Unfortunately, there exists no doubt whatever as to the horrible execution of the Jews on the false charge of having stolen the Hosts, but there is very good reason for disbelieving altogether the story of the miracle of the bleeding Hosts.
Now, it is somewhat remarkable that not a word is said about this miracle before 1435, that is to say, for 65 years, by any writer of the period and of the country. The very first mention of it is found in a Papal bull of that date, addressed to the Dean and Chapter of S. Gudule, relative to a petition made by them that, as they wanted money for the erection of a chapel to contain these Hosts, indulgences might be granted to those who would contribute thereto. The Pope granted their request.
Now, it so happens that the official archives at Brussels contains two documents of the date, 1370, relative to this trial. The first of these is the register of the accounts of the receiver-general of the Duke of Brabant. In that are the items of expenditure for the burning of these Jews, a receipt, and the text is as follows: "Item, recepta de bonis dictorum judeorum, postquam combusti fuerant circa ascensionem Domini lxx, quæ defamata fuerant de sacramentis punicè et furtivè acceptis." That is to say, that a certain sum flowed into the Duke's exchequer from the goods of the Jews, burnt for having "guiltily and furtively obtained the Hosts." "Punice" is an odd word, but its signification is clear enough. Now, in 1581, on May 1st, the magistrates of Brussels forbade the exercise of the Catholic religion, in a proclamation in which, when mentioning certain frauds committed by the Roman Church, they speak of "The Sacrament of the Miracle, which," say they, "by documentary evidence can be proved never to have bled nor to have been stabbed." No question—they had seen this entry in which no mention is made of the stabbing—no allusion made to the bleeding. Moreover, in the same archives is the contemporary episcopal letter addressed to the Dean of S. Gudule on the subject of these Hosts. In this document there is no mention made by the bishop of the stabbing or of the miracle. It is stated that the Hosts were obtained by the Jews in order that they might insult and outrage them. It is curious that the letter should not specify their having done this, and done it effectually, with their knives and daggers. Most assuredly, also, had there been any suspicion of a miracle, the bishop would have referred to it in the letter relative to the custody of these very Hosts.
After the whole fable of the stabbing and bleeding had grown up, no doubt applied to these Hosts from a preceding case of accusation against Jews, that of 1351, less than thirty years before, it was thought advisable, if not necessary, to produce some evidence in favour of the story; but as no such evidence was obtainable, it was manufactured in a very ingenious manner. The entry in the register of accounts was published by the Père Ydens, after a notary had been required to collate the text. This notary—his name was Van Asbroek—gave his testimony that he had made an exact and literal transcript of the entry. What he and the Père Ydens gave as their exact, literal transcript was "recepta de bonis dictorum Judœorum ... quæ defamata fuerant de sacramento puncto et furtive accepto." Ingenious, but disingenuous. In the first place they altered "sacramentis" from plural into singular, and then, the adverb punicè, "guiltily," into puncto, stabbed.
Subsequently, Father Ydens and his notary have been quoted and requoted as authoritative witnesses. However, the document is now in the Archives at Brussels, and has been lithographed from a photograph for the examination of such as have not the means of obtaining access to the original.[6] The last jubilee of this apocryphal miracle was celebrated at Brussels in July, 1870.
The Coburg Mausoleum.
At the east end of the garden of the Ducal residence of Coburg is a small, tastefully constructed mausoleum, adorned with allegorical subjects, in which are laid the remains of the deceased dukes. Near the mausoleum rise a stately oak, a clump of rhododendron, a cluster of acacias, and a group of yews and weeping-willows.
The mausoleum is hidden from the palace by a plantation of young pines.