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(p.395)
In his day, a Masaryk believed that the circumstance that the body of Agnes
Hruza, for example, was only superficially concealed,
(396) had to be interpreted as proof of Jewish innocence. In the year
1900 he wrote as a representative of the European Intelligentsia as follows about this:
"And finally, it must be once again and urgently emphasized: the body of Agnes Hruza
was not in the least concealed, on the contrary, it was downright obtrusively, so to
speak, put on display. Secret ritual-murderers could never have dealt with their
victim in this way; I repeat, the place where the body was discovered was clearly so
selected with the intention that the murder could be ascribed to perpetrators from
Polna. The covering of the body with four flimsy spruce branches originated quite
obviously more from the need of a certain piety, than the aim of hiding the body
. . .(24) But Theodor Fritsch correctly assumed in
this connection that here, too, ritual-symbolic motives were at work. Actually, in the year
1598 -- which could not have been known to Fritsch -- in a Polish ritual-murder
trial on the occasion of the blood-murder of Woznik in the Podolia province, to which
a four-year-old child of a peasant from Smirzanóv fell victim, a Rabbi explained at
his interrogation that Jews are not allowed in any instance to bury one of the
goyim, because they would thereby pollute themselves by this act and burden themselves
with a deadly sin(25).
The final and most important question, which concerns the use of the blood, has often
been answered in a totally distorted and superficial manner. According to our findings up to
this point, to begin with, a symbolic act of sacrifice will also have to be the basis
for the ritual use of the blood.
In 1247(26) the Jews in the little city of Valréas,
which belongs to what is now the Department of Vaucluse, took the blood from a
two-year-old girl-child with horrific accompanying mutilations, after they had nailed her to a
cross, on 26 March, which was the Tuesday of Easter week. Thanks to an energetic
capture, some of the Jews of this province could be convicted. The Jew Burcellas, when
asked what they wanted to do with the blood, confessed (397)
"that in olden times the High Priest had sprinkled the blood of a bull upon the altar"; the
Jew Lucius added to this, that, if a child had been obtained, they would want to make
from the blood a sacrifice, so to speak (quasi sacrificium), and that they would
be obligated to send some of the blood to other Jews, and that the child actually was
supposed to have been crucified on Good Friday, but they had not been able to keep it hidden
that long and because of this they killed it during the night on Wednesday. The words that
appear in the interrogation protocol, quasi sacrificium, Lucius explained by the
additional statement that the Jews were not able to produce a real sacrifice, because they
no longer had a temple. According to Lucius, the symbolic sacrifice of a non-Jew =
cattle, enters the picture, whose blood is "sent on" to others, i.e., to Jews not living in
the region, so as to allow these to participate directly, so to speak, in the sacrifice!
"For, though Yahweh took our temple away from us, he nevertheless has left us a substitute
for it, which enlightens the soul still more, namely the shedding of the blood of the
goyim onto a dry stone before the face of Yahweh."(27)
Thomas Cantipratanus (named from the cloister Cantimpré at Cambrai, died around
1263), living around the same time, answered the question of why the Jews have to shed
Christian blood each year, as follows(28): "It is, you see,
quite certain, that they cast lots each year in every province, as to which
community or city is supposed to furnish the other communities with Christian blood. . ."
It is obvious, that H. L. Strack had himself a very delicate task in devaluating this
and further historical evidence to the favor of the Jews.
At the Trent ritual-murder trial of 1475, a Jew living in Feltre, who
later converted to Christianity (Johannes Christianus de Feltro), swore that his
father, in days gone by, had been a schächter in a city in Germany and had told him
that 40 years ago the Jews of Landshut, where his father had then been living,
murdered a Christian boy with the aim of getting possession of his blood. On the first day of
Easter (398), before the evening meal, his father regularly
mixed some drops of blood in a glass of wine and, with gruesome curses, sprinkled the table
with it. He knew this from his own experience [he said] but this occurred always in the
greatest secrecy.
Athanasius Fern(29) describes this ceremony as follows:
"The Paterfamilias pours some drops of the fresh, or a substance of powdered, blood
into a glass, dips the finger of his left hand in and besprinkles ('blesses') everything that
is on the table with it: 'therefore, we ask Yahweh, that he might send the ten plagues to
all enemies of the Jewish faith.' At this, they dine, and the father of the family intones
at the end of the meal: 'Therefore (like the child, whose blood the bread and wine contain)
may all goyim go down to destruction!'" Purim and Easter wine are especially
valuable when they contain the blood of non-Jews: Thus, as these are consumed, Yahweh might
consume, exterminate, "devour" all that is non-Jewish! "You shall devour all the peoples,
whom the Lord your God gives unto you, and let not thine eye look upon them with mercy"
(Deuteronomy 7: 16). . ."For we shall devour them like bread" (Numbers 14: 9).
The Trent ritual-murderers were -- as is known -- questioned separately. Israel,
the son of the Rabbi Samuel, in whose house the synagogue was located, confessed as
chief witness that various Jews had complained that this time they were not able to bake any
Easter bread (sacrificial meal), since none of them had blood from non-Jews in stock. In
answer to the question as to for what the blood was necessary, Israel replied: "that
their faith teaches them that they would smell bad if they did not include Christian blood
in the Easter bread." This "bad smell" is, in this case -- and, to be sure, only in this
case -- to be taken figuratively, since, according to Israel, "the Rabbis want to express by
this, that the Jew who does not use Christian blood offends against the Law". . .To the
question, what meaning inheres in the enjoyment of this blood, and why the Jews eat it in
Easter bread, Israel relied: "that this symbolizes a commemoration of that blood, of
which Yahweh spoke to Moses, when he commanded him, during the time when the Jews were in
the captivity of Pharaoh, to sprinkle the thresholds of their houses with blood. . ."
(399) The judges also wished to know how much blood was taken
from the victim. Israel answered: "One and a half pots full." The blood tapped from
the boy Simon was supposed to be distributed among the co-religionists in other
lands.
The remaining accused confirmed and/or supplemented this exposition. The Jew Angelus
knew that non-Jewish blood also was employed for staunching the bleeding at circumcision. The
Master Joseph, [he said] who lives in Riva and has circumcised his sons, has
constantly been supplied with non-Jewish blood. But once he did not have any, so as
a "substitute" a dark red, liquid tree resin, which has the name "dragon blood"
(sanguis draconis) was used. H.L. Strack also heard a rumor of the use of
this "dragon blood," which he determined on further inquiry to be resin from a kind of palm
tree native to Farther India, and, with relief, grasped at the existence of this (note well!)
substitute remedy in his "expert opinion" given for the release of the ritual-murderers
at the ritual-murder trial of Tisza-Eszlár, in which he writes: "Also, ignorance of the
dragon blood used for the healing of the wound of circumcision, has given rise to the
formation of the erroneous opinion that the Jews need Christian blood."
(30) In such a way were "expert opinions" rendered, although Strack was very well
acquainted with the Trent evidence!
The old Samuel, the proprietor of the murder-house, determines the age of a
ritual-slaughter victim as follows: ". . .it is better if the child to be slaughtered is not
more than seven years old. . .a girl-child is only suitable for sacrifice if she is a virgin
. . ." The forensic medical autopsy of Agnes Hruza had yielded the fact that the victim
had remained unmolested. . .
Asked about the time of slaughter, Samuel explained: "The victim can be killed at
any time, but it is more pleasing to God (Yahweh!) if this occurs shortly before
Easter. [He said that] he did not learn this from the Scriptures, but heard it
from Master David Springer, who had taught at Bamberg and Nuremberg. . ." Here the
Rabbi Samuel produced an additional (400) proof for
our above-mentioned exposition that the compromising ritual-slaughter prescriptions are
passed down orally.
The eldest male of the Jewish community, Moses, an eighty-year-old gray-beard, who had
lived in Germany earlier and had come to Trent from there, told that, among the Jews,
he who uses the most Christian blood also enjoys the most esteem (ille judeus magis
laudatur, qui plus utitur de sanguine pueri christiani). Asked for his further expositions
and to go into details about the use of the blood, about which he would know all, Moses
answered still more clearly than the Rabbi Samuel: "Concerning these things, no
written laws exist, but the rabbis and the scholars teach us, and this teaching is
transmitted by means of tradition, from generation to generation"
In 1494 at Tyrnau in Hungary, several Jews arrested due to a ritual-crime were
questioned by the then Palatine and Lord of the highest court, Stefan v. Zápolya. An
old Rabbi, on being questioned as to what, then, had actually been the cause of the
murdering of an innocent child, gave as a fourth reason the explanation that, according to
an old, secret commandment of the religion, the Jewish community was admonished to
slaughter a non-Jew every year, by a sort of casting of lots, in order to procure his
blood(31)!
The proceedings against the Jewish ritual-murderers in Damascus, under the
chairmanship of the French Consul, take place 365 years after the Trent trial, and
here likewise, the evidence given to the protocol is totally congruent in content with that
given over a third of a millennium before at Trent -- there is not a more conclusive
historical proof for the effectiveness of Jewish ritual-slaughter instructions and their
ritual expositions having lasted for centuries.
Paul Nathan, in his book about Tisza-Eszlár, is not at a loss for an
"explanation," even in the face of this evidentiary material; he brazenly and cheekily
claims that the statements of their unfortunate co-religionists in Trent "tortured
out" of them at the time, were "suggested" to the "accused" Jews in Damascus by the
(401) "devilish" methods of the French Consul -- but the
Jewish hack leaves it up to his European Intelligentsia to explain, how, of all people,
a Consul sitting in Damascus could have knowledge of the then still-missing court
documents, composed in the judicial Latin of the Middle Ages! The Jewish barber
Soliman, answered the question of the French Consul Ratti-Menton, what was done
with the blood of the murdered Father: "It was needed for the festival of the unleavened
bread." The Pasha put the same question to Isaak Harari; this man replied after
various evasions: "We have slain him in order to get his blood, and indeed, out of reasons
of religion, for we had need of the blood for the fulfillment of a religious duty
. . .We put it in the unleavened bread!" -- Aaron Harari confirmed this! The Rabbi
Moses Abu-el-Afieh stated to the protocol: "The blood is for the unleavened bread; on
the day, where they are baked, the Great Rabbi (in this case Jacob Antabli) stays
standing in front of the baking oven. The Pious Ones (=Jews) send him meal out of which he
makes bread, which he himself kneads and works in the blood. . .Then he sends the bread to
the Pious Ones. . ." These breads were then sent on to Baghdad! Rabbi Moses
further reported: "They were all at the slaughtering and were joyful, since it was a matter
of performing a religious act. . .It is a secret of the Great Rabbi, which ones
are entrusted with the how and what of using the blood."
The same statements were then given to the protocol also about the obtaining and use of the
blood of the murdered servant, Ibrahim Amara.
But one member of the panel, the Greek merchant Chebeli, was not yet satisfied with
the explanations of this Rabbi, he had discovered an obvious contradiction and put the
following additional question: "You say that human blood serves for the celebration of the
festival of the unleavened bread, yet it is known that according to the Jewish religion,
blood is regarded as being "unclean," so that even if it were the blood of an animal, the
Jews are not permitted to use such. There's also a contradiction in the property "unclean,"
which is imputed to the blood, and to the (402) use of the
blood in the unleavened bread (matzos) -- give us the explanation!"
The Rabbi Moses replied: "The Talmud says that two kinds of blood are pleasing
to Yahweh: the blood of Easter and that of circumcision. . .This is the secret of the
Great Rabbis, who are knowledgeable about the ways and means of using the blood
. . ." The Head Rabbi Antabli, asked about his opinion in connection with this,
confirmed these statements in full scope.
In the trial of Valréas (in 1247), the fact came out for the first time that
the Jews are obligated to send on human sacrificial blood. Strack, in this case, too,
would have been immediately ready with the "exonerating" retort that certainly no ritual,
but rather, at most, a "folk-medicinal" significance, not to be taken seriously, would fit
this [evidence]! Typically, Strack keeps silent about what came out in the Trent
trial concerning these matters, and diverts attention to the "document excerpts" of the Jew
Moritz Stern, his colleague.
In Trent, the Jew Israel, the son of Samuel, told that shortly before the
Jewish Easter festival, several Jews had met in the synagogue located in his father's house
and had complained over the fact that this time no Easter bread could be made, since no one
had any supply of Christian blood (quia nemo habebat de sanguine pueri christiani).
The examining judges "smelled a rat" and did not let loose of it, and after a time inquired
further with the precise question: "What did the Trent Jews do earlier, when they had need of
Christian blood?" Israel, driven into a corner, answered: "Approximately four years
ago, he had seen a glass in his father's hand, which contained desiccated blood.
This his father had obtained, according to his own statement, from a Jew who had come from
Germany."
Now the Rabbi Samuel, to whom these statements were read out, resigned himself to
[making the] confession that perhaps four years ago he had bought "for a costly sum" a
bottle, about a hand's breadth long, from a Jew of the name of Bär (Ursus), who had come
from Saxony, (403) and who had had a certificate of
verification with him by which it was certified that Bär was conducting his
business (!) legally, and that the goods that he was carrying with him were genuine. In this
certificate of verification (literas legalitalis) it was written in Hebrew that what
he had with him was proper! It was signed by "Moses de Saxonia, Head Rabbi of the Jews."
Bär carried the blood, present in pulverized condition, in an interior, tin-plated
vessel sealed with white wax. In the layer of wax the Hebrew words were incised: "Moses,
Head Rabbi of the Jews." Samuel, as he added to it, then set his name under it:
"Samuel of Trent," to make known that he, for his part, joined the attested record
concerning the reliability of the dealer. One other Jew, Engel (Angelus), confessed
in Trent that he had bought the dry blood of a non-Jewish boy in the size of a bean
more than four years ago, for four Lire of good coins from a certain Isaak from the
Netherlands, out of the bishopric of Cologne; Isaak had carried with him the
container of blood wrapped in a cloth, the blood itself had been clotted and in the form
of a dust. Isaak then moved father on, from Trent to Venice.
Before he came to Trent, Engel himself had lived with his Uncle Lazzari
(Lazarus) for seven years in Castel Gaverdi in the region of Brescia. The
latter was in correspondence with the Jew Rizardo of Brixen concerning blood;
Rizardo had reported that he was selling blood and offered it.
The Jew Tobias, described in the Trent documents as a surgeon or physician
(artis chirurgiae peritus) -- he also occasionally "transacted" usury business --
admitted after initial denials that years before, he had already bought dried blood,
perhaps as much as a nut, from a Jewish merchant Abraham for a Rheinish Gulden.
Samuel had certified the genuineness of the blood for him. Abraham carried
the clotted blood in small pieces in a red container, presumably he had moved on to
Feltro or Bassano. Finally, Tobias testified concerning a mysterious
"distinguished" Jew from the island of Crete, who about six or seven years ago had
stopped in Venice (404), around the same time that
the Kaiser Friedrich III, followed by a great swarm of Jews, had arrived at
Venice; these Jews had attached themselves to the imperial progress, in order to be
able to procure for themselves untaxed wares which then, stowed away on the imperial wagons,
had been smuggled across the border(32). All these Jews were
also supplied with blood, with which a "powerful" Jew, who constantly went about with "a
large quantity of Christian blood," had furnished them. For the rest, the man dealt in sugar,
and was called "Sugar-Jew" on account of this. This Jew from Crete had worn a black robe,
which, in the Greek fashion, reached down to his feet; the universally well-known Jew
Hossar of Cologne with residence in Venice in particular had had much
traffic with this Sugar-Jew.
Along the same lines was the testimony given -- completely independently and under conditions
of having been separated [from the others] -- by the old Moses. When the judge asked
the eighty-year-old Jew where, then, he always obtained the necessary blood, he answered
that for the last ten years he had not needed to make any effort for it; he was no longer
the father of the family. Earlier, he had lived for 30 years straight in Speyer.
There he always got blood from an Alsace Jew, Isaak Rotpoch; but 50 years ago
he had lived in Mainz, where be bought the required blood from the Cologne
Jew Sveschint and had consumed it in the manner already mentioned (matzos, Easter
wine). When he was asked how, then, in all the various places [in which he had lived] he
was able to know that he really was getting "genuine," therefore non-Jewish blood, Moses
also answered that the certificates of verification of the head Rabbis had
confirmed it.
The Trent documents therefore unveil, besides the details of a crime committed with
unimaginable cruelty, further monstrous facts:
1.
There existed -- and naturally still exists! -- a "lawful" Jewish "trade"
in non-Jewish blood,
organized to the last detail, just as there
has been for ages a Jewish slave trade
and drug trade. (405)
2.
There are dealers in blood, equipped with rabbinical certificates of verification
and who have been expressly commissioned for that purpose.
In the Trent trial, not fewer than seven Jewish blood dealers appeared [in the
record]: Bär (probably from Saxony), Isaak (from the region of Cologne),
Rizardo (Brixen), Abraham, Rotpoch (Alsace), Sveschint (Cologne),
and that frightful Jew from Crete, who can be described frankly as a wholesale dealer
in blood.
Beyond this, we can fix the route of this blood trade on the basis of the trial
reports.
In that 15th century, Venice was blossoming into a commercial city of the very first
rank as trade center between Orient and Occident ; in the judgement of Petrarch,
it was arising as the "emporium orbis" (world city of commerce), which the
contemporary voice of Fabri lauded as "the most wonderful and most remarkable in the
entire world" and a Jakob Burkhardt praised as "the jewel box of the world in its day,"
and a fabulous wealth was emerging, of industrious, bold traders and seafarers, who stood
in striking contrast to the debt economy of the slothful doges -- good use of the
latter circumstance was made by those vultures who are to be found everywhere where there
is already a whiff of decay despite a high economic bloom: the Jews.
In no sense is it coincidental that just exactly the Venetian region of that time was a true
Dorado of Jewish blood-murder -- in the year 1480 alone -- therefore, as soon as five
years after an example had been made in Trent -- in this area not fewer than three (!)
children were tortured most cruelly and ritually-slaughtered(33)
(Portobuffole, Motta, Treviso). In spite of uprisings by the people,
financial-political reasons moved the Venetian government repeatedly to allow the Jewry as
such, consisting in great part of immigrating Oriental elements, to remain unmolested, so
that the Jews could live in the completely justified belief that they might take risks,
indeed, the Doge Pietro Mocenigo even during the Trent investigative
proceedings had made out a sort of certificate of innocence for "his" Jews,
(406)
while he attempted to interfere in the course of
the proper hearing by means of declaring in a decree the Trent blood-murder to be a
malicious rumor, took the Jews under his protection, and arranged that they should live
unhindered in his land. This Jewish-protective decree, however, later had to be
rescinded.
In these areas -- in the trial documents, aside from Trent, the names of Brescia,
Feltro, Bessano occur -- there was not only trade with the treasures of the
Orient and the products of European, and, in particular southern German industry; among
comrades of the faith there existed in strict secrecy the blood trade as an internal Jewish
affair, which took the same route as the rest of the goods: the ancient trade route across
Trent, through the Etsch Valley. By the testimony of the Jewish physician Tobias,
a whole swarm of Jews, who had smuggled their equally precious and mysterious property among
the other wares, had once followed an imperial progress: the blood of non-Jews was
transported in this manner by non-Jews themselves, and in addition, duty-free yet!
"In this 15th century, Man stood at the eve of the Renaissance, he invented printing, he
discovered America; the arts and the sciences took an unsuspected upswing. Yet Europe was
teeming with all sorts like Enselin (Lazarus), Rizard, Samuel, Moses, Isaak of Cologne,
the Bear from Saxony, who their whole life long bought, sold, and used Christian blood. . ."
(H. Desportes, p. 328).
The trade of Venice with the shores of the Near East made use of for its bases the
ideal island bridges provided by Nature: Corfu -- Zante -- Crete --
Rhodes -- Cyprus. Upon all these islands, in a proportion which was increasing
from century to century, Oriental Jews were encysted who, in constant contact with their
racial comrades sitting on the crossroads of Asia Minor, Syria and Egypt, had brought the
booming trade -- at least as middlemen -- into dependency upon Jewish parasites and were
able to pocket fabulous profits.
But from these times, the non-Jewish population on these islands never again was to know
peace; its blood -- in the literal sense -- (407) is
sucked out of it. In Crete sat the frightful shape of a blood dealer, dressed "in
the Greek fashion," who also surfaced in Trent, supplied the Jews present there
with blood and then vanished again. . .
Many centuries later, however, bloody riots broke out on Corfu, Zante,
and Rhodes, because the population had become convinced as a result of the
periodic disappearance of children in countless cases, that the Jewish murderer
is still at work(34)! The ritual-murders of Damascus
(1840) and Corfu (1891), which, of course, only became known from
among the others by accident, while numberless others remained in eternal oblivion, threw
a bright light upon these circumstances.
In the Orient, where human life in itself is already of little value, the trade in the
blood of slaughtered non-Jews appears to be just another line of business; especially the
harbor cities like Alexandria, Beirut, Smyrna, Constantinople,
with the Quarters of Balata, Galata and Pera show blood-murders in great number, as we were
able to determine, but even these can be only a miniscule fraction of those [ritual] crimes
actually committed. "A very highly-placed man said to me, that of the Oriental diplomats,
not one doubted that in the East, where these cases of murders of Christians are
very easily concealed because there is no public opinion there, they are much more
frequent than we think. . ."(35)
One year before the trial of Damascus, in 1839, at the customs office of
Damascus, in a box intended for the Jew Aaron Stambuli -- thus the
blood-murderer and blood dealer of Damascus -- a bottle with blood was discovered and
confiscated; this was not given back, despite an offer of 10,000 Piasters from the
protesting Jews. At his interrogation, the Jew in his consternation gave the confused
statement that it was a custom with them to preserve(36)
the blood of their great men(408). Concerning the
further prosecution of the affair nothing more was known, according to Achille
Laurent, the most that was known was that the head of Customs of Damascus died a
sudden death!
This clumsy kind of dispatching [of blood] has not been allowed to prevail as general
practice, in view of the shrewdness of its originators. The refined and always secure
lodging of the blood was done just by introducing it into the mixture using minimal-sized
doses of it.
The former Rabbi Noe Weinjung, born about 1765 in Kitchenev as the
son of a Hassidic Rabbi, and, after his baptism under the name of Neophyte, living
in the Cernika monastery in Bucharest(37),
reports about his blood-practice in his confessions which were published first in the
Romanian language in 1803, then, due to their importance, in Greek in 1834,
and then in Italian in 1883, that one other cunning method of preservation and
shipment consisted in keeping cotton or linen burned to ashes and soaked in the blood sealed
in bottles in the treasury and secret drawers of the synagogue and constantly at the disposal
of the rabbis, who took from it according to need or sent from it to the Jews of those lands
which were under especially sharp police control or which nursed special mistrust or even
hostility against the Jews due to bad experiences: the blood of the tortured victim was now
able without peril to travel under a pharmaceutical label. . .
That a blood trade has existed on German soil until the most recent times, can be inferred
from the events in Xanten, Polna, and Konitz. The foreign Jew, who
appeared with a black leather bag around the time of the murder of little Jean in Xanten
(29 June 1891) and just as suddenly vanished again, might have had the same function
as that "crooked Jew" who on the day of the murder of the Hruza girl
(409)(29 March 1899) was hurrying out of the
apartment of the Polna Rabbi clutching a container of approximately six liters
capacity packed in waxed canvas. Already in 1529, after the ritual-crime of
Tyrnau, the blood was first hidden in the synagogue -- "on that account there was
great rejoicing" -- before it was handed over to various Jewish middlemen for further
distribution.
But even blood-dealing and blood-dealers are finally merely components of a
System for which all of Jewry itself alone is to be made answerable before
history: the extermination, conducted intentionally and consciously, of all that is
non-Jewish.
That an important role of blood-doctrine and blood-practice belongs to the
local center in this struggle for destruction, the synagogue, "the very own
daughter of the Pharisaic school" (Rohling), does not need to be further proven after
the expositions up to now.
The "President of the Court of Appeals of the Free City of Frankfurt and Envoy of the four
Free Cities of Germany at the Bundestag, Dr. of Theology and Jurisprudence, J. F. Meyer,
the learned and founding trustee," believed himself able to dismiss these things with the
following witty remark: "But as concerns the alleged blood-thirst, this would have been
been able to be amply satisfied for many centuries now without killing, in any bath or
barber's room; but not even one Jew has been found to buy blood there. No one has
ever seen a Jew sampling blood."(38)
In 1693, a woman at a cattle market offered for sale to some Jewish cattle dealers a
bowl of blood, "because she knew that the Jews like to have blood from Christian
children. . ." The Jews, however, were craftier than this efficient business woman, they
indignantly raised an alarm, called the city patrol and had the woman taken away. Before the
magistrate, she confessed that she had been trading out of poverty in order to get a few
Groschen; "it truly is human blood, but not of (410) a child,
but from a couple of soldiers who opened a vein for the sake of their health and were
supposed to let the blood be carried away by flowing water. . ."Now because such was found to
be the case after inquiry, the woman was released again with sharp warnings to abstain from
such dealings in the future. . ."(39)
No, learned and founding trustee and Doctor of Jurisprudence and Theology, Jews buying
liters of blood never have actually been seen to this day -- we could, of course, repeatedly
pluck these peculiar blossoms in the imaginary world of those scholars!
But Moses Abu-el-Afieh spoke in Damascus of two kinds of blood that are
pleasing to Yahweh, of which one is the blood of ritual-slaughter.
We know with what stamina the Jews and their comrades, in order to defang the charges which
involve their use of blood, call upon the minutiae of directives of the Talmud
and other Jewish codices, around which interpretations as nit-picking as they are obscure
are wound like tendrils, and which are supposed to keep the children of Israel from contact
with blood -- insofar as it is not a matter of sacrificial blood; Jewry has, in
fact, ever felt an inner horror of this "unconsecrated" blood. Among one another, they wish
to remain so clean of blood, that they do not even consume animal blood, and loathe
even the blood which comes from the most minor wounds (e.g. blood from their gums on bread!).
And yet -- here their moon-nature reveals itself -- they are the only people who conduct
blood-politics, in the symbolic as well as the physical sense.
There is no contradiction in the fact that, for example, in the Old Testament the
consumption of animal blood is forbidden by religious law under threat of "divine"
punishment, which, as such, is grasped at by theologians over and over again for the
"refutation" of the blood-accusation -- while the consumption of human blood is found to be
forbidden nowhere, to say nothing of the rabbinical blood-doctrine. The Jews have
the firm and subtle belief that social intercourse with other peoples, even the mere
(411) gaze of an Akum
(40), materially pollutes their blood! Their sharp and ruthless rabbinical
intelligence found an equally subtle means millennia ago, by which they believed to be
able to purify themselves and which was, for later centuries, transmitted orally
for the sake of caution. Olden Asiatic physicians already were familiar with that natural
law which says that like is to be healed by like [i.e., sympathetic magic]. In the
mechanical world, one knows that like poles repel each other. This general law, adopted
into Medicine, is followed exactly in homeopathic practice by use of small, refined,
counter-doses: when one feels infected by a sickness, one partakes of the same substance
thought to be causing the sickness, and indeed, a dose in a specific and absolute
purity and in minute amounts. The most modern Medicine proves satisfactorily the
profound law of Nature, that like is healed by like, and indeed what is more striking,
the smaller the dose is, the better the results.
In the most refined dosing, non-Jewish blood, for example, enters into the Easter baking of
the Jews, the matzos. Regarding the meal [i.e., in the sense of the grain from which bread
is baked] of sacrifice, the Rabbi Samuel of Trent stated in 1475 that the
Jewish father of the family would mingle some portion of the blood from a non-Jewish
child into the dough at the preparation of the matzos; the size of a lentil seed would
suffice! The Head Rabbi of Damascus personally baked the Easter breads intermingled
with the non-Jewish sacrificial blood and sent them for "purification" in all direction to
his co-religionists.
But this blood is especially effective, according to Jewish teaching, if it has been
obtained under circumstances of unimaginably sadistic tortures and sufferings for the
non-Jewish victim! "The matzos are prepared as they must be," said Samuel at their
distribution in Trent, and those present understood what was meant by
that. . .
Lazarus Goldschmidt cites a passage of the Talmud tract of the Schabbath,
where an "emperor" asks the Rabbi Joshua ben Chananya why the Jewish Sabbath meal has such
a pleasant aroma. The Rabbi answers: "Because we (412) have
a spice by the name of Sabbath that we put in!" The "emperor" also wants to have some of it,
but the Rabbi says: "It is only proper for them who observe the Sabbath. Since you do
not do this, it would do you no good." What kind of special spice is this, this
"spice named Sabbath," which "is of use to" only the Jews??
Under the date 19 January 1882, in the Archives Israélites, there is offered vin
cascher ("kosher wine") with the express certificate of the Head Rabbi -- we are reminded
of the "certificates" of the Trent blood-dealers!; on 2 March, again, "kosher wine" (vin
cascher) for the Easter feast. On 16 March 1882 we read, printed in a list of other
notices: "Spices for Jewish Easter use: Madame Haas guarantees unleavened bread
(matzos)." To deceive the reader unfamiliar with these matters, the word kosher is
written in various ways: coscer, causcher, cascher, cascer, kascer, koscer, etc.
The Almanach zum Gebrauch der Israeliten [Almanac for the Use of the Israelites]
(appeared at the time from Blum, Paris, 11, rue des Posiers) is filled with similar notices.
Several pastry bakers supply the "customary Easter bread for the Pessach feast," but
another says that he alone has the authority to offer everything that is
necessary for the celebration of Pessach -- And in the Orient, of course,
there was and is the notorious mossa guésira (blood-matzos) next to the "customary"
mossa! These concordances are amazing(41).
Why do these things bear the certificates of the rabbis, and why not the "certificate
of quality" of the corresponding experts, thus the bakers and vintners, if, according to
Jewish opinion, this is supposed to be such a harmless matter?
The Jews of our day, therefore, in confidence of the ignorance of non-Jewish humanity, sell
in open public, their ritual Pessach and Purim breads and wines, furnished
with the blood-certifications of their rabbis, exactly as they were accustomed to do
in the Middle Ages!
We now understand Heine better, when he said of his (413)
racial comrades: ". . .in all other ways they now still are as they were in the
Middle Ages, a wandering mystery. . ."
On 30 March 1882 the same Archives Israélites warned the "faithful" that the
"religious" Pessach prescriptions were of extreme importance and one ought not to
neglect even one of them. The preparation of the matzos "demands scrupulous care," the
women should go off during their work. "The scrupulous care, which is required here,
the omission of not even one Pessach prescription, the removal of the women --
compare with the documents of the Trent trial -- makes one ponder. . .The
rabbinical blood-doctrine has existed as a secret teaching, the Trent trial
bears witness to this; it probably exists still even today. . ."
(42) That woman of the common people, who called out to
her ward, Werner, who had taken on work in a Jewish house around the time of Easter
in 1287: "Beware of the Jews, for Good Friday is approaching," and six centuries
later the mother of the Xanten boy, who called out at the news of the death of her
child, with a mother's unerring instinct: "It was the Jews!," are more valuable witnesses
than all the learned "expert opinions" put together. "Volkes Stimme -- Gottes Stimme"
["The voice of the people -- the voice of God"] -- may say more than all those "Christian"
theologians and their baptized and unbaptized Jewish relatives.
Blood is a special sap. It also has the effect, as Nature teaches at every turn, of
establishing antipathy, hostility. Every hunter can tell countless examples from his own
experience to illustrate that blood, which has flowed as a result of murder-lust or the
lust for pleasure, prevents the friendly "scenting" of creature to creature. The blood
that we take from creatures, separates us from them; the milk they they give to us,
forms a bond with them. A cow which gives milk to a child and a Jew, who ritually slaughters
it, are images which have stamped themselves in the blood of every people throughout the
generations, as an inextinguishable instinct; a child runs to an old cow to caress it --
while he runs away crying from an old Jew. On the Lower Rhine, the girls say "when a Jew is
in the village, (414) I do not go through the corn alone,"
and there were wealthy and independent peasants who, when one of these black-garbed beasts,
one of the "fellow-citizens of the Mosaic faith" came through their village, became uneasy,
like their cattle in the well-locked stall when a predator was lurking about. It is the
eternal and natural "fear of the Jews" which the Galileans knew long ago.
That thousand-year-old Jewish hatred, that "great hatred," is not stoked and nourished anew
by theoretical instruction alone, but, to a much more effective degree, still by --
blood.
But the final meaning of the blood sacrifice, its final interpretation, can perhaps
best be given by only a Jew himself. A philosophical work appeared about
sixteen years ago, entitled Die Wirklichkeit der Hebräer. Einleitung in das System des
Pentateuch [The Reality of the Hebrews: Introduction into the System of the
Pentateuch], by the Jew Oskar Goldberg. This extremely rare book was made
available only to leading Jews and was anxiously protected. "If one works his way through
this not simply written book, it falls open to him as if unveiled before his eyes," was the
assessment of this book by Joh. v. Leers(43). Now
Goldberg, one of those "Wise Men of Israel," expresses clearly that the purpose of the
Jewish service of sacrifice is through blood, in which the biological power
of life is contained, to keep Yahweh lastingly present. The purpose of the ritual is
to hold the people together continually in struggle against the other Elohim
(gods!), while at the same time suppressing the elements within the people which stem from
the essence of the other Elohim (that is, the non-Jews!). "The commandments of purity
. . .are derived for him (Goldberg) from this basic thought." (v. Leers).
By the judgement of v. Leers, the justification for ritual-slaughter, as of
ritual-murder, can be derived from the arguments which Goldberg
gives. . .
The presence of Yahweh, therefore, is conjured by black magic "in order to turn these
powers against the other peoples in the wars of Yahweh. . ."
Jew Goldberg permits us -- to speak in the words of his colleague Güdemann
(44) -- (415) a look into
those "halls of the Jewish literature, to which, for those standing outside them, it is
almost more difficult to gain access than many a princely court. . ."
Separation from all other peoples, state-within-a-state, fodder and corruption of the alien
blood and final reunification among themselves, that is the unextinguishable impulse and
thought of the Jew, not to be rinsed away by baptismal water. Hostility between their own
blood and that of the rest of the world! "And I shall put enmity between your seed and their
seed. . ."
The blood of the non-Jew rises up against the fanatic blood-politics of the Jews. Germany
has been intended by History to have the leading role in this mamouth struggle: morality
struggles against immorality, heroism against criminality, light against darkness, and blood
against blood!
The Jewish Question is not otherwise to be solved. Destiny seems to desire that each people
which struggles with the Jews, ventures its best blood against Jewish blood, and, if it must,
unto death.
Thus has it been for millennia -- so it is again today, only with the distinction that a
Führer and rescuer has arisen: "In that I am resisting the Jew, I am struggling for
the work of the Lord" (Adolf Hitler).
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