To leave the accidental death of the soldier boy to the will of God; to declare all the Jews, against whom the charge of murder has been brought on mere surmises, free from all suspicion; to turn over the soldier woman Terentyeva, for her profligate conduct, to a priest for repentance.
However, in view of the exceptional gravity of the crime, the Court recommended to the gubernatorial administration to continue its investigations.
Despite the verdict of the court, the dark forces among the local population, prompted by hatred of the Jews, bent all their efforts on putting the investigation on the wrong track. The low, mercenary Terentyeva became their ready tool. When in September, 1825, Alexander I. was passing through Velizh, she submitted a petition to him, complaining about the failure of the authorities to discover the murderer of little Theodore, whom she unblushingly designated as her own child and declared to have been tortured to death by the Jews. The Tzar, entirely oblivious of his ukase of 1817,[1] instructed the White-Russian governor-general, Khovanski, to start a new rigorous inquiry.
[Footnote 1: See above, p. 74.]
The imperial order gave the governor-general, who was a Jew-hater and a believer in the hideous libel, unrestricted scope for his anti-Semitic instincts. He entrusted the conduct of the new investigation to a subaltern, by the name of Strakhov, a man of the same ilk, conferring upon him the widest possible powers. On his arrival in Velizh, Strakhov first of all arrested Terentyeva, and subjected her to a series of cross-examinations during which he endeavored to put her on what he considered the desirable track. Stimulated by the prosecutor, the prostitute managed to concoct a regular criminal romance. She deposed that she herself had participated in the crime, having lured little Theodore into the homes of Zetlin and Berlin. In Berlin's house, and later on in the synagogue, a crowd of Jews of both sexes had subjected the child to the most horrible tortures. The boy had been stabbed and butchered and rolled about in a barrel. The blood squeezed out of him had been distributed on the spot among those present, who thereupon proceeded to soak pieces of linen in it and to pour it out in bottles.[1] All these tortures had been perpetrated in her own presence, and with the active participation both of herself and the Christian servant-girls of the two families.
[Footnote 1: According to her testimony, the Jews are in the habit of using Christian blood to smear the eyes of their new-born babies, since "the Jews are always born blind," also to mix it with the flour in preparing the unleavened bread for Passover.]
It may be added that Terentyeva did not make these statements at one time, but at different intervals, inventing fresh details at each new examination and often getting muddled in her story. The implicated servant-girls at first denied their share in the crime, but, yielding to external pressure—like Terentyeva, they, too, were sent for frequent "admonition" to a local priest, called Tarashkevich, a ferocious anti-Semite—they were gradually led to endorse the depositions of the principal material witness.
On the strength of these indictments Strakhov placed the implicated Jews under arrest, at first two highly esteemed ladies, Slava Berlin and Hannah Zetlin, later on their husbands and relatives, and finally a number of other Jewish residents of Velizh. In all forty-two people were seized, put in chains, and thrown into jail. The prisoners were examined "with a vengeance"; they were subjected to the old-fashioned judicial procedure which approached closely the methods of medieval torture. The prisoners denied their guilt with indignation, and, when confronted with Terentyeva, denounced her vehemently as a liar. The excruciating cross-examinations brought some of the prisoners to the verge of madness. But as far as Strakhov was concerned, the hysterical fits of the women, the angry speeches of the men, the remarks of some of the accused, such as: "I shall tell everything, but only to the Tzar," served in his eyes as evidence of the Jews' guilt. In his reports he assured his superior, Khovanski, that he had got on the track of a monstrous crime perpetrated by a whole Kahal, with the assistance of several Christian women who had been led astray by the Jews.
In communicating his findings to St. Petersburg, the White Russian governor-general presented the case as a crime committed on religious grounds. In reply he received the fatal resolution of Emperor Nicholas, dated August 16, 1828, to the following effect:
Whereas the above occurrence demonstrates that the Zhyds[1] make wicked use of the religious tolerance accorded to them, therefore, as a warning and as an example to others, let the Jewish schools (the synagogues) of Velizh be sealed up until farther orders, and let services be forbidden, whether in them or near them.