Lore – Episode 297: Bloody
Host: Aaron Mahnke
Date: January 12, 2026
Overview
In "Bloody," Aaron Mahnke dives deep into one of history's darkest and most dangerous pieces of folklore: the blood libel. This episode resists the romanticization of folklore by exploring how myth and superstition have been twisted into weapons of hate—specifically, the recurring antisemitic legend accusing Jewish communities of ritual murder. Mahnke traces the origins and global consequences of these tales, examining how they shaped history from medieval England to Victorian England and into the present day. The episode also explores antisemitic stereotypes in pop culture—most notably, the vampire myth—and ends with a witty, subversive Jewish folktale as a “palette cleanser.”
Key Discussion Points & Insights
Folklore with Dire Consequences
- Mahnke begins by contrasting folklore's whimsical reputation with its capacity for harm. He spotlights the murder of Whitney Chilumpha in 2016, a child with albinism killed due to superstitious beliefs about magical powers, as modern evidence of lethal folklore.
- Quote [01:10]: “It can be more than tempting to think of folklore as romantic, whimsical even. But the truth is, magical belief and superstition have long been weaponized against the most vulnerable members of society.”
Introduction to "Evil Folklore" and Blood Libel
- The concept of "evil folklore," as defined by folklorist Alan Dundes, is introduced—stories crafted specifically to reinforce bigotry.
- Blood libel stands out as an especially pernicious form: the false claim that Jewish people murder Christian children for their blood.
- Quote [03:28]: “At its most basic, blood libel is the belief that Jewish people murder Christian children in order to drink their blood during dark rituals. And let me be super duper clear here, this is not a thing. It has never, ever happened.”
Noteworthy Segments:
- [05:40] The surreal extension of blood libel: claims that Jewish men menstruate and need to "replace" lost blood, adding a layer of emasculation and grotesque stereotyping.
- [06:55] The propagation of these lies through church-sponsored art and literature, monetized through tourism and relic veneration.
Literary and Folkloric Reinforcement
- Examples from classic Western literature:
- Chaucer’s "The Prioress’s Tale" ([08:20]) - a clear blood libel narrative.
- Jacob and Wilhelm Grimm’s tales, including “The Jew’s Stone” and “The Girl Who Was Killed by Jews.”
- Quote [09:28]: “Not exactly subtle, right? And I hope we can all agree that these truly are awful stories.”
Historical Atrocities Sparked by Blood Libel
The Case of Hugh of Lincoln ([10:13]–[14:00])
- 1255, England: The tragic death of 8-year-old Hugh and the subsequent targeting of Lincoln’s Jewish community.
- Over 90 arrested, 19 executed, and a cult of martyrdom builds around Hugh (“Little St. Hugh”).
- Deeper unpacking:
- The drowning was likely accidental; Christians used the incident as a pretext for persecution.
- Financial and political motives: confiscation of property, collection of taxes.
- Quote [14:56]: “...this is an example of wealthy, powerful men, very deliberately wielding folk belief like a terrible sword and not caring whom it beheads, as long as they come out richer for it.”
Similar Cases
- [16:00] Simon of Trent (Italy, 1475): Town’s entire Jewish population tortured, murdered, or forcibly converted. Simon celebrated as a saint.
- [17:30] Holy Child of La Guardia (Spain): Jews accused and executed despite no child even missing; annual festival persists to this day.
Lingering Impact
- [19:15]: Mahnke reflects on how these legends endure. Neo-Nazis venerate Little St. Hugh, and cults around other so-called “martyrs” survived well into the 20th century.
The Antisemitic Roots of the Modern Vampire
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[20:20]: Parallel drawn between blood libel myths and the rise of the “vampire” in Western culture, particularly Dracula.
- The description of Stoker’s Dracula as a thinly veiled Jewish stereotype: foreign, dark, “hooked nose,” repulsed by Christian symbols, nocturnal, “drinks blood.”
- Quote [22:00]: “...if you happened to live in the late 1890s, this would perfectly describe one of two characters: antisemitic depictions of Jewish immigrants ... and Bram Stoker's legendary vampire Dracula.”
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The historical context:
- [23:10]: The assassination of Tsar Alexander II prompts pogroms, a wave of Jewish immigration to England, and the scapegoating of Jews as “parasites.”
- Dracula’s massive success due to his coding as a Jewish “other.”
- Even if unintentional, the monster’s popularity is tied to these cultural anxieties and stereotypes.
Connections to Violent Crime
- [25:50]: Possible inspiration for Dracula in the figure of Jack the Ripper, whose crimes in Jewish neighborhoods fueled antisemitic riots and suspicion.
- Quote [27:24]: “What if, some theorized, the murderer deliberately staged his murders in a Jewish neighborhood specifically to incite antisemitic violence?”
Contemporary Relevance
- [28:40]: Mahnke stresses that blood libel persists—used by Nazis, neo-Nazis, and conspiracy theorists across centuries.
- Quote [29:00]: “...these stories led to pogroms ... and even today, antisemitic groups continue to regurgitate these same thousand year old conspiracy theories to rationalize their beliefs.”
Folklore as Resistance: Jewish Humor and Cleverness
- The episode ends with a classic Jewish folktale about besting the Inquisition ([30:15]–[35:06]).
- A rabbi, faced with a rigged “trial by lot,” outsmarts his accuser by swallowing the slip of paper he draws, forcing a verdict of innocence.
- Quote [34:50]: “‘You see,’ said the clever old rabbi, ‘if that one says guilty, the paper I chose must have said the opposite. According to your rules, that means my people and I are innocent.’”
Notable Quotes & Memorable Moments
- [03:28] Aaron Mahnke: “At its most basic, blood libel is the belief that Jewish people murder Christian children in order to drink their blood during dark rituals. And let me be super duper clear here, this is not a thing. It has never, ever happened.”
- [06:18] “Apparently, as a punishment for murdering Jesus, God cursed the Jewish people with hemorrhoids.”
- [09:28] “Yeah. Not exactly subtle, right? And I hope we can all agree that these truly are awful stories.”
- [14:56] “Not a tale of good versus evil or even of superstition versus logic. No, this is an example of wealthy, powerful men, very deliberately wielding folk belief like a terrible sword and not caring whom it beheads, as long as they come out richer for it.”
- [28:28] “Foreign. Ever since their first appearance in the mid 12th century, blood libel accusations have been weaponized by antisemitic regimes worldwide. These stories led to the pogroms...”
Timestamps for Important Segments
| Timestamp | Segment | |-------------|------------------------------------------------------------------------------------------| | 00:53 | Content warning and modern example: Whitney Chilumpha and superstitions about albinism | | 03:25–07:00 | Definition and varieties of blood libel in legend and lore | | 08:00–09:30 | Literary examples (Chaucer, Grimm brothers) | | 10:13–15:00 | The story and fallout of Hugh of Lincoln | | 16:00–18:00 | Simon of Trent and Holy Child of La Guardia | | 19:15 | Enduring legacy into the present (neo-Nazis, annual festivals) | | 20:20–26:30 | Blood libel and the rise of the vampire myth; Dracula as an antisemitic figure | | 25:50–27:20 | Jack the Ripper case: anti-Jewish panic and violence | | 28:28–29:00 | Summary: Blood libel’s enduring use as antisemitic propaganda | | 30:15–35:06 | Jewish folktale: The clever rabbi vs. the Inquisitor |
Tone and Approach
Mahnke maintains his signature style: blending deeply researched historical narrative with a conversational and occasionally wry tone. He is careful to provide explicit disclaimers and rebukes of harmful myths, balancing dark subject matter with moments of dry humor, subversion, and resilience.
Final Reflection
This episode is a powerful examination of how folklore can be weaponized to justify atrocities, with antisemitic blood libel serving as a chilling case study. Mahnke dismantles centuries-old myths with historical evidence and cultural analysis, but ends on a defiant note—using humor and clever storytelling as a form of survival and resistance.
Missed the episode?
This summary provides a full picture of the key themes, real-life examples, scholarly context, and the larger message: folklore’s power can be harnessed for both harm and healing, and understanding its history is a crucial step toward justice.