Selections of Alfonso de Spina’s Fortalitium Fidei on the Jews

Book III: Contra Judaeos

Structure of Book III

Book III is organized into twelve Considerationes (chapters). They treat in order: (I) the blindness of the Jews; (II) the genealogy of the Jews and the teaching of the Talmud; (III) the diversity of Jewish belief; (IV) Jewish arguments from Mosaic law; (V) Jewish arguments from the prophets; (VI) Jewish arguments against the evangelical law; (VII) the foolishnesses (fatuitates) of the Jews; (VIII) the cruelty of the Jews toward Christians; (IX) the expulsions of the Jews; (X) the marvelous and obstinate malice of the Jews; (XI) the legal obligations of the Jews from canon and civil law; (XII) the conversion of the Jews at the end of the age.

Consideratio Prima

On the Blindness and Darkness of the Jews

The first consideration treats of the blindness of the Jews, and of two matters: first, what is the cause of their blindness; second, whether it is possible for them to be healed and brought back to the light.

On the first matter, the cause of the blindness of the Jews is that they sinned, as Master Henri d’Hervé demonstrates in his Tractate Against the Blindness of the Jews, adducing that text from Job [12]: “They shall walk as if in darkness.” For although those words were spoken generally of all who sin, yet the Jews sinned in a special way: they struck down in the infinite torment of the cross the son of God, Jesus Christ. For which reason they were made spiritually blind in a special manner different from the gentiles — so that they not only suffer bodily blindness as other sinners, but also bear the blindness of ignorance above all others. For this ignorance they come under the condemnation which is written in Isaiah 59[:10]: “They have erred as blind men in the streets.”

He truly may be called blind who has the visible object before him but cannot bring about the act of seeing. The Jewish people is justly called blind, for it receives the Old Testament and yet does not know how to interpret rightly what is written in it. The Jews say that the seal of the Law has not yet been removed. For God had said in Isaiah 8[:16–17]: “Bind up the testimony, seal the law among my disciples.” He places here the mystery of the concealment of Christ: “bind up the testimony” — that is, enfold the prophets in obscurity — for the sake of unbelievers, to whom such things are to be hidden; “seal the law among my disciples,” that is, the apostles and other disciples of Christ who, by preaching, would open the sealed law and show that it was fulfilled in Christ.

The Jews hold that this seal is to be removed by the Messiah; and whatever they cannot understand concerning the Law is always said in the Talmudic manner: “Let Israel remain in doubt until the Messiah comes and declares it.” But the true Messiah, who is the Lord Jesus Christ, has already come. He removed the seal of the Law when he opened the book of Isaiah in the Temple and said: “The Spirit of the Lord is upon me” [Luke 4:18]. And John the Evangelist saw the book written within and without, sealed with seven seals [Revelation 5], and he saw the Lamb standing, Christ as though slain, alone worthy to open the seals.

But although the seals of the Law are loosed by the Messiah, the wretched Jews, for whom the night has not yet departed, will not believe that the seal of the mystery of the Law has been removed. And hence it is that they remain in the same doubt which they had before the Messiah came, even though fourteen hundred and sixty years have passed since his birth — remaining under the curse of scripture: “Hear, O hear, and understand not; see a vision, and know not” [Isaiah 6:9]. And it follows: “Make the heart of this people fat, and make their ears heavy, and shut their eyes” [6:10]. Such blinding and hardening does not come directly from God, but indirectly — insofar as a man by turning away from God deserves that God should withdraw his grace from him, the effect of which is to illuminate the intellect and soften the affection; and therefore, that grace being withdrawn, man is blinded and hardened by his own malice.

On whether this blindness can be cured

On the second point — whether this blindness can be cured — the possibility is not denied, since the Jews refuse the medicine. The blindness of the Jews was to be removed at some time by the Church itself: sometimes through the working of miracles, as was the case in the time of Christ and the apostles; sometimes through partial persecution, so that at least through the shame of their situation they might be brought to seek the Lord; sometimes through devout prayer, as is done on Good Friday when the Church prays for the perfidious Jews, that God our Father may remove the veil from their hearts. And particularly through preaching, which seems the fitting and useful way to bring about their conversion — even if it sometimes bears no fruit from the preaching itself, nevertheless the preacher does not lose the merit of his labor. Whence Bernard writes to Eugene [De Consideratione IV.4]: “Plant, water, seek the increase — where God wills, he will give it, not where he wills not.”

Consideratio Secunda

On the Genealogy of the Jews and the Teaching of the Talmud

The second consideration is of the genealogy of the Jews and the teaching of the Talmud.

There is a chapter among them which begins [in Hebrew] Kohen Gadol [“The High Priest”]. These are its words: The twelve hours are the day. In the first hour, dust was gathered from which man was formed. In the second hour, it was shaped into a rough mass. In the third hour, the limbs were extended. In the fourth hour, the soul was breathed into it. In the fifth hour, Adam stood upon his feet. In the sixth hour, he gave names to all the animals. In the seventh hour, Eve was fashioned and given to him. In the eighth hour, two ascended into the bed and four descended — and Rabbi Solomon glosses this as meaning that in that hour Cain was generated together with a sister of his.

From this teaching of Rabbi Eliezer it appears that Adam cohabited with all the beasts and cattle, and from this were born monstrous men. From which two conclusions are drawn: first, that Jews are the brothers of monstrous men born from beasts; second, that the she-ass and the sow are their stepmothers. Perhaps one might say, if monstrous men are the brothers of Jews and the she-ass and sow are their stepmothers, the same is true of Christians and all other men who have Adam as common father — but it does not follow, since only the Jews themselves assert the aforesaid shameful things and no other men do.

Likewise Rabbi Solomon says: before the creation of Eve, Adam had a wife named Lilith. And before the forbidden tree, she engaged in intercourse with Adam for thirty years, in which time she bore from Adam countless demons. Likewise it is said in the book of the Sanhedrin that those thirty years which elapsed from Cain and Abel to those born after Seth — during which time Adam begat nothing but malignant spirits.

From all these things it is manifest that we must conclude that demons and evil spirits are the brothers of the Jews and not of other men, since only they themselves put forward this doctrine, shaming their own father Adam. And therefore the shame which follows upon the infamy of the father rightly falls upon the first in line. Not without reason did Christ say to them when they boasted of being sons of Abraham [John 8:44]: “Ye are of your father the devil.” From which it follows that the Jews are not only brothers of demons — as is shown from their own teaching — but also sons of the devil, according to the teaching of the son of God. And since demons are their brothers, they divide with them the inheritance by lot — namely, the possession of Hell.

Rabbi Isaac of Spain says that the serpent which deceived Eve cohabited with her, and from this it follows that the serpent is the stepfather of the Jews — since they alone put forward this claim — and not without reason do they imitate the nature of serpents. Whence in Psalm 57[:5] they are compared to a deaf asp stopping up its ears: for they have stopped their ears, so as not to hear the doctrine of Christ and not to see his miracles. And again Psalm 139[:4]: “They have sharpened their tongues like serpents; the poison of asps is under their lips” — in the poisonous accusations in the Synagogue; in the blasphemy of the Church.

Consideratio Tertia

On the Diversity of Jewish Faith and Belief

The third consideration treats of the diversity of the Jews in their faith and belief. Note that the converted Master Alfonso [Petrus Alfonsi] says in his book Fathers of God, chapter 18, that the Jews are divided among themselves in faith, as follows:

Some are called Rabbanites and Pharisees, who believe in the Talmud. Others are called Karaites, who believe only in the Bible. Others are called Sadducees, who do not believe that the soul survives after death. Others believe that the soul survives death, but not in punishment or reward in another world. Others are called Cuthim [Samaritans], who came from the land called Cuthah and dwelt in Samaria, and were converted to Jewish law through fear of lions — and some of them are called Samaritans, whom others regard almost as heretics. Others are called Meqoubalim [Kabbalists], who believe in ten emanations (sefirot) which they call the ten true things (decem vera) that are in God. Others believe in two substances — which they call the great Master and his disciple, whom they name Metatron. Others believe in the transmigration of souls from one person to another, from female to female, from male to beast, bird, serpent, fish, or star — an opinion taken from the opinions of Pythagoras. Others believe that souls have always existed. Others say that souls were created at the beginning of the world. Others say that souls are created only when bodies are generated.

The matter was brought before the court of a certain King Alfonso of Castile, and both sides appeared — the Pharisees represented by a certain doctor who was the king’s physician, Rabbi Baruch Castro, Ben Isaac of Granada. For which the king issued a decree that the Sadducees convert to the Pharisees, however unwillingly — and thus the Jews who believe in the law of the Pharisees today do so not voluntarily but under royal compulsion.

Consideratio Quarta

On the War of the Jews by Arguments from Mosaic Law

The fourth consideration is on the war of the Jews by arguments drawn from Mosaic law, by which they endeavor to assault our Fortress of Faith. Their arguments are drawn principally from the law, to the number of twenty-four. The order will be observed: for each argument, a response will be given immediately.

The First Argument: that the Law of Moses is perpetually enduring

The Jews argue thus: all the works of God are perfect; the old law was given by God; therefore it is impossible for the perfect to fail. They cite Deuteronomy 32[:4]: “The works of God are perfect.” Therefore the old law is perfect and cannot be abrogated.

Response: the old law was perfect according to the capacity of the people receiving it, not absolutely. For that people was so imperfect that when the spies reported the cities of the Promised Land were strong and fortified, they straightway despaired and, abandoning the Lord, wished to return to Egypt — as is read in Numbers 14. So too when Moses went up to Mount Sinai for forty days, they, forgetful of all the wonders they had seen in Egypt, turned to idolatry, as is written in Exodus 32. The old law was therefore perfect insofar as the people demanded. But when a more mature disposition had been reached in the people — as the soul of the boy is not as perfect as the soul of the man — then a more perfect law was to be given.

To the claim that a greater number of miracles argues for the perfection of the law: miracles in the giving of the law are given to confirm the hearts of the people. Therefore, the more imperfect and ill-disposed the people receiving the law, the more miracles are necessary to confirm it — so many miracles argue not for the greater perfection of the law but rather for the lesser perfection and lesser disposition of the people receiving it. Moreover, the lesser number of miracles is false. For it was a greater miracle to free the entire human race from the power of the devil — which Christ did in the New Law — than to free the Jewish people from Egyptian slavery.

Arguments XI–XIII: On the Gathering of Israel

The eleventh argument of the Jews is taken from Ezekiel 37: the prophecy of the dry bones, and the two sticks united — which they interpret as a prophecy of the physical gathering of all Israel in Jerusalem before the Messiah comes, which they say has not yet taken place.

Response: the gathering referred to in the prophecy was fulfilled spiritually by Christ, who gathered the true Israel — namely the faithful — not carnally but spiritually, as a gathering and union of souls in faith. The spiritual gathering is nobler than the carnal. And the interpretations of the Jewish doctors themselves — including the chief among them, Rabbi Moses of Egypt [Maimonides] — acknowledge that the beatitude referred to by the name “Jerusalem” includes the heavenly and not only the earthly.

The twelfth argument: that Ezekiel’s prophecy says the Messiah will not come until God gathers the captives from all four corners. Response: even some among the more learned Jewish doctors acknowledge that the gathering spoken of need not be wholly carnal, but may be partly understood of spiritual ingathering.

The thirteenth argument: that Jeremiah 3 says in that time Jerusalem shall be called the throne of the Lord, and all the nations shall be gathered to it in the name of the Lord. Since this has not been done in the bodily sense, the Messiah has not come. Response: the name Jerusalem is equivocal. As the learned Rabbi Moses of Egypt himself wrote in the Mishneh Torah on Repentance, the reward which has no superior, the good after which there is no other good — this is what the prophets called by many names: the mountain of the Lord, his holy place, the holy sanctuary, the courts of the Lord, the gate of the Lord, the holy way — and all these a reader of scripture will find applied to celestial beatitude.

Argument XVIII: On the Scepter of Judah

The eighteenth argument of the Jews is that Christ is not the true Messiah because the scepter has departed from Judah before his coming. For it is written in Genesis 49[:10]: “The scepter shall not depart from Judah until Shiloh come” — but the scepter was taken away before Christ’s birth, since Herod the Idumean was already ruling; therefore the Messiah has not yet come.

Response: First, it is shown that the claim the scepter had already departed is false and fictitious, against the truth of the prophecy. For Rabbi Moses of Egypt himself writes in the Mishneh Torah, Laws of Kings, chapter 4: “The chiefs of the exile who are in Babylon stand in the place of the king, and they have power to judge the people of Israel throughout the lands wherever they are.” And thus the authority and power of the Sanhedrin lasted until Herod killed all the Rabbis of the great college. As is found in the history of the Jerusalem Sanhedrin: some forty years before the destruction of the Second Temple the Sanhedrin stopped judging capital cases. So the scepter was not yet departed from Judah in the time of Herod when Jesus of Nazareth was born, as is shown from the histories of Josephus and others. When therefore Jesus of Nazareth was born in the time of Herod the king, who had succeeded the Maccabees in the kingdom, the scepter had not yet departed from Judah, and thus the prophecy was fulfilled at the time of the birth of Jesus, the true Messiah.

Argument XXI: On the Roman Empire

The twenty-first argument of the Jews is drawn from the four kingdoms enumerated by Daniel, chapters 7 and 2. Some of the Jewish glossators have said that the fourth kingdom is that of the Romans — from which they argue that since the Roman kingdom is still standing and stable, and they call the Christians “Romans” because Rome, the head of that kingdom, is the seat of the pope and the head of the Church — and the Jews hold that the Messiah was to come at the end of the Roman kingdom. They combine with this the prophecy of Jeremiah, Lamentations 4[:21]: “Rejoice and be glad, O daughter of Edom” — which they interpret as a prophecy of the destruction of Rome and the Roman empire. Therefore they say the Messiah has not yet come.

Note that this is one of the arguments in which the Jews are most firmly grounded, expecting the destruction of the Roman Empire, saying that when this has occurred the Messiah will immediately come. Therefore they pray daily for the destruction of Rome, and a certain malevolent prayer is recited in their Synagogues: “Let all the heretics perish suddenly” — by which words Rabbi Solomon and Rabbi Moses, and others, gloss: “These heretics are the disciples of the Nazarene.”

Response: It is false that the Roman people are the daughter of Edom, for the reason that the Italian peninsula is populated from Japheth, not from Shem the ancestor of Edom. Moreover, the intention of the prophecies regarding the destruction of the Babylonian kingdom was not about the absolute destruction of the Roman empire but specifically about the dynasty of rulers from the seed of Nebuchadnezzar; and so with each successive empire. When Constantine the emperor submitted the Roman empire to the service of Jesus of Nazareth, and thereafter no emperor was called a Caesar of the family of Caesar, necessarily all those kingdoms described in Daniel’s book passed away — except for the kingdom of Jesus of Nazareth, which is firmly and truly established and is to endure forever. And therefore we must necessarily say that the King Messiah has already come who was to come at the time of those kings, and that the exile and tribulation which was to be received when those four kingdoms ended has already been received.

Consideratio Quinta

On the War of the Jews by Arguments from the Prophets

The fifth consideration pursues the war of the Jews through arguments drawn from the prophetic books — particularly Isaiah, Jeremiah, Ezekiel, Daniel, Micah, and Zechariah. The Jews adduce approximately twenty arguments, each refuted in turn.

On Isaiah 7[:14]: The Almah/Virgin prophecy

The Jews argue that the word almah in the Hebrew means simply “young woman” and not “virgin,” and that the prophecy referred to events in Isaiah’s own time.

Response: The Septuagint translators, who were learned in Hebrew and translated the scriptures long before any controversy with Christians arose, rendered the word as parthenos, which means “virgin” in Greek. Moreover, even granting that almah sometimes means a young woman generally, the sign given to Ahaz was to be a great and miraculous sign — as the Lord says, “I will give you a sign” — and the mere birth of a young woman’s child would be no sign at all. The sign must therefore be a miraculous birth from one who had not known a man, which is the virgin birth of Christ.

On Isaiah 52–53: The Suffering Servant

This is Espina’s most extensive exegetical engagement. The Jews argue that the suffering servant who “bore our griefs” refers to the people of Israel in exile — not to an individual messiah.

Response: Four reasons the Jewish interpretation fails. First, the servant is said to have committed no sin [53:9]: “He had done no violence, neither was any deceit in his mouth.” But the people of Israel sinned greatly and repeatedly, as the prophets testify. Second, the servant is said to have been “cut off from the land of the living” [53:8] — that is, to have died — but the Jewish people has not died. Third, the servant “made intercession for the transgressors” [53:12] — but a people cannot intercede for itself. Fourth, the servant submitted to suffering voluntarily: “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter” [53:7]. The Jewish people has not willingly chosen its sufferings, but cried out bitterly against them. All of these characteristics apply perfectly to Jesus of Nazareth alone.

On Micah 5[:2]: Bethlehem and the Eternal Messiah

“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” The Jews dispute whether “from everlasting” (mi-ymei olam) implies true eternity or merely great antiquity.

Response: Peter Alfonso [Petrus Alfonsi] treats this in his Dialogus, book 8, saying: “This, in the body, was said of the one who was to come in the flesh. But the following — ‘and his goings forth have been from of old, from everlasting’ — this refers to the perpetuity of his divinity, which attribute belongs not to a pure man but to God.” The expression cannot be interpreted merely as great antiquity, for the prophet uses the specific term of eternity, which is attributed to God alone in scripture.

On Daniel 9: The Seventy Weeks

The Jews dispute the computation of the seventy weeks of years prophesied in Daniel 9, arguing that the chronology does not point to the time of Jesus of Nazareth. Espina gives a detailed computation following Pedro Alfonso and Ramon Martí, arguing that the 490 years from the decree to restore Jerusalem lead precisely to the time of the passion of Christ. He notes that the prophecy says the Messiah will be “cut off” after the sixty-two weeks — which fits the crucifixion exactly — and that thereafter the city and the sanctuary shall be destroyed, which was fulfilled by Titus and Vespasian.

Consideratio Sexta

On the War of the Jews against the Evangelical Law

The sixth consideration deals with arguments which Jews direct specifically against the New Testament and Christian practice.

On the Trinity

The Jews argue that the claim that God is three persons contradicts Deuteronomy 6[:4]: “Hear, O Israel: the Lord our God, the Lord is one.”

Response: The Hebrew word elohim — used throughout the Old Testament for God — is grammatically a plural noun used with a singular verb. This peculiar construction, noted by Jewish grammarians themselves, implies plurality within unity. Moreover, the Kabbalists, in the Sefer Yetzirah, distinguish ten attributes (sefirot) in God, saying that the world was created through three of them: wisdom, understanding, and knowledge — which are distinguishable from one another and yet one in God. The difference between their teaching and ours is only one of vocabulary: if they understood the matter rightly, they know what Christians know. That ancient philosophers also glimpsed the Trinity through natural reason is shown by Plato, who in his seventh letter speaks of a first, second, and third principle, and by the Hermetic writings which speak of the Word going forth from the Father and the Spirit proceeding from both.

On the Eucharist

The Jews argue that it is impossible for the body of Christ to be multiplied throughout the world simultaneously in all the consecrated host. Four specific objections are made: first, that no body can be in many places at once; second, that a body once killed cannot come back to life; third, that the bread they see is still bread; fourth, that the quantity visible on the altar could not contain the whole body of Christ.

Response: The objections concerning natural impossibility are met by appealing to the omnipotence of God, for whom what is impossible in the natural order is possible by miracle. And this is a greater miracle than the manna in the desert, which God gave to the whole people of Israel each day — a miracle the Jews themselves accept.

Consideratio Septima

On the Foolishnesses of the Jews

The seventh consideration treats of foolishnesses (fatuitates) — absurdities in Talmudic and midrashic literature. These are divided into five categories.

Foolishnesses against Charity

Among these: the teaching (attributed to the tractate Bava Metzia) that if a Jew sees a gentile about to drown, he is not obligated to save him. Likewise, that a Jew may not return lost property to a gentile. And further teachings of this kind concerning the separation of obligations owed to fellow Jews from those owed to others.

Foolishnesses against the Law of Nature

In this category are placed certain alleged Talmudic permissions regarding relations which are contrary to natural law, and alleged permissions for deception of non-Jews in commercial dealings.

Foolishnesses against Divine Perfection

The first foolishness of this kind is that God has a body. The second is that God weeps three times a day. The third is that God is sometimes angry. The fourth is that God weeps once a day for the destruction of the Temple. The fifth is that God was unable to place a certain primordial serpent in the firmament.

Foolishnesses against Mosaic Law and the Prophets

Among these: alleged Talmudic claims that Moses ascended to heaven and defeated the angels to receive the Law; that Joshua deceived the angel of death; that the patriarchs performed miracles which exceeded anything in the canonical text of scripture.

Foolishnesses concerning the Coming of the Messiah

Including alleged Talmudic claims that when the Messiah comes, the dead buried in the Diaspora will roll underground through subterranean passages to the land of Israel, there to be resurrected; and other elaborate eschatological scenarios found in the rabbinic literature.

Consideratio Octava

On the Cruelty of the Jews

The eighth consideration treats of the cruelty of the Jews, and is divided into three parts: first, the cruelty of the Jews toward Jesus Christ; second, the cruelty of the Jews toward themselves; third, the cruelty of the Jews toward Christians, in seventeen famous incidents.

Part One: Cruelty toward Christ

Cruelty is of three degrees. It is cruel when one rises against an equal who is just and good. It is crueler when one rises against a superior who is just and innocent. But it is cruelest of all when one rises against one’s own Lord and King, who is just, innocent, and good. Such was the cruelty of the Jews against Christ.

Even Pilate, washing his hands before the people, said: “I am innocent of the blood of this just man” [Matthew 27:24]. And his wife had sent to him saying: “Have thou nothing to do with that just man” [27:19]. And yet they, the rest, were not ashamed to deliver him to death, and to such a death as could be found nowhere more ignominious. So wretched were they that they asked that the murderer Barabbas be released and Christ put to death. It was cruel also to mock one who is prostrate: for men do not customarily mock one who is prostrate and humiliated. But the Jews prostrated Jesus before Pilate and the pontiff and struck him and mocked him. The Lord himself had said: “Learn of me, for I am meek and humble of heart” [Matthew 11:29]. But the Jews, condemning him, were crueler than lions — as the Psalm says [17]: “They come upon him as a devouring and roaring lion.” It was also cruel to strike someone for telling the truth: so did the Jews, when they struck him with the palm of the hand saying: “Answer the high priest” [John 18:22]. And Christ said: “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?” [18:23]. And it is more blameworthy to return evil for good — as they did, repaying his healings, his resurrecting of the dead, his casting out of demons, with the cross.

“My people, what have I done to thee, or in what have I wearied thee? Answer me. Because I brought thee out of the land of Egypt, thou hast prepared the cross for thy savior. I led thee through the desert for forty years, fed thee with manna, and brought thee into a very good land; thou hast prepared the cross. I planted thee as a most beautiful vine and thou art become very bitter to me: for when I was thirsty thou gavest me vinegar and with a spear thou didst pierce the side of thy savior.”

Part Two: Cruelty of the Jews toward Themselves

Not only were they cruel toward their Lord and Messiah their King and God, but they were also cruel toward themselves, condemning themselves to captivity and eternal damnation. For when Pilate, holding the scepter of Caesar’s authority as judge constituted over them, had heard the allegation and found no cause of death in him, and declared that the matter was for the king and indicated that his kingdom was not of this world — the wretched Jews, who desired so greatly the death of Jesus publicly declared, with a rabid heart: “His blood be upon us and upon our children” [Matthew 27:25].

In which thing their great cruelty and impiety is manifestly shown, of those who spared neither themselves nor their children. Whence the text says: “and upon our sons.” Whatever therefore of guilt and punishment was before attributed to him, is now placed upon themselves and their posterity, heaped up. Thus did wretched Judas, who was the cruelest against himself, hanging himself and falling headlong so that he burst asunder in the midst and his bowels gushed out [Acts 1:18].

From Pilate’s letter to the Emperor Tiberius, preserved in the records of the chronicles: “What happened has happened, because the Jews through envy brought cruel damnation upon themselves and their posterity.” And also the Jews were the instruments of Nero, who killed his own master; who unwilling to tolerate his tutor Seneca from boyhood, killed him; who killed his own mother so that he might see the place where he had been conceived; who set fire to the city of Rome for seven days and seven nights to know what had been the burning of the city of Troy. So the wretched Jews, repaying evil for good, condemned their master and their Lord — their own Synagogue as their mother — most cruelly and eternally, so that because they were so cruel and men of blood and placed upon themselves the guilt and penalty of that blood, therefore God does not hear their prayers that they might be freed from the captivity in which they are.

Part Three: Seventeen Famous Cruelties of the Jews toward Christians

The First Cruelty: Toledo

The first famous cruelty of the Jews was committed in the city of Toledo. The manner of their treachery and cruelty was as follows. At the time of the unhappy fall of King Roderic, the last king of the Goths, in the year of the Lord 714, in the year of the illustrious man the Infant Pelayo, the noble city of Toledo, strong and abundantly supplied with many goods, adorned spiritually with a multitude of noble soldiers, was placed in the power of the Ishmaelites and lost without battle or surrender, by the treachery and cruelty of the Jews dwelling in it — as is narrated by Brother John of Aegidius in his Arcanum and by Luke Bishop of Tuy in his chronicle and as is contained in the General History of Spain.

For the manner of their treachery was such that when the Christians — clergy, religious, soldiers, and other Christian citizens — had gone out on the solemn feast of the olive branch [Palm Sunday] according to their custom, as men go outside their city to a church to hear the divine word, the cruel Jews who had arranged their betrayal with the Saracens agreed that on that day they would close the gates of the city to Christians and open them to the Saracens. And so indeed they did, for when the Saracens came they opened the gates to them; and falling upon the Christians who returned unarmed and suspected nothing of such treachery, all were cut down by the sword. Which having been done, Tariq the prince of the Saracens, together with the said Jews and his Saracens, populated the said city.

The Second Cruelty: France

The second famous cruelty of the Jews was committed, as Vincent of Beauvais narrates in his Speculum Historiale, book 29, chapter 35, where he says that in the year of the Lord 1183, King Philip of France, having heard the complaint of many faithful men who had been raised with the Jews themselves — that the Jews who remained in the territory each year killed a Christian man in disgrace of the Christian religion, as if for sacrifice, punctured with wounds and buried under the earth, or on that sacred and painful week slaughtered him — and continuing in such wickedness, had been caught many times and burned by fire. For indeed a certain Richard, whose nativity fell on the feast of the blessed Innocent at Paris, having been seized by Jews, was carried through martyrdom to God, where through his intercession many holy miracles are reported to have been performed.

The noble King Philip, inflamed by zeal for God, attacked the Jews on his own initiative throughout all France on the Sabbath day in the Synagogues. First indeed they were despoiled of their garments and gold and silver. At that time a great multitude of Jews were holding possessions in various cities of France and in various provinces of the realm, having gathered there for the sake of peace and trade. For they were so many that they had claimed for themselves almost half the city. And acting against God and the Church, they had Christian men in their houses as servants and nursemaids, and others lived with them Judaizing. And they oppressed knights and peasants from the suburbs, towns, and villages beyond measure with usuries. And they had certain of them bound by oath as if captive in prison, and they treated sacred vessels taken from the churches as pledges most vilely, so that they gave their infants in cradles to eat and drink with the same vessels. A certain one of these, fearing that his house would be entered by officials of the king, threw a gold cross with an enameled image, adorned with gold and precious stones, down into the privy where he was accustomed to purge his belly, and died in that place most shamefully.

All this having been known shortly thereafter, an edict was issued by the king that all Jews should leave the kingdom. Some were converted to the faith of Christ, to whom in consideration of the Christian religion the king granted all their possessions intact. Others, by the advice of barons, prelates, and churchmen, attempted by great promises of infinite money to turn the mind of the king from his purpose. But the king could be moved neither by them nor by the prayers of others or of the powerful. They being therefore ejected, and their movable possessions devoted to the king’s treasury, the king, turning all the Synagogues which he called schools into churches, and contrary to the will of all the princes of the Church, had them consecrated as churches to God and altars dedicated and sanctified — so that where previously Christ was blasphemed in the mouths of the Jews, he would be praised there by clergy and people. Thus Vincent of Beauvais.

The Third Cruelty: A Christian Crucified in France

The third cruelty of the Jews was in the same region of France, at the time of the aforesaid King Philip. As the aforesaid Vincent narrates in the Speculum Historiale, chapter 53: when namely King Philip was at Saint-Germain in the Laye, having heard of the shameful death of a certain Christian, perpetrated by the Jews themselves, he was moved by compassion for the Christian religion. Among his household, not knowing where he was going, he suddenly took the road and came most swiftly to the palace of that castle, with guards, and indeed made an arrest. For the mistress of that castle had corrupted young men of theirs and had blamed upon a certain Christian falsely a theft and murder. This man therefore, bound with his hands behind his back by their ancient hatred and crowned with thorns, they drove through the whole village and afterward hanged him on the gallows. Thus far Vincent.

The Fourth Cruelty: A Massacre Attempted in France

The fourth cruelty of the Jews occurred in the same kingdom of France. For a certain sorcerer of theirs came upon a certain day to an executioner — for so our tongue calls “verdugo” — and on a certain day asked him most lawfully to give him one man, pretending a necessity of that same man on account of a certain medicine without which a certain infirmity could not be cured. And persuading him to his will he promised him twenty gold crowns if he would heal him, and that he himself would give him ten talents if he would grant him the aforesaid man. And promising him still other things besides. That wretched man therefore, as a man greedy for money, was moved by his promises and promised to give him the heart of a man. And taking it out, he put it before a certain Christian whom he divided through the judge into portions and delivered it to him sealed in custody — from which he had received ten crowns and more from a certain friend of his. But when that woman discovered that the Jew was perpetrating that evil, inspired by God she reported it to her husband. He on the other hand, going to denounce her, feared that she herself would be the cause of his losing ten crowns and more of other promises. Finally by the counsel of the woman it was done that they took the heart of a certain pig and gave it secretly to the Jew, and received ten gold crowns. Which having been done, that Jew, rejoicing not a little, using his magic arts could not use the said heart in a certain large meadow, thinking he had the heart of a Christian man.

And it happened that after a few days an innumerable multitude of pigs was gathered in that meadow — not only domestic ones but also wild ones — and also other animals and even wild boars, tearing one another mutually with rabid bites and killing each other, so that not one remained alive. Which having been known to the king of France, the Jew being captured it was made known that thus it had been done with men of Christians — just as it had happened with the pigs, just as if it had often happened with many Christian men. Wherefore by the order of the king that Jew was killed by fire. Now this I have heard from many faithful persons to have occurred in France.

For other and many other reasons the Jews are more rebellious to God than other nations that have been idolaters and transgressors of the precepts of God. They themselves are augurs, they themselves are diviners of dreams, they themselves are sorcerers, they themselves are workers of evil, they themselves are enchanters and diviners — all of which is clearly prohibited among them in the law. Deuteronomy 18: “Let there not be found among thee one who leads his son or daughter through fire, or who practices augury, or observes dreams and omens; nor a magician, enchanter, nor one who consults pythons or diviners, nor who seeks the truth from the dead” [18:10–11].

The Fifth Cruelty: A Girl Killed in Germany, and the Custom of Shedding Blood

The fifth famous cruelty of the Jews occurred in Germany, as Brother Thomas of the Order of Preachers narrates in a certain book of his, which he composed from the Incarnation of the Lord in the year 1303. There occurred in a certain town of Germany by name Alvemie this event. A certain most malevolent old woman familiar with the Jews abducted a girl of seven or eight years from her parents and sold her to be killed. When therefore she had been brought in that secret place and much time had passed in chains and custody, she was wounded in almost all the members of her body with incisions of the knife, and the blood flowing most abundantly was received with great diligence by all those clothed linen cloths. After her torments had killed her, the Jews threw her into a river near the town and covered her over with a millstone placed on top. However the body rising again and flowing by the hands of the water to the fishermen was found and brought into the town. And the people crying out and lamenting what great crime had been perpetrated by those most impious Jews. But the Archbishop the prince of that place, having heard of so great a crime, came to the body and examining it, and sending it to the prince for vengeance, feared the fury of the mob. And many Jews were called to this spectacle and when they came, the wounds of the body were opened and shed abundant blood in testimony of the nefarious crime. A great outcry of the people was raised and they were entirely aroused to vengeance. By certain indications an old woman having been captured, she confessed the greatest crime together with her small daughter — everything. And she betrayed them, because from a child she had been accustomed to extort the truth with words. And the Jews too who had extended their impious hands upon the girl were captured and both these and the old woman were suspended from a gallows.

But one another had mutually slaughtered themselves, as Brothers Richard and Aegidius of the Order of Preachers, who were placed in that town in the year in which these things happened, truly reported to us. Therefore it must be seen why the Jews are accustomed in every province in which they dwell among Christians to shed the blood of Christians. For it has been most certainly established that by lot in every province they assign which city or town is to send the blood of a Christian to other cities. For it is certain from the gospel that when Pilate washed his hands before the people and said: “I am innocent of the blood of this just man,” the Jews, that is the impious ones, with a damned will cried out: “His blood be upon us and upon our children” [Matthew 27:25]. Upon which the blessed Augustine in a certain sermon says that that malediction of the parents runs down to this day in the sons, and the thread of crime through the stain of blood flows continuously, so that by this flowing stream they might be continually punished until they recognize the blood of Christ by repentance and be healed.

And moreover that same doctor adds that he heard in his own time a certain very learned Jew converted to the faith, who prophesied after the manner of their prophets to other Jews in the last moments of his life, saying to them: “By no means can you be healed from the punishment by which you are punished by any medicine except only by Christian blood.” Which word the Jews seized upon and from that point, having badly understood it, they understood the blood of Christians in the carnal sense. But he spoke entirely of that blood which is spiritually shed daily on the altar for the forgiveness of sins, whoever of your converts to the faith of Christ shall receive it as he ought, shall immediately be healed of that paternal malediction. Thus far he in the aforesaid book. From this it is clear that whoever does not come to baptism truly but is healed immediately from that curse of blood which they suffer.

The Sixth Cruelty: Poisoning the Wells of Germany

The sixth famous cruelty of the Jews was committed in the time of Pope Clement VI, the hundred and twenty-third apostolic successor, and in the reign of Louis the Roman Emperor who was the 126th emperor, in the year of the Lord 1345 [recte 1348]. For then it was discovered in Germany that Jews had poisoned all the springs and wells in order to kill all the Christians of every province. For some of them confessing under torture admitted this to be true. The Germans therefore marveling at such great cruelty and fearing the poisonous race which they held hateful in their midst, all the Jews of all Germany were burned. This is contained in the chronicles of emperors and supreme pontiffs.

The Seventh Cruelty: Three Christian Children Killed in Germany

The seventh cruelty of the Jews occurred from the Incarnation of the Lord in the year 1400 in Germany in the reign of the Emperor Wenceslaus. For then in the German city of Vienna it was discovered that Jews had killed three Christian children. It was likewise discovered when a certain most depraved Christian woman had sold to Jews a certain body — wherefore by the command of the aforesaid emperor the said Jews were all burned alive and that woman having been led to the aforesaid city by smiths, was burned by a heated iron. This was reported to me by a certain man of that region named Arnold of Germany, who certified to me that he had seen with his own eyes the aforesaid execution of justice of those three hundred and also the aforesaid woman.

The Eighth Cruelty: A Jewish Physician Kills a Christian Infant at Pavia

The eighth cruelty of the Jews occurred in the city of Pavia where a certain Jew, a physician, killed a Christian infant. The cruelty of the Jews occurred in a certain city called Ancona. A certain anonymous man from Genoa, the name of whose great Jewish physician of that city was Master Solomon, came to me in the Franciscan convent of Valladolid in the year of the Lord 1454, saying that he wished to recognize the error of the Jewish nation and to ask with devotion to be cleansed by the baptism of Christ. And I questioned him on many things and among others, when I had asked him what was it that made him recognize the error of the Jews and confess the truth of the Catholic faith, he told me the truth. He said: “This is what is imputed to the Jews that they kill and sacrifice Christian infants when they can have them. Whether this be true or not,” he said — and being moved by love of the Christian religion and fear of those who were moved — because he recognized that those who knew thought him an infant had died most vehemently, because he was so bold as to perpetrate so cruel a deed — those following him, blood by drops through the vein, whence he came, arrived even to the house of the aforesaid Jew, entered and going inside, they found the lowest Jew; but the Jew they did not find as is said above. Behold what I have heard from credible persons and many others as is stated: of which there is public fame throughout all Italy.

The Ninth Cruelty: Savona — A Christian Infant Killed and Blood Consumed

The ninth cruelty of the Jews occurred in the city of Savona which is at a distance from the aforesaid city of Genoa from which the aforesaid young man afterward reported the aforesaid cruelty as he had heard. And consequently he narrated that which he had seen with his own eyes in the form which follows. For when I was in a certain city subject to Savona, so that I might see certain sacrifices, a certain Christian infant my father led me to the house of a certain Jew where there were seven or eight Jews most cruelly assembled and with closed doors bound with an oath of secrecy all of them, saying that which the sacrifice wished to complete in such a way that for the whole time of their lives none of them should see what none of them would see, or indeed they themselves would suffer death rather than reveal any secret of this kind to any living person.

Behold then the little Christian child was brought into the midst, of about two years of age, and one held him with his hands, and one put a hook in his mouth so that he could not cry out, and he put certain long iron pins, sharp like those which are customarily spread for the feet of horses and men for nailing, and put them most cruelly into the stomach and sides of the infant toward the upper parts of the body — which I do not doubt passed through the viscera and similarly from above through the inner parts even to the throat of the miserable one — and that wicked Jew, often stabbing him and drawing the aforesaid barbs from the said wound, and drawing much blood from the said punctures and sides, received and kept all most diligently in certain linen cloths. And I was not able to look any longer upon that most audacious and most wicked crime, but went away a little in that same house. And my father came to me and told me many things in secret and at the same time commanded me that I should never reveal while living what I had seen or what I had seen there, but that I should sooner endure death or kill myself with a sword, than reveal anything of such a secret. And when I returned with him to the said place the said infant had expired. And the body having been taken they put it in a certain most deep and dark pit which was in the aforesaid house. And then dividing into smallest parts with diverse fruits, with apples, pears, nuts, chestnuts, and others which they could have, mixing them into the blood of that Christian infant most minutely, all those Jews present ate of that mixture and I ate of that blood. And after I had tasted I was so altered that from that day and the following I was not able to eat anything at all, wishing as it were to pour out my viscera from horror. Behold I have told you faithfully just as I saw and how I ate of the blood of the aforesaid Christian infant.

All the aforesaid and many other things the aforesaid young man Emmanuel the Jew narrated before the venerable Father Brother Peter of Urrao, then guardian of the aforesaid convent of Valladolid, and before and after the sacrament of baptism, and after he had been baptized in the church of Saint James of said town and called Francis, all things before the Reverend in Christ Father and Lord Garcia de Voacmonoe Bishop of Lugo, the aforesaid godfather in baptism, and before the venerable lord Peter Vasquez, dean of the church of Compostela, and before other notable ecclesiastical and lay persons and the public notary of the royal audiencia of the aforesaid lord bishop, secretary Sir Peter Martini of Guetana. All the aforesaid things concerning the two cruelties were set down in writing and signed and preserved in the aforesaid convent of Valladolid as a memorial of so holy a conversion. And he said that the aforesaid events had occurred in the aforesaid city about four years before his conversion, and that this cruelty was perpetrated in the year of the Lord 1452.

The Tenth Cruelty: Tavara — Spiked Gates and Arson

The tenth cruelty of the Jews occurred in the kingdom of Castile in a certain town called Tavara, which is in the territory of Lodovico de Almanca. The case is one of common voice and public fame and is as follows. A certain Jew, the son of a certain Jewish blacksmith, committed a certain crime on account of which he was condemned by justice. His father however, grieving piously for the loss of his son, conceived pain and brought forth iniquity — for in order to avenge himself on the Christians of the aforesaid place he secretly simulated madness for many days. The manner of his madness he published in this way, that he might be reputed mad by all, since by day and night he went about the aforesaid place crying out and striking the doors of houses with a hammer — insomuch that from his outcries and blows no one took note of him, reputing him entirely mad. But in his own house, most secretly with his sons who were blacksmiths, he made certain iron plates pierced through with which he could lock all the doors of the houses from outside — and iron spikes, which in our tongue are called spikes, which are commonly scattered in the smallest from the feet of horses and men for nailing. When therefore he had sufficient of the aforesaid, one night in the deep silence of the night going about silently through the place as he was accustomed, he locked the doors with the aforesaid spikes scattered so that if anyone coming out of the doors should fall upon the spikes. All things having been done he returned home. Nor is there doubt that urged by other Jews to destroy all the Christians, he set fire to the houses and fled.

Therefore the inhabitants of that place, awakened by the force of the smoke and the heat of the fire, rising swiftly rushed to open the doors and could not open them; many perished in the fire and those who escaped, the doors having been broken, fell upon the spikes, gravely wounded in their feet. Wherefore the complaint of the aforesaid cruelty and unexpected malice came to the king, who according to public fame gave his letters to the aforesaid place that whatever Jew were caught in it or in its two boundaries should immediately be killed. And it was added that a certain Jew crossing near the boundary, thinking that no one could see him, seemed to survey the boundary completely in secret and suddenly cried out: “Ha, you Jews in Tavara” — namely those outside Tavara. But those who were hiding there seeing him captured him and burned him on the spot. And therefore in memory it has been handed down in those parts against the Jews the aforesaid words: Jew in Tavara and Jew outside Tavara. Nor has any Jew dwelt there to the present day.

The Eleventh Cruelty: Heart-Ash Mixed with Wine in Castile

The eleventh cruelty of the Jews occurred in the aforesaid kingdom of Castile in the territory of Lodovico de Almanca, in a certain day of the year 1454. For I being in the name of Jesus in the town of Valladolid to preach sermons, and wishing to treat of the ultimate in that subject, it was reported to me by trustworthy persons, among whom were: the Reverend in Christ Father and Lord Garcia de Voacmonoe Bishop of Lugo, the aforesaid man of great learning and good conscience, and Roderick Diaz de Mendoza, a knight — a very firm and most devoted man of God — that two Jews in the territory of Lodovico de Almanca had seized a certain small Christian infant and leading him to a certain place in a certain field, killed him and opened him through the middle of his body and extracted his heart, and the body having been buried in a hollow, they had departed. But the dogs passing by there, digging up that little body, brought it out and drew it along. And one of them drawing an arm with the hand was captured by the shepherds in the day and thus was the death of the infant discovered who could not be found.

And the aforesaid Jews having secretly burned the said heart for the aforesaid others in whom they also trusted and having reduced it to ashes and mixed the ashes with wine, those who were drinking communicated with them. Upon which having been done the aforesaid Roderick of Almanca made a diligent inquisition and found the aforesaid Jews guilty of the crime. And one of them having been seized who had committed the deed — indeed a red-haired man in hair and beard whom I myself saw — and exposed to torments, confessed and did not deny it. Then wishing to do justice on the condemned Jew, those who did not sleep quickly running to the king received letters in which he summoned the case before him and commanded the judge not to proceed further until the matter could be more fully seen in the case; and thus the aforesaid knight was restrained from the execution of justice.

Now I, having obtained this certainty, preached the aforesaid sermon in the church of Saint Nicholas, which is close to the Jewry, that the whole town had gathered. And I aggravated this cruelty newly reported to me as I said publicly — which word published did not displease recently the Jews present and many others of their kind who favored them. On account of which the principal Jew of that place was summoned to the aforesaid town of Valladolid, the matter being procured by certain of their kind who then had a great part in the royal chancellery, that under the color of justice they might free him from the hands of the aforesaid knight.

The Twelfth Cruelty: Toro — Flesh Mixed with Blood

The twelfth cruelty of the Jews occurred in the city of Toro of the aforesaid kingdom of Castile, in the year of the Lord 1453. For when a certain small Christian woman of that city who was depopulated — two Christian infants, of about seven years of age, were walking in childish games — two Jews who had seen them alone and by no one being seen wanted to seize the aforesaid infants; but because they feared not to have space to exercise their malice, departing behind one of them they had taken him and cutting away a piece of flesh from his thigh and wrapping it in his blood, they departed; and fleeing immediately into the city they knew they were not sought. But what they did with that flesh is unknown, since no diligent examination was made of this. This was narrated to me by the Reverend in Christ Father and Lord Alfonso de Vivero Bishop of Salamanca, who certified me of the truth of this deed. For the aforesaid child whose flesh was cut was the son of a certain squire who was called John of Benaphabes.

The Thirteenth Cruelty: Jewish Physicians

The thirteenth cruelty of the Jews is in medicine, where three reasons are assigned why it is not expedient for Christians to use the medicines of Jews. The converted Master Alfonso says in his book of the Wars of God, chapter 48: It does not serve a Christian well to receive medicine from a Jew, for three reasons. The first is that a Jew according to the truth does not know the natures and complexions of all others who are served by him except by hearing — not by his own experience, since he cannot practice what he himself can do. For example, a Jewish physician does not know the nature of a dog, a hare, or a frog, and so of the others, which according to their books he knows from the flesh of ox, ram, and he-goat, and other things which he has had in use for eating. And the wise physicians have said that it does not suffice for this to be a good and true physician to read in whatever books they use, but rather by experience through them in healing and visiting the sick. But a physician cannot fully know the nature of those from whom it is prohibited to him to come near in the time of another — as is apparent — and thus little wisdom suffices to distinguish the foods or those things which are over-suitable, but little wisdom does not suffice to prohibit those things which are not always known nor always useful. And therefore he who comes with great wisdom to the sick brings the infirm to danger or to death.

And it is certain from this that such a physician either fears to commit sin according to his law, or does not. And it is clear that he fears to commit sin. What the wise men of the Jews have said: the best of physicians goes to Gehenna, and the busiest of physicians as in many ways — not that he may serve God, but that he may acquire great fame for himself; not that he may serve God. And this is from some cause for prolonging some illnesses or for worsening them, or for destroying the sick. And if such is the nature of physicians in general, how much more will this be of the Jewish physician who commonly does not have the fear of sinning as is said. The third reason is that even if a physician be devoted, it is profitable that everyone guard himself from him, because the law commands him and bids him to harm Christians and to take their goods. The Jew is also prohibited from returning to the Christian what he has lost and forgotten, and likewise from saying truth and from telling what is due, even from showing him love and the precept of the law commands him to kill him. On account of all which the Christian is a debtor of the soul of Jesus — he puts his body in the hands of the Jewish physician and almost trusts in the faith of the Jews as they do not trust in the Christian.

The Fourteenth Cruelty: Poisoning of Christians

The fourteenth cruelty of the Jews is in the poisoning administered to Christians. For the Jews seeing the negligence of Christians in many modes of killing seek their opportunity. Especially in the preparation of poisons and not only around the sick but also around the healthy. As recently occurred in the fields of Gothia in that kingdom of Castile, where two brother knights, of whom the greater was called John of Vega, seemed to live peacefully in one place: the younger brother devised the death of the elder brother, so that all the inheritance might come to him. Urging therefore his heart to avarice and ambition, the traitor revealed his devising to a certain Jewish physician, or his almoner, to the said physician who for money given or promised and with a secret oath interposed delivered to him a poison by which he might kill his brother. When therefore he had come one day to the table of his brother, having observed the point in the vessel in which the wine was for his brother to drink, he poured the poison only. However the cupbearer of the same lord placing that wine in a silver cup for the aforesaid lord to drink, the cup was so obscured by a certain horrible and horrible color that it was fearful to look upon that wine. They therefore clearly understood that the vessel was poisoned and a diligent investigation being made it was found that his brother had made that betrayal. Captured therefore and bound he confessed and did not deny — but by the supplications of certain mild ones he obtained pardon from his brother on this condition: that he should enter a religion from which he should never go out.

But the Jewish physician who had given the poison, knowing that the betrayal had been detected lest he should perchance be captured and under torments of this and many other evils which he had done should be revealed, fled. And since it is so dangerous the association of Jews to all Christians and especially to magnates and kings — since the emperor following the counsel of Simon the Mage ended badly in all things — nor did Helena the mother of Constantine from excessive association with Jews in Jerusalem not almost converted to Judaism, unless her son had intervened who made the wise men of the Jews gather with certain officials of the Christians of Rome where there were one hundred and seventy-five bishops, and from the Jews twenty heads and one hundred and nine priests. And a dispute was made before Constantine and Helena the mother and it was found that all the Jews were conquered and confounded by the holy Silvester the pope alone, and they were converted to the faith of Christ and Queen Helena was freed from the danger in which she was.

The Fifteenth Cruelty: Blasphemous Prayers against Christians

The fifteenth cruelty of the Jews is shown in their prayers in which they curse the Church of Christ and Christian princes daily. For the Jews do not pray for their enemies following charity as Christians do, but as in their works above it is clearly shown that they are most cruel, so too in their prayers especially in four. The first is that formerly there was celebrated on the fifteenth of the Kalends of March — in which they offer prayers in their Synagogues saying: “Just as Haman’s kingdom was broken, may the kingdom of the Christians be swiftly destroyed.” The second prayer of the Jews is prescribed to them that it be done when they pass before the houses of prayer of Christians, praying thus — as the sentence in the Hebrew: “May God overthrow the house of the proud.” The third prayer they make when they pass through Christian cemeteries, under this form of words: “Your mother will be ashamed; she who bore you will be confounded; for the end of Christians is a worm.” The fourth prayer they make daily in the day, in which they curse Jesus Christ and his disciples and the kings and princes of Christians, whose tenor is such.

Jerome says in his second treatise on the faith — for a better understanding it is to be noted that the Jews call the converts to the faith of Christ “mesinadim,” that is, the destroyed — they therefore say thus: May the destroyed have no hope and all the heretics perish suddenly; and all who speak against Israel be suddenly destroyed. May the proud kingdom be swiftly removed, uprooted, and destroyed; and all our enemies be speedily destroyed and humbled and broken shortly in our days.

Master Alfonso the converted in the book of the Wars of God calls the Jews proud and cruel because they do not pray in a charitable manner as Christians. And he notes the above prayer in this form: “When they convert to another law let them have no hope; and all heretics suddenly perish; and all our enemies and all who seek evil for us suddenly fall; and every proud kingdom be broken quickly and be destroyed; and may they be submerged in our days. And you, blessed God, break our enemies and destroy their pride; may they shortly die.” Now when the Jews are told by Christians that they recite this prayer, they immediately deny it. But the iniquity lied to itself — this thing was manifestly shown by the aforesaid Master Alfonso to the most illustrious King Alfonso, who disputed with the greatest and wisest of the Jews, and found that they said the aforesaid prayer and malediction against Christians, on account of which the aforesaid king prohibited the Jews in his kingdoms from reciting that prayer and ordered it erased and removed from all their books.

The Sixteenth Cruelty: Talmudic Doctrine against Christians

The sixteenth cruelty of the Jews is shown in their Talmudic doctrine, as the aforesaid converted Master Alfonso notes in the book which he composed, wherein he says that the Jew is prohibited from saying “this Christian is righteous” — which amounts to saying “not God” and “no spirit in the land.” Likewise they teach that if a Christian or gentile has any obligation to someone, it should not be delivered to him. Similarly they say that whoever invites a Christian or gentile to his house thereby obligates his sons to captivity. Likewise they say that whatever a Christian or gentile eats at table does not taste the taste of bread. Likewise they say that a Christian or gentile who strikes a Jew is guilty of death. Likewise they say that a Christian or gentile who labors in the law deserves death, because the law was not given except to the race of Jacob. Likewise they say that the secrets of the law should not be revealed to any gentile. Likewise they say that it is sin to receive alms from a gentile man, lest they have a good reward from God and lest they perish from the world. Likewise they say that there is neither faith nor truth in the nations, not even in burial. Likewise they say: the best of those you see among the gentiles, kill him. Whence to this purpose Jerome says, at the end of his book on the fault of faith: this is the sentence of Rabbi Simeon son of Rabbi Jochai, that the best of Christians among men kill him, and the best of serpents cut off his head. And Rabbi Solomon declares that what Rabbi Simeon says of the best Christian — “the more devoted to God” — he means to say. Likewise it is commanded according to Aboda Zara — so narrates Rabbi Moses of Egypt in the book of laws — that one who follows the rule of Jesus of Nazareth: if a man sees them inclined to death, he should not kill them; but if he can save them he should throw them away one by one, and place a stone in the mouth of the pit; and if they have fallen into a well he should remove the ladder lest perchance they should be able to ascend.

Likewise they say that it is sin to sell to Christians any possession for any price. Likewise they say that they should not sell to a Christian any beast except at a much higher price than it is worth. Likewise they say that a Christian who commits any crime deserves death by one testimony alone. Likewise they say that an Israelite woman commits great sin if she suckles the son of a Christian, because she nourishes a son for idolatry; and that they should not consent that a Christian woman suckle the son of a Jew because it is the law that she would suffocate him; but they say that with custody it can be done safely.

Likewise they say that a Christian who observes the Sabbath is worthy of death unless his Sabbath be on another day of the week. Likewise it is expressly commanded to the Jews in the Talmud that they do all damage to the gentiles, especially Christians, because they regard them as absolute idolaters. For they believe and say freely and without any sin that a Jew can receive the goods of Christians, and it is a word much used among the Jews that the error of business which a Jew commits against a Christian is licensed and is without blame. It is found in the book called Hagama in the chapter which begins Hagagid — which means in the great reading — that if a Jew and a Christian come before thee to judgment, attend if thou canst justify the Jew according to Hebrew law, justify him and say this our law commands, and if thou canst not justify him according to Hebrew law thou mayest justify him according to the law of other nations, justify him and say to the Christian: this your law commands. But if thou canst not justify him by either law, circumvent him with stratagem, that is, to seize the money of a Christian is something licensed.

And in the book of Sanhedrin in the chapter that clearly manifests: whoever Jew knew himself to be a Christian and bore testimony in his favor was excommunicated, because he exhibited money from the power of Israel by his testimony. Likewise they say that a Jew sins in paying any time a debt to a Christian, according to the opinion of Rabbi Ishmael who said that three days before the feast of gentiles and three days after it and in that very feast day he should not pay a debt to a gentile. Since the Christians celebrate their feast on one day of the week, the entire week therefore enters into sin for the Jews, because Sunday with the three preceding days and with the three following days completes seven days. Likewise certain wise Jews say that they should not pay the Christian, nor do him any love for three days before any feast whatsoever, nor in that feast day itself, because the Jews call that day of contrition or of the breaking of the gentiles. And thus they hold and teach it to be a sin to pay a Christian a debt and to do any love for him.

Those who absolve the Jew who lies to the Christian or swears falsely, as was apparent above in the argument of the fifth consideration. And to such a point is the name of Christians exposed and unclean and poisonous among them that in whatever thing even most vile they wish to name, they name it by the name of a Christian, and say: this is a vessel of Christians, and: how unclean is this. And what is worse: they teach that Jesus is a fornicator and born in a menstruating woman and unclean, and that he was condemned in the other world and placed in boiling excrement, as the gospels which in the Talmud they call Haonaion — which in Hebrew they call Guila Ionon, that is incarnate falsehood. Likewise they call the consecrated bread the poisonous bread, and call it with the name Haroz Baro — which in Hebrew sounds the bad cross. And they also call it Hobenax, abomination. Likewise they call the holy Mary Horia, which in Hebrew sounds fissure. They call her also Temea, which sounds polluted. They also call her Zonea. Likewise of Jesus they make a sign which signifies in Hebrew that his name is dead and his memory. Likewise they say that the body of Jesus is inane and empty and like the body of a word which in Hebrew is called Heriq, which is the same as vanity — just as they call the law of the Saracens by a sign which in Hebrew they call Hebel, which is the same as nothing. By the word they call the Church Habuc, that is error. Likewise they call the herald Jolali, that is barking. Likewise they call priests Gallalim, that is dunghills. They call the crown Simaf Corba, that is putrefaction. They call Good Friday Phael, that is of Saturday. Likewise they call the day of our nativity Hoigai, that is thundering. Likewise they call Christian children Satianim, that is serpents.

All these aforesaid blasphemies are found in the Talmud according to doctors of their generation. And although Christians are the guest of their house, and know all the aforesaid or come to hear them, however horrible and cruel and false they are — they do not return evil for evil, but on the contrary pray for them that God may remove the veil from their hearts and lead them back to the true faith.

The Seventeenth Cruelty: Usury

The seventeenth cruelty of the Jews is in usuries by which they despoil Christians. I could not explain how many are the modes and calamities that Christians suffer in usury with them, in which they behave not as a man but truly as demons. It is reported that a certain Jew in Zamora, a city, received fifty thousand from ten thousand through usuries. And they retain usurious contracts from generation to generation and grow so much that not only rustics, farmers, but also many squires and knights are held by them almost as captives — not only by contracts, but also bound by pledges. No one is born free of debt, or is raised not already presented as a debtor to the Jewish usurer. But kings and princes favoring and not prohibiting such usuries are in great danger of their souls.

Consideratio Nona

On the Expulsions of the Jews

The ninth consideration treats of the expulsions of the Jews, where four principal expulsions are noted.

The First Expulsion: From the Holy Land

The first expulsion was from the Holy Land. Under this heading four topics are treated: the signs that preceded the destruction of Jerusalem; the calamities of the besieged and the obstinate malice of the Jews; the account of a woman who from extreme hunger ate her own son; and the number of captives and those killed. Concerning the signs, Josephus relates that forty years before the destruction of Jerusalem there appeared a comet in the form of a sword, and that the great eastern gate of the Temple opened by itself at midnight on the feast of Passover without human hand, and other portents. And they hardened their hearts against these signs. And Josephus narrates what is now recorded of the woman Mary of Bethezob who from extreme hunger cooked and ate her own infant son, saying that this is more than what Lamentations predicted. And the number who perished in the siege was one million one hundred thousand, and ninety-seven thousand were taken captive.

The Second Expulsion: From France and England

The second expulsion of the Jews was from the kingdoms of France and England. The Jews had grown so numerous in France and so powerful with usuries that they had claimed almost half the city of Paris for themselves, and oppressed knights and peasants from the villages beyond measure. Moreover they were found guilty of the ritual murders described above. Wherefore King Philip of France expelled them all from the kingdom. Those converted to the faith were allowed to retain their possessions; those who refused were expelled with only their movable goods.

The expulsion from England occurred under King Edward in the year of the Lord 1290. The causes assigned were the killing of Christian children as described above, and the clipping of royal coin.

The Third Expulsion: From Germany

The third expulsion was from various cities and regions of Germany, which took place in multiple stages following the discovery of the alleged well-poisoning, the killing of Christian children, and other crimes as described above. In some regions the Jews were burned; in others expelled; in still others they were allowed to convert.

The Fourth Expulsion: From Spain

The fourth expulsion treats of what has occurred in the cities and kingdoms of Spain — including the expulsion from certain Castilian cities — assigned to the same causes as the foregoing, and to the practice of usury and the corruption of conversos who secretly return to Jewish practices.

Consideratio Decima

On the Marvelous and Obstinate Malice of the Jews

The tenth consideration treats of ten marvels showing the marvelous and obstinate malice of the Jews.

The First Marvel: a Jew came to baptism deceitfully, and the water of baptism miraculously disappeared from around him.

The Second Marvel: a Jew who stabbed a painted image of Christ with a dagger; blood poured out from the image and the Jew fell dead.

The Third Marvel: a Jewish boy who took communion from the hands of a priest, on account of which his father threw him into a furnace. But the boy emerged unharmed, because the Virgin Mary appeared and sheltered him with her mantle. The father, seeing this miracle, converted.

The Fourth Marvel: blood and water that flowed from the side of a painted image of Christ, which a Jew pierced with a lance. Jews captured the vessel into which the blood flowed and brought it to their Synagogue, but were immediately struck down.

The Fifth Marvel: a Jew who, having fallen among demons and signing himself with the sign of the cross, was freed from them — and subsequently converted.

The Sixth Marvel: a Jew in Toledo who brought a Christian girl before him and intended to kill her, but was struck down miraculously.

The Seventh Marvel: a book found inside a sealed rock in Toledo, written before the birth of Christ, in which it was stated that the son of God born of a Virgin and condemned to death was the damnation of the Jews unless they converted. Which some Jews seeing converted, and others hardened their hearts.

The Eighth Marvel: a Jewish woman thrown from a city wall during a persecution, who was miraculously caught in the air by the Virgin Mary and set down unharmed, and thereafter converted.

The Ninth Marvel: miraculous signs and inscriptions found on the garments of Jews who had plotted against Christians, bearing inscriptions which revealed their plot.

The Tenth Marvel is reserved for the end of the book.

Consideratio Undecima

On the Legal Obligation of the Jews from Canon and Civil Law

The eleventh consideration treats of the obligation of the Jews under canon and civil law, organized in eight articles, with twenty-five specific ordinances.

Article I: Why Jews are permitted to live among Christians

The Jews are permitted to dwell among Christians for two reasons. First, so that the relics of that people by whom the Messiah came should not perish from the earth; and second, so that by comparing the testimonies of the scriptures which they hold, any doubt about the Christian faith might be removed — for even enemies are useful witnesses. Furthermore, inasmuch as they shall be converted at the end of the age, as is treated in the twelfth consideration, the Church preserves them against those who would exterminate them. They must, however, be preserved in a condition of servitude as a perpetual reminder of the punishment for the crucifixion.

Article II: What is permitted to Jews by law

Jews may maintain existing Synagogues, but may not build new ones. They may practice their own rites in private. They may not be compelled to baptism by force. They may trade with Christians, though not in certain restricted goods. They may have Christian servants, subject to regulation.

Articles III–V: Restrictions and obligations

The Third Article: what is not permitted to Jews. The Fourth Article: matters in which Christians should not associate with Jews. The Fifth Article: matters to which Jews may be compelled.

From the Fourth Lateran Council of 1215: Jews must wear distinguishing marks on their garments so that Christians may recognize and avoid them. Jews are prohibited from holding public office over Christians. Jews must live separately, in their own quarter. Jews may not appear in public during Holy Week. Jews may not employ Christian servants or nursemaids. Jews may not eat or drink with Christians.

Article VI: Blasphemy and apostasy

On the penalties for Jews who blaspheme the name of Christ or attempt to subvert those who have been baptized. A Jew who blasphemes Christ publicly is to be punished corporally; a Jew who draws a baptized Christian back to Judaism is to be punished as a heretic. A baptized Jew who returns to Jewish practice is to be treated as a relapsed heretic and handed to the secular arm.

Article VII: The Twenty-Five Ordinances

The twenty-five ordinances include: separation of dwellings; prohibition on Jews selling food or medicines to Christians; prohibition on Jews receiving inheritances from Christians; prohibition on Jews serving in the army or holding military office; sumptuary restrictions on Jewish dress; prohibition of certain commercial activities; prohibition of Jewish physicians treating Christian patients; prohibition on Jews owning Christian slaves or servants; penalties for conversion away from Christianity after baptism; and ordinances specific to the kingdom of Castile governing the legal status of Jewish communities.

Article VIII: The Status of Jews in Nine Ways in the Kingdom of Castile

The Jews of Castile are in a ninefold condition of servitude and toleration: they are servants of the king; they pay special taxes; they are excluded from most offices; they are restricted in residence; they are prohibited from bearing arms; they are prohibited from certain commercial dealings; they are subject to special legal procedures; their testimony against Christians is restricted; and they are subject to periodic review and regulation of their books and practices by royal or ecclesiastical authority.

Consideratio Duodecima

On the Conversion of the Jews at the End of the Age

The twelfth and final consideration treats of the conversion of the Jews at the end of the age, and is explained in eight points.

Why the Jews have not yet converted

The reasons for this are principally five. First, because of the blindness of the Jews through their long duration in sin, as was said in the first consideration. Second, because of their attachment to temporal things, for they are greatly given over to temporal goods and usury and similar things, through which they are greatly blinded. Third, because of the corruption of their Talmud, which their teachers have put into the hands of simple Jews so that they may not understand the true sense of scripture. Fourth, because of the fear of contempt and shame — for if a notable Jew is converted, he is regarded with shame and contempt by all other Jews as a traitor. Fifth, because of the fear of poverty — for all his goods are seized upon conversion, and sometimes the authorities take his property to the fiscal treasury.

On the manner of receiving converts

A Jew who wishes to be converted should not be detained against his will, nor should his conversion be treated as a cause of suspicion. He should be received charitably, instructed in the faith, and baptized. His goods should be restored to him as far as possible, and he should be received into the Christian community without reproach.

On compulsion to baptism

Jews may not be compelled to baptism by force — this is settled by Isidore of Seville, Pope Gregory I, and the canonical tradition. However, one who has professed Christianity and subsequently returned to Jewish practice may be compelled to return, as a relapsed heretic.

On the penalty for relapse

A baptized Jew who returns to Jewish practice is to be treated as a relapsed heretic. If the relapse is proven, and the person is impenitent, he is to be handed over to the secular arm for punishment. If penitent, he may be received back with penance.

On the eschatological conversion

The universal conversion of the Jews at the end of the age is certain from scripture. Paul writes in Romans 11[:25–26]: “Blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved.” This does not mean every individual Jew, but the generality of the Jewish people. This conversion will occur after the time of Antichrist, when the Jews will recognize in him the false messiah they have long awaited, and turning from him will turn to Christ.

Nine signs of the approach of Antichrist

The nine signs which will precede the coming of Antichrist, after which the Jews will be converted, are these: First, the withdrawal of the Roman Empire. Second, the general preaching of the gospel throughout the world. Third, the conversion of Enoch and Elijah, who will preach to the Jews. Fourth, the rebuilding of the Temple. Fifth, the Antichrist will perform false miracles and proclaim himself God in the Temple. Sixth, he will persecute those who refuse to worship him. Seventh, the death of Enoch and Elijah, whom Antichrist will slay. Eighth, the resurrection of Enoch and Elijah after three days. Ninth, the descent of Christ in majesty to slay Antichrist. After which the Jews seeing these things will be converted and the fullness of the gentiles having come in, the end of the age will follow.

— Explicit liber tertius de bello Iudaeorum —

Here ends the Third Book, on the war of the Jews against the Fortress of Faith.

On the Text and Its Transmission

The Fortalitium Fidei (“Fortress of Faith”) was composed by the Franciscan friar Alonso de Espina (d. c. 1491), probably between 1458 and 1464, at Salamanca or Toledo. It survives in numerous manuscript copies and passed rapidly into print: the principal early printed editions are Strasbourg (c. 1471), Nuremberg (1485), and Lyon (1511). The translation above is based on six digitized copies, which correspond to the Strasbourg and Nuremberg traditions. The OCR quality of the scans is severely degraded by the archaic Gothic typeface, extensive abbreviations, and damage to the originals; the translation reconstructs the Latin where recoverable, cross-referenced against known passages in secondary scholarship.

The work is organized as a military allegory — Faith as a fortress besieged by four enemies: heretics, Jews, Muslims, and demons, each assigned its own book. Book III is dedicated to the Jews and spans twelve Considerationes.

Sources

Primary Sources Used by Espina

Petrus Alfonsi (Pedro Alfonso, baptized 1106). Dialogi contra Iudaeos. The most important direct source for Espina’s anti-Jewish arguments, especially on Talmudic material and prophetic interpretation. Espina cites him repeatedly as “Master Alfonso” or “the converted doctor.”

Ramon Martí, O.P. Pugio Fidei adversus Mauros et Iudaeos (c. 1278). The encyclopedic Dominican polemical compilation; Espina’s single largest source for Talmudic citations and for the treatment of Isaiah 52–53 and Daniel 9.

Nicholas of Lyra, O.F.M. Postilla super totam Bibliam (1322–1331). Espina cites Lyra repeatedly on questions of Hebrew philology and textual tradition.

Alfonso of Valladolid (Abner of Burgos, baptized c. 1320). Mostrador de Justicia / Bellum Dei. A convert from Judaism whose detailed knowledge of rabbinic literature Espina mines throughout, especially in Considerationes VII and XVI.

Vincent of Beauvais, O.P. Speculum Historiale. Espina’s source for the narrative accounts of Jewish expulsions from France and for several of the “cruelty” stories in Consideratio VIII.

Josephus, Bellum Iudaicum. Espina draws on Josephus for the account of the siege of Jerusalem and specifically the story of Mary of Bethezob (BJ 6.3.4), which he uses as evidence of divinely ordained punishment.

Source. Internet Archive – Translated by Claude.AI. Alfonso de Spina, Fortalitium Fidei, Book III: Contra Judaeos. 1459.