Blood Libel

A chilling investigation of America’s only alleged case of blood libel, and what it reveals about antisemitism in the United States and Europe. On Saturday, September 22, 1928, Barbara Griffiths, age four, strayed into the woods surrounding the upstate village of Massena, New York. Hundreds of people looked everywhere for the child but could not find her. At one point, someone suggested that Barbara had been kidnapped and killed by Jews, and as the search continued, policemen and townspeople alike gave credence to the quickly spreading rumors. The allegation of ritual murder, known to Jews as “blood libel,” took hold. To believe in the accusation seems bizarre at first glance—blood libel was essentially unknown in the United States. But a great many of Massena’s inhabitants, both Christians and Jews, had emigrated recently from Central and Eastern Europe, where it was all too common. Historian Edward Berenson, himself a native of Massena, sheds light on the cross-cultural forces that ignited America’s only known instance of blood libel, and traces its roots in Old World prejudice, homegrown antisemitism, and the resurgence of the Ku Klux Klan in the 1920s. Residues of all three have persisted until the present day. More than just the disturbing story of one town’s embrace of an insidious anti-Jewish myth, The Accusation is a shocking and perceptive exploration of American and European responses to antisemitism.

The first book investigating the recent historiography of the ritual murder accusation

The Velizh case was the longest ritual murder investigation in the modern world. Drawing on newly discovered trial records, historian Eugene M. Avrutin looks beyond antisemitism as the single most important factor in understanding ritual murder accusations, and in the process, provides an intimate glimpse of small-town life in eastern Europe.

This title examines the ritual murder accusation (or blood libel), one of the most heinous charges against the Jews in the history of medieval antisemitism. It traces the origins to the circumstances surrounding the death of William of Norwich in 1144 and the text of the 'Life and Passion' composed by the monk Thomas of Monmouth in 1150, in the period immediately following the English civil war, the Anarchy under King Stephen, and the Second Crusade. The charge arose as the result of a trial of an indebted knight, Simon de Novers, for killing his Jewish banker Deulesalt.

One of the great trials of the twentieth century was the 1913 blood-libel trial of Mendel Beilis in Czarist Russia. Beilis, a Jew, was arrested in 1911 by the Czarist secret police and accused of ritually murdering a Christian boy to use his blood in baking matzah for Passover. Beilis was jailed for over two years, under horrible conditions, while awaiting trial. He heroically resisted all pressure to implicate himself or other Jews. In 1913, after a dramatic trial that riveted the Jewish people and much of the rest of the world, Beilis was acquitted by an all-Christian jury. Blood Libel: The Life and Memory of Mendel Beilis includes the gripping memoir of Mendel Beilis, in its first complete English translation. Also included is an essay claiming that Bernard Malamud plagiarized from Beilis's memoir in writing his Pulitzer Prize-winning novel The Fixer.

At the doorstep of the twenty-first century, one would expect that medieval concepts such as blood libel—the accusation that Jews kill children to use their blood in religious ritual—would have been discarded by any civilized human being. Certainly in the Christian world, where the story originated and endured for centuries, modern attitudes have nearly erased these barbaric accusations. But in Arab and Islamic worlds, where enmity towards Israel and Zionism has conditioned beliefs, attitudes, positions, and fantasies, blood libel and similar charges are still part of life. Most people are unaware of the history of blood libel and do not perceive links between it and many of the false accusations currently hurled against the state of Israel. Raphael Israeli argues that individuals and organizations guilty of human rights crimes project crimes onto Israel to avoid awareness of their own guilt. Certainly when countries ruled by dictators set the agenda of the UN Council for human rights, Israel is consistently censured and condemned. Accusations of “apartheid” and charges of discrimination against Muslims are frequently made. Israel is accused of plots against Muslims in order to harm their productive sectors, of using weapons of mass destruction to commit “genocide” against Arabs, of injecting poisonous substances into Palestinian children, of poisoning Arab lands under the guise of “agricultural aid,” and of laying siege to peaceful citizens. All of these charges are derivatives of blood libel and have been adopted by Middle East Jihadists in their struggle against Israel. This volume aims to explain the origins of the charge of blood libel and define the ways its derivatives have achieved acceptance in certain parts of the world today.

"This is great material, and Florence...handles it with dramatic flair....An excellent work of popular history."--"Publishers Weekly" Damascus, February 1840. A Capuchin monk and his servant disappear without a trace. By the end of the day, rumors point to the Jewish community, a tiny minority in the city's rich but delicate balance of religions and ethnicities. Within weeks, the rumors turn to accusations of ritual murder, the infamous "blood libel." Fiendish tortures in the pasha's dungeons, coerced confessions, manufactured evidence, and the fury of the crowds are enough to convict the accused Jews. By the time the rest of the world learns of the events in Damascus, the entire leadership of the Jewish community is awaiting execution. Narrating with a novelist's skill, Ronald Florence recounts the unexpected twists of the story and the strange alliances forged by mutual fears and misperceptions as the Damascus affair became a worldwide cause--the Moslem majority were not the accusers of the Jews; the French consul, representative of the nation that had first recognized Jews as citizens, was the chief prosecutor; the Sultan defended the accused Jews; the liberal London "Times" considered whether the accusations might be true. The legacies of the growing rift among the minorities, the dominant Arab society, and the outside world are the divisions in the Middle East today and the myths that continue to feed and sustain anti-Semitism. "Blood Libel" is a gripping historical narrative that explores the fragile social fabric of a society as it stretches and ultimately rips into shreds of hatred and fear.

A Jewish factory worker is falsely accused of ritually murdering a Christian boy in Russia in 1911, and his trial becomes an international cause célèbre. On March 20, 1911, thirteen-year-old Andrei Yushchinsky was found stabbed to death in a cave on the outskirts of Kiev. Four months later, Russian police arrested Mendel Beilis, a thirty-seven-year-old father of five who worked as a clerk in a brick factory nearby, and charged him not only with Andrei’s murder but also with the Jewish ritual murder of a Christian child. Despite the fact that there was no evidence linking him to the crime, that he had a solid alibi, and that his main accuser was a professional criminal who was herself under suspicion for the murder, Beilis was imprisoned for more than two years before being brought to trial. As a handful of Russian officials and journalists diligently searched for the real killer, the rabid anti-Semites known as the Black Hundreds whipped into a frenzy men and women throughout the Russian Empire who firmly believed that this was only the latest example of centuries of Jewish ritual murder of Christian children—the age-old blood libel. With the full backing of Tsar Nicholas II’s teetering government, the prosecution called an array of “expert witnesses”—pathologists, a theologian, a psychological profiler—whose laughably incompetent testimony horrified liberal Russians and brought to Beilis’s side an array of international supporters who included Thomas Mann, H. G. Wells, Anatole France, Arthur Conan Doyle, the archbishop of Canterbury, and Jane Addams. The jury’s split verdict allowed both sides to claim victory: they agreed with the prosecution’s description of the wounds on the boy’s body—a description that was worded to imply a ritual murder—but they determined that Beilis was not the murderer. After the fall of the Romanovs in 1917, a renewed effort to find Andrei’s killer was not successful; in recent years his grave has become a pilgrimage site for those convinced that the boy was murdered by a Jew so that his blood could be used in making Passover matzo. Visitors today will find it covered with flowers. (With 24 pages of black-and-white illustrations.)