|
S u m m a r y
------------------------------------------------------------------
Page 1
(p.375)
The newest Talmud research will have to also concern itself with ritual-murder. A
study group cannot help but begin with ethnology, in order to put the research on the
broadest possible basis. F. W. Ghillany(1), who was
silenced by death, already blazed the trail a hundred years ago. If our own historical
investigations could be extended in this direction -- of the Talmudists and ethnologists --
this would be their greatest reward.
However, one should not be allowed to forget that for centuries, Jewry itself has taken care
to work to "clear things up." Already, in printings of the Talmud of the 15th century,
various printers had "left white, empty spots in many passages, in order to avoid as much as
possible the chance of attack by non-Jews."(2) Thus the Amsterdam
edition of the Talmud appears as "revised" in 1644, and the editions following
in the next two centuries have also been still more thoroughly "checked." In Damascus,
the former Rabbi Moses Abu-el-Afieh, having converted to Islam, spoke about this on the
occasion of the ritual-murder trial in 1840 and said that in the editions of the
Talmud which were intended for Europe, "empty places" were left in the books. At the
inquiry of the Court's Chairman, as to what purpose these empty places served, Moses gave the
diplomatic response: "In order to fill these up with the names of those (non-Jewish) peoples,
and everything that concerns them.(3)
It is extremely informative to discover in this connection that already, in the Trent
ritual-murder trial of the year 1475, a colleague of this Rabbi, Samuel, stated
that the Italian Jews had nothing "of this" in their books; but probably writings
"about it" would be found (376)with the Jews beyond the
Ocean(4)! Rohling correctly assumes that these "writings
beyond the ocean" were the old, still "uncastrated" copies of the Talmud which still
existed in the Orient!
In the course of time the "castrated" Talmud arose, of which Rohling speaks in his
writings to the court at Cleves on the occasion of the ritual-murder of Xanten. The
omitted passages were immediately handed on orally with utmost care or collected in the
private notes of the rabbis. "Jewry earlier omitted passages hostile to Christ
or to Christians out of (justified) fear of severe unpleasantness, or substituted harmless-
sounding ones, but they orally filled in the omissions (clearly indicated in part by
sentence gaps in the printing); or they likewise orally replaced the falsifications in
the text with the proper versions again, collected in special writings -- but they
never held those alterations to be correct, while Christians have constructed
entire doctrinal structures upon the Jewish additions to the text and similar falsifications
in the New Testament. Jewry knew and knows that those textual alterations are
false and doesn't give a thought to believing in them. . ."
(5)
The Jew Horodezky, by the estimation of Bischoff "a meritorious Jewish scholar,"
and thus a man who had to know, wrote in his book which appeared in Bern in 1920,
Religiöse (!) Strömungen im Judentum [Religious Currents in Judaism]
(6): "Besides the written literature, they (Hassidic Jews) keep
a handed-down oral teaching, into which they do not allow a stranger access. This is
passed from the father to the eldest son and has been kept so secret up to the very present,
that nothing of it has penetrated into the public [awareness]" Horodezky himself
uses the designation "secret teaching" for this oral tradition! In another passage of his
book, Horodezky cites the statement of the Rabbi Abraham (377)
Abu-laffia (1240): "The traditional teachings are for the fools," said
this Rabbi, "the secret teachings are for the clever ones. . ." Furthermore, the
former Rabbi Neophyte (Noe Weinjung) speaks in the year 1803 of a secret
blood-ritual, knowledge of which is permitted to be passed only from the father to his
son.
In the Kurzgefaßten Religions- und Sittenlehre für die israelitische Jugend
[Abridged Religious and Moral Teachings for Israelite Youth], revised by Dr. G.
Wolf (8th improved edition, Vienna, 1892, Alfred Hölder, "royal and imperial court
printing house"), the following portentious sentence is found (p. 15, §6): "Aside from the
commandments and laws which the Holy Scripture contains, religion prescribes for us still
[other] commandments, which have been passed down from tradition."
On page 83 of the Israelitische Glaubens- und Pflichtenlehre, Leitfaden beim
Religionsunterricht der israelitischen Jugend [Israelite Teachings of the Faith and
Duty, Manual for Religious Instruction of Israelite Youth] of Leopold Bräuer
(5th edition, 1876 -- both books of instruction were registered by the authorities as safe!),
it says: "Judaism recognizes, apart from the written law, an oral transmission,
still originating from Moses, or tradition, which explains the written law and states
the further conditions for these practices. . .All lawful regulations and
prescriptions issuing from the Sanhedrin (High Council) were propagated until toward the
end of the second century after the beginning of the common chronology [i.e., A.D. or C.E.
= Common Era] by practice and oral tradition in the schools, from generation to
generation. The writing down of the same was even forbidden, as contrary to
law."
How very much has Jewry always feared a serious non-Jewish scientific occupation with its
literature of Law (Talmud, Schulchan aruch, etc.), is shown especially
graphically by the case of the German scholar Eisenmenger. This Orientalist, who died
in 1704 as a University professor in Heidelberg, had studied Judaism and its
literature most thoroughly in Amsterdam -- according to the information of Theodor
Fritsch(7) he had gone to the Rabbis under the pretext of
desiring to convert to Judaism, "since [he said] his studies in the Jewish writings had so
much (378) attracted him," asked for instruction in the Jewish
religious books, and was actually instructed for several years in the key writings of the
Hebrew texts. In 1700, Eisenmenger published -- or rather attempted to publish
-- what he had written down of his nearly twenty years of studies conducted with such
immense industry, in the two volumes of his Endecktes Judentum [Judaism
Discovered]. But hardly had it become known that such a work was being published, when
the Notary of the Jewish community at Frankfurt-am-Main, Simon, reported on 22
May 1700, on behalf of the Jewish President of the Community, to the regional Rabbi of
Vienna and Chief Imperial Court Factor (!) Simson Wertheimer about this event: "As
is being said, a book is supposed to be printed in High German, by the name of Endecktes
Judentum, in which without a doubt many slanders (!) to Judaism were allowed into print.
Now it is known how easily we Jews can fall into quarrelling, because we Jews have so many
enemies at any time. In particular, because the book is supposed to be printed in High
German, it's to be feared that great disaster could come out of this. Whether it would be
useful that the gentleman in Vienna wanted to present this suitably to reliable
friends, in order to prevent this evil. . ."
The first edition of the year 1700, of 2050 copies, which Eisenmenger had printed
at his own expense by Joh. Philipp Andrea in Frankfurt a. M., was actually confiscated
already on 21 July 1700 by the Kaiser at the behest of the Frankfurt Jews and
deposited in the Frankfurt poorhouse, after the author had rejected a Jewish offer of
10,000 Taler for stopping the printing [of the book]. For a payment of 12,000 Ducats,
the jews received the "right" of confiscating the "dangerous" book even in private homes,
should they find it there! However, after Eisenmenger had died a"a sudden death" in total
impoverishment during the trial proceedings with the imperial authorities, King Friedrich I
of Prussia let the book be printed anew at his expense in 1711 in Königsberg, where
the Kaiser had nothing to say about it; afterwards, this new edition which had come
into existence thanks to the generosity of a Prussian king, disappeared but for a few copies,
in the well-known mysterious fashion, attained the status of a rarity, and then fell to
oblivion(8) -- we recall (379) that
these events always repeat themselves when Jewry feels itself struck in its innermost being
by publications!
If we nonetheless do not wish to go into the researches of Eisenmenger at this juncture, this
is to spare ourselves the objection of basing our work on possibly outdated material!
Here we wish only to emphasize: Jewish laws, viewed from a racial- and religious-
psychological perspective, are a truly infernal manifestation of the Jewish spirit, preaching
only hatred and ruin toward non-Jews. Regarded from this vantage point, a further expression
of the racial soul, which till now was taken much too little note of, conceals the most
valuable information: it is the festivals, for in these all the characteristic
emotions are made manifest. Indeed, what tones of feeling our German festivals and
celebrations hold! An immeasurably rich folk-soul holds sway here, where it believes itself
to be most undisturbed and and most private, in its own beauty, simplicity and purity for
uncounted generations.
In scarcely imaginable, eternally unbridgeable contrast to this are the Jewish
festivals and celebrations: these, too, know only one thing: hatred to the point of
extermination, the hatred of the racially and thus spiritually depraved toward all of an
elevated or refined character.
In the mythology of all people with a culture, the sun enjoys divine reverence; but it is
extremely distinctive that the Jews themselves regard themselves as expressly "moon
people." The University Professor S. Passarge, Hamburg, writes as follows in his
highly interesting introduction to the Buch vom Kahal [[Book of the Kahal]
(9) in relation to the lunar nature of the ghetto Jew: "Just as
the moon constantly turns toward men only one side and conceals the other from his
gaze, just so many people and organizations have a front side turned to the outer world
. . .but the back, on the other hand, corresponds to the true nature of the entity
concerned. Such 'moon natures' make the greatest effort (380)
to hide their reverse side. On this point they are extremely sensitive and feel themselves
threatened in their existence by its revelation. That is easily understandable, for
criminals and members of secret societies possess the 'moon nature.' -- "The deeds of
the Jews and their morals are not known to the world. People believe they know them, because
they've seen their beards. But they have seen nothing other than these beards. Besides,
they are still now, as in the Middle Ages, a wandering mystery" wrote Heinrich
Heine!
In Xanten the "honest citizen" Buschhoff took delight in bowling with his
bowling cronies on the evening after the blood-murder. -- The Jewish girls Caspary
and Tuchler in Konitz displayed themselves as "good citizen" dance-lesson
daughters, who had the instruction to hold onto the ritual-slaughter victim Winter.
-- "Good people" sent a shotgun to the little Andrei in Kiev, but forgot to
give him the powder with it, so that they could lure him that way on a determined day. --
"Distinguished" Jews of Damascus were numbered among the "circle of friends" of Father
Thomas for decades, the same Jews then butchered him in a back room. . .
Twelve "moons" determine the Jewish year: "You have made the moon, to divide the year
according to it" (Psalm 104, 19), and the Jewish festival calendar is also based
upon the course of the moon: "according to the moon man reckons his festivals; it is a light
that wanes and waxes again" (Sirach 43, 6 etc.).
The festival of the New Moon was still celebrated every month by the Jews of Eisenmenger's
times (around 1700); on the occasion of the ritual-murder of Tisza-Eszlár in the year
1882 among other topics being talked about was the fact that the Jews of the remote
Theiß village were observed at nocturnal, periodically repeated processions!
On the day before the Day of Atonement (the middle of September), the highest Jewish holiday,
according to the testimony of the Jew Berliner the symbolic hen sacrifice (Kapporah)
is still performed in a home ceremony during modern times: According to the sex of the
[family] member, a rooster or a hen is taken in hand and swung three times around the head
[of the person performing the rite], while three times the words are repeated: "Let this be
a substitute for me. . .let it go (381) to its death, and may I
enter into a long life of good fortune." This ritual custom has the name Kapporah
(10). In the Haggah (appendix) to the Schulchan aruch
(11) (Orach Chaiyim § 605) Moses Isserles, whose
prescriptions still possess normative authority today, according to Bischoff, says
the following: "Today the custom is in use in all nations. No one is allowed to change it,
for it is has become firmly incorporated. One takes a rooster for every male and a hen for
every female person. For a pregnant woman, one takes a hen and a rooster. . ." After being
subjected to the Kapporah swing-around three times , the animal is ritually
slaughtered following satanic tortures. "It is customary to throw the entrails upon the roof,
so that the birds eat them" (Sheftelowitz, p. 34, etc.). -- "One throws the entrails upon
the roofs or in the yard, from where the birds are able to bear them away" (Moses Isserles).
The ritual-slaughtering forms the core purpose of the ceremony, and therefore the
pouring out of the blood of the victim!
According to the testimony of the Syrian Jewess Ben-Noud, in the Jewish families of her
native country the Kapporah-hen was tormented with the wings nailed down and in a
thousand ways before the ritual-slaughter by long needles, nails, and the like, under horrid
curses. Ben-Noud says further: "If they (382) could crucify a
non-Jew instead of a rooster, their joy would be all the greater. . .the most timid Jews
display the wildest fanaticism on this occasion."(12)
Antonius Margaritha, the son of the Chief Rabbi Margoles of Regensburg, in
his book Der gantz Jüdisch glaub [The Complete Jewish Faith], published in
1530, says of this (p. 35), that in the opinion "of old Hassidim," a still more
effective sacrifice is made possible if an ape is taken for such a sacrifice, "for the same
is most like a human being"; the most effective victim, however -- is the non-Jew
himself.
We know that by Jewish notions, every non-Jew -- thus not only every Christian -- is
the equivalent of cattle, for according to strict rabbinical concept only the Jew is to be
defined as a human being: "The Israelites are more pleasing to God than the angels." -- "The
seed of a non-Jew is like that of cattle." -- "Whoever dines with an Uncircumcised man does
as if he were eating with a dog; just as the dog is uncircumcised, so also the
Foreskinned One (non-Jew)." -- The non-Jews, whose souls come from the unclean spirit, are
called swine." -- "One is not permitted to send meat to a non-Jew, rather it is better
that it be thrown in front of dogs, because the dog is better than the non-Jew. . ." -- "A
strange woman that is not a daughter of Israel, is a piece of cow." Yesaya Hurwitz
writes in his work, Die zwei Gesetzestafeln [The Two Tablets of the Law]
(Wilmersdorf, 1686, page 250b, cited by E. Bischoff): "Although the non-Jews have the
same corporeal structure as the Jews, they resemble them only like an ape does a human
being. . ."
The Purim and the Pessach festivals were already considered at the beginning
[of this book]. The Purim festival, which memorializes the treacherous slaughter of
countless Persians committed in the kingdom of the degenerate King Xerxes (485/465 B.C.,
biblical name Ahasverus), who had succumbed to total Jewish influence, falls about 14
February (14 Adar). On this day the Book of Esther is read, which we know,
of course, was presented in a glorious edition to the Chief Jew Crémieux, who had
set free the murderers of (383) Father Thomas, ritually
slaughtered on this Purim festival in Damascus!
The curses of the Purim festival stretch out in monotonous repetition to the start of
the Jewish Easter (Pessach) [Passover] "festival" on 15 Nisan (about 28 March),
which lasts a full eight days and signifies the downright satanic heightening of Jewish
hatred in commemoration of the affliction of Egypt. -- Neophyte, former Rabbi, in his
work which appeared under the title: Il sangue cristiano nei riti ebraici delle moderna
Sinagoga [Christian Blood in Hebrew Rites of Modern Synagogues] in 1883 at
Prato, said: "The Jews are most satisfied when they are able to kill children,
for children are virginal and innocent. . .they ritually slaughter them in the days of
Passover. . ." Actually, the overwhelming majority of victims, as we have been able to
determine, are children!
Hatred unto death -- it is that hatred, according to the Jewish idea, as it has been
trumpeted forth to the Jews down from Sinai against all non-Jews, it is the "quietly
smoldering hatred imbibed with mother's milk, which is taught and nourished in the ghetto
and the synagogues" (Neophyte-Weinjung, cited by Athanasius Fern, page 17) and has been
precipitated out not only as an essential component of perhaps a minority within Judaism!
"The mass of modern Jewry in its hatred against the non-Jews today is just as blind and
ruthless as were the Old Testament Hebrews, striding with dry feet across the Red
Sea; the Orthodox Jew of the 19th century is even today still the same, filled
with fanatic bigotry, a weird being soaked in hatred of everything non-Jewish, just as was
the Talmud-Jew of the Middle Ages who was burned to ashes at the stake . . ."
(13)
But all the hate-songs of the Jewish festivals belong, in the final analysis, to that "great
Jewish hatred" which Cheskel Zwi-Klötzel adorned in the following classic words in
the Janus(14): ". . .Just as we Jews know of any non-Jew,
that he somewhere in a corner of his heart is an anti-Semite and must be
(384) one, so is every Jew, in the deepest foundation of his
being, a hater of every non-Jew. I well prevent myself from saying 'anti-Christian,' or
something similar, for perhaps our hatred is mildest toward Christianity, because
in the Christianity of today we need not see a foe(15).
Whoever among us is not spiritually and intellectually castrated, whoever isn't too
impotent to hate, he shares this hatred! Let it be gladly admitted that it goes against
the grain of many a man, but that is only a proof for the vital potency of this hatred! I am
not authorized to speak in the name of Judaism; perhaps I have never exchanged a word with
Jews over just these things; but this custody [of words] is of purely legalistic form, in
reality there is nothing as alive in me as the conviction of this, that if there is anything
at all which unifies all Jews of the World, it is this great sublime hatred. I believe
I must do without tracing out any sort of scientific basis, perhaps of an historical or
psychological nature. I feel this hatred, this hatred against something impersonal,
intangible, as a portion of my nature that has ripened in me, for whose growth and for
whose development I must call a natural law responsible. And for that reason it seems
shameless to be ashamed of this hatred, as a part of nature, and base and mean, to
hide it. . .
No one can question the fact that a strong Jewry is a danger for everything that
is non-Jewish. All attempts of certain Jewish circles to prove the contrary must be
(385) described as cowardly as they are comical. And as doubly
deceitful as cowardly and comical!
The reproach was made to the Jews of the Middle Ages, that they drew all gold to themselves
and did not give it back out again. Of course one could help oneself easily -- with violence.
The Jews of the present are doing exactly the same thing with spiritual gold,
we shall see whether it is possible for Germany to take it away from them. Whether we have
the power or not, that is the single question which interests us, and for that reason
we must strive to be and to remain a power. . .
Jewry can only be overcome spiritually! Become strong in non-Jewry, stronger than we are
in Jewry, and you shall remain the victor!"
Now one must beware of positing hatred as the sole foundation of ritual-murder. We are
thoroughly aware that it may require the research labor of entire generations to find an
unambiguous, satisfying solution. To a much stronger degree than till now, for example,
Jewish philosophy must be taken into account; Johann von Leers has performed the
service of having made the research of ritual-murder aware of this path, in that he points to
the work of the Jew Oskar Goldberg(16). Yet before we
accept these attempts at interpretation, which perhaps will assist in guiding [us to] the
solution of the whole problem, it is necessary once again to summarize, step by step, the
results attained up to now under definite perspectives.
As has emerged from the collected historical evidence, the Jewish blood-laws find their
application first and foremost during the Purim and Pessach revenge-festivals,
without our wishing to say thereby that they were not applied at other times of the year!
It is striking that in the places at which the blood-toll was imposed,
(386) a large number of foreign Jews surfaces before the blood-murder, as if these
had received secret instructions to be present at the performance of the ritual-slaughter
as representatives of other Jewish communities.
At the ritual-crime of Lincoln of the year 1255, a ramified
murder-organization is already recognizable; the strands extend to London -- a
generation later all the Jews of England had to be arrested due to other crimes! In more
recent days these connections allow themselves to be more acutely recognized. On the evening
before the Jewish "Atonement" holiday of 1875, numerous foreign Jews, among them a
ritual-slaughterer, had arrived in Zboró (Hungary) in order to seize the already
decided-upon victim; in 1877, on the occasion of the double ritual-murder of
Szalacs (Hungary), according to the statement of a coachman not fewer than 40 Jews
from abroad arrived, and in Tisza-Eszlár, whose Jewish population already consisted
of perhaps a seventh of the total, the crowd of foreign Jews was nevertheless conspicuous
when Esther Solymosi had disappeared. Likewise, in 1895 in Hungary, a girl,
the small Juliska, was ritually-slaughtered; on this day (6 September) three
wagon loads of Jews, among them a schächter, arrived! On the evening after the
vanishment of the boy Cybulla in Skurz, on 21 January 1884, numerous
foreign Jews assembled in the presence of the manager, where then the whole night through a
striking level of goings-on prevailed. In Polna the murder gang found a hiding place
with the Rabbi and in the Jewish school -- already there was reference to the role of the
"limping" Jew! Konitz was teeming with Jews when Ernst Winter was ritually-slaughtered.
Six foreign schächter had arrived, but in front of the house of a Jewish resident,
ten foreign Jews, probably cult officials, were noticed, and the station assistant of
Konitz later stated under oath that there had never been so many Jews to arrive in the
place, as around the time of the murder of Winter. -- A conversation of the Rabbi
Kellermann had been overheard: ". . .that so many devils are crawling around here?" --
". . .that of course nothing will get out. . ." At the time of the fair of Lobsen, on
31 March (!) 1913, when the small Kador disappeared, a large number of mostly
Polish-speaking Jews had turned up in the near vicinity, and in (387)
Kiev, the remote property of the Zaitsev brickyard, which was occupied
only by a few families, offered a simply ideal place of concealment.
In almost all cases, the victim is surveiled and selected in accordance with a plan. In
Tisza-Eszlár they thought to have especially free rein when the "lot" was tossed upon
the child of a widow living in the most penurious conditions. In Corfu the foster
child of the Jew Chaim Sarda, the little Maria Desylla, had never been
entered into the Register, and if her kidnapping had not been noticed, she could have been
eliminated without attracting much attention. In the same year in Xanten, a stunningly
beautiful boy, Johann Hegmann, fell into the net -- he was lured into a Jewish store!
In Polna the vagabond Hilsner chased after both his victims for a long time in
pursuit of the instructions of his taskmasters in Prague or Vienna; Agnes
Hruza, moreover, was visited and "given the once over" in her living quarters in
Wieschnitz shortly before her death by unknown Jews. Ernst Winter was surveiled
by his Jewish dance class acquaintances in Konitz; this victim therefore also seemed
particularly suitable, since the parents lived outside the area and could not immediately
order inquiries made. Young people working as servants, who no longer were able to live with
their parents were in especial danger -- we recall the victims about whom Géza v. Ónody
and Theodor Fritsch reported! The "lot" finally fell to the little Andrusha in
Kiev, who in order to procure the still missing powder for the gun presented to him by
Jews, ran into the clutches of his slaughterers.
The ritual-slaughter act, performed according to an exactly defined rite, is supposed to
occur -- as the act of sacrifice -- before the eyes of all Jews "invited" to it,
according to Rohling(17); thus, according to the testimony
of the young Scharf, during the ritual-slaughtering of Esther Solymosi, the
Tisza-Eszlár synagogue was nearly filled up with foreign Jews, when the girl was led
to sacrifice by the beggar-Jew Wollner ("and when she refused, he seized her by the
(388) hand and led her out of our apartment")! In Konitz
the worker Masloff heard the din of voices of numerous people and in between a
gurgling sound at the murder-cellar of the Levy property during the slaughtering of
the gymnasium student; in the building of the Jewish Zaitsev brickyard in Kiev,
numerous Jews were already living there already days before the blood-murder, among them the
representative of the schächter-dynasty and Zaddik ("holy man") Faivel
Schneerson, "at the naming of whom the accused Beilis wiped the sweat from his
brow." The slaughter was in all probability carried out in the shed, which then later
suddenly went up in flames during the machinery of investigation, which was put into
suspiciously slow operation. Father Thomas and his servant bled to death within view
of the heads-of-family who had come together in Damascus for the celebration of the
Purim festival. -- there were seven, but the number seven has a "holy"
character for the Jews! At the horrific, in its details scarcely to be described torture and
slaughter of the three-year-old Ivanov in Welish (1883), a half-hundred
Polish Jews were present. At the house of the Head Rabbi Copinus in Lincoln,
the executioners of the eight-year-old victim formed a "Justice Court" in 1255 and
gloated over the inhuman tortures. The small Andreas Oxner, "Anderl von Rinn," was
likewise layed upon a sacrifice-stone and bled to death in the presence of the Jews who stood
around him. In 1529 at Bösing, the Jews were "invited" to be present at the
ritual-slaughter of a nine-year-old child -- "and then each one of the Jews stabbed the
little child for a while". . .in 1540 Jewish dealers stood around the boy Michael
Pisenharter from Sappenfeld who had been bound to a pillar and flayed. In
1598 a four-year-old child was ritually slaughtered in a Podolia village, at
which the "leading" Jews of the region were present. . .During the horrible "sacrifice" of
little Simon of Trent in the house of the Rabbi Samuel, according to the Jew
Angelus ("Angel") "all the Jews stood around the child, who was stretched out upon
a board placed above a small container."
The society of the sacrificers is supposed to consist only of reliable people, who
see something sacred in the act (389) and -- can keep
their mouths shut! For this reason, women, youths, and children are not supposed to be drawn
into the actual act of slaughter. In the year 1452 the adolescent son of a Jewish
physician had been present at the slaughter of a two-year-old child and had even enjoyed some
of the fruits which had been dipped in the blood of the victim: "and for him it was as if his
intestines wanted to be heaved out of him. . ." Throughout the years this picture of horror
pursued him, until he made a complete confession and converted to Christianity
(18). In Easter time of 1540 a Jewish child reported about the torture of little
Michael: "This dog howled for three days long. . ." The five-year-old son of the Jew
Abraham blabbed out to a shocked court about the death of Andreas Takáls. The
offspring of the temple servant Scharf in Tisza-Eszlár threw the Jewish stage-
direction into confusion! Through the keyhole of the synagogue, Moritz Scharf had
seen and was so stunned by the sight, that he broke down and before the examining judge
Bary, gave to the protocol a comprehensive report, and a Konitz Jewess wrote
that letter in which, in contrast to her racial comrades, she maintained that this indeed
was murder!
"And your death shall be with a blocking of your mouth like a beast, that dies and
has not voice or speech." Gruesome tortures precede the actual slaughtering. In the Trent
ritual-murder trial of 1475, the Rabbi Samuel testified that it is necessary
that the victim give up the ghost while being tortured; otherwise the blood is no
good! (Est necesse, quod ille puer moriatur in tormentis; aliter ille sanguis non est
bonus.) [It is necessary that that boy should expire in torment; else that blood is not
good.] In this case the victim, "ille puer," the boy Simon, was stabbed with
needles and portions of his flesh were ripped away with tongs while he was fully conscious,
at which [events] they spoke and sang in Hebrew: "So may all the enemies of Israel be
destroyed. . ."
We do not wish to let those images of the horror arise again: the stabbed and cut up body
of the victim resembled, for the most part, (390) a single
wound -- "and the entire body so badly abused, that itself it seemed to be one entire
wound. . ." : On the body of the seven-year-old Simon Kierelis, tortured to
death in Vilna in 1592, over 170 wounds were counted -- aside from the many
piercing wounds which Jewish executioners had inflicted upon him under the nails of his
fingers and toes; the corpse of a five-year-old boy, discovered in 1826 on a highway
near Warsaw, showed over 100 wounds as signs of the withdrawal of blood. . .
The victims have often been sexually abused, such as Ludwig van Bruck, in
1429; Szydlov in 1597; Andreas Takáls in 1791; even this
is to be understood as a symbolic act.
Then the schächter gets to work; in his capacity as designated Jewish cult
official, he reads out a prayer of praise, part of it before and part of it following
his "holy act," in which he promises sacred silence and vows to God to that he will perform
(19) the same act -- daily, if he can.
In most cases, as for example in Damascus (1840), the act of slaughter occurs
approximately at sundown; it is the time for which (Exodus 12: 6) the slaughtering of
the "Paschal lambs" is prescribed. . .
In Kiev Faivel Schneerson surfaced, and in Polna Hilsner
himself performed the slaughter in both ritual-murders after the ritual-slaughter knife had
been delivered to him from outside the area; the so-called "crooked" Jew, that Galician
monster who then surfaced again a year later in Konitz, would probably not have been
one of the lower cult officials, such as a precentor (cantor), schächter (schochet)
[ritual-slaughterer; the second term, schochet, is Hebrew], or circumciser
(mohel), but rather, to judge by the fearful anxiety with which [making] further
statements about his person was avoided, and the deference shown to him, a very highly-placed
"personality" who had been sent for the supervision of the ritual and who possibly
was in contact with those Hassidic "holy men" to which group the Schneersons also
belonged. -- The witness Marie Pernicek, who had given her evidence concerning these
Jews to the protocol, (391) was poisoned
(20). In Damascus, the Rabbi Moses Abu-el-Afieh had been present at both ritual
killings, and the Károlyer Rabbi was consulted for the nocturnal ritual-slaughter of
Andreas Takáls in 1791. The Jews retreating through the Inn Valley in 1462
had brought along a rabbi, and the ritual slaying of Simon of Trent in 1475 and
of Hugh of Lincoln in 1255 were performed in the houses of rabbis. Even these
few examples suffice to show that at all times the ritual act of slaughter was and is
most carefully supervised.
Often, the schächter of the surrounding area arrive at the place of slaughter
together; in Konitz, for example, it was proven that not fewer than six outside
ritual-slaughterers appeared at the time of the blood-murder of Winter; in the case
of Damascus, where apparently a schächter was not immediately reachable, the
Jewish barber was sent for! In Tisza-Eszlár, an eyewitness, the young Scharf,
likewise discovered several schächter had appeared from the surrounding
area.
A man who, in his native Hungary, had come to know this murder pestilence in all its
manifestations, the Knight Georg von Marcziányi, wrote the following about the Jewish
ritual-slaughterers: "Despite all of the enlightenment and all the humanitarianism-pap of the
19th century, which has become a very effective slogan for a millennium of superstition and
fanatic religious hatred, so that it has darkened the progressive spirit of the times with
its kosher prejudice, like spider webs obscure with their network of threads the window nooks
of seedy apartments, the Jewish ritual-slaughterer has remained a ritual-slaughterer: a
traditional creature from out of gray antiquity, with long peyes [earlocks, which
Orthodox and particularly Hassidic Jews believe to be prescribed by Mosaic Law],
grease-dripping kaftans, and full of the most bigoted superstition."
(21)
The circular cut of ritual-slaughter carves the tissues of the neck down to the cervical
vertebrae and simultaneously the large neck vessels which lead to the brain, exactly in the
same way that the Jewish ritual-slaughterers of cattle still to this day slaughter the
(392) unstunned beast. The non-Jew, too, is of course merely
an animal, which receives its ritual consecration only through the fact that it is offered
to Yahweh as a pleasing sacrifice! "In order to execute the act of ritual-slaughter," says
the Jewish medical officer Dammann in his Gutachten über das jüdische
Schlachtverfahren [Expert Opinion Concerning the Jewish Procedure of
Ritual-Slaughter] (Hanover, 1886), "the schächter stretches the skin of the
neck with his left hand and quickly makes a cut somewhat below the larynx, through the tissues
of the neck with the razor-sharp knife held in his right hand -- so deeply, that he
penetrates to the vertebral bones. By the same (cut), the skin, the windpipe, the esophagus
(gullet), the veins and arteries, as well as the nerve trunks which accompany these large
vessels, are completely severed. In the beginning, the blood streams out massively from
the opened vessels, then gradually more sparsely. . ." Dr. Steiner, as an example,
who as the chief doctor saw the body of little Hegmann in Xanten on the evening of 29 June
1891, was convinced "that was a very sharp, large instrument with which the crime must
have been done," since all parts of the neck down to the cervical vertebrae had been cut
through.
In the Polna ritual-murder trial of 1899, according to the existing protocols,
the court physician Dr. Prokes in Kuttenberg determined that the ritual-slaughter cut
could have been performed only by an expert hand and only with a long, sturdy, and very sharp
instrument which left behind completely smooth wound edges and thrust down to the cervical
spine. The second forensic expert witness, Dr. Michalek, reached the same
conclusion.
This method of killing makes possible a complete running out of the blood from all
blood vessels, since the heart still continues to keep the blood moving even after the neck
is cut: the blood is, so to speak, pumped out of the body through the opened arteries until
death by exsanguination intervenes. While the autopsy of those who died [as victims] in the
usual types of murder cases yield the finding that the blood in the blood vessels is still
present aside from that which ran out directly through the fatal wounds, the bodies and/or
body parts of the victims who bled to death under the ritual-slaughter knife show themselves
to be absolutely empty of blood! As we have seen, this evidence, confirmed by
plentiful, strictly objective medical expert opinions in many centuries, stands unshakably
firm (393) and can in no way be impaired or reduced in its
significance: to the murderers, what matters is gaining the blood of their victims, without,
insofar as it is possible, leaving any behind. The blood flowing out is caught as carefully
as possible; thus, at the scene of the slaughter of Agnes Hruza in the Brezina Woods
at Polna, only the most insignificant traces of blood -- spatters -- were to be
discovered, according to official findings. The traces of blood in the barn at Xanten
proved to be merely traces of secondary blood from the child's body having been dragged there.
The blood of Esther Solymosi, according to the testimony of the young Scharf,
flowed at first into an earthenware plate (more probably a bowl), which then was emptied
into a saucepan; the blood of Father Thomas was caught in a large bowl "without
there having been a drop lost" (protocol statement of the barber Soliman). The blood
of the servant, Ibrahim Amara, was poured into a large white bottle from out of a
copper bowl by means of a tin funnel (testimony of Murad-el-Fattal). The blood of the small
Simon of Trent filled "one and a half pots" (unam scutellam cum dimidio). In
the year 1235, on Christmas Day, Jews of Fulda collected the blood of the five
(!) children of a miller in prepared pouches; in 1267 the ritual-slaughter victim, a
little girl, was layed upon linen which had been folded over several times and, according to
the same collection of documents, her blood was caught up by the bedding (Aronius). In
1452 the blood of a two-year-old child killed at Savona flowed into ritual
containers, like the blood of the ritually-slaughtered "Anderl of Rinn" in 1462. The
blood of the nine-year-old Maißlinger, tortured to death in Bösing on Ascension
Day of 1529, was sucked out from the body by means of quills and small "Röhrle"
[tubes] and collected into bottles. Likewise collected in bottles was the blood of the
three-and-a-half-year-old Russian nobleman's son, who had bled to death on Good Friday
1753 in the vicinity of Kiev under [the knife of] his schächter. . .The
Jewess Ben-Noud found a large brass vase in the house of relatives, "which the Arabs
call a laghen," totally filled with blood after she had noticed a short time before
the bodies of two ritually-killed boys hanging on the roof! -- And these few examples can be
multiplied.
According to Lyutostansky, (Die Juden in Rußland [The Jews in Russia]),
the Polish Jews also employed so-called rolling barrels in order to obtain the blood of
their (394) victims. This will always have been the case when
no Schächter was available. The victims, mostly children, were tied up and then
rolled back and forth for a long time in barrels which were densely outfitted with
nails, knives, and other sharp objects, until the completely cut and pierced body had given
all its blood. This procedure was also generally known in the Orient and was never requited!
For Germany, we can detect one case where Jews employed this procedure: it was the
Breslau child-murder of the year 1453(22).
It has to be striking that the Jewish murderers, who otherwise acted so shrewdly, did not,
in one single case in all these centuries, get rid of or hide the bodies of their
ritually-slaughtered victims so that there were no remains, be it by burying or burning, so
as to erase the traces of the crime, but on the contrary, disregarding any precautionary
measures, they did not trouble themselves further, and indeed, actually put them on public
display! At most, they sunk the bodies in swamps, canals, lakes, or in the sea. Thus a
stabbed and cut child's body was discovered in 1244 at the cemetary of St. Benedict
in London, and in 1247 the cut-to-pieces body, empty of blood, of the
two-year-old Meilla was thrown into the city ditch of Valréas. The abused body
of the schoolboy Conrad was found in a Thuringia vineyard in 1303; in 1503,
D. Johann Eck saw near Freiburg the child's body which had been discovered "in the
woods"; a peasant woman found the little Maißlinger among thorn hedges in 1529,
and in 1590 and 1592 ritually-slaughtered children's bodies were come upon,
lying in the open, in the small town of Szydlow and in Vilna; in 1744,
a father found his abused and ritually-slaughtered child lying on a tree trunk in the
Kaltener forest at Eppan (Tyrol). In 1826 a boy's body, drained of
blood and disfigured, was lying on a highway near Warsaw. The corpses of the Hungarian
Szabó children were squeezed into the box of a fire engine in 1877. The
mutilated body of Franziska Mnich (1881) had been hurled into a forest ravine!
Thrown into wells (395) were, for example, the bodies of the
victims in Lincoln (in 1255), Überlingen (Baden, 1332),
Damascus (in 1890), Kaschau (1891). The bodies of Father
Thomas and of his servant were dismembered and tossed into a sewage canal of the
Jewish Quarter; the young Hungarian woman Sipos was pulled out of the Türr-Canal in
1879; the dismembered corpse of the boy Cybulla in Skurz was found
under a bridge outside of the village, after the schächter Josephson had been
observed there in the gray of morning with a heavy sack on his back; the body of the little
Johann Hegmann was layed upon the hay of a barn in Xanten so challengingly,
that anyone who walked through the barn door absolutely had to come across it! In Corfu
the mutilated body of Maria Desylla was set down in a hallway. The corpse of Marie
Klima, discovered in the Brezina Woods, and of Agnes Hruza, were covered only
superficially with brushwood, in the direct vicinity of a heavily used path. The torso of the
gymnasium student Winter was sunk in a city rinse basin; other body parts were found
scattered all across the entire area of the city! The mutilated corpse of Helene Brix
disappeared into the Neuendorfer Lake in 1910 near Stettin, and in 1911
the empty-of-blood body of Olga Hagel was pulled from the Breitensteiner Lake (West
Prussia); in 1912 someone stumbled upon the blood-emptied body of the merchant's
apprentice Stanislaus Musial in front of a house in Posen in the early morning
hours of the first day of the Pentecost holidays; the dismembered and blood-empty corpse of
the twelve-year-old Elma Kelchner was stuffed in a sack and set down upon open land
in Ludwigshafen, and in 1911 the cut-up and blood-drained body of the little
Andrusha had been displayed, so to say, publicly in a clay pit in Kiev: "The
body was not hidden, but on the contrary, to a certain degree publicly displayed, as
if they wanted to say: here, see, we have the power! We will prove it to you! Who dares to
come up against us? We are all-powerful. . ."(23)
Go to Summary/Page 2
Back to Table of Contents
|