Reasons for believing that the charge lately revived against the Jewish people is a baseless falsehood

REASONS

r

BELIEVING THAT THE CHARGE

LATELY REVIVED AGAINST

THE JEWISH PEOPLE

A BASELESS FALSEHOOD.

DEDICATED BY PERMISSION

TO

HER MOST GRACIOUS MAJESTY
THE QUEEN.

BY THE

REV. ALEX? MCCAUL, D.D.

OF TRINITY COLLEGE, DUBLIN.

LONDON :

B. WERTHEIM, 14, PATERNOSTER-ROW.

MDCCCXL.

PRICE TWO SHILLINGS.

A L E X A N D K H MACINTOSH,

PRINTER,
GREAT NEW-STREET, LONDON.

5

TO

HER MOST GRACIOUS MAJESTY,

VICTORIA,

BY THE GRACE OF GOD,

QUEEN OF CHEAT BRITAIN AND IRELAND, DEFENDER
OF THE FAITH,

ETC. ETC. ETC.

MADAM,

TIME was when to persecute and
oppress the Jewish people was regarded as one of
the most effectual modes of defending the faith.
YOUR MAJESTY has taught the nations a lesson of
charity, as well as faith, by taking God's ancient
people under YOUR MAJESTY'S special protection.
Whilst some of the powers of the earth have
wavered, and continued to do homage to the spirit
of unjust prejudice and the practice of persecution,

2114227

IV DEDICATION.

to YOUR MAJESTY'S Government belongs the just
praise of asserting the claims of justice and mercy,
by interposing in behalf of the unhappy victims
of religious hatred. All who are interested in
the cause of suffering humanity, and anxious for
the honour of Christianity, rejoice. As YOUR
MAJESTY'S loyal and devoted subject, I am thank-
ful that the blessing of God Almighty has thus
been secured for YOUR MAJESTY, YOUR MAJESTY'S
Illustrious House, and YOUR people, knowing that
none ever conferred benefits upon Israel without
a return of blessing from HIM who hath said, " I
will bless them that bless thee." (Gen. xii. 3.)

With a hearty prayer that God may abundantly
fulfil this promise to YOUR MAJESTY, may grant
YOUR MAJESTY a long, happy, and glorious reign,
and establish YOUR MAJESTY'S children's children
upon the throne of these realms, I now thankfully
avail myself of YOUR most gracious permission to
dedicate to YOUR MAJESTY this defence of the
Jewish people, and remain

YOUR MAJESTY'S

Most dutiful and loyal Subject
and Servant,

ALEX. M'CAUL.

LONDOK,

July 1, 184-0.

REASONS, &c.

EVER since the period of the Reformation the
condition of the Jews has been gradually improv-
ing. The light of God's Word has tended to the
dissipation of prejudice, and the diffusion of its
principles of justice has delivered the Jewish
people from those absurd and calumnious accu-
sations which were once so common. The mercy,
which Protestants have learned in the New Tes-
tament, has put an end to the use of the rack and
the wheel, and extinguished the flames in which
formerly so many Israelites perished ; whilst at the
same time a sober and enlightened interpretation
of the prophecies has procured for them that
respect as a people which was justly due to their
genius, their learning, and their place amongst
the nations of the earth. A remnant of the old
superstition, however, has again revived the most
foul and most pernicious calumny with which they
have ever been vexed, and rekindled the spirit of
persecution. It is true that the calumny and the
persecution have both arisen in a land of dark-
ness, and have had their origin in a particular

locality and under particular circumstances ; but
occasion has hence been taken to bring a general
charge against the whole Jewish nation, and to
excite universal prejudice, which, if allowed to
spread, must again end in outbreaks of popular
fury such as used to disgrace Christendom in the
days of Popery. Had the calumny and the per-
secution been confined to the ignorant followers of
Mahomet, it would have been hardly worth notice.
In Europe a vindication of the Jewish people
would have been, and was thought, unnecessary,
if the interference of Europeans, and an impres-
sion said to be made in certain quarters, had not
pointed out the necessity of showing the falsehood
of the general accusation.

The Jewish people are again charged with
using Christian blood at the celebration of the
Passover, by mixing it either in their unleavened
cakes or their wine, and, in order to obtain it, with
murdering Christians, especially children, every
year previous to the time of the feast. Particular
cases require a particular examination. The
groundlessness, however, of the general prejudice
may be easily shown from general considera-
tions.

In the first place, the charge has been made only
in the times and regions of ignorance, and in
countries where justice is not impartially adminis-
tered, or where confessions elicited by the torture are
considered as sufficient testimony. How is it that
during the last two centuries the sound of this

accusation has gradually died away in Europe ?
Why is it that no case of the kind now occurs in
France, or Holland, or Prussia, or England ? The
efficiency and vigilance of the police — the number
and skill of local magistrates have greatly in-
creased. Amongst a mass of the Jewish people
bigotry is as prevalent. The prejudices of the
uneducated Christian multitude against the Jews
are, generally speaking, as strong, and yet not
even an accusation of the kind is breathed, much
less sustained in any of these countries in a court
of justice. How is this to be accounted for? The
Jews are most scrupulous in fulfilling the require-
ments of their religious system, and have been at
all times ready to lay down their lives rather than
renounce their faith. If therefore Christian blood
were annually required by the Jewish religion, it
would most undoubtedly annually be shed — and if
annually shed, some one case, either in England,
or Holland, or France, or Prussia, or Saxony, &c.,
must have been detected, examined, and proved
during the last hundred years. One such case is
not to be found. Does not this cast a strong
shade of suspicion upon the cases recorded in
former times ? Does it not lead us to conclude
that if the rack had been as little employed in
centuries gone by, and false accusers been as sure
of punishment, and Jews as certain of a fair and
impartial hearing, the execution of Jews for child
murder would have been unknown ?

2dly. The charge is confined to certain countries
B 2

and places. It wants universality, and its partiality
goes far to prove that it is false. Had the require-
ment of Christian blood been a part of Judaism, it
would have been as generally spread as Judaism
itself, whereas, never until the present occasion,
so far as I can find, has the accusation been heard
from Asia or Africa. " The Jews," says the emi-
nently learned Wagenseil, " have at all times lived
in great numbers in various parts of Asia and
Africa, and still live there in crowds ; and,
according to old custom, they bake their Easter
cakes, circumcise their children, marry in all
honesty, perform their public worship, and close
their eyes in death, without ever being troubled
with the charge of requiring or having required
the blood of Christians for any such purpose. It
is only in Europe that they have been suspected,
and here almost entirely in Spain and the German
territories, where they have always been treated
with injustice, and burdened with calumnious lies.
Now if blood were an indispensable requisite, the
Jewish people could nowhere do without it, which
nevertheless they do, as none ever charged them
with the contrary."* This partial prevalence of
the charge is a strong argument of its falsehood.
Had the use of Christian blood formed any part of
Rabbinic doctrine or practice, it would have been
known wherever the Jews are dispersed, for it is
impossible to suppose that they would abstain
from Christian murder where Christians have no
* Wagenseil, " Unwidersprechliche Widerlegung," p. 161.

power, and practise it where Christian power is
supreme — that they would commit the crime in
preference where detection would bring down
inevitable vengeance, and abstain from it in
countries, where, if detected, they might have had
some chance of escape.

3dly. The charge is as novel as it is partial.
Apion brought a similar charge against the Jews
of fattening a Greek every year in the temple, and
then sacrificing him, and tells a story of a man
whom Antiochus found in the temple ; * and
perhaps Apion's story may have furnished the
model to the later calumniator. But for many
centuries of the Christian era, the accusation was
unknown. "Never," says Basnage, "were the
Jews accused of anything similar in the early ages,
when the increase and prosperity of the Church,
rising on the ruins of the Synagogue, must have
rendered their jealousy and their hatred more
sensitive. Why is it that they have thought of
crucifying Christians in the latter ages, in which
they could not hope for impunity, and never did
so under the government of the heathen emperors,
when the crime would not have appeared so
enormous, and would not have been so severely
punished. It is, for example, only since the
middle of the thirteenth century that children are
said to have been murdered."'!" Such was the
opinion of Basnage, and certain it is that neither

* Joseph, against Apion, lib. ii.
•]- Basnage Histoire, liv. ix. c. xiii. § 2.

6

Bartolocci,* nor Schudt,f nor Eisenmenger,J nor
Geusius,§ all enemies to the Jews, have been able
to produce any charge of child-murder, but one,
before the year 1135, and the mention of that one
is entirely devoid of any general inculpation of
the Jewish nation, as being in the habit of killing
Christian children, or using Christian blood.
Socrates || tells us that some Jews, at a place
called Inmestar, between Chalcis and Antioch,
who, in a time of feasting and mirth, had drunken
so much as to have lost self-control, tied a
Christian child upon a cross and mocked it, and
that, hurried on in their wickedness, they after-
wards scourged it until it died. Far, however,
from bringing any general charge against the
Jews, or mentioning any popular opinion of their
using Christian blood, he does not ascribe even
this act to deliberate wickedness, but narrates it as
the sudden impulse of a drunken frolic. How is
it, then, that before the year 419, and between
that year and 1135, no charge of child-murder
was heard of against the Jewish people ? How is
it, if their religion requires the use of Christian
blood, that for nearly twelve centuries the accusa-
tion was altogether unknown ? Can any one believe

* Bibliothec. Rabb., torn. iii. p. 702 et sqq.
-f- Jiidische Merkwiirdigkeiten, part i. 465, &c., and part ii.
328, &c.

j Endecktes Judenthum, part. ii. c. 3.

§ Victimae humanae, part i. p. 368. Edit. Groning., 1675.

11 Eccles. Hist., lib. vii. c. 16.

that, if the Jews, scattered everywhere amongst
Christians, had every year been in the habit of
killing Christian children, not one of the thou-
sands of cases that must have occurred would
have been discovered until the year 1135? The
total silence of historians upon the subject — the
manner in which they ignore the accusation, will
go very far towards proving that, up to that time,
no such crime was committed ; the moral and
intellectual condition of the century in which the
charge originated makes the charge itself more
than suspicious.

4thly. This charge is brought forward amongst
others, now universally acknowledged to be gross
and ridiculous falsehoods, and almost every case
of child-murder recorded is itself interwoven with
a narrative of lying wonders, so that of each such
history one part is confessedly fabulous ; and if
the one part be rejected, why should the other be
believed ? A mere enumeration of these charges
is in itself sufficient to prove their falsehood, and
this is now given in order to convince the cre-
dulous that constant repetition of a charge is no
proof of its truth, nor affords any warrant for
believing, that if it had not some foundation, it
would not have been so often repeated. Sigebert
Gemblacensis* tells us, that in the year 560, a
certain Jew stole an image of our Saviour, pierced
it with a weapon, carried it to his house, and was
going to burn it, when, seeing himself stained

* In Pistorius' German. Script., torn. i. p. 736, Edit.
Ratisbon, 1726. Bartoloc. Bibliothec., iii. p. 705.

8

with its blood, he hid it. The Christians, search-
ing for it, were guided to the place by the marks
of the blood, and having recovered it all bloody,
stoned the Jew.

About the year 787 a Christian at Beyrout
having left his house an image of our Lord re-
mained behind, which some Jews having found,
treated with great indignity. They impiously
pierced the hands and feet of the image with nails,
and repeated other things perpetrated at the
crucifixion ; at last, taking a spear they struck the
side of the image, and there came forth a copious
stream of water and blood, which the Churches
both of the East and the West treasured up, and
by its means performed an infinity of miracles, of
which not the least was the conversion of almost
all the Jews at Beyrout, who turned their syna-
gogue into a Church and had it consecrated by
the bishop.*

1017. There was, as is related byGlaber himself
a cotemporary, a violent storm at Rome, by which
the whole city was shaken, and vast numbers of
the inhabitants killed. At last, the Christians
received information that an image of Christ had
been mocked in the synagogue. Pope Benedict
had the guilty Jews beheaded, and immediately
the winds ceased. f

1066. Eberhard, Archbishop of Treves, endea-
vouring to convert the Jews, threatened that if
they did not submit before Easter, they must all
depart. The Jews, however, by means of a wax
* Bartoloc., 1. c. 711. f Ibid. 712.

effigy of the archbishop magically prepared,
effected his death.*

1135. The Jews are said to have crucified a boy
at Norwich. f

1166. The Jews at Pontoise were accused of
having crucified a young man. The body was
brought to Paris, and wrought many miracles.^

1185. They were expelled from France for a
similar offence and for usury.

1247. Many Jews were burnt at Belitz in
Brandenburg, for having stabbed a consecrated
host, from which the blood flowed. ||

In 1250, the Jews of Saragossa are said to have
nailed a child named Dominic to the wall in the
form of a cross, and then most cruelly pierced his
side with a spear. To conceal the crime they
buried the body on the shore. But by night the
place shone with such a brilliant light as to
attract the Christians, who having found the
sacred remains, carried them with great pomp
into a church, where many miracles were
perform ed.§

1255. The Jews of Lincoln were accused of
having stolen a boy eight years old. They then
sent for the principal Jews from all the cities of
England, and appointed one to act as Pilate,
others as the tormentors, and then re-enacted all

*Bartoloc., 712. f Tovey Anglia Judaica, p. 11.

J Jost's Geschichte, vi. 266.

|| Busching Geschichte der Judischen Religion, p. 217.
§ Bartoloc., 1. e. p. 716.

10

the indignities mentioned in Scripture ; scourged
him, cruelly crowned him with thorns, fastened
him to a cross, gave him gall to drink, and lastly,
when dead, pierced his side with a spear. To
crown all, they took out his bowels, as being
particularly serviceable in their magic practices,
and then, that the matter might not be known to
Christians, diligently concealed the corpse. The
earth, however, vomited forth the innocent body
worthy of a more honourable sepulchre, and as
often as the Jews tried to bury it, it showed itself
again next day above ground. Terrified beyond
measure, they threw it into a well, where the
mother at last found it. The master of the house
was seized, and confessing the whole matter, was
tied to horses' tails, and thus torn to pieces.
Ninety Jews were carried off in chains to London,
and received due punishment.*

In 1271, we have another instance, said to
have happened in Pfortzheim. The Jews carried
off and murdered a girl of seven years old, whom
they threw into a river. The body being found
by fishermen was carried into the town, and,
before the Marquis of Baden, stretched out her
hand as if demanding vengeance. The Jews were
taken, and being put to the torture, confessed
themselves guilty, and were executed.f

In 1287, another boy, of the name Werner,
was murdered at Wesel. A heavenly light again
discovered the murder, and the body being
* Bartoloc., 1. c. 717. Tovey, p. 136. f Bartoloc., 1. c. p. 718.

11

carried into the chapel of St. Cunibert, performed
wonderful miracles, and forty Jews were put to
death.*

In 1288, the Jews of Pacherat, in the diocese of
Wiirtzburg, were charged with having secretly
murdered a good and devout Christian man, and
having pressed out his blood, "as it were with a
wine-press, and which they are said to use as a
medicine."

About the same time the Jews of Munich were
accused of the murder of a Christian child, and
therefore, the inhabitants, without waiting for
judge or jury, burnt them all in a house whither
they had fled for refuge, j"

A. D. 1290. A Jew was burnt at Paris for ill-
using a consecrated wafer. It appears, that he
lent money to a woman who gave a garment as a
pledge. At Easter they came to get it back,
when " the perfidious Jew dared to say to the
woman, If you bring me the body of Christ, which
you say is in the consecrated host, I will restore
your garment without money. The woman, over-
come by avarice, and loving money more than
her soul, promised to do so. And, therefore,
going to communion on Easter-day, she retained
the sacrament in her mouth without swallowing
it, and then leaving the church, carried it to the

*Bartoloc., 1. c. p. 719.

f Henric. Stero. Altahens. in Freher., torn. i. p. 572. Edit.
1717. Pfeffinger, corpus juris public! ad ductum Vitriarii. Francf.
175*, p. 1277.

12

Jew, who put it in a saucepan upon the fire with
boiling water ; and when the sacrament remained
unhurt, he took a sword and several times struck
the host, from which blood came forth and dyed
the water red. Taking it out of the saucepan, he
then put it into cold water, which was also turned
red. Christians entering his house found out the
dreadful sacrilege, for the host of itself flew out
before them. The Jew, therefore, was taken, and
having confessed the crime, was burnt. The
sacrament was reverently carried by the priests
to church, a devout multitude of the faithful
accompanying, the Jew's house was turned into
a church, and called ' Ecclesia Salvatoris del
Boglente.' "*

1299. Two nuns in Roetingen, a city of Fran-
conia, saw two bright lights over the house of a
Jew. An alarm was given, the house broken into,
and a host discovered which he had bought from
the warden of the church. The host was carried
about among the Jews, who pierced it with needles
and awls, and pounded it in a mortar, but seeing
that blood flowed forth from the wounds and
bruises, they buried it. " But Almighty God by
many miracles made it known to his faithful
people," who therefore rose in various cities in a
most Christian manner, and killed the Jews, those
who had committed the sacrilege and those who
had not.t

In the year 1303, followed another child-
* Bartoloc., 1. c. 720. f Ibid. 1. c. 723.

13

murder, in Thuringen, and, as before, the earth
refused to conceal the body ; many miracles were
wrought, and the citizens, together with the son of
the Landgrave at their head, killed hosts of the

o '

Jews, (turmatim occidenmt.) *

In 1330, the Jews in Gustrow in Vandalia,
bought another host from a Christian woman,
and pierced it with daggers, during which it
uttered a cry like the cry of an infant. A Jewish
woman was converted, who gave information, and
the Jews were punished.

In 1348, the Jews were said to have poisoned
the wells and rivers, and thus to have caused the
plague which prevailed in Europe, and thousands
of them were murdered.

Henry of Rebdorf, himself a contemporary, says,
that " this pestilence and death of the whole
human race prevailed to a degree never heard of
or recorded before." Whole cities and villages
were depopulated during the six years that its
ravages continued, and a general persecution of the
Jews ensued. " In Franconia," says this writer,
"John Burggrave of Nuremberg at first resisted
and routed the persecutors both nobles and
peasants. But at last he ordered the Jews them-
selves to be slain, and they were slain on all sides
and driven out naked, as an evil report was spread,
that throughout the countries of the Christians
they had thrown bags of poison into the wells, and

* Bart., 1. c. 723.

14

in divers other methods poisoned them by means
of some Christians, and thus were endeavouring
to extinguish Christianity. Some Jews and Chris-
tians being put to the torture, made confession of
this fact. The persecution lasted two years or
thereabouts." *

In 1379, in Belgium, the Jews pierced a conse-
crated host, which poured forth drops of blood.
The Jews were burnt, by order of Wenceslaus, the
Duke, and " God, by the performance of great
miracles, increased the sacred worship of the

Eucharist, "f

In 1393, they were accused of having caused
the madness of Charles VI. of France, and all who
would not embrace Christianity were banished. J

In the year 1399, the Jews in Poland bought an
Eucharist from a Christian servant, and pierced it
•with knives, but the Divine power sprinkled their
faces with blood, which could not be washed out,
and being terrified by many other prodigies, they
divided the Eucharist into small pieces, and buried
it in a field near Posen. But whilst a Christian
boy was feeding a herd, he saw it flying in the
air, and the oxen immediately bending their knees
to adore it. After seeing it several times, he
reported it to the bishop, who ordained a solemn
supplication. At length the host was found, some
miracles having been performed, and a chapel was
built on the spot by the Bishop. The servant,

* Freher, Script. Germ. Argent., 1717? torn. i. p. 630.
f Bart., 1. c. 724. J Busching, p. 218.

15

the traitress, was taken ; the Jews being also
apprehended, and burnt at a slow fire, together
with dogs, who, maddened by the fire, tore them
to pieces. The servant bewailed the crime she
had committed, but the Jews remained hardened
in their wickedness. Many celestial prodigies
were afterwards wrought by the Divine goodness,
moved by which, Vladislaus, King of Poland, built
a more magnificent church, and had it dedicated
to the most holy body of Christ; they also who
journeyed thither on pilgrimage received Divine
benefits far beyond the ordinary powers of nature,
an illustrious catalogue of which Thomas Treter
copied from ancient monuments, and the votive
tablets of that church, in order to confound
[Protestant ?] innovators ; and Stephen Damale-
witch testifies, that he with his own eyes saw the
bloody mark on the sacred Eucharist still pre-
served there." *

In 1468, some were executed and others
banished, for having crucified a Christian boy in
Sepulveda, in Spain. t

In 1475, all the Jews, excepting those that were
burnt, were driven out of the territories of the
Bishop of Passau, " on account of an horrible
wickedness, committed upon the venerable sacra-
ment of the Eucharist. Having bought eight
consecrated hosts, privily abstracted by one Chris-
topher Eisengreish, they pierced them with knives,

* Bart, 1. c. 725.
•f- Busching Gcschichte, p. 219.

16

and, the blood flowing out, they sent two to the
Jews of Prague, two to those of Saltzburg, to be
examined in the same way, and cast as many
more into a burning furnace to be consumed, but
in vain. Two angels were seen in the furnace,
and two doves flew forth.* "

In 1518, they were accused in the electorate of
Brandenburg, of having ill-treated consecrated
hosts, and murdered Christian children. Above
thirty were burnt, and the rest banished, f

Such are some of the charges which used to
be brought against the Jews. Does the reader
receive them all ? Does he believe that they
used to crucify images, and shed their blood, or
that they could raise storms at will to destroy
thousands of Christians, or produce a six years'
pestilence, or that they could kill a Christian
bishop by burning a wax image, or deprive a king
of reason, or that they drew blood from consecrated
wafers, and that miracles were wrought to discover
their wickedness ? Why then should he receive the
charges concerning the use of Christian blood in
the Passover ? The testimony for the latter is not
in the least degree stronger than that for the former.
Lying wonders form as much a part of the stories
concerning the murdered children as those which
describe bleeding crucifixes, or flying sacramental
wafers. Contemporary writers may be cited for
the one set of facts as well as for the other. The
atrocious and murderous lies which envelop this
* Pfeffinger, 1. c. p. 1281. f Busching, 1. c.

17

charge of using blood gives us strong reason for
suspecting, that it is as devoid of truth, as calum-
nious, and as devilish as those image and wafer
stories, by means of which so many thousands of
unhappy Israelites were put to death, whose blood
still cries to heaven for vengeance.

It is not unusual, even in those who confess the
insufficiency of the evidence and the improbability
of the charge, to argue, nevertheless, from the
frequency of the repetition, that it must have some
foundation in fact. Thus, even Johann Christoph.
Wolf says, "It never appeared to me at all pro-
bable that the Jews, to whom all use of blood is
so solemnly interdicted, could ever make them-
selves believe that Christian blood was necessary
to make expiation for themselves or to remove
other evils." And yet, he says, that some of the
crimes laid to their charge must have been com-
mitted, because " Too many examples, both of
ancient and recent date, are adduced to permit us
to deny all."* And to the same effect Grotius says,
" Apparet ergo vetus esse hoc sive crimen, sive
fabulam. Utrum apud nos non facile dictu est.
Nam neque omnibus, neque nullis credendum est."

"'At WOTEJ? yaf opus xat aVurr/at wAicray oivfyots.

"[Evertit multos non credere, credere multos.] " -J-

The argument is, however, in the highest

degree irrational. If there be any weight at all

in the mere repetition of a story, it will be

equally useful to confirm our faith in the bleeding

* Bibliothec. ii. 1102. f Epistolae. 693.

c

18

images, and the miraculous hosts. These stories
have been repeated just as often. If the repetition
adds nothing to their credibility, neither can it
to accusations concerning the use of blood.

Great stress has, however, been laid upon the
case of a child whose body was found in the river
Etsch, which flows through Trent, a representa-
tion of which in stone used to be seen upon the
Bridge-tower in Frankfort-on-the-Maine, and an
account of which was written by Dr. John Mat-
thias Tiberinus, who was at Trent at the time.
Wagenseil has, however, examined that story at
great length, and shown that the different accounts
of it are totally inconsistent with one another, and
devoid of credit. Tiberinus says, for instance,
that the deed was perpetrated close to a fire-
hearth in the entrance to the synagogue, whereas
it is well-known, that in no synagogue in the
world is a fire-hearth to be found. Jacob Philip,
of the order of Hermits of St. Augustin, who was
living at the time at Bergamo, not far from Trent,
and also wrote an account in his "Chronicle,"
says, that it was on the altar of the synagogue
that the murder was effected, though in syna-
gogues altars are no more to be found than fire-
hearths. A still greater difference exists in other
particulars. The sculpture on the Bridgetower in
Frankfort represented the child as stretched out
on his back, and pierced from the wrist of the left
arm, which is extended to the ancle, with fifteen
awls. But in John Louis Gottfried's " Chronicles,"

19

edited by Matthaeus Merianus, in an engraving,
the child is represented as nailed upon a cross ;
on his left side is an old Jew with a knife in his left
hand, the point of which is in the child's side,
where it has made a wound, and in his right hand
a saucer in which he receives the blood, and
beside him another old Jew, who is waiting to do
the same, the text to which is, " In the year 1475,
on Maunday Thursday, 23d March, the cursed
Jews in Trent tortured to death a poor infant boy,
two years and a half old, of the name of Simon,
the son of a tanner." To all which Wagenseil
adds, " The body of the murdered Simon still lies
in Peter's Church in Trent, upon the high altar,
under a case of clear crystal, quite naked and
rather black, and no stranger would think of
visiting Trent without seeing it. I myself saw it
on my way to Italy, together with my companion,
a Genoese nobleman. We had permission, which
it is not easy to obtain, to get up upon the top step
of the very high altar, and a priest pointed out
with his finger some marks, as it were, of wounds
made with a knife. It is, however, quite certain,
that on neither side can a regular row of wounds
made by the puncture of large awls be perceived,
and thereby the picture on the Bridge-tower in
Frankfort is convicted of falsehood. Neither can
any nail-marks be seen in the hands or feet, much
less a wound in the side, and this puts to shame
Merian's copperplate in Gottfried's " Chronicle."
Neither is there a piece of flesh as large as an egg

c 2

20

cut out of the right cheek, as Tiberinus lyingly
pretends ; much less is the whole right jaw,
together with another part of the body, entirely
cut away, as Jacobus Philippus Bergamensis
fables." The direct contradictions in the different
accounts, and the falsification of all by the appear-
ance of the body, prove that, however the child
came by his death, the accounts of it belong
rather to poetry than history. The fact, that the
body was found by a Jew and information imme-
diately given to the Bishop as to the highest
authority, makes it highly probable that the Jews
were altogether innocent of any participation in
it. Such, at least, was the opinion of the Duke
and Senate of Venice, who notwithstanding all the
proceedings, did not scruple, in a decree addressed
to Padua and other places, to brand the whole as
a wilful lie, devised for some base purpose. Their
words are, " Credimus certe, rumorem ipsum de
puero necato commentum esse, et artem; ad quern
jinem, viderint et interpretentur alii." The case,

* The whole decree is thus given by Wagenseil : —
" Petrus Mocenigus, Dei Gratia Dux Venetiarum, &c.
Nobilibus et sapientibus viris, Antouio Erizzo de suo mandate
Podestati, et Bertuccio Contarino capitaneo Paduae, et suc-
cessoribus suis dilectis salutem et dilectionis affeetum.

" Ad nostram pervenit notitiam, quod ex causa cujusdam
rumoris dissipati, scilicet, in Tridento inventum fuisse quondam
puerum necatum, a Judaeis illius loci, habitantes in terris et
locis nostris, et quod absurdius est, facto impetu a Christianis
nostris, aggredi illos, et praedari sursum et deorsum commeantes ;
usque adeo ut transire de loco in locum dubiteut, ne caedantur

21

therefore, which appears to be the one best attested
in history, as having such cotemporary testimony,
is not consistent with itself, and was denounced as
a lie at the time. It may be said, however, that
the Jews themselves confessed the fact. But their
confession of guilt, when writhing under the
torture, only proves that the accusers were more
savage than the accused. Indeed it is truly
astonishing that Christians ever allude to this
charge as a reproach to the Jews, or an evidence

et spolientur : cujus quidem temeritatis auctores et impulsores
esse dicuntur quidam Praedicatores, et etiam ipsi Zaratani,
conciones de his habentes in populo, quae res, quantum nobis
displiceat, quam molesta, et ingrata sit, optime intelligere pro
prudentia vestra potestis. Credimus certe, rumorem ipsum de
puero necato commentum esse, et artem ; ad quern finem,
viderint et interpretentur alii. Nos vero semper voluimus, ut in
terris et locis nostris, Judaei securi et impune inhabitarent, omnis
injuria et vis absit ab illis, non secus quam fit ergo caeteros
fideles et subditos nostros, et si quis est qui aliter praesumat vel
cogitet, male nos et indignationem nostram novit. Et, licet non
dubitemus, quin pro vestra circumspectione intelligatis ista non
convenire, et praesertim hoc tempore, providentesque provisuri-
que sitis, ne in ista civitate et territorio nostro, contra Judaeos
innovetur quicquam dicta de causa ; tamen voluimus et vobis
mandamus, ut sub severissimis poenis providere debeatis, et talem
operam dare, quod secure et tute habitare valeant, et sursum
deorsum ire et redire Judaeos omnes istuc habitantes ; procedeudo
contra in obedientes et obviando, ne a praedicatoribus, aut aliis
excitetur populus ad tales insultus, quo nihil displicentius audire
et intelligere possumus. Has autem nostras literas in actis
Concellariae vestrae, ad futuram memoriam registrare faciatis.
Datae in nostro ducali Palatio, die 22 Aprilis, Indictione octava
1475." — Wagenseil unwidersprechliche Widcilegung, p. 191.

22

of Jewish cruelty. The history of every case throws
but a doubtful shade upon the latter, but convicts
the former of diabolic barbarity. Even supposing
that the Jews were guilty of all they are charged
with, of crucifying images, stabbing consecrated
wafers, and murdering children, does that excuse
the tumultuous and wholesale massacres by which
thousands of Jews and Jewesses, aged men and
children, perished ? or the slow fires over which
human beings were roasted together with dogs ?
or the rack and the wheel which compelled even
the innocent to confess themselves guilty? Of the
two, the Jews, even as represented by their
enemies, appear the least cruel. The historian,
who, receiving the charges against the Jews as
true, might be inclined to write a passing censure,
would be compelled to change it into an apology,
as soon as he compared them with their Chris-
tian judges and executioners. " We never men-
tion the massacre of St. Bartholomew without
horror," says Gregoire, " but the Jews have been
an hundred times victims in more tragical scenes
—and who were their murderers?"*

5thly. As the accusations come in the midst of
acknowledged fables, so the reasons assigned for the
commission of the crime are palpable and self-evident
falsehoods. The one now revived is that the Jews
require blood for the celebration of the Passover.
The use popularly assigned for the use of Christian
blood is, that it is put into their unleavened bread at
* Essay, p. 16.

23

Easter. But there are several others once equally
popular. It used also to be gravely asserted that
they used Christian blood to free them from an
ill odour, which, it was supposed, was common
to the Jewish nation ; others said that of the Chris-
tian blood they made love potions ; others that
with it they stopped the blood at the circumcision
of their children ; others that it served as a
remedy for the cure of secret diseases ; others that
it was required for the Jewish bride and bride-
groom during the marriage ceremony ; others that
the Jewish priests were obliged to have the hands
tinged with it when they pronounced the blessing
in the synagogue ; others that it helped Jewish
women in childbirth and promoted their recovery;
others that the Jews used blood to make their
sacrifices acceptable. But the most common story
was, that the blood was used to anoint dying Jews;
that at the point of death the rabbi anointed his
departing brother, and secretly whispered into
his ear these words, " If the Messiah on whom the
Christians believe be the promised true Messiah,
may the blood of this innocent murdered Christian
help thee to eternal life !"* " Pierius Valerianus
assures us, that the Jews purchase, at a dear rate,
the blood of Christians, in order to raise up devils,
and that by making it boil, they obtain answers to
all their questions." f

Wagenseil gravely undertakes to disprove most

* Wagenseil, pp. 129, 130.
•f Gregoire's Essay, p. 247.

24

of these charges, but it is to be hoped that the
mere mention of them together is sufficient to
show their falsehood. It is rather too bad to
reproach the Jews on the one hand with unbelief,
hatred, and contempt for Christians, and then to
charge them with such faith in the wonder-work-
ing and soul-saving power of Christian blood, that
to obtain it they expose themselves to the fury of
their enemies. The enormous lying, profound
ignorance of Judaism and the Jews, as well as
degrading superstition involved in some of these
charges, throw discredit upon all. The mere
recital of these follies shows that they are the
offspring of an unenlightened imagination, if not
the invention of a malignant heart.

Gthly. The total absence of all credible testi-
mony compels us to refuse our belief. The only
evidence to be had is that extracted from the
victims of the torture. But that mode of exami-
nation would have made the same persons confess
that they were metempsychoses of Judas Iscariot or
Pontius Pilate, — that they had caused the ruinous
convulsions of an earthquake, or the devastations of
the cholera morbus. Grotius says admirably, " Ex-
pendenda sine motu animi testium religio, numerus,
et oculatine sint an auriti tantum. Nulla fides
autem est, cui minus fidei esse debeat, quam
tormentorum. Mentietur, ut ait vetus quidam,
qui ferre potuerit ; mentietur qui ferre non
potuerit."* Yet this is the only testimony alleged.
* Epist. 693.

THERE is, I repeat, NO EVIDENCE WHATEVER,
EITHER ORAL OR WRITTEN, GENTILE, JEWISH, OR
CHRISTIAN, TO PROVE IN ANY ONE CASE, THAT
THE JEWS DO, OR EVER DID, USE CHRISTIAN BLOOD
FOR ANY ONE OF THE PURPOSES ABOVE SPECIFIED.
It is possible that Jews may have killed Christians,
as it is certain that Christians have killed and do
kill one another, whereby the name of Christ is
sadly profaned ; but the commission of murder by
Jews is of very rare occurrence. They do not
often figure in our criminal courts as shedders of
blood. Except in this particular charge, the
history of Christendom represents them as free
from this sin. Wagenseil cites from the treatise
" De Veritate " the testimony of Grotius, who,
speaking of the Jews since the dispersion, says,
" Et tamen tanto tempore Judsei, nee ad falsorum
deorum cultus deflexerunt, ut olim, NEC C^DIBUS
SE CONTAMINANT nee de adulteriis accusantur."
He might have added, what is said in the letter
just quoted, " Apud Batavos Judsei suspecti talium
facinorum non sunt." *

But whatever may be inferred from their
general character, a charge so foul as that now
brought against the Jews ought not to be received
without the most unquestionable testimony ; and
that testimony is not to be found, either amongst
the converts from Judaism, or in their books, or

* "De Veritate Rel. Christ." lib. v. § 16. Oxon. 1700,
p. 246.

26

*

amongst Christians who have studied the Rabbinic
writings.

If the practice of murdering Christian children
and using their blood prevailed amongst the Jews,
how is it that not one respectable witness to the
fact can be adduced from amongst the thousands
of converts who have joined the Christian Church
in these 1,800 years? Eisenmenger, a man of
profound and extensive Jewish learning, and a
most bitter enemy to the Jews, though he devotes
a long chapter to the subject, and had made it
his business to search after everything prejudicial
to the Jews, is able to bring forward but one
convert who appeared to know anything about
it, and of that one Eisenmenger himself says,
that he does not believe him. That convert's
name is Samuel Frederick Brentz, and his testi-
mony is as follows : — " When a Jewess in child-
birth has a difficult time, and cannot bring to the
birth, the Rabbi, or the chief Jew next to him,
called the Parnes, takes a clean skin of parch-
ment, and writes three slips, the first of which he
puts on her head, the second into her mouth, the
third into her right hand, whereupon she imme-
diately brings the child into the world. But of
what sort the ink is which they use for this purpose,
they keep a profound secret. I have, however,
been truly and credibly informed, that the Jews
from time to time buy or steal Christian children,
and martyr them. Perhaps it is with the blood of

27

these children that such slips of parchment are
written, as I know that they consider it no sin
to undertake anything against the Goim or
Christians."* Eisenmenger, however, himself
adds, " I cannot believe that the Jews use blood
for this purpose, nor that it has the effect here
described of assisting the birth." Brentz is
evidently a liar, and does not dare to make a
positive charge — he does not say that he ever
had cognizance of any such crime, but only,
" I have been truly and credibly informed," and,
"perhaps," the blood is thus used. Besides, the
pretended miracle wrought by the blood convicts
him at once of barefaced lying. As to myself,
I have had personal acquaintance with hundreds
of converts, learned and unlearned, and have
made diligent inquiry, especially in Poland, where
the question was stirred some years ago, but,
except one drunken fellow, who was a disgrace to
Christianity, I never found one convert who had
ever heard of or knew of anything of the kind.
Amongst the converts whom I have known have
been persons from every part of Poland, some
from Germany, Holland, Bohemia, Hungary,
France, Italy, Africa — some rabbies — some sons
of celebrated rabbies — others men of extraordi-
nary attainments in Hebrew and Jewish learning.
But they have, one and all, declared most
solemnly, that the charge brought against the
Jews of using Christian blood is a foul and

* Eisenmenger, part II. c. iii. p. 225.

28

calumnious falsehood. If such a crime had been
practised amongst the Jews, beyond all doubt it
would have been known to some of these converts.
Their total and entire ignorance of it is, in my
mind, a decisive proof that the charge is utterly
false and devoid of foundation.

To this may be added, that the last fifty years
has produced a numerous class of reformers
amongst the Jews, still more hostile to rabbinism
and the rabbies than even converts, who have laid
open all the failings of Judaism with an unsparing
hand, but not one of them has charged the most
superstitious of the nation with child-murder.

Lastly, — No trace of such a practice exists in any
part of that voluminous literature which the rabbies
have devoted to every rite, ceremony, and usage of
the synagogue. In all my reading of Jewish and
rabbinical books, I most solemnly declare, that I
never found any thing in the slightest degree indi-
cative of the practice of using Christian blood, or
of killing Christians periodically, for any purpose
whatever. On the contrary, the Jews have the
utmost horror of all blood, and look upon a dead
man and his blood as defiling. The rabbinical
system looks upon a Gentile as a beast, and his
dead body as carrion, it is therefore just as reason-
able to believe that the Jews use the blood of
horses or asses for their Passover cakes as that of
Christians. If any trace of such a practice had
existed in their books, surely it would have been
known to the Buxtorfs, or Wagenseil, or Edzard, or

Knorr von Rosenrotb, or Selden, or Lightfoot, or Vi-
tringa,or Danz, Eisenmenger, or Wolfius. Several
of these writers were very hostile to the Jews.
Eisenmenger, who has been already referred to,
has raked up everything that is anti-Christian, or
malignant, in the Talmud, or the writings of indi-
vidual rabbies, but has not adduced one single
passage, referring directly or indirectly, to any
such horrid practice. Wagenseil wrote what he
called a Denunciatio Christiana, and called upon
"all high potentates" to put an end to "Jewish
blasphemy," a plain proof that he was not pre-
possessed in their favour, and yet this same Wagen-
seil, by his profound Jewish and Hebrew learning
thoroughly competent to form a judgment in the
matter, wrote a tract in vindication of the Jews,
which is entitled, " Indisputable Refutation of the
horrible Falsehood, that the Jews require Christian
blood, which has robbed so many of these inno-
cent people of money and property, land, and
life," and which I have freely used in the pre-
ceding pages. My solemn conviction is, that if
such a custom had ever prevailed amongst the
Jews, it would have been found with every cere-
mony attendant upon it, prescribed at full length
in the writings of the rabbies, who, in the Hebrew
language, have never scrupled to pour out all their
anti-sociality, all their hatred, and all their desire
of revenge upon their Christian oppressors and
persecutors ; and if such a thing had existed in
the whole range of Jewish literature, it would

30

assuredly have been discovered by anti-Talmudic
reformers, or converts to Christianity, or by some
of those profound students of rabbinic literature
who have flourished since the Reformation.

But perhaps it may be said, that in the printed
books, these passages, like many in the Talmud,
have been suppressed for fear of Christian censors.
To this it might be replied, that the Rabbinic
scholars referred to have had free access to manu-
scripts of the Talmud and other rabbinic works ; but
there is one Christian theologian eminently skilled
in Rabbinical literature, his knowledge of which
was derived altogether from manuscripts, as he
wrote before the invention of printing : and who,
though he wrote expressly and severely against
Judaism, and is by no means delicate in his style,
does not once allude to any passage of the kind.
Raymund Martin, the learned author of the Pugio
Fidei, who flourished just at the time* that this
accusation began to be common, shows an unusual
acquaintance with Rabbinic and Talmudic writings,
the intolerance and iniquity of which he unspar-
ingly exposes. It would have been much to his
purpose to have brought forward a charge like this,
but he is totally silent. That he would have urged
it had he known it, may safely be inferred from
what he has produced. In the twenty-second
chapter of the third part, he proves, ex professo,
the wickedness of the Rabbinic system, and after
many other proofs he adds the following :—
* A.D. 1284.

31

" Another instance of the iniquity of their laws
is found in the Talmud, in the book Baba Kama,
in the chapter Haggozel. ' A tradition says, If
an Israelite and a Gentile come before thee to
judgment, . if thou canst absolve the Israelite
according to Jewish lawr, absolve him, and say,
this is our way of judging ; but if thou canst
absolve him according to Gentile law, absolve him,
and say, this is your way of judging. But if not,
then they are to come upon him with cunning
frauds. R. Samuel says, the error of a Gentile is
also lawful. For, behold, Samuel bought a piece
of gold for four small coins, and added one more
(that he might go away the sooner and not perceive
the fraud.) Rabbi Cahana bought one hundred
and twenty casks of wine for the price of one
hundred : he said, My trust is in thee.' So far
the Talmud. From these and similar passages
Jews infer, that they may and ought to deceive
Christians, and others who are not Jews. Thus also,
from other passages they infer that they may and
ought to kill Christians, of which the following ex-
ample is found in the book Mechilta. ' Exod. xiv. 7,
And he took six hundred chosen chariots, and all the
chariots of Egypt. From whom did he take them ?
If you say from the Egyptians, is it not said
already, Exod. ix. 6, He slew all the cattle of
Egypt1. If you say from Pharaoh, then there is a
difficulty, for it is said already, ix. 3, Behold the
hand of the Lord shall be upon thy cattle. But if
you say they were from the Israelites, it is said
already, x. 26, Our cattle shall go with us. From

32

whom then were they ? It is plain they must have
been from those who feared the word of the Lord.
Hence we learn that those of the servants of
Pharaoh who feared the word of the Lord, were a
stumbling-block to Israel : and hence R. Simeon,
ben Jochai, says, Slay thou the best amongst the
Gentiles, and of the best of serpents bruise the
head. Thus far the Talmud, and by this they
mean to say, that as of serpents he especially is to
be killed that is the greatest and best of its kind,
Christians are to be dealt with in the same way.
For killing Christians, and throwing their children
into pits, and even for killing them when they can
do it secretly, they derive an argument from that
which is said in the book Aboda Zara, chapter En
Maamidin, ' As to Gentiles, and robbers, and
those that tend small cattle, they are neither to be
helped out of a well nor to be thrown into it. But
heretics, and informers, and apostates, are to be
thrown in, but not to be helped out. The Com-
mentary of Rashi says : Heretics mean, the priests
of idols ; informers mean calumniators, who betray
the wealth of their brethren into the hands of the
Gentiles. R. Shesheth says, If there be a step in
the pit, removing it, let him find an excuse and
say. Lest an evil beast descend upon him. Rabba
and R. Joseph both say, If there be a stone upon
the mouth of the well, he is to cover it and say, I
do it that the beasts may pass over it. R. Nachman
says, If there, be a ladder in the well, he is to take
it away and say, I wish to get down my son from
the roof.' Thus far the Talmud. Thy prudence,

33

O reader, may perceive that the Talmud, which so
perniciously teaches them to lie arid to kill Chris-
tians, is not the law of God, but the figment of the
devil, &c."* Thus says Raymund Martin, and
it is evident that if he had known of any passage
authorizing: Jews to use violence in order to effect

o

the death of Christians, or requiring them to use
Christian blood every year at the Passover, it would
have been more to his purpose, and he would
infallibly have quoted it. His intimate acquaint-
ance with Jewish writings gives us reason to con-
clude that if such a passage had existed, he must
have known it. His total silence on the subject
is therefore a strong argument to prove that in his
time no such practice existed.

It may be said, that this passage is quite

sufficient to show that the Jews are guilty. I grant

that the passages quoted are most atrociously

wicked ; but, 7thly, their atrocity is to me the

strongest proof that the practice of killing Christians

for the Passover never existed amongst the Jews either

in theory or practice. The men who thought, and

taught, and wrote, and printed, such maxims

without remorse, would have had no scruple

in teaching, or writing, or printing about the

murder of Christian children at Passover time,

or any other use of Christian blood, had any such

custom ever been known in their law or their

practice. Besides, shocking as is the doctrine

cited by Raymund Martin, it is to be noted, that

* Pugio Fidei, Part III. c. xxii. § 22.
D

34

these passages do not permit the Jews to use violence
to kill even a robber, much less an innocent and unof-
fending infant. Nay, they actually forbid it. They
distinguish between the Gentile and the Jew, who,
for some reason or other, is regarded as heretic,
apostate, or informer, and, as expressly as they
assert the murder of the one to be lawful, they pro-
nounce the murder of the other to be unlawful.

In the " Old Paths," p. 15, I have already
cited Maimonides' version of this principle, which
makes it still more clear that to murder even an
idolater is unlawful. " If," says he, "a Gentile,
an idolater, be seen perishing or drowning in a
river, he is not to be helped out. If he be seen
near to death, he is not to be delivered. But to
destroy him by active means, or to push him into
a pit, or such-like things, is unlawful, as he is not
at war with us." The Talmud, and its most
famous interpreter, Maimonides, are, therefore,
so far from authorizing the murder of Christian
children, that they forbid it. These passages are
justly censured for their want of charity and
humanity. But they are so far fi/om warranting
the conclusion 'which equally uncharitable Chris-
tians would draw from them, that it would be just
as easy to derive a general permission for murder
from the words, " Thou shalt not kill." The rab-
binic law is clear enough in its definitions. It
allows its professors to kill an heretic ; it says that
to save a perishing idolater is not necessary ; it
adds, however,

35

• -now nn MSV31 Tinb ismb is ITS -n2«b
" But to destroy him by active means, or to push
him into a pit, or suck-like things, is unlawful."* I
feel therefore no hesitation in saying, that accord-
ing to the principles laid down in one of the most
intolerant passages in the Rabbinic system, a
Rabbinical Jew would feel that in killing a Chris-
tian, he was guilty of a transgression.

After these arguments had been written, ap-
peared, in the " Times" newspaper of June 25th,
extracts from the work of a convert to monkery, a
reputed ex-rabbi, which from its want of Jewish
learning, and the transparency of its malice, would
require no notice, if it had not been republished
now, as a document of some authority. Of the
author of this document I would say, in the first
place, that he is guilty of wilful misrepresentation.
He attempts to show from R. Solomon Jarchi, that
the murder of Christians is not only allowed but
commanded. " In the same place the same Solo-
mon says, ' The brain has been taken from the
tamest serpent, slay the best of the Christians ;'
by which it is signified that every Hebrew is bound
to kill a Christian, and is saved by such an act."
To this the simple answer is, that this assertion is
false. There is no such passage in R. Solomon.
The semblance of truth is gained only by mis-
representation. This author has put out one word
which is in R. Solomon, and put in another which
is not in R. Solomon, and by the same process it

* Hilchoth. Accum. c. x. 1.
D2

36

is possible to prove anything in the world. The
word which he has put out is " Gentiles" (or as
some copies have it " Egyptians "). The word
which he has put in is " Christians." R. Solo-
mon's words are,
imo v^"1 DTOnaaiz? mta :mn (nnsaaa?) o^aaa? -i»a

" The best amongst Gentiles [amongst Egyp-
tians] slay. Of the best amongst serpents bruise
thou the brains."* Now this change cannot be
designated by a milder term than misrepresenta-
tion, and is of the utmost importance. The charge
is that the Jews kill Christians and use Christian
blood. The insertion of the word Christian gives
it plausibility. The word "Gentiles" would prove
too much, for it would imply a command to kill
Gentiles generally, Mahometans and Pagans, as
well as Christians, but of this the Jews have never
been accused. If, therefore, this passage does not
prove that the Jews use Mahometan blood at the
Passover, neither can it prove that they use Chris-
tian blood. Another piece of misrepresentation is
the insinuation that this is the doctrine of Judaism,
whereas it is only a saying of an individual rabbi,
and is quoted as such by Rabbi Solomon —
'•01 -iaiN wa» '-i rrn

* In the Wilmersdorf edition of the Pentateuch with Rashi
and Ramban, there is a third reading [D^EaiZ?]* "amongst
heretics." In the manuscripts used by Breithaupt the reading
•was Q>l;Qtp " amongst Gentiles," and this is the reading pre-
served from Mechilta by Raymund Martin, as cited above. He
also read nDTf instead of -itpa .

37

" Hence Rabbi Simeon was accustomed to say,
£c." To make all the Jews in the world account-
able for Rabbi Simeon's private opinion is a wanton
perversion of fact. The passage, therefore, in
Rabbi Solomon, as it stands, proves nothing. The
wilful alteration to suit his purpose, proves that
the Ex-Rabbi was not very scrupulous in his
regard for truth.

In his second quotation he is guilty of a similar
fraud. After stating that the rabbles explain Scrip-
ture very perversely, he says, " For example, the
precept of Moses in the book of Exodus : — ' And
ye shall be holy men unto me : neither shall ye
eat of any flesh that is torn of beasts in the field,
ye shall cast it to dogs,' is thus interpreted by the
same Rabbi Solomon, who says, * Moses not only
commanded us to throw such flesh to the dogs, but
ye may sell it to the Christians, and if he speaks
of dogs, and not of Christians, it is that ye may
learn that dogs are preferable to Christians. Thus
he says in Exodus, " Not a dog shall move his
tongue, that ye may know that the Lord hath put
a difference between the Egyptians and Israel."
Now supposing the Ex-Rabbi's quotation to be
correct, it proves too much. It proves that in the
eyes of a Jew a Christian is more contemptible
than a dog. Does any one believe then that the
Jews would put dog's blood into their Passover
cakes, or make use of dog's blood to anoint their
sick ? If not, how can he believe that they would
use the blood of that which is more contemptible

38

still ? But the citation is not correct. The
manner in which this passage of Rabbi Solomon
is translated, will satisfy every one acquainted
with the Jews and their literature, that this monk
never was a rabbi at all, but a very ignorant and
illiterate person. At present I have to do only with
his misrepresentation. In the above short extract
from Rabbi Solomon, the word " Christian" occurs
three times, now what will the reader think of the
Ex-Rabbi when I tell him that in the original it
does not occur at all ? Rabbi Solomon's words
are as follow : —

imb iifcbn isfcttfED 2b2 sbs la^M i« 2b22 sin n«
b22 mniBB? ns^i&b tain1* bp i-oab TOO i« nb222
1222 nbsnu? -p&b nbsb n&ib iittbn n& 72 DM niwan
'«3» rma b2 -ottf nopa n2"pn pst^ airon ii^bi i2iaa
ib tan nD"n nas laitrb nbs v^n1* wb b«i»<' ^2 b2bi

11 Even he is as a dog; or, perhaps it means
nothing more than a dog according to its literal
sense ; that is to say, the command, ' Sell it to an
alien,' (Deut. xiv. 21) is applied to the case of
that which dieth by itself, a fortiori it applies in
the case of that which is torn of beasts, which is
lawful for all purposes of profit. If, so, why is it
said, ' Cast it to the dogs ? ' It teaches thee that
a dog is more honoured than he. The Scripture
also teaches thee that the Holy and Blessed One
deprives no creature of its reward, for it is written,
' But against any of the children of Israel shall
not a dog move his tongue.' (Exod. xi. 7.) Here

then the Holy and Blessed One says, Give him
his reward [by letting him have that which is torn
of beasts.]" The reader will perceive that the
word Christians does not occur at all. The word
which does occur once is " alien," taken from
Deut. xiv. 21, and includes all who are not
Israelites or Jewish proselytes. The passage,
therefore, manifests no particular grudge against
Christians. It expresses the Rabbinic feeling
towards all Gentiles, and the supposed superiority
of the Jewish people. But every reader -of the
New Testament will remember that by this very
image our blessed Saviour himself represented the
difference between the Jews and the idolatrous
heathen. When the Syrophoenician woman applied
for help, he said, "It is not meet to take the
children's -bread and cast it to dogs." (Matt.
xv. 26.) The passage, therefore, as it really
stands, is of no use whatever in proving the charge
revived against the Jews. The deliberate misre-
presentation, of which the monk is guilty in insert-
ing three words not in the original, shows that his
ideas respecting truth were not very refined.

The next part of the monk's accusation asserts
that the Jews use Christian blood at the circumci-
sion of every male child, — on the 9th of the month of
Av, — at Easter, — at the death of every Jew, and at
the feast of Purim. This is entirely a question of
fact. The decision of such questions does not,
however, rest simply on the testimony of witnesses.

40

Some narratives are, at first sight, so improbable
and absurd as to leave no doubt of their falsehood.
Such is the case with the statement before us.
The story, of using Christian blood once a-year,
just left the possibility of obtaining secretly a
supply of blood sufficient for the demand. But
when we are told, that besides Easter, it is used
on the great fast-day in Av, and Purim, — and not
only on these three annual occasions, but at the
circumcision and death of every Jew, that is, every
day in the year, in every country where Jews are
found, and yet that it is never discovered, — that
Christians are killed in sufficient numbers to
supply this daily demand, and yet that not one
case is detected, — that the children are not even
missed : when such a tale as this is told, a cross-
examination of the man who tells it seems unne-
cessary, the monstrosity of the accusation convicts
the accuser of falsehood. It is clearly and plainly
impossible that such a constant supply of Christian
blood could be obtained without detection. Let
the reader just think of the number of Jewish
children circumcised every day in London, or
Amsterdam, or Warsaw, and the number of Jews
who die in those cities, — that in every such case,
as this monk says, blood is used, — that at every
such circumcision at least ten Jews must be pre-
sent,— and yet that none of the hundreds and
thousands present on such occasions have come
forward to disclose the mystery, — that not one of

41

the thousands of converts now scattered over
Europe was lucky enough to have had the secret
revealed to him. Who can believe it?

Besides, if this account were true, the use of
Christian blood becomes one of the most important
features of Judaism, a rite that occurs every day,
how is it then that not the slightest hint occurs
respecting it in any of their books ? Since the
publication of this account, I have again examined
their most famous compendiums of rabbinic law
upon the ceremonies prescribed at circumcision,
Easter, Purim, the washing and burial of the
dead, but cannot find the slightest trace of any
such custom. I have looked into the works of
Buxtorf and Bodenschatz, \vho have treated all the
Jewish ceremonies with extreme accuracy, and a
profundity of Jewish learning rarely attained even
by rabbies, but they knew nothing of the admix-
ture of blood. Is it possible that they could be
ignorant of such an every-day custom ? I must
repeat, that if any such rite or ceremony prevailed,
it would be mentioned in all its detail in the
books of Jewish law. The total omission of it
satisfies me that the charge is a pure invention
of malignity.

But this monk says, that it is not generally
known. It is communicated orally, and that to a
few only. " It is," he says, " in the first place
necessary to understand that this mystery of the
blood is not known by all the Jews, but only by
the rabbies, the hahams (doctors), the Scribes

42

and Pharisees, who are called by the Jews ' Has-
seidem,' and who preserve it with the strictest
secrecy." But, if this be true, how did it happen
that his father revealed it to him when he was
only thirteen years old ? " Jesus," he says, " is
my witness, that when I arrived at the age of
3,* an age at which the Jews put on the head
a horn called the ' tefilis/ [Tphillin] which is a
sign of strength, my father said to me, ' I put on
thy head the tefilis,' and he then revealed to me
the mystery of blood, cursing me by all the
elements of heaven and earth if I should reveal
it even to my brothers." Now, how do these two
statements agree ? The one that the mystery is
revealed only to the rabbies ? The other, that his
father intrusted this dread and fatal secret, in-
volving the ruin of his nation and his own, to a
beardless boy of thirteen? The story is utterly
incredible. The reader must remember, that at
every circumcision ten persons must be present,
and that if blood be put into the wine they must
see it. He must also think of all the circumcisions
that take place all over Europe, and, therefore,
the many tens who must see the blood dropped
into the wine . Is it possible to suppose that they
can all be ignorant of the fact? Moreover, at many
circumcisions, even in a town where there is a
rabbi, he is not present. And at the washing of
the dead a rabbi is rarely seen, it being often

* Thus it stands in the "Times," but it ought to be " 13,"
as appears from the following words.

43

committed to very low and illiterate people, fre-
quently to women, to whom our author says, the
secret is never to be communicated, who mixes
the blood in that case ?

Besides its inconsistency it has all the vague
generality of a lie. Why does this monk rest
satisfied with the general assertion, that on certain
occasions the Jews use blood ? Why did he not
state the numerous cases that must have come
under his own notice, and in which he, as a rabbi
and as one intrusted from an early age with their
mysteries, must himself have been a participator?
At the beginning of the statement he claims our
faith on this very ground. He says, " I, however,
who, by the grace of God, have received holy
baptism, and adopted the angelic form of a mo-
nastic life, despising the haughty and unclean Jews
— 1, who have been one of their rabbies, and
know their mysteries, WHICH I HAVE PRESERVED

TO THE VERY MOMENT OF RECEIVING HOLY BAP-
TISM, but which now I despise, — I, for the benefit
of Christianity, now publish these mysteries, and
that with irrefragable proofs."

Here then he declares, that he, as a rabbi, lived
according to these secret laws up to the very
moment of baptism.* Would it not then have
been much more for the benefit of Christianity,
if he had made known the last child whom he had

* Had he no period of inquiry or instruction previous to the
administration of that holy rite? Was his conversion instan-
taneous ?

44

helped to murder, the place where his body and
bones were concealed, the number and names of
his accomplices, and called upon the friends and
parents of the missing child to confirm his state-
ment ? Such a course would necessarily be adopted
by a penitent whose hands were reeking with
blood, who wished to quiet his conscience and
make restitution for the evil he had committed.
Such a course would really have benefited Chris-
tianity, and would have furnished infinitely more
important proof than garbled and altered passages
from R. Solomon's Commentary. That this course
was not adopted proves that its adoption was
impossible. That the Government of the country,
where this statement was first published, did not
compel him to adopt this course, and made no
inquiries after the murdered children, proves that
they did not look upon his statement as worthy
of credit. This Ex-Rabbi's protestation, therefore,
is entirely neutralized by his wilful misrepresen-
tations of the author whom he cites — by the utter
impossibility of his alleged facts — and the vague-
ness of his accusation respecting a crime of the
deepest die, and in the commission of which he
must from his office have frequently assisted. It is
moreover to be noted that of this witness, on whose
testimony we are called upon to find the whole
Jewish nation guilty of daily murder and Thyes-
tean festivities, we are not told even the name,
much less the name of the place where he offi-
ciated, and the manner in which he conducted

45

himself from the age of thirteen to thirty-eight,
when he became a monk. Such evidence would
be rejected with scorn in any criminal court in
the civilized world.

But I am not compelled to be satisfied with
showing the want of all evidence to establish

O

the charge : it is possible to bring competent
witnesses to prove the contrary. It is well known
that Mr. Pieritz, educated for the Rabbinic office
in Poland, and once a rabbi at Yarmouth, but
now a Christian missionary, a man of character
and of learning, went both to Damascus and
Alexandria to bear his testimony to the utter
falsehood of the charge. Some few of the numerous
converts to Christianity now residing in England,
whose names I have been able to collect, testify
as follows : —

" We the undersigned, by nation Jews, and
" ' having lived to the years of maturity in the
" faith and practice of modern Judaism, but now
'*' by the grace of God members of the Church
" of Christ, do solemnly protest that we have
" never directly nor indirectly heard of, much
" less known amongst the Jews, of the practice
" of killing Christians or using Christian blood,
" and that we believe this charge, so often brought
" against them formerly, and now lately revived,
" to be a foul and Satanic falsehood."

" M. S. ALEXANDER, Clk, Professor of Hebrew and
Rabbinical Literature in King's College, London ;
formerly officiating Rabbi in the Jewish congregations
at Norwich and Plymouth.

46

" M. TARTAKOVER, native of Galicia ; formerly

student of the Talmud and Chasid.

" H. POPER, native of Hesse ; formerly Jewish School-
master.
" A. LEVI, native of Warsaw in Poland ; formerly student

in the School for Rabbies at Warsaw.
"MOSES MARGOLIOUTH, native of Suwalki, in

Poland ; educated as Talmudic student for the office

of Rabbi.
" P. H. STERNSHOSS, native of Korolavka, Galicia ;

formerly student of Talmud and Chasid.
« ALFRED M. MEYERS, native of Breslau.
" AARON SAUL, sen., 90 years of age, baptized 1812,

of Amsterdam.

" S. HOGA, son of the Rabbi of Casimir.
"B. DAVIDSON, native of Gnesen, near Posen, in

Prussia.
" RIDLEY H. HERSCHEL, native of Strzellno, in the

Duchy of Posen, studied the Talmud at Posen and

Breslau.

« ISRAEL J. F. HERSCHEL, of Queen's College, Cam-
bridge, formerly of the Duchy of Posen.
"AARON SAUL, baptized 1812, a native of Dover,

Kent.
"J. A. PIERITZ, native of Klecko, in the Duchy of

Posen.

" P. RAPHAEL, native of Prussia.
« S. J. W. EDELSTEIN, native of Brody, in Galicia,

Poland ; educated under the Jewish Rabbi.
" G. C. ISAACS, native of Exeter.
"JOHN DAVIES, native of Bridgewater.
" A. STRAUSS, aus Rogasen, Posen.
" J. PARISER, native of Pilz, Do.
" M. FRIEDLANDER, native of Blascy, Do.
"DAVID DANIEL, from Poland, educated at Prusieng.
" H. A. STERN, born in Reichenbach, educated in

Frankfort-on-Maine.

47

« MARTIN L. HIRSCHFELD, from Baldenburg,

educated in Berlin.

« SAMUEL JACOB BEHRENS, Lubeck.
"ABRAHAM TEUMMIM, native of Dicla, Galicia;

formerly Rabbi in Sorredna, in Hungary.
" ISAAC FLIES, aus Schoenefliess in Preussen.
"WOOLF SAMUEL and son, native of Poland, in

Gnesen.
"ALEXANDER ISAAC BEHRENS, aus Hagenau in

Mecklenburg.

"IMANUEL PEISER, aus Lissa in Herzogth. Posen.
" G. OELBERG, aus Tiefenthal, Grossherzogthum

Hessen.

«B. WERTHEIM, Hesse.
"J. A. KARGER, geb. in Tirschtiegel, Herzogthum

Posen.

"ERASMUS SCOTT CALMAN, a native of Lithu-
ania, resided in Courland, well acquainted with the

doctrine of the Chasidim.
« JACOB WOLLENBERG, geboren in Kutno, in

Russisch-Polen.

Here are persons, neither afraid nor ashamed to
give their names and the place of their birth, some
of whom command respect by the offices which
they now fill, many of whom have been rabbies,
readers in synagogues, Jewish schoolmasters, can-
didates for the rabbinate, — all of whom are ready,
if it were necessary, to give evidence on oath, —
men born in Judaism, and educated in various
parts of the world, who all declare their ignorance
of the crime here imputed to the Jewish people, —
witnesses who gain nothing by giving this testi-
mony, and would lose nothing by testifying
the contrary, if their conscience allowed them.

48

Amongst them are those who have conducted
all the religious ceremonies to which the monk
refers, who have ministered at circumcision —
watched over the preparation of the Passover-
cakes, — and performed the last sad offices for the
dead. Some of them once members of that most
fanatical of Jewish sects, the Chasidim, to some of
whom, if any use of Christian blood existed, it
must have become known, but who have thank-
fully and zealously embraced the opportunity now
afforded them of protesting against the falsehood
of the accusation. They all answer as, with the
one exception already stated, all converts have
done for the nineteen years that I have had an
opportunity of being intimately acquainted with
the Jewish people. They have earnestly and
solemnly denied the charge.

Such testimony far outweighs the evidence pro-
duced on the other side. But it is not enough to
show that this crime is unknown, it is necessary to
state that the use of Christian blood in Passover-
cakes or in wine is impossible, as being contrary to
the fundamental principles of modern Judaism and
the Mosaic law. It is well known that Moses
forbade the use of the blood of animals, and that
the Jews are so scrupulous on this point that they
will not eat any meat that is not killed in a
particular manner, and even then take the utmost
pains in extracting every remaining particle of
blood before preparing it for food. If, then, they
abhor even the blood of animals, and rather

49

abstain from meat altogether, as many Jews in
England do, who live in towns where there are
no Jewish slaughterers, who will believe that they
can make use of Christian blood ?

" How should they eat children, to whom it is not
lawful to eat even the blood of the brute creation?"
said a Christian martyr,* when suffering the
torture, to make her confess that Christians were
guilty of a similar crime, and then Christians
thought the argument valid. f Why should it not
be equally valid in the mouth of a Jew, whose
religion is equally repugnant to any and every use
of blood ?

But this argument is rendered doubly strong
in the mouth of a Jew, when we remember that
human blood is expressly forbidden by the rabbies.
Had the heathen said to the Christian martyrs,
"You tell us that the blood of animals is for-
bidden, but from that it does not follow that
human blood is unlawful — show us a passage
in your sacred writings expressly prohibiting the

* Euseb. Eccles. Hist., lib. v, c. 1.

f This argument was constantly used by the Apologists.
Thus Tertullian says : — " Erubescat, o Pagani, error vester
Christianis, qui ne animalium quidem sanguinem in epulis
esculentis habemus, qui propterea quoque suffocatis, et mor-
ticinis abstinemus, ne quo modo sanguine contaminemur vel
intra viscera sepulto."

In like manner Minucius Felix —

" Tantum ab humano sanguine cavemus, ut nee edulium
pecorum in cibis sanguinem novonmus."

Consult Kortholt. Paganus Obtrcctator Kilon. 1698. p. 597.

E

50

blood of men, and we will believe you," the
primitive Christians could not easily have pro-
duced such a passage. They might have argued
by implication, but to have cited a passage
exactly answering this condition would have
been impossible. If the Jew be asked to do so, he
can refer at once to the Rabbinic determination
cited by Selden, when treating of the use of
blood —

vbs? r^ni ttrna DS o^nsiD •nmtt-iiDN mwn m

-in * 22133 i^si isVn o'ot&n DT bnw mria
•nnts baiN *p insi mn ns -ma m rrbr

" Human blood, if it be separated from the body,
is unlawful by the words of the Scribes, and the
transgression is to be punished with the flogging of
rebellion. It is, however, lawful to swallow the blood
from the teeth. But if, in eating bread, blood be
seen upon it, that blood must first be scraped off, and
then the bread may be eaten, for such blood has
been separated from the body." * What more,
or more express, can be required ? The use of
human blood is named, — it is forbidden — it is to
be punished with the severest punishment, except-
ing that of death, known to the Rabbinic law.
How, then, can any one believe that the whole
Jewish nation should live in constant disobedience
to their law ? A Jew is not allowed to eat
bread stained with his own blood ; how, then, can

* Maimon. Hilchoth Maachaloth Asuroth, c. vi. 1. compare
Selden de Jure Nat. et Gent., lib. vii. c. 1.

51

Satan himself dare to accuse them of mixing
Christian blood in their bread and wine ? And
yet we can give another and a stronger argument
still. Every reader of the Bible knows that,
acccording to the Mosaic law, the touch of a
dead man, even a Jew, and a fortiori a Gentile,
renders a Jew ceremonially unclean. The rabbies
go further, and say, that if a living Gentile touches
wine, it is unlawful, not only to drink it, but even to
make a profit of it.

oa^ DHDD ian •nan 12 saatD bs-i^ ptp mab wn

rp'ona IIDH Ninu?

" Hence thou hast learned, that concerning
wine belonging to an Israelite which a Gentile
has touched, the law is the same as in the case of
common Gentile wine, which is unlawful to make a
profit of." * And very similar is the law respecting
Gentile bread. A Jew who eats it, unless he has
been destitute of food for three days, is also sen-
tenced to the flogging of rebellion. f

If, then, human blood is expressly forbidden,
if the touch of a dead man, or even a living
Gentile, is so defiling as to make bread and wine
unlawful to a Jew, it is utterly impossible that he
could take within his lips anything contaminated
by the touch of Gentile blood.

But prejudice will still say, How then do you
account for the origin of the charge ? How could
it become so general, if it had not some founda-

* Ibid. xi. 3, 4.

f Consult " Old Paths," p. 201.
E2

52

tion ? I ask, in reply, How do you account for
the fact that the heathen brought the very same
charge against the primitive Christians ? They
also were accused of killing infants and drinking
their blood,* and tortured to make them confess
it. How was it that that charge became so general
and so generally believed as to cause the perse-
cution of the whole Christian Church ? Was there
any foundation for it then ? Yes, it had a foun-
dation, the very same foundation that it has now,
laid deep and low in the bottomless pit by him
who was a liar and a murderer from the begin-
ning. It had and has its foundation in ignorance,
prejudice, superstition, and religious hatred. The
heathen nations, especially of Canaan and Phoe-
nicia, really offered human sacrifice and used
human blood. t Nothing, therefore, more easy or
more natural, for the profane and unclean imagi-
nation of the heathen, than to suppose that, at
the secret assemblies of Christians, from which
they were excluded, such were the sacred mys-
teries of Christianity. Subsequently religious
prejudice transferred the very same charge to

* " Dicimur sceleratissimi de sacramento infanticidii." — Ter-
tullian, Apolog. c. vii.

" Infans, farre contectus, ut decipiat incautos, apponitur
eis, qui sacris imbuatur. Is infans, a tirunculo, farris superficie,
quasi ad innoxios ictus provocato, coecis occultisque vulneribus
occiditur : hujus (proh nefas) sitientes sanguinem lambunt, &c.'*
— Miijueius Felix in Octavio. For a full detail of the accusa-
tions, see Kortholt. loc. citat.

•j- See Geusius, Victimae Humanas, passim.

53

the Christian heretics. They also were accused
of puncturing children to death, in order to get
the blood for the celebration of the Passover.*
When, therefore, darkness, superstition, and fana-
ticism, attained to supremacy in Christendom, and
the Crusades stirred up the fury of the multitudes
against the Jews, — for at that time this charge first
became common, — religious hatred, animated by
thirst for Jewish gold, found a pretext for perse-
cution ready made to their hands. They revived
the charge first brought against the Christian
Church, and afterwards against heretics. It is
also very possible, that at that time, when the
Jews were murdered by thousands, burned over
slow fires, and subject to every refinement of tor-
ture, that a spirit of retaliation incited them to
revenge whenever it was possible. But however
that be, the charge itself is utterly devoid of
foundation.

It was never heard of in the first ages of Chris-
tianity— is entirely unknown in some countries
where multitudes of Jews have lived for centuries
— is comparatively modern in its origin — is one of
many accusations now universally acknowledged
as false — is itself generally joined with lying
miracles — the best authenticated case was at the

* " Sacramenta perhibentur funesta habere. Nam de infantis
anniculi sanguine, quum de toto ejus corpore minutis punctionum
vulneribus extorquent, quasi eucharistiam suam conficere perhi-
bentur, miscentes eumfarince panemque inde fadentes" — Augus-
tin. in Kortholt. 1. c.

54

time denounced as a lie — the reasons assigned
for the commission of the crime are palpable false-
hoods— not one eye-witness of any such fact can
be produced — the only testimony is that procured
by the torture — the two converts who make a vague
and general charge are convicted liars — every
convert of respectability protests that he is entirely
ignorant of it — the Jewish law forbids the murder
of Gentiles — prohibits the use of all blood gene-
rally, and of human blood in particular, — and
pronounces wine even touched by a living Gentile
to be unfit for use. Several of these reasons,
taken singly, would be sufficient to disprove the
charge : taken together they appear to me to
amount to a demonstration of its falsehood.

I have suppressed nothing that is unfavourable
— have considered it my duty to adduce, in the
citation from Raymund Martin, one of the most
objectionable passages that can be found in all the
rabbinic writings, but that I consider the very
strongest point of the defence. For there, where
intolerance is the most appalling, is found the
prohibition, which in itself disproves the charge.
Having, in controversial works, freely exposed
the errors of the rabbinic system, it appeared to
be a bounden duty to express my conviction of the
baseless falsehood of the calumny now revived
against the Jewish people. But it was not merely
a cold sense of duty. Nineteen years of intimate
acquaintance with Israelites, and study of their
literature, have produced in me a profound

55

respect for their genius, their kindness of
heart, and their preference for learning and
religion before wealth and luxury. Never was
a people more misunderstood and misrepresented
than the Jews. I confess, that from the Bible
I had learned to regard them with awe. A nearer
approach has taught me to look upon them with
respect and affection. The promises of God,
respecting the glorious destinies which yet await
them, present them to our view as the hope of the
world. The day is fast approaching when they
shall be recognized as God's peculiar people : when
" Their seed shall be known among the Gentiles,
and their offspring among the people ; and all that
see them shall acknowledge them that they are the
seed which the Lord hath blessed." (Isa. Ixi. 9.)
In the contemplation of that day I desire to do
them good, and rejoice to think that Her Majesty
the Queen has set an example, that will, I hope, be
followed by all the Sovereigns of Christendom, of
graciously stretching forth Her arm for their pro-
tection. Her Majesty will find that Her Royal
favour has been extended to a loyal and grateful
people, yea, to a nation whose destinies are ever
watched over by the Almighty Himself, and will,
I doubt not, experience that Jewish prayers, called
forth by Her Majesty's goodness, are able to draw
down a rich and abundant blessing.

APPENDIX.

Since the preceding sheets were sent to press,
the following signatures have been received, from
Liverpool and Cheltenham, from believing Israelites
anxious to protest against the falsehood of the charge
now revived against their nation : —

ISAAC DAVIS JAMES ROSENBLOOM, native of

Poland, Student of the Talmud.
ALFRED ROBINSON, native of Mecklenburg

Schwerin.

HENRY JEUTZKY, native of Poland.
T. A. LYONS, native of Herris Paul, from Gnesen,

Prussia.
DAVID SAMUEL MARGOSCHIS, native of Zol-

kow, in Galicia, Student of Talmud.
REV. H. S. JOSEPH, late Rabbi and Reader in the

Jewish Synagogue, Bedford ; now Clergyman of the

Church of England.
SAMUEL HERBERT.
ABRAHAM NATHAN.
HENRY LEVI.
SIMON WILSON.
MORITZ LITTAUER.
SIMON FRANKEL.

J. G. WOLFSBERG, native of Cracow, Poland.
JOSEPH SAMUEL FRIEDLANDER.
PHILIP HYNAMS.
JULIUS LAZARUS.
GEORGE LAZARUS.
HENRY MYERS.

58

LEVI GOLDSTONE.
J. BERNSTEIN.
A. DUENDORFF.
C. A. OLLENDORFF.

Also the following letter from a gentleman well
known and highly respected by many in this
metropolis.

Islington Green, June 30, 1840.
DEAR AND REV. SIR,

As a Hebrew of the Hebrews, and brought up in the know-
ledge of all Jewish mysteries, ancient and modern, I am willing
at any time to give my oath for confirmation, and as an end of
all strife, that neither ancient nor modern Jews make use of the
blood of either Christians, or barbarians, Scythians, bond or
free, male or female, on the Passover, either directly or indi-
rectly, neither in their victuals nor ceremonially.

I am, dear Sir, yours, &c.

G. ABRAHAMS,

Minister of the Gospel of Jesus Christ the
Son of God, at Regent-street Chapol,
City-road, London.

To Dr. Alex. M'CauL

BOOKS PUBLISHED OR SOLD BY B. WERTHEIM,
14, PATERNOSTER Row.

BY THE REV. A. M'CAUL, D. D.

OF TRINITY COLLEGE, DUBLIN.

PLAIN SERMONS on SUBJECTS PRACTICAL
and PROPHETIC. Price 65. 6d. cloth boards.

A COMMENTARY upon the PROPHECIES of

ZECHARIAH.

By the RABBI DAVID KIMCHI:

Translated from the Hebrew, with Notes and Observations on

the Passages relating to the Messiah.

In 8vo., 7*.

SKETCHES of JUDAISM and the JEWS,

Cloth lettered, 3s. 6d.

" A work of singular ability, which, together with the ' Old
Paths,' by the same Author, must be read by every one who
wishes to attain any knowledge of the existing state of the Jews."
— Quarterly Review.

The CONVERSION and RESTORATION

of the JEWS.

Two Sermons preached before the University of Dublin.
In 8vo., Second Edition, 2s.

The OLD PATHS,

In cloth 8vo., 5s. 6d.

The DIVINE COMMISSION of the CHRISTIAN

MINISTRY, and the PRINCIPLE of CHURCH

ESTABLISHMENTS.

Three Sermons, in 12mo., Is.

The ETERNAL SONSHIP of the MESSIAH.

A Sermon preached in the Cathedral Church of St. Paul, on

the Feast of the Annunciation ; and in the Chapel

of Trinity College, Dublin, on Sunday Morning,

April 29, 1838.
With Notes and an Appendix. 8vo., 2s.

ISRAEL AVENGED. By DON ISAAC OROBIO :

TRANSLATED and ANSWERED by the Rev. ALEXANDER
M'CAUL, D.D., of Trinity College, Dublin. Parts I., II., and
III. Price 1*. 6d. each.

Macintosh, Printer, 20, Great New-street; London.

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