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  • The rainbow symbolizes the Covenant with God, not sodomy Tęcza to symbol Przymierza z Bogiem, a nie sodomii


    Prócz wstrętu budzi jeszcze we mnie gniew fałszywy i nikczemny stosunek Żydów do zagadnień narodowych. Naród ten, narzekający na szowinizm innych ludów, jest sam najbardziej szowinistycznym narodem świata. Żydzi, którzy skarżą się na brak tolerancji u innych, są najmniej tolerancyjni. Naród, który krzyczy o nienawiści, jaką budzi, sam potrafi najsilniej nienawidzić.
    Antoni Słonimski, poeta żydowski

    Dla Polaków [śmierć] to była po prostu kwestia biologiczna, naturalna... śmierć, jak śmierć... A dla Żydów to była tragedia, to było dramatyczne doświadczenie, to była metafizyka, to było spotkanie z Najwyższym
    Prof. Barbara Engelking-Boni, kierownik Centrum Badań nad Zagładą Żydów, TVN 24 "Kropka nad i " 09.02.2011

    Państwo Polskie jest opanowane od wewnątrz przez groźną, obcą strukturę, która toczy go, niczym rak, niczym demon który opętał duszę człowieka. I choć na zewnatrz jest to z pozoru ten sam człowiek, po jego czynach widzimy, że kieruje nim jakaś ukryta siła.
    Z każdym dniem rośnie liczba tych, których musisz całować w dupę, aby nie być skazanym za zbrodnię nienawiści.
    Pod tą żółto-błękitną flagą maszerowali żołnierze UPA. To są kolory naszej wolności i niezależności.
    Petro Poroszenko, wpis na Twiterze z okazji Dnia Zwycięstwa, 22 sierpnia 2014
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Kazirodztwofobia

Posted by Marucha w dniu 2011-01-18 (Wtorek)

Gajowy już wiele lat temu, i to nie raz i nie dwa, pisał, że po przełamaniu tabu homoseksualizmu, przyjdzie kolej na następne – przede wszystkim na kazirodztwo. Jak zwykle gajowy jest prorokiem, choć ludzie zawistni twierdzą, iż żadnym prorokiem nie jest, a posługuje się jedynie prostą logiką na poziomie chłopskiego rozumu.

„Newsweek” oswaja z kazirodztwem

To się musiało wcześniej czy później zacząć. Po kampanii na rzecz akceptacji aktów homoseksualizmu, nadszedł czas na ostrożne próby oswajania Polaków z kazirodztwem. Niechlubny proceder zapoczątkował zaś „Newsweek” tekstem Violetty Ozminkowski „Moja siostra, moja miłość”.

Tekst jest przewidywalny, jak każda agitka. Autorka rozmawia z człowiekiem, który opowiada o swoich gigantycznych cierpieniach związanych z miłością do siostry ciotecznej. Zaczęło się od dzieciństwa, w młodości był seks w drugi dzień świąt Bożego Narodzenia tuż po śmierci matki. Później latami utrzymywane kontakty (kilka dziennie telefony), rozwody i „wzajemne wspieranie” (niestety nie jest jasne, w którym miejscu tej historii jest „wypalanie żelazem” tej „miłości”, o której mówi bohater). Na koniec zaś jest – jak to zwykle w takich historiach – happy end, czyli decyzja o tym, by wbrew wszystkim zamieszkać razem.

Żyd Joseph Fritzl - jak każdy pionier musi odcierpieć prześladowania

„Niestety” w związku z tym, że żyjemy w zacofanym kraju – zdaje się mówić autorka – happy end nie może być pełny. I bohaterowie nadal ukrywają się przed rodziną i znajomymi. Aż ciarki przechodzą (to dla niezorientowanych ironia), gdy czyta się o straszliwych cierpieniach pary. „Najgorsze jest to, że nie możemy zwyczajnie pójść do znajomych na imprezę jako para. Nie mamy dość odwagi, by powiedzieć o nas światu. Boimy się przede wszystkim o nasze dzieci, które kochają nas jak rodziców, ale też jako ciotkę i wujka” – oznajmia bohater.

Wcześniej zaś ubolewa nad jeszcze trudniejszym niż jego losem jeszcze bardziej kazirodczych par. „Kiedy czytam na zachodnich portalach – w Polsce wedle mojej wiedzy jeszcze takich nie ma – o związkach między matką i synem, między siostrą i bratem rodzonym, łapię się za głowę, bo pierwsza moja myśl dotyczy tego, ile musieli w życiu przejść” – mówi 53-letni Marek K., informatyk z Krakowa.

Cała historia ma zatem jeden cel. Wzbudzić nas współczucie, które ma przesłonić, że związek Marka K. z jego siostrą jest związkiem chorym z punktu widzenia nie tylko religii czy kulturowych tabu (obecnych w większości cywilizacji), ale także z punktu widzenia genetyki i zdrowia potomstwa (w tym przypadku niebezpieczeństwa nie ma, bo para jest na to za stara).

Emocje mają nam odebrać zdolność zdrowego oglądu rzeczywistości, a przemycane w tekście „definicje” kazirodztwa oswoić z innymi patologiami seksualnymi. I tylko patrzeć, jak za jakiś czas pojawi się ruch przez kazirodztwofobii, którą zacznie się leczyć! A wszystko zacznie się w Polsce od pozornie niewinnego artykułu z „Newsweeka”.

Tomasz P. Terlikowski

http://www.fronda.pl/news/czytaj/newsweek_oswaja_z_kazirodztwem

Komentarzy 35 do “Kazirodztwofobia”

  1. lopek said

    Katusze ciotecznego rodzeństwa są niczym wobec katuszy, dajmy na to, sodomity KANIBALA. Taki sodomita kanibal przecież tylko marzy aby po odbytym bara-bara, zabić i zjeść swojego partnera. Oczywiście za uprzednią zgodą owego partnera.
    Przecież w/w, chociaż zaspokoi głód chuci, nadal będzie głodny!
    A nekrofile – to co? Sroce spod ogona wylecieli? Po prostu każdy nieboszczyk mógłby być pochowany dopiero po podpisaniu zgody przez GŁÓWNEGO NEKROFILA EUROPY!

  2. hawo said

    bede rzygac :/

  3. hetek said

    Rząd federalny Szwajcarii rozpatruje możliwość zniesienia zakazu związków seksualnych między krewnymi, donosi „Rzeczpospolita”.

    Szwajcarzy uchodzili dawniej za tradycjonalistów /AFP
    Szwajcaria uchodzi za jeden z najbardziej tolerancyjnych krajów w Europie. Zarówno aborcja, homoseksualne związki partnerskie, jak i wspomagane samobójstwo są tu legalne. Co roku setki „turystów śmierci” przybywa do małego alpejskiego państwa, by zakończyć życie przy pomocy organizacji oferujących pomoc w samobójstwie, jak Exit czy Dignitas.

    Teraz szwajcarski rząd chce usunąć z kodeksu karnego paragraf dotyczący kazirodztwa. Dotychczas takie stosunki seksualne były przestępstwem zagrożonym karą do trzech lat więzienia. To ma się zmienić. Izba wyższa parlamentu przyjęła już projekt ustawy o zdjęciu odpowiedzialności karnej z osób pełnoletnich należących do tej samej rodziny, które weszłyby w relacje seksualne za obopólną zgodą.

    Zdaniem inicjatorki projektu Simonetty Sommarugi, minister sprawiedliwości z ramienia Partii Socjaldemokratycznej (SP), zakaz kazirodztwa „odbiera ludziom autonomię”. Według niej przepis ma poza tym marginalne znaczenie, bo od 1984 r. do sądów trafiało w tej sprawie zaledwie kilka skarg rocznie. Ochronę dzieci i nieletnich przed molestowaniem seksualnym w rodzinie gwarantują zaś przepisy o pedofilii.

    Inicjatywę poparli Zieloni. Propozycje zalegalizowania seksu np. między rodzeństwem wywołują jednak oburzenie partii chrześcijańskich.

    Więcej na ten temat – w dzisiejszej „Rzeczpospolitej”.

    INTERIA.PL

  4. Marucha said

    Re 3:
    A idiota „166” powie na to, że w jego otoczeniu nie ma ani kazirodztwa, ani eutanazji, ani aborcji – więc nie ma o czym mówić…

  5. Marucha said

    Swoją drogą warto by sprawdzić, czy owa Simonetta Sommaruga nie ma w poprzek…

  6. hetek said

    Metoda pokonywania kolejnych granic moralności za pomocą małych kroczków sprawdza się jak dotąd bez zarzutu, więc powoli możemy się już przyzwyczajać do łatki „kazirodztwofob”.

  7. 166 bojkot TVN said

    166 nie JEST IDIOTĄ I WYPRASZA SOBIE TO OBRAZANIE! A jeśli gospodarz używa takiego określenia to widać sądzi po sobie …

    „nie ma…ani aborcji – więc nie ma o czym mówić…”
    166 wyraźnie dla każdego kto umie czytać napisało, że nie warto pisać POEZJI! No chyba, że ktoś niczego innego nie potrafi robić.
    Np. wybudowanie drewnianego zakopiańskiego domu jest niewyobrażalnie trudniejsze niż napisanie jakiegokolwiek wierszyka wierszyka.
    Poezja to miłość! Poezja służy dobru! poezja to uczucia – a nie ich brak.

    166 zmusza gospodarza do ponownego użycia nieeleganckiego określenia: IDIOTA. Bo tylko idiota może czynić takie porównania, tylko idiota może negować ogromną wartość poezji i tylko idiota nie dopatrzy się w wierszu p. Lusi ogromnego ładunku uczuciowego.
    A tak nawiasem mówiąc… po domach wybudowanych za czasów Homera nie ma już śladu, a jego utwory wciąż gra się na scenach całego świata. – admin

  8. Wacław L said

    „Cała historia ma zatem jeden cel. Wzbudzić nasze współczucie…”
    Dziękuję za ten ważny tekst.

  9. Kazirodztwo i tabu na ten temat to sprawa najnormalniejsza pod sloncem na poludniu Polski- poblogoslowiana i przypieczetowana przez wielu ksiezy , ktorym za milczenie placi sie slono
    ale gdybym o tym napisal to stalbym sie drugim „Rushdim” jak w jego „wersetach”
    zatem nie mam ochoty tego tematu poruszac doglebnie ale zaznaczam ten problem istnieje , tylko jest mniej widoczny gdyz zazwyczaj dzieci z takiego zwiazku jesli sie rodza zdeformowane trzyma sie w zakladach zamknietych a traktowane sa jak zwierzeta / nota bene zaklady te utrzymywane sa przez ksiezy i siostry zakonne / jako mlody lekarz podczas praktyki spotkalem sie z tym problemem wtedy byl to dla mnie szok z ktorego nigdy sie nie otrzasnalem. Nawet przez jakis czas nie moglem zmusic sie by wejsc na msze odprawiana przez tychze ksiezy .Mam nadzieje ze wspominajac ten problem nie zrobilem niepotrzebnie problemu adm.za co serdecznie przepraszam ale z tym sekretem zyje od lat.Pozostawil we mnie szrame na mojej psychice widzac te biedne dzieci za kratami, ktore nigdy nie ujrza swiatla dziennego.

  10. Inkwizytor said

    Bełkot nie „wzniecaj się” tak dziewucho, po trusy zgubisz )))

  11. tralala said

    Witajcie Sodomie! przystanek nastepny Gomora.

    …a mialam dzis nie palic.

  12. Franek said

    Tyroz to zescie gajowy przylozyli ludziom z z grubygo sruta i …… !
    Nic ino zechca cie spolic na stosie ,na dodatek ze taki jakisik pysk cozes pokozol na zdjeciu clowieka co to w ocach mo samygo diobla !
    Tak dla ulagodzenia to wom przypomne wszyckim, ze i u nosych chrzescijan trzecie dzieci mogly sie ze soba zenic ale za odpowiednia zgoda i zalacnikiem u biskupa .
    Zresta dzisiol to i biskup rozwod koscielny do jak sie mu podmasci. Takie casy nastaly.
    To nie dziwota,ze i do takich casow zeswa dozyli co to i zbocence w rodzinach sie trfiaja .
    Na scescie nie w nasy krwi ale u tych przybledow slag juz wi skad,co to po calym swiecie sie rozlazly,nawet i na wies przysly,bo w miastach to ponoc od krola Kazimirza byly zwacego sie wielgim.
    Jedne ludzie mowia ze to jakiesik chazary inne,ze od zydow pochodza,choc podobno zydow prawdziwych co to kozy wypasaly i je je…y juz downo na swiecie nima, bo Pon Bog je miol wyniscyc ale widac robotnikow miol kiepskich.
    Mnie sie wydaje ze te wszystkie kozy i capy z brodamy to lone musa tak ,no bo gdzie taki pojdzie na jalowke zeby go obesr….
    Nie,lon idzie na swoje kozy i nie dziwota ze potem mlyka brakuje,bo tako koza zaroz mlyko gubi, a krowy u takich kiepskich gospodorzy downo zdechly.
    Rocta ,ta rocta aby juz skoncyc w ty Polsce z ta hodowla koz co to i na filmie polskim pokozano jak sie ta hodowlo koz w jakisik wsi (nie pamietom jak sie nazywala) rozwijala,to byl tyn film co w nim jeden taki Kusy sie nazywol ludzi na wsi zmieniol na lepsych z jedna hamerykankom gdzie bylo 2 braci przy wladzy ,wojt i ksiadz loba dobre.
    Lone,znacy sie te swiatowe ludzie musialy za soba te kozy do Polski przywlyc ,bo junia nakozala nowocesna hodowle rozwijac na polski wsi.Mialo to byc konkrencyjne do gorolskich oscypkow znacy sie syra.
    Ale gdzie tam ,nie powiodlo sie,bo nawet swojo baba takigo niedomytygo i smierdzacygo do lozka nie przyjmie a co dopiro obcygo !
    Trzymojta sie baby polskie i jak wom chlop zaproponuje na podworzu koze to myjokiem go goncie az na koniec wsi ,tam gdzie sie kiedys przedwojenne dziady chowaly w krzokach.
    Tyroz cza lo dzieci zadbac a nie o kozy z jakisik obcych wzgorz.
    Gonic tych kozich goroli gdzie sie do az po Chiny,ich jest duzo to kozy sie im przydadza.
    Nie bedzie sie tu w Polsce kazi – rodztwo rozwijac, co to ino wystarcy kiwnac i juz do aluta leci i swici gola du.. bez majtek.
    Wstyd aby takie zecy w katolickiej Polsce sie dzioly,ze az zgorsenie bierze nawet ksiendza i jeden juz zacal je nawrocac,reko-lekcje im robi.
    To na razie.
    Potem moze roznie byc.

  13. hetek said

    Sprawa nie jest zresztą jakimś szczególnym zaskoczeniem. Już od kilku lat wiadomo było, co będzie szczytem nowoczesności w zjednoczonej Europie. Przypominam sprawę pewnej broszurki, wydanej w Niemczech.

    Rzeczpospolita: 9 lipca 2007

    Władze zachęcają do zabawy w doktora

    Federalna instytucja podległa Ministerstwu ds. Rodziny wydała broszurę, w której nakłania ojców do “masowania organów seksualnych” córek

    Nowa broszura edukacyjna
    “Ojcowie nie poświęcają łechtaczce i waginie córki wystarczająco uwagi. Zbyt rzadko ich pieszczoty obejmują te rejony ciała. A tylko w ten sposób dziewczynki mogą rozwinąć poczucie dumy ze swej płci” -czytamy w broszurze “Miłość, ciało i zabawy w doktora” wydanej przez Federalne Centrum Oświaty Zdrowotnej (BZgA). Jest skierowana do rodziców dzieci w wieku od roku do trzech lat.

    Według autorów dla zdrowego rozwoju dziewczynki istotne jest, żeby ojciec okazywał jej, jak bardzo jest dumny z tego, że jest dziewczynką. Najlepiej za pomocą rąk: “Dziecko dotyka wszystkich części ciała ojca. Czasami podniecając go. Ojciec powinien robić tak samo”.

    Z broszury można się dowiedzieć, że matki często nadają penisowi syna pieszczotliwe nazwy. Organy seksualne dziewczynki pozostają jednak bezimienne. W ten sposób dziewczynka ma się czuć gorsza od chłopca. Ojcowie powinni więc z czułością mówić o waginie córki, nazywając ją na przykład “kubeczkiem miodu.”

    Autorzy broszury radzą rodzicom, aby pozwalali dzieciom na”nieograniczoną masturbację”. “Kiedy dziewczynka wkłada sobie przedmioty do waginy, rodzic powinien tylko wtedy interweniować, kiedy istnieje ryzyko, że zrobi sobie krzywdę. Na przykład kiedy jej wargi sromowe są już spuchnięte od ocierania się o fotel. Wtedy trzeba powiedzieć dziecku, że nie powinno się kaleczyć. Tłumacząc równocześnie, że stymulacja genitaliów jest całkowicie w porządku” – czytamy.

    Nie dla zahamowań

    Masturbacja i dotykanie genitaliów przez rodziców ma zapobiec zahamowaniom seksualnym dziecka w wieku dorosłym: “Dzieci powinny się nauczyć, że nie ma czegoś takiego jak wstydliwe części ciała. Ciało to dom, z którego trzeba być dumnym”.

    Piosenki o waginie

    BZgA ma także dobre rady dla rodziców nieco starszych dzieci. Niedawno urząd wydał poradnik na temat rozwoju seksualnego przedszkolaków. Rodzice dowiadują się, że naśladowanie ruchów kopulacyjnych jest wskazane dla rozwoju czterolatka.

    Wraz z poradnikiem urząd rozsyła książeczkę z piosenkami pod tytułem “Nos, brzuch i pupa”. Jedna z nich, brzmi następująco: “Kiedy dotykam mego ciała, odkrywam, co mam. Mam waginę, bo jestem dziewczynką. Ona nie tylko służy do siusiania. Kiedy ją dotykam, czuje przyjemne mrowienie”.

    Broszura BZgA należy do lektur obowiązkowych w dziewięciu landach niemieckich. Stosuje się ją podczas szkolenia wychowawców w żłobkach, przedszkolach oraz szkołach podstawowych. Poleca ją nawet wiele organizacji oficjalnie walczących z pedofilią. Tak jak Niemiecki Związek ds. Ochrony Dzieci (Kinderschutzbund). BZgA, która jest podporządkowana Ministerstwu ds. Rodziny, co roku rozsyła miliony egzemplarzy 40-stronicowej książeczki.

    Perwersyjny umysł

    Odmienne opinie można jednak znaleźć na licznych niemieckich forach internetowych. “Przerażające”, “perwersyjne” lub “szokujące” – te słowa pojawiają się najczęściej w wypowiedziach internautów.

    Podobnego zdania są psycholodzy. – To patologiczne spojrzenie na rzeczywistość. Dzieci nie powinno się uświadamiać w taki sposób. Trzeba mieć perwersyjny umysł, żeby coś takiego napisać -powiedział “Rz” jeden z wykładowców psychologii klinicznej Katolickiego Uniwersytetu Lubelskiego.

    BZgA odpiera zarzuty. – Dzieci są stworzeniami seksualnymi i szukają ciągle zaspokojenia swych potrzeb – powiedział “Rz” urzędnik BZgA Eckhardt Scheffer. – Źli nie są rodzice, którzy na to pozwalają, lecz ci, którym się to źle kojarzy.

    ALEKSANDRA RYBIŃSKA

  14. Zerohero said

    Słuszna uwaga na temat genów. „postęp” tłumaczono do tej pory naciągając nieco racjonalizm. „postęp” na dalszym etapie stoi w jawnej opozycji nawet do czystego, pozbawionego moralanej perspektywy rozumu. Oczywiście tylko patrzeć jak pojawią się nowe „badania” wg. których brat z siostrą mogą płodzić dzieci.

    @166 bojkot TVN . Jesteś idiotą. Subiektywnie rzecz biorąc oceniam to na podstawie twych wypowiedzi. Natomiast obiektywnie rzecz biorąc idiotą jest ktoś kto przebywa na forum widząc, że gospodarze nie darzy go zbyt wielką sympatią.

  15. 166 bojkot TVN said

    13/
    Nie obchodzi mnie sympatia albo antypatia, ani gospodarza, ani 0-hero, ani nawet Inkwizytora z jakimiś rekwizytami i zerową kulturą. Każdy wpis świadczy o piszącym.

    „Tylko prawda jest ciekawa …”

  16. Marucha said

    Re 9:
    Wiadomo, że kazirodztwo jest opisywane już w Starym Testamencie.
    I co, żołnierzu, chcielibyście te anomalie zalegalizować?

  17. Inkwizytor said

    Bełkociaro, lepiej nie mieć żadnej kultury niż mieć twoją )

  18. RE.16
    Kazirodztwo = Sodoma Gomora jest potepione w Testamecie, pisze, spal okrycie i wszystko co bylo w rekach nieczystych , tutaj jednak odnosze sie do aspektu moralnego , bo jesli rodza sie dzieci z takowego zwiazku to zazwyczaj te dzieci mimo niezauwazalnych wad sa obciazone choroba psychiczna , oczy blisko siebie , zez ,latajace oczy itp a nade wszystko schizofrenia, ta choroba potarfi byc przekazywana az do siodmego pokolenia, mala dygresja nasi starsi bracia w wierze skrzetnie utrzymuja w niewiedzy ten fakt ze oni tez zenia sie blisko – stad pochodza najwieksze uposledzenia i wypaczenia osobowosci ,mysle ze to jest temat pod kolejna debate .
    Ma sie rozumiec ze nie popieram takowych zwiazkow .Skoro jest prawo dla psow- dlaczego nie maja przestrzegac ludzie / mimo blogoslawienstwa biskupow i ksiezy.
    Moje usznowanie
    zolnierz

  19. dumnyPolak said

    A pamiętacie może, jak to w wyborczej opisywano historię biednego, niewinnego Romka Polańskiego, uwiedzionego przez trzynastoletnią zdzirę? A najlepsze były te fragmenty, jak to ją polizał po hm… tylnim otworze.

  20. RomanK said

    Abraham za zone mial Saare…wlasna siostre i tak ja przedstawil i jako taka podstawil faraonowi, ktory zarazil sie od neij brzydka zydowska choroba….I to trwa do dzisiejzego dnia jako zly przyklad.
    Tak to prawda,,na poludniu Polski w Krosnie w Kosciele Franciszkanow znajduje sie Krypta Odrowazow..stoja w niej dwie trumny kochankow..siostry i brata..mieszkali na Zamku Kamieniec w Odrzykoniu, ktory w Zemscie opisal Fredro…. To im wydal papiez zezwolenie na malzenstwo.
    Papiez zezwolil ,ale widocznie Pan Bog czuwal, bo do malzenstwa nie doszlo..panna mloda siostra narzeczonego na widok bialej chusty, ktora machal jadac na zamek na znak zgody papieskiej…ze szczescia umarla.
    POlacy przez wieki brzydzili sie zydami ze wzgledu na ich praktyki zawierania malzenstw w mlodym wieku w bardzo bliskich zwiazkach rodzinnych, wsrod kuzynow, siostrzencow.vide ROthschildy…
    NO ale widac po tylu wiekach cohabitacji..zarazili sie Polakcy tez ta choroba brzydka…

  21. edi said

    ad.19

    Ten problem ,związany z częstym zaglądaniem do ‚układu wydechowego’,mają wszystkie ‚inżynierki’ od NWO.

  22. Realista said

    My Irrelevant Defence being Meditations Inside Gaol and Out on Jewish Ritual Murder by A R N O L D S. L E E S E Dedicated without permission to Mr. OLIVER LOCKER-LAMPSON, M.P., AND Hon. Mr. JUSTICE GREAVES-LORD. LONDON: The I.F.L. Printing & Publishing Co., 30, Craven Street, W.C.2. –– 1938. „Soul had they none, nor lineage; „Nor wit, nor headmen, „Nor crafts, nor letters, „Nor e’en a glimpse of God.” British Edda. „Ye are of your father the devil and the lusts of your father ye will do. He was a murderer from the beginning. . . .” –– St. John, viii, 44. „In order to destroy the prestige of heroism for political crime, we shall send it for trial in the category of thieving, murder, and every abominable and filthy crime. Public opinion will then confuse in its conception this category of crime with the disgrace attaching to every other and will brand it with the same contempt.” –– Protocol 19, Protocols of the Elders of Zion. „If I am killing a rat with a stick and have him in a corner, I am not indignant if he tries to bite me and squeals and gibbers with rage. My job is, not to get angry, but to keep cool, to attend to my footwork and to keep on hitting him where it will do the most good.” –– A. S. Leese, speaking at Reception, 17th Feb., 1937, on his return from prison. THIS COMPUTER EDITION WAS PREPARED BY JR. THIS IS A NEAR-FASCIMILE EDITION WHICH PRESERVES THE ORIGINAL PAGINATION. Errors in the Table of Contents have been corrected. Additional errata, July 2008: Ch. VI, reference to Dio Cassius, „78th Book” should be „68th Book”. Ch. XII, 7., „Gregory XIV” (2 places) should be „Clement XIV”. See JRBooksOnline.com CONTENTS Chapter. Page INTRODUCTION – – – – – – – – 00 1. HUMAN SACRIFICE A SEMITIC TRADITION – – – – – 1 2. THE RACIAL URGE – – – – – – – – 2 3. HUMAN SACRIFICE AND THE JEWISH RELIGION – – – – 4 4. THE MOTIVE AND NATURE OF JEWISH RITUAL MURDER – – – 6 5. „A RELIC OF THE DAYS OF WITCHCRAFT AND BLACK MAGIC” – – – 8 6. „IT COULDN’T HAPPEN NOW” – – – – – – – 9 7. JEWISH RITUAL MURDER IN ENGLAND BEFORE THE EXPULSION OF 1290 – 12 8. WELL AUTHENTICATED CASES IN EARLY AND MEDIÆVAL TIMES, 1171 TO 1510 – 16 9. WELL AUTHENTICATED CASES IN SEVENTEENTH AND EIGHTEENTH CENTURIES 21 10. WELL AUTHENTICATED CASES IN NINETEENTH CENTURY – – – 22 11. WELL AUTHENTICATED CASES IN THE PRESENT CENTURY – – – 31 12. THE JEWISH DEFENCE – – – – – – – 35 13. EVIDENCE OF CONVERTED JEWS – – – – – – 38 14. CASES CONFIRMED BY CONSTITUTED AUTHORITY – – – – 42 15. THE ATTITUDE OF THE CATHOLIC CHURCH TOWARDS JEWISH RITUAL MURDER 43 16. THE ATTITUDE OF THE PROTESTANT CHURCH – – – – – 48 17. OTHER CASES WORTHY OF CREDENCE – – – – – 49 18. TWO QUEER HAPPENINGS – – – – – – – 51 19. WHAT OF THESE? – – – – – – – – 52 20. IRRELEVANT MEDITATIONS – – – – – – – 54 BIBLIOGRAPHY OF WORKS SUPPORTING THE BLOOD ACCUSATION – – 56 INTRODUCTION ON 15th July, 1936, Mr. Oliver Locker-Lampson, M.P., a childhood friend of the Rothschild family, asked in the House of Commons whether the Attorney-General proposed to institute legal proceedings against the authors or publishers of The Fascist, the issue of that paper for July containing allegations against the Jews of the practice of ritual murder. The Attorney-General replied that the matter was under consideration. As an ultimate result of this „consideration,” I was sentenced to six months’ imprisonment among criminals on 21st September, 1936, the Judge in the case being a 31st Degree Mason of the Scottish Rite. But it is important to note that the conviction was obtained, not on the ritual murder issue alone, which was not relied upon by the Prosecution for the purpose of silencing me, but on the whole contents of the July Fascist, and particularly on words used by me with reference to the disposal of the Jews. Under the law of libel, the truth of my statements with reference to Ritual Murder could not be used as an argument in my defence; it was deemed sufficient under the law that the statements had been written, and that they „rendered His Majesty’s subjects of Jewish faith liable to suspicion, affront and boycott” and so amounted to a Public Mischief. I came to Court very fully prepared, if the truth of my statements was challenged, to justify the statements I had made in The Fascist, and was even ready to demand that „Rex,” the prosecutor, should produce from the Public Records Office certain Close and Patent Rolls of the State wherein Jewish Ritual Murder is recorded as an established fact in this country! But I was forbidden by the Judge to use this line of defence; it did not matter who else had charged the Jews with ritual murder, or how often, or what historic facts proved it, or how many convictions there had been under proper juridical authority; thus, when I asked Inspector Kitchener, the only witness who appeared against me, „When you brought this case, were you under the impression that Ritual Murder was a thing of the past?” and he replied „Yes,” the Judge intervened with the remark „The truth of a libel is no defense, I must point out again.” Again, the Attorney-General, who was acting as Prosecuting Counsel, interrupted another question of mine to the same witness, by the remark: „In my submission, it is correctly laid down that the defendant is in no case allowed to prove the truth of a seditious libel as a justification for having published it.” The Judge then said, „That is the law as I understand it.” He made it clear to me that to proceed further in such a line of defence would be contempt of court, as the „truth” of the „libel” was „irrelevant” to the issue of the trial! Such may be the law, but it is not justice! The last thing the Judæo-Masonic Hidden Hand wanted was the truth about Ritual Murder! Since I came out of prison on 6th February, 1937, I have, until recently, been too busy to write on the subject of Ritual Murder; but finding that there are, even among anti-Jewish workers, people who, never having investigated the matter for themselves, still imagine that Jewish Ritual Murder not only has not existed and does not exist, but is a fiction invented by crazy anti-Jewish fanatics, and as such, exploited by me, in my campaign against the Jews, it becomes necessary for me to take steps to defend my own reputation as a man of good faith by compiling and publishing this book. What the court procedure prevented me from doing in my own defence, I do now in these pages, and I have no anxiety concerning the conclusions at which my readers will arrive on the matter. The subject of Ritual Murder has always been one that the Jewish Money Power, which controls this country as well as most others, has taken all possible steps to suppress. The reason is that Ritual Murder was the dynamite which finally blew the Jew out of England in 1290, out of Spain in 1492, and out of Germany in our time. The Jews know it; and I know it too! But there is no British law, and no 11th Commandment, which makes Ritual Murder by Jews a forbidden topic in this country. Sir Richard Burton’s book about it was published shortly after his death near the end of the last century; Strack’s book, defending the Jews against the accusation, was translated and published in England in 1909; whilst the Jew, C. Roth, published his Ritual Murder Libel and the Jew in 1935. In France, as in Germany, there is free speech on the subject. I challenge and defy the Judæo-Masonic Power, which rules this country, by publishing the present work in 1938, not only in my own defence, but in the public interest to break the attack on Free Speech that is rapidly developing wherever any criticism of the past or present conduct of Jews is concerned, an attack which relies for its success upon the ridiculous charge that a breach of the peace is likely if the truth about them is spoken! I do so in order that the Jews shall not escape simply through the power of Money and Masonry from bearing the burden of a charge which, in my opinion, has been proved against some of them through the ages. My object is, and always has been, in spite of what my Masonic Judge had to say about it, to alter „a matter of State established,” namely the status of Jews in this country on an equality with Britons, a condition which is imperilling our civilization, and to enlighten the public on their true nature as beings possessing instincts utterly incompatible with our own, so that they may be removed, legally and peacefully, to a National Home in which they will be required to live together. In this aim, I keep troth with the greatest of English kings, Edward I, who expelled the Jews from these shores in 1290. The maintenance of Free Speech demands that Jewish Ritual Murder shall be a subject for open discussion, like Suttee and Thuggee and the sacrifices of Aztec Mexico, all of which were ritual murders which, like the Jewish variety, would be practised to-day if the Aryan had not interfered to prevent them. If the world thinks that I have not, in this book, proved my case, let it laugh! I can bear it! But can the Jews? The Jewish Chronicle (25th September, 1936) complained after my trial was over that there had been no opportunity for the Jews to refute the charge of Ritual Murder. Well, they have one now! ARNOLD LEESE. 1st March, 1938. In compiling this work I have received the most valuable assistance from certain members of the Imperial Fascist League, who require no thanks for that help. I should like to acknowledge the guidance I have received in private letters from Mr. G., of Bristol, and from the work, Le Crime Rituel chez les Juifs, by Mr. A. Monniot; also from the articles contained in Mr. A. Arcand’s now defunct paper, Le Miroir, of Montreal. For a full account of the trial of Arnold Leese in 1936 on six trumped-up charges of „libel” against the Jews, see The Fascist for September, 1936, and May, 1937, obtainable from the Imperial Fascist League, 30, Craven Street, W.C.2, for 3d. post free. MY IRRELEVANT DEFENCE: JEWISH RITUAL MURDER. CHAPTER I. HUMAN SACRIFICE A SEMITIC TRADITION. IT is incontestable that the ancient „Semites” manifested a peculiar leaning towards the practice of bloody sacrifices to their gods. Typical is the Jewish story of Abraham offering to slay with a knife his first-born, Isaac, as an offering to Yahweh who had commanded him so to do. More typical still is the Semitic idea that his god would require such a murder to be done. In Excavations at Gezer, R. A. S. Macalister tells us that the bodies of sacrificed young children were found in all semitic strata; this work describes the remains of these victims of which pictures are given. Isaiah charges the Jews with „enflaming themselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks” (lvii, 5). There are many other Old Testament references to the practice of sacrificing children to Moloch. Says the Rev. J. Kitto in the Cyclopædia of Biblical Literature, 1895, „their altars smoked with human blood from the time of Abraham to the fall of the Kingdoms of Judah and Israel.” G. A. Dorsey writes in Civilization (Hamish Hamilton): „Historically their temple at Jerusalem, like a Hindu or Aztec temple, was a shambles –– one sacrifice after another.” The Jewish Encyclopædia (1904, Vol. VIII, p. 653) says: „The fact, therefore, now generally accepted by critical scholars, is that in the last days of the kingdom human sacrifices were offered to Yhwh as King or Counsellor of the Nation and that the Prophets disapproved of it ….” Jesus Himself speaking to the Pharisees (St. John, viii, 44) charges them with being hereditary murderers, which term can have no other meaning than ritual murderers. „Ye are of your father the devil, and the lusts of your father ye will do; he was a murderer from the beginning.” This is in the Book on which „witnesses” are sworn when they give evidence against „anti-semites” who expose the murder of Christian children by Jews! „Rabbinism was but an unfolding of Pharisaism, the full and swelling stream of corrupt doctrines, views and practices, of which the rivulets run up to the days of Christ and stretch back to those of Ezra until they are lost in the fountain-head, the Religious Philosophy of a debased Zoroastrianism.” (Rev. J. Kitto, Cyclopædia of Biblical Literature.) The trail of the tradition, then, is complete and leads to Rabbinism. CHAPTER II. THE RACIAL URGE. SOME people say that it is the Talmud that made the Jew what he is. I take another view. I say that it is the Jew that made the Talmud. I believe that the urge for human sacrifice comes not through religion but through race; the idea is, I think, an original one, and came to me from observation on one race in particular, that known as the Armenoid or Hither Asiatic race, which I consider has a decided instinct towards sadism. It is, I believe, the strong Armenoid or Hither Asiatic strain which exists in the Jewish Nation upon which we have to lay the responsibility for many unpleasant Jewish traits and practices, among them Ritual Murder. The Jews are a nation without a home, not a race; they are a mixture of races, and the racial constituent which is most frequently to be found among them is the Armenoid, or, as it is sometimes called, Hither Asiatic. The other races which have contributed most to the Jewish types, whether Ashkenazim or Sephardim, are the Mongoloid, Negroid, Oriental and (White) Alpine. The Armenoid race seems to have concentrated in Asia Minor, where it predominates not only in Jews, but in Armenians, and affects the blood of many „Turks,” „Syrians,” „Georgians” and even Kurds. From this Asiatic centre, a veritable plague of Armenoid blood has spread in every direction. Northward, in the early centuries A.D., it advanced through the Khazar Empire which flourished about 730 A.D., the ruler becoming a converted Jew and forcing his people to do the same. Southward, the race spread over the territories of Arabia, Egypt, the Sahara and Southern Algeria. Westward, it has poisoned the populations of the Balkan States and Greece, Crete, Southern Italy, Sicily and Spain. Eastward, it has penetrated into Afghanistan and the Punjab. Through the Jewish nation, as everyone knows, it has contaminated almost every country in the world. The Armenoid Race has the following physical characters: Height and build, medium; head short from back to front, with large and fleshy nose turned down towards the tip. The lips are rather prominent. The hair is black and curly, the skin is of the swarthy colour, and the eyes are black or brown. It is a marked feature of this race that the skull goes straight up at the back; in other words, the Armenoid has „no back to his head.” There is also a tendency for the eyebrows to „meet” over the nose. The chin is usually poorly developed. In temperament, the Armenoid is the reverse of candid. He excels in low cunning, as his expression often denotes. He is good at business because of his flair for detailed meanness, and his knowledge of the lowest aspects of human nature. He is not usually endowed with much courage, but deliberate cruelty is only too often manifested in his nature. The spirit of revenge, and the nursing of hatred against anyone who opposes him, is very marked in people of the Armenoid type. Every nation which contains a considerable proportion of people of Armenoid Race soon establishes for itself a reputation for cruelty, treachery, dishonesty and delight in power for the sake of power. That is why such nations never flourish for long in their own territory. They are not allowed to by their neighbours. I hold that it is not primarily the Jewish Religion which makes the Jewish Nation hated all the world over; it is the strong dose of Armenoid racial blood in their veins. The Afghan is just as cruel, an Armenoid Muslim; the Abyssinian just as treacherous, an Armenoid Christian; the Armenian just as mean, another Armenoid Christian. A characteristic of the religions which appeal to Armenoid people (Jews, Mahommedans and Yezedis) is that the initiation ceremonial usually involves some sort of mutilation, such as circumcision. The religious laws governing the slaughter of animals for food are framed and practised without consideration for the unnecessary pain inflicted on the animals by the methods prescribed. The ancient Assyrians were Armenoids by race, and were notorious for their wanton cruelty. Wherever the Hither Asiatic or Armenoid Race predominates, there is organised cruelty to prisoners of war; in Afghanistan, the women come out after a battle to search for the enemy wounded on whom they practise horrible mutilations; in Southern Algeria, there is a similar practice against French wounded, whilst recent operations in Abyssinia prove that there is a craving for the same sort of thing. The Turks of Armenoid race seem to revel in cold-blooded cruelty, whilst the Bolshevik Jews of Russia, Hungary, Spain and elsewhere have established the twentieth century as being as barbarous as the twelfth . . . simply because of the racial instincts possessed by imported Armenoids. According to the Jewish Encyclopædia, 1903, Vol. IV, p. 99, when performing the operation of circumcision on children, the mohel (operator) „takes some wine in his mouth and applies his lips to the part involved in the operation, and exerts suction, after which he expels the mixture of wine and blood into a receptacle provided.” Surely this „religious rite” stamps the Armenoid as something basically different from ourselves? All is Race; there is no other truth. The Aryan mind grasps with difficulty the idea that any human race can have an instinct towards sadistic sacrifice, for the Aryan has himself no such instinct. The Englishman does not realise that the Jew, the Afghan, and the Armenian are differently constituted from himself, and it is his own good-nature which has largely been responsible for the Judaisation of mind which he himself has acquired by allowing Jews to control him for so long. I am convinced that it is to the Race rather than to the Talmud or the Kabbala that we must look before we can understand the urge for Ritual Murder and the love of torture which crops up in individuals in all countries into which the Hither Asiatic or Armenoid Race has penetrated. CHAPTER III. HUMAN SACRIFICE AND THE JEWISH RELIGION. I AM not a student of the Talmud. I have no intention of becoming one. For the same reason, I shall not become a student of Occultism or of Drainage Systems. I smell the bad smells and remain aloof. Nevertheless, because the advocates of Jewry use a certain line of argument in denying that there has ever been any such thing as Ritual Murder of Christians by Jews, I am obliged to quote a few unimpeachable authorities on the subject. This „argument” is that the Jewish religious law not only does not sanction the practice of Ritual Murder, but forbids the consumption of blood altogether. It is an argument that has been used throughout the ages, and is used now, and has even been the foundation for the verdict „Not Guilty,” in cases where Jews have been on trial for ritual murder! It was the argument used by the Sultan of Turkey when, for money bribes, he issued a firman (1840) saying that the Ritual Murder Accusations against Jews were calumnies. (Described in later chapters in more detail). But it is known that there have always been two methods of instruction among the Jews: one Exoteric, which openly taught the Laws of Moses and the Rabbinical traditions; the other Esoteric, or mysteries confided only to certain persons bound to secrecy. This latter, the Esoteric teaching, is associated with Occultism and what is known as Black Magic, and the Mystical Cabbala is its source, for certain rites and ceremonies blood is necessary; and secret rites exist which are known only to the few. Even if the written Jewish Laws do not sanction the practice it does not prove that Jews have not done Murder in accordance with some Occult Ritual. Let a Jew speak for us here: –– Bernard Lazare, a Jew who was stated (Jewish Encyclopædia, 1904, Vol. VII, p. 650) to be „without any religious convictions,” wrote what he himself described as „an impartial study of the history and sociology of the Jews,” calling his book L’Antisemitisme; in the 1934 edition of this, Vol. II, p. 215, he writes, after mentioning the accusations against the Jews of Ritual Murder: „To this general belief are added the suspicions, often justified, against the Jews addicted to magical practices. Actually, in the Middle Ages, the Jew was considered by the people as the magician par excellence; one finds many formula of exorcism in the Talmud, and the Talmudic and Cabbalistic demonology is very complicated. Now one knows the position that blood always occupies in the operations of sorcery. In Chaldean magic it had a very great importance…. Now, it is very probable, even certain, that Jewish magicians must have sacrificed children; hence the origin of the legend of ritual sacrifice.” It is well known, as will be shown in Chapter VI, that Occult Rituals exist in which all sorts of abominable practices are carried out, and that they arise from the Jewish Cabbala. How ridiculous then is the „argument” that because the Mosaic Laws and the Talmud do not demand Ritual Murder, and even forbid the use of blood, Isaac Abrahams cannot be guilty of any sort of Ritual Murder! Take an analogous case. The Eighth Commandment forbids stealing. Have you ever heard that fact brought up in the defence of a Christian on trial for that crime? Can you imagine prisoner’s counsel arguing that John Smith could not have stolen a purse from William Brown because the Christian religion forbids such a thing? More, can you imagine counsel getting away with such an argument? But that is what the Jews have often succeeded in doing. So stupid is this hysterical shriek, „Our Laws do not permit it,” that I, as a scientific investigator, would be willing to concede it as a fact, without further investigation of the Jewish laws, that Ritual Murder is contrary to these laws. I would concede it because the point is of no importance whatever to my case against the Jew. If the point were established what difference does it make to the verdict of the Trent affair, the Damascus affair, or to the scores of cases I am going to bring before you in later chapters? Another point. Is it likely that we should find clear sanction for such a crime as Ritual Murder in the Jewish Laws? Why, if such a thing were to be found, I venture to say that not a Jew would be left alive, so great would be the popular indignation against the Jewish nation. We should treat them exactly as Sir W. H. Sleeman treated the Thugs, the ritual murderers of India, when he stamped them out of existence as hereditary criminals in the last century. Dr. Erich Bischoff, the chief German authority on Jewish law and religion, claims to have laid his finger on a passage authorising Ritual Murder in the Thikunne Zohar (Edition Berdiwetsch, 88 b), a book of cabbalistic theosophy. The passage runs: „Furthermore, there is a commandment pertaining to the killing of strangers, who are like beasts. This killing has to be done in the lawful method. Those who do not ascribe themselves to the Jewish religious law must be offered up as sacrifices to the High God.” Dr. Bischoff may be right. I venture no opinion. Nevertheless, the Jewish Laws do tell us something; without any direct sanctioning of Ritual Murder, they show us without any possibility of doubt, that the Jew is normally at war spiritually with the rest of mankind, and upon this argument I base my statement that Jewish Laws show ample foundation for the scientific investigator to take the view that there is nothing improbable in the reality of Jewish Ritual Murder. I am not going to take the same line as other anti-Jewish investigators have done about this matter; I am not going to quote any Mosaic Laws nor any Talmudic tenets. I am simply going to quote the great explorer and orientalist, Sir Richard Burton, a Briton who made it his business to study the Talmud closely and recorded his conclusions on the relations it revealed as existing between Jew and Gentile. I quote now from his The Jew, the Gypsy and El Islam, edited by W. H. Wilkins, and published by Messrs. Hutchinson in 1898. Page 73. „The most important and pregnant tenet of modern Jewish belief is that the Ger, or stranger, in fact all those who do not belong to their religion, are brute beasts, having no more rights than the fauna of the field.” I have long known this to be the Key of International Politics; and it shows that what would be Murder to an Aryan is only Slaughter to a Talmudic Jew. Page 81. „The Talmud declares that there are two kinds of blood pleasing to the Lord, viz: (1) that of the Paschal holocaust; (2) that of circumcision.” (The Paschal holocaust is the Easter sacrifice.) I suppose every nation has the God it deserves and admires. What sort of a people is this whose God finds the blood obtained from mutilations of human genital organs as „pleasing”? Sir Richard Burton comments: Page 115. „Obviously such cruel and vindictive teaching as that recounted in the previous chapter must bear fruit in crime and atrocities.” The Jewish Schulchan Aruch, which codified the teachings of the Talmud, goes much further in sanctioning shameful practices against the Gentile; I do not quote it because my object is not to excite retaliation, but to mark down the Jews as having been responsible, either collectively or individually, for ritual murders. I want the Gentile to take steps to remove the Jews from our midst by expulsion to a National Home of their own, and by legal means. There is good reason to think that it is the „Chassidim” sect to which most recent Jewish Ritual Murders can be traced; the Chassidim is sometimes considered to be a modern sect which arose in Poland only in the 18th century; but the Jewish Encyclopædia (1905), Vol. IX, p. 661, says that the Pharisees were originally identical with the Chassidim; the Chassidim are fanatical to a degree, and soaked in mysticism. CHAPTER IV. THE MOTIVE AND NATURE OF JEWISH RITUAL MURDER. THE motive of Ritual Murder of Christians by Jews is almost certainly hate. It is in fact the same motive that Disraeli admitted to be the cause of revolutionary activities against Gentile governments; to use his words (from Life of Lord George Bentinck, 1852): „The people of God co-operate with atheists; the most skilful accumulators of property ally themselves with Communists; the peculiar and chosen Race touch the hand of all the scum and low castes of Europe; and all this because they wish to destroy that ungrateful Christendom which owes to them even its name, and whose tyranny they can no longer endure.” Hatred of Christianity is a tradition among the Jews: just as hate of England is a sort of perverted religion among an inferior class of Irishmen. It must be remembered that the Hymn of Hate which was debited to the Germans during the war was actually written by the Jew Lissauer. One of the principal Jewish feast-days is that of Purim. This feast is an orgy of hate against Haman, the story of whom is found in the Book of Esther of the Old Testament. The story, which is probably a myth, is that Xerxes, King of Persia, became enamoured of a Jewess, Esther, and made her Queen in place of his rightful wife. Haman, the King’s minister, complained to him of the conduct of the Jews who, he said, did not keep the laws, and obtained from the King an order to slay them. Esther pleaded with the King and prevailed upon him to summon Haman to a banquet. There, Queen Esther further prevailed upon the King to spare the Jews and hang Haman on a gallows prepared for the execution of her guardian. Instead of the Jews being destroyed, their enemies were slaughtered, including Haman’s ten sons, who were hanged. This feast is often celebrated by an exhibition of gluttony, intoxication, and curses on the memory of Haman; and even to this day in London, the Jewish bakers make cakes in the shape of human ears which are eaten by the Jews on this day, and are called „Haman’s Ears,” revealing once again the inherent hate and barbarism of the Jew in our midst. The two principal feast-days associated with Ritual Murder have been (1) Purim, and (2) Passover, the latter at Easter and the former about one month before it. When a Ritual Murder occurred at Purim, it was usually that of an adult Christian who was murdered for his blood; it is said that the blood was dried and the powder mixed into triangular cakes for eating; it is possible that the dried blood of a Purim murder might sometimes be used for the following Passover. When a Ritual Murder was done at Passover, it was usually that of a child under seven years old, as perfect a specimen as possible, who was not only bled white, but crucified, sometimes circumcised and crowned with thorns, tortured, beaten, stabbed, and sometimes finished off by wounding in the side in imitation of the murder of Christ. The blood taken from the child was mixed either in the powdered state or otherwise into the Passover bread. Another festival at which it is thought that Ritual Murder has sometimes been indulged in is Chanucah, which occurs in December, commemorating the recovery of Jerusalem under the Maccabees in B.C. 165. Examples of Purim murders are those of Damascus, Rhodes, Xanten, Polna, Gladbeck and Paderborn. Although hate is the principal motive, superstitious traditions are also involved, one being the association of blood-sacrifices with the idea of atonement; some Jews have confessed that Jewry cannot be saved or return to Zion unless every year the blood of a Christian is obtained for the purpose of ritual consumption. Political murders, such as the Jewish murder of the Tsar and his family and of other Russians, have sometimes been accompanied by features suggestive of ritual, but I do not wish to complicate this book by guessing at the meaning of signs left symbolically by the murderers. CHAPTER V. „A RELIC OF THE DAYS OF WITCHCRAFT AND BLACK MAGIC.” ON 6th May, 1912, The Times published a letter, signed by many men of authority, protesting against what they called the revival of „the hideous charge of Ritual Murder” which was being brought against a Jew at Kiev. „The Blood Accusation,” they said, „is a relic of the days of Witchcraft and Black Magic.” Unfortunately for the signatories of this letter, who numbered among them the Archbishops of Canterbury, York and Armagh, the Cardinal Archbishop of Westminster, Bishops galore, Dukes, Earls, Justices, Masters of Colleges and Editors, of that period, the Blood Accusation has nothing mediæval about it at all; it was more rife in the 19th century than it was in mediæval times! Unfortunately also, Black Magic is in the same category. It is not mediæval either; there never was a wider cult of Black Magic than there is in the year of Our Lord 1938! How extraordinary it is that influential men can be induced to sign such a statement as I have quoted! And how strange it is that, where Jewish interests are at stake, these same influential Christian men will see nothing improper in attempting to prejudice the course of the criminal trial of the Jew Beiliss at Kiev, a course which they would never pursue in any other cause! Let us confound the signatories of The Times letter out of the mouths of Jews themselves. The Jewish Encyclopædia, 1903, Vol. III, pp. 266-7, gives a list of Accusations of Ritual Murder made against the Jews through the centuries; 122 cases are listed in chronological order, and no less than 39 of them were made in the 19th century! There were far more than double the number of Blood Accusations made in the 19th century than in any previous century, according to this authoritative Jewish list. Let us examine the list of Ritual Murder Accusations made by a converted Jew, Cesare Algranati, in 1913, and published in Cahiers Romains; here are listed 101 accusations, of which 28 were made in the 19th century and only 73 for all the eight preceding centuries! Even the Jew Roth gives the argument away, for he says (p. 16 of his Ritual Murder Libel and the Jew, 1935), „The nineteenth century proved little less credulous than those which preceded it.” „Anti-semitic” authors’ lists of Blood Accusations agree in this respect with the lists made by Jews; Der Stürmer, the paper of Julius Streicher, in a special Ritual Murder issue published in 1934, shows that in the 19th century 32 charges of ritual murder were made, which is ten more than in any other century in European history recorded by it. The fact that the charges increase in number as the age becomes more and more enlightened is particularly significant, because the Jewish Money Power and its silencing activities are more developed than ever before and might have been expected to reduce the number of charges. Sufficient has now been said to expose the absurdity of any attempt to consign the Blood Accusation to any mediæval limbo. It lives to-day; I may say with the great Sir Richard Burton (The Jew, the Gypsy and El Islam, 1898, p. 129): „At any rate, sufficient has been advanced in these pages to open the eyes of the student and the ethnographer; it will stand on record until Elijah.” CHAPTER VI. „IT COULDN’T HAPPEN NOW.” THIS argument, „It couldn’t happen now,” seems quite good enough for a lot of people when it is applied to the matter of Jewish Ritual Murder. It is, perhaps, comforting to the democratic mind to think that „Progress” ensures that such an evil practice, even if it occurred in unenlightened days, could not have survived to-day. I wish I could see any comfort in this argument, but I don’t. There are no facts to support it. That the Aryan peoples have progressed I do not deny; but I do not think there is any evidence to show any like progress among some of the other races. Compare the following two happenings, noting the dates: A.D. 117. From the account of Dio Cassius in 78th Book of his history, Chapter 32: „Then the Jews in Cyrene (on the modern Tripoli coast of North Africa) choosing as their leader one Andreas, slew the Romans and Greeks, and devoured their bodies, drank the blood, clothed themselves in the flayed skins, and sawed many in half from the head downwards; some they threw to wild beasts and others were compelled to fight in single combat, so that in all 220,000 were killed. In Egypt they did many similar things, also in Cyprus, led by one of them named Artemion; and there another 240,000 were slain.” A.D. 1936. From Daily Mail, 17th September (describing the horrors of the Red Revolution in Spain): „Baena (Cordoba Province): Ninety-one assassinations, mostly by shooting, hatchet blows, or strangling. Others were burned alive. Two nuns who had been dragged from the convent of the Mother of God, had their religious medals with the figure of the Virgin, nailed into the sockets of their eyes. „La Campana (Seville): Reds, led by a woman, Concepcion Velarde Caraballo, who either killed or was responsible for killing 11 persons in prison. The prisoners were fired on until they fell, covered with petrol, and set on fire. Some were still writhing in the flames when the city was entered. „Lore del Rio (Seville): 138 assassinated. They were dragged to the cemetery, lined up, and shot in the legs, being buried alive as they fell in a trench. When the town was entered hands could still be seen writhing above the ground.” I cannot see much difference in outlook between the Jewish devils responsible for both these massacres, even though there are 18 centuries between them! In view of that, why boggle at the idea of Jewish Ritual Murder still surviving? Why make such a fuss when Jews are charged with the practice of Ritual Murder? Other Asiatics are known to have practised it until 1850, and, if left to themselves, would doubtless have maintained the custom. In India, from 10,000 to 50,000 murders were perpetrated every year by a religious body known as the Thugs. They were mostly people of Mahommedan extraction, but a number of Hindus were also involved. They used to worship Kali, the Hindu goddess of destruction. Their custom was to club together, generally as travellers, when they would slowly gain the confidence of some innocent person, and at a given signal, would strangle him in a prescribed manner, which they regarded as a religious duty; then they would rob him if he had anything to be robbed of, and bury the body with such skill as to leave no trace. The Thugs actually received the protection of some of the native princes and chiefs who were thoroughly frightened of their power as a secret religious sect. How this reminds us of the attitude of the influential men in this country who adopt the same view of Masonry and Jewry! Then the British Government decided the thing must stop. After many years of investigation, Sir W. H. Sleeman stamped out the Thug sect, and no Thuggee murders are on record since 1850. He found that Thuggee was hereditary among male members of a family, and he achieved his object by confining in segregation for life all male members of Thug families. Now my point is that Thuggee happened; and happened in the 19th century until the British put an end to it under Sleeman. It was a long time before the British administration learned of the existence of Thuggee, so carefully was it concealed; another analogy with Jewish Ritual Murder! „It couldn’t happen now.” Why not? And on 13th September, 1937, a telegram was sent to The Times from Delhi reporting the sacrifice of a 17-year-old youth to propitiate the rain-god, in Sirmoor State. The youth was led through the village of Gunpur by a crowd of people headed by a priest and the village headman, and beheaded on a special altar to the accompaniment of devotional songs. The head was found by the police at the foot of the deity in the village temple. As Aryan rule over India relaxes, Thuggee and other human sacrifices will re-appear. „It couldn’t happen now.” Why not, again? Here is an extract from Magick by the „Master Therion”, published in 1929 by the Lecram Press, 26 Rue d’Hautpool, Paris, pp. 94-5: „. . . it was the theory of the ancient magicians that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. At the death of the animal this energy is liberated suddenly. The animal should therefore be killed within the Circle, or Triangle, as the case may be, so that its energy cannot escape…. For the highest spiritual working one must accordingly choose that victim which contains the greatest and purest force. A male child of perfect innocence and high intelligence is the most satisfactory and suitable.” A footnote on p. 95 says „(4) It appears from the Magical Records of Frater Perdurabo that he made this particular sacrifice on an average about 150 times every year between 1912 e.v. and 1928 e.v.” This footnote refers to the last sentence in the paragraph quoted above. The italics are all mine. „It couldn’t happen now.” Why not, in the Devil’s name? Sir Richard Burton shows that the disappearance of children at Passover was talked of in Rome and in the other towns of Italy throughout the early part of the 19th century when efficient policing was unknown, as also throughout the century at Smyrna and other places in the Levant and in Turkey. It couldn’t happen now? But the Jewish method of cattle slaughter happens now and is specially exempted from the objects of the Slaughter of Animals Act, 1933, which Act orders that all cattle for Gentile food must be stunned with a mechanically-operated instrument before the throat is cut. The Jewish method is cutting the throat from ear to ear without any previous stunning. It has been condemned by a Government Commission held in 1904 as failing in rapidity, freedom from unnecessary pain and instantaneous loss of sensibility. Yet it „happens now” and is protected in this our England, by an English Law, and remains unattacked by the Royal Society for the Prevention of Cruelty to Animals. Why couldn’t it happen now? To this day, we learn from Jewish sources (B’nai B’rith Messenger, California, 3rd April, 1936) that the Samaritans, an unorthodox Jewish sect who keep Passover by solar computation, indulge in bloody sacrifices of animals on that feast-day; an account is given of a visit to the scene of sacrifice on Mount Gerizim in the 20th century, and these words are used: „I have heard the wild, primitive scream of triumph as the knife is withdrawn from the neck of the lamb of sacrifice.” Here is a paragraph from a periodical which shall be unnamed, of 1936, showing that the urge to the „Mysteries” is not dead: „The sophisticated Pharisee of the 20th century unceasingly gives thanks that he has outgrown the fables and rituals of the Ancients. The worldly-wise man loves the evident and is exasperated by that which is not evident. Plutocrat and proletarian alike regard themselves as victimised by that person whose words or actions they do not understand. We love the obvious because it flatters us, and hate the mysterious because it damns our intelligence with faint praise. Riddles are irksome. The modern cry is for facts. Yet, with facts for his fetish, the modernist is more foolish than his forebears. Decrying superstition, he is most superstitious; rejecting fancies, he is the fanciful product of a fictitious age. The modern world is bored with its own importance; life itself has become a botheration. Suffering from chronic ennui, how can a world ever become interested in anything but itself? Smothered in their self-complacency, these all-sufficient ones ask for facts. But what facts are there that fools can understand? How can the helpless superficial grasp the hopelessly profound, for are not realities reserved for the wise?” Alongside this clotted nonsense was a picture of a ritual murder, with the victim crucified, below it, a portrait of the author, an obvious Jew. I take it that „it would happen now” if this Jew had his way! CHAPTER VII. JEWISH RITUAL MURDER IN ENGLAND BEFORE THE EXPULSION OF 1290. THE first known case happened in 1144; after that, cases cropped up from time to time until the Jews were expelled from the realm by Edward I. The most famous of these cases was that of Little St. Hugh of Lincoln in 1255. I record these cases in chronological order; and I do not deny the possibility of some of them in which details are lacking, being „trumped-up” ones, where death may have been due to causes other than ritual murder and the Jews blamed for it; but the case of St. Hugh, particularly, was juridically decided, and the Close and Patent Rolls of the Realm record definitely cases at London, Winchester and Oxford. There seems no reason to doubt that many cases of ritual murder have been unsuspected and even undiscovered. 1144. Norwich. A twelve-year-old boy was crucified and his side pierced at the Jewish Passover. His body was found in a sack hidden in a tree. A converted Jew, called Theobald of Cambridge, confessed that the Jews took blood every year from a Christian child because they thought that only by so doing could they ever obtain their freedom and return to Palestine, and that it was their custom to draw lots to decide whence the blood was to be supplied; Theobald said that last year the lot fell to Narbonne but in this year to Norwich. The boy was locally beatified and has ever since been known as St. William. The Sheriff, probably bribed, refused to bring the Jews to trial. In J. C. Cox’s Norfolk Churches, Vol. II, p. 47, as also in the Victoria Country History of Norfolk, 1906, Vol. II, is an illustration of an old painted rood-screen depicting the Ritual Murder of St. William, the screen itself is in Loddon Church, Norfolk, unless the Power of Jewish Money has had it removed. No one denies this case as a historical event, but the Jews of course say it was not a Ritual Murder. The Jew, C. Roth, in his The Ritual Murder Libel and the Jew (1935) says: „Modern enquirers, after careful examination of the facts, have concluded that the child probably lost consciousness in consequence of a cataleptic fit, and was buried prematurely by his relatives.” How these modern enquiries arrived at a conclusion like that after all these years, Mr. Roth does not say; nor is it a compliment to the Church to suggest that its ministers would allow the boy’s death to be celebrated as a martyrdom of a saint without having satisfied themselves that wounds on the body confirmed the crucifixion and the piercing of the side. And why the relatives should bury the boy in a sack and then dig it up and hang it in a tree would puzzle even a Jew to explain. John Foxe’s Acts and Monuments of the Church records this ritual murder, as did the Bollandists and other historians. The Prior, William Turbe, who afterwards became Bishop of Norwich, was the leading light in insisting that the crime was one of Jewish Ritual Murder; in the Dictionary of National Biography (edited by a Jew!) it is made clear that his career, quite apart from this Ritual Murder case, is that of a man of great strength of character and moral courage. 1160. Gloucester. The body of a child named Harold was found in the river with the usual wounds of crucifixion. Sometimes wrongly dated 1168. Recorded in Monumenta Germaniæ Historica, Vol. VI (Erfurt Annals); Polychronicon, R. Higdon; Chronicles, R. Grafton, p. 46. 1181. Bury St. Edmunds. A child called Robert was sacrificed at Passover. The child was buried in the church and its presence there was supposed to cause ‚miracles.’ Authority: Rohrbacher, from the Chronicle of Gervase of Canterbury. 1192. Winchester. A boy crucified. Mentioned in Jewish Encyclopædia as being a false charge. Details lacking. 1232. Winchester. Boy crucified. Details lacking. Mentioned in Hyamson’s History of the Jews in England; also in Annals of Winchester; and conclusively in the Close Roll 16, Henry III, membrane 8, 26.6.1232. 1235. Norwich. In this case, the Jews stole a child and hid him with a view to crucifying him. Haydn’s Dictionary of Dates of date 1847, says of this case, „They (the Jews) circumcise and attempt to crucify a child at Norwich; the offenders are condemned in a fine of 20,000 marks.” Further authority Huillard Breolles Grande Chronique, III, 86. Also Close Roll, 19 Henry III, m. 23. 1244. London. A child’s body found unburied in the cemetery of St. Benedict, with ritual cuts. Buried with great pomp in St. Paul’s. Authority: Social England, Vol. I, p. 407, edited by H. D. Traill. 1255. Lincoln. A boy called Hugh was kidnapped by the Jews and crucified and tortured in hatred of Jesus Christ. The boy’s mother found the body in a well on the premises of a Jew called Joppin or Copinus. This Jew, promised by the judge his life if he confessed, did so, and 91 Jews were arrested; eventually 18 were hanged for the crime. King Henry III himself personally ordered the juridical investigation of the case five weeks after the discovery of the body, and refused to allow mercy to be shown to the Jew Copinus, who was executed. Hugh was locally beatified, and his tomb may still be seen in Lincoln Cathedral, but the Jewish Money Power has evidently been at work, for between 1910 and 1930, a notice was fixed above the shrine as follows: „The body of Hugh was given burial in the Cathedral and treated as that of a martyr. When the Minster was repaved, the skeleton of a small child was found beneath the present tombstone. There are many incidents in the story which tend to throw doubt upon it, and the existence of similar stories in England and elsewhere points to their origin in the fanatical hatred of the Jews of the Middle Ages and the common superstition, now wholly discredited, that ritual murder was a factor of Jewish Paschal Rites. Attempts were made as early as the 13th century by the Church to protect the Jews against the hatred of the populace and against this particular accusation.” At a recent visit to Lincoln of the Jewish Historical Society, in 1934, the Mayor, Mr. G. Deer, said to them: „That he (St. Hugh) was done to death by Jews for ritual purposes cannot be other than a libel based upon the prejudices and ignorance of an unenlightened age.” The Chancellor on the same occasion said: „It was quite obviously one of the very many cases of slander spread about the Jews from time to time. No doubt, the child died or fell down the well.” These people, Jews and Gentiles, bring no evidence whatever for their statements; it couldn’t have happened, they say. Why not? Was Henry III, weak in character as we know him to have been, ever charged with being an immoral man? Did the judges not examine the body, which was only four weeks dead? Is Haydn’s Dictionary of Dates (1847 edition) mediæval and superstitious when it said of this case „They (the Jews) crucify a child at Lincoln, for which 18 are hanged”? There are no ‚ifs’ and ‚buts’ here! Or does Copinus’s confession not tally with that of Theobald, quoted above in the first Norwich case? Copinus said, „For the death of this child, nearly all the Jews in England had come together and every town had sent deputies to assist in the sacrifice.” No one questions the historical facts in this case; but Jews and Judaised Gentiles unite in denying the fact of Ritual Murder. Strack, in his The Jew and Human Sacrifice, written in defence of the Jews against the Blood Accusation, omits all mention of this famous case, which is the subject of the Prioress’s Tale (Canterbury Tales) of Chaucer and is referred to in Marlowe’s Jew of Malta. Hyamson’s History of the Jews in England devotes the whole of Chapter IX to „Little St. Hugh of Lincoln,” showing the importance of the Ritual Murder issue in the Jewish mind to-day. The following Close Rolls of the Realm refer to the case of St. Hugh: Henry III, 39, m. 2, 7.10.1255; 39, m. 2, 14.10.1255; 40, m. 20, 24.11.1255; 40, m.13, 13.3.1256; 42, m. 6; 19.6.1258. And the Patent Rolls, Henry III, 40, m.20, 26.11.1255; 40, m.19, 9.12.1255; 40, 27.3.1256; and 40, m.5, 20.8.1256. 1257. London. A child sacrificed. Authority: Cluverius, Epitome Historiæ, p. 541. Details lacking. 1276. London. Boy crucified. Authority: The Close Roll of the Realm, 4, Edward I, membrane 14, 3.3.1276. 1279. Northampton. A child crucified. Haydn’s Dictionary of Dates, 1847, says of this case: „They (the Jews) crucify a child at Northampton for which 50 are drawn at horses’ tails and hanged.” Further authorities: Reiley, Memorials of London, p. 15; H. Desportes, Le Mystère du Sang. 1290. Oxford. The Patent Roll 18 Edward I, mem. 21, 21st June, 1290, contains an order for the gaol delivery of a Jew, Isaac de Pulet, detained for the murder of a Christian boy at Oxford. Only one month after this, King Edward issued his decree expelling the Jews from the Kingdom. There is, then, every reason to believe that it was the Oxford murder which proved the last straw in toleration. The reader will see (p. 20) that it was a similar ritual case which was one of the main stimulants to the King and Queen of Spain to expel professing Jews from that country in 1492. The Jews, in attempting to escape responsibility for these deaths by Ritual Murder, do not hesitate to impugn the probity of two of the Kings of England, against whose moral character no one else has dared to cast a slur. Here are some examples. From the Jewish Chronicle Supplement, April, 1936, p. 8 (speaking of the Lincoln case in the reign of Henry III): „Henceforth and especially under the zealously Christian Edward I, the Crown and its officers became almost a worse peril to the Jews than mobs intent on loot and led on by fanatic priests and money. When 18th century writers of history began to examine the old records in a new sceptical temper, some may be found venturing on such unkind surmises as that the alleged crucifixions of Christian children only seemed to happen when kings were short of money.” The foul accusation against men of upright character is repeated by the Jew Hyamson (History of the Jews in England, 1928 edition, p. 21), who writes: „It has also been pointed out that the Blood Accusation was as a rule made at a time at which the Royal Treasury needed replenishing.” To deny that the cases of St. William of Norwich and St. Hugh of Lincoln were Jewish Ritual Murders is to accuse certain English Kings, certain English Clergy, and certain English administrators, known to be men of good morals, of murdering and torturing Jews to get their money, after accusing them of horrible crimes. In the case of St. Hugh, the sentence was juridical; in the case of St. William, the mob took the matter into their own hands because the Sheriff would take no action himself. Whom do you believe –– the Jews or the English? „It is difficult to refuse all credit to stories so circumstantial and so frequent.” So says Social England concerning Ritual Murders in England Vol. I, p. 407, 1893, edited by H. D. Traill. A significant fact is that Haydn’s Dictionary of Dates, at least up to 1847, quoted the Ritual Murders in Norman and Plantagenet England as undisputed facts. In later editions in the sixties, all mention of them is extirpated! We may take it that the Jewish Money Power began to dictate to the Press in England somewhere in the fifties of the last century. CHAPTER VIII. WELL AUTHENTICATED CASES IN EARLY AND MEDIÆVAL TIMES, 1171 TO 1510. IN this, and subsequent chapters, I place descriptions of cases in chronological order, in which there seems to me to be no reason whatever to dispute the historical accuracy of the facts given. In this Chapter, I record such cases between 1171 and 1510 inclusive; and I would point out to the reader the great importance of the murder of St. Simon of Trent in 1475 and of the Toledo case in 1490; in fact, should the reader be one of those who approach the subject as unbelievers, I recommend that he should read about these two cases first, and the others after. The following abbreviations are used in this Chapter among the references to authorities: Magd. Cent. for Magdeburg Centuries, a Protestant History of the Christian Church compiled at Magdeburg, sixteenth century. Chron. Hirsaug. for Chronicon Hirsaugiense, a history produced by Abbot J. Trithemius, 1514. Cosm. Munst. for Sebastian Munster’s Cosmographia Universalis, 1544. Spec. Vinc. for Vincent of Beauvais’s Speculum Historiale, of 13th century. 1171. Blois, France. At Passover, a Christian child was crucified, his body drained of blood and thrown into the river. A number of Jews were executed. Authority: Monumenta Germaniæ Historica, VI, 520; Magd Cent., 12, c. 14 and 13, c. 14. 1179. Pontoise. The authorities for this case are the Bollandists (Acta, Vol. III, March, 591); Madg. Cent., 23, c. 14; Spec. Vinc, 129, c. 25; and Cosm. Munst., 23, c. 14. A boy named Richard was tortured, crucified and bled white. Philip Augustus’s chaplains and historians, Rigord and Guillaume l’Armoricain, attested this case. The body of the boy was taken to the Church of the Holy Innocents in Paris and he was canonised as St. Richard. Under date 1080, Haydn’s Dictionary of Dates, 1847, p. 282, says: „Thinking to invoke the divine mercy, at a solemnisation of the Passover, they (the Jews) sacrifice a youth, the son of a rich tradesman at Paris, for which all the criminals are executed and all Jews banished [from] France.” 1192. Braisne. Philip Augustus attended to this case personally, and had the criminals burnt. It was a case of the crucifixion of a Christian sold to the Jews by Agnes, Countess of Dreux, who considered him guilty of homicide and theft. Authority: Histoire des Ducs et Comtes de Champagne, IV, 1st part, p. 72, Paris, 1865 by A. de Jubainville; Spec. Vinc., 129, c. 25; Gaguin, L. 6, De Francis; Magd. Cent., 12, c. 14, col. 1670. 1235. Fulda, Hesse-Nassau. Five children murdered; Jews confessed under torture, but said the blood was wanted for healing purposes. Frederick II exonerated the Jews from suspicion, but the Crusaders had already dealt with a number by putting them to death. Frederick II called together a number of converted Jews, who denied the existence of Jewish ritual murder. But Frederick’s bias is evident in his own words when, in publishing his decision, he gives his objects in calling these people together, „although our conscience regarded the innocence of the aforesaid Jews adequately proved on the ground of several writings.” Had Frederick II lived to-day, he would have relied little upon religious literature in deciding whether Jewish Ritual Murder exists or not. Authority: Chron. Hirsaug., and Magd. Cent., 13, c. 24. 1247. Valreas, France. Just before Easter, a two-year-old girl’s body was found in the town moat with wounds on forehead, hands and feet. Jews confessed under torture that they wanted the blood of the child, but did not say that it was for ceremonial purposes. Pope Innocent IV said that three of the Jews were executed without confessing, but the Jewish Encyclopædia, 1903, Vol. III, p. 261, says they confessed. 1250. Saragossa. A boy crucified, afterwards canonised as St. Dominiculus. Pius VII, 24th Nov., 1805, confirmed a decree of the Congregation of Rites of 31st August, according this canonisation. 1261. Pforzheim, Baden. An old woman sold a seven-year-old girl to the Jews, who bled her, strangled her and threw the body into the river. The old woman was convicted on the evidence of her own daughter. A number of Jews were condemned to death, two committing suicide. Authorities: Bollandists, Acta, Vol. II, p. 838; Rohrbacher, L’ Histoire Universelle de l’Eglise Catholique, Vol. XVIII, pp. 697-700; Thos. Cantipranus, De ratione vitæ Vol. II, xxix. The child was canonised as a saint. 1287. Berne. Rudolf, a boy, was murdered at Passover in the house of a rich Jew called Matler. Jews confessed that he had been crucified; many were put to death. The boy was canonised as a martyr, and his name can be found in several martyrologies. Documental authorities: Bollandists, Acta, Vol. II, April; Helvetia sancta (H. Murer); Karl Howald, Die Brunnen zu Bern, 1848, p. 250; Cosm. Munst., 13, p. 482. But a stone monument still exists in Berne commemorating the crime. It is called The Fountain of the Child-Devourer, and is now on the Kornhausplatz. It represents a monster, with a Jewish countenance, eating a child. The figure wears the Judenhut, the hat prescribed for the Jews to wear by decree of the Fourth Lateran Council in 1215. This monument was first placed in a street of the Jews’ quarter as a reminder of the monstrous crime and as a punishment for the whole of Berne Jewry. Later, it was removed to its present situation. 1288. Troyes, France. Some Jews were tried for a ritual murder and 13 were executed by burning. Authority: Jewish Encyclopædia, 1906, Vol. XII, p. 267. 1286. Oberwesel, on the Rhine. A boy named Werner was tortured for three days at Passover, hanged by the legs and bled white. The body was found in the river. This boy was beatified in the diocese of Treves, and his anniversary is on 19th April. A sculptured representation of this ritual murder is still to be seen in the Oberwesel Church. Authorities: Aventinus, Annals of Bavaria, 1521, 17, p. 576; Chron. Hirsaug., Magd. Cent., 13, c. 14. 1462. Rinn, Innsbruck. A boy called Andreas Oxner was bought by the Jews and sacrificed for his blood on a stone in the forest. The body was found by his mother in a birch-tree. No Jew was apprehended because, the border being near, they had fled when the crime was made known. The Abbe Vacandard, defender of the Jews, says there was no trial. Well, of course there wasn’t. Even in 1937 there is no trial for a crime where the criminals have escaped! The boy has been sanctified by Pope Benedict XIV in his Bull Beatus Andreas, Venice, 1778, which says he was „cruelly assassinated by the Jews in hatred of the faith of Jesus Christ.” This last is admitted by Pope Clement XIV, who wrote his report on the investigation he made into the matter of Jewish Ritual Murder when, as Cardinal Ganganelli, he had been commissioned by Pope Benedict XIV to go into the matter; and in this report, he says „I admit the truth of another fact, which happened in the year 1462 in the village of Rinn, in the Diocese of Brixen, in the person of the Blessed Andreas, a boy barbarously murdered by the Jews in hatred of the faith of Jesus Christ.” No one questions the historical occurrence of this case. An engraving on wood representing the Ritual Murder still exists in the church. 1468. Sepulveda, Segovia, Spain. The Jews sacrificed a Christian child on a cross. The Bishop of Segovia investigated the crime, and ordered the culprits to Segovia, where they were executed. It is important to know that this Bishop was himself son of a converted Jew; Jean d’Avila was his name. Colmenares’s History of Segovia records the facts of the case, which was juridically decided by a man of Jewish blood. That may be the reason that one finds no mention of it in Strack’s book in defence of the Jews, The Jew and Human Sacrifice. 1475. The Case of St. Simon of Trent. In 1475, a three-year-old boy named Simon disappeared in the Italian town of Trent; the circumstances were such that suspicion fell upon the Jews. Hoping to avert this suspicion, they themselves „found” the child’s body in a conduit where they afterwards confessed to having thrown it. Examination of the body, however, revealed that the boy had not been drowned; there were strange wounds on the body, of circumcision and crucifixion. About seven Jews were arrested; they were tortured and confessed that the boy had been ritually murdered for the purpose of obtaining Christian blood to mix with the ceremonial unleavened bread; these confessions were made separately and agreed in all essential details. The Jews were tried and were ultimately executed. The officer in charge of the investigation of the crime, Jean de Salis de Brescia, had before him a converted Jew, Jean de Feltro, who described how his father told him that Jews of his town, Lanzhat, had killed a child at Passover to get the blood of which they partook in wine and cakes. No one has ever dared to try and deny the historical events of this case; only the Jews invent „reasons” why it was not Ritual Murder! But there is no escape from the opposite conclusion. In 1759 in answer to a Jewish appeal from Poland, the Inquisition sent Cardinal Ganganelli (later he became Pope Clement XIV) to investigate and report on the whole subject, with particular reference to the many cases then being reported in Poland; although this man went out with a biased mind in favour of the Jews (in his report, he says: „With my weak faculties I endeavoured to demonstrate the non-existence of the crime which was imputed to the Jewish nation in Poland,” hardly the spirit in which to enter upon such an investigation!), he actually says of this Trent case (see Report of Cardinal Ganganelli, in C. Roth’s The Ritual Murder Libel and the Jew, 1935, p. 83): „I admit then as true the fact of the Blessed Simon, a boy three years old, killed by the Jews in Trent in the year 1475 in hatred of the faith of Jesus Christ (although it is disputed by Basnage and Wagenseil); for the celebrated Flaminio Cornaro, a Venetian Senator, in his work On the Cult of the Child St. Simon of Trent (Venice, 1753) disposes of all the doubts raised by the above-mentioned critics.” The Jews try to throw discredit on the judges who condemned the Jewish murderers by quoting Pope Sixtus IV who refused to sanction the cult of St. Simon; but the reason for this was that the cult was not then authorised by Rome, but was a popular moveme
  23. Realista said

    FRANCISZEK BUJAK PROFESSOR OF CRACOW UNIVERSITY THE JEWISH QUESTION IN POLAND PARIS IMPRIMERIE LEVÉ 1919 THE JEWISH QUESTION IN POLAND WHY HAS THE JEWISH QUESTION BECOME ACUTE NOW? Among the questions which the Polish state is facing at the moment of its creation, one of the most vexatious is the Jewish question. The difficulty is constituted in the three following facts: 1) The high percentage of the Jewish population in the territories of the Polish State. 2) The development of the Jewish national spirit, based mainly on the Jews in Polish territories, and the effectiveness of their intellectual activities. 3) The great part played by the Jews in the world’s politics, thanks to their extraordinary activity, and more especially, thanks to their importance in finance and in the press. Taking advantage of the circumstances arising from the organization of the state of things in the whole of Central and East Europe, they endeavor to assure themselves the best possible conditions of existence in the future on Polish territories, from an economic as well as a political point of view. I. — HOW HAS THE PRESENT STATE OF THINGS BEEN BROUGHT ABOUT? The Jewish immigration into Poland. Already in the first centuries of history Jews were in Poland, though not in large numbers, until the XI century and probably only as traveling merchants, mostly caravan merchants. It was not until the XIV and XV century, in consequence of oppression, pogroms and banishment, to which they were exposed in Bohemia, Germany, and also in the Pyrenean peninsula, that the Jews immigrated to Poland. They did not bring with them however much opulence, for they were mostly deprived of it, but they brought the German language which was passed on by them to a handful of the Jews of eastern extraction. For it is a characteristic trait of the Jews, that they come under the cultural influence of the countries where they have been most persecuted, taking the languages of these countries with them to foreign lands. Such was the case with the Spanish and with the German Jews in the Middle Ages, as it is now with the Russian Jews. Jews as a vanguard of Germanism in Poland. While a considerable number of Germans, settled in the Polish towns and villages, became entirely polonized in the XV and XVI centuries, the Jews remained there as a vanguard of Germanism, with respect to the language as well as to economic relations. They contributed greatly to the development of German industry and commerce, by traveling in masses from Poland to fetch German goods from Breslau, Leipzig, Frankfurt and other towns. The economic basis of their welfare in Poland. Apart from trade, usury, and in a certain measure handicraft, the foundation of their existence consisted in taking on lease custom duties and other state revenues, and in participating in the management of estates as innkeepers, shopkeepers and commercial agents of large landowners. Poland never drove them away, never confiscated their property, which has won for her the name of “the Jews’ paradise” (paradisus judaeorum) {NOTE (1) If Jewish pogroms occurred in Poland in the XVII and XVIII centuries, the Poles suffered equally from them, as it was exclusively the work of the Cossacks and Ukrainian peasants, who massacred one as much as the other and destroyed their estates.}. The juridical basis. As juridical basis of their situation in Poland must be considered the privilege granted by prince Boleslas of Kalisz, issued in 1264, and subsequently given to the whole of the Polish State by the king Casimir the Great (1334, 1364, 1367). He ensured them perfect safety and possibility of making their livelihood. As far back as in the XIV century Jewish confessional communities (kahals) were founded and enjoyed full autonomy. The elected chiefs of these communities occupied themselves with all religious, scholastic and charitable matters, also settling disputes between Jews conforming to the Talmud codicil, while the discerning of contests between Jews and Christians was subjacent to the voyevods as the king’s representatives. In the last quarter of the XVI century higher organs of Jewish autonomy were established: Jewish diets, called “waad” composed of deputies who were elected by the kahals or by minor diets comprising a greater number of kahals. These “waads” took place every year and lawfully regulated the interior life of the Jews, distributing the State taxes and representing the Jews in all State affairs. This institution lasted till 1764, whereupon it was abolished in consequence of abuse by the Jewish oligarchy, which caused great satisfaction among the Jewish masses. The outcome of the mediaeval conception which looked upon the Jews as a social class, and the State as an assembly of organized classes, the Jewish diet, had to disappear since Poland became definitely a modern state. The increase of the Jewish population. At the outset of the XVI century there were in Poland about 100,000 Jews (3.5% of the population of the country), in 1676 their number increased to 200,000, in 1766 to as much as 626,000, and at the time of Poland’s second partition (1793), though the area of Poland diminished, they numbered 900,000 (10.2% of the whole population), the reason for this being partly; that the Prussian and Austrian governments banished the poorest Jews from the annexed Polish territories. No wonder that the impoverished country was unable to entertain such a large number of Jews; consequently the question of improving the material position of the Jews and of turning them into citizens began to occupy the minds of the most prominent Polish politicians in the last years of the Commonwealth, but the last partition did not allow the carrying out of a thorough reform. The situation under the rule of the three partitioning powers. After the partitions, the Jewish question passed entirely into the hands of the alien powers. Prussia, Austria and Russia took away their former rights and tried to get rid of them as much as possible, the Poles having only had the opportunity of taking a standpoint with regard to the Jewish question at the time of the Duchy of Warsaw, of the Congress‑Kingdom, and later on in Galicia. The Polish standpoint after the partitions. The government of the Duchy of Warsaw was quite decided to bestow upon the Jews perfect equality of rights, according to its constitution. However the Jews themselves tried to hinder the fulfillment of this project; these were mainly the khassids, a sect which rigorously stuck to all the ritual regulations in life and which at that epoch developed prominently. It feared a coming together of the Jews and the Christian population, and their assimilation. Later in the Congress-Kingdom the government took up earnestly the Jewish question, but had no time to carry out serious reforms. When, for a short period, the Poles regained self-government under the rule of the marquis of Wielopolski, one of the first reforms which was brought about was, in 1862, the abolishment of all legal restrictions concerning the Jews. In Posnania the provincial diet also claimed equal rights for the Jews (1847). The same question was decided upon in the Austrian parliament by the Poles, and afterwards the Diet of Lwów, 1868, ordered the carrying out of this principle, notably on Galician territory. The banishment of Jews and prohibition of sojourn edicted in Prussia against the Jews. Thus, conforming, to their traditions of tolerance, which were one of their characteristic traits of social organization, the Poles acknowledged the right of equality, whenever they had the chance to manifest their will after the partitions. Far-reaching social changes and considerable economic progress, thanks to the ruling liberal policy, contributed to the development of the welfare and to the increase of the Jewish population in the Polish provinces. Further, two political events occurred which brought about artificially a conglomeration of Jews in Poland. The Prussian government proclaimed on the 26th of March 1885 an order banishing from Prussia instantly not only the Poles but also all Jews originally from Austria or Russia who had no Prussian citizenship, forbidding them to settle down in future within the limits of Prussia without special permission. This unscrupulous law still in force prevented the Jews entirely from immigrating into Germany. Limits of Jewish settlements in Russia. Soon after this a similar method was adopted in the Russian empire (the notorious count Ignatiew’s rules) for clearing Russia proper of the Jewish element, which was pouring in from Poland, contrary to ancient forgotten prohibitions, and so, the so-called “line of settlement” has been decreed, behind which the Jews were not allowed to dwell. This line corresponds more or less to the western frontier of the former Polish Commonwealth, including also the provinces situated to the south. The sphere of Jewish settlement in Russia comprised in all 945 thousand sq. kilometers. The second anti‑Jewish stage followed in the first decade of the XX century, when the propaganda and the pogroms, organized by conservative bodies (the so called “true Russian men”) and supported to a certain degree immediately by the Russian authorities, began to drive out the Jews from the so called “western” provinces and force them to settle in Poland or to emigrate abroad. In Poland these banished Jews became an excellent instrument of Russian policy; they increased those elements which were in favor of upholding the Russian State, they thus contributed to the uniting of Poland and Russia and moreover strengthened Jewish sepa ratism and national feeling, hampering Polish national aspirations. II. — THE PRESENT STATE OF AFFAIRS 1. THE NUMBER OF JEWS. As it results from the preceding chapter, the Jews were artificially concentrated by the Russians on Polish soil. The official statistics demonstrated in 1910 or the following number of people of Israelite faith. population The regency of Opole (Silesia) . . . . . . . . . . . 18,217 0.8% Posnania . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26,486 1.3% West Prussia . . . . . . . . . . . . . . . . . . . . . . . . . . 13,813 0.8% The regency of Olsztyn (East Prussia) . . . . . 2,587 0.5% Total in the Polish provinces of Prussia . . . . 61,103 0.9% In Teschen Silesia . . . . . . . . . . . . . . . . . . . . . . 19,900 2.6% In Galicia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 872,975 10.9% Total in the Polish provinces of Austria 883,875 10.5% In Congress Poland . . . . . . . . . . . . . . . . . . . . 1,770,000 14.6% In Lithuania and White Ruthenia . . . . . . . . . 1,770,000 14.1% Ruthenia (3 south‑eastern provinces) . . . . . . 1,520,000 12.5% Total in the Polish provinces of Russia 5,060,000 13.7% Of this number 1,920,000 Jews dwell on territories which the Poles do not claim, according to the Polish Delegation map, viz. the province of Kovno, Witebsk, Mohylow, Kiew, as well as parts of Suvalki, Wilno, Volhynia and Podolia. Inaccuracy of Russian statistics. The total number of Jews, in free Poland, according to the statistics of 1910 relatively 1911 will be 4,085,000, 3,140,000 of which resided in the Russian part of Poland. In reality however the number of Jews in Congress Poland and in the country which belonged to the Russian empire, did not reach this figure at the time indicated. Indeed the Russian statistics were far from exact, not being based on the only census taken in 1897, but upon the movement of the population. In 1897 the Jews numbered: population In Congress Poland . . . . . . . . . . . . . . . . . 1,321,100 i.e. 14 % In Lithuania and in White Ruthenia . . . . 1,422,400 i.e. 14.1% In Ruthenia . . . . . . . . . . . . . . . . . . . . . . . . 1,200,100 i.e. 12.5% Total . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3,943,600 Natural increase. As in the whole of Russia the Jews numbered them 5,110,500 one can estimate that 77.1% Russian Jews inhabited the territories of the ancient Polish Common wealth (including Kiew), and that 26% inhabited Congress Poland. The natural increase of the Jews amoun ted, according to the official statistics, in the Russian empire (excluding Congress Poland) to 1.8%, in Poland (1904) 1.76% and in 1906 ‑ 1908 1.31%. Should we admit 1.8% as the yearly increase for all the Jews on Polish territories from 1897 till the war, which would be an exaggeration, considering the decrease in the number of births in the last years, the yearly accretion would amount to 71,000 (23,800 of which being in Poland). Jewish emigration from Russia. Meanwhile in the years from 1897‑8 to 1910‑11 the Jewish emigration to the United States from Russia numbered 858,226 Jews, at least 80% originating from Poland, for there is no doubt that the other provinces had a certain Jewish immigration. Every year 49,000 Jews left the Polish territories and settled in United States, while their emigration to other countries (England, Canada, France, Belgium, Africa, Palestine) amounted to 12,000. Thus their number decreased yearly by about 61,000, it means that, as a matter of fact, their increase did not amount to more than about 10,000. During the years from 1911‑12 to 1913‑14 237,060 Jews left Russia i.e. 79,020 yearly, or in other words, their decrease by emigration was a great deal larger then their increase by natural accretion, taken even from the most optimistic point of view. The difference in the number of Jews in Poland which we notice between the census of 1897 and the year of 1910 amounts to 449,000 and corresponds with the yearly accretion of 34,500, this being nearly 250% greater than the real accretion of Jews on the whole Polish territory. There is no doubt, that many Jews arrived in Poland from other provinces, but, on the other side, their emigration must have been considerable if, for instance in 1909, it probably amounted to 25% of Jewish emigrants from Russia. The state of Jewish matters. The census of the population in 1916 in the 3 provinces of Poland which were entirely under the Austrian occupation, gives the number of Jews at no more than 397,503 i.e. 14.4% less than was indicated by the Russian authorities in 1910. The increase of the Jews from January 1897 to October 1916 amounted there only to 45,738 i.e. 0.66% yearly and 13% in general. The number of Jews in the whole of the Kingdom of Poland can be stated only on the strength of fragmen tary notes, with regard to the population of the parti cular parts of the German occupation in Poland in 1916, which give a smaller number of Jews than the total computation, and on the strength of the pre‑war Jewish emigration from the territories subsequently occupied by the Germans: Suwalki, Lomza, Plock, Siedlce. In spite of their increase in Warsaw and Lódz, their number in the whole of the Kingdom of Poland in 1916 amounts to 1,490,000. It means that since 1897 they increased by 169,000 i.e. at the rate of 8,700 annually. There fore the result of the above is that on the territories of Lithuania, White Ruthenia and Ruthenia the increased of the Jewish population must have been insignificant and, their percentage in the total number of the popu lation, which increased greatly, must have been dimi nishing. In fact, the fragmentary figured we possess from the census, the German military authorities ordered in Lithuania and White Ruthenia, demonstrate a great decrease of the Jewish population (f.i. in the province of Kovno the Jews numbered in 1897 13.8%, and according to Russian statistics of 1910 16%, while in 1916 they numbered only 5.4%). The Jewish emigration during the war. During the war, instead of emigrating over the seas, they removed in masses to Russia, at first under the force of military considerations, and then of their own accord, in consequence of the abolition of the “line of settlement” in 1915. At present the number of Jews in Polish provinces certainly does not exceed the figures of 1897, perhaps it is even smaller. It is also probable that the number of the Jewish population in Galicia, the percentage of which was since 1890 slowly diminishing, decreased to such an extent in consequence of the considerable emigration to other Austrian countries during war‑time, that it has not increased since 1910. From 1881 to 1910 the number of Jews that emigrated from Galicia to the United States was 236,504. Besides this they emigrated to other countries, especially to Vienna, Ostrava in Moravia and to Budapest. In the same degree as in the preceding decades the Jews in the Polish provinces under German rule must have been diminishing in number since 1910, so that most probably they number only about 52,000. On the whole it has been scientifically proved that at present (1919) the real number of Jews in Polish territories is the same as in 1897 (relatively in 1910) and that their percentage is smaller. They are distributed as follows: In the Polish provinces of Prussia . . . . . . . . . . . . 52,000 “ “ “ “ Austria . . . . . . . . . . . . 884,000 In the Kingdom of Poland . . . . . . . . . . . . . . . . . . 1,430,000 In the other Russian provinces belonging formerly to Poland . . . . . . . . . . . . . . . . . . . . . . 2,620,000 Total . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4,986,000 Of this number there are on the area claimed by the Polish State 3,520,000. 2. WHAT IS THE JEWS’ OCCUPATION? Jews in town and country. Conforming to the Russian law the Jews were only exceptionally allowed to dwell in the country; thus in Poland we find 13.5% Jews living in the country, representing 2.7%, of its rural population and 86.5% had returned to the towns, representing 38% of their inhabitants. In the two largest towns: Warsaw and Lódz 24% of the total number were Jews. However, the same state of things manifested itself in Galicia, though there was no restriction whatever as to their settlement, and the Jews had lived there for centuries; they only numbered 5% of the rural population and 34% in the towns. Ghetto. In bygone times, in Western Europe the Jews were ordered by the State authorities to dwell in a separate Jewish quarter, the so called Ghetto; however, nowadays they themselves do not want to leave the ghettos; they even organize new ones, as f.i. in New York. This proves that the creation of concentrated quarters of religious and social life emanates from a deeply rooted need of the Jews and is not a consequence of oppression. Professions. The statistics of professions afford the best basis for the economic situation and the social part, played by the Jews on the Polish territories. As for their professions, the census of 1897 in Russia and the computations of 1910 in Austria give the following picture of it: Jews professionally occupied in Russia in Galicia In agriculture . . . . . . . . . . . . . . . . . . . . 3.55% 14 % In industry . . . . . . . . . . . . . . . . . . . . . . 35.43% 24 % In transportation . . . . . . . . . . . . . . . . . 3.18% 4.1% In trade . . . . . . . . . . . . . . . . . . . . . . . . . 38.65% 46.3% In domestic service . . . . . . . . . . . . . . . 6.61% 3.8% In official and free professions . . . . . . 5.22% 4.9% Without particular occupation . . . . . . 5.49% 7.5% In military service . . . . . . . . . . . . . . . . 1.07% 0.9% In Congress Poland. The conditions of the professional existence of the Jews in Poland differ but little from the conditions of the Russian Jews generally. They are less numerous in agriculture (2.33%), more numerous in domestic service (8.1%), the same being the case in official positions and free professions, and still more numerous are those without a concrete occupation (6.56%). The difference, on the contrary, is so much greater, if we compare the Russian and the Galician Jews. Many of the latter are occupied in agriculture (as proprietors of estates, as tenants, as foresters and wood cutters in the great forest enterprises); a considerably smaller number make their living in industry and domestic service, while a greater number of them are without a definite occupation (mostly living from occasional trade enterprises, as well as from public charity). Jews in agriculture. Of the 18,987 Galician Jews working independently in agriculture 533 were great landowners, possessing 301,619 hectares of land, and about 2,000 tenants of smaller and larger estates, the rest of the Jewish farmers having only taken up agriculture accidentally. In the Kingdom of Poland only 2,509 Jewish families were making their living on the land, on an area of 13,500 hectares. Jews in industry. In the industry of the Kingdom of Poland and of other Polish territories, the part played by Jews is very prominent. Wet find them mostly as simple artisans, some of them employing assistants. Of the 500,986 persons working in industry (as counted in the JCA inquiry) 259,396 were maskers, 140,598 workmen and 101,062 apprentices, besides 46,313 industrial workmen. The Jews are working chiefly in the clothing line (tailoring, shoemaking), which embraces 45.5% of all Jews working industrially. Next come the Jews who make their living in the provision line (8.7%), such as bakers, butchers, pastry cooks, 8% are in timber yards, 7.8% in tin factories and 6.5% in textile industries. In comparison with factories the handicraft is overcrowded with Jews; in the clothing industry there are 51.4% of Jews in the paper and polygraphic industry 59%, in the tobacco industry 74%. Their handicraft has favorable conditions of development in those parts of Poland, which are economically behindhand and in distant Ruthenian provinces, at the fairs and on markets. Often hand in hand with the handicraft goes factoring with retail trade. The statistics of 1897 show that: In Congress Poland the Jews possessed 1,416 or 33.6% factories with 43,011 or 17.5% workmen. In Lithuania and White Ruthenia 1,402 or 51% factories with 30,105 or 58% workmen. In Ruthenia 913 or 34% factories with 23,969 or 27% workmen. In Poland the greatest part of these enterprises are private concerns, and employ people working in their homes; the small percentage of Jews among the industrial workmen finds explanation in the observing of their sabbaths, and in their revolutionary disposition (frequent strikes). In Galicia 43% of the industrial Jews were occupied in the making of clothes, 21% in the manufacture of provisions, 8%, in the timber trade, 6% in metal industry, 6% in the building industry, 4% in paper industry. In this country handicraft also occupies the largest part of the Jewish population, and it is highly subdivided (43% independent workers, 34% workmen, 9% apprentices), and does not enjoy any favorable reputation, even in the opinion of Zionists, because of its lack of professional efficiency among the workers. If we remember also that they are opposed to using various new arrangements for improving the handicraft and against co-operative associations, we shall understand that the situation of these workers is getting gradually less and less satisfactory. Jews in trade. However the main domain of their social occupation is trade; in Russia nearly half (46%) of the Jews make their living in commerce, trading in agricultural products, in corn and cattle, a fifth of them carry on trade in all sort of articles. In Congress Poland we find them especially in the corn trade, in leather and fur trade (93‑94% of all merchants occupied in these branches), in the cattle trade, dairy produce, building materials, machines and sale of spirits (the percentage of Jews varies between 80% and 90%). Of special importance is the part they play as intermediaries between Poland’s industry and that of European and Asiatic Russia. In Galicia the Jews occupied in trade in 1910 numbered 150,660, 80% of which negotiating in merchandise, 18.7% being licensed innkeepers and the rest money‑lenders. In the whole of the Galician merchandise‑commerce there were 87% Jews and among licensed innkeepers 76%. The Jewish monetary commerce had often the traits of credit‑co‑operatives (advance‑banks, like the Schultze Delitsch system); the members of these institutes are peasants, but the proprietors Jewish families who hold all the places in the offices. There were in Galicia in 1912 as many as 912 of these credit banks. As to the free professions the Galician statistics before the war show that of 1531 lawyers 984 were Jews (68%) and of 1,464 physicians 411 were Jews (30%). This shows very unhealthy social conditions. Not less numerous are the Jews represented as lawyers in Russia; in the Odessa law district there were before the war 49% Jewish lawyers and in Poland and Lithua nia 34%. The characteristic feature of Jewish commerce is the inadequateness of capital and the operation with credit, this state of things, often bringing about an unavoidable rise in prices and, on the other side; frequent bankruptcies. A further mark of their commerce is a considerable scattering, which leads to a very keen competition and makes it difficult for the workers to make their living, in spite of their professional efficiency, and an unusual capacity of adapting themselves to the economic conditions. General characteristics of the distribution of professional Jews. On the whole the Jews occupy themselves professionally in quite other ways than the Christian population; their professional differentiation is not sufficient, constituting one class which corresponds with the towns, being too numerous with regard to the economic deve lopment of the whole population in the country. In consequence, though very numerous, the Jews do not represent a full and independent social and economic body, but depend entirely upon the still more numerous Christian population surrounding them, and chiefly upon whether this population is producing and consum ing enough to give so numerous a trading people a chance to earn their living, and lastly upon whether this population is not adverse to economic relations with them. 3. GENERAL ASPECT OF RELATIONSHIP OF THE JEWS WITH THE POLISH SOCIETY. Western and Eastern or so-called Polish Jews. Contrary to the West‑European Jews, those in Poland do not try even superficially to assimilate in a cultural way with the Polish population, so that, to define this difference, they were lately called “Eastern Jews” (Ostjuden) instead as heretofore “Polish Jews”. They have many deep‑rooted characteristics, as it has been stated by several Jewish authors, especially the German scientist W. Sombart with whom we agree in the following remarks: The religion based upon an agreement between Iehowa and the Israelites as a chosen nation, and a strict observation of numerous rules and prohibitions arouse in the Jews a sense of superiority, and of their secretion from all non‑Jews or strangers, “goiim”. Led by laws of their own and a different morality, prescribed by their holy books, the Jews sever themselves and do not allow the Christians to participate really in their life, hiding themselves as in ancient times in ghettos. Contrary to this, however, an insignificant part of them, those with progressive tendencies, try eagerly and sometimes, it may be said, in an intruding way to obtain a part and influence in the social life. Orthodox and Khassid Jews. The study of their religion is the sole object among the orthodox Jews. In their childhood they are taught in the “khedarim”, or primary schools. This religion codified in a series of theologic and juristic books which form a chain of supplements and commentaries to the “Torah”, or the pentateuch of Moses, as the only subject being taught to children in the schools, called “khedarim”. At a more advanced age they study religion in the Talmud Torah schools, or privately if they have the means for it. The mass of Polish Jews is composed of orthodox, but a considerable percentage are the so called “eager Jews” or Khassidim who play a great part in many Jewish settlements. Their appearance. Apart from their physical traits (anthropologic) they can be recognized much easier by their distinct national dress and distinctive cut of beard and hair, for they remain faithful to these customs obstinately for religious reasons, and contrary to the local public opinion, demanding a long time observation of the generally European customs in this respect. They decide upon their chance only when emigrating from the Polish territories in order to facilitate their earnings. Their language. The Jewish idiom used amongst them in Poland is a German dialect with addition of Hebrew and Slavonic words (Yiddish), and is mostly written in the Hebrew alphabet. Among educated Jews living near the western frontier of Poland and in Germany they speak German, the Yiddish is being used only in Slavonic, Romanic and Anglo-Saxon countries. In the last decades this dialect, which is divided in three main parts (Polish, Lithuanian and South Ruthenian), becomes gradually a literary language, used by a large number of newspapers, journals and theatres. Moreover there is a Jewish literary movement in the German, Russian, Hebrew and Polish languages. Their part in economic life. In strict connection with these national traits is their part in economic life. Scattered as they are over the whole territory, they have the best opportunities to intermediate in trade. Thanks to the contact with other Jews and to their dialect which, incomprehensible for the local population, ensures them in commercial relations considerable benefits, and facilitates their commercial relations with the neighboring countries, the Jews are able to overflow the Polish provinces with products of German and Austrian industry, hampering in a great degree the development of industry in Poland, and at the same time preventing cultural progress there. The Jews are typical representatives of the capitalistic spirit i.e. of an unbounded and unrestricted covetousness for money. They busy themselves mainly in undertakings in which invention and cunning have a fairer play than capital and physical work, and render to others all sorts of services, as honorable as that of physicians, and as dishonorable as that of the white slave trade. The intermediation in commerce as well as in reporting or in journalism belongs, in fact, to the category of services they render. The antagonism between Jews and the local population. Being quite strange in society, they can employ so much easier all unscrupulous means of dealing in relations with the economically weaker population. Without giving here detailed proofs it is sufficient to call to memory the agricultural strike of 1902 in Eastern Galicia, which was due to Jewish abuse; more than 3/4 of the farms affected by this strike were in the hands of the Jews, either their property or rented by them. The agricultural disturbances which took place in Roumania in 1907 were also caused by the Jewish abuse of the peasants. This is bound consequently to stir up an animosity and contention, though free of any racial hostility, a contention which can be compared with the antagonism between masters and workmen. The antagonism we notice between the Christian population and the Jews in Poland is chiefly visible on the part of little landowners and commercial inter mediaries. The producer and the consumer look upon the inter mediary in an unfriendly spirit, especially in money affairs, for the mediaeval opinion: “mercator sine pec camine vix esse potest” finds as well in these times many followers. In Poland, it must be stated, the Jewish agents affirm only too often by their dealings the above mentioned sentence. The credit banks which, as alluded to, even in small towns are very numerous, serve as intermediaries in obtaining loans with a benefit of 8 to 9%, usually however raised by additional fees to 10‑11%, and with such guaran tees that there is no risk whatever, while they themselves only pay 5‑6%. Just as unhealthy are the conditions created by the Jews in the merchan dise trade, where bankruptcies are very frequent, and fraudulent bankruptcies are not at all excep tional. The law statistics show that there are whole series of offences committed more often by the Jews than by the Polish population, viz. usury, imposture, conceal ment of stolen goods, horse-stealing, fraud in alimentary provisions, false coinage, bribery of functionaries, false bankruptcy, etc. 4. THE POLITICAL ATTITUDE OF THE JEWS. Assimilation as basis of Jewish politics. The Jews political attitude depends entirely on their sense of estrangement and the defense of their interests. In politics they are no more divided than in pro fessional matters. Formerly, ten or twenty years ago, the wide masses in Galicia as well as in the Kingdom, indifferent to the political questions and national matters, were under the influence of the so-called assi milators, i.e. that group of the Jewish intelligent class which, partly without personal interest, led by their conviction, partly in order to gain importance in the country, was fostering friendly relations with the political circles, acknowledging the political and economical solidarity of Jews with the Polish nation, and ready, up to a certain point, to oppose themselves together with the Poles, to the Austrian and Russian govern ments. These assimilators had the lead in Israelitic communities, in the “kahals”, and in Galicia they also obtained mandates in the Viennese parliament and the Lemberg diet, held posts in the chambers of commerce, and had influence in other social institu tions. Nationalism. The first Russian revolution and universal suffrage law of the Vienna parliament had the effect that the nationalistic currents, long developing, came to an open conflict against the assimilators, and soon gained the upper hand, so that the political organizations of past times lost their influence, at least temporarily, and the number of Jew‑Poles, or Poles of Jewish confession, diminished to an insignificant number. The „Litwaks.” Apart from the strong Zionist current from the West, an important part in the political evolution of the Jews was played by the “Litwaks”, Jews from the western Russian provinces, who began to transfer their homes to Poland about 1890, coming either direct from these provinces or from Russia proper, from where they had been expelled. These Litwaks have taken the attitude of entire strangers, and created in Poland a Jewish press, were at first the chief representatives of the Jewish national movement. Thanks to their brutal, aggressive ways, they won for their cause by and by, the masses of local Jews. The language of the Litwaks is a German‑Jewish dialect, however in external relations they prefer the use of the Russian language to the Polish language; as to cultural and political aims, they took also from the very first a hostile attitude, favorable to the Russian State’s unity, which seemed important to the Jews’ welfare, they were opposed to every movement of independence, and this obviously was in the highest degree distasteful to the Poles. The Jews’ radicalism. Another characteristic trait of the Jews in politics is their radicalism approaching the limits of social revolution. This is the consequence of their heated temperament and their inclination towards analysis and criticism. All their political dealings are now more or less radical. Apart from the official Zionism, which is democratic and progressive, there is in Poland a Zionist Democratic party as well as a Zionist- socialist party (Poale Zion). There is also an ultra-ra dical People’s Party and a Jewish socialist party, the “Bund”, of international tendencies. Identical poli tical organizations exist in Galicia and in Lithuania. The Jews’ influence in Polish political circles. The Jews’ activity is so great that they inoculate with their radicalism the Polish and the Russian people, even to overwhelming them with it. It is well known that international socialism has been created by Jews, and that they are its most ardent propagandists. Not only did they play the well known part of a spiritus movens in the Bolshevist revolution {NOTE: At the beginning of 1919, 80% of all the higher official positions in Bolshevist Russia were occupied by Jews, who mostly hide themselves under Slavonic pseudonyms.}, but it is sufficient to point out the fact that the Jews exercised a predominant influence in the Social‑Democratic party of Poland and Lithuania, and were of great importance in both sections of the Polish Socialist party and in similar organizations in Galicia. In the revolutionary movement on the Vis tula in the years 1905 and 1906 they took the leader ship, and this movement greatly endangered Poland’s industry, brought it to the verge of ruin, exposing the Polish working people to many sanguinary pogroms on the part of the Russian government. It is a strik ing fact that while rendering to their political designs a nationalistic character, they were at the same time anxious to develop an intense international and revo lutionary propaganda among other societies, in order to weaken by internal dissensions the nations who shel ter them. 5. THE JEWS IN ECONOMIC AND POLITIC LIFE DURING THE WAR The Jews and the war. We must devote a special chapter to the part the Jews were playing in Poland in the economic and politic existence of the country during the war. Unusually daring and active in business, they profited enormously in supplies for the armies of all the countries who were engaged in warfare. Thus it is obvious that among the Polish population the Jews, who had such a preponderance in trade there, were the people who pocketed the greatest benefits. The Jews in the war economy of Austria-Hungary. However, special notice must be taken of the part the Jews played in the war economy of Austria-Hungary, that is in Galicia and in that part of the Kingdom of Poland which since 1915 remained under Austrian occupation. Following the German example, Austria established a whole series of central stores, to regulate the production and consumption of alimentary goods and other merchandise. In the management of these stores, which were being organized in a most unsatisfactory way, the Jews were the decisive spirit. The same was the case in all branches of the military intendancies, as also in the military administration of the southern provinces of the Kingdom. Maximum prices were introduced there, but while there were low estimates for rural products, the prices for the industrial manufactures were either enormously high or they did not exist at all. The increase of prices was also due to speculation and barter trade. Besides, now and again, to raise the prices, the merchants made the goods disappear from the market and hid them in secret stores. One of the favorite operations of the Jews consisted in an unlawful exportation of alimentary articles to Germany on a large scale, most injurious to the popu lation, which, through requisitions of the authorities and of the army, was already deprived of provisions. It may easily be imagined what a chance was given, under these circumstances, to all kind of agents and speculators, under the cover of unbridled soldiery, owing to the proverbial indolence of the Austrian administration and the renowned Jewish solidarity. The whole period of the war was simply nothing but an orgy of abuse, swindles and offence against the population and the welfare of the State. The Jews’ political standpoint. In no smaller degree did the Polish population feel the Jew’s political attitude. The generality of Jews manifested their loyal standpoint towards the Central Powers, in the territories of the said powers as well as in the occupied area. This was natural on their part, and in harmony with their unusually strongly developed sense of self‑preservation. However, they went far beyond this; foreseeing Germany’s victory, and founding upon it a brilliant future for themselves, the Jews flagrantly displayed, on every occasion, their ardent patriotism and their boundless devotion to the Central Powers. They forced themselves upon their military authorities, as informing agents and interpreters, distinguished themselves in unscrupulous requisitions of metals, food, etc. and obtaining appointments, ren dered services to the censorship, political intelligence and espionage. In hundreds of books and pam phlets, in thousands of articles they represented themselves as a vanguard of Germanism in political, cultural and economic aspect, pointing out their dialect, and offering to the Germans and Austrians their assis tance in the exploitation of Poland, Lithuania and Ukraine. {NOTE: We mention here especially the publications of Fr. Oppenheimer, Max Rosenfeld, Mathias Mieses, Davis Trietsch, S. M. Melamed, M. J. Bodmer, I. Kreppel, R. Kittel, F. Perles and a collective work entitled “Ostjuden”, published in the Süddeutsche Monatshefte 1916.} Denunciations and the Jewish military service. Moreover they were impeaching the Poles publicly in the papers, reproaching them their lack of patriotism with regard to Austria, and denouncing by anonymous letters prominent men to the military authorities, exposing the whole country to chicanery, and hundreds and thousands of people to investigations, trials and executions. By such patriotic zeal they tried to escape from military service, systematically either swindling themselves out of it, or taking up positions in the service at the rear, where they had frequent opportunity of clandestine earnings. Obviously this occurred to the detriment of the Christian population, who conse quently were forced to take a greater part in the service at the front and were killed in great numbers. As a matter of course all this led to a much greater embit terment of the Polish population against the Jews. The Jews and the Polish State. With regard to the creation of the Polish State the majority of Jews took a cool, passive and indifferent attitude; a small part of them declared their satisfaction and readiness for participation in public affairs, while a very considerable part, exceedingly radical in their social views, active in politics and well organized, (this means the most important part, composed of the Bund, Poale‑Zion, the Social‑Democracy of the Kingdom and Lithuania, the People’s Party), did not refrain from showing their animosity, and even their hatred in newspapers and at meetings, shouting and demonstrating against the Polish army, the Polish white eagle, the symbol of the State, and even against the State itself. There were even cases where they attacked the Polish soldiers and tried to disarm them, by force. These happenings were mainly in the Kingdom; but in Galicia the authorities also discovered at Cracow in February 1919 a Jewish plot, a secret military organization, which probably had its branches in the provinces. The Bolshevist or communist agitation in Poland is being led almost exclusively by Jews, partly by those who immigrated from Russia, partly by native Jews, as may be seen from the number of people arrested, and the many reports in the papers. Fortunately the hostile attitude of the Jews, increasing day by day during the war, has awakened the attention of all classes of Polish society to such an extent, that their action does not bear any fruits, and the Polish laboring class is not likely to be inspired to action against the resus citated Polish State and other social classes. Jewish anti-Polonism. At any rate we may speak with more truth about Jewish anti-Polonism than about Polish anti-Semitism, which is not an aggressive movement displaying itself in consequent deeds, but merely a psychic reaction against damages suffered by the Polish nation from their part. In recent times the relationship between the Jews and Poles has taken an inopportune aspect, however we do not believe that a pessimistic view ought to prevail about the mutual relations of the two societies in the future. Apart from the nationalistic movement, great influence in this matter has manifested itself through the unhealthy atmosphere caused by the war, in particular by the extravagant pro‑Germanism, and still more by the unhealthy revolutionary breeze of Bolshevist contagion. In peace‑time the Jews will quickly make friends with a strong Polish State, where their existence will be a great deal better than in Russia, as they are in reality a sober-minded race, inclined to look at things from a practical point of view. A certain guarantee of a future peaceful relationship may be seen in the circumstance that the Poles did not let themselves be instigated by the inopportune and insolent attitude of the Jews, and did not lose their temper. 6. THE QUESTION OF THE SO‑CALLED POGROMS IN GALICIA. After Austria’s collapse in November 1918, vexacious events took place in Galicia, which were described by the press as enormous Jewish pogroms; some people endeavored to see in this a proof for the assertion that the Poles are incapable and unworthy of an independent State existence, because their first steps were an out break of racial hatred. What happened in reality? The Poles and the Jewish pogroms. Undoubtedly, since the first Russian revolution, the Jews were impairing their relations with the Poles, which especially during the war were getting worse. However even so great an embitterment would not have made the Poles lose self‑possession. Their sense of justice as well as their human feelings strongly disapprove such methods of struggle as pogroms, the best proof of this being that there had never been any pogrom at all, or even serious riots, in Poland. In Russia in 1905, in the provinces to the East of Congress Poland about 690 pogroms took place, while in the Kingdom there were but five, all organized by Russian influence, especially by soldiers, while in Galicia at that period no pogrom whatever occurred. It deserves to be pointed out that the greatest of these pogroms in Poland, and the only great pogrom, organized at Siedlce by the Russian authorities, brought about the death of only 145 Jews, and not of 6 thousand, i.e. half of the local Jewish population, as was maintained by Jewish publicists (“Die Judenpogrome in Russland”, published on behalf of the Zionistic aid fund in London, Leipzig, 1910, 2 volumes, and Abraham Grünberg: “Ein jüdisch‑polnisch‑russisches Jubileum. Der grosse Pogrom von Siedlce im Jahre 1906” Prag, 1916). The dimensions of this pogrom were restricted, thanks to an energetic defense on the part of the Polish clergy and population, on which occasion some Poles lost their lives. Prominent representatives of the Galician Jews ascertained publicly that there was no case where a pogrom would have been instigated and executed by the Polish popu lation. In the pogroms which occurred in White Ruthenia and Ukraine the Poles were often seen giving shelter to Jews in their homes. Exaggeration in the description of the pogroms. The news of the aforesaid events have been enormous ly exaggerated for two reasons: 1, in consequence of a natural tendency toward exaggeration on the part of reporters, especially frequent in Jewish journalistic quarters, and 2, of a well planned Jewish method of raising a tremendous row, as a sure means of defense against imminent injury. More than once Jewish newspapers in Poland deemed it their duty to rectify some of the too flagrant falsehoods. Among these false reports was the impeachment of the Polish militia for having taken part in a robbery, the statement about the murder of Jews in Brzesko, though no harm has been done to them, the imaginary pogrom of Jews in Posen, during a street fight with the Ger mans, though only one Jew was hurt, lastly a suspicious letter of an eminent Jewish leader; Tobias Aszkenazy of Lwów (Lemberg), concerning other pogroms which were supposed to take place in the beginning of January 1919. However the foreign press did not follow their example in this respect. The real cause of these troubles. The description of these events was wrong for this reason, because it represented the Jews as a mercilessly and inhumanly persecuted race, without any due cause or offense, merely in consequence of racial hostility. The Jews are generally unfit for self‑criticism, and all attempts of criticism from other sides they take as an offence to their race and confession. Never has any notice been taken in these reports of the occasional most self‑sacrificing defense, brought up for the Jews by the local police; on the other side they did not refrain from reproaching the Catholic clergy for not being energetic enough in their defense. It may be mentioned here that during the war the authorities and public opinion were severely condemning the Jews’ usury in their trading of goods, but few rabbis openly ad mitted the blame of it, and even then in a weak and ineffective way. Political tendency of the Jews in their anti-Polish campaign. Stress must be laid here on the fact that the Jews did not raise such a noisy alarm about the anti‑Jewish troubles, not less numerous, and great uproars, having taken place about the same time in Tcheck [Czech], Hungarian, South Slavonic and Ukrainian territories, which permits us to suppose that, to draw public attention to the riots in Poland, they had a distinct aim, that of depriving Poland of the sympathy of civilized countries, and of preparing the ground for setting forth political demands. If we take into account the scenes and the circum stances under which these riots occurred in Galicia, we must even be astonished that the rioting did not take larger dimensions and was so quickly suppressed. No pogroms but riots. As a matter of fact there were no pogroms in Galicia, that is to say, no systematically organized massacres and robberies carried out with the aid of an indifferent attitude, or even of a co‑ordinate action of the police authorities, as was the case in Russia; all that occurred there were comparatively insignificant riots, which would often break out very suddenly. General misery. In Poland and mainly in Galicia there was after 4 1/2 years of warfare general misery, brought about by a lack of the most necessary articles, by a terrible specu lation in trade and by the rapid decline in the value of money. Wild demobilization. The falling to pieces of the army and the political downfall in Austria‑Hungary were so sudden and so thorough, that for a time complete chaos reigned all over the country, attended by a lack of military force and executive authority. The demobilization was taking place in a frenzied way, hundred thousands of soldiers were hurrying home by rail and other conveniences, in all directions and in utmost disorder. Spontaneous return of prisoners of war. At the same time innumerable crowds of German and Austrian prisoners from Russia, and on the other hand Russian war prisoners from the Central Powers spontaneously began to return home. For several weeks Poland became the scene of a wild migration of nations. These hungry and freezing masses were stealing and robbing on their way, while, as usual under such conditions, all sorts of hooligans, and also gangs of Austrian deserters, already formed since the spring of 1918 and hiding in woods (“green brigades”) and suburbs, were terrorizing the countryside. No distinction made between Jews and Christians. Inns, containing spirits, were ransacked, as well as shops with victuals and clothing, military warehouses and occa sionally also private houses, not only belonging to well- to‑do people, but also those of peasants, priests, etc. No distinction was made between shops, whether Christian or Jewish; even co‑operative shops with articles of food were robbed, as f.i. at Jaworzno near Cracow. As however, in Polish cities, chiefly in the smaller ones, 90% of the trade is in Jewish hands, it naturally fol lows that the Jews were the main losers. In the attempts to find secret stocks of victuals and clothing (whose existence had been more than once confirmed by offi cial inquest), it often happened that Jewish houses had to suffer. {NOTE: Here it may be stated that in Warsaw, until the middle of March 1919, the Polish authorities discovered 255 secret warehouses, of which 218 belonged to Jews.} Chiefly, material losses; loss of life exceptional. The losses incurred were chiefly material; loss of life occurred only exceptionally, where the Jews undertook a regular fight with the armed gangs of robbers. Altogether a few score of lives have been lost, Jews and Christians, mostly among the militia which had to fight these highwaymen. The action of the new Polish authorities. The Polish authorities, speedily organized, undertook an energetic action against all this disorder, and they were helped by influential landlords, by the Catholic clergy and by the quickly developing militia, as well as by army volunteer forces, while the proclamation of martial law also proved of great assistance. The result of all this action was an immediate pacification of the country, as confirmed also by the Jewish press, expressing their thanks to the Polish authorities. To foretell and prevent, these disturbances was impossible, as they appeared unexpectedly; at the very moment of the political turmoil. The general view. Considering the terror caused by the wild demo bilization, the destruction of the country, the starving masses of people, the continuous threat of unrest, due to the great number of unemployed workmen, the attempts of bolshevist agitation and the ransacking by marauders, it must be stated that the first beginnings of Polish life have stood a good test of self‑control, and that the Polish nation has shown much authority, culture, and organizing ability, certainly deserving approval, rather than meeting with reproaches of having a barbarous pogrom policy. The disturbances of Lwów (Lemberg). Special attention must be paid to the question of the pogrom at Lwów, whose importance has been so much exaggerated in the press of Western Europe. From the first of November until the 22nd of that month, Lwów was the scene of very serious fights between the Poles and the Ukrainians. The Jews as a fighting party. While the bulk of the Jews, so far, went together with the Poles in politics, part of them now declared themselves neutral, and formed their own militia which often infringed the rules of neutrality, while another part adhered openly to the Ukrainians, fighting against the Poles. Particulars of the disturbances. Before being forced out of the town, the Ukrainians set at liberty several hundred criminals from the local prisons, who, together with the hungry rabble of the town and its suburbs, and with numerous deserters, started robbing and murdering in the Jewish quar ters, taking advantage of the temporary anarchy, which followed the last struggles in the streets, inten ded to force the Ukrainians out of the town. About 50 houses were set on fire then, not 300 as publi shed by Jewish papers! It is equally not true that a number of Jews, enclosed in the synagogue, were burnt with the latter. Christian shops were also not spared. Reaction on the part of Polish authorities. By virtue of martial law, introduced within 48 hours after the beginning of the disturbances, more than a thousand people were arrested and between one and two hundred were shot. The Polish government thereafter delegated an investigating commission, consisting of Christians and Jews, to report on the whole matter. This commission came to the conclu sion that it would have been practically impossible to master the plundering mob, as there was no autho rity, responsible for security in the town, whose situation was by no means settled. The whole list of killed and wounded among the population at Lwów amounted to 3,000, of which, as officially stated, only 262, or about 12%, were Jews, although they represent nearly 30% of the inhabitants. The Jewish committee of assistance for the victims of the Lwów disorders could register only 73 killed. The number of victims of the pogrom, as stated by the Jewish press, was made to comprise also those Jews who during the fights died a natural death and could not be buried, owing to the inaccessibility of the Jewish cemetery. Their number was relatively considerable, as influenza was just then raging in the city. The opinion of Christian journalists from Western Europe. It must be stated that among the numerous foreign Christian journalists who have come to Poland soon after these disturbances, to investigate them, no one has found either the Polish people, or the government guilty. Soon also, some more reasonable elements among the Polish Jews have understood that such indiscriminate and undeserved charges against the Polish nation must necessarily have fatal consequences for the future common life of Jews and Poles, and have therefore undertaken the measures necessary to stop this anti‑Polish campaign of the Jewish press. III. — THE FUTURE SITUATION OF THE JEWS IN POLAND 1. POLITICAL CLAIMS OF THE JEWS. Jews in political life. At all times and everywhere, since their so-called “diaspora” the Jews considered themselves as guests, so to say; watching for their seclusion, they were really only half‑citizens, though often privileged ones. During the second half of the 19th century they obtained in all European states, except Russia, full rights of citizenship and of participation in public life, on a level with the remaining population, but, so far, they have claimed nowhere to be recognized as a sepa rate nation. Present political claims of the Jews. At present they claim not only the formation of a Jewish state in Palestine, to remain under international control (the main program of the Zionists), but also 1) full rights of citizens, equal to those of the remaining population in Poland, and besides this, 2) special rights as a national minority, having its own administration with the recognition of the Jewish lan guage in all branches of public life; consequently in the administration of the country, in the schools, in the courts of justice, in the Diet and in the army. In principle, all the Jewish political parties in Poland have accepted this common political and national program. National autonomy. The national Jewish autonomy, according to this program, shall be based on the Jewish national community, besides a provincial organization and one for the whole country, taking the shape of a Jewish national council, acting as legislative and exe cutive authority for all cultural and partly economical questions, entitled also to levy taxes. All their political parties agree in claiming their own separate system of schools, but their points of view diverge con siderably as to the language to be used in these schools, some being in favor of Hebrew, some preferring Polish, or the German‑Jewish dialect (Yiddish); similarly there are divergences as to the choice between lay and confessional schools, and also as to whether they shall be supported by the Polish state or by a Jewish national organization. Some of the political parties want a national census, and special Jewish representation at the diet, in all social corporations, and a proportional share in all State offices. Character of the Jewish claims. The claims of the Jews are based only on their num ber and on their strong feeling of common interests; they are in no way connected with a certain territory within Poland, but they embrace the whole country. These claims tend to create “a State in the State”, a foreign Jewish State within the Polish State, to saturate the whole organism of the latter with quite an independent national Jewish organization, limiting thus its functions and reducing it to a sham State only, quite contrary to the predominating modern tendency towards widening and strengthening the sphere of activity of the State. In reality the Jews have always formed and form now a separate commu nity, but now they want to legalize their seclusion and to safeguard its development in the future; they want to become, not simply citizens of the Polish State, but citizens of a Jewish State, situated within Poland. These claims, due to a middle age conception of the State, have in fact nothing to do with the great principles of Justice or democracy, and their realization would mean an injustice to the Polish people and a very nice reward for its hospitality and tolerance shown to the Jews in the past! Why Poland cannot consent to a national autonomy. Poland cannot give up the chance of creating a modern State, similar to other civilized states, existing at pre sent, and cannot therefore let the Jews have more rights than have immigrants in the most liberal countries, as the United States, Great Britain, Switzerland or France, who have so many immigrants {NOTE: In 1910 New York State had 1,603,000 Jews among a total population of 10,647,000, or 16% nearly, consequently even more than Poland. Are the Jews going to put forward here the same political claims as in Poland? It would decidedly be interesting to see how such claims would be met with in New York State!}. Poland cannot be expected to agree to being used as experi menting ground for conjectural theories, which are simply utopian fancies; on the contrary she should be careful to treat her Jews just the same as they are treated in other countries; Poland cannot get ahead of other countries in granting the Jews special political rights, as this would probably cause an enormous Jewish immigration, highly detrimental to the welfare of both the Christian and Jewish population. In this respect Poland must be more careful than other nations, for the Jews, as a general rule, owing to their dialect (a mutilated German) as well as to their cultural and trade relations always were champions of Germanism, while another part of them, the Litwaks, (the Jews from Lithuania) were ardent supporters of Russian rule and furthered Russian influences. Under certain conditions a Jewish national autonomy might easily lead to the most fatal consequences for the Polish State. The danger of a national autonomy to the Jews. Even for the Jews themselves their national auto nomy would prove fatal. Forming no independent community and representing practically only one social class, they cannot be self‑sufficing and are bound to depend on the Polish population surrounding them, and who also greatly outnumbers them. Imposing on Poland a Jewish national autonomy would mean deepening the division between Poles and Jews, and would to a great extent render difficult for them the earning of their livelihood. Obtaining full rights of citizenship and free settlement in Germany and Russia is more important for the Jews. First of all the Jews should obtain other and more fundamental rights, far more i
  24. Kapsel said

    re 1
    http://pl.wikipedia.org/wiki/Armin_Meiwes
    re12
    trzecie dzieci mogly sie ze soba zenic ale za odpowiednia zgoda i zalacnikiem u biskupa

    Tak to jest prawda i takich związków wcale nie jest tak mało jak by nam się wydawało.Trzeba tu jeszcze dopowiedzieć że zgody były i są wydawane tylko i wyłącznie ze względu na poczęcie, co my jako obrońcy życia akceptowaliśmy i akceptujemy, bynajmniej ja nie słyszałem żeby ktoś ich chciał ukamienować. Ci ludzie żyją w naszym społeczeństwie teraz i żyli kiedyś.Przed SWII też(osobiście znam taką rodzinę i mają to szczęście że czworo dzieci jest zupełnie zdrowych).Tylko że na dzień dzisiejszy wtopili się w życie i praktycznie są nie dostrzegalni.Nie słyszałem żeby z tego powodu ktoś ich napiętnował a prawdziwy kryzys dla nich nastąpi teraz gdy się zaczyna o tym mówić.Już widzę te zachwyty..no popatrz Marysiu i Stasiu ..no teraz wreszcie możecie chodzić z wysoka głową.Siłą rzeczy czy dojdzie do legalizacji(co uchowaj Boże)czy też nie to przynajmniej szatan nasieje następnej zadymy bo w odruchu bezwarunkowym ludzie będą potępiać coś co do tej pory w zasadzie im nie przeszkadzało bo praktycznie tego nie dostrzegali.A powyższe wypowiedzi jak najbardziej o tym świadczą czemu też i dziwić się nie podobna.Wszak to grzech.

  25. Marucha said

    To prawda. Kościół mógł zezwolić na małżeństwo między ciotecznym/stryjecznym rodzeństwem. Nie było to mile widziane wśród ludu bożego, ale aprobata Kościoła zawiązywała języki.

    W świetle tego nie bardzo rozumiem cały „dramat” owej pary.

  26. Kapsel said

    W świetle tego nie bardzo rozumiem cały „dramat” owej pary

    Ależ oczywiście żę tu nie ma żadnego dramatu.My jako społeczeństwo doskonale sobie poradziliśmy z tym problemem. Dlatego zabrałem głos w tej kwestii.Nękają,nękali i będą nas gnębić i będą sieli każdą zadymę abyśmy tylko na siebie warczeli a broń Boże nie żyli normalnie. Pomysłów im nie braknie bo przecież chcą wywrócić świat do góry nogami.

  27. Marucha said

    W każdym bądź razie poruszono problem kazirodztwa i krzywdy, jaka spotyka ze strony zacofanego społeczeństwa kazirodcze pary. Tak to się zwykle zaczyna.

  28. .— Zgoda Kosciola nie wystarczy . Zdrowe , niby dzieci tez nie wystarczy . Podobno Natura uderza w wnuki i prawnuki a czesto sie zdarza Naturze , nie pozwolic na byc wnuki i prawnuki . I to nie jest z powodu kary .

  29. Brat Dioskur said

    Tymczasem w Poznaniu afera co sie zowie!Jakis biuletyn Solidarnosci opublikowal artykul pod tytulem „Gej to bogaty pedal” i juz w WybGazie spuszczono psy goncze ,tym razem suke ,ktora napadla autora publikacji pytaniem dlaczego uzyl slowa „pedal”?Reszta do wgladu na forum komuchow,www.lewica.pl.Ciekawe bo nawet niektorzy z ich komentatorow nie widza w tym slowie nic zdroznego.

  30. Kapsel said

    re28
    Niech pan zapamięta że zgoda była tylko i wyłącznie w przypadku POCZĘCIA..Aborcja nie,znależć piorunem męża -a kto będzie chciał pannę z dzieckiem.A poza tym ile trzeba czasu na znalezienie męża też nie wiadomo.A kto Panu powiedział że to była radość.To dramat dwojga młodych ludzi i ich rodziców ,ciotek,wujków etc..etc.a Pan myśli że biskupowi było łatwo i przyjemnie wydać taką zgodę….,bardzo wątpię.Tym bardziej że takie rzeczy działy się i przed SWII a więc o zepsuciu kleru też za dużo mówić nie można.

  31. .— Pan Kapsel z 30 — chcialem powiedziec na 28 ze Natura , niezaleznie od zgody ludzkiej , lub nie , ma wlasne sposoby na zniechecenie czynienia wbrew Niej .
    Z trescia Pana wpisu utozsamiam sie . W moim , jakby o czyms innym .

  32. Kapsel said

    @31 Serdecznie pozdrawiam.

  33. revers said

    co tam kazirodzctwo, jak kanibalaizm i nielegalny handel organami ludzkimi rozwija sie

    http://arirusila.cafebabel.com/en/post/2009/03/02/New-Cannibalism-in-Europe-too

  34. Rysio said

    Hugh.

    Chuck Norris is not afraid of death.

    Death is afraid of Chuck Norris.

    🙂 🙂 🙂

  35. AnthonyHorm said

    Chcialbym rozpoczac swoja dzialalnosc. Jednak koszty z utrzymaniem jej sa dla mnie dosc znaczace. Ostatnio pomyslalem o skorzystaniu z biura wirtualnego. Znalazlem oferte http://officepoland.eu/warszawa.php … Korzystal ktos z Was uslug biura wirtualnego ? jak to wyglada w praktce? z gory dziekuje za pomoc…

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