NATURALLY, here we get a number of juridically decided cases, as might be expected.

1603. Verona. A Jew was tried on a charge of killing a child to get its blood for an infamous purpose. He was acquitted. The sentence of acquittal, dated 28th February, 1603, given in full in the Jew Roth's The Ritual Murder Libel and the Jew (p. 78), released the accused "because the Hebraic rite abhors the shedding of blood" and "various Princes held this rumour of the use of blood to be vain and false." We hold that such absurd reasoning as an excuse for acquittal is clear proof that the Court was bought.

1670. Metz. As this was a very strongly established case, one does not find any mention of it in Strack's book in defence of the Jews! A three-year-old boy was lost by his mother on the way to a well. The boy was wearing a red cap, and witnesses had seen him carried away by a Jew mounted on a horse. This Jew was Raphael Levi. At first, the boy's body could not be traced. The Jews, becoming frightened, spread the report that wolves must have killed him in the forest. The forest was searched and eventually the head, neck and ribs of a boy were found, together with clothes which were identified as the missing boy's, red cap and all, by the boy's father. But as these clothes were neither torn nor bloody, it was concluded that the wolf story was a "blind," and then witnesses came forward who had seen Raphael Levi with the boy in such places and at such times as to remove all doubt of his guilt. Levi was sentenced to death by the order of the Parliament of Metz, and was burned alive. Authority: La France Juive, by Drumont.

1698. Sandomir, Poland. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew, p. 24. The highest tribunal in the land, that of Lublin, condemned a Jew for Ritual Murder, the local court having exculpated him.

1748. Duniagrod, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.

1753. Pavalochi, Poland. Jews condemned for Ritual Murder by Episcopal Court. Mentioned by Roth.

1753. Zhytomir, Poland. In this case, a three-year-old boy was murdered; Jews were tried by the Episcopal Court of Kiev and condemned to death. A painting supposed to commemorate this murder is even now visited by pilgrims to the Carthusian Monastery at Kalwarya near Cracow. Authority: The Jew Cecil Roth, in Ritual Murder Libel and the Jew, p. 25.

Of course, the Jew Roth denies that the cases quoted were Ritual Murders.



AMONG these are the famous cases at Damascus, 1840; Tisza Eszlar, 1882; and Polna, 1899. In this century, the Jewish Money Power had obtained control over the finances of many European countries, and the reader will see for himself how it was exerted on Rulers, Governments, Courts and "public opinion" whenever the Blood Accusation was brought against the Jews.

1823. Velisch, Russia. On Easter Sunday, a 2�-year-old boy disappeared. His body was found in a marsh one week later; there were punctured wounds all over the body and the skin was scarified. There were wounds of circumcision; the feet were bloody and a bandage had been tied around the legs. The body had been undressed, washed, and again dressed. No blood was found near the body, which was drained of blood. Doctors gave evidence on oath that the child had been tortured to death. Some years later, five Jews were arrested together with three Russian women who had become Jewesses; these three women confessed that they had, one week before Passover in 1823, been made drunk by a Jewess who kept an inn and that the latter had bribed one of them to procure a boy. One of these converted Jewesses described how the boy had been forcibly circumcised by the Jews and rolled about in a barrel until his skin was scraped all over. The boy had been taken to the school where a number of Jews were assembled, laid in a trough, and all present had made stabs with a nail in his side and temples. When the boy died under this torture, his body was taken to a wood by two of the converted Jewesses; and the third woman took a bottle of the blood of the boy to the Jewess innkeeper aforesaid. Next day, the Rabbi's wife took the three women again to the school where the Jews were gathered; bottles were filled from the trough by means of a funnel, and the Rabbi dipped a nail into the blood and dropped a little onto a number of pieces of cloth, one piece of which was given to everyone present. The case went to the Imperial Council at St. Petersburg, all the lower courts which dealt with the case having found the Jews guilty. The Imperial Council reversed the verdict and, on 18th January, 1835, the three Russian Jewish convert women were sent to Siberia whilst all the Jews were acquitted of the crime! Authorities: Recorded in the Jewish Encyclopedia, 1903, Vol. III, p. 267; described in Der Stürmer, May, 1934.

1831. St. Petersburg. The daughter of a non-commissioned officer was the victim in this case. There were five judges, of whom four recognised the ritual character of the murder. The Jewish murderers were transported to Siberia. Monniot says the facts of this case are not contested.

1840. Rhodes. On the eve of Purim a small Greek boy was missed; he had been seen entering a house in the Jewish quarter; after that he was never seen again. It is interesting to note that the time of this event was the same as in the famous Damascus case, which see. Yusuf Pasha, Governor of the island, took depositions of witnesses and sent to Constantinople for instructions as to what to do next. Meanwhile, "at the instigation of the Greek clergy and the European consuls" (admits the Jewish Encyclopedia, 1905, Vol. X, p. 401) the Jewish quarter was blockaded and the leading Jews arrested. The Austrian Consul, however, supported the Jews, Austria being in need of loans from the Rothschilds. But "owing to the efforts of Count Camondo, Cremieux and Montefiore" (to quote again from the Jewish Encyclopedia) "a firman was obtained from the Sultan which declared all accusations of ritual murder null and void." The Jews were released! Now Camondo, Cremieux and Montefiore were all rich Jews. Cremieux and Montefiore figure in the Damascus case, which see. Count Camondo "exercised so great an influence over the sultans Abd-al-Majid and Abd-al-Aziz and over the Ottoman Grand Viziers and ministers that his name became proverbial. He was banker to the Ottoman Government...." (All this is from the Jewish Encyclopedia, 1903, Vol. III, p. 521) There cannot be a shadow of doubt that the proceedings in this case were stopped by the force of the Jewish Money Power, in spite of all the efforts of "the Greek clergy and the European consuls." Authorities: M. P.-N. Hamont in Egypt under Mehemet Ali, and the Jewish Encyclopedia as cited.

1840. The Damascus Case.

This case, now almost completely forgotten by Democracy, convulsed Europe for a considerable time owing to the agitation induced by the Jewish Money Power which left no stone unturned to misrepresent and vilify the individuals responsible for bringing the Jews to justice.

Achille Laurent, a Member of the Societe Orientale, brought together the full details of the trial of the culprits as reported in Arab newspapers at the time, and he published the whole facts of the case in Relation historique des Affaires de Syrie, 1840-1842 (Historic Account of Syrian Affairs, 1840-1842), which was produced in France as a Yellow Book in two volumes, in 1846.

The Jewish Festival of Purim fell on 15th February, 1840. Father Thomas, a Catholic monk disappeared in Damascus on 5th February. His servant went to look for him and disappeared also.

The French Consul, Comte Ratti-Menton, began to make enquiries, and got the Sherif Pasha to investigate. After a while seven Jews were arrested. They confessed, some after receiving chastisement with the bastinado, to having murdered Father Thomas for the sake of his blood. Four of them were promised pardon if they would speak the truth; these were Mousa Abou-el-Afieh, who became a Mahomedan, explaining that that was necessary before he could confess about the crimes of other Jews; Aslan Farkhi; Suliman, a barber; and Mourad el Fathal. They confessed very fully. Sixteen Jews were found to have been involved, and all were arrested.

Several of the Jews, including Mourad el Fathal, Mousa Abou-el-Afieh, Isaac Arari and Aaron Arari, described how the blood was required and collected from the cut throat of the victim to send to a Rabbi for use in preparing ceremonial bread (pains azymes).

The Grand Rabbi was brought before the Court of Investigation; his name was Yakub el Entabi. He was required to listen carefully to the examination of Mousa Abou-el-Afieh, and to the answers of that Jew, and to confirm or deny each statement made by Mousa. In this way, the Rabbi admitted that blood was required for the ceremonial bread. He also confessed to having received Father Thomas's blood.

According to the Turkish custom, the bastinado was freely applied to make the Jews speak. The Jewish Money Power has endeavoured to make the world believe that it was only the torture which enforced confession from innocent men.

Unfortunately for the Jewish Money Power, one of the questions asked was about the place where the remains of Father Thomas had been disposed of; and the remains were found where the prisoners said they were – that is, in a covered conduit. These remains were identified by European doctors as being those of Father Thomas.

Further, the wretches confessed to serving Father Thomas's servant in the same way, i.e., cutting his throat, collecting his blood, and disposing of the remains, this time in a latrine.

No amount of bastinado or torture could wring from an innocent man information as to the whereabouts of the remains of the victim of a murder.

We spare the reader the sickening details of the crime according to the confessions and admissions of the depraved Jewish murderers; long extracts from the trial's proceedings can be obtained in the following French book: Le Crime Rituel chez les Juifs, by A. Monniot, prefaced by the celebrated Edouard Drumont, 1914, from P. Tequi, 82 Rue Bonaparte, Paris, price 10 francs. This book shows that the confessions made by the culprits agreed in every detail, and that the questions they had to answer were not "leading questions".

Fourteen Jews were found guilty, and ten were condemned to death, two having died.

Our business is not to horrify; it is to expose the methods of Jewish intrigue and corruption which were used to conceal the guilt of the culprits in fear of the natural reaction of the Gentile to the facts if they became generally known.

As soon as the first reports of the case reached the West of Europe the Jewish Money Power rose like one man to try and cover the obvious tracks made by the obvious criminals. Money can, as we know only too well, accomplish wonders on a democracy as also on the findings and policy of Eastern (and alas! often also Western) potentates.

It will perhaps be best to deal with each of these matters separately:

1. The Press Agitation. This was on the usual Jewish lines; Ritual Murder was "a Gentile invention"; Comte Ratti-Menton, the French Consul, who had insisted on the investigation, was attacked from every angle; the Jews were being persecuted, and so on and so forth.

2. Agitation by Public Meetings. For example, in London, the gullible democracy was induced to flock to a big meeting at the Mansion House in London, there to denounce the Blood Accusation of which they knew nothing at all, and to offer the Jews the sympathy of the British Nation! Paris, New York, Philadelphia and other towns followed suit!

3. Bribery of the Khedive of Egypt by Money. The rich Jews, Moses Montefiore in England, Cremieux and Munck in France, went off hotfoot to the East. They applied to the Khedive of Egypt, whose regime included Damascus, for a revision of the sentence. He was offered and accepted a huge sum of money and released the condemned Jews.

Note the result. The Jews proclaimed everywhere that the Khedive had reversed the verdict! He had done nothing of the kind. There was no reversal and no re-trial. The words of the Khedive's firman which he issued to release the Jewish murderers give the whole thing away:

"From the account and demand of Messrs. Moses Montefiore and Cremieux, who came to us as delegates of all Europeans professing the religion of Moses, we have recognised that they desire the liberation and safety for the Jews who have been detained or who have taken flight in the case of the examination of the affair of Father Thomas, monk, missing in Damascus; he and his servant, Ibrahim.

"And as, because of their numerous population, it would not be convenient (convenable) to refuse their demand and request, we order that the Jew prisoners shall be released and that the fugitives be given safety for their return. And you will take all possible measures that none are badly treated and that they are left undisturbed everywhere. Such is our will. Mehemet Ali."

He released the Jews therefore because of the numbers of Jews in the population . . . and undoubtedly for cash received. He knew their guilt, and never denied it. Yet the Jewish Encyclopedia (1903, Vol. IV, p. 420) actually ventures to assert that the three rich Jews secured from the Khedive a "recognition of the innocence" of the condemned men. The Khedive's price for releasing them is stated to have been half a million piastres. A converted Rabbi, Chevalier P. L. B. Drach, wrote in his The Harmony between the Church and the Synagogue (1844, Paris, p. 79): "Money played a great role in this business."

4. Bribery of the Sultan. Having won the first round with the Khedive, the Jew Montefiore went on to see the Sultan of Turkey, and secured from him a decree that the Blood Accusation was baseless and that the Jews henceforth were to be on the same footing in the Sultan's dominions as other non-Muslims. The price of this was a huge bribe from the House of Rothschild.

The Sultan Abd-ul-Mejid's firman said "that a thorough examination of the religious books of the Hebrews has demonstrated the absolute prohibition of the use of either human or animal blood in any of their religious rites. It follows from this defence that the charges against them and their religion are calumnies." This, as shown in Chapter III, is mere sophistry, but even in 1936 a Miss C. M. Finn had the effrontery to bring forward the firman as "evidence" that the Blood Accusation is false; this was in a letter to the Jewish Chronicle, 2nd October, 1936.

The wording of the firman is quoted in the Jewish Encyclopedia, Vol. I, p. 47 (1906).

On his way home, Montefiore tried to get an audience with the Pope, Gregory XVI, but was refused an audience.

5. Attempted Bribery of the French Consul. Comte Ratti-Menton, the French Consul who had shown such determination in having the ritual murderers dealt with, and who was a most upright man, wrote to the Sherif Pasha on 22nd April to say that the Jews had, through the Austrian Consulate, offered him half a million piastres to have the evidence suppressed. Needless to say, when this honourable man was found incorruptible, the advocates of the Jews got busy as stated above to besmirch his reputation. Thiers, the French Foreign Secretary, replying to Jew-inspired attacks on the French Consul Ratti-Menton, stated in the Chamber of Deputies, 3rd June, 1840, "Let it be known to you, gentlemen, I repeat it, that in all the Chancellories the Israelites are in insistence for that affair and our Consul can lean only on the Minister of Foreign Affairs for France. A French agent who is in his right will always be protected against all influences, whatever they may be." M. Thiers also said that the Comte's superior officer, M. Cochelet, Consul for Egypt, approved of his subordinate's action and that the English Consul was of the same mind.

6. Bribery of Austrian Diplomats. Throughout the proceedings, the Austrian Consul supported the Jews against the charge of ritual murder. Here, from a Jewish source, is the reason, duly confessed:

From The History of the Jews in Vienna, by the Jew, Max Grunwald, 1936 (Philadelphia), pp. 228-9:

"Following the policy of the House [of Rothschild] in other countries, where it obtained privileges for the Jews in return for loans – in Rome, the abolition of the Ghetto, and in England, Jewish emancipation – Solomon [Rothschild] obtained from Metternich concessions to the Jews in legislation. It was he who influenced the Chancellor to take a favourable stand in the Damascus blood-accusation case of 1840."

There you have it; Rothschild's money power; the Austrian Chancellor, Metternich; the Austrian Consul at Damascus; the Consul's attitude towards the Ritual Murder charge. A continuous chain of Jewish corruption by Money.

7. Suppression of the Reports of the Trial. We have already mentioned in the second paragraph of this description of the case the record of the trial published in Achille Laurent's book. This book cannot now be obtained anywhere. Gougenot des Mousseaux, however, had printed a very full account of the trial (taken from Laurent) in his work Le Juif, le Judaisme et la Judaisation des Peuples Chretiens, a work which earned for him the praise of Pope Pius IX who made him a Chevalier; and the writer has had a copy of this lent to him. But Gougenot des Mousseaux's book is now very rare, and the Chevalier himself died suddenly in mysterious circumstances nine hours after receiving a warning letter. Monniot, in a work; mentioned in the Bibliography (p. 56), has, however, made it easy for anyone who desires to read the details of the trial to do so.

But, the reader may ask, what about the official dossier of the affair? This naturally reposed in the archives of the French Foreign Office. But Desportes in his Mystere du Sang reported that under the Ministry of Cremieux (one of the Jews who went East to bribe the Khedive to release the ritual murderers of Damascus) it disappeared (in 1870)! As this report aroused comment, the Chancellerie made a declaration (5th May, 1892) that it was incorrect and that the dossier remained complete at the Ministry. However that may be, when Albert Monniot in 1913 desired to consult the documents themselves to assist him in writing his Le Crime Rituel chez les Juifs, he found that he was refused permission to peruse them. Whether they are still extant or not, therefore, we cannot tell; all we know is that the secrets of the Jew are well guarded. But not well enough, as I hope the reader will by now agree.

Sir Richard Burton, the great explorer and orientalist who was English Consul at Damascus 30 years after the Ritual Murder, studied the whole question of the Blood Accusation, and eventually wrote The Jew, the Gypsy and El Islam, of which I have the edition edited by W. H. Wilkins and published by Hutchinson in 1898. This work contains a damning indictment of the Talmud, and a list of Jewish Ritual Murders, but Wilkins in his Preface (p. x) writes: "In the exercise of the discretion given to me, I have thought it better to hold over for the present the Appendix on the alleged rite of Human Sacrifice among the Sephardim and the murder of Padre Tomaso (Father Thomas); the only alternative was to publish it in a mutilated form."

Let us follow therefore (1) the Book, (2) the Appendix on Ritual Murder.

(1) The Book. This is easy. It is well nigh unobtainable.

(2) The Appendix on Ritual Murder. What happened to it? This is what happened to it:

See D. L. Alexander versus Manners Sutton, King's Bench Division, 27th March, 1911, reported in The Times the following day. Herein D. L. Alexander, a Jew and President of the Jewish Board of Deputies was able to show that he had obtained an assignment of the manuscript from the surviving executors of Sir Richard Burton. The executors had sold them to a bookseller, who, in turn, sold them to Manners Sutton; and he (Sutton), not knowing of any assignment, made arrangements for the publication of the Appendix. D. L. Alexander brought the action to stop this publication from taking place, claiming copyright and delivery to him of the manuscript. The Jew won his case.

It remains only to say that Father Thomas's gravestone in the cemetery at Damascus bore (and presumably still bears) the inscription in Arabic and in Italian: "Here lie the remains of Father Thomas of Sardinia, Capuchin Missionary, assassinated by the Jews, 5th February, 1840."

1852 and 1853. Saratov. Two ritual murders are involved this time; one, a 10-year-old boy in December, 1852; the other, 11-year-old, in January, 1853. After a flood, both bodies were found on the bank of the Volga, pierced with many wounds. Eight years afterwards, two Jews, Schiffermann and Zourloff, were duly tried for these murders and convicted. They were sentenced to 28 years' labour in the mines, and they died during their imprisonment. This, being a juridically decided case, the sentence in which was passed for "killing two Christian boys and having made them endure marytrdom" by the Senate and submitted to the Russian Empire Council, is, of course, not mentioned in Strack's book! Authority: Monniot's Le Crime Rituel chez les Juifs, 1914, p. 257.

1880. Smyrna. Many Jews were massacred after a missing child's body had been found on the beach covered with punctured wounds at Passover. Authority: Moniteur de Rome, 15th June, 1883.

1882. The Tisza Eszlar Case in Hungary.

This is a nineteenth century case, where the prisoners had duly confessed, and where, after long drawn out proceedings, they were all acquitted as the result of the Organised Power of Jewish Money.

Esther Solymosi, 14 years old, disappeared on 1st April; the five-year-old son of the Jewish sexton told some women that his mother had enticed the girl into their house, whence she had been slipped by some Jews into the synagogue premises. This report came to the ears of Mrs. Solymosi, Esther's mother, who immediately reported to the police. An enquiry was set on foot, on 19th May, under Dr. Josef Bary, and it is largely from a book written 50 years later by Dr. Bary, who became President of the Supreme Court of Justice in Hungary, that the facts of the enquiry have come to light. This book is of over 600 pages, and is called A tiszaeszlari bunper (The Tisza Eszlar Murder Trial). These facts can also be checked from the diary of the Hungarian Minister for Justice of the period, Theodor Pauler, which diary had been kept in the Hungarian National Museum.

Another son of the Jewish sexton was Maurice Scharf, aged 14. He admitted that he had seen through the keyhole of the synagogue door that Esther had been murdered by certain Jews and bled white, her blood being collected in a vase. It was found by ocular view on the spot that the place where these events were said to have occurred was actually in sight to anyone looking through the keyhole. Witnesses also said they had heard cries from the synagogue on the day when the girl was first missing.

To test the veracity of the 14-year-old Maurice, the Judge told him that his tale could not be true as Esther was alive; the boy replied that "no one could be alive after being cut on the neck like that."

A number of Jews were arrested, and confessed that they had taken part in the ritual murder of Esther to get her blood for the Passover.

One would think that there would be little more to report.

But no! All Israel got to work with its Money Power, and the Press of every country in Europe was employed to throw calumny on the Hungarian Court and on Hungarian Justice. The Public Prosecutors were bribed and set to work to discredit the honourable Judge who presided over the Court. No stone was left unturned, no filthy corrupting action left untried, to defeat the course of justice; and the Jews won. Here are some of the minor methods by which the Jews with their money tried to confuse the issue:

1. By paying the debts of, or bribing the officials.

2. By offering Esther's mother a bribe to say that her daughter was alive and in a situation elsewhere. This was done by the Jew Reiszmann.

3. By trying to steal the Court records from the house of the Judge.

4. By altering the synagogue lock, so that it was no longer possible to see the place of the murder by looking through the keyhole.

5. By spreading reports that Esther had run away; or had been drowned. The Examining Judge caused the river to be dragged without result.

6. By arranging that a corpse should turn up and be "identified" as Esther's. On 18th June, a girl's body dressed in Esther's clothes, which were far too small for the purpose, was drawn out of the River Theiss by Jewish raftsmen. The mother denied that the corpse was Esther's although she recognised Esther's clothes. A committee of experts examined the body, and found that the hair and eyebrows had been shaved off, obviously to conceal identity. They also found that the body was that of a girl 18 years old (Esther was only 14) and that death was due not to drowning but to tuberculosis. It became so obvious that the body had been "found" for a purpose, that the Jewish raftsmen were interrogated; and they confessed that the corpse had been taken over by them from a Jew called Herschko, that it had been dressed in Esther's clothes, put in the river, and then "discovered" and landed.

It was found also that the body could not have been in the water over four days; that death could not have taken place more than 10 days previously. Esther had been missing for 78 days.

However, in spite of all this exposure of corruption, the Court found itself, as it were, an isolated unit in a hostile Europe; and the Jews were all acquitted!

Then it was found that on 21st July, 1883, Baron Bela Orczy, the Hungarian Minister, had visited Minister for Justice Pauler and had told him that Goldschmidt, the Budapest representative of Rothschild's, had demanded that the charges be withdrawn! At this time, debt-conversion was a serious matter for Hungary, and chiefly depended on the Rothschild Money Power. Later, Baron Orczy told Pauler that Goldschmidt actually demanded that the two Public Prosecutors who had made condemnation of the prisoners impossible should be decorated!

The sort of thing that had been "worked" against all the evidence may be explained by giving one example: In November, 1882, a new Committee of Experts was formed to make a further examination of the body found in the river five months before, and this committee declared that the findings of the former committee had no scientific basis, that the body was Esther's and that as the throat was not cut, it could not have been a case of ritual murder!

So ends a dismal tale of the foulest Jewish trickery to enable a few miserable degenerates to escape from well-merited punishment.

1891. Xanten, Prussia. A five-year-old boy called Hegmann was murdered, his threat cut and the body bloodless. "The Government did all in its power to suppress the rumour" of ritual murder (Jewish Encyclopedia, Vol. I, p. 645). The doctor who examined the body said (29th June) that: "The trace of blood appears as an after-bleeding." On 9th July, he retracted this and explained that his mistake was due to it being dark at the time of his examination! I think by this time the reader will guess what happened between 29th June and 9th July to his banking account. The Minister of Justice, de Schelling, was a Jew. The accused Jewish ritual slaughterer, who had been arrested, was acquitted.

1899. The Polna Case (Bohemia).

Agnes Hruza, 19 years of age, was murdered 29th March, 1899. On 1st April, her body was found in a wood with the head nearly severed from the body. In spite of this frightful wound, there was no blood about, although the body itself, of course, was almost bloodless.

A man called Peschak had seen a Jew Hilsner with two other Jews on the day of the murder on the spot where the body was found. Hilsner was arrested and tried; another witness testified that he had seen the prisoner very agitated on 29th March, coming from the spot where the body was found.

The Court, whilst recognising that Hilsner must have had accomplices, found him guilty and condemned him to death. He then confessed, and implicated two other Jews, but later retracted these statements, as also his confession. The two men produced satisfactory alibis.

By the Power of Jewish Money and the agitation it was able to raise, a new trial was ordered. Meanwhile Dr. Baxa, attorney for the murdered girl's mother, had in a speech in the Bohemian Diet, 28th December, accused the Government of showing partiality to the Jews in the way they handled this case.

Then, another girl's body was found, too decomposed to show the cause of death; this was the body of Maria Klima who had disappeared 17th July, 1898. Hilsner was charged with both murders when the case came on again in November. This time, a witness stated that at the time of the first murder, Hilsner had a ritual slaughterer's knife.

Dr. Baxa insisted that it was a case of Ritual Murder. The Court found the prisoner guilty, without however alleging ritual reasons, and the prisoner was sentenced to death on 14th November, 1900. However, the Emperor intervened, and the sentence was commuted to life imprisonment.

The prisoner's counsel at this trial was Masaryk, later President of Czecho-Slovakia, this work seems to have stood him in good stead in after life!

Hilsner was released from prison by the Marxists in the rioting of 1918; he died a few years later.



THE best known of these is the Beiliss case at Kiev, 1911-13. It will be noticed that there are several cases also in Germany at the time when the Jews were the supreme power there previous to Hitler's success.

1900. Konitz, West Prussia. A 19-year-old youth, Ernst Winter, was murdered in March. His body had been dismembered and parts of it were found in different localities. The culprits were never discovered, but two Jewish agents were sentenced to imprisonment for false witness and for the subornation of witnesses during the enquiry! The post mortem examination was said to have shown death due to suffocation, but the county physician had previously pronounced death to have occurred from loss of blood. A large assembly of foreign Jews visited the town the night of the murder and left next day. This case aroused the country against the Jews, and its description occupied 21 pages of the Jewish Encyclopedia.

1911-13. Kiev, Russia.

This is by far the most important proved ritual murder case of the 20th century and is generally known as the Beiliss Case.

In 1911, a 13-year-old boy's body was found at Kiev with curious wounds and drained of blood. A Jew named Beiliss was arrested on suspicion.

It was proved that the murder took place inside the premises of a Jewish brick factory to which only Jews had access. This factory contained a Jewish hospice with a secret synagogue attached.

After long-drawn-out preliminaries, Beiliss, who was proprietor of the factory, was tried; the jury found that there was no proof that he himself was the culprit, although half of them considered he was; the verdict therefore having to be unanimous, he was declared Not Guilty. But the jury agreed as to the cause of the boy's death; their verdict about this was as follows:

The boy "after being gagged, was wounded with a perforating instrument in the nape of the neck, temples and neck, which wounds severed the cerebral vein, the left temporal and jugular arteries, producing thus profuse hemorrhage; and afterwards, when Joutchinski (the boy's name) had lost about five glasses of blood. His body was pierced with the same instrument, lacerating thus the lungs, the liver, the right kidney and the heart, where the last wounds were inflicted, in all 47 wounds, causing acute suffering to the victim and the loss of practically all the blood of the body, and finally death."

Thus, although the murder could not be fixed upon any particular individual, its ritual character was quite certain, the boy being first bled and then killed.

There were many strange features about this trial, viz.:

(1) On 17th October, 1913, the presiding Judge had to warn the Jewish pressmen against persisting in reporting perverted renderings of the evidence, and said that if they continued in this practice, they would be refused permission to attend the Court.

(2) Two children, Genia and Valentine Tcheberiak, who were important witnesses against Beiliss, died suddenly shortly after his arrest. This was after they had eaten sweetmeats given to them by a degraded police agent called Krassowsky. They were examined by two Jewish doctors at the hospital and were certified to be suffering from dysentery, the bacilli of that disease having been found in them according to the report.

Next, it was discovered that their mother had been offered (and had refused) a bribe of 40,000 roubles by a Jew lawyer to take upon herself the guilt for the murder of the stabbed boy Joutchinski.

Finally, the Jews actually suggested she had poisoned the two children, the Jews having characteristically forgotten for the moment those dysentery bacilli that had been reported to have been discovered!

(3) Several important witnesses gave expert opinion that the Jews use Christian blood to mix with the unleavened bread at certain feasts, and that Christian children are killed by Jews for the purpose.

One of these was Father Pranaitis, theologian and Hebraist, who considered that the evidence showed every sign of it being a Jewish ritual murder. Father Pranaitis said that the Zohar, the cabbalistic book of the Chassidim sect of Jews, described the ritual of murder, prescribing thirteen stabs in the right temple seven in the left one, which is exactly how the head of the murdered boy had been treated. Another expert witness was Professor Sikorski of Kiev University, a medical psychologist, who also regarded the case as one of Ritual Murder.

After the Jewish Bolshevik revolution, the Cheka shot the Judge, the Public Prosecutor and many of the witnesses, including Father Pranaitis, the medical expert Kozoratov, and Professor Sikorski. Professor Pawlow, who was a witness for the defence, became a leading scientist in Bolshevik Russia!

The ex-General Alexandre Netchvoldov of the Russian Imperial Army, tells us the rest in an article, "La Russie et les Juifs," in Le Front Unique, published at Oran, 1927, p. 59: Quoting Evrijskaja Tribuna of 24th August, 1922, he says "that at a visit of the Rabbi of Moscow to Lenin, the first word Lenin said to his visitor was to ask him if the Jews were satisfied with the Soviet tribunal which had annulled the Beiliss verdict, saying that Joutchinksy had been killed by a Christian!"

Yes, Bolshevism is Jewish!

(4) A "British protest," published in The Times, dated 6th May, 1912, signed by the usual Archbishops and bishops, together with dukes (such as the late Duke of Norfolk who had been married to a Jewish woman), earls (such as Rosebery, married to a Rothschild), and people like the late Rt. Hon. A. J. Balfour, fulminated against the "revival" of the Ritual Murder charge; the "Blood Accusation" was described in this protest as "a relic of the days of witchcraft and black magic, a cruel and utterly baseless libel on Judaism."

Is it not amazing that where Jewish interests are concerned, Englishmen of standing will try to influence the course of justice by thus interfering before Beiliss had even been tried?

Beiliss died in America in 1934, and his funeral was made that of a Jewish national hero.

1928. Gladbeck, Germany. This occurred at the time of Purim; twenty-year-old lad called Helmuth Daube was found dead in front of his home, with his throat cut, his genital organs missing, whilst there were wounds on the hands and stabs in the abdomen. There was no blood about where the body was found and it was bloodless. Experts said in Court that the throat showed the Jewish ritual cut. The Jews set to work and eventually a young Gentile called Huszmann was accused of the murder, unnatural lust being alleged as a feature in the crime. The case was conducted against Huszmann by a Jew called Rosenbaum, and special police had been sent from Berlin to enquire about the circumstances; the President of the Police at Berlin was the Jew Bernhard Weiss. These special police did what they could to convince the Court that it was a "lust-murder," but Huszmann was acquitted. The Bochumer Abendblatt and Der Stürmer both gave their opinion that it was a Ritual Murder by Jews, and the latter paper was suppressed for a time, and its editor imprisoned.

1929. Manau, Germany. A five-year-old boy named Kessler disappeared on 17th March. The body was found in a wood, with throat cut from ear to ear superficially whilst there was a deep stab in the neck cutting the main vessels. The body was bloodless and there was no blood found near it. It was just before Passover, and the local Jewish butcher had suddenly disappeared. Dr. Burgel, the Court doctor, said it was a case of Ritual Murder. The Jew Money Power got to work to influence the authorities and public opinion. Before the official inquiry, the Public Prosecutor announced that it was not a case of Ritual Murder. The Judge decided the boy had met with an accidental stab from the branch of a tree or from an animal's horn, and the case was dropped. No one was ever arrested for the crime.

1932. Paderborn, Germany. Martha Kaspar was the Gentile servant in the household of a Jewish butcher named Meyer. This man had a son Kurt, and this Kurt had had sexual relations with the servant who became pregnant. She demanded that he should marry her, and the father and son promised that this should happen, but secretly decided to make away with the girl. On 18th March, near Purim, she disappeared. Two days later some human flesh was found on the road, and the Jewish Press began to spread the idea that there had been a "lust-murder." Investigation revealed blood on Kurt's clothes and in a hayloft of Meyer's, and both the Meyers were arrested. Dr. Frank, a Jewish lawyer, succeeded in getting the father certified as a lunatic and sent to an asylum, but he was soon freed and fled the country. The son, Kurt, said he had attempted to procure abortion, and that he had cut the girl's body up and distributed it in various places; a doctor told the Court that some litres of blood must have been taken. Later, Kurt said he had killed the girl in a fit of temper. The Court brought in a verdict of manslaughter, and sentenced Kurt Meyer to 15 years' imprisonment. The general newspapers did not report the case; Der Stürmer said it was Ritual Murder, and was suppressed for a time. These circumstances cause me to include this case among the "well-authenticated" ones.

It will be noted that the last three cases occurred at a time when the Jews were supreme in Germany just before the Hitler revolution, when it was easy to suppress all expression of opinion as to the true nature of the murders.



THE Jews and their advocates use sundry arguments whereby they seem to have successfully camouflaged and almost obliterated in this country the trail of historic fact concerning the practice of Ritual Murder. When the author was proceeded against in 1936 for daring to mention Jewish Ritual Murder, the trial was reported in some newspapers under the heading "Amazing Story," as though he had invented it! Let us list the Jewish "arguments" and answer them:

1. That the confessions made by the accused Jews were extracted by torture.

This is true of many medieval cases; it is unlikely that the Jews would confess without such aids to memory, because of the certain dire consequences that would follow the confession.

But I have shown in Chapter 13 (which see) that many confessions of the practice of Ritual Murder by Jews have been made by those who have been converted to the Christian faith and made freely; many confessions have been made by accused Jews without torture, or by their relations without torture; whilst at Damascus, where the bastinado was used to aid the memory of the accused, it inspired them to reveal where the fragments of the bodies of the murdered men were to be found, and they were found in the indicated spots; I take it that Jews do not allege that the bastinado endowed the culprits with telepathic second sight?

There is thus nothing in the argument.

2. That the Jewish laws not only do not sanction the practice of Ritual Murder, but forbid the use of blood.

In other words, John Smith cannot be guilty of theft from William Brown because the Eighth Commandment says 'Thou shalt not steal.'

There is nothing in this argument, dealt with in Chapter III.

3. That the Blood Accusation is the result of medieval and ignorant superstition.

In Chapter V, I show that there were, according to the Jews themselves, more Blood Accusations in the 19th century than in any previous one.

There is therefore nothing in this argument.

4. That the guilt of the Jews was not juridically established.

The emptiness of this statement is shown in Chapter XIV, where a number of cases are quoted in which, through the centuries, competent and full authority decided the guilt of the accused or approved the verdict.

There is nothing in this argument.

5. That it couldn't happen now.

Chapter VI is devoted to meeting this objection.

It will be seen that there is nothing in the objection.

The objection appeals to the good-nature of the Aryan mind which cannot conceive anything so alien as a desire to commit Ritual Murder. It is the false teaching of Equality of Race, spread by Masonry, perverted religion and democracy, that is responsible for this attitude of mind.

6. That Papal Bulls refuse credence to the charge of Ritual Murder.

This matter is dealt with in Chapter XV.

There are Popes who obviously wished to register their disbelief in the practice of Ritual Murder by Jews, and did so.

There are other Popes who equally registered by their actions and Bulls that they did believe in the charge.

So there is nothing in the argument.

7. That Pope Gregory XIV's report of 1758 (made when he was Cardinal Ganganelli) is a final and incontrovertible refutation of the charge.

In Chapter XV, I have shown how actually this report by the Cardinal is proved utterly unreliable as he says in it that "he endeavoured to demonstrate the non-existence of the crime," which shows that he did not endeavour to demonstrate the truth, which is all that an investigator has any right to do; whilst he specifically admits that St. Simon of Trent and St. Andreas of Rinn were killed by Jews in hatred of the faith of Jesus Christ. Thus, Pope Gregory XIV is that most valuable witness in the support of the Blood Accusation – the unwilling witness.

8. The charges are unworthy of credence because they have been brought by anti-semites.

This is an argument used by the Jew, Israel Abrahams, in his article on Ritual Murder in the 11th edition of the Encyclopedia Britannica, in which he writes: "The literature on the other side is entirely anti-semitic and in no instance has it survived the ordeal of criticism."

How strangely the Jewish mind works! How could anyone fail to be "anti-semitic" if they believed that Jews commit ritual murder of Gentile children?

If there is not a glut of literature on the subject in English, it is not any ordeal of criticism which has brought about the scarcity, but the Jewish Money Power which has been brought to bear on that literature, making it so scarce that no one can get hold of it. Instance, Sir Richard Burton's The Jew, the Gypsy and El Islam, by an author of unimpeachable integrity and illustrious fame, a book the fate of which has been described on page 28, which see.

So much for the Jews' methods of defence by argument. Now let us see what other methods of defence they adopt. These are:

1. The killing of authors or witnesses, or of others with knowledge of the subject.

On page 27 are recorded the circumstances surrounding the death of Gougenot des Mousseaux, author of Le Juif, le Judaisme et la Judaisation, etc.; on page 32 is registered the fact of the death of child witnesses in the Kiev case, 1911-13; on p. 33 is given the fate of the Judge, counsel and expert witnesses in the same case, all murdered by the Jewish Bolsheviks.

2. Violent abuse of lawyers, witnesses for the prosecution or accusers.

This is a modern development since the Jews obtained control over the Gentile press. It was marked in cases of the 19th and 20th centuries.

The Jewish Press in this country has succeeded in so reviling the name of Herr Julius Streicher, editor of Der Stürmer, that many decent citizens take it for granted that Herr Streicher is a kind of crazy and sadistic devil instead of (as we know him to be) a gallant and faithful German officer.

3. Disappearance of books containing evidence of Ritual Murders.

Under the description of the 1840 Damascus case, I give particulars of the fate of the Official Dossier, and of Gougenot des Mousseaux's and Sir Richard Burton's books.

The suppression of reports of trials has been noted in pre-Hitler Jew-controlled Germany in the 20th century.

4. The silencing of reference to Ritual Murder.

The penal laws are stretched in the Jew-run countries to secure the imprisonment of anyone daring to break the Jew-imposed silence on the subject of Ritual Murder. Herr Julius Streicher was imprisoned in 1928 for this "offence," and the author of the present work was sentenced by a 31st degree Scottish Rite Masonic Judge in 1936 to six months imprisonment among criminals on a trumped-up charge of the same nature.

Nevertheless there is no law in England forbidding reference to Ritual Murder.

5. Deliberate misrepresentation of the statements of authoritative people.

A good example of this is described on p.p. 43-44, where the late Baron Rothschild endeavoured to use Cardinal Merry del Val's confirmation of the authenticity of a certain Papal letter as a confirmation of a false interpretation of the contents of that letter made by Baron Rothschild himself. Another example is in the case of the Jewish Encyclopedia, Hyamson's History of the Jews in England and Lucien Wolf's Essays in Jewish History, all of which assert that the Khedive of Egypt declared the condemned Jews in the Damascus murder to be innocent; he simply released them contemptuously for spot cash, without any such declaration.

6. Bribery of the witnesses for the prosecution, the officials of the courts, or the Potentates who could overrule those courts.

Examples of this are the cases of Rhodes and of Damascus in 1840, Tisza Eszlar in 1882, Konitz in 1900, and Kiev, 1911-13.

7. False accusations of innocent people.

As in the cases of Kiev and of Gladbeck.

8. The production of a corpse supposed to be that of the missing victim, but actually that of someone who died from a cause other than Ritual Murder; this was done in the Tisza Eszlar case.

9. Refusal or threatened refusal of loans to governments.

From Jewish sources, I give on p. 27 an instance where Rothschild influence in the matter of loans clearly governed the attitude of the Austrian consul at Damascus through the Chancellor Metternich, in the 1840 case.

On p. 30 is shown how the same Rothschild family were able to threaten the Government of Hungary so as to induce it to cause the acquittal of the accused Jews in the 1882 case at Tisza Eszlar.

In all methods of propaganda, the Jew Money Power finds ready allies among the gullible Gentiles, particularly among Archbishops, politicians, and even with Royalty. These rely chiefly on the idea that the Blood Accusation is a relic of the dark and wicked ages of the past, an idea which I have shown to have no foundation in fact.

How is it that influential Gentiles so readily lend themselves in support of the Jews against the Blood Accusation? The answer to this question deserves a short chapter to itself. (See Chapter XX.)

There have been a number of books published from time to time refuting the Blood Accusation; some of these are written by Jews, others by Gentiles. Among such, the best known are those of Strack and Cecil Roth. The works of Drs. Loeb and Lea are proved worthless; these concerned the Toledo case of 1490.

The Jew and Human Sacrifice, by H. L. Strack, Regius Professor of Theology at Berlin, went through eight editions before it was published in English in 1909. Strack was a Gentile, but his French edition was prefaced by the Jew Theodore Reinach, who was both son-in-law and nephew to Baron Jacques Reinach, who was found dead in bed after a warrant for his arrest had been issued in connection with the Panama Canal scandal.

The English edition is a book of 289 pages, of which only pp. 160 to 274 are relevant to the issue. The book is damned because (1) there is no mention of the case of St. Hugh of Lincoln; (2) no mention of Benedict XIV's Bull in which that Pope beatifies St. Simon of Trent, a victim of ritual murder, whilst the Bulls of other Popes are freely quoted as an argument against the Blood Accusation; (3) in describing the Damascus case, no mention is made that the flogging of the accused Jews caused them actually to reveal where the remains of the two murdered men were to be found; and (4) the authorities quoted by Strack with regard to the La Guardia, Toledo, ritual murder have been proved by Walsh utterly unreliable.

The Ritual Murder Libel and the Jew, 1935, by the Jew, Cecil Roth, is adequately dealt with on page 45, which see.