an outlaw and put under ban as
a rebel, his army, created and assembled with difficulty, and the single prop and
core of his power, is demoralized, and the provinces and nationalities which were torn
away are placing themselves with joy under the protection of the Sultan. . ." And this
Sultan was now showered with the same disgusting flattery which just a few weeks before
his great opponent, the Vice-Regent of Egypt, had requited with "a pleased smile"! Jewry
sniffed an inheritance , for, as it reads: "Also the Jews of Palestine, Syria, and
Arabia are an already highly significant nationality in relation to their great
number in the great Kingdom of the Halfmoon." Montefiore seemed in those days to
already have seen himself as governor of Jewry in Syria and Palestine; in no case should
one underestimate these early Montefioran political strivings in their historical
significance!(84)
After his final departure the Jewish influence was so firmly grounded "in the great
Kingdom of the Halfmoon" through an explicit Firman(85) of the
Sultan Abdul Meschid, that (123)those areas of the East, in
which human life already counted for nothing, immediately became a Dorado for numberless
blood murders.(86)
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