Turning then to the calculation of the former cases of the villainous fanaticism of the Jews and to the investigation of the most important of them, or at least those closest to us and therefore more reliable, taken from genuine office work and from various books written on this subject, we must first mention everything that already in the first centuries of Christianity, Jews carried the image of Haman on the cross in the streets as a mockery of Christians and repeatedly killed, out of spite, where they could, Christians (Church. East. Shrekka, vol. VII), and that in the Polish and Lithuanian laws of 1529 we find a special law for such a case: “When accusing a Jew of killing a Christian baby, three Christian witnesses must be presented; and whoever does not prove the accusations, he himself is subject to execution. (Chatsky, On Lithuanian and Polish laws, vol. I, on the privileges of the Jews). Then:
In the 4th century
1) Under Caesar Constantine, the Jews were expelled from some provinces for having crucified a Christian child on a cross on Good Friday.
In the 5th century
2) In the code of Emperor Theodosius, Jews are forbidden to celebrate their memories by desecration of the likeness of the cross, which they solemnly burned; Theodosius also forbade the construction of synagogues in secluded places, in order to prevent various, repeatedly occurring, rampages; but the Jews, despite this, secretly crucified Christian babies, and several of them were executed for this, which happened in 419, in Syria, between Antioch and Chalcedon, in Pimestar (Eisenmenger. T. II. p. 220).
In the 7th century
3) In the reign of Phocas, the Jews were expelled from Antioch for having killed, according to fanaticism, the reproachful death of Bishop Anastasius and killed many Christians.
In the 11th century
4) In 1067 in Prague (in Bohemia) six Jews; sewn up in sacks and drowned in the river for having released blood from a three-year-old baby and sent it to other Jews, in Trevisa (Mostsky, ch. 25).
5) The relics of the Monk Eustratius, whose memory is celebrated on March 28, still rest in the Kyiv caves. In the Patericon there is his life and it is said that the saint was a resident of Kiev, taken prisoner by the Polovtsy, during the invasion of Khan Bonyak in 1096, sold to a Jew in Korsun, who subjected him to various torments and, finally, crucified him on the cross for the Easter holiday, and then thrown into the sea. Here Russian Christians found his body and brought it to Kyiv (printed Pat. l. 169).
6) Between Koblenz and Bingen, on the Rhine, there is still a chapel with the relics of a child tortured to death by Jews in the 11th century; local Catholics venerate him as a saint.
In the twelfth century
7) In 1172, at Blois, France, the Jews crucified a child, put the corpse in a sack, and threw it into the river Loire (Centur, Magdeb. XII, Cap. XIV).
8) The same thing happened there in 1177, on the very day of Easter, and several Jews were burned at the stake for this. (Ibid. and Schleshek, ch. 9.)
9) In 1179, Jews were executed in Germany for having crucified a child on the cross (Dubravius, book 18).
10) In 1146 in Norwich (England), Jews were executed for crucifixion of the infant William on Good Friday. This case is described in full detail (ibid.; Vincencius, book 27).
11) In Brae (in France), the Jews bribed permission to execute a Christian, under the pretext that he was a robber and a murderer; they put an iron crown on him, flogged him with rods, and crucified him. (Ibid.)
12) Writers of former times, Gegin and Nauder, testify in general terms that the Parisian Jews in the XII century abducted babies for Easter and betrayed them in cellars to martyrdom.
13) In Gloucester, during the reign of Henry II, the Jews crucified a Christian baby during Easter. (Ibid., Ch. XI, XIV.)
14) In 1179 in Prague (in Bohemia) many Jews were executed for a child tortured and crucified by them. (Hagel, sheet 304.)
15) Near Orleans (in France), in 1175, several rabbis were burned for killing a child, which they later threw into the water. In 1180 r. the Jews were expelled from France for such atrocities. (Tver book 4.)
16) Around the same time, the same thing happened in Augsburg (in Germany), for which all the Jews were expelled from there.
17) In 1183, the Jews, who were sued for a similar atrocity committed on Great Friday, confessed to it, as well as to the fact that they were obliged to do this according to their faith. (Vincentius, book 29, ch. 25.)
In the thirteenth century
18) In 1288, in Becharatz (in Germany), the Jews tortured a child and put it under oppression in order to squeeze the blood out of him. (Shleshek, ch. 9).
19) In 1228, Jews in Augsburg crucified a child. (Ibid.).
20) In 1234 in Norwich, the Jews kidnapped a child, kept him secret for several months, until Easter, but did not have time to commit their atrocity; the child is found, and they are executed.
21) In 1250, in Arragonia, the Jews crucified their seven-year-old child during Easter. (Eisenm. Vol. II. p. 220).
22) In 1255, in Lincoln (England), Jews kidnapped an eight-year-old boy, flogged him with whips, crowned him with a crown of thorns, and crucified him on a cross. Mother found a corpse in a well; the Jews were exposed and confessed; one of them was torn to pieces by horses on the spot, and ninety were taken to London and executed there.
23) In 1257 in London, the Jews sacrificed a Christian baby on the Easter holiday (Eisenm. Vol. II, p. 220).
24) In the village of Torhan (in Germany) in 1261, Jews released blood from all the veins from a seven-year-old girl, and threw the corpse into the river, where it was found by fishermen. The Jews were exposed and partly wheeled, partly hanged. (Shleshek, ch. 9).
25) In 1282, a woman sold a child stolen by her to the Jews, and they tortured him, puncturing him all over his body. When the same woman wanted to give them another child, she was caught, confessed to everything under torture, indicating the place where the first child was thrown: he was found stabbed all over the body; on this occasion there was an uprising in Munich, in which many Jews were killed. (Eisenm. T. II, R. 220).
26) In 1287, in Bern (Switzerland), several Jews were wheeled for killing a baby, and the rest were expelled. (Book of criminal proceedings against Jews).
27) In 1295, Jews were expelled a second time from all over France for similar crimes.
In the XIV century
28) In Weissensee, in Turingia, in 1303, several Jews were burned for killing a noble child found in the water (Eisenm. Vol. II, p. 221).
29) In 1305 in Prague, the Jews killed a Christian child on Easter. (Ibid.).
30) In Guberlin (Germany) in 1331, the Jews crucified a child on the cross, for which they were all locked up in one Jewish house and burned. (Shleshek, ch. 9).
31) In Munich in 1345, a woman sold the child Heinrich to the Jews, who inflicted up to 60 wounds on him and crucified him on a cross. (Eisenm. Vol. II, p. 221).
32) In 1400, in Turingia, Jews bought a child from a Catholic and tortured him. Margraves Friedrich and Wilhelm ordered for this to be wheeled and quartered for the Catholic and the Jews. (Maemos, ch. 33).
In the 15th century
33) In 1401, in Swabia, the people rebelled over the killing by the Jews of two Christian children bought from some woman - they locked all the Jews with her in the synagogue and burned them alive there. (Maemos, l. 33).
34) In 1407 in Krakow, under King Jagiell, the people were indignant at the murder of a child by Jews, killed many Jews, devastated and burned their houses and drove them all out of the city. (Dlugosh, book X; Gembitsky, ch. 7).
35) In 1420, several Jews were executed in Venice for killing a baby on Good Friday. (Book of criminal proceedings against Jews for the murder of Christians).
36) In 1420, in Vienna, under Frederick, 300 Jews were burned for killing three children by them. (Maemos).
37) In 1454, several Jews were executed in Vienna for killing a child, taking out a heart, burning it into powder and drinking it in wine. This case is remarkable for the fact that our schismatics, the type of pliers, did the same, but they did not drink the powder themselves, but drugged others with it in order to attract them to their brotherhood by means of a spell.
38) In 1456, in Ancona, the baptized Rabbi Emanuel announced that a Jewish doctor who was there cut off the head of a Christian boy who served with him and carefully collected the blood.
39) He also showed about another similar case, where the Jews crucified a boy, stabbed him and collected blood in vessels.
40) In 1486 in Regensburg, six corpses of Christian babies were found in a Jewish cellar; during the study, a stone was immediately discovered, smeared with clay, under which traces of blood were found on the stone, because the children on it were killed. (Eisenm. Vol. II, p. 222).
41) In 1475 in Trient, in Tyrol.
42) In 1486 in Vratislavl (Breslavl).
43) In 1494 in Brandenburg, Jews were executed and partly burned for the murder of Christian babies.
The incident in Trient is described in full detail. The three-year-old child Simeon was killed on Thursday on Holy Week, and the inhabitants worshiped him as a martyr. The Jew Toviy brought it to school; then they clamped his mouth shut, held his hands and legs, cut out a piece from his right cheek, pricked him with large needles all over his body, and, having collected his blood, they immediately put it in unleavened bread. The Jews cursed the child, calling him Jesus Christ, and threw the corpse into the water. The parents found the corpse and reported it to the authorities (John of Salis and citizen Brixen), who forced the Jews to torture consciousness in all the details of this villainy. They went to the grave of the baby to worship, and the martyr soon acquired the name of the righteous. Subsequently, Pope Sixtus IV opposed this and forbade even the persecution of the Jews of Triente, because, probably, the Jews managed to persuade people close to the pope in favor of their own; This incident was depicted in Frankfurt in a picture that existed as early as 1700, with a detailed inscription, as the eyewitness Eisenmenger relates.
44) In 1492, the Jews, on similar charges, were expelled from Spain.
In the 16th century
45) In 1502, in Prague, a Jew was burned at the stake for killing a baby and bleeding from it. (Hagel, l. 122).
46) In 1509, in Bossingen (in Hungary), the Jews tortured a child that they had stolen from a chariot driver, and, having stabbed him all over the body, let out blood, and threw the corpse outside the city. The perpetrators confessed under torture and were executed. (Eisenm. Vol. II, p. 222).
47) In 1510, the Jews were expelled from England, on the same charge.
48) Around the same time in Danzig, a Jew stole the son of a tradesman.
49) In Glozava, under King Augustus, the six-year-old boy Donemat and the seven-year-old girl Dorotta were tortured by the Jews.
50) In Rava, two Jews stole a child from a shoemaker and took his life, for which they were executed.
51) In 1540, in the Principality of Neuburg, the Jews brutally tortured a Christian baby, who lived for another three days. The case was revealed by the fact that a Jewish boy, playing with others in the street, said: "For three days this puppy howled and died with difficulty." It was heard by strangers; and therefore, when the mutilated corpse was found in the forest by a shepherd's dog. And the people fled, they already knew who to take on. The blood of this martyr was found, by the way, in another city, in Posingen. (Eisenm. Vol. II, p. 223).
52 and 53) In 1566, in Narva and Belsk, the Jews were suspected of the same crime and managed to issue a special order on this from the Polish king Sigismund, who refuted this suspicion as absurd, and the king henceforth leaves such cases to his own court.
54) In 1569 in Lenchitsy (in Poland), in the Volovsky monastery, the Jews tortured two babies.
55) In 1570, the Jews were expelled from the Margraviate of Brandenburg for swearing at the Holy Mysteries.
56.) In 1571, the Jews in Germany skinned a Christian named Bragadin and martyred him. (Eisenm. Vol. II, p. 219).
57) In 1574 in Lithuania, in the town of Pone, the Jews tortured one baby;
58) In 1589 in Vilna, on the outskirts - five;
59) In 1589, in Tarnow, in Globitsy, one, for which the guilty were executed by death.
60, 61 and 62) In 1590, in Olszowska Wola (in Poland), near Shidlovets, in Kurozvaki and Peterkovo, the Jews tortured three children.
63) In 1593, in the same place, a woman sold three children stolen by her to the Jews.
64) In Krasnostavtsy, a student, or pupil of a school, was tortured in this way.
65). In 1597, in Shidlovets, the Jews sprinkled the school with the blood of a child they had tortured, which is recorded in the court books. This is in accordance with the Jewish rite to anoint the doors in their houses with the blood of the Paschal lamb, as well as with the above testimonies about this subject of a Jewish non-commissioned officer Savitsky and Pikulsky's testimony that Jews anoint the doors in the house of a Christian with this blood. It is also true that they not only eat the unleavened bread themselves and the sweet cakes made for the holiday of Purim, but also willingly treat the name of Christians.
66, 67 and 68) In 1598, in Lublin, in Kola and Kutna (in Poland), three babies were tortured to death by the Jews, about which there is a printed record keeping; the decree of the Lublin Tribunal is especially remarkable. The baby Albert was found in the forest near the village of Voznik, punctured and cut up. The Jews were exposed, but stubbornly shut themselves up; under torture, all five people, interrogated separately, showed the same thing, confessing to everything, and publicly repeated their testimony in court, and in the presence of Jews specially called for this. It was also for Easter. The Jew Yakhim testified that he did not participate in the murder, but accidentally saw the blood of a baby in a pot, and even tasted it, dipping his finger, believing that it was honey. Marco, a rich tenant with whom Yachim lived, and Mark's wife did not tell him to tell anyone about what he saw, but they did not reveal to him the secrets of why this blood was needed; Yakhim, however, had long heard from other Jews that they definitely needed blood.
Aaron confessed that he, along with Isaac, stole the baby when they were transporting malt, and handed it over to Zelman, who slaughtered him, collected blood and hired Nastasya, a worker, to carry the corpse into the forest. Aaron subsequently repeated his testimony several times, no longer recanting his words, but did not repent, but showed inveterate savagery, even when he found out about the death sentence.
Isaac also confessed, showed all the petty circumstances, according to Aaron, and added a disgusting, detailed picture of the torture and death of the martyr. According to him, the blood was distributed and used in unleavened bread.
Moshko, from Medzerzhitsa, showed exactly the same thing and explained the reason why the Jews do not bury tortured babies, saying that this is contrary to their faith; it should be thrown away, not buried. This rule is in full agreement with what was said about this subject above, about the testimony of the baptized Rabbi Serafinowicz.
Nastasya, a Christian worker, confessed to everything without torture; she added that the Jewess, her mistress, told her, taking out the corpse with her, that if they were to bury it, then all the Jews would die. The culprits were executed.
In the 17th century
69) In 1601, in Chagrakh (in Poland), Jews killed a girl.
70) In 1606 in Lublin a boy.
71) In 1607 in Zvolyn (in Poland) a boy who was found in the water disfigured with cut off limbs.
72) In 1610, in Staszew (in Poland), the Jew Shmul stole a baby, sold him to Shchidlovets, where the Jews were captured at the very time when they were torturing their victim. The Jews are quartered, and the body of the baby is placed in a chapel, with the inscription: Filius Joharinis Koval et Susannae Nierychotovskiae, civium Staszowiensium, cujus vox sanguinis vindectum clamat ut Judei nominis Christiani hostes pellantur Stasovie; - That is: the son of Ivan Koval and Susanna Nerikhotovskaya, citizens of Stashevsky, whose voice of bloody revenge calls for the expulsion of Jews from Stashevsky, enemies of the Christian name.
73) In 1616, on April 24, in Vilna, the Jew Brodavka killed the baby Jan, the son of the peasant landowner Olesnitsky.
74) In 1617, in Seltsy, near Lukovo, a baby tortured by Jews was found and placed in a college in Lublin.
75) In 1626 c. Sokhachev several Christian children were stolen and killed by the Jews.
76) In 1628, in Sendomir, the Jews tortured two children of a pharmacist.
77) In 1636, a decree of the Lublin tribunal followed in a similar case: the Jews, under some pretext, invited a Carmelite laik (novice) and, rushing at him suddenly, released a lot of blood from him and, threatening with death, obliged them with a terrible oath not to reveal what had happened. But as a result of this violence, the novice became desperately ill, confessed everything to the rector, and soon died himself, however, taking an oath in the justice of his testimony. On this basis, the Jews were executed.
78) In the Kalisz province, in the town of Lenchice, in the Bernardine church, there is still the corpse of a baby tortured by Jews. The descendants of the perpetrators for a long time were obliged to carry around the city, annually on the day of the crime, a picture depicting the Jews who participated in this, who were executed. Subsequently, this custom was brought out, and a fine was imposed on the Jews instead, in favor of the monastery.
79) In 1639 the child was tortured to death by the Jews in Komoshitsy.
80) In 1639, a similar incident happened in Lenchitsy, of which the original documents were still recently preserved, and an extract was made from them: the peasant Mendyk was seduced by the Jews and sold the child of the peasant Mikhalkovich to Rabbi Meyer. Having gathered at night, the Jews tortured the child in exactly the same way as happened in all such cases: they stabbed him all over his body and let blood out of him, and returned the corpse to the same peasant Mendyk. A reproach of conscience forced this man to denounce himself and the Jews; moreover, he testified that he had previously sold them two more guys. Mendyk confirmed the same under oath and on double torture by fire, as well as on the frontal place, before execution. Thus, Mendyk was quartered for consciousness; and the Jews, who stubbornly did not confess to anything, were acquitted by the highest court. This was one of the first and most remarkable lessons for Christians not to confess and not to convict the Jews of such a terrible villainy.
81) In 1648, in Ivanishki, the Jews tortured and stabbed a child, and covered the wounds with wax.
82) In 1650, on March 21, in Kaden, a Jew was wheeled for killing a child, inflicting eight rads on him and cutting off his fingers. (Eisenm. Vol. II, p. 223).
In 1649, the Jews tortured and killed babies:
83) In Khvostov;
84) In Kiy, near Pinchov;
85) In Negoslovitsy, near Vatsanov;
86) In Secimin;
87) In Opatov - and the guilty were executed,
88) In 1655, the same thing happened in Brezhnitsa, near Sendomir, where the tenant Tsiko was accused,
89) In Ostrov, near Lublin,
90) In the Sling.
91) In 1660, in Tunguch (Tunguch, in Germany), the Jews slaughtered a Christian child on Easter, for which up to 45 people were burned. (Eisenm. Vol. II, p. 223).
92) In 1669, near Metz (in France), the Jew Levi stole a child who was found dead in the forest; the culprit was burned. The details of this case are described in. booklet: Abrege du proces fait; aux Juifs de Mets, 1670.
93) On May 12, 1665, the Jews in Vienna martyred a woman who was found cut to pieces in a lake. Since such atrocities were repeated later, the Jews were expelled by the emperor in 1701 from Vienna. (Eisenm.-T. II, p. 220).
In 1689 there were similar incidents and the perpetrators were punished:
94) In Zhulkovo;
95) In Lemberg (Lviv);
96) In Tsekhanov;
97) In Drogobetsk. The judges assembled at this last place in this case were all poisoned.
98). In the Minsk province, near Slutsk, in the Holy Trinity Monastery, the relics of the infant Gabriel, who was tortured to death in 1690 by the Jews, will rest. The inscription tells all the details of this incident; the villainy was committed in Bialystok, the corpse was found in thick bread, with signs common in these cases. The dogs barked open the body of the baby, later recognized as a local saint. Prayer songs are composed in honor of him, known as troparion and kontakion. The Jew, Joke's tenant, was the main killer. Because of the fires, there are no monuments left about the court proceedings in this case.
99) In 1694, a child was killed by the Jews in Vladimir in Volhynia.
100) The same thing happened in 1697 in Novy Mesto, near Rava, and
101) In Vilna, where several Jews were executed for the martyrdom of babies. In 1698:
102) In the province of Brest, in Zabludow;
103) In Kodna, under Zamosc;
104) In Sendomir;
.105) In Rozhany, and
106) In Slonim, the Jews tortured seven children; and in Brody they poisoned Bishop Tseseyka.
107) In Tsekhaniv and Belaya, in 1699, the Jews were executed in the square, in front of the synagogue, because, having drunk a young Christian man, they bled him and killed him.
In the 18th century
108, 109 and 110) In 1705 in Grodno, in Tseymeylev and Rzheshov, the Jews tortured three Christian children for Easter.
111) In 1750, the Jews were expelled from Kamianets-Podilsky due to the same incident.
112) In 1753 in Zhytomyr there was a case that was investigated in all its details and proved by the investigation and the court; the very decision in this case was found in the archives in 1831.
On Good Friday, April 20, 1753, in the village of Markova Volnitsa, the Jews caught in the evening the three-year-old baby Stefan Studzitsky, took him to the tavern, gave him honey to drink and bread soaked in vodka, which caused the child to fall asleep and lie quietly behind the stove. On the night of Bright Sunday, the Jews gathered in a tavern, blindfolded the child, clamped his mouth with pincers, and, holding over the tub, pricked from all sides with sharp nails, shaking and lifting, for a better flow of blood. When the sufferer expired, the corpse was taken to the woods, where it was found the next day. According to obvious evidence, the Jewish women Breyna and Fruzha, without torture, confessed to this murder, and their husbands were caught by them and also confessed without torture. Then the rest were tortured and, having obeyed, they made such a detailed description of this villainous crime that, of course, there could no longer be any doubt. The Jews were executed by a cruel death in Zhytomyr: Rabbi Polodky and five other Jews were burned under the gallows with hands wrapped in resinous hemp, three straps were cut from the back, and then they were quartered, their heads were put on a stake, and the bodies were hung; five others are simply quartered, their heads are impaled, their bodies are hung, one, who received St. baptism, beheaded. At that time, a picture was painted depicting the corpse of the baby Studzitsky in the same form as it was found, punctured all over the body. The true picture is probably intact to this day; it was kept by the archbishop of Lvov.
113 and 114) In 1799, as can be seen from the files of the Department of Foreign Confessions, there were two similar cases: 1) Near Rezhitsa, a dead man was found in the forest with unusual signs and wounds on his body: on the right hand, a wound was cut like a chisel; the other is higher than the left elbow; the third, similar, under the left calf and the fourth on the back. The wounds were clearly inflicted deliberately and in several steps; This man spent the night in a tavern with a Jew, whose worker took him out in this position, into the forest. But the investigation did not reveal anything, because all the Jews taken into custody fled and were not found. 2) In the same year, before the Jewish Passover, in the Senninsk district, near the Jewish tavern, the corpse of a woman was found, stabbed in the face, on her arms and legs, and all over her body; but there was no trace of blood on the dress, from which it is clear that she was undressed, stabbed, deprived of life, and then washed and dressed. Investigation revealed nothing.
In the 19th century
115) In 1805, a case was filed in the Velizh district court about the body of a twelve-year-old boy, Trofim Nikitin, found in the Dvina River; the boy was stabbed to death and stabbed all over his body, for which three Jews were accused, including Chaim Cherny, who was caught a second time in the same case in 1823. Due to lack of evidence, the case is committed to the will of God; but subsequently important omissions of clerks were discovered, for which a fine was imposed on the Zemstvo and district courts, but the case was not retried.
116) In 1811, before Easter, in the Vitebsk province, in the village of the landowner Tomashevskaya, a child from the cradle of a peasant disappeared, and although many circumstances led suspicion to the Jews, nothing was discovered by the investigation.
117) In 1816, in Grodno, on the eve of Easter, a peasant girl Adamovicheva was found as a victim, in whose one arm was cut out of the elbow joint, and her body was punctured in many places. Jews were suspected of this villainy, and the First Investigation reinforced the suspicion; but the Jews sent deputies to St. Petersburg, complaining about such an insulting suspicion for them and attributing it, very cunningly, to the hatred of the Poles for the adherence of the Jews to the government. As a result of this, the Highest Command of February 28 (announced on March 6), 1817, took place, “so that the Jews should not be accused of killing Christian children on the basis of one prejudice, that they need Christian blood, and what if murder had happened somewhere and suspicion fell on the Jews - without prejudice, however, if they did this to obtain Christian blood, then an investigation would be carried out on a legal basis, etc. On this basis, the highest remark was made to the Grodno provincial authorities, and the case was dismissed. But at the insistence of the provincial prosecutor, who found irregularities and incompleteness in the initial investigation, it was resumed 10 years later: the State Council, having taken into consideration ten years ago and the Highest Command of 1817, by which it is forbidden to accept such suspicions of the Jews, decided: to betray the case this is oblivion. The baptized Jew Savitsky appeared on this occasion, volunteering to expose the Jews, if only he would be provided from the danger threatening him in this case; but the Council of State admitted that "this kind of research is forbidden by the aforementioned Highest Command."
118) In 1821, on the banks of the Dvina River, the body of Christina Slepovronskaya was found, and the Jews were suspected of her murder, although nothing was discovered.
119) In 1821, on the eve of Easter, in the Mogilev province, Chausovsky district, in the village of Golenyakh, the dead body of the boy Lazarev was found, which, by outward signs, was judged to be killed by savage Jews. The governor began a strict investigation, but the Jews, having again sent deputies to St. Petersburg, with a letter from the district attorney exposing him of intent to abuse, complained about such an insulting suspicion for them, contrary to the Highest Command of 1817. The case was dismissed, and a reprimand was made to the provincial government for acting contrary to the aforementioned Highest Command, accepting such a suspicion of the Jews.
120) In 1823 pastor Ertel made public a similar case in Bavaria. This is perhaps the last example in Western Europe. Since then, such incidents have been publicized only in Poland, in our western provinces and in the East, in Turkey, Syria, and so on. (Was glauben die Judeh? vom Pfarrer Oertel, Bamberg, 1823).
121) In 1823, a similar incident happened in Velizh, Vitebsk province, one of the most remarkable cases, in terms of the hugeness of production, intricacies, a large number of touchy ones, in terms of other similar atrocities discovered on this occasion, in duration, and finally because it went back to the final decision is up to the State Council. There is such accurate and complete information about this case that it deserves special attention, which is why it will be discussed in more detail below.
In connection with the trial of the Velizh case, several more such atrocities were discovered, but in all these cases, decided at one time, the evidence and evidence were found to be insufficient. This included:
122) Murder in Velizh of two peasant boys, in 1817. The first statement about this was made by the worker Terentyev, who herself brought, for money, the boys to the house of the Jew Tsetlin. The workers Maksimova and Kovaleva, who also participated in this case, confessed and confirmed the testimony of the first in everything; and Kovaleva, being a serf of the wealthy Jews of Berlin, who bought an entire estate in the name of the county treasurer Sushka, was so frightened of her confession that, after crying all night and claiming that she had now disappeared, she strangled herself. According to the testimony of these women, the Jews cut off the nails of the boys, then cut them off, rocked them in a barrel, tied their legs under the knees with a strap, pricked them all over the body, collecting the outflowing blood, and the dead were thrown from the pier into the Dvina River. The testimonies of these three women, in spite of their confusion, bear on themselves, in their disgusting details, the imprint of an irrefutable truth. So, for example, Kovaleva, in tears and in fear, told where and on what occasion she saw, in a special chest at Tsetlina, dry blood cakes from the blood of these boys, and - part of the blood collected in a silver glass, adding that the blood had already spoiled and smelled like dead meat.
123) She, Kovaleva, announced on this occasion that, in all likelihood, the same Jews killed her own brother, Yakov, but that she did not dare to talk about it. According to the certificate, it turned out that the minor, Yakov, died in 1818, as if from a wound inflicted on himself by negligence; This matter, due to prescription, was left without attention.
124) In the same case, it was discovered that the same Velizh Jews in 1817 tortured and killed the noblewoman Dvorzhitskaya, an adult woman, whose remains were found in the forest the following year. And the same two depraved Russian women participated in this villainy and revealed all the petty details of it. They made Dvorzhitskaya drunk, rocked her in a barrel, beat her on the cheeks, cursed at her, put her on two chairs, stabbed her in different places, and collected the blood in a substituted dish; the dead woman was washed, put in a chapel, and taken outside the city, into the forest. From this incident, by the way, it is clear that the Jews, encroaching on such a thing, are not limited to killing only babies or men, but are ready to take advantage of every opportunity to kill a Christian and take his blood for superstitious rites. However, Terentyeva just showed that she did not know where the Jews used Dvorzhitskaya's blood; but she noticed that they, examining this blood, found it black and were dissatisfied with it.
125) In the same case, the following was discovered: the murder by the Jews of two girls, beggars, in 1819 in the Semichevoka tavern near Velizh. And here the outrageous details, in everything consistent with the circumstances and with other information about similar cases, leave no doubt about the truth of the incident. Many Jews, who were slandered in this case, were exposed in completely false testimonies and impudent lies; so, by the way, they assured that they did not know at all and never saw Terentyeva, while it was proved that they knew her very briefly and for many years, because she served as a worker for the Jews in the same place.
126) In the same case, the murder of four more children in the Brusovanovskaya tavern was discovered. This also happened before Easter, in 1821 or 1822, during the time of famine, when children were walking around the world, and the Jews, having called them to the tavern, locked them up separately, and then they killed them one by one, in the presence of many other Jews, in the usual martyrdom. The accomplices of the Jews, Maksimova and Terentiev, named most of the perpetrators by name, describing in detail how the crime was committed, who stood where, what he said and did. One Jew was driven by the evidence to such a point that, getting in the way and lost, sobbing, he said in the presence of the commission: “If someone from my family confesses, or someone else says all this, then I will confess.” Other Jews either remained stubbornly silent, or lost their temper and shouted furiously and threatened the witnesses.
To all this was added a special case about the desecration by the Jews of the Holy Mysteries, received under the cup, and the antimension, stolen on purpose from the church for this.
The search showed the justice of this denunciation, revealing all the details of it; Nevertheless, the Jews did not consider it necessary to confess and really got off with an unfounded, stubborn denial. The Jews, during interrogations in the presence, lost their temper, shouted and cursed to the point that they were taken out, and the commission could not continue the interrogations. This case, however, is mentioned here only in connection with the previous ones.
127) In 1827, before Easter, in the Vilna province in the Telshevsky district, the village of the landowner, Dammi, the seven-year-old child Piotrovich went missing. Shepherd Zhukovsky announced that he himself saw how the Jews caught the child in the field and took him away;
the corpse is found subsequently mutilated in exactly the same way as in all similar cases; the Jews got confused during interrogations, made false testimonies, again they were canceled, and finally they were convicted of this atrocity as much as it is possible to convict people who have nothing to justify their own, except for unfounded denials. Despite the fact that in this case there was even one outside witness, the aforementioned shepherd, the Jews were left only in suspicion. And this, of course, already proves that all the evidence, except for consciousness, was present, because in all other contemporary cases, placed above and below, the Jews were always justified. To this must also be added that two Jews, who began to confess, were found dead: one killed, under the bridge, the other poisoned. Here it will be appropriate to mention that on the occasion of such proceedings, which now could not be found, a Jew who confessed to a crime was found hanged in a Jewish school, behind closed doors; Despite this, the testimony of the Jews that he himself strangled himself was accepted.
128) In 1827, a child disappeared in Warsaw two days before Easter; Obviously, the suspicion fell on the Jews, the traces were opened, and the child, contrary to the assurances and denial of the owner of the house of the Jew, was found in his chest. Despite many circumstances blatantly denouncing those responsible for the fact that they intended to sacrifice the child in the usual way to their frenzied fanaticism, the Jews escaped with the assurance that they did this for a joke. (Chiarini, fl. II).
129) In the book Journey through Turkey by the Englishman Valiya, 1828, it says the following:
“Christians of Constantinople claim that the Jews, abducting children, sacrifice them for Pascha, instead of the Paschal lamb. I witnessed great unrest among the residents. A Greek merchant's child was missing, and it was thought that he had been stolen and sold into slavery. But soon his body was found in the Bosporus; his hands and feet were tied, and the special wounds and marks on his body showed that he had been killed in an unusual way, with some special inexplicable intention. Public accusations fell on the Jews, because it happened before Easter; but nothing was revealed."
130) In 1833, in the Minsk province of Borisov district, the Jew Orko, who lived in the village of Plitchanakh, lured the peasant woman Fekla Selezneva, who had left the landowner, and the 12-year-old girl Efrosinya with her, and, according to the testimony of the first, persuaded her, promising 30 rubles for this, to agree to the murder the latter in order to extract blood from it. The corpse was found, and on it, in addition to signs of strangulation, a wound on the temple, from where, according to Fekla, Orko bled blood into a bottle. He told her that he needed this blood for some pregnant relative, who needs Christian blood during childbirth, to anoint the eyes of the child. manage." In the house of a Jew, and partly even on his wife and daughter, a dress removed from the murdered woman was found; Thekla, after denial and contradiction, told all the details of this murder and how Orko drew blood into a bottle. Subsequently, the Jews were convicted of bribing the defendant Thekla so that she would take everything on herself and not betray the Jews. Orko also persuaded the mother of the murdered woman not to look for her daughter, who lives in a good place; he, by force and fight, did not allow the barn to be searched, where, at the direction of Fekla, the corpse was found. Orka's wife and daughter and he himself were constantly confused in false testimony. As a result of all this, Orko was charged with murder; but, on the basis of the Highest Command of 1817, which prohibited the suspicion of the use of Christian blood by Jews, this issue was eliminated.
131) Volyn province in the Zaslavsky district, the following happened in 1833:
Prokop Kazan, a peasant of Count Grokholsky, appeared on March 20 at the Economic Board and announced by signs that on the way to the village of Volkovtsy three Jews attacked him and cut off his tongue. When the wound healed, he told the following:
“I was overtaken by the Jews when I crossed the forest, at the crossroads between the villages of Gorodishche and Seredintsy. Coming up with me, at first one Jew came up to me and, talking, walked beside me; then another joined us, and finally a third. Suspecting nothing, I nonchalantly answered their questions, when suddenly one of them, lagging behind a little, grabbed me from behind and threw me down; others rushed in and began to crush my chest and choke me by the throat, so hard that I went unconscious and probably stuck out my tongue. Coming to my senses from the pain, I saw myself kneeling with my head bowed; one Jew supported my head, and another put a cup under my mouth, into which blood poured heavily. In this position, constantly pushing me in the sides and back of the head, probably to increase the bleeding, they kept me until the cup was more than half filled with blood. Then, taking a bowl of blood and taking from me 12 silver rubles that I found at the fair, they got into their britzka and left. It happened around noon. From the outflow of blood, I again fainted, and when I came to myself, the sun was already low. The Jews left in a britzka with three bay and one white horses.
The mayor of Zaslavl immediately gathered all the furman Jews there, placed them in two rows, and, calling Kazan, ordered him to recognize the criminals among them. Kazan walked three times through the rows and, still unable to speak, showed with signs that they were not here. After checking the available Jews according to the list, the mayor found that three of them were missing, namely: Itsk Malach, Shay Schopnik and Helm Kaliya. They were called up, placed in the ranks and again called Kazan, who had already been released. As soon as he approached, he immediately pointed to Itzka Malach, trying in every possible way to make it clear that this was the one who cut off his tongue; in Shopnik he recognized the one who held him; in Kaliya found a resemblance to the third participant in the crime, without asserting, however, positively that it was him. Kazan stood firm in his testimony, even after spiritual exhortation.
The Jews were locked up. Malach assured that he had not left the city for ten days; Shopnik, that he went and returned exactly on the 20th, but with the Jew Reznik, and on the same horse; Potassium, which was also in the city at that time. Each presented witnesses.
Potassium's testimony appears to have been confirmed; Schopnik's words are partly the same, but with some heterogeneity regarding time; of the witnesses presented by Malach, two Jews, including his owner Girshtel, refused to testify at all; and only one Jew, one Jewess, a janitor and his father, an ordinary disabled team, a man punished for bad behavior with a gauntlet and transferred to disabled people and, moreover, who was on guard at Malach, confirmed his testimony.
Meanwhile, the inhabitants of the villages adjacent to the place where the incident happened were questioned. Many of them testified that they had seen three Jews that day, but they did not notice where they were going, and they do not remember either the color or the number of their horses; Still others showed that the Jews really rode on similar horses, but did not notice how many people there were and where they went; one announced that he had seen precisely three Jews passing through the village of Gorodishche on three bay and one white horse; and the Zaslavl police official positively certified that only the Jew Malakh rode out of the city on three bay and one white horses, and that at that time no other Zaslavian Jew had such a carriage or horses. He could only say positively whether Malach went somewhere on the very day of the incident.
The medical council, which testified to Kazan, found that the tongue was cut off with a really sharp instrument, but that this was done forcibly, the council recognized it as impossible; firstly, due to the impossibility of three people to commit such violence, and secondly, because Kazan has none. body, not on the dress, except for the lower one, on which, according to him, he dried himself, having come to his senses, there was no blood anywhere, which would have been impossible to avoid with violence.
The master of Novogradvolynsk decided: to leave the Jews in strong suspicion.
The Criminal Chamber decided to leave them free.
The governor gave the opinion that he considers the Jew Malach convicted and supposes to exile him to Siberia; Shopnik left in suspicion and transferred to live in another city; Kaliya subjected to police supervision at the place of residence.
The Governing Senate, based on: 1) the conclusion of the medical council; 2) on the evidence of the Jews about their being at the time of the incident without a break in the city, except for Shopnik, who proved that he traveled with Reznik; 3) on the general approval of the behavior of the Jews; 4) on the fact that Kazan a) did not immediately announce the 12 rubles he found, b) went to taverns and drank, c) deceived his brother, hiding the real reason for his leaving home, and therefore, despite the approval of outsiders, with he showed his behavior on a bad side, - decided: 1) recognize the Jews as inviolable to the case, 2) Kazan, for a false slander of them, punish them with twenty lashes and leave them under police supervision, in suspicion that he himself mutilated himself from criminal species.
It is impossible to refrain from some remarks here. And, in the first place, either the administration itself, due to its simplicity, was deceived, or, which is much more likely, deceived others. Her testimony, in any case, is false, unfounded. If three people knock one down and choke him by the throat, pressing down on his chest, to unconsciousness, then not only will his mouth open, but even his tongue will stick out, one has only to press down on his Adam's apple or larynx. It is no less clear why Kazan did not have blood on his clothes: he woke up from the first faint, kneeling, with his head bent forward, over the dishes, and three Jews held him; soon he again fainted and lay, having lost a lot of blood, from noon until evening. So, at first the blood ran into a cup placed right up to his mouth, then, for the duration of the fainting spell, it stopped, caked on his tongue, and when he came to his senses for the second time, there was no more bleeding, and therefore the dress was not bloody.
132) In 1840, during Easter, the Catholic priest Father Thomas, who lived in Damascus, went with his minister to the Jewish quarter, and both disappeared without a trace. The accusations fell on the Jews; the entire Christian population of Damascus rose up, and indignation inflamed even the Muslims. The French consul, fully convinced that the atrocity was committed by the Jews, sought out himself, urged the Turkish government to action by all means, and insisted on accusing and executing the Jews; the Austrian consul, to whose department the Jews partly belonged, opposed and defended the Jews. Terrible torture forced out of these last consciousness in all the details of villainy; several people could not even survive the inhuman torments, and therefore now in Europe they say that their consciousness was forced and false. But this consciousness is the same in all its details, in the interrogations of several Jews, and, moreover, the remains of the master and his servant cut into pieces were found in different places, at the direction of these Jews, and, by the way, a part of the hat or beret of the deceased was found there, and that’s all. those who knew him immediately recognized his rags. Jewish embassies with gifts, from Paris and London to Alexandria, stopped the case, and the survivors were released.
133) In the current year of 1844, the supreme court of the Porte pronounced a decision on the charge of the Jews living on the island of Marmara, in the martyrdom of a Christian baby, who was found tormented, as in all similar cases. The complaint was brought by the Greek patriarch, but on the urgent intercession of the English envoy, as it was said in the newspapers, the Porte did not find the Jews guilty, but sentenced the patriarch to the payment of the protorei.
134) In April 1843, also before Easter, we again had a wonderful case of this kind in Russia, although not so much villainous, because it did not involve murder. In the Vitebsk province, in the city of Lutsk, two Jews, the brothers Berko and Shmaria Klepachi, seized a fifteen-year-old girl Shcherbinskaya and forced her to bleed, collecting blood in a glass. Despite all the evidence, Berko and Shmaria denied everything and could not be caught, because there were no witnesses, nor brought to consciousness. The governor-general therefore tried to collect secret information on the spot and found that although this information is insufficient for a positive conclusion, it reinforces the long-standing belief that the Jews used Christian blood for some fanatical rites.
FOREWORD
In 1890 - 1900, in the shops and stores of Moscow second-hand booksellers and book dealers, one could often meet a handsome old man of medium height, rummaging through book rubbish in order to find any rarities. That was - the head of the Moscow medical department V. M. Ostroglazov. Remaining with him by chance after his brother, the famous bibliographer I.M. Ostroglazov, some rare editions instilled in him a love for collecting antiquities; he became addicted to this business and devoted his leisure time from office work to it. He collected books on various issues, and by the way, on Jewish. After leaving the service, having even more free time, he began to engage in bibliographic investigations, placing them in the “Russian Archive” published by P.I. Bartenev. Death found him working on a work on rare books on the Jewish question, which was submitted to the "Russian Archive" for publication, but has not yet been published. After his death, his entire book collection was donated by his widow T.I. Ostroglazova to Moscow University, in whose library, in a special room, it is now located.
There are many rarities in the collection, including the rarest book on the Jewish question - a note by V. I. Dahl. This is a book in a small eighth, on 153 pages, entitled: “The search for the murder of Christian babies by Jews and the use of their blood. Printed by order of the Minister of the Interior. 1844". The book also contains the following search about it, written by V. M. Ostroglazov: “This book is extremely rare. Gennadi, a well-known bibliographer, says that in the “World Illustration” of 1872, p. 207, it is said that V. I. Dal, while serving in the Ministry of the Interior, printed a pamphlet about the murder of Christian babies by Jews (1844). It was printed in a small number of copies (“A Reference Dictionary of Russian Writers and Scientists Who Died in the 18th and 19th Centuries.” Berlin, 1876, vol. I, p. 277). In the “General Library of Russia” or the catalog of books collected by A. D. Chertkov” (Moscow, 1863, page 743, No. 3631), it is said that this book was written by V. I. Dal on behalf of Count L. A. Perovsky. It was printed in the most limited number of copies, which were distributed to very few officials. In “Russian Book Rarities”, published by N. Berezin, M. 1903, part 2, on page 19, No. 77, it is printed: “this book is the rarest” and on the copy of this book that he saw was the next modern edition of it inscription: "to print ten copies" .
“This book is so rare that, as far as I know, it is not in any of the Moscow libraries. My late brother Ivan Mikh. Ostroglazov did not have it in his remarkable collection of rare books. I, who in my lifetime have reviewed several hundred catalogs of Russian and foreign book dealers, as well as re-read the descriptions of all the libraries of famous bibliophiles, have never come across its name. There is no price for it. But if the book by the same V.I. , - was estimated, as can be seen from the catalog, for No. 339, 1903, the famous St. Petersburg second-hand book dealer Klochkov, at two hundred silver rubles, then the price of this book by V.I. babies”, which has never been on sale, of course, is incomparably more expensive”.
But apart from the foregoing, my copy of this book is in another respect a remarkable rarity. He certainly proves that the Jews are trying with all their might and means to destroy these books, which speak of their deeds, outrageous conscience. So, for example, the "Book of the Kahala", compiled by Yakov Brafman and printed in Vilna in 1869, was once in all copies that were in Bely's bookshop, in Odessa, bought up by one wealthy Jew in order to stop its circulation in the public, about which published in "St. Petersburg Vedomosti" of 1870, No. 286, on the 2nd page in the article "Jews in Odessa" . You can read about the same thing in the book: Notes on Jews in the Western Territory of Russia. M. 1882, ed. 3rd, p. 165”.
“But in the “Book of Kahal” there is nothing that the Jews deny with all their might and means: there are no indications in it that among the Jews there is a sect (Hasidim) that actually uses Christian blood. This is undoubtedly proved in Dahl's book. Therefore, of course, the Jews watched her especially jealously and tried to destroy her. The well-known publicist and scientist Nikita Petrovich Gilyarov in his newspaper Sovremennye Izvestia dated June 13, 1875, No. 160, writes the following: 1823) forty years ago? We both read about him and incidentally heard from the deceased V. I. Dal, a person who is highly impartial and far from being superstitious: he was convinced that in this memorable case the mentioned brutal infanticide is a fact; he, Dahl, who studied the case, looked through all the documents and compiled a note for the government. By the way, what happened to that note? Where is she? It was printed in a few, maybe seven, eight, more than ten copies, and what a surprise! Instances to which the public could have access, under the influence of some unknown force, began to disappear one by one. Not only that: about two years ago, even the original, intended for reprinting this note, disappeared from one printing house. We ask the venerable publisher, whom we dare not name without his permission, to respond and confirm our words about the loss of the said original.
“In our copy there is an answer to this challenge, proposed by the late P. P. Gilyarov-Platonov. Here is what is written by the hand of the famous writer of the “Russian Archive” P.I. Bartenev on our copy: “This book was written by V.I. Dal, on behalf of L.A. ) and printed in almost ten copies only. Returning in the fall of 1869 from my first trip to Odessa, I conveyed to V.I. By agreement with Dahl, I decided to reprint this book in the "Russian Archive" with my preface. It was being printed at Mamontov's printing house (in Moscow), when they came to tell me that a Jewish typesetter had stolen several sheets of paper and disappeared from Moscow. A. I. Mamontov purposely went to St. Petersburg to get the stolen one from another copy, but could not find it. Later, I copied what was stolen from the copy of Prince A. B. Lobanov-Rostovsky.”
“In the book of Lutostansky “On the Use of Christian Blood by Jews for Religious Purposes”, St. Petersburg, 1880, ed. 2nd , in the 2nd part, on page 32, the following is printed: “In the first edition of our book, we were deprived of many facts that were stolen by the Jews. Dahl's essay on the issue of blood - in Moscow, was only in the Chertkovo library and the only copy. The library manager, P. I. Bartenev, decided to reprint this work and gave it to Mamontov's printing house. When they began to type and cut the book into pieces, then the Jew, who was a typesetter in the printing house, let his kagal know and, according to the general advice, the same typesetter broke the glass in the printing house at night, climbed in there, scattered all the typed type, the part of the cut sheets of the composition that was there Dalia grabbed it and sank into obscurity, as is always done with the Jews. The police searched in both capitals - but all in vain. Then printing ceased - Mr. Bartenev took back Dahl's surviving book and already keeps it in the library very strictly under the supervision of his own eye. But then the Jew's slyness again hoped to pull off the remaining work from their all-encompassing tentacles. In Moscow, there is a government rabbi Minor who plays the role of a scientist, and in a similar claim, like Professor Rabbi Khvolson. Poor Minorchik devoted himself, in addition to his desire, to literature and for about two years he went to study at the Chertkovo library - he came before everyone else and left after everyone else, but during this time he could not reach to even look at the desired work by Dahl. Finally, the rabbi decided to go downstairs to Mr. Bartenev himself (now the publisher of the Russian Archives) and asked him that Bartenev be so kind - to let Minor read Dahl's work - but to this he received the answer that he could not do this for any good. . From that moment on, Rabbi Minor left the Chertkovo library forever.”
“In my copy, at the end of it, as an appendix, eight printed pages from the “Russian Archive”, edition of 1870, are pasted, on which the first pages from the book are reprinted V. I. Dalya “Investigation about the murder of Christian babies by Jews and the use of their blood”, and, in addition, preface to them (pages) by P. I. Bartenev, which he mentions above. V. M. Ostroglazov 1906 September 15 days.
“This book,” as Yu. I. Gessen writes in his work “Jews in Russia”, St. Petersburg. 1906, on page 406, - not in the Chertkovo library, nor in the St. Petersburg Imperial Public Library, according to the kind message from the librarian A. I. Braudo. Golitsyn N.N., the prince, writes that he did not happen to see Dahl's note. (Do Jews Use Christian Blood. Warsaw, 1879, p. 131.)”
These are the results of the investigation about this book by V. M. Ostroglazov, carried out by him immediately after it arrived to him. He continued to work on it until his death, and one must wish that his work, transferred to the editors of the Russian Archive, would see the light as soon as possible.
This “rare” book came to V. M. Ostroglazov from P. I. Bartenev: “This book was bought,” V. M. Ostroglazov wrote on its binding, “from Pyotr Ivanovich Bartenev, who sold it to me at my strong requests. This book was presented to Bartenev by Dal. V. Ostroglazov. 1906
The book is accompanied by one printed sheet of its set, which was supposed to be part of the sixth book of the Russian Archive for 1870 (sheet 35, pp. (coll.) 1105 - 1136 and containing the text of the first 38 pages of the book). The text of the book was prefaced by P. I. Bartenev with the following preface:
“Investigation about the murder of Christian babies by Jews and the use of their blood. Reprinting on the pages of the "Russian Archive" this interesting study, which is the greatest bibliographic rarity, we cannot but draw the attention of readers to the fact that it has not only historical, but also modern significance. Not later than in 1852-1853, a case arose in Saratov about the murder of two Christian boys by Jews under circumstances completely similar to those indicated by the author of the Search. No one can guarantee that such cases will not arise in the future.
Unofficially announced, but resounding by popular rumor and by persons involved in the investigation of the crime, they leave behind a vague impression of disgust and horror, which feeds and strengthens the already strong popular prejudices against the Jews. The Jews, for their part, by their stubborn denial of all the facts revealed by deeds of this kind, strengthen this impression, and in the eyes of the people they all become, as it were, involved in the insane villainy of some extreme fanatics.
“About the injustice of such an opinion, it is completely unnecessary to spread; but common sense and the history of religious persecution show us what a terrible tool it can serve to arouse popular fanaticism. The only way to stop and prevent the innumerable evils arising from such mysterious sweeping accusations can be a full and strict explanation of the facts that gave rise to them. The monstrous sect, which, we dare to hope, is now dying out in some backwoods of our Western Territory (these haunts of Jewish fanaticism and ignorance), in every respect deserves careful study and accurate description. The Jews themselves are most interested in the announcement of its history, its peculiarities. For them, however, it is incomparably easier than for Christian writers to collect the material necessary for this. Let us hope that it is precisely among the Jews that there will be people who will render this important service to their compatriots and at the same time add a new instructive chapter in the history of human errors. Glasnost will take away from evil the fantastic dimensions given to it by the mysterious twilight that has covered it up to now, and, of course, it will also reveal in the Jewish environment itself an energetic opposition to teachings that have nothing to do with faith, which served as the threshold to Christianity.
“A search for the murder of Christian babies by Jews” was compiled on behalf of the Minister of Internal Affairs (Count) L.A. Perovsky V.I. now reprinted with his own obligatory permission.”
FOREWORD
In 1890 - 1900, in the shops and stores of Moscow second-hand booksellers and book dealers, one could often meet a handsome old man of medium height, rummaging through book rubbish in order to find any rarities. That was - the head of the Moscow medical department V. M. Ostroglazov. Remaining with him by chance after his brother, the famous bibliographer I.M. Ostroglazov, some rare editions instilled in him a love for collecting antiquities; he became addicted to this business and devoted his leisure time from office work to it. He collected books on various issues, and by the way, on Jewish. After leaving the service, having even more free time, he began to engage in bibliographic investigations, placing them in the "Russian Archive" published by P.I. Bartenev. Death found him working on a work on rare books on the Jewish question, which was submitted to the "Russian Archive" for publication, but has not yet been published. After his death, his entire book collection was donated by his widow T.I. Ostroglazova to Moscow University, in whose library, in a special room, it is now located.
There are many rarities in the collection, including the rarest book on the Jewish question - a note by V. I. Dahl. This is a book in a small eighth, on 153 pages, entitled: "Investigation about the murder of Christian babies by Jews and the use of their blood. Published by order of the Minister of the Interior. 1844." The book also contains the following search about it, personally written by V. M. Ostroglazov: “This book is extremely rare. Gennadi, a well-known bibliographer, says that in the “World Illustration” of 1872, p. Dahl, while serving in the Ministry of the Interior, published a pamphlet on the murder of Christian babies by Jews (1844) It is printed in a small number of copies ("A Reference Dictionary of Russian Writers and Scientists Who Died in the 18th and 19th Centuries", Berlin, 1876, vol. I, p. Count L. A. Perovsky. It was printed in the most limited number of copies, which were distributed to very few officials. In "Russian book rarities", published by N. Berezin, M. 1903, part 2, on page 19, No. 77, it is printed: "this book is the rarest" and on the copy of this book, which he saw, was the next modern edition of it inscription: "to print ten copies".
"This book is so rare that, as far as I know, it is not in any of the Moscow libraries. My late brother Ivan Mikh. Ostroglazov did not have it in his wonderful collection of rare books. I, in my lifetime, have reviewed several hundred catalogs of Russian and foreign booksellers, as well as having reread the descriptions of all the libraries of well-known bibliophiles - never met its name. There is no price for it. But if the book of the same V.I. in "Book Rarities" by I. M. Ostroglazov, M. 1892, p. 45, No. 101, - was estimated, as can be seen from the catalog, for No. 339, 1903, by the famous St. Petersburg second-hand bookseller Klochkov, at two hundred rubles in silver, then the price of this book by V.I.
“But regardless of the foregoing, my copy of this book is also in another respect a remarkable rarity. It undoubtedly proves that the Jews are trying with all their might and means to destroy these books, which speak of their deeds that outrage conscience. ", compiled by Yakov Brafman and printed in Vilna in 1869, was at once in all copies that were in Bely's bookstore, in Odessa, bought up by a wealthy Jew in order to stop its circulation in the public, about which it was printed in St. Petersburg Vedomosti" of 1870, No. 286, on the 2nd page in the article "Jews in Odessa". You can read about the same thing in the book: "Notes on Jews in the Western Territory of Russia". M. 1882, ed. 3rd, p. 165".
“But in the “Book of Kahal” there is nothing that Jews deny with all their might and means: it does not indicate that among the Jews there is a sect (Hasidim) that really uses Christian blood. Dahl’s book undoubtedly proves this. Therefore, of course, the Jews were especially jealous of her and tried to destroy her.The well-known publicist and scientist Nikita Petrovich Gilyarov in his newspaper Sovremennye Izvestiya of June 13, 1875, No. 160, writes the following: Velizh case (accusing the Jews of murdering a Christian boy in 1823) forty years ago? We both read about him and, by the way, heard from the late V.I. he, Dahl, who studied the case, looked through all the documents and compiled a note for the government. By the way, what happened to that note? Where is she? It was printed in a few, maybe seven, eight, more than ten copies, and what a surprise! Instances to which the public could have access, under the influence of some unknown force, began to disappear one by one. Not only that: about two years ago, even the original, intended for reprinting this note, disappeared from one printing house. We ask the venerable publisher, whom we dare not name without his permission, to respond and confirm our words about the loss of the said original.
"In our copy there is an answer to this challenge, proposed by the late P. P. Gilyarov-Platonov. Here is what is written by the hand of the famous writer of the Russian Archive" P. I. Bartenev on our copy: "This book was written by V. I. Dal, according to on behalf of L. A. Perovsky, according to the papers of the Ministry of the Interior (in 1862, destroyed in a big fire) and printed in almost ten copies only. Returning in the fall of 1869 from my first trip to Odessa, I conveyed to V.I. By agreement with Dahl, I decided to reprint this book in the "Russian Archive" with my preface. It was being printed at Mamontov's printing house (in Moscow), when they came to tell me that a Jewish typesetter had stolen several sheets of paper and disappeared from Moscow. A. I. Mamontov purposely went to St. Petersburg to get the stolen one from another copy, but could not find it. Later, I copied what was stolen from the copy of Prince A. B. Lobanov-Rostovsky.
"In the book of Lutostansky "On the Use of Christian Blood for Religious Purposes by Jews", St. Petersburg, 1880, ed. 2nd, in the 2nd part, on page 32, the following is printed: "In the first edition of our book of many we were deprived of the facts, which were stolen by the Jews. Dahl's essay on the issue of blood - in Moscow, was only in the Chertkovo library and the only copy. The library manager, P. I. Bartenev, decided to reprint this work and gave it to Mamontov's printing house. When they began to type and cut the book into pieces, then the Jew, who was a typesetter in the printing house, let his kagal know and, according to the general advice, the same typesetter broke the glass in the printing house at night, climbed in there, scattered all the typed type, the part of the cut sheets of the composition that was there Dalia grabbed it and sank into obscurity, as is always done with the Jews. The police searched in both capitals - but all in vain. Then printing ceased - Mr. Bartenev took back Dahl's surviving book and already keeps it in the library very strictly under the supervision of his own eye. But then the Jew's slyness again hoped to pull off the remaining work from their all-encompassing tentacles. In Moscow, there is a government rabbi Minor who plays the role of a scientist, and in a similar claim, like Professor Rabbi Khvolson. Poor Minorchik devoted himself, in addition to his desire, to literature and for about two years he went to study at the Chertkovo library, he came earlier than everyone else and left later than everyone else, but during this time he could not reach even to look at the desired work by Dahl. Finally, the rabbi decided to go downstairs to Mr. Bartenev himself (now the publisher of the Russian Archive) and asked him that Bartenev be so kind - to let Minor read Dahl's work - but to this he received the answer that he could not do this for any good. . From that moment on, Rabbi Minor left the Chertkovo library forever.
"In my copy, at the end of it, as an appendix, eight printed pages from the "Russian Archive", edition of 1870, are pasted, on which the first pages from the book by V.I. ", and, in addition, a preface by P. I. Bartenev, which he mentions above, was prefaced to them (pages). V. M. Ostroglazov 1906 September 15 days."
“This book,” as Yu. I. Gessen writes in his work “Jews in Russia”, St. Petersburg, 1906, on page 406, “is not in the Chertkovo Library, nor in the St. Petersburg Imperial Public Library, kindly According to the librarian A.I.
These are the results of the investigation about this book by V. M. Ostroglazov, carried out by him immediately after it arrived to him. He continued to study it until his death, and one must wish that his work, transferred to the editors of the Russian Archive, would see the light as soon as possible.
This “rare” book came to V. M. Ostroglazov from P. I. Bartenev: “This book was bought,” V. M. Ostroglazov wrote on its cover, “from Pyotr Ivanovich Bartenev, who sold it to me at my strong requests. This book was presented to Bartenev by Dahlem, V. Ostroglazov, 1906.
The book is accompanied by one printed sheet of its set, which was supposed to be part of the sixth book of the "Russian Archive" for 1870 (sheet 35, pp. (coll.) 1105 - 1136 and containing the text of the first 38 pages of the book). The text of the book was prefaced by P. I. Bartenev with the following preface:
"The search for the murder of Christian babies by Jews and the use of their blood. Reprinting this interesting study, which is the greatest bibliographic rarity, on the pages of the Russian Archive, we cannot but draw the attention of readers to the fact that it has not only historical, but also modern significance. As recently as 1852-1853, a case arose in Saratov about the murder of two Christian boys by Jews under circumstances completely similar to those indicated by the author of the Search.No one can guarantee that such cases will not arise in the future.
Unofficially announced, but resounding by popular rumor and by persons involved in the investigation of the crime, they leave behind a vague impression of disgust and horror, which feeds and strengthens the already strong popular prejudices against the Jews. The Jews, for their part, by their stubborn denial of all the facts revealed by deeds of this kind, strengthen this impression, and in the eyes of the people they all become, as it were, involved in the insane villainy of some extreme fanatics.
“It is quite unnecessary to expand on the injustice of such an opinion; but common sense and the history of religious persecution show us what a terrible tool it can serve to excite popular fanaticism. the monstrous sect, which, we dare to hope, is now dying out in some backwaters of our Western Territory (these haunts of Jewish fanaticism and ignorance), in every respect deserves careful study and accurate description. The Jews themselves are most interested in the announcement of its history, its peculiarities. For them, however, it is incomparably easier than for Christian writers to collect the material necessary for this. Let us hope that it is precisely among the Jews that there will be people who will render this important service to their compatriots and at the same time add a new instructive chapter in the history of human errors. Glasnost will take away from evil the fantastic dimensions given to it by the mysterious twilight that has covered it up to now, and, of course, it will also reveal in the Jewish environment itself an energetic opposition to teachings that have nothing to do with faith, which served as the threshold to Christianity.
"The search for the murder of Christian babies by Jews" was compiled on behalf of the Minister of Internal Affairs (Count) L.A. Perovsky V.I. now reprinted with his own obligatory permission.
A copy of this book by V.I. On the 1st page, P.I. Bartenev's hand marked: "NB". These headlines are gaining groats. well. and place at the beginning of the paragraph "(this is what was done in the 1870 set). The copy has marks of the names of the typesetters, between which different sections of the book were distributed (Matyushkin, pp. 1 - 17, 51 - 62; Shibaev, pp. 17 - 50, Pakhomov, pp. 63 - 72, 106 -; Bakhar ... pp. 83 - 93, Pashkov, pp. 93 - 106. Pages 73 - 82 are torn out and replaced with sheets written: 5 by P. I. Bartenev , the rest - scribes.
A Dane by birth, the son of a doctor who served in Lugan, Yekaterinoslav Province. at the plant, V. I. Dal was born on November 10, 1801. After completing the course in the naval corps, he initially served in the Black Sea Fleet; but soon left this service and entered the University of Dorpat in 1821, where he received a doctorate in medicine. For several years he was then a military doctor (in the army and military hospital) until he met L.A. Perovsky, who convinced him to go to his service in Orenburg. Here he stayed for 7 years, and in 1841, as a result of Perovsky's appointment as Minister of the Interior, he moved to St. Petersburg, being appointed an official for special assignments under him. In 1849 1859 was the manager of a specific office in Nizhny Novgorod, and upon retirement he lived in Moscow and was engaged in the completion and publication of his Explanatory Dictionary of the Great Russian Dialect. Died September 22, 1872 (See Dictionary of Gennadi, vol. I, p. 276).
In 1844, when he wrote the "Note" published later, he was 43 years old, therefore he was in the full bloom of his physical and mental powers. This note, written for the Minister of the Interior, soon received another purpose. Almost without any changes, in the same 1844, it appeared under a different title: "Information about the murders of Christians by Jews for the purpose of obtaining blood." Its composition was attributed to Privy Councilor Skripitsyn (Director of the Department of Foreign Confessions), who performed this work "by order of the Minister of the Interior, Count Perovsky, for presentation to the Sovereign Emperor Nicholas I, heir to the Tsarevich, Grand Dukes and members of the State Council." (Reprinted in 1878 in "The Citizen", No. 23 - 25, pp. 485 - 495; No. 26, pp. 513 - 522; No. 27 - 28, pp. 546 - 556. Continuation of historical information after 1844 see ibid. Nos. 35-37, pp. 638-640; Nos. 38-40, pp. 649-655. See also for 1879 Nos. 23-28, 35-37).
V. I. Dal, after an introduction and a review of the literature on the use of Christian blood by Jews (pp. 1 - 40), proceeds "to a calculation of former cases of villainous fanaticism of Jews and to an examination of the most important of them, or at least those closest to us and therefore more reliable, taken from authentic records and from various books written on this subject" (pp. 40 - 86). He is in chronological order. gives news of all these cases, starting from the IV century: in the IV century - 1, V century - 1, VII century - 1, XI century - 3, XII century - 11, XIII century - 10, XIV century - 5, XV century - 12, the 16th century - 24, the 17th century - 39, the 18th century - 7, the 19th century - 20, in total 134 cases, and then proceeds to the analysis of the Velizh case: "for positive evidence that the accusation is not slander or fiction, and that more than one torture of the Middle Ages extorted this terrible consciousness from the Jews, it remains to analyze a little closer one of the newest cases of this kind, for example: the Velizh case, which began on April 24, 1823 in the Velizh city police and ended on January 18, 1835, through twelve years, in the general meeting of the State Council." The analysis of this case takes up 87,145 pages of the book. On the last 145 - 153 pages is the "conclusion" of V.I. must be convinced that this accusation is sound, as well as the general opinion that they used the blood of these martyrs for some mysterious charms ... No one, of course, will dispute that in countries where the Jews are tolerant, corpses were found from time to time babies, always in the same distorted form, or at least with similar signs of violence and death ... There is not one murder, but the deliberate martyrdom of an innocent baby and, therefore, either the enjoyment of these torments, or a special purpose, with them united... Where do these similarly and deliberately distorted corpses of innocent children come from? Why are they found only where there are Jews? Why are they always the children of Christians? And finally, why did these incidents always take place exclusively during or near Pascha itself? Not only does this savage rite not belong to all Jews in general, but even, without any doubt, is known to very few. It exists only in the Hasidic sect or Hasidim - as explained above - the most stubborn, fanatical sect, recognizing only the Talmud and rabbinical books and renouncing, so to speak, the Old Testament; but even here it is a great secret, perhaps not known to all of them, and at least, of course, not by all Hasidim and is not always fulfilled; however, there is no doubt that it has never completely disappeared since the spread of Christianity, and that fanatics and Kabbalistic healers still appear from time to time among the Jews, who, with this dual purpose, encroach on the martyrdom of a Christian baby and use the blood him with a mystical-religious and imaginary-magical purpose. Poland and our Western provinces, which since the Middle Ages have served as a refuge for inveterate and ignorant Jews, still represent the largest number of examples of such fanaticism, especially the province of Vitebsk, where the Hasidic sect has spread significantly.
"Search" by V.N.
Dal Volodymyr Ivanovych
V. I. DAL
Ritual Murder Note
FOREWORD
In 1890 - 1900, in the shops and stores of Moscow second-hand booksellers and book dealers, one could often meet a handsome old man of medium height, rummaging through book rubbish in order to find any rarities. That was - the head of the Moscow medical department V. M. Ostroglazov. Remaining with him by chance after his brother, the famous bibliographer I.M. Ostroglazov, some rare editions instilled in him a love for collecting antiquities; he became addicted to this business and devoted his leisure time from office work to it. He collected books on various issues, and by the way, on Jewish. After leaving the service, having even more free time, he began to engage in bibliographic investigations, placing them in the "Russian Archive" published by P.I. Bartenev. Death found him working on a work on rare books on the Jewish question, which was submitted to the "Russian Archive" for publication, but has not yet been published. After his death, his entire book collection was donated by his widow T.I. Ostroglazova to Moscow University, in whose library, in a special room, it is now located.
There are many rarities in the collection, including the rarest book on the Jewish question - a note by V. I. Dahl. This is a book in a small eighth, on 153 pages, entitled: "Investigation about the murder of Christian babies by Jews and the use of their blood. Published by order of the Minister of the Interior. 1844." The book also contains the following search about it, personally written by V. M. Ostroglazov: “This book is extremely rare. Gennadi, a well-known bibliographer, says that in the “World Illustration” of 1872, p. Dahl, while serving in the Ministry of the Interior, published a pamphlet on the murder of Christian babies by Jews (1844) It is printed in a small number of copies ("A Reference Dictionary of Russian Writers and Scientists Who Died in the 18th and 19th Centuries", Berlin, 1876, vol. I, p. Count L. A. Perovsky. It was printed in the most limited number of copies, which were distributed to very few officials. In "Russian book rarities", published by N. Berezin, M. 1903, part 2, on page 19, No. 77, it is printed: "this book is the rarest" and on the copy of this book, which he saw, was the next modern edition of it inscription: "to print ten copies".
"This book is so rare that, as far as I know, it is not in any of the Moscow libraries. My late brother Ivan Mikh. Ostroglazov did not have it in his wonderful collection of rare books. I, in my lifetime, have reviewed several hundred catalogs of Russian and foreign booksellers, as well as having reread the descriptions of all the libraries of well-known bibliophiles - never met its name. There is no price for it. But if the book of the same V.I. in "Book Rarities" by I. M. Ostroglazov, M. 1892, p. 45, No. 101, - was estimated, as can be seen from the catalog, for No. 339, 1903, by the famous St. Petersburg second-hand bookseller Klochkov, at two hundred rubles in silver, then the price of this book by V.I.
“But regardless of the foregoing, my copy of this book is also in another respect a remarkable rarity. It undoubtedly proves that the Jews are trying with all their might and means to destroy these books, which speak of their deeds that outrage conscience. ", compiled by Yakov Brafman and printed in Vilna in 1869, was at once in all copies that were in Bely's bookstore, in Odessa, bought up by a wealthy Jew in order to stop its circulation in the public, about which it was printed in St. Petersburg Vedomosti" of 1870, No. 286, on the 2nd page in the article "Jews in Odessa". You can read about the same thing in the book: "Notes on Jews in the Western Territory of Russia". M. 1882, ed. 3rd, p. 165".
“But in the “Book of Kahal” there is nothing that Jews deny with all their might and means: it does not indicate that among the Jews there is a sect (Hasidim) that really uses Christian blood. Dahl’s book undoubtedly proves this. Therefore, of course, the Jews were especially jealous of her and tried to destroy her.The well-known publicist and scientist Nikita Petrovich Gilyarov in his newspaper Sovremennye Izvestiya of June 13, 1875, No. 160, writes the following: Velizh case (accusing the Jews of murdering a Christian boy in 1823) forty years ago? We both read about him and, by the way, heard from the late V.I. he, Dahl, who studied the case, looked through all the documents and compiled a note for the government. By the way, what happened to that note? Where is she? It was printed in a few, maybe seven, eight, more than ten copies, and what a surprise! Instances to which the public could have access, under the influence of some unknown force, began to disappear one by one. Not only that: about two years ago, even the original, intended for reprinting this note, disappeared from one printing house. We ask the venerable publisher, whom we dare not name without his permission, to respond and confirm our words about the loss of the said original.
"In our copy there is an answer to this challenge, proposed by the late P. P. Gilyarov-Platonov. Here is what is written by the hand of the famous writer of the Russian Archive" P. I. Bartenev on our copy: "This book was written by V. I. Dal, according to on behalf of L. A. Perovsky, according to the papers of the Ministry of the Interior (in 1862, destroyed in a big fire) and printed in almost ten copies only. Returning in the fall of 1869 from my first trip to Odessa, I conveyed to V.I. By agreement with Dahl, I decided to reprint this book in the "Russian Archive" with my preface. It was being printed at Mamontov's printing house (in Moscow), when they came to tell me that a Jewish typesetter had stolen several sheets of paper and disappeared from Moscow. A. I. Mamontov purposely went to St. Petersburg to get the stolen one from another copy, but could not find it. Later, I copied what was stolen from the copy of Prince A. B. Lobanov-Rostovsky.
"In the book of Lutostansky "On the Use of Christian Blood for Religious Purposes by Jews", St. Petersburg, 1880, ed. 2nd, in the 2nd part, on page 32, the following is printed: "In the first edition of our book of many we were deprived of the facts, which were stolen by the Jews. Dahl's essay on the issue of blood - in Moscow, was only in the Chertkovo library and the only copy. The library manager, P. I. Bartenev, decided to reprint this work and gave it to Mamontov's printing house. When they began to type and cut the book into pieces, then the Jew, who was a typesetter in the printing house, let his kagal know and, according to the general advice, the same typesetter broke the glass in the printing house at night, climbed in there, scattered all the typed type, the part of the cut sheets of the composition that was there Dalia grabbed it and sank into obscurity, as is always done with the Jews. The police searched in both capitals - but all in vain. Then printing ceased - Mr. Bartenev took back Dahl's surviving book and already keeps it in the library very strictly under the supervision of his own eye. But then the Jew's slyness again hoped to pull off the remaining work from their all-encompassing tentacles. In Moscow, there is a government rabbi Minor who plays the role of a scientist, and in a similar claim, like Professor Rabbi Khvolson. Poor Minorchik devoted himself, in addition to his desire, to literature and for about two years he went to study at the Chertkovo library, he came earlier than everyone else and left later than everyone else, but during this time he could not reach even to look at the desired work by Dahl. Finally, the rabbi decided to go downstairs to Mr. Bartenev himself (now the publisher of the Russian Archive) and asked him that Bartenev be so kind - to let Minor read Dahl's work - but to this he received the answer that he could not do this for any good. . From that moment on, Rabbi Minor left the Chertkovo library forever.
"In my copy, at the end of it, as an appendix, eight printed pages from the "Russian Archive", edition of 1870, are pasted, on which the first pages from the book by V.I. ", and, in addition, a preface by P. I. Bartenev, which he mentions above, was prefaced to them (pages). V. M. Ostroglazov 1906 September 15 days."
Dal Vladimir Ivanovich A note on ritual murders
FOREWORD
In 1890 - 1900, in the shops and stores of Moscow second-hand booksellers and book dealers, one could often meet a handsome old man of medium height, rummaging through book rubbish in order to find any rarities. That was - the head of the Moscow medical department V. M. Ostroglazov. Remaining with him by chance after his brother, the famous bibliographer I.M. Ostroglazov, some rare editions instilled in him a love for collecting antiquities; he became addicted to this business and devoted his leisure time from office work to it. He collected books on various issues, and by the way, on Jewish. After leaving the service, having even more free time, he began to engage in bibliographic investigations, placing them in the "Russian Archive" published by P.I. Bartenev. Death found him working on a work on rare books on the Jewish question, which was submitted to the "Russian Archive" for publication, but has not yet been published. After his death, his entire book collection was donated by his widow T.I. Ostroglazova to Moscow University, in whose library, in a special room, it is now located.
There are many rarities in the collection, including the rarest book on the Jewish question - a note by V. I. Dahl. This is a book in a small eighth, on 153 pages, entitled: "Investigation about the murder of Christian babies by Jews and the use of their blood. Published by order of the Minister of the Interior. 1844." The book also contains the following search about it, personally written by V. M. Ostroglazov: “This book is extremely rare. Gennadi, a well-known bibliographer, says that in the “World Illustration” of 1872, p. Dahl, while serving in the Ministry of the Interior, published a pamphlet on the murder of Christian babies by Jews (1844) It is printed in a small number of copies ("A Reference Dictionary of Russian Writers and Scientists Who Died in the 18th and 19th Centuries", Berlin, 1876, vol. I, p. Count L. A. Perovsky. It was printed in the most limited number of copies, which were distributed to very few officials. In "Russian book rarities", published by N. Berezin, M. 1903, part 2, on page 19, No. 77, it is printed: "this book is the rarest" and on the copy of this book, which he saw, was the next modern edition of it inscription: "to print ten copies".
"This book is so rare that, as far as I know, it is not in any of the Moscow libraries. My late brother Ivan Mikh. Ostroglazov did not have it in his wonderful collection of rare books. I, in my lifetime, have reviewed several hundred catalogs of Russian and foreign booksellers, as well as having reread the descriptions of all the libraries of well-known bibliophiles - never met its name. There is no price for it. But if the book of the same V.I. in "Book Rarities" by I. M. Ostroglazov, M. 1892, p. 45, No. 101, - was estimated, as can be seen from the catalog, for No. 339, 1903, by the famous St. Petersburg second-hand bookseller Klochkov, at two hundred rubles in silver, then the price of this book by V.I.
“But regardless of the foregoing, my copy of this book is also in another respect a remarkable rarity. It undoubtedly proves that the Jews are trying with all their might and means to destroy these books, which speak of their deeds that outrage conscience. ", compiled by Yakov Brafman and printed in Vilna in 1869, was at once in all copies that were in Bely's bookstore, in Odessa, bought up by a wealthy Jew in order to stop its circulation in the public, about which it was printed in St. Petersburg Vedomosti" of 1870, No. 286, on the 2nd page in the article "Jews in Odessa". You can read about the same thing in the book: "Notes on Jews in the Western Territory of Russia". M. 1882, ed. 3rd, p. 165".
“But in the “Book of Kahal” there is nothing that Jews deny with all their might and means: it does not indicate that among the Jews there is a sect (Hasidim) that really uses Christian blood. Dahl’s book undoubtedly proves this. Therefore, of course, the Jews were especially jealous of her and tried to destroy her.The well-known publicist and scientist Nikita Petrovich Gilyarov in his newspaper Sovremennye Izvestiya of June 13, 1875, No. 160, writes the following: Velizh case (accusing the Jews of murdering a Christian boy in 1823) forty years ago? We both read about him and, by the way, heard from the late V.I. he, Dahl, who studied the case, looked through all the documents and compiled a note for the government. By the way, what happened to that note? Where is she? It was printed in a few, maybe seven, eight, more than ten copies, and what a surprise! Instances to which the public could have access, under the influence of some unknown force, began to disappear one by one. Not only that: about two years ago, even the original, intended for reprinting this note, disappeared from one printing house. We ask the venerable publisher, whom we dare not name without his permission, to respond and confirm our words about the loss of the said original.
