Special Edition for Passover 2009

Pesach, 15 Nissan - 22 Nissan 5769

Jewish holidays begin at sundown on the evening before the Gregorian dates 08-16 April 2009.  The turn of the year is determined by the sun, but the months are calculated by the moon.  This odd Luni-Solar calendar came from Babylon; the names of the months are Persian.  An earlier version of my article appeared in the Jan/Feb. 2008 Barnes Review historical magazine, but this has been re-edited and annotated with unique photos for this special Passover presentation.

WARNING!  Some images may be unpleasant and/or frightening. This is not intended for children, those easily offended or the faint of heart.  But, it just might touch your heart too.  That said, now I’ll tell a very provocative and very sad true crime story. 
 

o you like real stories where unsolved cases are reopened?  A “cold case” over 500 years old recently made international news.  Ritual Murder is a particularly ugly and perverted crime.  Essentially it involves extreme torture and bloodletting leading to death under religio-magical rites, thus is sometimes called Ceremonial Homicide.  This is a universal and multicultural phenomenon, an ancient archetype of evil, occurring in all times and among all races and nations – including the Judaic peoples.  Judaic ritual murder is a subject, formerly much debated, but rarely mentioned anymore.  The last twentieth century book, written in 1943, was seized and burned after WWII.  Nonetheless, the so-called “blood libel” surfaced again in 2001.  But even more surprisingly, it made the news in 2007, centering on a Judaic author.

Dr. Ariel Toaff, the son of the former Grand Rabbi of Rome, is a professor of medieval and Renaissance history at Israel’s Bar Ilan University, serving as a guest professor in Italy.  Early in 2007, he released, in Italian, Pasque di Sangue, Ebrei d’Europa e omicidi rituali or Blood Passovers, European Jews and Ritual Homicides, (Unauthorized English translation, 2007).  But under pressure from ADL and other Judaic groups, he withdrew the book “in order to reframe those sections of it misunderstood by readers and mischaracterized in the press”.  In further capitulation, Toaff promised to donate any money earned from book sales to the ADL, which had previously condemned the scholar.  The famous case of St. Simon of Trent was a central feature of his book.   

An earlier work reopened this ancient and contentious topic.  It was called Blood Ritual: An Investigative Report Examining A Certain Series Of Cultic Murder Cases (National Vanguard Books), released in 2001 under the pseudonym, Philip de Vier.  His image was that of an offbeat investigator, somewhat like Inspector Abberline as portrayed by Johnny Depp in From Hell, a 2001 production based on the Jack the Ripper ritual crimes of 1888.   In the movie, Abberline bravely pursues all the leads, but dies in the end.  De Vier is not dead at all, and I hereby reclaim my other persona.  This is one of my pen names.  As did Toaff, Blood Ritual deeply explored the 1475 case, affirming its validity.  In March 2009 we are pleased to see Dr. Henry Makow join the list of righteous Jews who are not Ritual Murder Deniers.  See “Incest Survivor Exposed Illuminati Satanists”.  http://www.savethemales.ca/ .

In light of these two contentious books (de Vier and Toaff), and the centuries of conflict over this issue, plus that we live in an era of increased pedophilia and child kidnappings, this is not only a subject of history, but current events as well.  Thousands of children and young adults disappear every year, and most are unaccounted for.  Could some be sacrificial murder victims?  This is perhaps an appropriate place to clarify a few things.  Ceremonial Homicide is a truly multicultural phenomenon, past and present, all over the world.  Various cults, cabals and covens exist, such as the deadly Palo Mayombe sect in the Americas and extremists of the Juju religion in Africa, just to name a couple.  While Toaff avoids the cult hypothesis, essentially blaming it all on the Ashkenaz or “German Jews” as he calls them, de Vier’s book treats the crimes as the work of  a particularly devious, deadly and diabolical cult, lurking under the veneer of the Talmudic religion.  Without further delay, read this shocking account of a genuinely hideous and horrifying child murder.  [Begin quoting.]

“You never know when your time is coming.  Like birds suddenly caught in a trap, like fish caught up in a net, we are trapped at some evil moment when we least expect it.”   Ecclesiastes 9:12

In the midst of collecting the many pages of notes and photocopies for the book, like many investigators, we became caught up in the process itself.  We were not really thinking too much of the actual victims themselves, most of whom died hundreds of years ago.  However the brutal child murder of little Simon somehow kept coming back to mind, sometimes annoyingly often.  Then a stark reality dawned.  These were real victims, not just names in old records.  Most of them were children, entirely helpless to defend themselves against a gang of savage child-abusing killers.  The realities of the blood, guts and gore, not to mention the appalling fear and terror felt by the victims, began to hit home.  Little Simon became a focal point as we wrote the book.  We shed tears and do not apologize for these feelings.  We used them and acknowledged them as a way of “time travel” so we could touch the very real human feelings in a five-hundred-year-old case.  These are not just ancient tales.  They are real stories of real victims, their families and communities touched suddenly and violently by the dark talons of terror and evil.  So think of the cases of child kidnapping and murder today and the raw emotions that surface so easily.  

ow let’s step back in time 534 years.

Little Simon shown with the tools of torture and bloodletting.

          Trent (Trento in Italian) was no Eastern European backwater town full of ignorant kulaks that hated Jews.  It was in 1475 already an old and beautiful northern Italian city of the scenic Tyrol region, experiencing the height of Renaissance art and culture.  It had universities and a highly educated professional class.  Its people were of typically northern Italian stock, with a good dose of Alpine and German in the mix. By the first half of the fourteenth century, German Jews were already settled in this Tyrolean town.  In the fifteenth century, the Jews of Trent possessed a synagogue, a house of study and three other houses.  They were well established as a part of the community.  The local rules on usury (interest rates) served as a model for other cities of the region.  Standards of literacy were high for the times.  It was a Catholic city with many churches and devout religious people.  Later in the 1500s it would host the famous Councils of Trent launching the Catholic Counter-Reformation against the encroachments of Protestantism.  It was a clean, healthful prosperous city growing and expanding in trade, culture and the arts.  Trent was a comfortable place to live the good life of Renaissance times.

          The cultured citizens were shocked when a thirty month old boy, Simon, disappeared.  Just as in child abduction cases today, the parents and citizenry went through a period of shock and disbelief as efforts to find the boy failed.  Perhaps, they hoped, he had only been disobedient, and gone off somewhere to play with other children.  As the time grew later and later, another kind of shock and terror took hold as they began to realize that any chance of finding the boy alive was fast fading away.  The parents of little Simon must have felt awful.  They were both away from home when the child went missing, perhaps attending Holy Week services.  What terrible anguish and misgivings did these frightened parents feel?  If you have ever loved a child, you can place yourself in this horrid dilemma.

          It seems that Simon Gerber played outside after the family dinner, last seen sitting on the front steps of his home.  Later testimony revealed that one Tobias Cohn, a Jewish resident of Trent, approached him.  Tobias was no ordinary citizen.  He was a doctor, a surgeon to be exact, skilled in the use of knives and blades.  Tobias became friendly with the boy, eventually picking him up and bearing him away to the house of a co-conspirator, one Samuel.  Simon was not seen alive again.  This all happened on 21 March 1475 on a Thursday.  To be precise, it was Maundy Thursday of Holy Week - and it was also Passover.  The crime, occurring as it did during this high holy season, attracted much attention.  Eventually the focus of public attention fell upon the Jews.  They were seen with the lad, and the full story soon unfolded.  In a curious development, the body was “discovered” by some of the Jews in the river.  This may have been a tactical move by the cult to go ahead and let the body be found, hopefully directing attention away from them.  Due to the arcane Kabalistic dogma, the cult never buried a victim, hence problems with body disposal.  But, if the boy's body was found in the water, then he probably drowned accidentally as the not yet three-year-old could not swim.  If believed, a funeral would be the end of it, or so they hoped.  Poor Simon’s body was found in the Adige River (in German, the Etsch) that flowed not far from the house of the co-conspirator, Samuel.  Nevertheless, the matter was not handled so easily.   The boy’s naked body had curious and extraordinary wounds and incisions, and showed recent signs of circumcision!  Further examination showed that the body was almost completely bloodless.  It was soon clear that he had not drowned.

“Res Ipsa Loquitur”  --  “The Thing Speaks For Itself”. 

We selected the story of Simon as it demonstrates this venerable legal definition.  This horrific crime manifests almost every element of the M.O. and Criminal Profile laid out in Chapter Two and in the beginning of this chapter.  [see Blood Ritual, 23-29; 65-69.]  We have a conspiracy of close associates who functioned well together.  This was not a spontaneous crime or act of a single demented killer.  This is the act of an organized cabal.  They were single-minded, dedicated to accomplishing the murder at a particular time (Passover).  A particular type of victim, a vulnerable Christian male child, was pre-selected.  The boy is led away from his home by promises of sweets and entertainment.  This sick pedophile M.O. has been around for a long time.  The victim is perversely tortured and exsanguinated while yet conscious.  He was desecrated and degraded according to the ritual M.O.  This fits the profile of killers with deep psychosexual obsessions.  Body disposal shows forethought and planning.  Though some speculated that Simon drowned, a closer examination of the body showed marks and wounds characteristic of other ritual killings.  The body was bloodless, and though found in water, had none of the other characteristics of death by drowning.  A clear plan of plausible denial goes into full swing.

          Charged along with Dr. Tobias Cohn were seven other conspirators:  Samuel (whose home was the crime scene); two twin brothers named Saligman; Vitalis (or Veitel); Moses; Israel and Mayr.  Because of the religious ritual circumstances of the killing, Bishop Hinderbach of the Diocese of Trent presided over the trial.  A thorough investigation and interrogation ensued, albeit some of it under judicial torture.  Soon the disgusting, sordid details of this unspeakable crime emerged.  According to the confessions of his abusers, Simon suffered greatly at their hands.  All the tortures, including the slow exsanguination, happened while the child was alive and aware!  The old records, drawings and etchings contain the genuinely frightening and graphic details, which are truly repelling to most readers.  We have chosen Sir Richard Burton’s case notes for this account, found in his famous 1898 book, The Jew, The Gypsy And El Islam.  His scholarship and thoroughness are undisputed and exemplified in this selection.

“The Jews of Trent, by means of one of their number, a physician, decoyed to his house while the Christians were at church, it being Maundy Thursday, a boy two and a half years old, by name Simon, the son of a tanner.  Before the Paschal festival commenced, the principal Jews collected in a room near their synagogue.  The child, gagged with a kerchief, was extended in the form of a cross, and held down by his murderers.  The blood, pouring from heavy gashes, was collected in a basin, and when death drew near the victim was placed upon his legs by the two men, and the others pierced his body with sharp instruments, all vying in brutality and enjoying the torture.  The corpse having been found in the Etsch River [Adige in Italian.], which flows through the city, led to the detection of the crime; the murderers were put to death, the synagogue was razed to the ground, and a church was built over the place where the horrid deed was done.  A sculpture was put on the Bridge Tower in Frankfort-on-the-Maine, and a picture of a Christian infant murdered by the Jews’ was placed in one of the galleries in the Hotel de Ville.  Of late years it has been removed, in deference to the feelings of the Hebrew community, which of late years, has formed a large and important section of the commercial population.  The murder has been abundantly commented upon.  Dr. John Matthias Tiberinus, in Trent at the time, and Jacobus Philippus Bergamensis, of the Order of Hermits of St. Augustine, who was then living at the neighbouring town of Bergamo, gave accounts of it; whilst an engraving was produced in the Chronicles of John Louis Gottfried, edited by Matthaeus Merianus.”   

          The Trent Affair is plainly an example of a well-documented and proven ritual murder.  It is one of the “multi-adjudicated” cases, that is, several kinds of courts and tribunals, including the Vatican, examined the evidence and concurred in the findings.  The original trial, presided over by Bishop Hinderbach, ended with a death sentence.  Jean de Salis de Brescia was the officer in charge of the inquiry.  He brought in Jean de Feltro, a Jewish convert, who testified at length as to the reality of the charges.  Another Jewish convert, Wolfkan of Ratisbon, also testified to ritual blood magic.  Butler’s Lives Of The Saints (1971) contains an article on St. Simon that clearly expresses the position of our book.  “There is little room for doubt that in each of these cases [referring to St. Andreas of Rinn, a 1462 child martyr] a child had been deliberately killed by somebody; and it is possible that such child murders may occasionally have been committed by Jewish maniacs, or as an act of private vengeance [revenge and hate crime motives], or by necromancers who wished to use the blood in some magical rite.” 
 

          The Jews of Trent went into shock.  This cosmopolitan city had no record of pogroms or anti-Jewish violence.  Jews had lived peacefully and profitably in Italy for centuries.  But, the murder in Trent was essentially a proven case, and cannot be blamed on ignorance or naive anti-Jewish prejudices.  Italy, particularly in Trent, had never really oppressed the Jews, lending even greater veracity to the case of Simon.  The Trentine Jewish community, however, soon recovered from their initial shock, and began to resist the turn of events.  Through bribery and pressure on the authorities, they gained a new trial.  This tribunal sat in Ventimiglia, presided over by a respected jurist named Guidici.  The verdict was the same.  They confirmed the death sentences.  But the rich, influential Jews of Trent did not stop there.  Under howls of protest, the case came before Pope Sixtus IV.  He appointed a respected canon lawyer, Father Panvino, to preside over a tribunal consisting of no less than six Cardinals.  They, too, confirmed the sentences, saying:  “The Hebrews killed the little boy Simon in order to obey a rabbinical religious law; their motive to serve a most wicked piety and devotion by obtaining Christian blood....”

A Papal Bull entitled Facit Nos Pietas in 1478 fully accepted the truth of the verdicts.  The verdict of the Papal Tribunal was the final legal segment, and the appeals went no further.  The controversy did not subside, and the decision caused deep resentment among the Jews.  In the final stages, Dr. Tobias committed suicide and four others converted to Catholicism and received pardons.  Jews were henceforth excluded from Trent, and as late as the eighteenth century were not allowed to pass through the town.  According to the Encyclopedia Judaica, the rabbis of Italy imposed a ban on Jewish settlement in Trent.  This was formally lifted when Little Simon was de-canonized in 1965.

 Devout Catholics took little Simon’s cause to heart.  The multi-adjudication of the case continued through the beatification and canonization processes.  A cultus of devotion grew up around Simon, now known as a Christian Child Martyr.  His tomb was in the Church of St. Peter.  Among the relics of the child saint were items of forensic evidence such as the sacrificial knife and other torture implements recovered from the cultists.  The people of Trent made prayers and devotions beseeching his intercession.  The local diocese declared him Venerable, the first step in the sainthood process.  He was later beatified as Blessed Simon of Trent.  With Papal approval, masses and devotions were said in his name.  By the time of the Renaissance, canonization was a well-established process in the Church.  The necessary claims went thorough a complete and impassionate review. 

Here the perpetrators are named.

          In 1588 Pope Sixtus regularized the devotions to Simon, giving his full and unqualified approval.  Later in February 1755, Pope Benedict XIV cited it in his work, On The Canonization of Saints, and issued the Bull, Beatus Andreas, which gave full sanction and approval to the sainthood of Simon as well as the earlier martyr, Andreas of Rinn.  In the late 1500s, Pope Gregory XIII visited St. Simon’s Shrine during the famous counter-Reformation Councils of Trent.  During that time, hundreds of Cardinals, Bishops and Priests must have visited all the churches of Trent, including St. Simon’s tomb.  This was a rarely disputed case.  The Holy Church always affirmed the truth of the matter.

          That is, until 1965, when Saint Simon was gravely dishonored.  In a stunning move, Archbishop Alessandro Gotardi of the Diocese of Trent, in a sacrificial gesture to the prelates of political correctness declared that the Jews were innocent.  This culminated years of work and pressure from liberal historians, operating in the climate of “openness” created by the Vatican Two Council, presided over by “the Ecumenical Pope," Paul VI.  As a result of the decree of the Archbishop, the Vatican Congregation of Rites forbade the veneration of relics or the saying of masses in Simon’s name.  This was an affront to the truth as well as a total depreciation of the five hundred years of prayer and devotion by devout Catholics to the little saint.  Yet even in this climate of liberalism, it became clear that the Vatican had no intention of opening any more records into ritual murder cases. 

Perhaps the Jews and liberals were gratified with the Church’s pitiful kowtowing to political correctness as the controversy began to subside.  Maybe the church viewed de-canonization of too many saints at once as destabilizing.  Nonetheless, the Ritual Murder Deniers celebrated a significant victory.  One of the most famous and renowned cases of all was overturned and expunged.

          And what, you may well ask, was the new evidence that cleared the conspirators in such an outrageous conclusion?  Surprisingly there was no new evidence at all!  The verdict was overturned because torture was used in the investigation.  No one actually disproved anything.  The evidence was deemed inadmissible under standards not even thought of 500 years ago.  Shouldn’t we absolve all the murderers of old on the same basis?  It appears that no one explored this possibility, and they never will because it is absurd.  Nonetheless the liberals won their victory.  No more explaining was necessary.  As for the victim and the cause of justice?  They did not address these concerns in 1965.  Superfluous to say, we are thoroughly disgusted by the actions of a clique of deceitful court historians with an obvious ax to grind.  We hope that some honest residents of Trent might build a new memorial to Little Simon, once deemed blessed, but this will probably never happen.  We shall not wait and hold our breath, to be sure.  Moreover, we do not have to wait at all.  We can make our own memorial, right here, right now.  This article is dedicated to historical truth and to the forgotten little murder victim, killed by a cult of pedophiles.  If you are a religious person, please add your prayers.  March 24 is his feast day.

THE ROMAN CHURCH AND RITUAL BLOOD CRIMES.

Blessed Simon was certainly not the only ritual murder martyr saint.  Even though the Church disowned two of the most prominent, there are several others.  Are these once venerated saints now just “holy stepchildren”, forever cast out of Catholic heaven?    Apparently neither the Church nor the Jews want to talk about them.  It would be embarrassing to say the least to admit that the infallible Vatican made misjudgments and mistakes in the cases .  Is there any way that at least some of these children were not genuine victims of a pedophile murder cult? It seems unlikely, to say the least.  Here are some of the best-known.

Saint William of Norwich (England)

Blessed Michael of Sappenfeld (Germany)

Little St. Hugh of Lincoln (England)

The Holy Child Of La Guardia (Spain)Venerable Harold of Gloucester (England)

Saint Simon of Trent (Italy)

The Blessed Boy Johanneken (Siegburg, Germany)

Saint Dominiculus of Saragossa (Spain)

Saint Richard of Pontoise (France)

Blessed Werner of Oberwesel (Germany)

Saint Rudolph of Bern (Switzerland)

Saint Pedro Arbuez (Spain)

Blessed Robert (Bury-Saint-Edmunds, England)

Saint Lorenzino (Vicenza, Padua, Italy)

Blessed Ursula of Lienz (Germany)

Saint Andreas of Rinn (Austria)

Saint Sigbert of Cologne (Germany)

Saint Hauryil (Gavril) of Białystok (Russia)

nd never believe, even for a moment, that it does not still happen, deep in the dark, demonic depths of the occult underground, in the secret Synagogues of Satan, because it does!
 

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 A Glimpse Into the Darkside

January 2, 2005

Blood Ritual by Philip de Vier is a highly controversial book on the charged issue of Jewish ritual murders. It is published by the National Vanguard Books who dispense a wide variety of titles like this and other controversial literature. The cover illustration is a woodcut of shady looking men cutting a young woman's throat on March 29, 1899 in what was then the Austro-Hungarian Empire. An illustration inside shows bearded Middle Eastern-looking men drinking blood out of a child through straws. For many centuries, Christians (and some Muslims) have accused Jews of performing ritual murders on Christian children and symbolically re-crucifying Christ by desecrating communion wafers (defined as the literal body and blood of Christ according to Roman Catholic dogma). These incidents usually happened around the time of Easter or the Jewish feast of Purim, a celebration commemorating Jewish vengeance on adversaries from the Old Testament book of Esther in the month of March. I remember reading how the Nuremburg executions were carried out during this time of the year in 1946, and President Bush delivered his ultimatum to Saddam Hussein on Purim in 2003. De Vier presents his material in several sections and he covers a host of topics related to so-called "blood libels:" snuff films, child pornography, Jack the Ripper, Son of Sam, "vampires," sympathetic magic, Voodoo sacrificial cults and other strange phenomena. First, he establishes what exactly he is discussing and researching in an introduction and from there shows how he will examine the evidence from the material he gathered from studying these bizarre and far-flung cases. De Vier comes to the following conclusion: there has been a series of ritual murders in various countries, committed by various individuals over a period of many centuries dating from medieval times to possibly the present. Generally a murdered body was found with strange cut marks on it near the times of Easter/Passover and Purim which sometimes let to outbreaks of violence against Jews. The official line of this story is that none of these victims (some of whom were revered as Saints until recently in the Roman Catholic Church) were victims of Jewish violence and that attacks on Jews were motivated by irrational Christian anti-Semitism and racial hatred. To de Vier's credit, he acknowledges the speculative, open-for-debate nature of this conclusion because it is somewhat (or very, depending on the reader's biases) controversial and inflammatory. Much of the book consists of de Vier's timeline of ritual murder cases. He draws up a "profile" of those likely to commit ritual crime: they tend to have strong motives of vengeance, power drive and psychosexual perversion. De Vier then details ritual murder cases dating from the sacrifice of Jepthah's daughter (Judges 11) and the human sacrifice cult of Moloch dating from the 900s B.C. to a Brazilian and Italian child pornography ring bust that had international connections in September 2000. The timeline has an encyclopedia of ritual murder cases including the famous cases of Simon of Trent, a young boy found murdered in Italy in 1475 and later revered as a saint by the Church in Italy and William of Norwich, an English boy found with marks suggesting he had been nailed to a cross in 1144. Other famous cases are covered including the 1899 murder of a young woman in Hungary, Agnes Hurza and the 1840 murder of Fr. Thomas, a Catholic priest in Damascus, Syria. The Fr. Thomas case received very wide press attention worldwide and provoked an investigation by Ottoman authorities. However, the issue was quickly silenced by powerful Jewish diplomatic interests in Europe. There is also a series of very interesting cases surrounding Jack the Ripper's murders in London during the 1890s. The victims of the Ripper were butchered with strange cuts and ritual marks. Scrawled along the walls near one of the murders was a cryptic message that was quickly erased by the police: "The Jewes are not the men to be blamed for nothing." The "Son of Sam" killings in New York during the 1970s had ritualistic overtones. David Berkowitz said he was inspired by a demon to kill and the murders may have been committed by more than one gunman based on some evidence. De Vier's book also covers the substantial literature produced about ritual murders including the British Nazi Arnold Leese's pamphlet _Jewish Ritual Murder_ and articles published by one of Hitler's propagandists, Julius Streicher, in the newspaper _Der Sturmer_. A central point to de Vier's analysis is the fact that ritual murder has existed in many other cultures (or if not cultures, then outright cults and secret societies) and therefore could be practiced by Jews against Christians and other opponents. He cites the medieval Islamic Hashishim (Assassins), India's Thuggee cult (Thugs), Aztecs, ancient Carthage (a Semitic people descended from Hebrew cousins, the Phoenicians) and African tribes where cannibalism and human sacrifice have been practiced, along with vampirism and related phenomena in the US today. De Vier also relates another curious example of villagers in Germany sacrificing a child so a bridge would be safe from collapse during the 1800s as a totally irrational relapse back into "Teutonic atavism." De Vier takes the contemporary, post Vatican II Roman Catholic hierarchy to task for succumbing to Jewish pressure by disbanding the official cult status/Sainthood of victims of ritual murder, notably Simon of Trent. He calls Vatican II "heretical" because it disavowed thousands of years of traditional imprecations against the Jews in a misguided attempt to "modernize" itself and become "politically correct." Of course, if the reader does not accept as a priori the Jewish control of the media (or if not "Jewish" control then control by interests sympathetic to organized Judaism and opposed to Christianity) this book will prove extremely offensive. De Vier is careful to note that some accusations were probably false and the results of paranoia and hysteria. However, any reader interested in the dark, conspiratorial, occult and grotesque side of human nature will find much of interest nonetheless.

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Professor of Medieval and Renaissance History at Bar-Ilan University in Israel, Toaff has written Wine and Bread: A Jewish Community in the Middle Ages (1989; translated into English and French),
Jewish Monsters: The Imaginary Jew from the Middle Ages to the Early ModernAge (1996) and Eating Jewish Style. Jewish Cooking in Italy from the Renaissance to the Modern Age (2000).