Arrr! See CONTENTS for links to the 125 chapters of The Monstaville Memoirs plus introductions, conclusions, postscripts and appendices. This treasure trove also includes a collection of articles offering further insights into the themes explored in the trilogy. Namely, managing suffering and conflict (dealing with hostile people if you are nervous, sensitive or shy) and learning not to react
MotherShip by Sam Wise ___ PLEASE REFRESH PAGE FOR WEB FONTS
Sunday, 6 July 2014
The Poor Jews
“I recall when black Civil Rights leader,
Jesse Jackson, once referred to New York City as ‘Hymie Town.’ The entire
Jewish community went into an uproar and forced Jackson to apologise. But,
behind closed doors, we called the blacks ‘schwartzas’ and shooks.’ Speaking of
the Civil Rights movement of the 60s, Jews were among the leaders, such as
Stanley Levison, key adviser to Martin Luther King, agitating for
de-segregation. However, quite frankly, when it came to our own neighbourhoods,
we preferred segregation. In fact, many of my fellow Jews would have considered
it a great shame to be so impoverished to be forced to move into a black
neighbourhood .” – Brother Nathanael Kapner (www.realjewnews.com).
Excerpt from Benjamin
Freedman’s speech, given in 1961 at the Willard Hotel in Washington, D.C., on
behalf of Conde McGinley's patriotic newspaper of that time, Common Sense.
“And you say, ‘Oh,
well, the poor Jews. They have no place to go and they've been persecuted all
their lives.’ They've never been persecuted for their religion. And I wish I
had two rows of Rabbis here to challenge me. Never once, in all of history,
have they been persecuted for their religion.
Do you know why the Jews were driven
out of England? King Edward I, in 1285, drove them out, and they never came
back until the Cromwell Revolution which was financed by the Rothschilds. For
four hundred years there wasn't a Jew. But do you know why they were driven
out? Because, in the Christian faith and the Moslem faith, it's a sin to charge
'rent' for the use of money. In other words - what we call interest [usury] is
So the Jews had a monopoly in
England and they charged so much interest, and when the Lords and Dukes
couldn't pay, they [Jews] foreclosed. And they were creating so much trouble
that the King of England finally made himself their partner, because when they came
to foreclose, some of these dukes bumped off the Jews…the money-lenders. So the
King finally said - and this is all in history, look up Tianson [Tennyson?] or
Rourke, the History of the Jews in
England; two books you can find in your library. When the King found out
what the trouble was all about, and how much money they were making, he
declared himself a fifty-percent partner of the money lenders. Edward I. And
for many years, one-third of the revenues of the British Treasury came from the
fifty-percent interest in money-lending by the Jews.
But it got worse and worse. So much worse that when the Lords and Dukes
kept killing the money-lenders, the King then said, ‘I declare myself the heir
of all the money-lenders. If they're killed you have to pay me, because I'm his
sole heir.’ That made so much trouble because the King had to go out and
collect the money with an army, so he told the Jews to get out. There were
15,000 of them, and they had to get out, and they went across to Ireland, and
that's how Ireland got to be part of the United Kingdom.
When King Edward found out what they were doing, he decided to take
Ireland for himself before someone else did. He sent Robert Southgard with a
mercenary army and conquered Ireland. So, show me one time where a Jew was
persecuted in any country because of his religion. It has never happened. It's
always their impact on the political, social, or economic customs and
traditions of the community in which they settle.”
An article from a
Jewish perspective (that is, underplaying the reasons for the expulsion of Jews
The first known
case occurred in 1144; after that, cases cropped up from time to time until the
Jews were expelled from the realm by Edward I. The most famous of these
incidents was that of Little St. Hugh of Lincoln in 1255. I record these cases
in chronological order; and I do not deny the possibility that some of them, in
which details are lacking, were “trumped up” ones, where death may have been
due to causes other than ritual murder and the Jews blamed for it; but the case
of St. Hugh, particularly, was juridically decided, and the Close and Patent
Rolls of the Realm record definitely cases at London, Winchester and Oxford.
There seems no reason to doubt that many cases of ritual murder have been
unsuspected and even undiscovered.
1144, Norwich. A
twelve year-old boy was crucified and his side pierced at the Jewish Passover.
His body was found in a sack hidden in a tree. A converted Jew, called Theobald
of Cambridge, confessed that the Jews took blood every year from a Christian
child because they thought that only by so doing could they ever obtain their
freedom and return to Palestine; and that it was their custom to draw lots to
decide whence the blood was to be supplied; Theobald said that last year the
lot fell to Narbonne, but in this year to Norwich. The boy was locally
beatified and has ever since been known as St. William. The Sheriff, probably
bribed, refused to bring the Jews to trial.
In J. C. Cox’s Norfolk Churches, vol. II, p. 47, as also in the Victoria County History of Norfolk,
1906, vol.II, is an illustration of an old painted rood-screen depicting the
ritual murder of St. William; the screen itself is in Loddon Church, Norfolk, unless
the power of Jewish money has had it removed. No-one denies this case as a
historical event, but the Jews of course say it was not a ritual murder. The
Jew, C. Roth, in his The Ritual Murder
Libel and the Jew (1935) says: ‘Modern enquirers, after careful examination
of the facts, have concluded that the child probably lost consciousness in
consequence of a cataleptic fit, and was buried prematurely by his relatives.’
How these modern enquirers arrived at a conclusion like that after all these
years, Mr. Roth does not say; nor is it a compliment to the Church to suggest
that its ministers would allow the boy’s death to be celebrated as the
martyrdom of a saint without having satisfied themselves that wounds on the
body confirmed the crucifixion and piercing of the side. And why the relatives
should bury the boy in a sack and then dig it up and hang it in a tree would
puzzle even a Jew to explain.
John Foxe’s Acts
and Monuments of the Church records this ritual murder, as did the Ballandists
and other historians. The Prior, William Turbe, who afterwards became Bishop of
Norwich, was the leading light in insisting that the crime was one of Jewish
ritual murder; in the Dictionary of
National Biography (edited by a Jew!) it is made clear that his career,
quite apart from this ritual murder case, is that of a man of great strength of
character and moral courage.
The body of a child named Harold was found in the river with the usual wounds
of crucifixion. Sometimes wrongly dated 1168. (Recorded in Monumenta Germania Historica, vol. VI (Erfurt Annals);
Polychronicon, R. Higdon; Chronicles, R. Grafton, p. 46).
1181, Bury St.
Edmunds. A child called Robert was sacrificed at Passover. The child was buried
in the church and its presence there was supposed to cause miracles.
(Authority: Rohrbacher, from the Chronicle
of Gervase of Canterbury).
1192, Winchester. A
boy crucified. Mentioned in the Jewish
Encyclopaedia as being a false charge. Details lacking.
Boy crucified. Details lacking. (Mentioned in Hyamson’s History of the Jews in England; also in Annals of Winchester; and conclusively
in the Close Roll 16, Henry III, m.8, 26.6.1232).
1235, Norwich. In
this case, Jews stole a child and hid him with a view to crucifying him.
Haydn’s Dictionary of Dates of date 1847, says of this case, ‘They [the Jews]
circumcise and attempt to crucify a child at Norwich; the offenders are
condemned in a fine of 20,000 marks.’ (Further authority Huillard Breolles, Grande Chronique, III, 86; also Close
Roll, 19 Henry III, m.23).
1244, London. A
child’s body found unburied in the cemetery of St. Benedict, with ritual cuts.
Buried with great pomp in St. Paul’s. (Authority: Social England, vol.I, p.407, edited by H. D. Traill).
1255, Lincoln. A
boy called Hugh was kidnapped by the Jews and crucified and tortured in hatred
of Jesus Christ. The boy’s mother found the body in a well on the premises of a
Jew called Jopin or Copinus. This Jew, promised by the judge his life if he
confessed, did so, and 91 Jews were arrested; eventually 18 were hanged for the crime. King Henry III himself personally ordered the
juridical investigation of the case five weeks after the discovery of the body,
and refused to allow mercy to be shown to the Jew Copinus, who was executed.
Hugh was locally beatified, and
his tomb may still be seen in Lincoln Cathedral, but the Jewish Money Power has
evidently been at work, for between 1910 and 1930, a notice was fixed above the
shrine as follows: "The body of Hugh was given burial in the Cathedral and
treated as that of a martyr. When the Minster was repaved, the skeleton of a
small child was found beneath the present tombstone. There are many incidents
in the story which tend to throw doubt upon it, and the existence of similar
stDiies in England and elsewhere points to their origin in the fanatical hatred
of the Jews of the Middle Ages and the common superstition, now wholly
discredited, that ritual murder was a factor of Jewish Paschal Rites. Attempts
were made as early as the 13th century by the Church to protect the Jews
against the hatred of the populace and against this particular