a resolution was introduced calling upon the Governments of Roumania, Servia, and Bulgaria to accord equal rights to the Jews in their respective dominions, and was warmly supported by all plenipotentiaries, such as Waddington, Beaconsfield, Bismarck, and others, the only one to oppose the emancipation of the Jews on principle was the Russian chancellor Gorchakov, In his desire to save the prestige of Russia, which herself had failed to grant equal rights to the Jews, the chancellor could not refrain from an anti Semitic sally, remarking during the debate that “one ought not to confound the Jews of Berlin, Paris, London, and Vienna, who cannot be denied civil and political rights, with the Jews of Servia, Roumania, and several Russian provinces, where they are a regular scourge to the native population.”

[Footnote 1:  Greger was a Greek, and Horvitz a converted Jew.  See later, p. 244.]

Altogether the growth of anti-Semitism in the Government circles and in certain layers of Russian society, towards the close of the seventies, became clearly pronounced.  The laurels of Brafman, whose “exposure” of Judaism had netted him many personal benefits and profitable connections in the world of officialdom, were apt to stimulate all sorts of adventurers.  In 1876 a new “exposer” of Judaism appeared on the scene, a man with a stained past, Hippolyte Lutostanski.  He was originally a Roman Catholic priest in the government of Kovno.  Having been unfrocked by the Catholic Consistory “on account of incredible acts of lawlessness and immoral conduct,” including libel, embezzlement, rape committed upon a Jewess, and similar heroic exploits, he joined the Greek-Orthodox church, entered the famous Troitza Monastery near Moscow as a monk, and was admitted as a student to the Ecclesiastical Academy of the same city.

As a subject for his dissertation for the degree of Candidate [1] the ignorant monk chose a sensational topic:  “Concerning the Use of Christian Blood by the Jews.”  It was an unlettered and scurrilous pamphlet, in which the author, without indicating his sources, incorporated the contents of an official memorandum on the ritual murder legend from the time of Nicholas I., supplementing it by distorted quotations from talmudie and rabbinic literature, without the slightest knowledge of that literature or the Hebrew language.

[Footnote 1:  See above, p. 165, n. 1.]

The monastic adventurer, finding himself in financial straits, brought his manuscript to Rabbi Minor of Moscow, declaring his willingness to forego the publication of his brochure, which no doubt would cause great harm to the Jews, for a consideration of 500 rubles ($250).  His blackmail offer was rejected Lutostanski thereupon published his hideous book in 1876, and travelled with it to St. Petersburg where he managed to present it to the crown prince, subsequently Alexander III., and to secure from him a grateful acknowledgement.  The book also found the approval of the Chief of Gendarmerie, [1] who acquired a large number of copies and distributed them among the secret police all over Russia.