prince, the future Tzar
Alexander III.--no attention was paid to the thousands of Jewish
victims, but rather to the fact that the "Jewish" firm of army
purveyors, Greger, Horvitz & Kohan [1] was found to have had a share in
the commissariat scandals. When at the Congress of Berlin in 1878 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 f