AntiMatrix

Jewish Ritual Murder

von Hellmut Schramm, Ph. D.

a Historical Investigation

1944

a translation by R. Belser of

Der jüdische Ritualmord
Eine historische Untersuchung



Damascus 1840

It is a historical service of our Reichsleiter Alfred Rosenberg -- and in the year 1920, when Germany found itself on the road to Soviet dictatorship, it took an unheard of courage -- to have snatched this crime of Judah from the realm of the forgotten into the framework of translation and publication of a French work from the year 1869.

The circumstances of the times in Germany then were unfavorable as imaginable, and only a small circle gathered around these publications, which nevertheless had to effect all the more enduringly those who regarded the struggle against Jewry as a matter of conscience, even when this undertaking must have seemed hopeless.

The author of the work translated by our Reichsleiter was a Chevalier Gougenot des Mousseaux, of the old French nobility. The title read: Le Juif, le judaïsme et la judaïsation des peuples chrétiens, which translated is: The Jew, Jewry, and the Judafication of the Christian People; it was first published in 1869 and it appeared in the German language in 1920/21.

The fate intended for him by the Jew -- a fate to which more than one courageous man before then fell victim -- overtook the author of the book, des Mousseaux: he was poisoned.

"On one day he received his death sentence sent to him, on the next day he died" (A. Rosenberg, foreword).

His work, bought up by Jews, disappeared from the book market, just as happened to all remaining works of other authors who had thoroughly engaged themselves with the trial in the form of published documents or accounts.

Father Thomas -- Ibrahim Amara

Depiction of ritual murder of Father Thomas in Damascus by Jewish fanatics This ritual murder happened at Damascus in February of the year 1840, this time not to children, but to the elderly Capuchin Father Thomas, who had come to Damascus (66) in 1807 and had worked there for 33 years as benefactor of the people, [1] and likewise to his servant Ibrahim Amara.

The authentic material of the trial was deposited in the Foreign Ministry at Paris. But these original documents disappeared without trace in 1870, when the Jew and high degree Freemason Crémieux -- with whom we shall have to concern ourselves more closely -- was Justice Minister.

The works of the member of the Orient Society, Achille Laurent, which appeared a few years after the trial and dealt with the entire process against the Jews in Damascus by means of the court documents, likewise vanished down to one copy, which was still located in the National Library at Paris.

It dealt with the two volumes of Achille Laurent: Relation historique des affaires de Syrie depuis 1840 jusqu'en 1842.

The second volume contained the authentic court documents!

However, the magazine L'Univers et l'union catholique had in 1843 published an excerpt of the Arabic document materials, which was able to be preserved in a German translation in the same year, which however then itself also became very rare. [2]

As centuries earlier on the occasion of the great Tridentine trial, an exact picture of the murderous act could be drawn up by means of the authentic materials. In addition, the accused gave corresponding explanations concerning the use of the blood of their sacrificial victims. [3]

In brief, to begin with the events which led to the investigation of the perpetrators: On the 15th of February 1840 in the afternoon, on the day of the Jewish Purim festival, Father Thomas made his way to the Jewish Quarter of Damascus, in order to attach a notice regarding an auction in the house of a deceased resident, also on the door of the synagogue.

Since the elderly Father, contrary to his usual custom, remained away for several hours, toward sunset his servant Ibrahim Amara proceeded to search (67) for his master out of concern that an accident might have befallen him.

Both were seen for the last time by numerous witnesses in the Jewish Quarter and since then had vanished from the face of the earth. This was all the more striking because the Father had been resident in Damascus for a generation and also must have been known to everyone as the vaccination doctor.

[Father Thomas, as part of his service to the people of Damascus, had instituted a program of immunizations against smallpox, etc., which he administered himself.]

The police commissioner thereupon undertook various house searches, which ran their course without any success.

Two days later a paper notice was displayed on the shop of the Jewish barber Soliman, like the one the Father had also last attached to the synagogue door. This excited suspicion.

The barber was questioned about how he came into possession of this official form. His performance seemed so unbelievable and contrived, that the interrogating personnel got the impression that he must have known something about the matter.

Since the missing Father was a European, the Sherif-Pasha, residing in Damascus and by no means hostile-minded toward the Jews, let the Jewish barber be held in confinement and granted full authority to the French Consul for Damascus, Count de Ratti-Menton, to conduct the preliminary investigation.

The barber made denials for several days; when finally full immunity from punishment and protection from prosecution were assured for him, he proposed that the following Jews be brought from the Jewish Quarter, in whose presence he would then lay out his confession: the Rabbis Moses Saloniki and Moses Abu-el-Afieh, the three brothers David, Isaak and Aaron Harari, their uncle Joseph Harari and a Joseph Laniado.

The Jews who were brought forward at first claimed not to have seen Father Thomas for many months; Rabbi Moses Abu-el-Afieh did not want anything to do with the Jews who had been summoned along with him:

"That group is not mine; for six months we haven't gone around together; and also, we weren't together this time. Father Thomas I haven't seen for a month-and-a-half... "

At the reproaches of the barber he took recourse in the proverbial poor memory:

"It's human to be forgetful; it might be possible, that we were indeed together, since the barber claims to have seen us; but afterwards each will have gone to his own house."

Aaron Harari:

"I seldom go to my brothers' [homes] (68)... we are peaceful people and of a settled way of life, we leave the bazaar right at sunset; how would all seven of us been able to find ourselves together in such a group!"

Since these interrogations did not advance the matter, the interrogated Jews were held in solitary confinement in the hope of thereby getting at the crime and its motive. The barber was again taken into interrogation and most emphatically warned to finally confess the truth. According to the court protocols his partial confession reads literally as follows:

"The designated seven persons brought the Father into the house of David Harari and had me fetched from my shop a half hour after sunset. They said to me:

'Slaughter this priest.' The Father was in the room, with both his arms tied; but since I refused, they promised me money.

I answered: 'I cannot do that.' Now they gave to me the little paper notice and said I was supposed to stick it on my shop. It was Aaron Harari who delivered it to me, and when I was arrested and brought to the Serail, David Harari said to me:

'Be very careful not to confess anything; we'll give you money.' The man who fetched me from my shop is called Murad-el-Fattal and is David Harari's servant."

The protocol further notes the words of the Consul Ratti-Menton:

"Yesterday you gave important statements and repeated them today. If it has been out of fear of a beating that you have so spoken, then tell this openly. Don't worry; it is not our intention that you should compromise anyone through lies."

Soliman answers: "What I have said is the truth; I've said it in their presence." It is important for what follows to keep this point in mind, since it's precisely the Consul in his capacity as judge of the investigation who has been exposed to the most incredible suspicions from the Jewish parties!

The servant Murad-el-Fattal, brought before the investigation, was able to give extraordinarily important statements; but when he was confronted with the head of the Jewish community in Damascus, Raphael Farahi, he suddenly recanted all his observations.(69) Taken to task over this by the Pasha himself and questioned about the reasons for his recantation, he gave the following meaningful explanation to the protocol:

"You have questioned me in the presence of Raphael Farahi; I was afraid and therefore recanted, and for all the more reason that he threw me a look."

The Pasha:

"What! You fear Raphael more than you do me?"

The servant:

" That's right. I'm afraid that he'll kill me. I have more fear of Raphael than of your Excellency, because your Excellency will have me whipped and then sent off, while that one will kill me in our Quarter if I speak the truth."

Since it became ever more probable that the Jewish barber must have been present at the slaughter, he was again taken into custody and subjected to a sharp interrogation. After desperate evasions he finally made a comprehensive confession in the presence of some high officers and Consulate officials and of a staff physician, who all confirmed the protocol by signing it. Soliman reported the bestial crime in all particulars:

"A half hour after sunset David Harari had me fetched from my shop by his servant. I went to him and found there Aaron Harari, Isaak Harari, Joseph Harari, Joseph Laniado, the landlord David Harari, the Rabbis Moses Abu-el-Afieh and Moses Saloniki and Father Thomas, who was tied up. David Harari and his brother Aaron said to me: 'Slaughter this priest!' I answered: 'I cannot do it."

Then they said: 'Wait... ' They brought up a knife, I threw the Father to the floor, held him fast over a large basin with the help of the others, and David Harari took the knife and made a cut at his throat; but his brother Aaron gave him the finishing stroke and the blood was caught in the basin without even one drop being lost.

Hereupon the body was dragged out of the room in which the murder had been committed, into the wood room.

There they undressed him and burned his clothes. Now the servant Murad-el-Fattal came, who found the corpse in the aforesaid room; the seven named persons said to him and to me:

'Dismember him quickly!' We dismembered him, pushed the remains (70) into a coffee sack and threw them one by one into the drainage canal; this is found at the entrance of the Jewish Quarter, next to the house of Rabbi Abu-el-Afieh.

Then we went back to David Harari and how the operation was completed, was, they said they would get the servant married at their own expense and would give me money. In case I should talk, they would then say that I had killed him... "

Soliman then went on to describe how the bones and the skull of the victim were crushed on the floor with a pestle. The Jews who stood around gave instructions at the dismemberment of the body.

"We had only one knife; first I'd cut, then the servant. When the one became tired, the other one relieved him. The knife was like those of the Jewish schächter -- it was the same, which had served for the murder."

[As many readers will know, reference is being made here to shochets -- the Hebrew term for the ritual slaughterers who butcher animals according to kashrut, the elaborate Jewish dietary laws which are also related to the rituals for sacrificing a victim in religious rites. The German term for ritual-slaughterer is: der Schächter, while the term for a regular Gentile butcher is: der Schlächter.]

After this interrogation the Jewish servant was brought forward. His statements conformed in all details to those of the barber. "After the departure of the barber I remained for perhaps one and a half hours yet; I had to fill the water pipes of those present." A Gentile had been lured into the trap and slaughtered -- now they could smoke their pipe in peace.

In consideration of the conformity of both witness statements, Colonel Hasez Beik proposed a site inspection in the house of David Harari immediately be carried out in the presence of the French Consul, of a high officer of the Consulate, and of the physician Dr. Massar.

In the unfinished room in which the body was dismembered, blood spatters were discovered on the wall; in the places where the bones had been crushed, the floor was severely gouged. In addition, the pestle-mallet was already found, the slaughter-knife, however, remained missing...

After this the canal was searched more closely. Workers were summoned who had to climb down below, and they brought up: broken pieces from bones, remains of flesh, a section of the heart, debris from the skull and pieces from the the Father's cowl. All of this was carefully assembled and sent over for inspection by the Pasha and physicians. An application of the French Consul was furnished with the following document files:

1. Declaration of the Austrian Consul, Merlato, that he (71) immediately recognized the black cloth cowl of the Father, because he had been the only one who wore such a thing.

2. Declaration of the four European physicians Massari, Delgrasso, Raynaldi and Salina, that they had recognized the remains as those of a human body.

3. The same declaration by seven native (Syrian) physicians. 4. Statement of the barber who used to serve Father Thomas.

Since the fact that that the mutilated remains of the Father had been found could no longer be subject to any doubt, the seven accused were brought forward and were again questioned about the occurrence of the horrible crime, without there having been any kind of threats whatsoever.

After they had been made aware of the grave circumstances which had to put the facts of the crime and its authorship beyond doubt, and the accused made no attempt to deny these things, the arrested Jews gave their statements to the protocol, after having been separately questioned.

We learn informative details in more than one respect. Isaak Harari says:

"We had the Father come into the house of David Harari, my brother; it was a matter arranged among us. We slaughtered him, in order to obtain his blood, which was poured into a bottle and given over to the Rabbi Moses Abu-el-Afieh, and specifically for a religious reason, since we were in need of the blood for the fulfillment of a religious duty."

The Rabbi Moses Abu-el-Afieh, when questioned about this, replied: "The chief Rabbi of Damascus, Jakob Antabli, had a discussion with the Harari brothers and the rest of the accused, in order to get a bottle of human blood, and let me in on this. The Hararis promised to supply such an item and it was supposed to cost 100 purses (12,500 French Francs)!

When I went to David Harari, it was reported to me that a man had been procured for slaughtering and to take his blood. I stepped in, the murder was completed; the blood was taken and they said to me: ' you are a sensible man, take this blood and hand it over to the Rabbi Jakob Antabli.' I answered: 'Let Moses Saloniki take it.' They replied: 'It's better that you yourself take it, you are a (72) sensible man.' The murder was committed at David Harari's."

Rabbi Moses Abu-el-Afieh gave in conclusion to this the important statement to the protocol, that a portion of the blood, mixed into meal, was sent to Baghdad. [4]

David Harari now describes the Head Rabbi Antabli as the spiritual author of the crime: In the synagogue of Damascus he communicated to all seven accused the exact plan for the murder of the Father shortly beforehand. The blood was handed over through Rabbi Saloniki to the Rabbi Moses in a large white bottle, a so-called alepin, and by the latter handed on to the Head Rabbi Jakob Antabli.

Isaak Harari developed the story of the infamous attack upon the Father as follows: "In order to get the Father, Moses Abu-el-Afieh and Moses Saloniki made use of the pretext of letting him vaccinate a child; the matter had been arranged in the house of Moses Abu-el-Afieh. Afterwards, we invited him together into the house of my brother David and slaughtered him there."

The Father accepted the invitation all the more unsuspiciously, for he had had a close social relationship with the Harari brothers for many years. At the disrobing of the corpse, Moses Saloniki helped himself to the gold timepiece of the Father; during the interrogation in front of the Pasha regarding this, the following scene played itself out: the Harari brothers, when asked what had become of the valuable timepiece, replied: "It has remained in the possession of Moses Saloniki."

Question: "How did it come into his possession?"

Answer: "He stretched out his hand for it and took it."

Question: "When did he do that?"

Answer: "After the Father was undressed, he extended his hand and took it from out of the clothes."

The Rabbi was brought before the interrogator: "Where is the watch?"

-- "I have not seen it!"

The Pasha interposed:

"Here are the Hararis, who testify that you have taken the watch!"

The Rabbi: "They are lying!"

The Pasha: "They swear against you by their religion."

The Rabbi answers: (73) "They stand outside the religion!" [5]

The Pasha, for confirmation, lets the Hararis swear upon the Bible and upon Moses, and both take an oath that the watch has remained in the possession of the Rabbi. The latter shouts: "Witnesses, do not bully me!"

Moses Saloniki was the single one who, of all the rest, confessed nothing. His constantly repeated answers were: "I have seen nothing, nothing whatsoever, I was at home, I know nothing."

His colleague Abu-el-Afieh basically behaved more shrewdly; he knew that, however the trial might turn out for him, his life would be forfeit in one way or another, because, were he not beheaded by the sentence of the court, then his co-religionists would hunt him to death.

On the other hand, he had by no means been badly treated by the Islamic authorities, as his European colleagues, on the basis of "eye-witness reports" of certain "Christian" missionaries, later would have it; indeed, he even got kosher meals set before him in his cell and was able to undertake a walk for his digestion in the gardens and -- what's more to the point, to exchange the synagogue for the mosque and -- become a Mohammedan.

That way, he at least enjoyed the protection of the Pasha. The Rabbi knew that he still had much to say and suddenly made haste: still in the period of detention during investigation, during the interrogation, he converted to Islam, adopted the same name as the Prophet for his own and henceforth called himself Mohammed Effendi, and it was done. But we will let the newly-baked Mohammedan speak for himself, in his letter to the Sherif-Pasha, the Governor General of Syria.

Abu-el-Afieh, Mohammed Effendi, writes: [6]

To obey Your Excellency's commands, I have the honor to report to you the further circumstances of the murder of Father Thomas.

Because I now have nothing further to fear for my life, by virtue of my faith in Almighty God and in Mohammed, his Prophet, whom I hereby most urgently call upon and hail: (74) thus I witness the truth, as follows:

ten or fourteen days before that event (blood-murder) the Rabbi Jakob Antabli revealed to me that, for the fulfillment of the command of our religion he was in need of human blood, that he had spoken about this to the Hararis and they would be going ahead with the matter, that the latter already had given their word on it and that I was supposed to be there...

On Wednesday, for the Jews the first of March, I went out in the afternoon to proceed to go into the synagogue. I met David Harari who said to me: 'Come, we have need of you.' He reported to me that Father Thomas was in his house and that he would be murdered at night.

As ordered, I went to Harari and found him sitting in the furnished room; Father Thomas I also saw there, and how he was lying tied up. After sunset he was slaughtered and brought into the unfinished room. The blood was caught in a thin basin and filled up a white bottle. This they gave to me and said: 'Bring it right away to the Rabbi Jakob Antabli.'

I found the latter already waiting in the forecourt; as he saw me, he stepped into the library room. 'It is too late" I said to him, 'here, take what you want'; He took the bottle and placed it behind the books. I left him and proceeded home.

When I later saw David and his brothers again, I said to them that this business would incur unpleasantness for us, since investigations would be started, and that we had done wrong to take such a well-known man.

They calmed me down and said: nothing could be discovered, the clothes were burned, that no traces remained, and that the flesh would be thrown bit by bit into the canal by the servant, until there was nothing left.

Now, concerning the servant of the Father, I know nothing about that, aside from this, that on the following forenoon, Thursday, I met the three Harari brothers together and I heard as Isaak said to David: 'How are things going with this business?', and David answered: 'Think no further about it, he has also gotten his portion'; at that they began to whisper among one another.

(75) As far as the blood is concerned, what other purpose could it serve, other than as for the consecration of the Fatir (Festival of the unleavened bread = Jewish Easter).

How often before have the Jews done this already, and how often have the authorities caught them at it? This can be learned from one of their books, named Sader Adurut, in which several instances of this sort are found.

That is everything, according to my knowledge, regarding the affair of Father Thomas.
Mohammed Effendi."

We emphasize this one sentence from this document: "How often before have the Jews done this" -- and we can assume that the writer of the letter knows considerably more than he it finds strictly sufficient to admit for securing the salvation of his soul.

Ten days after this letter, in the session of the 13th Moharram, the Ex-Rabbi Mohammed was confronted with the Head Rabbi Antabli. From the reports it does not emerge whether they were at loggerheads or met with the smile of initiates.

In any case, this pair of cunning rogues, meeting, after all, in far from ordinary circumstances, held it advisable to indulge themselves in the mirror-smooth plain of scientific interpretation of the Talmud.

This is not the place to get into the interpretations of both of the "Scriptural scholars"; these should be illuminated in their particular relationship in their own chapter after the conclusion of the historical factual materials.

At the conclusion of the discussion, the Pasha could not suppress a question as a sideswipe at Mohammed the Turncoat:

"If a Jew makes a statement which is disadvantageous against another Jew or against the Jewish people, what does he deserve?

Mohammed Effendi parried coldly with the following typical answer:

"If a Jew says anything, which can harm the Jewish people, so should he be killed without mercy; for such an individual redounds to their disgrace; the Talmud does not let him live.

This religion is constructed upon this principle; that is why I converted to Islam, in order to be able to speak..."

The Head Rabbi Jakob Antabli was at this point invited to give his comments to this answer. He confirmed it, and added these words:

"one would set about having such an individual (76) killed on the part of the government, or we would kill him ourselves when we had the opportunity."

The Pasha responded to this:

Mohammed Effendi has spoken correctly then. If now, however, it were a matter in which the government, acting from its own opposing interests, would not consent to the death of this man, what would you [Jews] do?"

Jakob Antabli:

"We would do our utmost according to the circumstances, to take his life; any means would be proper for us. Thus does our faith teach."

After this concluding play of question-and-answer, Mohammed Effendi was able to regard the matter philosophically. The fact is, to anticipate a bit, he no longer had much time to deal with his new faith or, to be on the safe side, to take refuge in yet another one: shortly after the end of the hearings, he was gathered to his fathers [= he died] -- as the European Jewish newspapers would have it, allegedly as result of the "pains of torture suffered" -- instead of which the Head Rabbi of Damascus probably only did "his utmost" [See above, where Jacob Antabli answers the Pasha's question about what should be done to turncoats.] ...

Death to traitors who tell the truth about crimes by Jews

Shortly before his death, however, the Ex-Rabbi translated, among other things, a section from the "book of religion" Kethim, whose correctness has been confirmed by Antabli.

It reads:

Whoever places at a disadvantage a religious comrade through declarations which he makes in favor of a stranger [clearly meant by "stranger" is "non-Jew"], and makes some statement against him to the government of the land, which can incur a fine or physical punishment or death, is himself deserving of death. Such a traitor has no hope of another world...

and if he has made known only the intention of making such a statement, with respect to the location or to the least detail, he is thus from that moment guilty of the death, and those present are held responsible to strike him dead or to do everything in their power, so that he might die, before he carries out his intention.

All who were fortunate enough to participate in his death, obtain eternal indulgence.

If he states something for the third time, without it having been possible up till then to kill him, then they should assemble together and communally confer how he might be gotten out of the way and likewise in what manner.

All necessary expenditures of this should be borne by the Jews of (77) the place concerned... " [7]

-- If we're not mistaken, Mohammed Effendi had spoken extensively from the school of the Talmud!

The inquiries of the servant of the Father, Ibrahim Amara, which the latter had initiated because he was disturbed over the extraordinarily long absence of his master, alarmed the residents of the Jewish Quarter. The servant was also observed for the last time at the entrance of the Jewish Quarter, then remained missing as if he had vanished from the face of the Earth.

In the writing of Mohammed Effendi to Sherif-Pasha is contained one single, indeed very clear hint. David Harari said to Mohammed Effendi in regard to the servant: "... he, too, has received his portion!"

In a letter of the Austrian Consul to Damascus, Merlato, to his colleague Laurin in Alexandria, dated 28 February 1840, it says:

"There is still no trace of the murder of the servant, but one assumes that he has met the same end in another house of these rogues. Meanwhile, Murad Farahi, Aaron Stambuli, and several others have hidden themselves and have fled, which lets us assume that they approved this assassination. To Sherif-Pasha, who on this occasion has proven his astuteness and perseverance, is due the chief merit of these inquiries..."

-- Merlato soon changed his views, however, as a result of definite and unambiguous instructions.

The protocols of the interrogation, which are added to the preceding statements, yield the first fully clear picture of this murder case.

After initial denials, the servant Murad-el-Fattal finally declared that on the day of the murder he was given the task by his master, David Harari, to go immediately to Meir Farahi, Murad Farahi, and Aaron Stumbuli, and to instruct them (78) "to pay close attention as to whether the servant of the Father Thomas was coming into the Quarter to search for his master, so that they might cook his goose before he could sound the alarm."

The servant now describes in detail how he imparted his mission to the individual Jews, who, having gotten excited by this, came to an agreement among one another. David Harari, who was personally on friendly terms with the Father, was also aware of his habit of leaving behind exact information about where he was going for his servant Ibrahim, because he felt somewhat insecure because of his advanced years, and was glad of it when the servant went to meet him.

The servant [of Father Thomas] now turned into the Jewish street and asked the Jews Aaron Stambuli, Meir Farahi, Aslan Farahi and Isaak Piccioto, who were coming out of their houses, about the failure of his master to return. Meir Farahi pointed to his house and answered: "Your master stayed with us late; he is inoculating a child in there, if you want to wait, go inside and look for him."

Murad-el-Fattal went back to David Harari after finishing his mission. When the latter now learned that the servant of the Father was already located in the house of Meir Farahi, Murad-el-Fattal had to immediately turn around again and check to see "what was happening with Ibrahim."

Murad-el-Fattal testified before the Court about this:

"I again went to Meir Farahi and found the door bolted, and I knocked: Meir Farahi opened it and I asked him in the name of my master, whether they had seized the servant. He replied:

'We have him; do you want to come in, or do you want to leave again?' I stepped inside and found there Isaak Piccioto and Aaron Stambuli. They were just getting busy binding his hands behind his back with his own handkerchief; they'd stuffed his mouth with a white cloth.

This occurred on the small couch which was located in the exterior little courtyard, where the lavatories are, into which afterwards were thrown the flesh and the bones; the doors they had blocked with a beam, which was lying in the courtyard. After Isaak Piccioto and Aaron Stambuli had bound his hands behind his back, he was thrown to the floor by Meir Farahi, Murad Farahi, Aaron Stambuli, Isaak Piccioto, Aslan Farahi, Abu-el-Afieh [8] and Joseph (79) Farahi, the seven Jews who were present at the slaughter.

But there were also those among them who only watched. A basin of tin-plated copper was brought up, placed against his neck and Murad Farahi stabbed him with his own hands. Meir Farahi and I held his head, Aslan Farahi and Isaak Piccioto held the legs and sat on them, Aaron Stambuli and the rest held his body fast, so that he couldn't move, until the blood had stopped flowing. I remained for a quarter-hour yet in order to wait until he was entirely dead.

Aaron Stambuli poured the blood into a large white bottle through a new funnel of tin-plate, like the oil dealers use; when the bottle was filled, it was handed over to Moses Abu-el-Afieh. Then I went to my master, in order to provide a report of all that I had seen."

The young Aslan Farahi confirmed this report in full extent. The Pasha was able to determine later that the confessions fully agreed in their main points.

After the slaughter of both victims, a cheerful drinking bout was held that lasted till morning.

Afterwards, the murderous company gathered in the house of David Harari and, according to the statements of the same servant who had to fill the pipes of the "distinguished and wealthy Jews," discussed once again in detail both butcherings and exchanged the stories of their experiences, in particular how much time had been necessary for it. It could be of value, if, for future cases, one knew all about it!

After the interrogation, Sherif-Pasha, accompanied by high officers and the French Consul, went into the Jewish Quarter in accordance with the summons of the court.

All statements were tested on the spot, a water drain pipe situated in the vicinity was opened and bones were discovered there, and an amorphous mass of flesh that was recognized as a liver, and a belt.

The personal physician of the Pasha, Dr.Mussari, and the physician Dr. Rinaldo declared the discovered bone and flesh parts to be human remains.

The single individual who was still making denials was Meir Farahi. As his house was also being subjected to a thorough inspection, he was confronted by the servant Murad-el-Fattal and the young Farah, who now repeated the story of the fearful crime in all its details. Meir Farahi screeched:

"You are crazy, (80) you are out of your minds" and attempted to attack them -- in his impotent rage, however, a fatal confession slipped out of him, as he raged:

"How? Do these men belong to the initiated, then, who know the secrets, that they should have been allowed to partake in all [that was done]?"

He did not succeed in procuring an alibi and was placed in custody.

At the end of April 1840 -- two-and-a-half months, therefore, after the bestial crime -- the trial could be considered concluded. This date is to be kept in mind, as it is important for the events to follow. Sixteen Jews had taken part in the double-murder, four were pardoned, ten were condemned to death. In Damascus the population awaited the execution of the blood-murderers.

The Battue

[The title of this section, in German das Kesseltreiben, has the connotation of hounds putting a stag or fox at bay -- and of beaters driving prey into a corner. It is ironic that the role of stag-at-bay is played not by the killers, but by those who attempted to bring them to justice!]

While the Court proceedings were still underway, Ratti-Menton had seen himself induced to send the Pasha a message about unusual events. He wrote that the Jews, with the intervention of the Austrian Consul Merlato, had sent an application to him, in which they petitioned for omission of the intended translation of the Talmud and of their special books, since this intention would be tantamount to a "degradation and shaming" of the Jewish religion.

At the same time, the Count reported that the Jews had offered an official of his consulate, Herr v. Beaudin, 150,000 Piasters and also had placed in prospect the increasing of the sum, if he should succeed in acquitting the Jews of the suspicion of ritual-murder. [9]

After this attempt at corruption had failed, the Jewish negotiators attempted to attack Count Ratti Menton by means of another consulate: this time 500,000 Piasters were "bid." At the question from where these sums were flowing, the answer was that no one was bearing these as a personal burden, the selfsame sums were already to be found in the synagogue strong-box, under the designation "poor box."

When further investigations yielded the fact that this supposed "poor box" (81) was a national, Gentile collection delivered to the synagogue for safe-keeping, which was now supposed to be employed for the cover-up of ritual crimes perpetrated upon Gentiles, it had to be said that cynicism had attained its absolute pinnacle!

The Allgemeine Zeitung wrote in its Number 152 of the year 1840 in respect to these machinations, the following:

"The trial against the Jews is still not ended and the criminals still not punished; but that Father Thomas was murdered by the Jews for a religious purpose has been completely clearly proven.

The inspection of several document files, which was permitted to us on this point, leaves no doubt whatsoever. The French Consul for Damascus, Count Ratti-Menton, has demonstrated the greatest possible activity for the exploration of the truth in this matter...

The Jews there are supposed to far exceed all others in fanaticism, and since they previously were steadily used as businessmen [10] by the Pashas in command in that very place because of their wealth, they thus possessed significant influence, which made them frightening to the Christians there.

Although every year in Damascus Christian children disappeared suddenly without a trace, although the Jews were always under suspicion for it, no one dared accuse them, indeed, no one dared to pursue the trail of a well-founded suspicion, so great was the influence which their money procured for them with the corruptible Turkish authorities.

Now, as well, there has been no lack of offers of money; to the Secretary of the French Consul a very high sum was proposed, would he but exert himself to instill into the Consul another opinion of this matter..."

The French Consul and his officials had remained incorruptible -- the recognition of their correct behavior was bestowed on them by the Jewish International itself, in that now a genuine crusade against these men, in particular the Count Ratti-Menton, was instituted.

After the results of the first investigations were made known in Europe, these Jewish machinations and malicious remarks increased to a hurricane. What lies (82) didn't the Press-Jews in every nation come up with in the so-called "world newspapers," in order to defame the Consulate and its energetic investigations!

To begin with, the most terrible tales of torture were put into circulation, similar to those centuries before after the Tridentine trial; sadistic licentious acts, of a kind which can originate only in Jewish brains, were attributed to the investigative authorities: according to which -- to give just a small selection from the "official report" of the Jew Pieritz from Damascus from 13 May 1840 [11]

-- the "unfortunate prisoners" together with their children were placed in ice-cold water (which indeed in and of itself would already be a "torture" for the Jews [Jews living in Orthodox communities throughout Europe and Asia Minor had the reputation of being less than scrupulous about matters of personal hygiene]) and then left to roast slowly; "by means of a machine" their eyes were squeezed from their sockets and glowing irons pushed into their bodies.

The "victims," pinched day and night, had had to stand erect for three full days, and with burning candles even their bent noses were delicately tickled. Hundreds of Jewish children were thrown into confinement and they were dropping like flies there.

When one reads this nonsense, one has to ask oneself, who would actually have reacted to this. The sense of these atrocity reports was clear: the statements of the arrested Jews were supposed to lose their value through these maneuvers, as "having been wrung from tortured men"; but the embarrassing fact was that the criminals presently in solitary confinement made, in separately held interrogations, statements which agreed, not to mention the results of the investigations conducted on the site.

[These atrocity stories may strike the reader as "warm-up" exercises for those contrived or confabulated for propaganda about "the" Holocaust, ninety-five years after these events took place.]

Nevertheless, the French government commissioned its Consul from Beirut, Desmeloizes, to go to Damascus, in order to begin the trial anew. His protocols concerning this second trial could not but confirm the facts of the case recorded by Ratti-Menton, in full compass. [12]

From this point on the victims themselves were held responsible for their own awful fate and not the murderers: Father Thomas, whom no less a person than the French Minister-President Thiers had described as "a model of piety and benevolence," as "popular with all denominations and highly respected," as "benefactor and (83) friend of humanity," [13] became in the Jewish press a by no means impoverished old grey-head, who "had collected a far more considerable wealth than the rules of his order allowed him; he did not like to give, talked a lot and with anybody, was sometimes intemperate, of easy character and slight knowledge." [14]

Later, at the end of this glorious century, a fourteen-year-old peasant girl, who bled to death in the synagogue of Tisza-Eszlár under the butcher-knife of an international band of Jews, was described as "whore and good-time girl," and the upper-fourth-former Ernst Winter, similarly slaughtered in a Konitz butcher's cellar by a murderous Galician mob, was described as a homosexual letch, by the same the same press which had meanwhile worked itself up to the position of the "mediator of culture and civilization" among an "enlightened humanity." But all of this was called "liberation of the Jewish spirit from the unworthy chains of the dark Middle Ages" or, in brief: Emancipation.

On 23 May 1840, therefore after the trial in Damascus would have been definitively concluded and the sentence of judgment of the authorities would have become legally valid, a Jewish weekly, the Orient, [15] called to life in the same year by the "Instructor at the University at Leipzig," Julius Fürst, wrote under the entry "Damascus" the following introductory sentences:

"A blood-red star has risen in the East, which seems to conjure up the superstition of the Middle Ages and its horrifying consequences; a dreadful fairy tale, which in earlier centuries Europe told itself from dreams, and which the Orient may now have in mind at its awakening. This fairy tale may get a grip raptor-quick upon the emotions of the people, and like the terrors of hell, malice and religious fanaticism may keep alive the now awakened memory of it, and the silence of Jewish voices would not be timely, as influential men, who have exerted themselves with the governments in this matter, have also realized."

(84) Whoever has gotten used to reading the most important things between the lines when studying Jewish sources, will now know, especially from an analysis of the last part of the sentence, where the Damascus "case" was supposed to be steered: "to the horrifying tales out of earlier centuries."

The storm signals were up. In all nations, almost simultaneously, "the speakers stepped forward as if one man...". [16]

World Jewry was mobilized! In the synagogues the Rabbis howl or threaten as the case calls for. "The Head Rabbi of Marseilles came forward with a fierce counter-statement; in Smyrna defending voices were raised (Head Rabbi Pincas), Ullmann, the Rabbi in Krefeld, appeared; Aub in Munich bestirred himself and fought with the Bavarian papers.

Philippson in Magdeburg pointed out in the paper widely circulated there, not only the absurdity of such an accusation, but made an effort at the same time to keep level-headed and enlightened Germany in its passionless state by means of clear and calm words." [17]

Some of these effusions exist for us today as bibliophilic oddities; they are all substantially reduced to one common denominator, which a Jewish "trade paper" itself indicates to us: "To show the baselessness of the charges in advance, even before the facts of the murder case were available." Only some of these curiosities do we wish to get into excerpting as especially eloquent children of their time.

The Rabbi Isaac Levin Auerbach held the days of the Leipzig fair as especially suitable, in order "on Sunday evening, the 19th of May 1840 at the German-Israelite worship service taking place during the fair in Leipzig," to give a so-called sermon at the synagogue in Leipzig in front of the Jews of the fair coming from all nations, about "Israel's most recent disaster in the East," [18] which went off so well that it was "distributed in print by demand." The title actually already says it all.

The Rabbi asserted to start with, that he: a) for Zion's sake can not be silent, b) for the sake of Jerusalem cannot be at peace and c) will speak for the sake of the honor (85) of his religion. After numerous citations from the Old Testament he comes, with tearful eyes, to the most noteworthy determination possible, that "the morality of our age for quite some time has not kept pace with the spiritual education of it."

For the time being let us content ourselves with the Levin Auerbachian discovery that

"the nations for some time have not stood at the stage of perfection to which the Divinity has summoned them and wishes to educate them by means of the revelation of His holy word."

In dry words: the Gentile peoples keep being so bold as to raise a protest against the slaughter of their members -- they are therefore "not as yet perfect," i.e., ripe!

But at the end of his sermon the Rabbi scents the coming dawn; he preaches then, to wit:

"Indeed, my devout listeners, we are going toward a more beautiful time, when injustice, which separates and cuts men off from one another in all that their natural equality demands, in all that is essential and a condition for a happy life, where the ridiculous mania, to associate men with one another in one thing, in the external form in which, according to Nature's determination they are supposed to be separated for all eternity, will disappear from the earth; we are approaching a time of tolerance, of true brother-love, as our sacred religion has promised.

That unfortunate event (Damascus), over which we weep, will hasten this time... and so reads the word of Scripture: just as the earth produces her plants, and the garden lets its seeds sprout forth, thus does the Eternal One let virtue and grace spring forth as a blessing to all nations. Amen."

This "Amen" indeed would be in the 20th century nearly spoken over Gentile humanity! [And still may be, thanks in large part to the defeat of Germany in 1945.]

About the same time, on Ascension Day 1840, the "famous canon and cathedral preacher of the Metropolitan church at St. Stephen in Vienna, Dr. Emanuel Veith, celebrated pulpit speaker" -- and baptized Jew -- "before thousands of devout Christians" spoke the following memorable words at the conclusion of his talk:

"You all know it, my devout listeners, and whoever perhaps still (86) does not know, may hear it: that I was born a Jew and... became a Christian -- have given comfort and hope to professed Christians in my pastoral calling"

... And now this admirable man administered the pacifier and continued with emotion in his voice:

"And thus I swear it here, in the name of the Trinity, that the lie, spread through evil cunning that the Jews at the celebration of their Easter festival (Pessach)[= Passover] use the blood of a Christian, is a malicious, blasphemous slander, and is neither contained in the books of the old covenant, nor even in the writings of the Talmud, which I know exactly, [19] and have zealously researched. This is true, so help me God"... [20]

On the 18th of August 1840, in order to anticipate a little in this connection, on the occasion of the celebration of the founding of the institution of the Evangelical Lutheran Mission Society in the Orphanage Church at Dresden, another "Christian" colleague of the Rabbi Auerbach, Franz Delitzsch, gave his "Mission Talk with Regard to the Persecution of the Jews at Damascus and Rhodes." [21]

After the scholar of Scripture -- the same individual, by the way, who 40 years later as Professor of a theological faculty rendered his "expert opinion" about another ritual-murder [22] -- had had to make the "heartbreaking" discovery, that Israel still hadn't the slightest desire to be "converted," although the high amounts of the Jewish-collection, [23] paid by the pennies of the German church-goers, sought to make this appealing from a financial perspective as well, Delitzsch finally found the three main obstacles to his attempts at conversion in the "changed circumstance of the Christians."

One of these "main obstacles" is, according to his own words,

"the general hatred of Jews, which is still not uprooted despite all of the humanitarianism and all the cosmopolitan-mindedness of which one can boast today... This general hatred of Jews has made accepted all sorts of unjust accusations against the Jews, which make them more and more alienated from Christianity and lead them astray from charity."

To these belongs (87) now the accusation of ritual blood-murder, an accusation "whose mendacity orthodox teachers of our church have maintained and proved, but which, as if transplanted from the West into the Levant by a dark power, has brought new, bloody persecutions upon the people already oppressed there (the Jews)." The events in Damascus must have transformed everyone "to holy rage and pain."

It is irresponsible, "that such an evil reputation has been made of the Christian name among the Jews of the world." This mission speech, which doubtless encouraged the devoutly listening congregation to more generous donations [24] for the lost lambs, and which concluded with the same Bible passage "which has been chosen as the inscription for the newly built Dresden synagogue," gives still further explanations, which additionally weaken its effect; (88) it is also discussed in the Jewish "culture paper", the Orient.

The remarks of the Jewish reviewer, that "this speech is composed entirely in the attitude of the Mission Society, one might say filled with the longing, to see Israel converted to Christianity, therefore it would not belong here..." had to have given Delitzsch, the employee of this paper, something to think about.

Now who are the "influential men, who exerted themselves with the governments," as the Orient wrote in 1840, who are the "powerful of this world," about whom, in the same year, a L. H. Loewenstein in his polemic, Damascia or The Persecution of the Jews in Damascus and its effect on public opinion, [25] knew enough to report -- let us note: already in 1840!

-- "that a wink of their eye might plunge kings from their thrones down into the loneliness of the night of the dungeons," -- "that a word from their mouth might open iron gates and lead the imprisoned to the golden light," -- who are they, who break "the bonds and chains"? Oh, we're getting to know them all, them and their highest and most Christian of protectors and accomplices; we only wish to make the effort to arrange as chronologically as possible the abundance of the existing letters, reports, appeals, speeches and accounts!

Adolf Crémieux (geb. Smeerkopp)

Adolf Crémieux geb Smeerkopp There is first of all the Head Jew, Isaac Adolphe Crémieux -- let us not be tripped up by the fine-sounding name -- he, too, once had a different name; his origin was in an old Amsterdam Jewish family of swindlers named Smeerkopp, [26] he was by trade an "attorney," the "true and correct advocate of Israel, the great advocate for justice and the honor of Jewry, defender of the innocent and advancer of civilization."

-- From his lips speech dripped sweeter than honey, "with blazing words, with magical eloquence he laid bare the tissue of lies, the credulousness (89) of the ignorant rabble (the Gentile citizens of the state are meant!)." [27]

In the July Revolution of 1830, as a convinced republican he helped hound away the Bourbons; under the "Citizen-King," by the grace of Judah, Louis Philippe, this sly Jew then further played his republican role and propagated the full emancipation of his racial comrades.

At the time of the trial of Damascus, 1840, he has already ascended to "Vice-President of the Central Consistory of the French Israelites" and played a great role in political life, so that already in 1842 he was able to move into the Chamber of Deputies.

In the 1848 Paris Revolution he became for a short time Justice Minister of the provisional government, but then withdrew for some reason or other, in order to spin his threads behind the scenes; his great time came once again after the fall of the Empire in September 1870, after he had joined the government of the "National Defense" and for the second time took over the Ministry of Justice.

Jointly with his racial comrade Gambetta, he let the French bleed to death through a senseless agitation for war and through the Paris Commune uprising. As Grand Master of the "Grand Orient" and of the Judaized French lodges, he put a price of the sum of one million on the heads of the German lodge brother King Wilhelm I as well as upon Bismarck and Moltke.

In the "Alliance Israélite Universelle" (AIU) co-founded by him, "this spawn of the pit of imperialistic Jewry" [28] delivered to Jewry the most dangerous and most unscrupulous weapons.

As branches of the AIU there came into existence in London the "Anglo-Jewish Association," in Vienna the "Israelitic Alliance," in Holland the "Nederlandsche Afdeeling" of the AIU.

Its motto for all these was: "All of Israel stands surety for one another" -- Article I of the program of the AIU reads however: "The AIU has for its goal:

1. to work everywhere for the equal standing and the moral progress of the Jews,

2. to be an effective support for those who suffer in their role as Jews... "  (Jüdisches Lexikon, 1927, Sp. 224).

'Sir' Moses Montefiore

Moses Montefiore For the realization of this "program," (90) the Italian-English Jew "residing" in London, "Sir" Moses Montefiore gave assistance to the best of his powers -- we are not able today to determine any longer what he may have been called earlier;

according to the identification of the Jewish Lexicon he was "the most representative figure of Jewish politics of the 19th century," -- "leading member of the Jewish community in London, son-in-law of Nathan Meyer Rothschild" -- therefore an absolute match as colleague for Mr. Smeerkopp-Crémieux in Paris.

The latter began the course of his political life as "attorney," while Montefiore began his -- and this is typical -- as securities-broker of the London house of Rothschild; his grandfather, an active Livornian Jew, had been enrolled as a straw hat dealer in London, and married the sister of this Nathan and is thereby socially competent enough, to be able to stand up for the equal rights of the Jews.

In 1837 he was chosen "sheriff" of the City of London (chief magistrate), later ennobled by Queen Victoria and in 1846 dubbed a Knight (Baronet) "for the great merit he earned for the Jewish people." From 1835 until 1874 he was President of the "Board of Deputies of the British Jews" [This remains one of the most powerful and intimidating Jewish organizations today -- just ask historian David Irving, who has been unmercifully hounded by this gang.] and as such in a position "to be able to act especially effectively in this official capacity at his foreign missions in the service of the Jews."

The first international "mission" which he carried through was the journey of the year 1840 undertaken together with Crémieux to Damascus. "In order to help the Jews in Russia," he traveled in 1846 and 1872 to Petersburg; in 1859 he made Rome insecure, in 1864 Morocco and 1867 Romania.

In Palestine he surfaced not less than seven times: "His plans for the Jewish colonization of Palestine were not only of a philanthropic kind, but on the contrary were related to the political train of thought represented later by Theodore Herzl" -- so writes the Jewish Lexicon about the true reason for this "mission" quite openly!

"Sir" Moses Montefiore "enjoyed the inestimable advantage of possessing the support of the British government and of British public opinion for his actions." After his death "Queen Victoria, who personally treasured him very much, conveyed the dignity of the baronetcy to his great-nephew Francis Abraham Montefiore."

Obviously the influence of the Rothschilds also upon (91) the further course of events in Damascus has been of decisive significance. One glance at the family tree of these bank-hyenas sitting in London, Frankfurt-on-Main, Vienna, Naples, Paris, and even in Constantinople, added to his masterwork Hofjuden [Court Jews] [29] by Peter Deeg, is sufficient to recognize the forlorn position of the French Count Ratti-Menton from the beginning, in this unequal struggle with the Jewish octopus.

Indeed, as Athanasius Fern, [30] a high Church dignitary in Milan wrote:

"Like huge garden spiders the money princes of Judah, the kings of the Jews, have fastened themselves upon the main cities of the Continent, and from there outward the filthy threads of their web reach out to Ultima Thule.

They hold the gauge of world politics in their right hand, they are the vultures of the stock exchange and the hyenas of speculation; before the ring of their voices totter the thrones and smaller seats of power, crowns and crownlets; before the luster of their names, the purple of royalty pales."

"Montefiore's ideas, Rothschild's gold, and Isaac d'Israeli's revolutionary spirit -- what driving power has a kosher Trinity harmonically attuned to one another!" [31]

We have thereby presented in condensed brevity those chief actors who "do not rest from washing pure the name of Israel from the shame, with which fanaticism and intrigue sought to besmirch them," who "deserve the idolization of all co-religionists, whose name will live in History..." [32]

The remaining figures of this tragedy who acted for the Jews were without exception secondary creatures, but no less dangerous because of it -- all the same, whether it was a matter of a chief of state or his lowliest police constable. In a letter of 5 March 1840, when the interrogations in Damascus were not even finished, the "attorney" Crémieux, although no excerpts of any sort from the documents could have been available to him, already knows enough to report that,

1. "those accused of the terrible murder in Damascus are not the criminals" and that "the confessions, coerced from the beginning by torture, but which were rescinded with the return of consciousness (92), can not justify the charges."

On the 7th of April 1840 -- therefore still during the trial -- the same individual published in the Journal des Débats an open letter, which first of all described the facts of the case falsely and then went on to the reports of atrocities concerning the alleged persecutions of the Jews. What interests us, however, is only the conclusion of the eight page printed epistle.

It reads:

"French Christians, we are your fellow-citizens, your brothers! You have given to the world the example of the gentlest, the purest tolerance. Serve as a shield for us, just as you have served as protector!

But most of all, may the French press take on the sacred matter of civilization and the truth with that noble zeal which has been its glory. This is a beautiful role, which becomes it so well, and which it fills so magnanimously!"

In these concluding sentences Crémieux, for once, does express three great truths:

1. that the French in their Revolution of 1789 gave to the world a truly unique example of how [a country], from pure "Brotherhood" and "Equality of all of that which bears the human face," can commit national suicide, [Unfortunately, a pattern which is presently repeating itself.] which the Jew Cohen in his attention-getting book which appeared in 1868: La question juive acknowledged with the following contemptuous sentence: "For the Jews the Messiah arrived on 28 February 1790 with the Rights of Man,"

2. that France might serve as a "shield" for Jewry -- on that point actually nothing has changed until recently; and 3. that the press already fulfills Jewish wishes in every respect "magnanimously"!

After pronouncement of the judgment the expert opinions of "eminent Christian authorities" were requested, in order to stress the baselessness of the charges -- in a later great ritual-murder trial in Hungary, Jewry received these "Christian credentials" delivered by the dozen. [33]

The Allgemeine Zeitung published the "expert opinion" of a Herr Councilor Professor Dr. G.H. von Schubert in Number 121 from April 1840 under the headline: "The alleged Act of Murder by the Jews in Damascus." The Herr Councilor finds it "inconceivable, that the echo of a barbaric, (93) senseless fairy-tale of the Middle Ages about the manner in which the Father disappeared and then is supposed to have been murdered by the Jews, was able to pass on to us Christians of the 19th century and so easily be repeated among us."

As a Christian traveler, he has become accurately acquainted with the Jews of the East and is able consequently "to say with fullest conviction, that that strange horrifying fairy-tale stands in such a total contradiction to the attitudes and inviolably strictly-held religious practices of the Jews," that the Jews can in no way be viewed as the perpetrators!

But the Herr Councilor is correct on one point, when he reliably determined that the "religious practices of the Jews are maintained strictly inviolable"; these were even so mercilessly carried through, that already in those years, when the professor was roving the shores of the East as a Christian traveler, for instance in some regions and on some islands of the Near East, an unwritten law existed, according to which at certain definite times in which, according to frightful experience handed down of old, children regularly disappeared without a trace, and indeed from the Gentile part of the population, it had been forbidden to the Jews to leave their apartments, for example the procession of the Jews held at the time of a death. It is not without interest to note that also, for example, at Nuremberg and Bohemia in earlier centuries similar prohibitions existed. For Nuremberg the Emperor Maximilian I in 1498 had issued a nocturnal curfew for Jews (Tentzel, Mon. Unt., 1697, page 228).

But

"the sympathy which enlightened Christians showed the stigmatized, did the heart good, and history will never forget those who let no time go by in placing Man and his moral being in the right light, against the attacks of narrow-minded stupidity.

Among these noble men the bishop Dr. Dräseke was the first, in that he made the declaration in writing to the Rabbi Philippson that he perfectly agreed with the arguments of the latter in the Magdeburg newspaper and had to thank him for it.

Indeed, even alms from the side of the Christians arrived for hungry Israelites, a (94) propitiatory sacrifice, as it were, upon the altar of offended humanity" [34]

Not in vain had Jew Loewenstein directed his cynical appeal "to the liberal Rationalists, who fight for the principle of theological enlightenment": "You lights upon the field of Theology, it would now be for you to show that this study does not merely amount to verbal wisdom, but on the contrary that also a sweet, marrow-like core is contained in those many dry and indigestible peels, that Humanitarianism is the beautiful reward for years-long research.

You great theologians and philologists of Germany, here is a practical field for your wisdom acquired in long years! You have toiled greatly, greatly, plowed and sown; here stand stalks in full ripeness, the time of the harvest has come, do not sleep through it!" -- Let us note the year: 1840.

In the Journal de Smyrne since the 14th of May 1840 there appeared ongoing reports out of Alexandria, which had as author the Christian-camouflaged "missionary" G.W. Pieritz. This "report-making" about the events in Damascus can be described as the quite successful and effective precursor of the modern Jewish atrocity-propaganda.

In a shameless manner the facts were mixed up -- even the representative of a European Great Power, the French Consul Ratti-Menton, was accused of "a punishable negligence" -- so that it is appropriate to concern ourselves more closely with the character and the racial affiliation of the author. The "Protestant missionary" G. W. Pieritz was a member of the "London Society for the Propagation of Christianity among the Jews, which was the first organization among the Christians to grasp the standard for protection of Jewry". [35]

When we then learn that the society had this report of its "missionary" printed and distributed at its own expense under the title: Statement of Mr. G.W. Pieritz, a Jewish Convert, and assistant missionary at Jerusalem, respecting the persecution of the Jews at Damascus: the result of a personal inquiry on the spot, and (95) we are further informed [36] about these intimate Jewish-"Christian" relationships through the Jew L.H. Loewenstein -- he had to know this definitely, of course -- to the effect that another representative of this enterprise of highly political Londoners, the "preacher" W. Ayerst in a "friendly and worthy-of-his-class manner" assisted at the composition of the Jewish polemic Damascia in the year 1840, at which also, upon his special recommendation, another baptized Jew, [37] the "Herr consistorial councilor Professor Dr. A. Neander has performed very important services in Berlin with the researching of means of proof for the justification of the Israelites," then we know already enough information about the Jewish convert Pieritz that we actually wouldn't have needed his self-confession, produced in another passage, that he was "born a Jew, trained to be a Rabbi and then converted to Christianity." This Rabbi Pieritz took himself from Jerusalem to Damascus, "in consideration of the Christian mission which obligates him to defend human rights in places of despotism." [38]

Since Pieritz by no means "made headway" with his Jew-haggling [the word the author uses, Gemauschle, comes from the verb mauscheln, which means: "to talk like a Jew; to haggle."] with the energetic Sherif-Pasha, he traveled, after his "Christian mission" in Damascus had failed, to Alexandria, from where of course his writings were sent, in order to "be presented to the Viceroy of Egypt." What emerged from this presentation, we learn as well: [39]

"... and have received from him the promise of the appeal of the questionable trial." This was the actual mission of this swindler, which he settled to the satisfaction of his London task-masters: Pieritz had to "test" the ground first. After the departure of this Rabbi, camouflaged as a missionary, the leading Jews met together in London on the 21st of April, 1840.

They decided to approach the governments of England, France, and Austria, so that these employed all means to set the arrested Jews free. (96) "Crémieux also attended the meeting; a deputation, consisting of Baron v. Rothschild, Sir Moses Montefiore, and some others, was appointed "in order to come to an understanding orally with the Foreign Minister." The result of these negotiations, which were conducted orally out of caution, were energetic interventions with the English, the French, the Austrian, and the Russian governments.

"The efforts at the cabinets of these nations, according to the example of Germany, were successful. The representatives of the states of Germany, following the direct pressure of many Jewish banking houses, undertook steps to distort the facts of this deplorable affair, and thus to mislead opinion about the true cause of the murder." [40]

And "the Dutch government ordered its envoys and Consuls at Constantinople and Alexandria to check [the spread of] fanaticism in the East; even the government of the Great Lord at Constantinople showed itself inclined to consider the matter, although the conference was of little success". [41]

The leading role in this battue [Note: a battue is a technique used in certain types of hunting, where beaters are used to harry, round-up, and bring their prey to bay and the author uses it as a metaphor for the tactics used by the Jews in bring the investigators, politicians, and the press to their side by bringing pressure from several directions simultaneously.] underway against the judge of the investigation Ratti-Menton, was assigned to the Austrian Consul in Damascus, Merlato, although at one time, at least at the beginning of the trial, he was of an entirely other opinion.

Merlato himself is, on the other hand, under the command of the Austrian General Consul, the Jew Laurin. A entirely dubious individual, the Jew Isaac Piccioto from Aleppo, by occupation likewise Austrian General Consul and -- as can be determined with absolute certainty -- an uncle of one of the ritual-murderers of the same name, seems to have exerted the control over both.

"The Jews of Austria, and, at their head, Rothschild, are taking action and do not implore their just and paternal government in vain for assistance in this sad affair. We see from now on the Austrian General Consul in Alexandria and the Consul of the same State in Damascus working most zealously, to restore a status of justice and (97) humanity to the affair [i.e., in Damascus]... "

The sudden change of opinion of Merlato and his downright obstinate manner of fighting against his French colleagues are therefore by no means accidental or of a personal nature; he, too, was only a tool in Jewish hands.

But the final disclosures Peter Deeg procures for us in his work, which has just appeared, Hofjuden [Court Jews]. [42]

We learn there that the Parisian Ambassador of Austria, Count Apponyi, was deeply in debt to the Viennese Rothschild. Under the date 6 July 1840, the former wrote in reference to the ritual-murder of Damascus to Salomon Rothschild, in Vienna:

"As concerns the affair of your poor co-religionists in Damascus, I will thus execute the orders and instructions reaching me on their behalf, with the sincere wish to be useful in this matter."

About these matters not even Merlato, who was then sent on ahead as a battering ram, would have been permitted to have known. --

For the revision of his views Merlato, as desired, needed only a few weeks. He reports still on the date 28 February 1940 to the General Consul Laurin in Alexandria, with the highest degree of indignation over the "disgraceful Jews, eight in number", who "slaughtered the unfortunate old man and collected his blood," so he makes report on the 23rd of March 1840 to the same royal and imperial General Consul in Alexandria about the result of his "most conscientious inquiries" performed on the spot.

These are to the effect that the Father and his servant were perhaps not lured by Jews lying in wait and then overpowered, but on the contrary, at a very popular(!) place in the city "had a hard brawl with Muslims of the lowest class, the meanest riff-raff" (Musulmani della più bassa e più impertinente canaglia), in the course of which both the missing men could very well have been done away with.

Aside from the fact that an old man already having become somewhat insecure, who went out almost always only in the company of his servant, would hardly still feel the need for a substantial brawl, it would have to have been an easy matter for the report-writer to come by witnesses to (98) such a public incident as this, yet Merlato spares not a word about this in his verbose epistle!

It is striking that the Austrian Consul interests himself in the accused Piccioto to an extraordinary degree and energetically demands the release of this man immediately. The key to this behavior is already supplied to us!

In a supplementary report -- aside from the usual attacks upon Ratti-Menton -- the "poor Israelites" are pitied:

"The Israelites have endured in this city tortures which only from this pariah of the Earth are borne without [there being] a frightful reaction.

At every hour the French Consul on entering any house, meets the most respected names among the Jews, with the most refined manners, and [who have] a wealth originating from the purest sources, [and who have] infirmities most deserving of sympathy, [but] nothing is made of it...". [43]

On 25 April 1840, Merlato also pleased his (Jewish) father-in-law, Herr Premuda in Trieste, with a Jewish-attuned piece of writing, which the latter immediately sent on to the press. Merlato asserted that he was troubling himself about the unfortunate Jews "merely out of "philanthropy," who because of this "blessed his name and prayed to God for him," as, on the other side, "the Christian bunch (la turba cristiana)" were "heaping curses upon" him. Among the men convicted of the murder one counts also this Isaac di Piccioto, "the nephew of our General Consul in Aleppo."

The Royal and Imperial Consul sought comfort in witty surroundings; at his location was a clever German (read: Jewish) author, who would take over his, Merlato's duties for the Augsburger Allgemeine Zeitung. Besides this, a "Protestant missionary" -- it's Pieritz! -- intended a memorandum about the Jewsih persecutions of Damascus and "several scholars" to issue publications "for the benefit of humanity."

The Austrian General consul in Alexandria, Laurin, a Jew himself, utilized the "enquiries" delivered to him; in a report from Alexandria of 31 March 1840 he is (99) already able to log his first success, [44] in that he succeeded in submitting a petition to the Viceroy of Egypt, Mehemed Ali, in order to "introduce the essential matter."

Laurin requested "respectfully to obtain a potent order at the French Ministry, to the effect that the French Consul in Damascus, Count Ratti-Menton, who through his conduct caused the Turkish authorities to use coercion, might at last be dismissed"...

This was all the more urgent, since the "unrest among the Gentile population very easily could get out of hand and turn into a regular persecution of the Jews in Palestine."

In fact, Jakob Rothschild, the brother of Salomon Rothschild, in Paris, had attempted to push through the immediate dismissal of the inconvenient Consul with King Louis Philipp.

On 4 April 1840 it says: "Several details stated in the trial strengthen increasingly my (Laurin) already expressed opinion, that the accusation of a ritual-murder has no legal foundation... I am convinced, that the Press will raise a cry of horror... ", and further on, under the date 6 April 1840, we find the following portentous sentence written: "I have spoken with the Pasha, the interrogations will be stopped. Thereby much has been gained."

"This intervention from the European side has encouraged our deeply afflicted brothers in the East to take the initiative with their own government," wrote Der Orient on 30 Mai 1840; these deeply afflicted brothers now directed a petition [45] to the Viceroy of Egypt, Mehemed Ali, "in favor of the persecuted brothers-in-the-faith in Damascus."

This reads in part: "The Israelite Nation(!) has no princes, no State; her glory is buried by the Ages, her nationality is extinguished. Religion governs her conscience, but it does not sever (us) from (our adopted) nations. The Israelites of Damascus are your children, for God has entrusted them to your government.

They are slandered by malice and oppressed by cruelty. The name of Mehemed Ali rings loudly throughout the universe, for in one hand he holds Glory and in the other Justice.

The Hebrews of Damascus are (100) accused of a horrifying crime, of a crime which contradicts reason, their religious principles, and even more, history.

The people of Israel are unfortunate, it's true, but their character in travail has been astonishing, and men such as Your Highness, whom God has gifted with genius, take pity upon them and do not despise them.

Your Highness, we ask for no mercy for our bothers-in-faith -- we ask for Justice. To you alone has God entrusted the power over these unfortunate people, and you alone have the right to rule them. This concerns an old religion, which they wish to besmirch, and it seems that God has reserved for you a still greater glory -- to be the Liberator of an oppressed Nation."

Mehemed Ali thereupon gave command to send first of all an 800 troops to Damascus, "in order to uphold the peace among the Christians there" [46]

-- in later ritual murder trials in like manner entire battalions, yes, even battle ships were mustered, in order to "calm" the Gentile population.

The consular representatives of the remaining powers joined in the procedure of the Austrian Consul; the representatives of the German states got the report issued on the part of the Jews, that "they might appear in the best light."

But the Prussian Consul in Beirut is especially praised, who "proved himself on this occasion as the representative worthy to be a successor of Frederick the Great, in that he united his own efforts for the rescue of the persecuted with those of the Austrian Consul."

The representative of Prussia rendered to "the Israelites many benefits" at the most important place in Syria and assured them "they should fear no one; he was willing and ready to serve anyone who bore the name Jew." As thanks for this he will be numbered among "the devout of the peoples of the world" and "every kindness possible in this world" shall be shown to him, as also "his name is to be praised all over the world, that all peoples might know that Israel is not yet helpless and that it shows gratitude toward its benefactors." [47]

What the result of these dealings with the representatives of the European states in the East finally was, is recognized very clearly by the Allgemeine (101) Zeitung [48] under examination of the French reports, in that the paper had reached the conviction that "the accusations against the French Consul all came from Jewish sources," since "also Herr Merlato as well as most of the other Consuls in Syria, namely those from Russia, Denmark, Prussia and so forth are Jews... "

These cosmopolitan gentlemen finally agreed upon a formula, that "the Austrian Consul General made the proposal, to withdraw the pending trial from the hands of the Turkish justice (Sherif-Pasha), and hand it over to a commission of four European (read: Jewish) Consuls, to which four German 'criminologists' should be added for the bringing out of the facts" [49]

-- in other words: The Gentile Ratti-Menton was to be eliminated. Before this plan could be pushed through, an event took place on Rhodes, which seemed suited to throw the Jewish direction of the case into confusion during just these critical days.

As had first become well-known in the course of several weeks, an approximately 12-year-old Greek youngster from the town of Triande on Rhodes had disappeared without a trace around the time of the Jewish Easter 1840. The child had been sent by his mother to a merchant to buy yarn. Since then he had been missing. On the next day the mother made a police report with the Turkish Gouverneur of the island, Jussuf Pasha.

The latter immediately carried out house searches in the relevant location, but without result. Finally two witnesses who on the day in question had observed the missing child reported how he was haggling over something or other with the head of the Jewish community, Stambuli, and then disappeared into the house of the Jew.

Stambuli was brought forward. He began a great lamentation that he knew nothing about it; he tried to come up with an alibi, which did not succeed. At any rate this much was learned, that on the (102) day in question, shortly before Easter, three strange Jews had come o Rhodes in a direction through Triande.

A police team succeeded in discovering these three Jews. They were brought before the Gouverneur and questioned in the presence of several foreign Consuls. They likewise knew nothing. The Rabbi of Rhodes, Jakob Israel, gave (in response to the rebukes of the questioner) the explanation to the protocol, that none of the Jewish laws and books of religion required any such kind of unnatural sacrifice, of which people liked to accuse the Jews:

"We are also in no way capable of such a crime, we would be unworthy to be God's children, if we through our behavior could give the slightest cause of dissatisfaction to the government."

Here one of the Consuls present interrupts him with the words:

"Be silent, we have not summoned you to listen to your apparent justifications or long-winded explanations, we want to know shortly and concisely, where the Greek child can be found! The Rabbi also asserted that he "knew nothing about it".

At the direction of the Pasha the Jewish Quarter of Rhodes was from now on cordoned off by a military unit, in order to have the possibility of drawing up an exact list of the Jews present and to be able to search their houses. Obviously a great bewailing arose over this "shocking act of violence."

After the surveys had been taken, representatives of the Islamic population, a civil judge and several foreign Consuls were assigned to compose a decision. Thereupon the Turkish Gouverneur ordered that the cordoning off of the Jewish Quarter remain in force until the child, who of course could not have disappeared with no trace, was found.

Meanwhile Jewish agents on Rhodes had been paving the way; they reported to London to a certain Davis about the "slanders and cruelties" to which the Jews on Rhodes were exposed. Davis, "with the most respected Jews of London, Rothschild at their head," promptly presented to the English government a memorandum, "in which he asked it for protection against the acts of violence and arbitrary whims" to which the Jews (103) in Rhodes had been exposed, and with Jewish impudence demanded a harsh "investigation." In fact the English envoy in Constantinople received the order delivered through Lord Palmerston, "to take care of the distressed Jews."

In those days there now appeared "by chance" a "Finance Director" out of Constantinople, to collect the taxes due. He soon unveiled his actual mission, in that he visited the cordoned-off Jewish Quarter and inquired after the reason for this regulation.

He demanded immediate lifting of the blockade, otherwise he would see himself forced to report to Constantinople straight-away. The Pasha gave in and decreed the cancellation of the state of siege; the suspected Jews were nonetheless held in solitary confinement and underwent, in the presence of several Consuls, repeated interrogations, during the course of which extraordinary contradictions appeared.

Meanwhile the Grand Rabbi of Constantinople had been informed; he negotiated with the "High Gates" [This term refers to the Court in Constantinople.] and succeeded in having the mother of the child, as well as three Greeks who had been commissioned to handle the charges, and a Jewish delegation ordered to Constantinople. On this alone "the Jewish deputies spent 150,000 Piasters". [50]

Fourteen days after the departure of this deputation, the Jews still being imprisoned were set at liberty by instruction of a higher authority and circumventing the governor of Rhodes.

But to the Turkish judges, at the instigation of the English legation in Constantinople, the secret directive went out, to issue a "report of acquittal" for the accused Jews and to send this judgement to Lord Ponsonby, although the mother of the missing child and the plaintiffs had given the same incriminating facts to the protocol before the Turkish authorities as they had on Rhodes.

Lord Ponsonby "presented to the assembled Divan through his representative the written declaration of innocence of the Jews." -- "Thus, one now expects" -- wrote the Jewish correspondent of the Orient [51] under the date 8 July from Constantinople -- "the verdict quickly, which I will receive first-hand and will then send on to you immediately.

At the same time, (104) Herr v. Rothschild of Paris and London, who has been present here for more than a year, has sent this matter, as I have written you here before, to Price Metternich at Vienna a short while ago.

Against the Consuls involved no measures will be taken by their own governments until after judgment in this affair has been pronounced by the High Gates, which, as I can reliably assure you, will fall out entirely to the favor of the Jews at Rhodes."

The Highest Court at Constantinople then announced, too, the "Innocence of the Jews at Rhodes" in a public declaration. The Jews were "totally acquitted of the accusations of kidnapping a child and of child-murder, and as compensation were entitled to some benefits... those who had accused them illegitimately, had to pay the compensation... " We can imagine of what these benefits consisted.

The mother was sent back to Rhodes, without having accomplished anything, without being left even the possibility of further investigation. However great a crime it was to have sat as Consul in judgment over Jews -- of which the report above gives hints -- how much more, then, must a plain and defenseless woman of the people have to fear being met with Jewish vindictiveness, if she committed the offense of further troubling about her child. In a later ritual-murder trial in Hungary [52] the frail mother of a slaughtered fourteen-year-old girl had to be protected by the Gendarmerie from Jewish persecution and harassment. But let us not boast that such scandalous conditions as these would not have been possible on German soil in this century "of light" -- we shall yet have to reach the shameful conclusion that the interests of the people even there were in still worse shape!

In contrast to those in Damascus, the judicial enquiries in Rhodes were nipped in the bud. Jussuf-Pasha was "formally degraded" and replaced by a successor belonging to the Jews. But the population, for centuries (105) never at peace over the trackless disappearance of its children, knew in this case, too, where the plague-germ of murder was to be sought.

In the "situation-report" of a Jewish correspondent out of Rhodes cited above, there occurs accordingly the very remarkable passage, that "Jews, if they do not wish to subject themselves to mistreatment, should not allow themselves to venture before the gates of the city."

These were at any rate very critical moments, which were capable of shaking the carefully protected and guarded positions of the Jews on those shores. "These are grievous signs of the times, such events often pull down in a few weeks an edifice built over years," wrote the Orient with wrinkled brow, in the summer of this year!

Something had to happen to prevent "from passions once aroused something still far worse germinating" [53]

-- moreover Sherif-Pasha, despite all expectations and threats, was well along the way to transporting the convicted murderers to the pastures of their patriarchs!

New "Interventions"

"With a zeal and self-denial which, in our mercantile-diplomatic time belongs to the great rarities, many noble minds in Israel are striving without rest to procure assistance for the persecuted whenever possible... "

"Grateful mention must be made of the efforts and strivings, eternally memorable in the history of the most remarkable people of the earth, of the family of Rothschild. Various circumstances and considerations do not permit us to recount all the high-minded sacrifices and successful steps, to which our unfortunate brothers, in the regions once subject to the scepter of David and now sighing under barbaric oppression, owe so very much...

But the time will come, when History, not merely of the Israelites but of humanity itself, will tell of those glorious deeds in its eternally lasting annals and will erect an indestructible, immortal monument to them..."

Now, (106) since the Jew L. H. Loewenstein in his Damascia [54] is so generous and allows even the rest of humanity to be told the "glorious deeds", we consider that the time has come and we commit ourselves to the immodest venture of erecting an "indestructible monument" to those captains of World Jewry.

First would be engraved in the annals of history that "the reservation and caution of the courtiers and businessmen Rothschild suddenly vanished before the thought that God had blessed them with great wealth and so much influence for this reason, that they might be able to come with help and rescue to the side of their suffering brothers and stand up for them." From all regions of the world where Jews lived, "calls for assistance" came in to the Rothschilds:

"Rescue, save our unfortunate brothers at Damascus and Rhodes!" Then we discover what is still very interesting in our days, that "in England a beautiful and praise-worthy spirit is manifest, which has historical value and was a remedy for the severe wounds which were inflicted upon the honor of the century."

In what form this valuable, praise-worthy spirit revealed itself, the numerous "meetings" show, at which "Christians" appeared in great number, in order to "discuss what means to grasp for the benefit of the unfortunates of Damascus" -- we shall consider more closely these "Christians" in another place; we want to say beforehand only this, that the smell of garlic penetrated the baptismal water and subdued it;

but then even the Lord Mayor of London personally took a most vigorous share in the high-minded decisions and steps of the noble Sir Moses Montefiore, a close relative of the family of Rothschild.

This "Sir" was even prepared "to offer up his entire wealth, indeed even his life for his oppressed brothers-in-the-faith in the East" and -- what for him as a Jew would signify still more -- he has expressed the intention, as in the past the Crusaders -- this simile was actually used! -- to board a ship and sail across the water to the shores of the Holy Land!

-- The Member of Parliament Sir Robert Peel "and associates" put their "party quarrels aside" and supported Lord Palmerston in his diplomatic efforts to aid the Jews of Syria. Then we must still also make mention of the "London Society" of the baptized Rabbi George Wildon Pieritz, "who let their voices be heard in defense of innocence" -- and we have presented the best of "English" society:

"Thrice fortunate Britannia, how much more worthy of envy than thy powerful fleets do thine citizens, thine Parliament, thine Meetings make thee! Beate popule, cui haec sunt!" [55]

[The Latin translates roughly as: Happy people, who have these things!]

Only Crémieux is still missing -- but he, too, "the reverend," appeared: "From now onward London became the hearth of issues of Humanitarianism, and even Crémieux crossed over the channel, in order to work here, where human weal and woe are dealt with far more strongly than in France...". [56]

On the 15th of June 1840 the assembly of the Committee of British Jews" appeared in the new synagogue Great St. Helen's in London [57]

It was resolved that:

1. After this Committee heard with particular attention various letters from the East, which reveal the necessity of a further intervention of the European Israelites in favor of their persecuted brothers in Damascus, and has learned that the Israelite Central Consistory in Paris has empowered Herr Ad. Crémieux to defend as its emissary the case of the accused Jews in Damascus; the Committee is

2. convinced that it would be highly expedient if several gentlemen of rank and talent were sent, to work together with Herr Crémieux.

3. The Committee is further convinced, that Sir Moses Montefiore, by power of his high morality, of his zeal and of his influence is (108) especially suited to represent the Jews of England at the Court of the Pasha of Egypt and to defend our persecuted brothers in the East, and it urgently requests him to accept this mission;

4. likewise, the Committee further empowers Sir Montefiore, to take along any legal or special assistance in order to further the goal of his mission;

5. that a subscription... be opened to take care of expenses as they occur and that the incoming sums be placed at the disposal of Sir Moses Montefiore;

6. that Herr Baron Lionel v. Rothschild [58] be instructed to receive the incoming amounts;

7. that on Tuesday, the 23rd of this month, at 4 o'clock in the great synagogue, Duke's Place, a public assembly be held... as well as, that on the next Sabbath an announcement relating this shall be issued."

The Committee expressed at the end, "deeply moved by noble-mindedness, the humanitarianism and the zeal" of its chief Montefiore, "the warmest gratitude."

-- "At the conclusion, Montefiore opened the suggested subscription, by drawing up 100 Pounds beyond taking care of his own travel expenses, which sum his wife also equally contributed. The three young Herren Rothschild each participated with 200 Pounds apiece, Herr Isaak Cohen gave 100 Pounds, and so forth.

Thereupon, the Jews of Manchester followed directly the example of the London Jews, and in a meeting held there, which was attended by Christian manufacturers, merchants and scholars, 800 Pounds was raised." [59]

-- A glorious piece of theater:

The Gentile "Intelligentsia" contributes its not insignificant mite to the "rescue" of Jewish criminals! Indeed: "Such a noble example was powerfully effective, the sympathy for the unfortunate Jewish population increased all the more, as (109) on the one hand this tragedy no longer stood isolated, on the contrary similar occurrences in other places, this time in Rhodes, also had turned up and had been exploited with fanaticism... all the more happened from the other side. Louder and ever louder shouted the English House of Commons for aid for the Israelites." [60]

One day before the main meeting of the London Jews, on 22 June 1840 a sitting of the House of Commons took place, an excerpt from the minutes of which throws a glaring light upon the intrigues behind the scenes. Sir Robert Peel, "perceiving the presence of Lord Palmerston", [61] raised the topic of the "much-discussed abusive persecution of the Jews in Damascus," ... "of which he had already made mention on Friday."

This Member of Parliament reported to the Lower House the same account of cruelty which Merlato and Pieritz had already put about in the world from the end of April to the end of May of this year with conspicuous correspondence [of detail].

Sir Robert Peel now awaited the intervention of England,

"although he knows that this couldn't be done officially; yet the respect for England and the influence of its government are sufficient, that the happiest results are to be expected from that intervention, even in limited degree."

The Jews of England, like those of all nations, would firmly trust the England's intervention will lead "to the discovery of the truth," if the charges should be proved to be unfounded. The "Secretary of Foreign Affairs," Palmerston, responded to this that

"the subject of which the highly esteemed Baronet had just now made the House aware, had already been brought to the attention of the government some time ago, which lost no time in taking suitable measures."

He, Palmerston, had given instructions to Colonel Hodges, General Consul in Alexandria, "to bring the entire matter to the most earnest attention of the Pasha of Egypt." The unfortunate accused would have to be compensated, as far as this might be at all possible.

Hereupon remarked the Member O. Connel, "the best means (110) to purge the Jews of the taint thrown upon them would be, to put them on an equal footing in every respect with the rest of the citizens resident in England. He wished to know, whether it were the intention of the government, to propose a law which would aim at the full equal standing of the Jews."

The "Damascus Affair" was therefore supposed to be exploited into a matter of high politics. Loewenstein gives to these statements his informative commentary, from which it emerges that Palmerston "admitted quite openly that the civil equality of the Israelites with their Christian fellow-citizens was a necessary measure by virtue of reason and justice"...

Lord Ashley joined the preceding speaker and declared, he had only just received letters from the East which "indicated that extortion of money was the single goal of the atrocities perpetrated against the Jews." We see matters going forward step by step to the good fortune of the Jews -- but it gets better yet!

On the 23rd of June the Jews of London are mustered to a "community meeting" in the great synagogue of London (Duke's-Place). Presiding was Sir Moses Montefiore, "Knight," "President of the London Committee of the British Deputation of Jews"; as representatives of France appeared the "Vice-President of the Central Consistory of French Israelites," the advocate Crémieux, and as representative of the Jews of Germany, Rabbi Löwe!

First of all there was mentioned with warm gratitude the helpful intervention of Colonel Hodges, "Consul of his His Majesty in Alexandria," of Prince Metternich,

"His Grace," of the Austrian Consul Merlato in Damascus, of the Austrian General Consul in Alexandria, Laurin, and also gratefully acknowledged was "the energy, which Herr James v. Rothschild expended for the support of the unfortunate co-religionists."

This general assembly decided "after examination of the presented documents" to send to Syrian "the gentlemen Crémieux and Montefiore as representatives of the Israelites."

The French Minister-President Thiers, who attempted to protect the French Consul for Damascus from the filthiest attacks, was accused by one of the committee's speakers of "lack of humanity before the forum of (111) civilized Europe"!

Montefiore declared that he would go across with Crémieux.

"We go in order to defend the requirements of Humanity, which is offended in our persecuted and suffering brothers; we go to shed light upon the dark chaos of diabolical deed, to uncover conspiracy and to shame the conspirators... still more, we want to try to infuse into the eastern governments more enlightened principles of legislation and the administration of justice; I hope that our efforts will be crowned with success... fare thee well, gentlemen! I pray to the god of our fathers, that he guides our steps...

Thus I look upon my return in the sure hope, to be able to say to you at that time, that the Judge of the World has given us the victory, has bent kings and rulers to His will..."

The minutes note at this point:

"Great emotion held sway at the conclusion of this speech!"

To conclude, the English government was mentioned for the "quick intervention in favor of the unfortunate brothers in the East" and "a prayer said for the high-minded pilgrim (Montefiore is meant!) and his companions." "Help him reach his sacred goal! Amen! Let him not come back empty to those who sent him! Amen! Lead him hale and hearty back home again! Amen! And also his wife and all who are joining him... Amen Sela!" [62]

"After Montefiore asked to take his leave of the Queen of England (!) and was received by the same in the most gracious manner... he travelled on the 27th of June, accompanied by his wife and fellow-pilgrims, the Orientalist Dr. Loewe, a learned German (Jew), the Undersheriff Wire and the physician Dr. Madden, on a steamboat placed at his disposal by the Queen from London to Boulogne."

From there "the envoys of a sympathetic Europe hurried" to Paris, but here they were held up by discussions with "leading politicians." In Marseilles the traveling group met with the "fiery Crémieux", who had hastened on ahead in company with the "Orientalist" and the earlier tutor of the Rothschilds (112), Munck. The French government had placed at their disposal a "government steamboat" for the crossing to Alexandria! [63]

But these were merely the "captains" of the traveling group, which actually consisted of an entire retinue of interpreters, writers, various "specialists" and a load of Gentile servants, who had the dubious pleasure of having been taken along on this journey.

"So travel happily, you high-minded advocates of the great cause of Humanity and reason! May your fiery courage and the light of your reason and eloquence triumph over the base malice and the dark fanaticism of the enemy! Proclaim to us that trodden-upon Innocence has found Right and recognition at last!" Thus did Jew Loewenstein still cry out from Germany.

After the departure of the captains of Judah, not only was "the Israelite population of the various nations" taking upon themselves this matter of "trodden-upon Innocence," but also "purely Christian organizations" [64] felt themselves obliged to stand up for the "poor orphans" -- it only remains to examine how high the estimate of the percentage of Gentiles of this apparently Gentile undertaking, prophylactically stated as being purely Christian, really is. It certainly was not very high.

The emissaries of Israel were in Paris when over 200 "important Christian merchants, bankers, officials and scholars of the City of London" on the 3rd of July of the same year called up a public assembly,

"in order to express demonstratively their fervent sympathy in respect to the terrible oppression of the Jews."

The Lord Mayor of London had also promised to make an appearance. A number of the persons of this "great Christian meeting," which the large auditorium in the Egyptian Hall, Mansion House [65] was barely able to hold," (113) has been handed down to us.

We encounter there, to give only a very modest "selection," a Lemmé "and Company," Lewis Lloyd, Masterman, an Abel Smith, Colmann, Schaezler "and Company," an Udadelizen Freudenteil "and Company," Schunck-Souchay "and Company," Suse and Sibeth, a Godfroy and Simson, a Benjamin Greene, a Jeremias Bryant, David Salomons, Samuel Garney, Turnbull and Curtis "and many other respected bankers and merchants of the City," and we immediately know all about it -- practically in advance we are able to set what the course of the meeting will be.

An enormous torrent of words was raised, from which we excerpt only the interesting scraps.

The Vice-President in his speech of welcome took upon himself "the freedom to say that, in his opinion, the Jews of Damascus were just as worthy of respect and praiseworthy in their dealings as those who live amongst us in England."

From this he now "permits himself to say, that no one of our fellow-citizens has made more zealous an effort, to promote Humanitarianism, to help the poor and oppressed, to patronize literature and science (applause), that Christians also have benefited from these blessings... to show the high regard which is due them, he is stating only that Mr. Salomans was a short time ago appointed to one of the highest positions.

He could name still other men of the Jewish nation who have contributed to the honor and welfare of the city of London, and he need only mention the name Rothschild, a name that will endure as long as the city of London itself (loud applause)." Then came the reading of the atrocity report of the "Rev. Mr. Pieritz," which resulted in various motions.

Dr. Bowring "stepped up" and explained that he had "the honor to know some of the arrested men personally" -- "I hope that the suffering which the Jews of Damascus have had to endure, will serve to improve the situation of the Jews in the entire world. Their character, indeed, can not be better (114) and it is to be hoped that the justice which we shall procure for them in the East, will resound in the West (loud and sustained applause)."

J. Morrison stepped up : "... for I cannot extol the character of the Jews any better with praise, for long as I've lived, I have gotten to know no more honorable, more useful and more patriotic people than the Jews (applause). They are well worth our making vital efforts for their relief... "

Samuel Capper continues: "England has never shown herself so prepared to liberate suffering Humanity from the shameful influence of cruelty, persecution and torture (Hear!). It was a pleasure to see, that men like Lord Palmerston and Sir Robert Peel took on this great cause."

Mr. O'Connell was already "received with loud enthusiasm as he stepped up." This applause was certainly deserved, since the speaker developed in "shining rhetoric" the lapidary sentences: "Is not a Jew a model in every respect in life? Are they not loyal friends? [66]

Are they not honest, industrious? All of this proves how improbable the charge against the Jews is... May the call go out from one end of the British island to the other (Hear! Hear! applause)."

Daniel Hearne, "Catholic priest from St. Patrick's" and Alexander Munro, "Pastor of the Scottish Peter's Church," proved "the invalidity of the accusation against the Jews with numerous citations from the Bible." They hope "that a kindly dawn will smile upon the people of Israel"...

John Birt, "preacher at the Baptist Chapel at Yorkstreet," wishes "to see that the priceless human rights in general" are protected. It would "especially please" him "to see our Jewish brothers fully emancipated"...

The Lord Mayor "truthfully and sincerely assured the assembly, that it yielded him the greatest pleasure to have called together this society, and he felt that indeed, the atrocities committed must come to an end." [67]

The Vice-President also expressed gratitude for the invitation. Thereupon the spiritual Elite of Britain took their leave from one another.(115)

And the actual goal of these theatrical preparations? This we learn with utter clarity: "The decision of this meeting were communicated by the Lord Mayor as well as Lord Palmerston, as, also, to the foreign ambassadors.

The envoys of Hanover, Saxony, Portugal, the United States, Spain, of the Turks, of Holland and of Prussia responded in the most obliging terms and with the greatest sympathy for the subject of the conference... Indeed, the Dutch envoy even enclosed the copy of a letter which His Majesty's Minister of Foreign Affairs, Baron Verstolk van Soelen already had issued on the 5th of March to the Dutch chargé d'affaires in Constantinople, and the content of which was able to convince us that the Dutch government had already shown its sympathy for the unfortunate ones. [68]

The news of the London "General meeting" therefore even penetrated America, according to the note above! On the 19th of August of this year an "Israelite assembly took place with respect to the Damascene affairs" in New York [69]

A report "about the results of this energetic assembly has been directed to the Lord Mayor of London, as President of the meeting held in Mansion House."

The President of the New York Jewish assembly "felt the urge, to express his pain over the fact that anyone could ascribe such disgusting practices to any kind of religious party in such an enlightened century."

He had

"noted with great satisfaction, that several European governments have been making the effort to put a stop to the cruel measures applied in Damascus and has learned with great joy that this has been partly successful. He wishes most intensely that the sympathy and the active intervention of the government of the United States might not remain uninvolved in so noble-minded an effort..."

On the 27th of August a similar "assembly" took place in the synagogue Mikveh Israel in Philadelphia...

The European Jewish delegation therefore found the field well-prepared in Syria ; its mission consisted merely in this, that it had to 1. take up negotiations with the government (116) authorities, 2. eliminate the influence of Sherif-Pasha and 3. allow funds for corruption flow richly!

Meanwhile it had become the beginning of August. The God of Israel had guided his children, as formerly through the Red Sea, step by step, safely over the Mediterranean Sea on a steam ship to Alexandria.

"Listen, from the distant coasts of Europe a flying steamship rushes by; it approaches, majestically it comes into the harbor where once the vessels of Solomon arrived from far-off Ophir; it touches the consecrated ground of the Holy Land...

Out of the high regions gazes a radiant spirit...

The old forebear has bid his grandson welcome... " [70]

The ship expectorated the Jews, who comfortably nestled into the surrounding Hotels -- the "old forbear" without a doubt could be rightly satisfied with his "civilized" grandsons! A report from out of Alexandria from August 6, 1840 reads: [71]

"Sir Moses Montefiore and Herr Crémieux reached here on the 4th of August with a large retinue, which occupied two hotels almost exclusively, and will continue their journey to Damascus toward the end of the month, in order to, as is well known, take steps in favor of the so atrociously abused Jews, and to subject this matter to new investigations.

A talk of Sir Moses with the Pasha which occurred yesterday did not accord with the wishes of the former. The Pasha has declared that the intervention of legal scholars in this affair is not agreeable to him, and has promised to give Sir Moses a further reply in a few days." [72]

That sounds somewhat like a rejection; the old Mehemet Ali has apparently been shocked over this Jewish presumption. But the matter was tackled cunningly -- one of the chief Jews flew about -- on the next day already Crémieux is introduced to the Pasha from Egypt through a Mr. Cochelet for the sake of caution -- and had better luck:

"Herr Crémieux greeted him with the opening, how happy he was to see a man upon whom East and West have now directed their gaze and elicited (117) by this comment a pleased smile from the old man... whereupon the usual coffee was offered in the next room, but according to custom, however, was not accepted by the visitors... " [73]

Under the 26th of August, thus three weeks after the first meeting with Mehemed Ali, they knew enough to report from London (!), that

"the measures which presently are understood to be in progress in connection with Sir Moses Montefiore's mission, will not remain without result...". [74]

The success of course could not fail to arrive; if we draw a comparison with the stop-over of the Jewish deputation of Rhodes in Constantinople, which indeed paid out a sum of 150,000 Piasters in bribes within the shortest time, then Rothschild funds would have allowed the way to the revision of the judgement without further appeal to be eased in Alexandria as well.

At the end of August, the time was felt right from henceforth to present a request for pardon; Montefiore and Crémieux had wanted to bring in a petition for pardon for the Jews in Damascus to Mehemed Ali; this was unnecessary, for the Pasha had pardoned them before the arrival of the petition..." [75]

"Alexandria. -- I share with you a document, which will cause a sensation in Europe, it is the command issued by Mehemed Ali, to Sherif-Pasha Gouverneur of Damascus on the 30th of August 1840, by which an end is made to the trial which has been so often discussed for the past six months. It reads verbatim as follows:

Firman [i.e. edict or decree] of Mehemed Ali, in reference to the Jews of Damascus [76]

A representation of the Herren Moses Montefiore and Crémieux has been put before Me, which contains their requests and hopes. (118) They were sent to Us by the whole population of the Mosaic religion in Europe and implore Us to decree the liberation of all their coreligionists who have been arrested and to secure the peace of those who, in consequence of the investigations which have been pending over the disappearance (!) of the Father Thomas and his servant Ibrahim, have taken flight.

And because We hold it not advisable on account of their great number in the population to reject this request, so We command, all Jews who are incarcerated be set free; as concerns those who have left their hearth, so I will, that the greatest security for returning home be granted them. Each one of them shall go again to his trade or business and as formerly be able to carry on his customary work. I will, that they be totally secure from any contesting[of his order]. This is Our Will."

The Jewish correspondent out of Alexandria gives this commentary of the decision:

"It emerges from this document, that through the mere presence and through the moral influence of the deputation sent by the European Jews the lives of the unfortunate prisoners were saved, and the Jews can feel themselves sufficiently rewarded for their commendable zeal, although they have received no complete satisfaction for the disgrace done them... to the Jewish emissaries the evaluation must be given, that they spared no effort to enable Mehemed Ali to make a regular investigation and a legitimate procedure. Mehemed Ali recognized right well the justified demands of the offended Jews..."

In the edict of Mehemed Ali there is nothing mentioned of any sort of additionally demonstrated innocence or unjust treatment of the accused, no word about any possible errors having crept into the procedure of the trial, and indeed, in the session of the chamber on 10 July 1840 the French Minister-President Thiers repeated on inquiry his many-times given declaration that, after he had studied the entire procedure of the investigation as carefully as possible, he had found no cause to make the slightest reproach to the French Consul as judge of the investigation.(119)

The criminals were let loose and those who had taken flight at the beginning of the investigation proceedings were formally invited to return.

When Mehemed Ali imparted his decision to the waiting Crémieux, the latter exclaimed: "Your Highness is at this moment as great as Napoleon!" Which did not hinder the chief captain of Judah from throwing him on the scrap heap a short time later as an "outlawed rebel," because there was no longer any use for him.

On Sunday evening the next day the three synagogues of Alexandria resounded with wishes for blessings for Mehemed Ali..., Austria also was remembered, the Emperor, Prince Metternich, as well as the gentlemen Laurin and Merlato, how in general all agents of this power supported us in the most remarkable way." -- Naturally England was also "payed the tribute of gratitude". [77]

Despite this, the advocate Crémieux was not entirely satisfied with the text of the Order of Release; he expressed the intention of still demanding from the Pasha a declaration to the effect that the accusation of blood-guilt was a slander -- even this "Declaration of Honor" was accomplished!

"By the way, our projected journey to Damascus is no longer really necessary, since the prisoners have been released", wrote Crémieux in conclusion from Alexandria -- Judah had wrested a shining triumph!

"The Jews were finally freed more than anything else through the intervention of England, Austria and also of the Prussian Consul in Alexandria." [78]

A few years later, one of the most knowledgeable men on the subject of the Talmud and the Jewish world in general, the former Rabbi Simon Drach, who later crossed over to Christianity, wrote the following sentence heavy with significance: "The murderers of Father Thomas, convicted of their crime, have nevertheless eluded vengeance by means of the efforts of the Jews of all (!) nations; in this case money played the largest role." [79]

(120) "... and because the children of Israel from Europe came to Egypt on their journey, a thick veil has been drawn over this bloody scene." [80]

"Justice has lost its way." [81]

But the truth is still proclaimed today by a plain grave slab in the church of the Capuchins at Damascus in whose cemetery the remains of the Father Thomas were buried. The grave's inscription, composed in Arabic and Italian, reads:

Qui riposano le ossa del P. Tomaso da Sardegna, Missionario Apostolico Cappucino,

assassinato dagli ebrei il giorno 5 di febbraio del 1840.

Here rest the bones of the apostolic missionary Father Thomas of Sardinia,

who on the 5th of February 1840 was murdered by the Jews.

[It will come as small surprise to the reader to be told that this plaque has since been replaced by one which makes craven allusions to the supposed innocence of the Jews.]

The Jewish deputation stayed on for some time still in the East. One must seize one's opportunities. Under an agreement with the Vice-Regent of Egypt, Mehemed Ali, Jewish schools were established in Cairo and Alexandria, which then in later years through the Alliance Israélite Universelle were extended to hundreds of locations in the Near East according to plan and were supported on a continuing basis by large sums, [82] in order to prepare intellectually and economically the political resumés of the Jews of Egypt, Syria, and Turkey;

as final goal of a politically central location, these Jews already had in mind the creation of (at least in vague outline) an independent territory. It is entirely possible, that the disputes between Mehemed Ali and the Gates

[Note: "the Gates" or "High Gates" refers to the autocratic government in Constantinople, in other words the chief authority of the Ottoman Empire; by the start of WW1, this "Empire" had shrunk to a husk and was referred to as the "Sick Old Man of Europe."],

which had reached their zenith in the year 1840 and ended with the defeat of the former, were artfully stoked by these swindlers who knew all the tricks of the political trade, in the hope that they might come closer to their goals thereby.

In any event the long duration of the stay of the Jewish chiefs in the East is suspicious. (121) Montefiore also turned up in Constantinople -- a topic to which we will return.

As it emerges from a highly informative letter of the Jewish Orientalist appointed to the Royal Library at Paris, Munck, sent from Cairo on 2 October 1840 to his mother, the Jewish children in these Jewish schools typically had to learn, besides Hebrew, Arabic, French and Italian as well as geography and arithmetic;

the necessary Talmud instruction then rounded out the training of those feared Jewish elements, who systematically brought into their own hands the whole shift of East-West intercourse and thereby insinuated themselves into the sphere of high politics.

It goes without saying that these dangers were not recognized by the governments of the individual nations or, respectively, were not permitted to be recognized. In subsequent time these Jewish Consuls performed the most valuable service to Jewry also in quashing further cases of ritual murder -- the Jewish money invested in the Jewish schools had thoroughly paid for itself.

It is an irony of political history, which is so rich in bad jokes, that the collections taken in conjunction with the (for example) "Christian" meetings arranged in London were remitted, among others, to these very Talmud-schools!

At about the end of October 1840 Crémieux and Montefiore took leave from each other in Egypt: the "attorney" traveled directly back to Europe to "give his report," while Sir Moses Montefiore surfaced in Constantinople. He had -- according to a report of the Journal des Débats -- "brought along residents from Damascus and Rhodes, in order to have an appeal of the charges lodged there against the Israelites heard before the Tribunal of the Grand Vizier" -- to be well noted is the fact that:

it is not a question of an appeal of the judgment, for this had occurred long ago to the satisfaction of world Jewry, but the charges as such, that is, that anyone at all had dared to designate the murderers by name, was supposed to be subsequently declared null and void!

"As reliable reports show, Father Thomas is not supposed to be dead at all." It says further in the report of the Paris paper:

"As soon as the political situation (122) allows it, he (Montefiore) wants to proceed to Damascus and Jerusalem and settle there, if he succeeds in founding a kind of Republic. Lord Ponsonby paid him (Montefiore) a visit... "

Very interesting: England and Judah already had dark plans there in Palestine and Syria; [This is especially interesting due to the subsequent history -- e.g., the British Balfour Declaration, etc....and, of course, the events just 4 or 5 years after this was written, with the founding of "Israel."] This news, which in its main points is also confirmed elsewhere, is one of the most significant things in the Damascus story." [83]

"The newly-born kingdom of Mehemet Ali threatens to crash, the coastal regions of Syria and with it also Palestine's are already under the occupation of the Four Powers, and Damascus, the theater of the sad story, has already declared itself together with Aleppo for the Sultan.

Mehemet Ali is declared an outlaw and put under ban as a rebel, his army, created and assembled with difficulty, and the single prop and core of his power, is demoralized, and the provinces and nationalities which were torn away are placing themselves with joy under the protection of the Sultan..."

And this Sultan was now showered with the same disgusting flattery which just a few weeks before his great opponent, the Vice-Regent of Egypt, had requited with "a pleased smile"! Jewry sniffed an inheritance, for, as it reads:

"Also the Jews of Palestine, Syria, and Arabia are an already highly significant nationality in relation to their great number in the great Kingdom of the Halfmoon."

Montefiore seemed in those days to already have seen himself as governor of Jewry in Syria and Palestine; in no case should one underestimate these early Montefioran political strivings in their historical significance! [84]

After his final departure the Jewish influence was so firmly grounded "in the great Kingdom of the Halfmoon" through an explicit Firman [85] of the Sultan Abdul Meschid, that (123)those areas of the East, in which human life already counted for nothing, immediately became a Dorado for numberless blood murders. [86]

At the beginning of December Crémieux, on his trip back to Paris, reached Vienna "after an endless triumphal progress," where he was swamped "with tributes." Price Metternich and all his old acquaintances received "the defender of offended, abused Humanity... with distinction."

The Vienna Jewish community arranged, to thank him,

"a banquet in the hotel fit for a Roman Emperor, the like of which not many had been seen of equal magnificence."

-- "The general enthusiasm extended also to the Jewish women's circle in the tasteful arrangement of the celebration, which in particular the Frauen Nanette Edle v. Wetheimstein, Louise Edle Wertheimstein and Regine Biedermann had managed..." [87]

Jew Manheimer handed over to his Jewish chief an address of gratitude of his community, written upon parchment and with a golden cover set with brilliantine," which was also read aloud. The report concerning this reception contains such numerous typical as well as informative details, that it should be added to the Appendix in its unabridged text. [88]

After "toasts were proposed with great enthusiasm to the Emperor and the entire Imperial house and to the Prince State-Chancellor (Metternich), and to the Consuls of the great powers who rendered assistance in this cause of Justice and Humanity, and the celebration was inscribed so indissolubly in the emotions of the Israelite population through many significant features," Crémieux Triumphator traveled back to Paris on the 9th of December 1840. In Fürth, appropriately, a magnificent edition of the book of Esther was presented to him [89]

[The reader's attention is called to the rather pointed contents of that book, which contains the story of Jewish revenge... in which Haman, along with his 10 sons, is hanged by Esther and her consort.] In Frankfurt a.M. "Herr Crémieux also honored our citizens and high-school children with his presence... "

But Sir Moses also entered London again after long "diplomatic" (124) stay in Constantinople; Here there occurred for him the honor unattainable for the ordinary Englishman, of being received personally by the Queen. Paul Nathan mentions with a sense of pride this detail, which by itself speaks volumes, in the foreword to his sorry and Talmudic piece of work about Tisza-Eszlár which appeared in 1892,:

"... thus it was natural that Montefiore was given special distinctions, when he returned home from Egypt after a happily concluded mission in this affair. Queen Victoria of England received him personally and as a special sign of her favor in recognition of his position and his success in Alexandria, bestowed upon him the privilege of bearing supporters to his arms."

[In heraldry, this consists of (usually) human figures which are displayed outside of the escutcheon proper and signify an enhancement of the family's distinction.]

Crémieux in Paris again -- Montefiore back in London, the blessing of Yahweh, which the Rabbis in the synagogues had beseeched, had indeed proven successful! Both had returned as the uncrowned heads of their people, of whom the Jew Mendelssohn wrote in an open letter from Paris as an Epilogue to " this sad drama in Damascus": [90]

"Though dispersed to all points of the globe, in our century also Israel is still one people! Was it not, as if the poisoned dagger of that accusation had struck at but one man, but one heart?

Did not those terrible events prove that a magically powerful bond winds itself about us irrefutably from pole to pole?

Like one single voice Israel rose, from North Germany to free America far across the ocean and defended, strong in its conscience, the purity of the Mosaic Law."

The Seed Sprouts

Jew David Harari cuts Thomas' throat during ritual murder So that the Gentile peoples, who of course still existed, did not become too shocked over this "purity of the Mosaic Law," and since on the other hand, the huge excitement over the ritual crimes of Damascus in the whole world of culture despite the "thick veil which had been drawn over this bloody scene," tended never to entirely die down, Eastern Jews who had immigrated to America had by 1843 already founded as an organization for warding off ["defamation", etc.], the Order "B'nai Brith," which however (125) was soon operating under the familiar cloak of "purely humanitarian aims":

 

"to foster the ideals of humanity -- of charity, brotherly love and harmony, and under the strictest maintenance of the most loyal and patriotic attitude" pushed Jewish world politics [91] in grand style and in Jewish modesty, divided the "world to be liberated and still to be conquered" into 17 districts. [92]

In Germany, too, "District VIII", this giant Jewish organization, which weighed down upon the world like an octopus, encysted itself under tolerance of the authorities with numerous lodges; since 1906 there existed between B'nai Brith and German Free Masonry a "relationship of friendship."

Every year the Order awarded a golden medal as the highest distinction to men or women who, during the course of the year, achieved "the most significant deed in the interest of Jewry." Among those decorated were, for example, the North American President Taft, who had designated the Jews as the "aristocray of the human race, as excellent citizens of the State and the best Republicans."

Obviously the present President of the United States, Roosevelt, also received the highest medal of the Hebrews, presented by a dignified committee! [93]

Now it is very interesting to note that the Order B'nai Brith until our day collaborated most closely with the World alliance of the "Alliance Israélite Universelle" (AIU) founded in 1860 in Paris; the downright crushing position of power of this giant international Jewish entangler has shown itself, fitted out with the wealthiest financial means, especially in the quashing of ritual murder trials, as on the other hand the total impotence of the state organs of authority, which had to step all the more timidly, were, moreover, for the most part still dependent upon Finance-Jews!

Three years after the blood-murders of Damascus and Rhodes, almost simultaneously ritual-murders of children were reported in Corfu, once again in Rhodes, (126)and at several other places. [94]

From the more recent times the following crimes occur:

1880: Jews in Alexandria killed a child of a ship captain from the island of Cyprus in the father's absence. From the child the blood, unto the last drops, had been withdrawn by opening the veins. The father was not allowed to return to Alexandria to bury his child. The Jewish perpetrators were not prosecuted. [95]

1881: The Jews again slaughtered a child in Alexandria at the beginning of April, the Greek boy Evangelio Fornarachi. The corpse, found on the beach near the sea empty of blood, pierced and resembling a wax statue, was laid out in state for several days by the parents, which gave rise to a riot against the Jews.

Several thousand soldiers out of Cairo placed the city in a state of siege. Although the crime was obvious, only "the possibility of murder" was pronounced by an international commission of the Consuls of France, Germany, Italy, Austria, and Greece, and the Baruch family, strongly suspected of the murder was placed on "provisional freedom"! [96]

Edouard Drumont reports in his work La France juive [97] the following blood-murders of Gentile children from the Ghetto of Constantinople:

1882: At Balata a child was enticed into a Jewish house; more than 20 people saw the child go in. On the following day the blood-empty body was found in the Golden Horn area. The result was a riot by the people. A very short time later an entirely similar case occurred in Galata. Serouios, the most respected attorney of the Greek community, (127) directed a petition to the representatives of the Christian powers of Europe, to obtain justice.

The Turkish police, bribed by Jews, allowed the documents to disappear; the ecumenical Patriarchate declared by means of bribed physicians "on signal from above" the mother of the stolen and slaughtered child to be "mentally disturbed" and offered her a "pension" with Jewish money as "compensation" for her child!

1883: Ritual-murder in Galata. The police chief in Pera and the police commissioner in Galata were bribed and hindered the investigation. The paper Stambul which had energentically acted against the guilty, was silenced with 140,000 francs.

1885: In Mit-Kamer in Egypt a young Copt was slaughtered on the occasion of the Jewish Easter holiday. [98]

1890: On Easter Monday (!) of this year the boy Henry of the French family Abdelnour in Damascus became missing as of nine in the morning. Suspicion fell upon a Jewess, but the mother was prevented from searching there for her child. Instead, the Turkish authorities ordered house searches at the mother's and her neighbors under the pretense that the child had been hidden by relatives in order to be able to accuse the Jews of child-kidnapping.

On the 21st of April 1890 agents of the authorities appeared with instructions to search a well in the neighborhood, to see whether the child perhaps had drowned. Without first visiting the wells of other houses, the officials immediately headed for a wagon-shed at the entrance of the Jewish Quarter.

Located there was a long unused water-shaft sealed with a heavy stone. The officials perceived the smell of decay and the corpse of the child was lifted out of the well. Since boots and clothing were put on incorrectly, a crime was presumed and an autopsy (128) arranged.

The child's body, transported to the Military Hospital, was examined by twenty military and civilian physicians. The result reads: The child was thrown into the well, after the blood had been drawn out of him by the artery of the right hand.

The doctors thereupon amputated the arm at the elbow and were preparing it. Suddenly a representative of the authorities, a wali (office manager), demanded the report of the physicians. The civilian doctors were dismissed by him with the words: "We no longer need your services, go outside and don't come back in!"

On the following day the military physicians stated that no blood had been withdrawn from the arm, the child had fallen into the well and drowned! In the night after this declaration the child -- without his relatives having been informed -- was literally buried. Guards were set at his grave, who refused anyone access! The Gouverneur of Damascus threatened the family of the child with prison, or immediate exile if they should express their suspicion that the child was murdered by Jews.

Thereupon the relatives turned to the French government to investigate the case. An open letter of a relative of the victim was at that time published in the Paris paper Le peuple -- without any success! -- The "case," in the mind of Judah, had been "liquidated"! [99]

1891: On the 27th of June of this year in the neighborhood of Mustapha Pasha the corpse of an eight-year-old girl was pulled from the river, which according to the statement of the examining physician had lain perhaps 20 days in the water. (129) The girl was known as the child of a Christian Greek Orthodox family living in the city, and the Greek butcher Stephanos stated that the child had been killed exactly according to the methods of slaughtering customarily used by the Jews.

Two days later, on the 29th of June, the Christian butcher was also murdered and found on the shore of the river tied into a sack, and the examination of the corpse yielded the fact that the butcher had been killed by piercing with a broad slaughtering knife.

The conducting of the murder trial was delegated to the Military Gouverneur. Five Jewish slaughterers and four Jewish religious officials were arrested as suspected of the murder. In order to "pacify" the population, any assembly of men in the city, which was occupied in force by the military, was strictly forbidden.

A Christian journeyman of the slaughterer David made a comprehensive confession. He stated to the protocol, that he had been given the task of summoning the butcher Stephanos into the house of David, and that then immediately six Jews fell upon him and stabbed him to the floor.

He then had to take the corpse to the river, after it had been sewn into a sack, for which he was paid five pounds. Nothing was reported about further inquiries. [100]

1892: At the time of the Jewish Easter in Port-Said the 85-year-old Jewish prayer-leader Carmona enticed the four-year-old Greek girl Helene Vasilios into his house, which had also been observed by several witnesses. Carmona saw himself forced to let his house be searched by a number of Greeks and by the mother of the missing child.

After a long time a small, dark dungeon was discovered situated near the neighboring Jewish temple. Since this apparently could not be opened, the door was knocked in and one saw, after the room had been illuminated sufficiently, crouching in the corner an old Jewess who was trying to hide the already critically wounded (130) child whose eyes and mouth were bound. The rage of the crowd of people knew no limits.

The old woman was struck so that she remained unconscious; the child succumbed two days later to her wounds which had been inflicted with a jagged instrument. The uprising among the Greek population was nipped in the bud by the Egyptian and English military.

Despite this, the Jews of Port-Said sent off a deputation to Cairo to lodge complaints with the government over the fact that insufficient protection had been given them and that the magistrate of the investigation took up for the Greek side, in that he had released from custody several of the Greeks who had taken part in the unrest.

1892: On the Sunday evening before Easter a Jew in the Galata section of Constantinople attempted to kidnap a Greek youngster from off the street. This had been observed, however, by other children, who informed their parents.

The child-taker was able to be located. The police took him into custody, where he was questioned in the presence of the editor of the official Turkish paper Saadat. By order of the paper's censor, however, no local paper was allowed to mention this Jewish attempt at kidnapping.

Several years earlier the son of a type-setter of the already named paper Stambul had been kidnapped by Jews; the paper had reported about it and was occupied for the duration of three months by order of the Turkish authorities and then went back into business under a Jewish editor. [101]

The outrage of the Turkish, Mohammedan as well as Christian classes of the population had climbed to the boiling point as a consequence of these events, and here and there it came to collisions with Jewish elements who had provoked them in full consciousness of their unlimited (131) power. The Greek Archbishop of Brussa, Nathanael by name, gave to his lambs on the 15th of April 1893 a thorny "pastoral letter" in which it says, among other things: [102]

"... The nonsensical claim (concerning blood-murder), which is found spread by maliciousness, has aroused the populace against the Jews, of whom several have been mistreated" -- not a single Jew had been killed by it, while in the past century alone dozens, indeed perhaps hundreds of defenseless victims of the Jews had disappeared without one "pastoral letter" having taken a position on it! It then says further:

"... these violent acts have been repeated in other parts of our diocese. This barbaric way of behaving has filled us with great hurt and anxiety... nothing is less in keeping with the spirit of our religion than racial hatred (look at this!) and the blind fanaticism which arouse the lower passions of the people.

Therefore, and because we judge the claim, that the Jews slaughter Christian children in order to use them for a secret rite, as nonsensical and insane, we advise you paternally to refrain from violence against the Jews.

Acting against this prohibition will incur from us a rebuke and punishment from the Imperial Turkish government...

Blessed are the peaceful, for they shall be called the children of God."

Spiritual and worldly authority hand in hand for the protection of the Jewish murder-plague!

The seed of a Montefiore and Crémieux-Schmeerkopp had borne fruit a hundred-fold. What to call this Archbishop? Perhaps he originated out of those Jewish schools of the East!

But not only the East had to deliver this blood-payment in the time to follow; how secure Jewry had become in this enlightened century of "humanity, civilization, and humanitarianism," is shown most impressively by the heavily-documented cases which the Jewish Angel of Death imposed upon the states of Europe in mockery of all human culture and any kind of community life.

From this shame the land of poets and thinkers does not remain excluded; what the Jewish-Galician riff-raff in alliance with its Free masonic auxiliaries has been allowed to accomplish for itself, exceeds the powers of human imagination.

Yet we next have to take a closer look at the circumstances in the most strongly Judaized land of Europe next to Poland and Romania, Hungary!

Copyright 2001 by R. Belser. Reproduction in whole or in part without express written permission of the translator is not permitted. All rights reserved.


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