Jewish Ritual Murder: Real or Imagined?

A consideration of the thesis of Blood Ritual by Philip de Vier

by David Sims

I DON’T THINK THAT most Jews are involved in ritual murder. In fact, I think that many Jews sincerely believe that it just does not happen. The laws of Moses, you know, and the Ten Commandments, etc.

But there are different sects of Jews, just as there are different sects of Muslims and of Christians, and some of the Jewish sects are both more secretive and more bloodthirsty than others.

Some of them probably have been in the habit of committing ritual murders, often by blood-letting, episodically across the past thousand years. The accounts of such events are too numerous, too persistent, and too similar in method to be discounted in total.

Although some Blood Accusations (it is presumptuous to call them “Blood Libels” without evidence to back up the claim of libel) are almost certainly malicious falsehoods, it is likely that many, perhaps most, are true.

Here is what the publisher had to say about this book:

On April 1, 1899, the body of 19-year-old Agnes Hurza, a young White woman, was found in a woods near Polna, Bohemia, then a part of Austria-Hungary. Her throat had been slashed so badly that she was nearly decapitated. Her wounds revealed that she had been held upside down until her body had been emptied of blood. As this blood was not found at the crime scene, it must have been collected and carried away.

For most of history, belief in Jewish ritual murder was widely accepted. Naturally, the Jews aren’t the only group who have practiced (and might still practice) ritual murder. Historically, it is fairly common: The Aztecs, numerous African tribes, and the ancient Carthaginians come to mind.

But since WW2, with the rise of Jewish ownership of the mass media, has come the politically-correct “Doctrine of the Never-Guilty Jews.” Every accusation of Jewish ritual murder, no matter how well proved it might have been in its time, has become a “Blood Libel” in today’s media, a phrase that explicitly frames each case as a malicious falsehood, without an examination of the facts.

Probably, not every accusation is true. But it is also unlikely that all of them are false. Philip de Vier has made a thorough survey of the known evidence in about 200 cases of ritual murder in ancient, medieval, Renaissance, and modern times. Adopting the approach of a detective investigating a murder, de Vier invites his readers to sift the relevant facts from history and to see that they point toward the existence of a transgenerational ritual murder cult within the larger body of Judaic tradition. The evidence is persuasive, but, says de Vier, the final verdict is ours to make.

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