“As we hear that in some places the Jews on Good Friday make a mocking commemoration of the Passion of Our Lord Jesus Christ, stealing boys and crucifying them, or making waxen images and crucifying these when boys are not procurable, we order that should it become known that hereafter, in any part of our realm, such a thing is done, all those whom it is ascertained are connected with the deed shall be arrested and brought before the King. And when he shall have satisfied himself of the truth of the charge he shall have them put to death, as many as they may be.”[41]
Llorente mentions four specific cases of ritual murder, to which he appears to attach credit:
1250.—A choir-boy of the Metropolitan Church of Zaragoza, named Domingo de Val, crucified by Jews. He was afterwards canonized and worshipped at Zaragoza as a martyr.
1452.—A boy crucified by Jews at Valladolid.
1454.—A boy from the lordship of the Marquess of Almarza, near Zamora, crucified. His heart was afterwards burnt and the ashes were consumed in wine by the Jews who attended the ceremony. The body was afterwards discovered by a dog, and this led to the arrest of the culprits and their conviction.
1468.—At Sepulveda, in the Bishopric of Segovia, a boy was taken on the Thursday of Holy Week, and on Good Friday he was crowned with thorns, whipped, and finally crucified. The Bishop, D. Juan Arias, having received intelligence of this crime, instituted an inquiry which resulted in the arrest of several men, who, being convicted, were put to death.
Llorente gives as his authority for the third and fourth cases the “Fortalicium Fidei” of Espina—by no means an authority to be unquestioningly accepted. For the second he mentions no authority whatever; whilst for fuller information upon the first he refers his readers to the “Historia de Santo Domingo de Val,” which is of no more authority than most works of this class.[42] But the canonization of this victim gives rise to thought; for it was never the way of the Church of Rome to proceed recklessly and without due evidence in such matters. Even if it were, however, it would be necessary in this case to show a motive for such recklessness. The only motive possible would be the desire to create justification for a persecution of the Jews. But, as has been said—and as shall presently be made abundantly clear—it never was the aim of the Church of Rome to engage in such persecution or to incite to it.
The famous case of the crucifixion of the “Holy Infant” of La Gardia, whose trial was directed by Torquemada himself, shall be considered in its proper place.