Jacob the Ripper: DNA as a Test and DNA as an Inner Law

by Francis Goumain

THE INFAMOUS MURDERER Jack the Ripper being a Jew is not a new hypothesis; in fact it was the first that came to the minds of both the contemporary public in London and the detectives of Scotland Yard. It’s since been dismissed, though, as being an “anti-Semitic” idea. There was even a book published in 2017 by Australian journalist Stephen Senise stating that the killer’s motive was to mislead the public by “framing the murders as Jewish ritual killings.”

But a DNA test conducted in 2019 concluded otherwise. But even before the DNA test, Professor Paul Knepper, in his The Invention of International Crime, published in 2010, put forward some very interesting and convincing arguments for the Ripper-as-Jewish hypothesis, in spite of the fact he made every effort to distance himself from them as “anti-Semitic” — a thoroughly hypocritical stance since he likely would have declared himself utterly convinced, had the evidence been unconnected to Jews.

Below, first, the article in the Jerusalem Post dated March 2019 about the DNA test, and then, Paul Knepper’s words on the subject. It is amazing how a description of the actual culprit, Kosminski, matches the features listed by Knepper — except on one point with which the Jew-wise reader of today will be very familiar: The culprit was of course a schizophrenic, a madman who, however, is somehow able to resist interrogation, who does not betray himself, who does not contradict himself, and who admits nothing.

A “madman” whose inner law, like everyone else’s, is inscribed in his DNA and not in any “sacred books.”

Was Jack the Ripper Jewish?
Jerusalem Post, 22 March, 2019

According to a study published this week by the Journal of Forensic Sciences, the culprit of the brutal crimes was Aaron Kosminski, a Polish Jew.

by Alon Einhorn

More than 130 years have passed and the mystery that surrounds the figure of the mythical “Jack the Ripper” still continues. During all this time, different investigators sought to reveal the identity of this murderer who in 1888 killed and mutilated at least five prostitutes in London. Now, thanks to a groundbreaking DNA analysis, this question might have an answer.

According to the study published this week by the Journal of Forensic Sciences, the culprit of the brutal crimes was Aaron Kosminski, a Polish Jew who had arrived at the British capital to dedicate himself to become a barber and who was on the list of suspects of the Metropolitan Police of London.

Kosminski has been linked to being Jack the Ripper in the past, and was one of the prime suspects, yet the police could never peg him without a doubt as the mythical murderer, even though they held him for two years.

So how was this conclusion finally reached? [By] analyzing the mitochondrial DNA extracted from the spots of blood and semen that were found on a shawl that lay next to the body of Catherine Eddowes, the fourth murder victim.

According to the study conducted by scientists Jari Louhelainen and David Miller, this DNA is from the same group as that of a living relative of Kosminski. In addition, the semen would have belonged to a man with brown eyes and hair, a description that coincides with the suspect. The Metropolitan Police of London investigated about 300 suspects, among them Kosminski.

Born in the Klodawa, Poland, he arrived in London in 1882 along with three brothers and settled down on Greenfield Street, less than 200 meters from the place where the decapitated body of Elizabeth Stride, the third victim, was found.

Kosminski, who was 23 years old at the time of the murders, was a schizophrenic, according to the researchers, and was admitted to a psychiatric center, where he died at the age of 53.

The new research published generated skepticism in the scientific community. Hansi Weissensteiner, a researcher at the Medical University of Innsbruck (Austria), said that the analysis of mitochondrial DNA can only be reliable to discard the relationship between two people and thus exclude a suspect, rather than identify the guilty person.

Among other points, the lack of evidence to support that this shawl was found specifically at the crime scene is also questioned. And, if so, it could have been contaminated by the different people who could have sabotaged it over the years.

In its defense, the authors of the study assure that the shawl – of silk and floral pattern – belonged to “Jack the Ripper” and not to its victim, a woman of poor resources.

The crimes took place in the London borough of Whitechapel. Between August 31 and November 9, 1888, the bodies of five prostitutes were found. The victims had similar characteristics: cuts in the throat, mutilation in the genitals and abdomen, and disfigurement of the face.

During the investigation, the police received at least three letters supposedly from the killer in which he mocked the agents’ task and promised more crimes. One of the missives bore the signature of “Jack the Ripper,” which is how he got his name.

And here is an extract from Paul Knepper in his The Invention of International Crime, p. 70:

[…] Beginning in the 1880s, hundreds of steamships arrived in London ports each year, their hulls filled with Russian and Polish Jews. Manchester, Leeds and Glasgow acquired significant Jewish populations, but the largest number – some two thirds of all Jews settling in Britain – stayed in London. Between 1880 and 1914, London’s Jewish population increased from 20,000 to 400,000. Most crowded into the two square miles from the City to Mile End Road, and from Bethnal Green to Cable Street. […]

[…] Anti-alien agitation centred on the Jewish population, particularly after the ‘ripper’ murders in 1888. For three months, a murderer the press called ‘Jack the ripper’ perpetrated a series of gruesome killings. The Lancet took the opportunity to point out that the atrocious murders occurred in precisely the same district where its commission had demanded enforcement of the Sanitary Act. ‘Undoubtedly great poverty, overcrowding, dirt and bad sanitation have a lowering, brutalising tendency, which renders more probable the conception and execution of such crimes’. Robert Anderson, who was responsible for criminal investigation at Scotland Yard, saw a connection between Whitechapel, Jews and murder. He convinced himself that the murderer lived in the immediate area and voiced suspicion that ‘he and his people, were low-class Jews’. The ‘ripper’ was known to other people, people that would not surrender him to a police search: ‘for it is remarkable fact that people of that class in the East End will not give up one of their number to Gentile justice’. In September, crowds gathered in the streets saying that it must have been done by a Jew, because no Englishman could have committed such crimes.

Rumors of ‘Jacob the ripper’ persisted. One alleged that the murders had been carried out as part of a ritual practiced by Jews in Eastern Europe. The killing of one of the women was said to resemble a crime committed in Galicia, near Cracow, in which a Jew had gone on trial for the murder and mutilation of a Christian woman. Hermann Adler, Britain’s Chief Rabbi, dispatched letters to leading newspapers in the hope of quashing the accusation. No Jewish book referenced the idea of ritual slaying of a Christian, nor was a single conviction for such a crime in evidence in any other country. Another rumour proposed that the mutilation of the bodies had been carried out by someone with the skills of a kosher butcher, giving plausibility to the search for a Jewish culprit. To refute this allegation, the knives used by the Jewish slaughterhouse were sent to the City Divisional Surgeon, to whom detectives had sent the bodies. Having inspected the instruments, the surgeon was satisfied that none had been used in the slayings. Yet another rumour proposed a Jewish anarchist. In October of 1888, a victim was found in Berner Street, leading to speculation that the ‘ripper’ had some connection to the Jewish socialist club there. The body had been discovered in a yard, adjacent to the International Workingmen’s Club, by Louis Diemschütz, the club’s steward. He acknowledged that the club was socialist but insisted that membership was open to persons of any nationality.

‘Jewish criminality’ invoked the idea that novel and excessive criminal behaviour, originating along Russian’s western frontier, had relocated to the East End of London. […]

Conclusion

Rabbi Hermann Adler is wrong. Just as stones didn’t wait for Galileo, and fell as described by the laws of acceleration from the beginning of time, the inner law of an individual – or of a group of individuals – is not defined by any so-called “sacred books,” but instead is defined by the genetic blueprint found within each cell of their bodies. Besides, even rabbis may find it convenient not to write down the most dangerous parts of their law — or, what amounts to the same thing, to write it in Hebrew.

So, at the end of the day, Joyce is right: Knepper is useful only when his text is stripped of his Political Correctness and fear of the Jews. In the above quoted passages, the takeaway is this: There was a huge influx of Jewish immigration to London, thus, we could only expect something like Jacob the Ripper to happen there. Knepper’s added expressions, such as “anti-alien agitation,” “rumors,” and “invoked the idea” can just be ignored: Britain did import Jewish criminality (without quotation marks) and Jewish criminality is primarily aimed at us — in London as in Russia.

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