Zionism and Israel - Encyclopedic
Saint Simon of Trent
Saint Simon of Trent Blood Libel - The
blood libel is
the false accusation that Jews
sacrifice Christian children either to use the blood for various "medicinal"
purposes or to prepare Passover Matzoth (unleavened bread)
or to crucify them at Easter in mockery of the Passion of Christ.
The blood libel is one of the central fables of
of the older (middle ages) type. The 1475 case of Simon of Trent (in German,
Simon Unverdorben; in Italian
Simonino di Trento) in Italy, along with some
William of Norwich, Hugh of Lincoln and
of Rinn, is particularly famous. It is perpetuated in the beliefs of modern
dissident Catholics as well. Simon of Trent is known as Simon
The facts of the case are related somewhat differently according to different authors,
but the story is essentially the same.
In his Lent sermons, St. Bernardino da Feltre, who inveighed against the Jewish
money lenders, apparently insisted that the Jews would massacre a Christian
child at Passover. Following the
Encyclopedia and its
sources, on March 23, the day after Passover, a Friday, the child Simon, aged 28
months disappeared, and was found dead on Easter Sunday (March 25)ref
or March 26 by three
Jews named Tobias, Samuel and Angelus (or only by Samuel, a merchant of
Nuremberg, in another version). According to a Christian version, the
child was killed on on March 21. The difference is significant, Passover was on
March 22. If the murder took place on March 23, the blood could not possibly
have been used to prepare Matzot. The entire Jewish community or a large part of
it was arrested. They were
tortured. Seventeen of the victims eventually "confessed,"
reportedly repeating the
precise words of their torturers according to the Jewish Encyclopedia.
Duke Sigmund and others interceded and halted the torture on April 21. The
persecutions were nonetheless resumed on June 5. An 80 year old Jew named Moses
likewise "confessed" and on or around June 21-23, eight of the wealthiest Jews
were baptized and executed by burning at the stake or beheading.
However, the Franciscan Pope Sixtus IV, alarmed for the reputation of the
Church, commanded Bishop Hinderbach on August 3 to suspend proceedings, pending
the arrival of the papal legate, Bishop Giambattista dei Sindici of Ventimiglia,
who would conduct the investigation with the Bishop of Trent. Upon investigation
the Bishop of Ventimiglia denied the martyrdom of the child Simon and disputed
the occurrence of a miracle at his grave. However when he demanded the immediate
release of the remaining Jews, the papal legate was denounced by the bishop of
Trent and mobbed. he was forced to flee to Roveredo.
Obedient to the instructions of the Pope, the Papal legate summoned the
podesta of Trent and Bishop Hinderbach. But Hinderbach did not appear, and
instead issued a circular that described the supposed martyrdom of Simon,
justifying his own share in the proceedings, and denouncing the work of the
Bishop of Ventimiglia as "corruptam inquisitionem" (corrupting the
While the papal commissioner was taking the suspected actual murderer, one
Enzelin, to Rome for trial, the Bishop of Trent and the podestà continued
their proceedings against the Jews. Several of them were executed in December
of 1475 and January of 1476.
The Bishop of Ventimiglia reported to Rome that, as the result of careful
investigations, he found the Jews innocent. He concluded that Simon had been
killed by Christians with the intention of ruining the Jews, and that Bishop
Hinderbach had planned to enrich himself by confiscating the estates of those
|Relief showing the murder of
the Child Simon by Jews.
According to the account given in the
Encyclopedia, Sixtus IV
appointed a commission of six cardinals to investigate the two proceedings. The
head of the commission was an intimate friend of Bernardinus of Feltre. The
result was a foregone conclusion, especially since the whole Catholic Church
would have been involved in the condemnation of the Bishop of Trent if the
commission had found against him. In the decree or Bull of June 20, 1478, "Facit nos pietas," Sixtus IV
declared the proceedings against the Jews in Trent to be "rite et recte factum,"
endorsing the verdict. However, most of the decree cautioned against persecuting
other Jews on account of the Trent proceedings.
The Jews were all killed or baptized or fled Trent, and an
interdict (cherem) was put on the city. The papal decree ordered that the
property of Jews who had been killed be restored to their baptized widows.
Both Bernardinus of Feltre and Simon of Trent were supposedly canonized by
Gregory XIII, about a century later, the former as a prophet, and the latter as
a martyr, or alternatively, it is said that Sixtus V canonized Simon of Trent in
1588. It seems that Sixtus or Gregory XIII
allotted a feast day for Simon, that was added to the official calendar. It
was not until 50 years later that Urban VIII ruled that no martyrs could be
added to the calendar until they had been officially verified and canonized
The issue of canonization is important because following the suppression of
the cult, it was claimed that Simon of Trent along with Andreas of Rinn are both
canonized saints. The actual status of both children is made clear in the
Bull Beatus Andreas
of Pope Gregory XIV: Both children were beatified, but neither one was formally canonized.
|15th century woodcut showing Jews murdering the child
Simon of Trent. In Hartmann Schedel, Nuremburg Chronicle
or Buch der Chroniken, printed by Anton Koberger in 1493. The round yellow patches are badges that Jews were forced to wear. Names of protagonists like Thobias and Angelus are labeled.
Blood Libel Denied: Suppression of the Cult of Simon of Trent
n 1965, following the Second Vatican Council, the Catholic Church began
to reinvestigate the story of "little Simon" and opened the trial records anew.
Finally declaring the episode a fraud, the cult of Simon was suppressed by
Pope Paul VI and the shrine erected to Simon was dismantled. His feast day was
removed from the calendar, and his future veneration was officially forbidden,
Catholics who oppose the Vatican II reforms continue to venerate Simon and
celebrate his feast day, March 24.
Blood Libel Continues
Some "traditional" (anti-Semitic) Catholics ignore Vatican II and continue to
celebrate the feast day of Simon of Trent.
The following is taken from stsimonoftrent.com/
Saint Simon of Trent has been venerated as a martyr since 1475 A.D. In
1965 A.D., the cult was sacrilegiously attempted to be "suppressed" (which
is an impossibility) by order of the Racist Zionist Mafia in collaboration
with their Marrano friends in the VATICAN. This attack on St. Simon of
Trent's sacred cult, by the Modernist infiltrators holed up in Rome, was/is
in perfect harmony with their overall attempt [PLAN] to abandon TRADITION
[THE FAITH] "in favor" of [i.e. WITH] modern Judaism....
There are numerous cases of blood ritual reported in the past centuries.
Many have been investigated by the Catholic Church and were confirmed, some
by popes who had been unbelieving. Today, blood ritual is called a myth, an
anti-semitic prosecution of days passed. To raise the ugly head of blood
ritual is taboo. Yet, we are told many thousands of children disappear every
year in the world. What has happened to them? Have there been any studies?
That page also asserts that Simon of Trent was canonized by Sixtus V. The
cause of the mythical saint is also championed by
and by the impostor Jew and anti-Semite
Israel Shamir: israelshamir.net/English/Eng11.htm
Blood Libel and Ariel Toaff
An additional complication was added by the work of an Israeli Jew of Italian
ancestry, Ariel Toaff, who published a book, The Blood of Passover (or Bloody
Passovers), in which he alleged that a part of the blood libel story was true, or had a basis
in fact. It is, honestly, hard to know what it is that he alleged, since his own
story changed several times, and he denied an account given in a review, which claimed
that he had verified the blood libel, and since the original book, published
only in Italian, has been suppressed.
If Toaff did not understand, when he wrote his original book, how it would be
interpreted by anti-Semites and how it would be used, he has incredibly poor
judgment and poor understanding of the world. An "improved" version was published and
translated into English and is circulating on the Web. Toaff variously claims in
his book and in interviews that
1- Ashkenasi Jews actually practiced murder of Christians to avenge forced
conversions and murder of Jews.
2- The blood libel was brought about by rivalry between
from Italy and Ashkenasi
German Jews who competed with them in business.
3- The libel was in some way related to a merchant who had brought blood and
sugar, supposedly for medicinal purposes, which was "precious" merchandise that
the Jews were eager to have.
4- The ritual murders might have taken place.
5- He never said that the ritual murders might have taken place.
Here is an account of some of his confused announcements:
As the furor gained momentum -- including calls from some quarters that
Toaff be removed from his post at Bar Ilan -- the professor struggled
to defuse the situation. Though he said in early interviews that ritual
murders “might have taken place,” he later said that he does not believe
that they did and that saying otherwise was, in The Jerusalem Post’s words,
an “ironic academic provocation.”ref
In its present form, the book, like the author, is not very coherent. This may be due to clumsy
editing. It is to be wondered why the medicinal blood (not necessarily human) and sugar
merchandise of the "bearded Jew" merchant that he mentions was so precious, since blood of animals at least, was certainly
to come by in Italy as elsewhere.
Toaff accepts at face value the "confessions" that were elicited under
torture. He stated in an interview:
“I found there were statements and parts of the testimony that were not part
of the Christian culture of the judges, and they could not have been invented or
added by them. They were components appearing in prayers known from the [Jewish]
This is a very questionable statement. If the "components" appeared in
Jewish prayer books, the books were open to the judges, and they could have
certainly known them as the Church had Hebrew scholars and had examined at
different times every aspect of Jewish law books and prayer books to determine
if they insulted Christianity. The church also had a body of Jewish apostates
who showed themselves quite eager to supply such background, whether it existed
in fact or not, in order to satisfy the needs of church inquiries and produce
the desired verdict.
Moreover, by 1475, the Church inquisitors and judges had certainly
accumulated a large body of "confessions" and there could have been nothing -
incriminating or otherwise, real or invented - about Jewish practices that would
not have been confessed at one time or another by the victims of torture on the
rack. Of course, Toaff's book and its subsequent suppression attracted the
predictable attention of anti-Semites who wish to perpetuate the blood libel
such as Marian Horvat. (See
March 7, 2009
Synonyms and alternate spellings:
Hebrew/Arabic pronunciation and transliteration conventions:
'H - ('het) a guttural sound
made deep in the throat. To Western ears it may sound like the "ch" in loch. In Arabic there are several letters that
have similar sounds. Examples: 'hanukah, 'hamas, 'haredi. Formerly, this sound was often represented by ch,
especially in German transliterations of Hebrew. Thus, 'hanukah is often rendered as Chanuka for example.
ch - (chaf) a sound like "ch"
in loch or the Russian Kh as in Khruschev or German Ach, made by putting the tongue against
the roof of the mouth. In Hebrew, a chaf can never occur at the beginning of a word. At the beginning of a word, it has a dot in it and is pronounced "Kaf."
u - usually between oo as in spoon
and u as in put.
a- sounded like a in arm
ah- used to represent an a sound made by
the letter hey at the end of a word. It is the same sound as a. Haganah and Hagana are alternative
'a-notation used for Hebrew and Arabic
ayin, a guttural ah sound.
o - close to the French o as in homme.
th - (taf without a dot) - Th was
formerly used to transliterate the Hebrew taf sound for taf without a dot. However in modern Hebrew there
is no detectable difference in standard pronunciation of taf with or without a dot, and therefore Histadruth and
Histadrut, Rehovoth and Rehovot are all acceptable.
q- (quf) - In transliteration of
Hebrew and Arabic, it is best to consistently use the letter q for the quf, to avoid confusion with similar sounding
words that might be spelled with a kaf, which should be transliterated as K. Thus, Hatiqva is preferable to Hatikva for
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