Censorship and the "Blood Libel"
Christopher Jon Bjerknes
Whenever Organized Jewry launches a major campaign to censor statements, opinions and thoughts they want suppressed and even outlawed, it tends to backfire on them, and instead results in greater exposure of the subject matter they want to hide from public view. We can discourage Organized Jewry from attempting to restrict and violate our fundamental human rights to free speech, by exercising them. Organized Jewry has made it clear that it does not want the issue of the "blood libel" discussed.
The Hebrew Bible contains many verses which make reference to human sacrifices, for example Genesis 22:1-18; Exodus 8:26;13:2. Joshua 13:14. Judges 11:29-40. I Kings 13:1-2. II Kings 16:3-4; 17:17; 21:6; 23:20-25. II Chronicles 28:1-4; Jeremiah 7:3; 19:5; 32:35. Ezekiel 16:20-21; 20:26, 31; 23:37. and Leviticus 27:28-29:
"28 Notwithstanding, no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD. 29 None devoted, that shall be devoted of men, shall be redeemed; but shall surely be put to death."
And Leviticus 20:1-7 admonishes Jews not to allow sacrifices of their own children to Moloch, indicating that Jewish child sacrifices were occurring, and perhaps prescribing that they should be made to the "Lord", Baal, instead of to Moloch:
"1 And the LORD spake unto Moses, saying, 2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones. 3 And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name. 4 And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not: 5 Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people. 6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people. 7 Sanctify yourselves therefore, and be ye holy: for I am the LORD your God."
Beyond this, Judaism, as a religious doctrine, depends upon repeated instances, and prophecies, of the sacrifice of masses of human beings in genocides directed by God--ultimately the mass murder of all Gentiles and apostate Jews as a human sacrifice to the Jewish God "Hashem" for the sake of Zionism and the remnant of "righteous" Jews.
Josephus recounts some of the Jewish critic Apion's tales, among them,
"Now, although I cannot but think that I have already demonstrated, and that abundantly more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort; yet will I briefly take notice of what Apion adds upon that subject; for in his third book, which relates to the affairs of Egypt, he speaks thus:--'I have heard of the ancient men of Egypt, that Moses was of Heliopolis, and that he thought himself obliged to follow the customs of his forefathers, and offered his prayers in the open air, toward the city walls; but that he reduced them all to be directed toward sunrising, which was agreeable to the situation of Heliopolis: that he also set up pillars instead of gnomons, under which was represented a cavity like that of a boat, and the shadow that fell from their tops fell down upon that cavity, that it might go round about the like course as the sun itself goes round in the other.' [***] He then assigns a certain wonderful and plausible occasion for the name of Sabbath, for he says, that 'when the Jews had travelled a six days' journey, they had swellings on their groins; and that on this account it was that they rested on the seventh day, as having got safely to that country which is now called Judea; that then they preserved the language of the Egyptians, and called that day the Sabbath, for that malady of swellings on their groin was named Sabbatosis by the Egyptians.' [***] And as for this grammatical translation of the word Sabbath, it either contains an instance of his great impudence or gross ignorance; for the words Sabbo and Sabbath are widely different from one another; for the word Sabbath in the Jewish language denotes rest from all sorts of work; but the word Sabbo, as he affirms, denotes among the Egyptians the malady of a swelling in the groin. [***] He adds another Grecian fable, in order to reproach us. In reply to which, it would be enough to say, that they who presume to speak about divine worship, ought not to be ignorant of this plain truth, that it is a degree of less impurity to pass through temples, than to forge wicked calumnies of its priests. Now, such men as he are more zealous to justify a sacrilegious king than to write what is just and what is true about us, and about our temple; for when they are desirous of gratifying Antiochus, and of concealing that perfidiousness and sacrilege which he was guilty of, with regard to our nation, when he wanted money, they endeavour to disgrace us, and tell lies even relating to futurities. Apion becomes other men's prophet upon this occasion, and says, that 'Antiochus found in our temple a bed, and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released; and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in; and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: and that truly at the first such unexpected advantages seemed to him matter of great joy; that after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: that they used to catch a Greek foreigner, and fatten him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.' Apion adds further, that 'the man said there were but a few days to come ere he was to be slain, and implored of Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.'"--Josephus, "Flavius Josephus Against Apion", The Works of Flavius Josephus: Comprising the Antiquities of the Jews; a History of the Jewish Wars; and Life of Flavius Josephus, Written by Himself, Book 2, S. S. Scranton Co., Hartford, Connecticutt, (1916), pp. 905-906, 911.
Many such charges of "ritual murder" were made against Jews throughout history. They have become known as "blood libels". One of the more famous of these is the story of Saint Simon of Trent. In Rev. S. Baring-Gould, The Lives of the Saints, New and Revised Edition, John Grant, Edinburgh, (1914), pp. 447-449, it states:
"S. SIMON, BOY M.
[Roman Martyrology. Authority :--The Acts of Canonization by Benedict XIV., and the Acts published in the Italian immediately after the event took place.]
Through the Middle Ages, in Europe the Jews were harshly treated, suffering from sudden risings of the people, or from the exactions of princes and nobles. Tales of murder of Christian children were trumped up against them. This was, perhaps, the case in Trent, where on Tuesday in Holy Week, 1475, the Jews met to prepare for the approaching Passover, in the house of one of their number named Samuel, and it was agreed between three of them--Samuel, Tobias, and Angelus--that a child should be crucified, as an act of revenge against their tyrants, and of hatred against Christianity. The difficulty, however, was how to get one. Samuel sounded his servant Lazarus, and attempted to bribe him into procuring one, but the suggestion so scared the fellow, that he packed up all his traps and ran away. On the Thursday, Tobias undertook to get the boy, and going out in the evening, whilst the people were in church during the singing of Tenebræ, he prowled about till he found a child sitting on the threshold of his father's door in the Fossati Street, aged twenty-nine months, and named Simon. The Jew began to coax the little fellow to follow him, and the boy did so, and he conducted him to the house of Samuel, where he was put to bed, and given raisins and apples to amuse him.
In the mean time the parents, Andrew and Mary, missing their child, began to seek him everywhere, but not finding him, and night falling darkly upon them, they returned, troubled and alarmed to their home.
During the night, when all was still, a Jew named Moses took the child from its bed, and carried it into the vestibule of the synagogue, which formed a part of the house of Samuel, and sitting down on a bench began to strip the infant; a handkerchief being twisted round its throat to prevent it from crying. Then stretching out his limbs in the shape of a cross they began the butchery of the child, cutting the body in several places, and gathering his blood in a basin. The child being half dead, they raised him on his feet, and whilst two of them held him by the arms, the rest pierced his body on all sides with their awls.
When the child was dead, they hid the body in a cellar behind the barrels of wine.
All Friday the parents sought their son, but found him not, and the Jews, alarmed at the proceedings of the magistrates, who had taken the matter up, and were making investigations in all quarters, consulted what had better be done. They could not carry the body away, as every gate was watched, and the perplexity was great. At length they determined to dress the body again and throw it into the stream which ran under Samuel's window, but which was there blocked by an iron cage in which the refuse was caught. Tobias was to go to the bishop and chief magistrates and tell them that there was a child's body entangled in the grate, and he hoped that by thus drawing attention to it all suspicion of having been implicated in the murder would be diverted from him and his co-religionists.
This was done, and when John de Salis, the bishop, and James de Sporo, the governor, heard the report of the Jew, they at once went, and the body was removed before their eyes, and conveyed to the cathedral, followed by a crowd. As, according to a popular mediæval superstition, blood is supposed to flow from the wound when the murderer approaches, the officers of justice examined the body as the crowds passed it; and they noticed that blood exuded as Tobias approached. On the strength of this the house of Samuel and the synagogue were examined, and blood and other traces of the butchery were found in the cellar, and in the place where the deed had been done, and the bowl of blood was discovered in a cupboard. The most eminent physicians were called to investigate the condition of the corpse, and they unanimously decided that the child could not have been drowned, as the body was not swollen, and as there were marks on the throat of strangulation. The wounds they decided were made by sharp instruments like awls and knives, and could not be attributed to the gnawing of water-rats. The popular voice now accusing the Jews, the magistrates seized on the Jews and threw them into prison, and on the accusation of a renegade Jew named John, who had been converted to Christianity seven years before, and who declared that the Jews had often sought to catch and kill a child, and had actually done this elsewhere, more than five of the Jews were sentenced to be broken on the wheel, and then burnt.
The blood found in the basin is preserved in the cathedral of Trent, and the body of the child is also enshrined there in a magnificent mausoleum. Such is the story. A boy was drowned, and his body gnawed by rats. This was worked up into a charge against the Jews, to excuse a massacre and plunder of the unfortunate Hebrews."