Jewish Child Sacrifice and Jewish Satanic Ritual Abuse

It is the official historian of the Jews, (Josef Kastein, in his History of the Jews, who gives the underlying reason for this barbaric custom. On page 173, he says, "According to the primeval Jewish view, the blood was the seat of the soul."

Thus it was not the heart which was the seat of the soul, according to the stone-age Jews, but the blood itself. They believed that by drinking the blood of a Christian victim who was perfect in every way, they could overcome their physical short comings and become as powerful as the intelligent civilized beings among whom they had formed their parasitic communities. Because of this belief, the Jews are known to have practiced drinking blood since they made their first appearance in history.

Jewish Child Sacrifice and Jewish Satanic Ritual Abuse


Jewish Murder Plan Against Christians Exposed

The Murderous People: The Jews are under a terrible suspicion the world over, and for good reason. Anyone who does not know this, does not understand the Jewish problem. Anyone who merely see the Jews as "a tribe which secures its existence with exchange and old trousers, and whose uniforms are the long noses," is being misled. But anyone who knows the monstrous accusation which has been raised against the jews since the beginning of time, will view these people in a different light. He will begin to see not only a peculiar, strangely fascinating nation; but criminals, murderers, and devils in human form. He will be filled with holy anger and hatred against these people of Satan. (John 8:44)

The suspicion under which the Jews are held is murder. They are charged with enticing White Christian Children (and sometimes blacks to keep them under control - and if necessary they will run black children down in the streets with automobiles to show the blacks their power, and that the blacks had better mind their manners or the same will happen again and again. We all witnessed this a few years ago in New York city when the car of Rabbi Shneerson ran over a black child. And as usual the Jews bought off the blacks who were inciting the mobs against them; if they had been unsuccessful in this they would have had the blacks who dared not be controlled murdered) and at time White Christian adults, butchering them, and draining their blood. They are charged with mixing this blood into their masses (unleaven bread) and using it to practice superstitious magic. They are charged with torturing their victims, especially the children; and during this torture they shout threats, curses, and cast spells against non-Jews. This systematic murder has a special name, it is called,



Ritual Murder



The knowledge of Jewish ritual murder is thousands of years old. It is as old as the Jews themselves. Non-Jews have passed the knowledge of it from generation to generation, and it has been passed down to us thorough writings. It is known of throughout the nation. Knowledge of ritual murder can be found in even the most secluded rural villages. The grand-father told his grand children, who passed it on to his children, and his children's children, until we have inherited the knowledge today from them.

It is also befalling other nations. The accusation is loudly raised immediately, anywhere in te world, where a body is found which bears the marks of ritual murder. This accusation is raised only against the Jews. Hundreds and hundreds of nations, tribes, and races live on this earth, but no one ever thought to accuse them of the planned murdering of children, or to call them murderers. All nations have hurled this accusation only against the Jews.

And many great men have raised such an accusation. Martin Luther wrote in his book "Of The Jews And Their Lies:"

"They stabbed and pierced the body of the young boy Simon of Trent. They have also murdered other children...The sun never did shine on a more bloodthirsty and revengeful people as they who imagine to be the people of God, and who desire to and think they must murder and crush the heathen. Jesus Christ, the Almighty Preacher from Nazareth, spoke to the Jews: ? Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning..."


"He (Martin Luther) accused them (the Jews) of all those fictitious crimes which had made Europe such a hell for them. He, too, claimed that they poisoned the wells used by Christians, assassinated their Christian patients, and murdered Christian children to procure blood for the Passover. He called on the princes and rulers to persecute them mercilessly, and commanded the preachers to set the mobs on them. He declared that if the power were his, he would take all the leaders of the Jews and tear their tongues out by the roots." (Stranger than Fiction, p. 249)

The Struggle of Der Sturmer: The only newspaper in Germany, yes, in the entire world, which often screamed the accusation of ritual murder into the Jewish face, was Der Sturmer. For more than ten yeas Der Sturmer led a gigantic battle against Judaism. Which caused Der Sturmer to be under constant attack by the Jews. Dozens of times it has been confiscated and prohibited.

Its workers, most of all its editor Julius Streicher, were dragged into court hundreds of times. They were convicted, punished and locked into prison. Der Sturmer came to know the Jew from the confession which Dr. Conrad Alberti-Sittenfeld, a Jew, wrote in 1899 in No. 12 of the magazine Gesellschaft:

"One of the most dangerous Jewish qualities is the brutal, direct barbaric intolerance. A worse tyranny cannot be practiced than that which the Jewish clique practices. If you try to move against this Jewish clique, they will, without hesitating, use brutal methods to overcome you. Mainly the Jew tries to destroy his enemy in the mental area, by which he takes his material gain away, and undermines his civil existence. The vilest of all forms of retaliation, the boycott, is characteristically Jewish."

The Der Sturmer was not stopped for several years. Just in Nuremberg alone there have been fought dozens of Talmudic and ritual murder cases in the courts. (Now you know why the Nuremberg trials were held against the German Military leaders, it was retribution by the Jews on their hated enemies the Germans). Because of the Jewish protests the attention of the world was focused on these cases. Thereafter heavy convictions followed. At first no judge had the courage to expose the Jewish problem. Finally in 1932 (court case lasting from October 30th to November 4th) Der Sturmer won its first victory. The jury found the following:


1). Der Sturmer was not fighting against the Jewish religion; but against the Jewish people.
2). The Talmud and Schulchan aruch are not religious books. They have no right to be protected under the religious paragraphs.
3). The laws of the Talmud which are quoted and published in Der Sturmer are exact quotations from the Talmud.
4). The laws of the Talmud are in harsh contradiction to German morals.
5). The Jews of today are being taught from the Talmud.

With this verdict Der Sturmer brought about the first big breach in the Jewish/Roman Administration of Justice, which was given the job before the National Socialist revolution to protect Judaism and its government. The jews, of course, became greatly agitated about this. But for De Sturmer this success was an omen of the victory yet to come. Of course, Der Sturmer did not stop half way. It knew what had to be done. It was their duty, or so they believed. To frustrate the gigantic murder plot of Judaism against humanity. It was their duty! To brand this nation before the world, to uncover its crimes and to render it harmless. It was their duty! To free the world from this national pest and parasitic race. Der Sturmer would fulfill its mission. It would, for a time, light up the darkness with the truth which shall eventually rule the world. And it would always direct itself according to the following proverb: "He who knows the truth and does not speak it truly is a miserable creature."

The Laws of The Talmud: If one wishes to learn and understand why the Jews can commit such insane crimes as ritual murder, they must know the Jewish secrets. They must know the teachings of the Torah (The Talmud), and the Schulchan aruch. These laws and teachings are proof that the Jews feel themselves superior to all nations, that it has declared war on all other races, and that it is the sworn enemy of the whole of non-Jewish humanity. Even Tactius, the Roman historian who lived shortly after Christ (55-120) A.D.) wrote:

"The Jews are a race that hate the gods and mankind. Their laws are in opposition to those of all mortals. They despise what to us is holy. Their laws condone them in committing acts which horrify us." (Historian V. 3-8)

The Jew knows that when the non-Jewish world knows his laws and sees through his plans that he is lost. Therefore, by threat of death he forbids their translation and publication. A well known Jewish scholar (Dibre David) writes:

"If the Gentiles (non-Jews) knew what we are teaching against them, they would kill us."

The Jewish secret laws are based on the fundamental principle which states: Only the Jew is human. In contrast all non-Jews are animals, they are beasts in human form. Anything is permitted against them. The Jew may lie to, cheat and steal from them. He may rape and murder them. There are hundreds of passages in the Talmud which the non-jews are described as animals. Some of them are as follows:


1). "The Jews are called human beings, but the non-Jews are not humans. They are beasts." (Talmud: Baba Mezia 114b)

2). "The Akum (Negro) is like a dog. Yes, the scripture teaches to honor the dog more than the Akum." (Ereget Raschi Erod. 22
30)

3). "Even though God created the non-Jew they are still animals in human form. It is not becoming for a Jew to be served by an
animal. Therefore he will be served by animals in human form." (Midrasch Talpioth, p. 255, Warsaw 1855)

4). "A pregnant non-Jew is no better than a pregnant animal." (Coschen Hamischpat 405)

5). "The souls of non-Jews come from impure spirits and are called pigs." (Jalkut Rubeni gadol 12b)

6). "Although the non-Jew has the same body structure as the Jew, they compare with the Jew like a monkey to a human." (Schene
Luchoth Haberith, p. 250b)

So that the Jew will never forget that he is dealing with animals, he is reminded by eating, by death, and even by sexual intercourse constantly. For The Talmud teaches:

1). "If you eat with a non-Jew, it is the same as eating with a dog." (Tosapoth, Jebamoth 94b)

2). "If a Jew has a non-Jewish servant of maid who dies, one should not express sympathy to the Jew. You should tell to the Jew:
?God will replace ?your loss,' just as if one of his oxen or asses had died." (Jore Dea 377, 1)

3). "Sexual intercoms between non-Jews is like intercourse between animals." (Sanhedrin 74b)

It is written in the Talmud about the murder of the non-Jew:

1). "It is permitted to take the body and the life of a non-Jew." (Sepher Ikkarim IIIc, 25)

2). "It is the law to kill anyone who denies the Torah (Talmud - Sanhedrin 59b). The Christians
belong to the denying ones of the Torah (Talmud)." (Coschen Hamischpat 425, Hagah 425, 5)

3). "Every Jew, who spills the blood of the godless (non-Jew), is doing the same as making a sacrifice to God." (Bammidber Raba, c 21 & Jalkut 772)

These laws of the Talmud were given to the Jews over 3000 years ago. They are just as valid today as they were back then. This is how the Jews are taught from childhood. The results of this stands before us. It is Jewish Ritual Murder.

The Jews' Bloody History: The Jew is not only the murderer of the Christians in theory. His history proves that he practices what he preaches. The history of the Jewish people is an unbroken chain of mass murders and blood-baths. It started before Christ and has continued with Linen, Trotsky, Sinowjeff, Stalin and etc., up to today:

1). The extreme to which the Jews will go was shown in Persia where the Jew Mordecai and the Jewess Esther had 75,800 Persians murdered. They hanged the Persian King Xerxes' minister Haman along with his ten sons. They celebrated this bloody victory and to this day still celebrate it during the Feast of Purim. (Book of Esther 9:6)

After Christ in the years 115-117, on the island of Cyrene, the Jews revolted under their leader Bar Kochba. They murdered 220,000 Romans, sawed and chopped them, drank their blood, and ate their bloody raw flesh. (Dio Cassius: Roemische Jeschichte XVIII, 32)

The Jews revolted in Russia in 1917 and established bolshevism under the leadership of Trotsky, Sinojeff and other Jews, a total of 35 million Christians were shot, slayed, tortured, and starved to death. In Hungary, under the leadership of the Bolshevik Jew Bela Kuhn, a horrible massacre was prepared in which tens of thousands of Christians were murdered.

"'The Jewish Establishment": 'In the early 1930s, Walter Duranty of the New York Times was in Moscow, covering Joe Stalin the way Joe Stalin wanted to be covered. To maintain favor and access, he expressly denied that there was famine in Ukraine even while millions of Ukrainian Christians were being starved into submission. For his work Duranty won the Pulitzer Prize for journalism. To this day, the Times remains the most magisterial and respectable of American newspapers. How imagine that a major newspaper had had a correspondent in Berlin during roughly the same period who hobnobbed with Hitler, portrayed him in a flattering light, and denied that Jews were being mistreated, thereby not only concealing, but materially assisting the regime's persecution. Would that paper's respectability have been unimpaired several decades later? There you have an epitome of what is lamely called 'media bias.' The Western supporters of Stalin haven't just been excused; they have received the halo of victim hood for the campaign, in what liberals call 'the McCarthy era,' to get them out of the government, the education system, and respectable society itself. Not only persecution of Jews but any critical mention of Jewish power in the media and politics is roundly condemned as 'anti-Semitism.' But there isn't even a term of opprobrium for participation in the mass murders of Christians. Liberals still don't censure the Communist attempt to extirpate Christianity from Soviet Russia and its empire, and for good reason, liberals themselves, particularly Jewish liberals, are still trying to uproot Christianity from America. It's permissible to discuss the power of every other group, from the Black Muslims to the Christian Right, but the much greater power of the Jewish establishment is off-limits. That, in fact, is the chief measure of its power: its ability to impose its own taboos while tearing down the taboos of others, you might almost say its prerogative of offending. You can read articles in Jewish-controlled publications from the Times to Commentary blaming Christianity for the Holocaust or accusing Pope Pius XII of indifference to it, but don't look for articles in any major publication that wants to stay in business examining the Jewish role in Communism and liberalism, however temperately." (The Jewish Establishment, Joseph Sobran, September 1995 issue)

In Jewish-Bolshevik Soviet Russia mass murders are even now (1997) are being carried out. The executioners are mostly Jewish men and women. In inventing new methods of torture the Jews are past masters. To let Christians die under torture give them the greatest pleasure. English reporters write that the Chinese executioners frequently would not carry out their tortures and executions; they shouldered and could not continue. Therefore, Jews and Jewesses took their place.

"The Jews were now free to indulge in their most fervent fantasies of mass murder of helpless victims. Christians were dragged from their beds, tortured and killed. Some were actually sliced to pieces, bit by bit, while others were branded with hot irons, their eyes poked out to induce unbearable pain. Others were placed in boxes with only their heads, hands and legs sticking out. Then hungry rats were placed in the boxes to gnaw upon their bodies. Some were nailed to the ceiling by their fingers or by their feet, and left hanging until they died of exhaustion. Others were chained to the floor and left hanging until they died of exhaustion.

"Others were chained to the floor and hot lead poured into their mouths. Many were tied to horses and dragged through the streets of the city, while Jewish mobs attacked them with rocks and kicked them to death. Christian mothers were taken to the public square and their babies snatched from their arms. A red Jewish terrorist would take the baby, hold it by the feet, head downward and demand that the Christian mother deny Christ. If she would not, he would toss the baby into the air, and another member of the mob would rush forward and catch it on the tip of his bayonet.

"Pregnant Christian women were chained to trees and their babies cut out of their bodies. There were many places of public execution in Russia during the days of the revolution, one of which was described by the American Rohrbach Commission: 'The whole cement floor of the execution hall of the Jewish Cheka of Kiev was flooded with blood; it formed a level of several inches. It was a horrible mixture of blood, brains and pieces of skull. All the walls were bespattered with blood. Pieces of brains and of scalps were sticking to them. A gutter of 25 centimeters wide by 25 centimeters deep and about 10 meters long was along its length full to the top with blood. Some bodies were disemboweled, others had limbs chopped off, some were literally hacked to pieces. Some had their eyes put out, the head, face and neck and trunk were covered with deep wounds. Further on, we found a corpse with a wedge driven into its chest. Some had no tongues. In a corner we discovered a quantity of dismembered arms and legs belonging to no bodies that we could locate.'" (Defender Magazine, October 1933)

The history of the Jews is written in the blood of Christians.

"Thanks to the terrible power of our International Banks, we have forced the Christians into wars without number. Wars have a special value for Jews, since Christians massacre each other and make more room for us Jews. Wars are the Jews' Harvest: The Jew banks grow fat on Christian wars. Over 100-million Christians have been swept off the face of the earth by wars, and the end is not yet." (Rabbi Reichorn, speaking at the funeral of Grand Rabbi Simeon Ben-Judah, 1869, Henry Ford also noted that: 'It was a Jew who said, 'Wars are the Jews' harvest'; but no harvest is so rich as civil wars.' The International Jew: The World's Foremost Problem, Vol. III, p. 180)

The history of the Jews is written with Christian blood. Their history proves that the Jew is extremely cruel and at the same time a coward. The Jew is not a born soldier; he is a born sadist and murderer. (John 8:44)

The Law of Human Sacrifice: For a long time the newspaper Der Sturmer endeavored to find the actual law of ritual murder, the law of human sacrifice. It finally succeeded in doing so. In a trial in which Julius Streicher and Karl Holz were being tried (because of "offending the Jewish Religious Society") it was proposed that they call as witness Dr. Erich Bischoff. Dr. Bischoff appeared.


He was the leading German expert on the laws of the Talmud. He had dedicated his entire life to the study of the Jewish law books. Dr. Bischoff brought with him a translation of a secret Jewish law, which clarified with one stroke the question of ritual murder. It comes from the book of Sohar. This book is considered to be holy by the Jews.


"You are right! This reproach of yours, which I feel for certain is at the bottom of your anti-Semitism, is only too well justified; upon this common ground I am quite willing to shake hands with you and defend you against any accusation of promoting Race Hatred...We [Jews] have erred, my friend, we have most grievously erred. And if there is any truth in our error, 3,000, 2,000 maybe 100 years ago, there is nothing now but falseness and madness, a madness which will produce even greater misery and wider anarchy. I confess it to you openly and sincerely and with sorrow...We who have posed as the saviors of the world...We are nothing but the world' seducers, it's destroyers, it's incinderaries, it's executioners...we who promised to lead you to heaven, have finally succeeded in leading you to a new hell...There has been no progress, least of all moral progress...and it is our morality which prohibits all progress, and what is worse -- it stands in the way of every future and natural reconstruction in this ruined world of ours...I look at this world, and shudder at its ghastliness: I shudder all the ore, as I know the spiritual authors of all this ghastliness..." The eastern Jews especially conform to its laws. In the book of Sohar (a companion of the Talmud). The English translation related:

"Further there is a Law concerning the slaughter of foreigners, who are the same as beasts. This slaughter is to be carried out in a lawfully valid manner. The ones who do not follow the Jewish Religious Law have to be offered to God as a sacrifice. It is to them that Psalm 44:22 refers: ?Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter." (Thikunne Sohar, edition Berdiwetsch 88b)

Dr. Erich Bischoff declared himself ready to offer an opinion on this expressed law of ritual murder. However he was rejected. He was not admitted by the court for "fear of bias."


The Catholic priest Dr. Gottsberger took his place. The defendants handed him the above mentioned law in Hebrew and German. Dr. Gottsberger was embarrassed and confused.

After a long consideration he stated that he would not be able to deliver an opinion on the law of human sacrifice. Due to this Julius Streicher and Karl Holz were sentenced to several months imprisonment. Later on, however, Dr. Bischoff (in the trial of 30th October - 4th November 1931) established the correct translation of this law.

This translation and publication of the law of human sacrifice is the greatest blow ever struck the Jews in this controversy. This Law commands the Jews to Butcher Christians and non-Jews. This is to be done in a "Lawful Valid Way." This means that Christians are to be sacrificed in the same way as animals. They are to be sacrificed to the Jewish God Baal (Lucifer, Devil, Satan). Therefore, we are dealing with a law which doesn't only permit the practice of Ritual Murder. But commands it.

Jewish Confessions: A further and irrefutable proof of the existence of Jewish Ritual Murder are the numerous Jewish confessions. They come from trials, voluntary statements and from confessions by former rabbis. The confessions were made in two court cases. One of them took place in Trent in 1475, and the other one in Damascus in the years 1840 - 1842.

The voluntary statement was made by the young Jewess Ben Noud who made it to the French Count Durfort-Civrac. The confessions were made by the following rabbis who truly converted to Christianity: Drach and Goschler, Fra Sifto of Siena, Paolo Medici, Giovanni da Feltre and by the former chief rabbi Neofito, who later changed his name to Teofito and became a monk. These men more or less confirmed the existence of Ritual Murder. In 1803 the former rabbi Neofito published a sensational book in the Moldavian language. In it he gives details about the terrible Jewish secret of the blood mystery. This book was translated in 1843 into Greek and later in 1883 into Italian, under the title "Il sangue cristiano nei riti ebraici della moderna Sinagoga," causing the Jews to become very excited the world over.

On page 19 of this work the Jew Teofito confesses how he was initiated into the knowledge of Ritual Murder. And how the Jews for thousands of years have concealed it from the Christian and non-Jewish world. Teofito writes:

"This secret of the blood is not know to all the Jews, but only to the Chakam (doctors) or the rabbis and the scholars, who therefore carry the title ?Conservatori del mistero del sangue' (Conservators of the mystery of blood!). They pass it on by word of mouth to the Jewish fathers. They in turn reveal it to their sons who regard this as a great honor. At the same time they make terrible threats of punishment if one of them betrays this secret...


"And all of the anxious sighing, longing and hope of their hearts is directed to the time when some day they would like to deal with us Christians as they dealt with the heathen in Persia at the time of Esther. O how they love that book Esther, which so nicely agrees with their bloodthirsty, revengeful and murderous desire and hope!When I was 13 years old, recalls Teofito; mother took me aside, led me into a room, where nobody could listen and after he described to me the hatred of Christians, he taught me that God ordered the Christians to be slaughtered and to collect their blood...'My son,' he said (as he kissed me): ?With this confession I have placed my trust in you.' With these words he put a crown on my head and explained to me the Blood Secret, adding that Jehovah had revealed it to the Jews and commanded them to practice it ...I was in the future, possessor of the most important secret of the Jewish religion...

"Thereafter followed the curses and threats of punishment if I should ever reveal this secret to anyone, neither my mother nor my sister nor brothers or future wife; but only to one of my future sons who was the most wise, eager, and most suitable. In this way the secret shall be inherited from father to son until the farthest descendant."

This is a part of the monk and former Chief Rabbi Teofito's confession. From other confessions and admissions there is a remarkable agreement on the following points:

1). The laws demand the Jews to butcher non-Jews from time to time. (The Laws of The Talmud and the Law of Human Sacrifice)

2). The sacrifice shall take place chiefly:

a. At the Purim Festival
b. At the Passover Festival

It is demanded of the Jews to butcher an adult Christian if possible, or a black non-Jew for the Purim and to butcher a child for the Passover. The child must not be over seven years old and must die in agony.

3). The blood of the victims must be violently drained. It is to be used at Passover in wine and in the Massen (bread). What this means is that a small part of the blood is mixed into the dough and the wine. The procedure is to be performed by the Jewish father.

4). The procedure takes place in the following manner: The father pours a few drops of fresh or dried and powdered blood into a glass, dips a finger of his left hand into it and sprinkles (blesses) everything which is on the table, saying: "Dam Issardia chynim heroff Jsyn prech harbe hossen mashus pohorus." (Erod, VII, 12) Which translated is: "We therefore beg God to send down the ten plagues upon all the enemies of the Jewish religion (This means the Christians. With this they dine and afterwards the father cries):"Sfach, chaba, moscho kol hagoym!" Which translated: "Thus (like the child whose blood has been mixed in the bread and wine) may all Goyim burn in hell!" (This wicked Jewish ritual is suspiciously similar to Christian Communion. In this the wine is taken in place of the blood and the bread as the body. What Christians do symbolically, the Jews do in reality: this is the unique difference. But it is like all Jewish teachings, it is the reverse of what is taught by God Almighty and the Lord Jesus Christ in the Bible).

5). The ritual blood is also used other ways:

a. The young married couple is given a hard boiled egg which is seasoned with dried blood which has been pulverized.
b. It is also given to pregnant women in the same way in order to ease their child birth.
c. It is mixed with egg-white, put on a linen cloth and placed on the chest of dead Jews so that they will enter heaven without atonement.
d. At circumcision powdered blood will be sprinkled on the wound so it will heal quickly.
e. Dip fruits or vegetables into it and then eat them, (Schuldran arch Orach cajjim 158,4) or
f. A dying or decrepit Jew can be saved with it. (Jore Deah 155,3)

The Jews have a superstition which originates from the Orient. They believe that old people can become younger by drinking the blood of young children.

6). The remainder of the blood is preserved with the greatest of care by the local rabbis and sold in small bottles by appointed wandering Jews at neighboring synagogues. This same rabbi certifies that the blood is genuine pure Christian blood.

7). The Ritual Murder and the Blood Mystery are acknowledge by all Talmudic Jews, and practiced whenever possible. The Jew believes that he will be "atoned" by it.

The Hurons, the Canadians and the Iroquois were philosophers of humanitarianism in comparison to the jews. These are seven Jewish customs and regulations were established not only in the trials from Trent and Damascus, but in various trials and court cases which took place in different parts of the world throughout history. And of course they were completely independent of each other. This proves beyond a doubt their truth and validity.


Civilized people find this practice so abhorrent that they cannot believe it, despite the hundreds of pages of evidence against the Jews which are found in court records. Historical records for five thousand years have provided irrefutable proof of the blood guilt of the Jews.

As other people became more civilized, the blood rite became a symbolic one, and a symbolic form of blood, usually wine, was drunk during the ritual, while the barbaric practice of killing a victim was given up altogether. Only one group, the Jewish cult, has continued to practice the blood rite in modern times.

Authorities on the blood rite, such as the noted Catholic scholar, James E. Bulger, state that the Jews practice the blood drinking rite because they are a parasitic people who must partake of the blood of the gentile host if they are to continue to survive. Bulger also states that the drinking of blood is a rite of black magic which enables the Jewish rabbis to predict the future as the blood of their non-Jewish victim courses through their veins.

Therefore, Jewish leaders from time to time entice a non-Jewish child, preferably male, and from six to eight years old. According to Jewish ritual, the non-Jewish (preferably a Christian child) child must be perfectly formed, intelligent, and without blemish. He also must be younger than the age of puberty, because the Jews believe that the blood becomes impure after the beginning of puberty.

When the (Christian) child is enticed into the synagogue, or, if the Jews are under observation, into some more secret gathering place, the kidnaped child is tied down onto a table, stripped, and its body pierced with sharp ritual knives in the identical places where the nails entered the body of Christ on the stake. As the blood is drained into cups, the Jewish leaders raise the cups and drink from them, while the child slowly expires in an atmosphere of unrelieved horror.

The Jews call down curses upon Christ and on all the non-Jewish people, and celebrate their symbolic victory over them as they continue to drink the blood of the dying child. Only by performing this rite, so the Jews believe, can they continue to survive and prosper among their non-Jewish host.

The ancient Khazar Jews along with others of that Near East era followed a common custom of human sacrifice. The practice was to burn a young person upon an altar called a Tophet. The Old Testament of the Bible mentions this practice and condemns it. Around the Tophet altar, drums would be beaten loudly to drown out the cries of the children being burned alive.

In the days of Ancient Israel the Priests of Baal would blow trumpets to drown out their screams.

The Carthaginians also were worshipers of Baal and sacrificed children on a massive scale. When faced with defeat in Syracuse in 310 B.C., they cast the sons of 500 nobles into a fiery pit, or Tophet, from a scaffold shaped in the likeness of the god Baal. In other words, the Jews have a god which finds blood pleasing. In the words of Mr. Leese, "What sort of a people is this whose god finds the blood obtained from mutilation of human genital organs as 'pleasing?'"

Even though God commanded circumcision, there is no way a reading of Scripture shows that God intended that the procedure turn into a bloody ritual. Besides that, it seems apparent that when Christ nailed the blood ordinances to the cross, he also nailed the circumcision to the cross. "Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing." (Galatians 5:2)

"The mode of government which is the most propitious for the full development of the class war, is the demagogic regime which is equally favorable to the two fold intrigues of Finance and Revolution. When this struggle is let loose in a violent form, the leaders of the masses are kings, but money is god: the demagogues are the masters of the passions of the mob, but the financiers are the master of the demagogues, and it is in the last resort the widely spread riches of the country, rural property, real estate, which, for as long as they last, must pay for the movement.
When the demagogues prosper amongst the ruins of social and political order, and overthrown traditions, gold is the only power which counts, it is the measure of everything; it can do everything and reigns without hindrance in opposition to all countries, to the detriment of the city of the nation, or of the empire which are finally ruined.
In doing this do not financiers work against themselves? It may be asked: in destroying the established order do not they destroy the source of all riches? This is perhaps true in the end; but whilst states which count their years by human generations, are obliged in order to insure their existence to conceive and conduct a far-sighted policy in view of a distant future, Finance which gets its living from what is present and tangible, always follows a short-sighted policy, in view of rapid results and success without troubling itself about the morrows of history." Make no mistake about it, The god of the Jews is not the God of Abraham, Isaac and Jacob/Israel. And if it were the same God -- the manner in which the Jews worship is administered is an abomination in the eyes of the Lord our God. Many people think this sort of thing may have happened in the past but did not exist after the Babylonian captivity.

However, from the account of Dio Cassius in the 78th Book of his history, Chapter 32, written in 117 A.D. comes the following:

"Then the Jews in Cyrene [on the modern Tripoli coast of North Africa] choosing as their leader one Andreas, slew the Romans and Greeks, and Devoured [ate] their bodies, drank the blood, clothed themselves in the flayed skins, and sawed many in half from the head downwards; some they threw to wild beasts and others were compelled to fight in single combat, so that in all 220,000 were killed. In Egypt they did many similar things, also in Cyprus, led by one of them named Artemion; and there another 240,000 were slain."

Following is an expose on Jewish Ritual Murder which is currently being conducted just as it has for centuries.

Jewish Ritual Murder

On May 1, 1989, the Oprah Winfrey show had as its guest a person who, as a young girl, was forced to participate in a ritual in which a Christian infant was sacrificed. The amazing thing about this guest is that she was not affiliated with some unknown radical blood letting cult, but that She was a Jew. According to an article on the show in the Chicago Tribune, the woman was "undergoing long-term psychiatric treatment," apparently because of her horrible experience. The news paper article is quoted below in its entirety.

Jews Protest Sacrifice Tale on Oprah Show
Chicago Tribune, 5/7/89
New York Times News Service

"Hundreds of television viewers and the leaders of several Jewish and civil liberties organizations have protested allegations on a popular talk show last week that some Jews practice ritual killing of children. The allegations were made by a guest using the pseudonym Rachel on 'The Oprah Winfrey Show,' a widely viewed syndicated talk show. During the program, broadcast Monday, Winfrey introduced the guest as someone who was undergoing long- term psychiatric ("The Jews are more subject to diseases of the nervous system than the other races and peoples among which they dwell. Hysteria and neurasthenia appear to be most frequent. Some physicians of large experience among the Jews have even gone so far as to state that most of them are neurasthenic and hysterical." (The Jewish Encyclopedia, Vol. IX, (1905), p. 225); "Idiocy and imbecility are found comparatively more often among Jews than among non-Jews...The Mongolian type of idiocy is also very frequently observed among Jews...Among the Jews the proportion of insane has been observed to be very large...Jews are more liable to acute psychoses of early age than are non-Jews." (The Jewish Encyclopedia, Vol. VI, (1904), p. 556, 603-04)) treatment for a multiple personality disorder. The woman told Winfrey that she had witnessed the ritual sacrifice of children and had been a victim of ritualistic abuse.

"The guest also said of such practices: 'there's other Jewish families across the country. It's not just my family.' The assertions were made during a program that focused on the cult murders of at least 13 people whose bodies were found last month near Matamoros, Mexico. The woman's comments provoked hundreds of angry phone calls and letters to Jewish and civil liberties groups, spokesmen for the groups said in interviews late last week. Jeffrey Jacobs, the chief operating officer of Winfrey's production company,

"Harpo Productions Inc., denied Winfrey had acted irresponsibly in broadcasting the interview since she had emphasized on the show that the guest spoke only for herself. He added that Winfrey and her producers would meet with representatives of the Jewish and civil liberties groups next week in Chicago, where the show is taped. Winfrey was traveling Friday, Jacobs said, and was unavailable for comment. Early in the interview Winfrey said, 'This is the first time I have heard of any Jewish people sacrificing babies, but anyway -- so you witnessed the sacrifice?'

"The woman responded: 'Right. When I was very young, I was forced to participate in that, and which I had to sacrifice an infant.' The guest was repeatedly identified by Winfrey as being Jewish. At one point, the woman asserted that {Jewish} ritual sacrifices occurred in other Jewish families around the country and that they were known to the Police."

Although all Jews are aware of the blood rite and its importance to the Jewish cult, only the most important Jewish leaders, the rabbis and the wealthiest members of the Jewish community, are allowed to participate in the blood-drinking rite.

Kastein states, on page 173, that the ordinary Jews are forbidden to participate in the rite. One reason for this is the fact that the practice of ritual murder is fraught with danger for the entire Jewish Community. Most uprisings against the Jews during the past two thousand years have stemmed from the discovery of this practice, and the resulting attempts of the non-Jews to punish the Jews for murdering non-Jewish children.

The principal reason that this crime is so often discovered, is that the naked, pierced body of the child, once it has been drained of blood, must be thrown on a trash heap. The Jewish rite forbids burial of the body, even though this would conceal all evidence of their crime. The Talmud, the Holy Book of the Jews, defines all non-Jews as beasts, and by Jewish law, the burial of beasts is forbidden. Therefore, the Jews try to conceal their crime by throwing the corpse of the murdered child down an abandoned well, where it may not be discovered, or by hiding it in some manner which will not constitute burial.

In many cases, the body is discovered, and then the Jews either are attacked by the non-Jews, or they spend thousands of dollars bribing witnesses and officials, and attempting to frame some gentile as a "sex murderer." Bribery and intimidation of public officials and newspapermen is always the first step in this campaign. In the United States, since many of these are Jews, no bribery is necessary, as every Jew knows that it is his first duty to conceal the evidence of ritual murder. It is also customary for the Jews to pay off the murdered child's parents with a large sum of money, which in many cases means that they will not prosecute.

Could Jewish Ritual Murder Still Exist?

At one time or another the Jews have been expelled from every country in Europe. And in almost every case it was over the charge of Ritual Murder. The most objective book on this subject available is "Jewish Ritual Murder" by Arnold Leese is available from The Truth At Last, P.O. Box 1211, Marietta, Georgia 30061, for $3.50 per copy.

I know well that they deny everything, but it all agrees with the judgment of Christ, that they are poisonous, bitter, vengeful, spiteful serpents, assassins, and devil's children, who secretly stab and do injury because they are not able to do it publicly Purim Murder: The ritual murder at Purim is committed against adult Christians. Fresh strong men and women are preferred. The Purim festival is celebrated annually by the jews in February or March. It is in commemoration of the 75,000 Persians murdered by the Jews. This massacre occurred under the Persian king Ahasuers (Xerxes). He had a minister (Haman) who recognized the Jewish danger and wanted to expel the Jews. The king's Jewish whore Esther persuaded him instead to hang Haman and his ten sons. After that came the murdering of the 75,000 Persians under the leadership of the Jew Mordecai. The following day the Jews celebrated with joyous festivities which are observed as the "Feast of Purim" even today.

At this festival the Jews usually become completely drunk. This occurs particularly at meetings of Orthodox Jews. During these orgies plays are staged in which the murder of Ham is re-created by the Jews. An effigy of "Haman" is put on the stage and is hanged while the Jews curse and cast-spells (directed against the "Goyim"). The Talmud commands the Jews to cry out aloud: "May Haman and the Gentiles (non-Jews) be cursed. May Mordecai and all the Jews be blessed." (Orach Cajjim, 690,16)

In Palestine and in some areas of Russia the Jews hold their processions out in the public. At the head of the procession the effigy of Haman is carried, and is stoned, stabbed with knives, and beaten with sticks. In 1764 the Jews of Monastyr (Russia) celebrated Purim with a live "Haman." The Jewish inn-keeper, Moscho from Michalkoweitz, had brought the drunken farmer Adamko to the festival in his wagon. The Jews took off his clothes, celebrated their festival, dressed him as "Haman" and gave him a savage beating. They also burned him on the back and Adamko arrived home totally drink, complained of severe pains and died the next day.

The Jew Moscho poisoned him so that he would never tell about the Purim Feast. The case was brought to trial, and the jew Moscho was sentenced to death. (The documents from this trial concerning the Purim Festival were kept by the authorities at Kammetz until the Bolshevik revolution. They were then destroyed by the Jews) The accusation was that during the Jewish feasts of Purim and/or Passover extremist Hassidic Orthodox Jewish sects would sacrifice a Christian youth for his blood. It was then dried and the powder mixed into triangular cakes or bread for eating in order for the Jews to gain atonement in the eyes of God. It is possible that Purim blood might sometimes have been held over for the Passover.

We are told by James Frazer in his Golden Bough: If the Jewish festival of Purim was, as I have attempted to show, directly descended either from the Sacaea or from some other festival, of which the central feature was the sacrifice of a man in the character of god, we should expect to find traces of human sacrifice lingering about it in one or other of these mitigated forms to which I have just referred.

This expectation is fully borne out by the facts. For from a early time it has been customary with the Jews at the feast of Purim to burn or otherwise destroy effigies of Haman. The practice was well known under the Roman empire, for in the year 408 A.D. the emperors Honorius and Theodosius issued a decree commanding the governors of the provinces to take care that the Jews should not burn effigies of Haman on a cross at one of their festivals. (Codex Theodosianus, Lib. Xvi. Tit. Viii. §: "Judaeos quodam festivitatis suae solleni Aman ad poenae quondam recordationem incendere, et sanctae crucis adsimulatam speciem in contemptu Christianae fidei sacrilegumente exurere provinciarum rectores prohibeant: ne locis suis fidei nostrae signum immisceant, sed ritus suos infra contemptum Christianae legis retineant: amissuri sine dubio permissa hacenus, nisi ab inlicitis temperaverint." The decree is dated at Constantinople, in the consulship of Bassus and Philip. For locis we should probably read jecis with Mommsem)

We learn from the decree that the custom gave great offence to the Christians, who regarded it as a blasphemous parody of the central mystery of their own religion, little suspecting that it was nothing but a continuation, in a milder form, of a rite that had probably been celebrated in the East long ages before the birth of Christ.


Apparently the custom long survived the publication of the edict, for in a form of abjuration which the Greek church imposed on Jewish converts and which seems to date from the tenth century, the renegade is made to speak as follows: "I curse also those who celebrate the festival of the so-called Mordecai on the first Sabbath (Saturday) of the Christian fast, and who nail Haman forsooth to the tree, attaching to it the symbol of the cross and burning him along with it, while they heap all sorts of imprecations and curses on the Christians." ( Fr. Cumont, "Une Formule grecque de renonciation au judaïsme," Wiener Studien, xxiv. (1902) p. 468. The "Christian fast" referred to in the formula is no doubt Lent. The mention of the Jewish Sabbath (the Christian Saturday) raises a difficulty, which has been pointed out by the editor, Franz Cumont, in a note (p. 470): "The festival of Purim was celebrated on the 14th of Adar, that is, in February or March, about the beginning of the Christian Lent; but that festival, the date of which is fixed in the Jewish calendar, does not always fall on a Saturday. Either the author made a mistake or the civil authority obliged the Jews to transfer their rejoicing to a Sabbath" (Saturday))

A Jewish account of the custom as it was observed in Babylonia and Persia in the tenth century of our era runs as follows:

"It is customary in Babylonia and Elam for boys to make an effigy resembling Haman; this they suspend on their roofs, four or five days before Purim. On Purim day they erect a bonfire, and cast the effigy into its midst, while the boys stand round about it jesting and singing. And they have a ring suspended in the midst of the fire, which (ring) they hold and wave from one side of the fire to the other." (Israel Abrahams, The Book of Delight and other Papers (Philadelphia, 1912), pp. 266 sq. Mr. Abrahams ingeniously suggests (pp. 267 sq.)

That the ring waved over the fire was an emblem of the sun, and that the kindling of the Purim fires was originally a ceremony of imitative magic to ensure a supply of solar light and heat) Again, the Arab historian Albîrûnî, who wrote in the year 1000 A.D., informs us that at Purim the Jews of his time rejoiced greatly over the death of Haman, and that they made figures which they beat and burned, "imitating the burring of Haman."

The Jews are firmly united in spite of their dispersal. They are governed by unknown elders...Even now every town has it's own judge, every province its rabbi, and all are subordinate to an unknown leader, who resides in Asia. Hence one name for the festival was Hâmân-Sûr. (Albîrûnî, The Chronology of Ancient Nations, translated and edited by Dr. C. Edward Sachau (London, 1879), pp. 273 sq) Another Arabic writer, Mak rîzî, who died in 1442 A.D., says that at the feast of Purim, which fell on the fifteenth day of the month Adar, some of the Jews used to make effigies of Haman which they first played with and then threw into the fire. (Quoted by Lagarde, "Purim" p. 13 (Abhandlungen der königlichen Gesellschaft der Wissenschaften zu Göttingen, xxxiv. 1887))

During the Middle Ages the Italian Jews celebrated Purim in a lively fashion which has been compared by their own historians to that of the Carnival. The children used to range themselves in rows opposite each other and pelt one another with nuts, while grown-up people rode on horseback through the streets with pine branches in their hands or blew trumpets and made merry round a puppet representing Haman, which was set on a platform or scaffold and then solemnly burnt on a pyre. (M. Büdemann, Geschichte des Erziehungswesens und der Cultur der abendländischen Juden (Vienna, 1880-1888), ii. 211 sq. ; I. Abrahams, Jewish Life in the Middle Ages (London, 1896), pp. 260 sq)


In the eighteenth century the Jews of Frankfort used at Purim to make pyramids of thin wax candles, which they set on fire; also they fashioned images of Haman and his wife out of candles and burned them on the reading-desk in the synagogue. (This is the view of H. Graetz (Geschichte der Juden, iv. Leipsic, 1866, pp. 393 sq) and Dr. M.R. James (Life and Miracles of St. William of Norwich (Cambridge, 1896), by A. Jessopp and M.R. James, pp. Lxiii, sq))

Now, when we consider the close correspondence in character as well as in date between the Jewish Purim and the Christian Carnival, and remember further that the effigy of Carnival, which is now destroyed at this merry season, had probably its prototype in a living man who was put to a violent death in the character of Saturn at the Saturnalia, analogy of itself would suggest that in former times the Jews, like the Babylonians, from whom they appear to have derived their Purim, may at one time have burned, hanged, or crucified a real man in the character of Haman. There are some positive grounds for thinking that this was so.

The early church historian Socrates informs us that at Inmestar, a town among themselves, in the course of which they played many foolish pranks. In the year 416 A.D., being heated with wine, they carried these sports further than usual and began deriding Christians and even Christ himself, and to give the more zest to their mockery they seized a Christian child, bound him to a cross, and hung him up. At first they only laughed and jeered at him, but soon, their passions getting the better of them, they ill-treated the child so that he died under their hands.

The thing got noised abroad, and resulted in a serious brawl between the Jews and their Christian neighbors. The authorities then stepped in, and the Jews had to pay dear for the crime they had perpetrated in sport. (Socrates, Historia Ecclesiastica, vii. 16; Theophanes, Chronographia, vol. I. P. 129.

Theophanes places the event in the year 408 A.D. From a note in Migne's edition of Socrates, I learn that in the Alexandrian calendar, which Theophanes used, the year 408 corresponded to the year which in our reckoning began on the first of September 415. Hence if the murder was perpetrated in spring at Purim it must have taken place in 416)

The Christian historian does not mention, and perhaps did not know, the name of the drunken and jovial festival which ended so tragically; but we can hardly doubt it was Purim, and that the boy who died on the cross represented Haman.

In mediaeval and modern times many accusations of ritual murders, as they are called, have been brought against the Jews, and the arguments for and against the charge have been discussed on both sides with a heat which, however natural, has tended rather to inflame the passions of the disputants than to elicit the truth. (For an examination of some of these reported murders, see M.R. James (Life and Miracles of St. William of Norwich (Cambridge, 1896), by A. Jessopp and M.R. James, pp. Lxiii. Sq) Into this troubled arena I prefer not to enter; I will only observe that, so far as I have looked into the alleged cases, and these are reported in sufficient detail, the majority of the victims are said to have been children and to have met their fate in spring, often in the week before Easter.

This last circumstance points, if there is any truth in the accusations, to a connection of the human sacrifice with the Passover, which falls in this week, rather than with Purim, which falls a month earlier. Indeed it has often been made a part of the accusation that the blood of the youthful victims was intended to be used at the Passover.

If all the charges of ritual murder which have been brought against the Jews in modern times... would suffice to account for an occasional recrudescence of primitive barbarity among the most degraded part of the Jewish community...Such customs die hard; it is not the fault of society as a whole if sometimes the reptile has strength enough left to lift its venomous head and sting.

But between the stage when human sacrifice goes on unabashed in the light of common day, and the stage when it has been driven out of sight into dark holes and corners, there intervenes a period during which the custom is slowly dwindling away under the growing light of knowledge and philanthropy. In this middle period many subterfuges are resorted to for the sake of preserving the old ritual in a form which will not offend the new morality.

A common and successful device is to consummate the sacrifice on the person of a malefactor, whose death at the altar or elsewhere is little likely to excite pity or indignation, since it partakes of the character of a punishment, and people recognize that if the miscreant had not been dealt with by the priest, it would have been needful in the public interest to hand him over to the executioner.

We have seen that in the Rhodian sacrifices to Cronus a condemned criminal was after a time substituted for an innocent victim; ((Life and Miracles of St. William of Norwich (Cambridge, 1896), by A. Jessopp and M.R. James, pp. Lxiii. Sq). P. 253) and there can be little doubt that at Babylon the criminals, who perished in the character of gods at the Sacaea, enjoyed an honor which, at an earlier period, had been reserved for more respectable persons. It seems therefore by no means impossible that the Jews, in borrowing the Sacaea from Babylon under the new name of Purim, should have borrowed along with it the custom of putting to death a malefactor (to them) who, after masquerading as Mordecai in a crown and royal robe, was hanged or crucified in the character of Haman.

There are some grounds for thinking that this or something of this sort was done; but a consideration of them had better be deferred until we have cleared up some points which still remain obscure in Purim, and in the account which the Jews give of its origin. In the first place, then, it deserves to be remarked that the joyous festival of Purim on the fourteenth and fifteenth days of the month Adar is invariably preceded by a fast, known as the fast of Esther, on the thirteenth; indeed, some Jews fast for several days before Purim. (J. Buxtorf, Synagoga Judaica (Bâle, 1661), cap. Xxix. P. 554; J. Chr. G. Bodenschatz, Kirchliche Verfassung der heutigen Juden (Erlangen, 1748), ii. 254 sq)

In the book of Esther the fast is traditionally explained as a commemoration of the mourning and lamentation excited among the Jews by the decree of King Ahasuerus that they should all be massacred on the thirteenth day of the month Adar; for

"in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes." And Esther, before she went into the presence of the king to plead for the lives of her people, "bad them return answer unto Mordecai, Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast in like manner."

Hence fasting and lamentation were ordained as the proper preparation for the happy feast of Purim which commemorated the great deliverance of the Jews from the destruction that had threatened them on the thirteenth day of Adar. (Esther iv. 3 and 16, ix. 31) Now we have seen that, in the opinion of some eminent modern scholars, the basis of the book of Esther is not history but a Babylonian myth, which celebrated the triumphs and sufferings of deities rather than of men.

On this hypothesis, how is the fast that proceeds Purim to be explained? The best solution appears to be that of Jensen, that the fasting and mourning were originally for the supposed annual death of a god or hero of the type of Tammuz or Adonis, whose resurrection on the following day occasioned that outburst of joy and gladness which is characteristic of Purim. The particular god or hero, whose death and resurrection thus touched with sorrow and filled with joy the hearts of his worshipers, may have been, according to Jensen, either the great hero Gilgamesh, or his comrade and friend Eabani. (So far as I know, Professor Jensen has not yet published his theory, but he has stated it in letters to correspondents. See W. Nowack, Lehrbuch der hebräischen Archäologie (Freiburg I. Baden and Leipsic, 1894), ii. 200; II. Günkel, Schöpfung und Chaos (Göttingen, 1895), pp. 311 sqq.; D.G. Wildeboer, in his commentary on Esther, pp. 174 sq. (Kurzer Hand-Commentar sum Alten Testament, herausgegeben von D. K. Marti, Lieferung 6, Freiburg I. B., 1898). In the Babylonian calendar the 13th of Adar was so far a fast day that on it no fish or fowl might be eaten. In one tablet the 13th of Adar is marked "not good," while the 14th and 15th are marked "good." Cee C. H. W. Johns, s.v. "Purim," Encyclopedia biblica, iii, (London, 1902) col. 3980) The doughty deeds and adventures of his mighty pair are the theme of the longest Babylonian poem that has been as yet discovered. It is recorded on twelve tablets, and this circumstance has suggested to some scholars the view that the story may be a solar myth, descriptive of the sun's annual course through the twelve months or the twelve signs of the zodiac.

However that may be, the scene of the poem is laid chiefly at the very ancient Babylonian city of Erech, the chief seat of the worship of the goddess Ishtar or Astarte, who plays an important part in the story. For the goddess is said to have been smitten with the charms of Gilgamesh, and to have made love to him; but he spurned her proffered favors, and thereafter fell into a sore sickness, probably through the wrath of the offended goddess.

His comrade Eabani also roused the fury of Ishtar, and was wounded to death. For twelve days he lingered on a bed of pain, and, when he died, his friend Gilgamesh mourned and lamented for him, and rested not until he had prevailed on the god of the dead to suffer the spirit of Eabani to return to the upper world.

The resurrection of Eabani, recorded on the twelfth tablet, forms the conclusion of the long poem. (M. Jastrow, The Religion of Babylonia and Assyria (Boston, U.S.A., 1898), pp. 471 sq., 475 sq., 481-486, 510-512; L.W. King, Babylonian Religion and Mythology (London, 1899), pp. 146 sqq.; P. Jensen, Assyrisch-Babylonische Mythen und Epen (Berlin, 1900), pp. 116-273; R.F. Harper, Assyrian and Babylonian Literature (New York, 1901), pp. 566-582; Das Gilgamesch-Epos, neu übersetzt von Arthur Ungnad und gemeinverständlich erklärt von Hugo Gressmann (Göttingen, 1911). Professor Jastrow points out that though a relation cannot be traced between each of the tablets of the poem and the corresponding month of the year, such a relation appears undoubtedly to exist between some of the tablets and the months.

Thus, for example, the sixth tablet describes the affection of Ishtar for Gilgamesh, and the visit which she paid to Anu, her father in heaven, to complain of the hero's contemptuous rejectoin of her love. Now the sixth Babylonian month was called the "Mission of Ishtar," and in it was held the festival of Tammuz, the hapless lover of the goddess. Again, the story of the great flood is told in the eleventh tablet, and the eleventh month was called the "month of rain." See M. Jastrow, The Religion of Babylonia and Assyria, pp. 484, 510) Jensen's theory is that the death and resurrection of a mythical being, who combined in himself the features of a solar god and an ancient king of Erech, were celebrated at the Babylonian Zakmuk or festival of the New Year, and that the transference of the drama from Erech, its original seat, to Babylon led naturally to the substitution of Marduk, the great god of Babylon, for Gilgamesh or Eabani in the part of the hero. Although Jensen apparently does not identify the Zakmuk with the Sacaea, a little consideration will shew how well his general theory of Zakmuk fits in with those features of the Sacaean festival which have emerged in the course of our enquiry.

At the Sacaean festival, if I am right, a man, who personated a god or hero of the type of Tammuz or Adonis, enjoyed the favors of a woman, probably a sacred harlot, who represented the great goddess Ishtar or Astarte; and after he had thus done his part towards securing, by means of sympathetic magic, the revival of plant life in spring, he was put to death. We may suppose that the death of this divine man was mourned over by his worshipers, and especially by women, in much the same fashion as the women of Jerusalem wept for Tammuz at the gate of the temple, (Ezekiel viii. 14) and as Syrian damsels mourned the dead Adonis, while the river ran red with his blood. Such rites appear, in fact, to have been common all over Western Asia; the particular name of the dying god varied in different places, but in substance the ritual was the same. Fundamentally, the custom was a religious or rather magical ceremony intended to ensure the revival and reproduction of life in spring.

At all times the Jews have regarded an oath to the Christians as not being binding. If this interpretation of the Sacaea is correct, it is obvious that one important feature of the ceremony is wanting in the brief notices of the festival that have come down to us.

The death of the man-god at the festival is recorded, but nothing is said of his resurrection. Yet if he really personated a being of the Adonis or Attis type, we may feel pretty sure that his dramatic death was followed at a shorter or longer interval by his dramatic revival, just as at the festivals of Attis and Adonis the resurrection of the dead god quickly succeeded to his mimic death. (Adonis, Attis, Osiris, Second Edition, pp. 183 sq., 227)

Here, however, a difficulty presents itself. At the Sacaea the man-god died a real, not a me mimic death; and in ordinary life the resurrection even of a man-god is at least not an everyday occurrence. What was to be done? The man, or rather the god, was undoubtedly dead.

How was he to come to life again? Obviously the best, if not the only way, was to set another and living man to support the character of the reviving god, and we may conjecture that this was done. We may suppose that the insignia of royalty which had adorned the dead man were transferred to his successor, who, arrayed in them, would be presented to his rejoicing worshipers as their god come to life again; and by his side would probably be displayed a woman in the character of his divine consort, the goddess Ishtar or Astarte.

In favor of this hypothesis it may be observed that it at once furnishes a clear and intelligible explanation of a remarkable feature in the book of Esther which has not yet, so far as I am aware, been adequately elucidated; I mean that apparent duplication of the principal characters to which I have already directed the reader's attention. If I am right, Haman the temporary king of mortal god who was put to death at the Sacaea; and his rival Mordecai represents the other temporary king who, on the death of his predecessor, was invested with his royal insignia, and exhibited to the people as the god come to life again. Similarly Vashti, the deposed queen in the narrative, corresponds to the woman who played the part of queen and goddess to the first mock king, the Haman; and her successful rival, Esther or Ishtar, answers to the woman who figured as the divine consort of the second mock king, the Mordecai or Marduk. A trace of the sexual license accorded to the mock king of the festival seems to be preserved in the statement that King Ahasuerus found Haman fallen on the bed with Esther and asked, "Will he even force the queen before me in the house?" (Esther vii. 8)

We have seen that the mock king of the Sacaea did actually possess the right of using the real king's concubines, and there is much to be said for the view of Movers that he began his short reign by exercising the right in public. (Adonis, Attis, Osiris, Second Edition, pp. P. 368) In the parallel ritual of Adonis the marriage of the goddess with her ill-fated lover was publicly celebrated the day before his mimic death. (Adonis, Attis, Osiris, Second PT. VI)

A clear reminiscence of the time when the relation between Esther and Mordecai was conceived as much more intimate than mere cousin ship appears to be preserved in some of the Jewish plays acted at Purim, in which Mordecai appears as the lover of Esther; and this significant indication is confirmed by the teaching of the rabbis that King Ahasuerus never really knew Esther, but that a phantom in her likeness lay with him while the real Esther sat on the lap of Mordecai. (J.J. Schudt, Jüdische Maerkwüdigkeiten (Frankfort and Leipsic, 1714), ii. Theil, p. 316)

The Persian setting, in which the author of the book of Esther has framed his highly-colored picture, naturally suggests that the Jews derived their feast of Purim not directly from the old Babylonians, but from their Persian conquerors. Even if this could be demonstrated, it would in no way invalidate the theory that Purim originated in the Babylonian festival of the Sacaea, since we know that the Sacaea was celebrated by the Persians. (Dio Chrysostom makes Diogenes say to Alexander the Great, The festival was mentioned by Ctesias in the second book of his Persian history (Athenaeus, xiv. 44 p. 639c); and down to the time of Strabo it was associated with the nominal worship of the Persian goddess Anaitis (Strabo, xi. 8. 4 and 5, p. 512))


Hence it becomes worth while to enquire whether in the Persian religion we can detect any traces of a festival akin to the Sacaea or Purim. Here Lagarde has shown the way by directing attention to the old Persian ceremony known as the "Ride of the Beardless One." (Lagarde, "Purim," pp. 51) This was a rite performed both in Persia and Babylonia at the beginning of spring, on the first day of the first month, which in the most ancient Persian calendar corresponded to March, so that the date of the ceremony agrees with that of the Babylonian New Year festival of Zakmuk.

A beardless and, if possible, one-eyed buffoon was set naked on an ass, a horse, or a mule, and conducted in a sort of mock triumph through the streets of the city. In one hand he held a crow and in the other a fan, with which he fanned himself, complaining of the heat, while the people pelted him with ice and snow and drenched him with cold water. He was supposed to drive away the cold, and to aid him perhaps in discharging this useful function he was fed with hot food, and hot stuffs were smeared on his body. Riding on his ass and attended by all the king's household, if the city happened to be the capital, or, if it was not, by all the retainers of the governor, who were also mounted,

He paraded the streets and extorted contributions. He stopped at the doors of the rich, and if they did not give him what he asked for, he befouled their garments with mud or a mixture of red ochre and water, which he carried in an earthenware pot. If a shopkeeper hesitated a moment to respond to his demands, the importunate beggar had the right to confiscate all the goods in the shop; so the tradesmen who saw him bearing down on them, not unnaturally hastened to anticipate his wants by contributing of the substance before he could board them.

Everything that he thus collected form break of day to the time of morning prayers belonged to the king or governor of the city; but everything that he laid hands on between the first and the second hour of prayer he kept for himself. After the second prayers he disappeared, and if the people caught him later in the day they were free to beat him to their heart's content. "In like manner," proceeds one of the native writers who has described the custom,

"people at the present time appoint a New Year Lord and make merry. And this they do because the season, which is the beginning of Azur or March, coincides with the sun's entry into Aries, for on that day they disport themselves and rejoice because the winter is over." (Th. Hyde, Historia religion is veterum Persarum (Oxford, 1700), pp. 183, 249-251; AlbîrûnÏ, The Chronology of Ancient Nations, translated and edited by Dr. C. Edward Sachau (London, 1879), p. 211)

Now in this harlequin, who rode through the streets attended by all the king's men, and levying contributions which went either to the royal treasury or to the pocket of the collector, we recognize the familiar features of the mock or temporary king, who is invested for a short time with the pomp and privileges of royalty for reasons which have been already explained. (The Dying God, pp. 148)

The abrupt disappearance of the Persian clown at a certain hour of the day, coupled with the leave given to the populace to thrash him if they found him afterwards, points plainly enough to the harder fate that probably awaited him in former days, when he paid with his life for his brief tenure of a kingly crown.

The resemblance between his burlesque progress and that of Mordecai through the streets of Susa is obvious; though the Jewish author of Esther has depicted in brighter colors the pomp of his hero "in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple," riding the king's own charger, and led through the city by one of the king's most noble princes. (Esther vi. 8. Viii. 15)

The difference between the two scenes is probably not to be explained simply by the desire of the Jewish writer to shed a halo of glory round the personage whom he regarded as the deliverer of his people. So long as the temporary king was a real substitute for the reigning monarch, and had to die sooner or later in his stead. It was natural that he should be treated with a greater show of deference, and should simulate his royal brother more closely than a clown who had nothing worse than a beating to fear when he laid down his office. In short, after the serious meaning of the custom had been forgotten, and the substitute was allowed to escape with his life, the high tragedy of the ancient ceremony would rapidly degenerate into farce. But while the "Ride of the Beardless One" is, from one point of view, a degenerate copy of the original, regarded from another point of view, it preserves some features which are almost certainly primitive, though they do not appear in the kindred Babylonian and Jewish festivals.

The Persian custom bears the stamp of a popular festivity rather than of a state ceremonial, and everywhere it seems as if popular festivals, when left to propagate themselves freely among the folk, reveal their old meaning and intention more transparently than when they have been adopted into the official religion and enshrined in a ritual.

The simple thoughts of our simple forefathers are better understood by their unlettered descendants than by the majority of educated people; their rude rites are more faithfully preserved and more truly interpreted by a rude peasantry than by the priest, who wraps up their nakedness in the gorgeous pall of religious pomp, or by the philosopher, who dissolves their crudities into the thin air of allegory.

In the present instance the purpose of the "Ride of the Beardless One" at the beginning of spring is sufficiently obvious; it was meant to hasten the departure of winter and the approach of summer. We are expressly told that the clown who went about fanning himself and complaining of the heat, while the populace snowballed him, was supposed to dispel the cold; and even without any such assurance we should be justified in inferring as much from his behavior.

On the principles of homoeopathic or imitative magic, which is little more than an elaborate system of make-believe, you can make the weather warm by pretending that it is so; or if you cannot, you may be sure that there is some person wiser than yourself who can.

Such a wizard, in the estimation of the Persians, was the beardless one-eyed man who went through the performance I have described; and no doubt his physical defects were believed to contribute in some occult manner to the success of the rite. The ceremony was this, as Lagarde acutely perceived, the oriental equivalent of those popular European customs which celebrate the advent of spring by representing in a dramatic form the expulsion or defeat of winter by the victorious summer. (The Dying God, pp. 254)

But whereas in Europe the two rival seasons are often, if not regularly, personated by two actors or two effigies, in Persia a single actor sufficed. Whether he definitely represented winter or summer is not quite clear; but his pretense of suffering from heat and his final disappearance suggest that, if he personified either of the seasons, it was the departing winter rather than the coming summer. If there is any truth in the connection thus traced between Purim and the "Ride of the Beardless One," we are now in a position finally to unmask the leading personages in the book of Esther. I have attempted to show that Haman and Vashti are little more than doubles of Mordecai and Esther, who in turn conceal under a thin disguise the features of Marduk and Ishtar, the great god and goddess of Babylon.

But why, the reader may ask, should the divine pair be thus duplicated and the two pairs set in opposition to each other? The answer is suggested by the popular European celebrations of spring to which I have just adverted. If my interpretation of these customs is right, the contrast between the summer and winter, or between the life and death, which figure in effigy or in the persons of living representatives at the spring ceremonies of our peasantry, is fundamentally a contrast between the dying or dead vegetation of the old and the sprouting vegetation of the new year, a contrast which would lose nothing of its point when, as in ancient Rome and Babylon and Persia, the beginning of spring was also the beginning of the new year.

In these and in all the ceremonies we have been examining the antagonism is not between powers of a different order, but between the same power viewed in different aspects as old and young; it is, in short, nothing but the eternal and pathetic contrast between youth and age. And as the power or spirit of vegetation is represented irreligious ritual and popular custom by a human pair, whether they be called Ishtar and Tammuz, or Venus and Adonis, or the Queen and King of May, so we may expect to find the old decrepit spirit of the past year personated by one pair, and the fresh young spirit of the new year by another. This, if my hypothesis is right, is the ultimate explanation of the struggle between Haman and Vashti on the one side, and their doubles Mordecai and Esther on the other.

In the last analysis both Parts stood for the powers that make for the fertility of plants and perhaps also of animals; (The interpretation here given of the four principal personages in the book of Esther was suggested by me in the second edition of this book (1900). It agrees substantially with the one which has since been adopted yb Professor H. Zimmern (in E. Schrader's Die Keilinschriften und das Alte Testament, Berlin, 1902, p. 19), and by Professor P. Haupt (Purim, Leipsic, 1906, pp. 21)) but the one pair embodied the failing energies of the past, and the other the rigorous and growing energies of the coming year. Both powers, on my hypothesis, were personified not merely in myth, but in custom; for year by year a human couple undertook to quicken the life of nature by a union in which as in a microcosm, the loves of tree and plant, of herb and flower, of bird and beast were supposed in some mystic fashion to be summed up. (In this connection it deserves to be noted that among the anicent Persians marriages are said to have been usually celebrated at the vernal equinox (Strabo, xv. 3. 17, p. 733))

Originally, we may conjecture, such couples exercised their functions for a whole year, on the conclusion of which the male partner; the divine king, was put to death; but in historical times it seems that, as a rule, the human god; the Saturn, Zoganes, Tammuz, or whatever he was called, enjoyed his divine privileges, and discharged his divine duties only for a short part of the year.

This curtailment of his reign on the earth was probably introduced at the time when the old hereditary divinities or defied kings contrived to shift the most painful part of their duties to a substitute, whether that substitute was a son or a slave or a malefactor. Having to die as a king, it was necessary that the substitute should also live as a king for a season; but the real monarch would naturally restrict within the narrowest limits both of time and of power a reign which, so long as it lasted, necessarily encroached upon and indeed superseded his own. (The five days' duration of the mock king's reign may possibly have been an intercalary period introduced, as in ancient Egypt and Mexico, of the purpose of equalizing a year of 360 days & twelve months of 30 days each) to a solar year reckoned at 365 days. See above, pp. 339)

What became of the divine king's female partner, the human goddess who shared his bed and transmitted his beneficent energies to the rest of nature, we cannot say. So far as I am aware, there is little or no evidence that she like him suffered death when her primary function was discharged. (However, the legend that Semiramis burned herself on a pyre in Babylon for grief at the loss of a favorite horse (Hyginus, Fab. 243; compare Pliny, Nat. Hist. viii. 155) may perhaps point t o an old custom of compelling the human representative of the goddess to perish in the flames.

We have seen above that one of the lovers of Ishtar had the form of a horse. Hence the legend recorded by Hyginus is a fresh link in the chain of evidence which binds Semiramis to Ishtar) The nature of maternity suggests an obvious reason for sparing her a little longer, till that mysterious law, which links together woman's life with the changing aspects of the nightly sky, had been fulfilled by the birth of an infant god, who should in his turn, reared perhaps by her tender care, grew up to live and die for the world.

We may now sum up the general results of the enquiry which we have pursued in the present chapter. We have found evidence that festivals of the type of the Saturnalia, of a man in the character of a god, were at one time held all over the ancient world from Italy to Babylon. Such festivals (Such festivals seem to have been held by agricultural communities for the good of the crops, and at them the king or his substitute appears to have personated the god of fertility, and to have been put to death in character in order to ensure that the god should rise from the dead with renewed youth and vigor) seem to date from an early age in the history of agriculture, when people lived in small communities, each presided over by a sacred or divine kind, whose primary duty was to secure the orderly succession of the seasons, the fertility of the earth, and the fecundity both of cattle and of women. Associated with him his wife or other female consort, with whom he performed some of the necessary ceremonies, and who therefore shared his divine character.
When the Jews have been wandering around for a whole week, soon they cheat a Christian here and there, they commonly gather together on their Sabbath day and boast of their knavish tricks among themselves, whereupon the other Jews declare...they shall take the heart from out of the body of a Christian, and say furthermore...the best of the Christians should be beaten to death. Originally his term of office appears to have been limited to a year, on the conclusion of which he was put to death; but in time he contrived by force or craft to extend his reign and sometimes to procure a substitute, who after a shortand more or less nominal tenure of the crown was slain in his stead. At first the substitute for the divine father was probably the divine son, but afterwards this rule was no longer insisted on, and still later the growth of a human feeling demanded that the victim should always be a condemned criminal.

In this advanced stage of degernation it is no wonder if th elight of divinity suffered eclipse, and many should fail to detect the god in the malefactor. Yet the downward career of fallen deity does not stop here; even a criminal comes to be thought too good to personate a god on the gallows or in the fire; and then there is nothing left but to make up a more or less grotesque effigy, and so to hang, burn, or otherwise destroy the god in the person of this sorry representative.

By this time the original meaning of the ceremony may be so completely forgotten that the puppet is supposed to represent some historical personage, who earned the hatred and contempt of his fellows in his life, and whose memory has ever since been held up to eternal execration by the annual destruction of his effigy. The figures of Haman, of the Carnival, and of Winter or Death which are or used to be annually destroyed in spring by Jews, Catholics, and the peasants of Central Europe respectively, appear to be all lineal descendants of those human incarnations of the powers of nature whose life and death were deemed essential to the welfare of mankind. But of the three the only one which has preserved a clear trace of its original meaning is the effigy of Winter or Death.

In others the ancient significance of the custom as a magical ceremony designed to direct the course of nature has been almost wholly obscured by a thick after growth of legend and myth. The cause of this distinction is that, whereas the practice of destroying an effigy of Winter or Death has been handed down from time immoral through generations of simple peasants, the festivals of Purim and the Carnival, as well as their Babylonian and Italian prototypes,

the Sacaea and the Saturnalia, were for centuries domesticated in cities, where they were necessarily exposed to those thousand transforming and disintegrating currents of speculation and enquiry, of priestcraft and policy, which roll their turbid waters through the busy haunts of men, but leave undefiled the limpid springs of mythic fancy in the country.

If there is any truth in the analysis of the Saturnaila and kindred festivals which I have now brought to a close, it seems to point to a remarkable homogeneity of civilization throughout Southern Europe and Western Asia in prehistoric times. How far such homogeneity of race is a question for the ethnologists; it does not concern us here. But without discussing it, I may remind the reader that in the far east of Asia we have met with temporary kings whose magical functions and intimate relation to agriculture stand out in the clearest light; (The Dying God, p. 148) while India furnishes examples of kings who have regularly been obliged to sacrifice themselves at the end of a term of years. (The Dying God, p. 46)

All these things appear to hang together; all of them may, perhaps, be regarded as the shattered remnants of a uniform zone of religion and society which at a remote era belted the Old World from the Mediterranean to the Pacific. Whether that was so or not, I may at least claim to have made it probable that if the King of the Wood at Aricia lived and died as an incarnation of a sylvan deity, the functions he thus discharged to them we need not go beyond the bounds of Italy, where seed; was annually slain in the person of a human representative at his ancient festival of the Saturnalia.

It is possible that such sacrifices of deified men, performed for the salvation of the world, may have helped to beget the notion that the universe or some part of it was originally created out of the bodies of gods offered up in sacrifice. Certainly it is curious that notions of this sort meet us precisely in parts of the world where such sacrifices appear to have been regularly accomplished. Thus in ancient Mexico, where the sacrifice of human beings in the character of gods formed a conspicuous feature of the national religion, it is said that in the beginning, when as yet the light of day was not, the gods created the sun to illumine the earth by voluntarily burning themselves in the fire, leaping one after the other into the flames of a great furnace. (B. De Sahagun, Histoire Gènèrale des Choses de la Nouvelle Espagne, traduite par D. Jourdanet et R. Simeon (Parts, 1880), pp. 478-480. Compare E. Seler, Altmexikanische Studien, ii. (Berlin, 1899) p. 117)

Again, in the Babylonian Genesis the great god Bel crated the world by cleaving the female monster Tiamat in twain and using the severed halves of her body to form the heaven and the earth. Afterwards, perceiving that the earth was waste and void, he obligingly ordered one of the gods to cut off his, the Creator's, head, and with the flowing blood mixed with clay he kneaded a paste out of which he molded men and animals. (Berosus, quoted by Eusebius, Chronicorum liber prior, ed. A. Schoene (Berlin, 1875), coll. 14-18; id., in Fragmenta Historicorum Graecorum, ed. C. Muller, ii. 497 sq; P. Jensen, Assyrisch-Babylonische Mythen und Epen (Berlin, 1900), pp. 2; L. W. King, Babylonian Religion and Mythology (London, 1899), pp. 54; M. Jastrow, The Religion of Babylonia and Assyria (Boston, U.S.A., 1898), pp. 408; H. Zimmern, in E. Schrader's Die Keilinschriften und das alte Testament (Berlin, 1902), p. 488; M.J. Lagrange, Etudes sur les Religions Sèmitiques (Parts, 1905), p. 366; R. W. Rogers, Cuneiform Parallels to the Old Testament (Oxford, preface dated 1911), p. 31, 36. In the Hebrew account of the creation (Genesis 1:2) "the deep" is a reminiscence of the Babylonian mythical monster Tiamt) Similarly in a hymn of the Rig Veda we read how the gods created the world out of the dismembered body of the great primordial giant Purushu. The sky was made out of his head, the earth out of his feet, the sun out of his eye, and the moon out of his mind; animals and men were also engendered from his dripping fat or his limbs, and the great gods Indra and Agni sprang from his mouth. (Hymns of the Rig Ved, x. 90 (vol. Iv. Pp. 289-293 of R.T.H. Griffith's translation, Benares, 1889-1892). Compare A.A. Macdonell, Vedic Mythology (Strasburg, 1897), p. 12)

The crude, nay savage, account of creation thus set forth by the poet was retained by the Brahman doctors of a later age and refined by them into a subtle theory of sacrifice in general. According to them the world was not only created in the beginning by the sacrifice of the creator Prajapati, the Lord of Creatures; to this day it is renewed and preserved solely by a repetition of that mystic sacrifice in the daily sacrificial ritual celebrated by the Brahmans. Every day the body of the Creator and Savior is broken anew, and every day it is pieced together for the restoration and conservation of a universe which otherwise must dissolve and be shattered into fragments. Thus is the world continually created afresh by the self-sacrifice of the deity; and, wonderful to relate, the priest who offers the sacrifice identifies himself with the Creator, and so by the very act of sacrificing renews the universe and keeps up uninterrupted the revolution of time and matter.

All things depend on his beneficent, nay divine activity, from the heaven above to the earth beneath, from the greatest god to the meanest worm, from the sun and moon to the humblest blade of grass and the minutest particle of dust. Happily this grandiose theory of sacrifice as a process essential to the salvation of the world does not oblige the priest to imitate his glorious prototype by dismembering his own body and shedding his blood on the altar; on the contrary a comfortable corollary deduced form it holds out to him the pleasing prospect of living for the unspeakable benefit of society to a good old age, indeed of stretching out the brief span of human existence to a full hundred years. (The Satapatha Brâhmana, translated by Julius Eggeling, Part iv. (Oxford, 1897) pp. xiv-xxiv. (The Sacred Books of the East, vol. Xliii). Compare Sylvain Lévi, La doctrine du sacrifice dans les Brâhmanas (Parts, 1898), p. 13) Well is it, not only for the priest but for mankind, when with the slow progress of civilization and humanity the hard facts of a cruel ritual have thus been softened and diluted into the nebulous abstractions of a mystical theology.

Jewish Human Sacrifice


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