From the mid-fifteenth century to the early seventeenth, German Jews were persecuted and tried for the alleged ritual murders of Christian children, whose blood purportedly played a crucial part in Jewish magical rites. In this engrossing book R. Po-Chia Hsia traces the rise and decline of ritual murder trials during that period. Using sources ranging from Christian and Kabbalistic treatises to judicial records and popular pamphlets, Hsia examines the religious sources of the idea of child sacrifice and blood symbolism and reconstructs the political context of ritual murder trials against the Jews. "This volume combines clarity of thinking, elegance of style, and exemplary scholarly attention to detail with intellectual sobriety and human compassion."--Jerome Friedman, Sixteenth Century Journal "Hsia has... succeeded in turning established knowledge to illuminatingly new purposes."--G.R. Elton, New York Review of Books "This meticulously researched and unusually perceptive book is social and intellectual history at its best."--Library Journal "A fresh perspective on an old problem by a major new talent."--Steven Ozment, Harvard University R. Po-chia Hsia, professor of history at the University of Massachusetts, Amherst, is also the author of Society and Religion in Münster, 1535-1618

The ritual murder accusation is one of a series of myths that fall under the label blood libel, and describes the medieval legend that Jews require Christian blood for obscure religious purposes and are capable of committing murder to obtain it. This malicious myth continues to have an explosive afterlife in the public sphere, where Sarah Palin's 2011 gaffe is only the latest reminder of its power to excite controversy. Blood Libel is the first book-length study to analyze the recent historiography of the ritual murder accusation and to consider these debates in the context of intellectual and cultural history as well as methodology. Hannah R. Johnson articulates how ethics shapes methodological decisions in the study of the accusation and how questions about methodology, in turn, pose ethical problems of interpretation and understanding. Examining recent debates over the scholarship of historians such as Gavin Langmuir, Israel Yuval, and Ariel Toaff, Johnson argues that these discussions highlight an ongoing paradigm shift that seeks to reimagine questions of responsibility by deliberately refraining from a discourse of moral judgment and blame in favor of an emphasis on historical contingencies and hostile intergroup dynamics.

"On Easter Sunday, 1475, the dead body of a two-year-old boy named Simon was found in the cellar of a Jewish family's house in Trent, Italy. Town magistrates arrested all eighteen Jewish men and one Jewish woman living in Trent on the charge of ritual murder - the killing of a Christian child in order to use his blood in Jewish religious rites. Under judicial torture and imprisonment, the men confessed and were condemned to death; their women-folk, who had been kept under house arrest with their children, denounced the men under torture and eventually converted to Christianity. A papal hearing in Rome about possible judicial misconduct in Trent made the trial widely known and led to a wave of anti-Jewish propaganda and other accusations of ritual murder against the Jews." "In this engrossing book, R. Pochia Hsia reconstructs the events of this tragic persecution, drawing principally on the Yeshiva Manuscript, a detailed trial record made by authorities in Trent to justify their execution of the Jews and to bolster the case for the canonization of "little Martyr Simon." Hsia depicts the Jewish victims (whose testimonies contain fragmentary stories of their tragic lives as well as forced confessions of kidnap, torture, and murder), the prosecuting magistrates, the hostile witnesses, and the few Christian neighbors who tried in vain to help the Jews. Setting the trial and its documents in the historical context of medieval blood libel, Hsia vividly portrays how fact and fiction can be blurred, how judicial torture can be couched in icy orderliness and impersonality, and how religious rites can be interpreted as ceremonies of barbarism."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Although the Enlightenment had seemed to bring an end to the widely held belief that Jews murdered Christian children for ritual purposes, charges of the so-called blood libel were surprisingly widespread in central and eastern Europe on either side of the turn to the twentieth century. Well over one hundred accusations were made against Jews in this period, and prosecutors and government officials in Germany, Austria-Hungary, and Russia broke with long established precedent to bring six of these cases forward in sensational public trials. In Blood Inscriptions Hillel J. Kieval examines four cases—the prosecutions that took place at Tiszaeszlár in Hungary (1882-83), Xanten in Germany (1891-92), Polná in Austrian Bohemia (1899-1900), and Konitz, then Germany, now in Poland (1900-1902)—to consider the means by which discredited beliefs came to seem once again plausible. Kieval explores how educated elites took up the accusations of Jewish ritual murder and considers the roles played by government bureaucracies, the journalistic establishment, forensic medicine, and advanced legal practices in structuring the investigations and trials. The prosecutors, judges, forensic scientists, criminologists, and academic scholars of Judaism and other expert witnesses all worked hard to establish their epistemological authority as rationalists, Kieval contends. Far from being a throwback to the Middle Ages, these ritual murder trials were in all respects a product of post-Enlightenment politics and culture. Harnessed to and disciplined by the rhetoric of modernity, they were able to proceed precisely because they were framed by the idioms of scientific discourse and rationality.

This is the tale of an accusation of blood libel during a period when France prided itself on its rationality.

In Legacy of Blood, Elissa Bemporad traces the legacies of the two most extreme manifestations of tsarist antisemitism-pogroms and blood libels-in the Soviet Union, from 1917 to the early 1960s. By exploring the phenomenon and the memory of anti-Jewish violence under the Bolsheviks, this book sheds light on the changing position of Jews in Stalinist society.

In 1144, the mutilated body of William of Norwich, a young apprentice leatherworker, was found abandoned outside the city's walls. The boy bore disturbing signs of torture, and a story spread that it was a ritual murder, performed by Jews in imitation of the Crucifixion as a mockery of Christianity. The outline of William's tale eventually gained currency far beyond Norwich, and the idea that Jews engaged in ritual murder became firmly rooted in the European imagination. E.M. Rose's engaging book delves into the story of William's murder and the notorious trial that followed to uncover the origin of the ritual murder accusation - known as the "blood libel" - in western Europe in the Middle Ages. Focusing on the specific historical context - 12th-century ecclesiastical politics, the position of Jews in England, the Second Crusade, and the cult of saints - and suspensefully unraveling the facts of the case, Rose makes a powerful argument for why the Norwich Jews (and particularly one Jewish banker) were accused of killing the youth, and how the malevolent blood libel accusation managed to take hold. She also considers four "copycat" cases, in which Jews were similarly blamed for the death of young Christians, and traces the adaptations of the story over time. In the centuries after its appearance, the ritual murder accusation provoked instances of torture, death and expulsion of thousands of Jews and the extermination of hundreds of communities. Although no charge of ritual murder has withstood historical scrutiny, the concept of the blood libel is so emotionally charged and deeply rooted in cultural memory that it endures even today. Rose's groundbreaking work, driven by fascinating characters, a gripping narrative, and impressive scholarship, provides clear answers as to why the blood libel emerged when it did and how it was able to gain such widespread acceptance, laying the foundations for enduring antisemitic myths that continue to present.

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.)

A Jewish delegation led by Sir Moses Montefiore and Adolphe Cremieux was sent to the Middle East in the hope of discovering the real murderers.

This “riveting history . . . brings us face to face with this notorious trial” of a Russian Jew who was framed for ritual murder in 1913 (Jewish Book World). On Sunday, March 20, 1911, children playing in a cave near Kiev made a gruesome discovery: the blood-soaked body of a partially clad boy. After right-wing groups asserted that the killing was a ritual murder, the police, with no direct evidence, arrested Menachem Mendel Beilis, a thirty-nine-year-old Jewish manager at a factory near the site of the crime. Beilis’s trial in 1913 quickly became an international cause célèbre. The jury ultimately acquitted Beilis but held that the crime had the hallmarks of a ritual murder. Robert Weinberg’s account of the Beilis Affair explores the reasons why the tsarist government framed Beilis, shedding light on the excesses of antisemitism in late Imperial Russia. It is a gripping narrative culled from trial transcripts, newspaper articles, Beilis’s memoirs, and archival sources, many appearing in English for the first time.