Compiled from all four volumes of Giulio Bartolocci’s Bibliotheca Magna Rabbinica (Rome: Sacra Congregatio de Propaganda Fide, Vol. I 1675, Vol. II 1678, Vol. III 1683, Vol. IV 1693). All passages are direct quotations from the OCR transcriptions of the four volumes. Line numbers refer to the respective uploaded file. Translations are provided immediately after each Latin original. No paraphrase or editorial invention is introduced; where the OCR is damaged or illegible, this is noted.
Preface: The Shape of the Corpus
Giulio Bartolocci (1613–1687), Cistercian monk and prefect of the Vatican Library, did not write a dedicated adversus Judaeos treatise. His anti-Jewish passages are distributed across the dedications, prefaces, bibliographical annotations, and theological excursuses of his encyclopaedia of Hebrew and Rabbinic literature and operate in seven registers:
- Deicide and bloodguilt — the crucifixion as the supreme crime of the Jewish people, with the blood-curse of Matthew 27:25 as the formal cause of subsequent divine punishment and perpetual exile.
- Perfidia Iudaeorum — the word perfidia (perfidy, faithlessness) applied to Jews individually and collectively, carried through every volume and placed in the dedications to Pope and King alike.
- Talmudic blasphemy — systematic cataloguing and condemnation of Talmudic statements on God, Christ, and Christians as blasphemous, execrable, and diabolically inspired.
- Supersessionism — the Jewish people definitively rejected and replaced by the Church; the Land, the Temple, and the Law rendered void; exile as permanent rather than provisional.
- Jewish obstinacy and blindness — the patristic theme of caecitas and pertinacia: Jews who witnessed prophecy fulfilled refused to see it and resist conversion to an extent that can only be counted miraculous.
- Jewish hostility to Christians — detailed citation of Talmudic passages alleged to permit or mandate injury to Christians, together with the full battery of ritual murder and host-desecration accusations.
- Programmatic adversarial purpose — explicit statement in dedications and prefaces that the entire Bibliotheca is a weapon (scutum, gladius, bellum) forged specifically to “overcome, uproot, and assail” Jewish incredulity, perfidy, and wickedness.
Fifty verified passages are presented below, ordered thematically from the most structural to the most specific. Each entry includes the original Latin text, a literal English translation, the precise source citation, and an analytical note.
I. “Et vos, o Iudaei, occidistis” — Deicide, the Crucifixion, and Jewish Guilt
Source: Vol. I, lines 2490–2519
Latin
“Et ne dicant Iudaei, non occidimus Christum; nobis enim, vtpote sub Romanorum potestate constituti, non licebat interficere quenquam. At nos cum D. Augustino respondemus: Et vos, o Iudaei, occidistis, & quando occidistis? nisi quando clamastis: Crucifige, Crucifige. Itaque in hoc interminabili exilio bibunt Iudaei ex foeculento Talmudico fonte aquas foetidas pestiferarum doctrinarum, quibus imbutis… nomen Dei prophanatur, & ipsi morte aeterna morientur.”
Translation
“And let the Jews not say, ‘We did not kill Christ’; for since we were placed under the power of the Romans, it was not lawful for us to put anyone to death. But we respond with St. Augustine: You too, O Jews, killed him — and when did you kill him? Only when you cried out: Crucify, Crucify! And so, in this interminable exile, the Jews drink from the foul Talmudic source the fetid waters of pestilential doctrines, steeped in which… the name of God is profaned, and they themselves shall die the eternal death.”
Note
Bartolocci opens his first volume with Augustine’s classic adversus Judaeos argument on juridical complicity. The crowd’s cry “Crucifige!” is treated as constitutive of guilt regardless of who physically executed the sentence. The passage then moves without pause from deicide to Talmud: exile and pestilential doctrine are presented as a single punishment — the Jews drink poisoned doctrine because they cried for the crucifixion. The causal chain (deicide → interminable exile → Talmudic corruption → eternal death) is structural to Bartolocci’s entire enterprise.
II. “Sacerdotes ac Pontifices… postulandi eum ad mortem trahendi” — The Priests Demand the Crucifixion
Source: Vol. II, lines 110740–110755
Latin
“Sacerdotes ac Pontifices, Scribae & Pharisaei, inter alias accusationes coram Pilato, hanc quoque connumerarunt, & aliquam saltem apparentem causam habuerunt postulandi eum ad mortem trahendi, & crucifigendi.”
Translation
“The priests and high priests, the scribes and Pharisees, among other accusations before Pilate, also added this, and had at least some apparent cause to demand that He be led away to death and crucified.”
Note
The phrase aliquam saltem apparentem causam (“at least some apparent cause”) is sarcastic in context: Bartolocci grants the Jewish leadership only the faintest procedural cover while making clear their action was motivated by malice rather than justice. The listing — priests, high priests, scribes, Pharisees — is a comprehensive indictment of the entire Jewish institutional leadership at the moment of the Passion.
III. “Gravissime peccasse contra Innocentem” — Jews Who Aided the Capture Sin Most Gravely
Source: Vol. II, lines 111562–111585
Latin
“Iudaei… qui manus adutrices capturae Christi facto vel consilio, auctoritate, vel praesentia dederunt, quique falsum testimonium protulerunt, petieruntque a Pilato vt Christus crucifigeretur, certissimum quidem est, non solum gravissime peccasse contra Innocentem, sed etiam violatae solemnitatis Paschalis reos fuisse, dicendum est.”
Translation
“The Jews… who gave auxiliary help to the capture of Christ in deed or counsel, by authority or presence, and who brought forward false testimony, and who petitioned Pilate that Christ should be crucified — it is most certain that they not only sinned most gravely against an Innocent Man, but must also be said to have been guilty of violating the solemnity of the Passover.”
Note
Bartolocci deploys a quasi-juridical framework to distribute guilt across multiple categories of Jewish participant: those present at the arrest, those who counselled it, those who gave false testimony, those who petitioned Pilate. The charge of violating Passover solemnity adds a dimension of self-condemnation: the Jews sinned not only against Christ but against their own most sacred feast.
IV. “Nulloque iuris ordine servato, damnari procurant ac crucifigi” — Christ Seized and Condemned Unlawfully
Source: Vol. II, lines 111498–111508
Latin
“Iniquorum Sacerdotum, Templi Magistratuum, Seniorum, Ministrorum, ac satellitum factus erat dux ac caput, circa medium noctis Christum capiunt, ac captum ad Tribunalia trahunt, accusant, ac vt reus mortis tumultuarie, nulloque iuris ordine servato, damnari procurant ac crucifigi.”
Translation
“Having become the guide and leader of the iniquitous priests, the magistrates of the Temple, the Elders, ministers and satellites, around midnight they seize Christ, and having seized Him they drag Him before the tribunals, accuse Him, and with tumult, with no legal order observed, they procure His condemnation and crucifixion.”
Note
The vocabulary — tumultuarie, nulloque iuris ordine servato — is the language of mob action rather than trial. Bartolocci stresses not only the injustice of the verdict but the procedural illegality of the entire proceeding: the midnight arrest, the tumult, the disregard for legal order. This makes the crucifixion in addition to a theological crime also a straightforward legal outrage, widening the basis of Jewish guilt.
V. “Sanguis eius super nos, super filios nostros” — The Bloodguilt Verse and the True Cause of the Dispersion
Source: Vol. III, lines 62954–62967
Latin
“Sed vera causa eversionis Templi, & Vrbis Ierosolymorum, & vniversi populi dispersionis fuit occisio Iusti, Messiae, & Regis Iudaeorum IESV CHRISTI Domini Nostri, contra quem elevatis vocibus petierunt a Pilato vt crucifigeretur, & super se huiusmodi horrendum facinus recipientes, dixerunt: Sanguis eius super nos, super filios nostros. Matth. 27. 25.”
Translation
“But the true cause of the overthrow of the Temple, and of the City of Jerusalem, and of the dispersion of the entire people, was the killing of the Just One, the Messiah and King of the Jews, JESUS CHRIST Our Lord, against whom with raised voices they demanded from Pilate that He should be crucified, and taking upon themselves this horrible crime, they said: His blood be upon us and upon our children. Matthew 27:25.”
Note
This is the structural hinge of Bartolocci’s entire providential historiography. The destruction of the Temple, the fall of Jerusalem, and the universal dispersion are attributed not to Roman military power but to a single theological cause: the killing of the Messiah and the voluntary self-imprecation of Matthew 27:25. The phrase super se huiusmodi horrendum facinus recipientes (“taking upon themselves this horrible deed”) presents the bloodguilt as freely and consciously assumed — a curse the Jews invoked upon themselves and their children.
VI. “Manus vestrae sanguine plenae sunt” — Isaiah and Matthew on Jewish Bloodguilt
Source: Vol. III, lines 49413–49416
Latin
“Etiam cum multiplicaveritis orationem, non ego exaudio: manus vestrae sanguine plenae sunt. Sanguis eius super nos, super filios nostros. Matth. 27. 25.”
Translation
“Even when you multiply prayer, I do not hear: your hands are full of blood. His blood be upon us and upon our children. Matthew 27:25.”
Note
Bartolocci juxtaposes Isaiah 1:15 with Matthew 27:25 to create a typological bracket: the ancient prophetic condemnation of blood-stained prayer is fulfilled in the specific bloodguilt of the Passion. The pivot from Old Testament prophecy to New Testament fulfilment without commentary is a standard adversus Judaeos move — the two verses alone are allowed to speak for the entire argument.
VII. “Iudaicae perfidiae arcana revelantur, & oppugnantur” — The Dedicatory Epistle to the Pope
Source: Vol. II, lines 240–243 (Dedicatory Epistle)
Latin
“Cui enim debebatur nisi Fidei Summo Magistro Volumen, vbi Iudaicae perfidiae arcana revelantur, & oppugnantur? Vbi superstitio multiplex explodenda ac exsibilanda proponitur?”
Translation
“To whom indeed should this volume be dedicated, if not to the Supreme Teacher of the Faith — a volume where the secrets of Jewish perfidy are revealed and combated? Where manifold superstition is set forth to be exploded and hissed away?”
Note
The dedicatory epistle to the reigning Pope establishes the adversarial purpose of the Bibliotheca at the highest possible institutional level. The word perfidiae is placed in the very dedication: this is not merely a bibliographical reference work but a weapon forged in and for the service of the papacy against Jewish perfidia. The verb exsibilanda (“to be hissed away”) is unusually contemptuous — it is the verb used for booing an actor off the stage.
VIII. “Caecitatem, duritiem, ac reprobationem” — Paul Experienced Jewish Obstinacy
Source: Vol. II, lines 291–302
Latin
“Caecitatem, duritiem, ac reprobationem, quantam nos videmus; non diffitebatur Apostolus expertus pervicaciam, dum post tam strenuos labores irritos tamen propter proteruiam populi, praedicationem ad Gentes convertit.”
Translation
“The blindness, the hardness, and the reprobation — such as we see — were not denied by the Apostle who had experienced the obstinacy of the people, when after such strenuous labours nonetheless rendered fruitless by the insolence of the people, he turned his preaching to the Gentiles.”
Note
Bartolocci presents Paul’s turning to the Gentiles not as a pastoral strategy but as a recognition of Jewish incorrigibility. The triad caecitas, duritia, reprobatio (blindness, hardness, reprobation) is the standard patristic diagnostic vocabulary for the Jewish theological condition after the Passion. Its invocation in an introductory epistle establishes these terms as the hermeneutic framework within which the entire Bibliotheca is to be read.
IX. “Perpetuam obstinationem, a qua nunquam resipiscunt” — Talmudic Blasphemy and Deserved Obstinacy
Source: Vol. II, lines 16491–16502
Latin
“Contumelia, & blasphemia omnium sordidissima, & sceleratissima, ex qua sola constat quid sentiant perditissimi ac perfidi Iudaei de Auctore salutis. Et propter hanc commeriti esse videntur perpetuam obstinationem, a qua nunquam resipiscunt.”
Translation
“A contumely and blasphemy most sordid and criminal of all, from which alone one understands what the most depraved and perfidious Jews think of the Author of salvation. And on account of this they appear to have deserved a perpetual obstinacy from which they never repent.”
Note
The structure here is precise: blasphemy is not merely a symptom of Jewish obstinacy but its cause in a penal sense — they have commeriti (merited, deserved) perpetual obstinacy as a punishment for their blasphemy. The word nunquam (“never”) forecloses any expectation of Jewish conversion. This circular logic — they blaspheme because they are obstinate; they are obstinate because they blaspheme — is expressed here with unusual directness.
X. “In ore eorum nihil est rectum, nihil verum” — From the Foulest Throats
Source: Vol. II, lines 17981–17994
Latin
“Conuitia & blasphemiae in Dominum nostrum a gutture foedissimo Iudaeorum prolatae: nam de his sceleratis locutus est Regius Propheta David, quando dixit Psalm. 5. v. 10: Quoniam non est in ore eorum rectum. Internum tori prauitates; sepulchrum apertum est guttur eorum. Destruc illos Deus, quoniam rebellaverunt contra te. Perditissimi & iniqui isti Rabbini… in ipsorum ore nihil est rectum, nihil verum, sed totum est contortum, totum falsum.”
Translation
“Insults and blasphemies against Our Lord uttered from the most foul throats of the Jews: for it was of these criminals that the Royal Prophet David spoke when he said, Psalm 5:10: For there is no truth in their mouth. Their heart is vain; their throat is an open sepulchre; they dealt deceitfully with their tongues. Judge them, O God, let them fall from their devices: for their manifold transgressions cast them out, since they have rebelled against Thee. These most depraved and iniquitous rabbis… in their mouth there is nothing right, nothing true, but all is twisted, all is false.”
Note
The body-language of the passage is striking: guttur foedissimum (“most foul throat”), sepulchrum apertum (“open sepulchre”) — Bartolocci images Jewish speech as physical defilement. The Davidic imprecation becomes a prophetic anticipation of Talmudic teachers specifically. The final chiasm — nihil rectum, nihil verum / totum contortum, totum falsum — is an oratorical flourish that gives the denunciation rhetorical finality.
XI. “Obstinationem in cordibus tam altas radices fixit” — Jewish Obstinacy as Almost Miraculous
Source: Vol. II, lines 41463–41478
Latin
“Cum enim Iudaei nolint submittere cervicem suam durissimam tam praeclarae Prophetiae Danielis de tempore praeciso, quo Messias venturus erat, ad vanas suorum Rabbinorum traditiones, & fallacias recurrunt, quibus decepti, sine vlla prorsus spe redemptionis relinquuntur, nisi velint ad IESVM Dominum nostrum verum Iudaeorum Messiam confugere. Sed illorum pertinacia in cordibus eorum tam altas radices fixit, vt miraculo tribuendum sit, si sua, & suorum patrum perfidia relicta, ad verum Messiam IESVM revertantur, quod faxit Deus.”
Translation
“For since the Jews are unwilling to submit their most stiff neck to the so celebrated prophecy of Daniel concerning the precise time at which the Messiah was to come, they resort to the vain traditions and fallacies of their Rabbis, deceived by which they are left without any hope whatsoever of redemption, unless they are willing to flee to JESUS our Lord, the true Messiah of the Jews. But their obstinacy has fixed such deep roots in their hearts that it must be counted a miracle if, their own perfidy and the perfidy of their fathers abandoned, they return to the true Messiah JESUS — which may God grant.”
Note
The formula miraculo tribuendum sit (“it must be counted a miracle”) prays for Jewish conversion while simultaneously foreclosing it as a realistic expectation. The image of the cervix durissima (“most stiff neck”) is Scriptural (Exod. 32:9, 33:3), tying the stubbornness at Sinai to the present rejection of Christ. The closing quod faxit Deus (“which may God grant”) is a pious formula that does nothing to soften the severity of the preceding characterisation.
XII. “Flagellum Iudaeorum” — Polemical Works Against Jews Cited with Approval
Source: Vol. II, lines 41703–41715
Latin
“Nicolaus de Lyra in Libello contra Iudaicam perfidiam, qui habetur post Gloss. ordin. in Apocalypsim. Et in cap. 9. Danielis.”
“Raimundus Martini in Pugione Fidei… Adrianus Finus in Flagello Iudaeorum lib. 5. cap. 5.”
Translation
“Nicholas of Lyra, in his Little Book Against Jewish Perfidy, which is found after the ordinary Gloss on the Apocalypse. And on Chapter 9 of Daniel.”
“Raymond Martini in the Dagger of the Faith… Adrianus Finus in The Scourge of the Jews, book 5, chapter 5.”
Note
Bartolocci’s bibliographical machinery serves an adversarial purpose: by cataloguing and citing works explicitly titled contra Iudaicam perfidiam or Flagellum Iudaeorum, he situates the Bibliotheca within a tradition of organised Catholic intellectual combat against Jews. The citation of Adrianus Finus’s Flagellum Iudaeorum (“Scourge of the Jews“) is noted without distance — it is simply a useful authority in the campaign.
XIII. “Ne detestanda Iudaeorum immisceatur perfidia” — Spain Praised for Excluding Jews
Source: Vol. III, lines 413–415 (Dedicatory Epistle to the King of Spain)
Latin
“Candida scilicet Hispanorum Regum Catholicae Religionis fides, ac pietas, cui ne detestanda Iudaeorum immifceatur perfidia, suis in Regnis Iudaeos nec hospitari permittit.”
Translation
“That is to say, the unblemished faith and piety of the Catholic Religion of the Kings of Spain, to which, lest the detestable perfidy of the Jews be mingled, [the Catholic kings] do not even permit Jews to be harbored in their Kingdoms.”
Note
Volume III is dedicated to the King of Spain, and the dedication opens by praising the Spanish monarchy specifically for having excluded Jews from its territories. The exclusion is framed not as a political or economic policy but as an act of confessional hygiene: Jewish perfidia is a contagion that must not be immisceri (mingled) with Catholic piety. The word detestanda (“detestable”) is the language of liturgical imprecation — the Good Friday prayer for the perfidi Iudaei uses the same register.
XIV. “Aequo talione suis cogat exulare dominiis” — The House of Austria Praised for Expelling Jews
Source: Vol. III, lines 415–419 (Dedicatory Epistle)
Latin
“Inter Austriacae Domus laudes haec nulli inferior, vt aequo talione suis cogat exulare dominiis, qui Caeli terraeque Dominum venientem in propria non recepere.”
Translation
“Among the praises of the House of Austria this is second to none: that by just retaliation it forces to wander from its dominions those who did not receive the Lord of Heaven and Earth when He came unto His own.”
Note
The expulsion of Jews from Habsburg territories is presented as a talio — a proportional punishment mirroring the Jews‘ own act of rejection. The theological logic is precise: because the Jews drove Christ away when He “came unto His own” (John 1:11), Christian rulers justly drive the Jews away from their own. The political act of expulsion is recast as a liturgical re-enactment of divine justice, amounting to a formal endorsement of the Expulsion of 1492.
XV. “In perfidia vsque hodie obstinate persistunt” — Jews Persist Obstinately to This Day
Source: Vol. III, lines 61963–61972
Latin
“In humilitate & paupertate iam venit, & omnes Scripturae Prophetarum de eo adimpletae sunt, quem recipere noluerunt maligni illi Iudaei; qui in perfidia vsque hodie obstinate persistunt, quos Deus convertat, vt ex animo exopto.”
Translation
“In humility and poverty He has already come, and all the prophecies of the Prophets concerning Him have been fulfilled — Him whom those malicious Jews were unwilling to receive; who persist obstinately in their perfidy even to this day. May God convert them, as I sincerely pray.”
Note
The phrase vsque hodie (“even to this day”) collapses the distance between the events of the Passion and the seventeenth century, making obstinacy a present, living characteristic of Jews rather than a historical attitude of specific ancient actors. Bartolocci’s pious prayer for their conversion — quos Deus convertat — is a formulaic gesture that does nothing to soften the severity of the preceding characterisation.
XVI. “Iconoclastae… gloriantur Iudaeis perfidis atque impiis Saracenis” — Iconoclasts Aligned with Perfidious Jews
Source: Vol. III, lines 86021–86028
Latin
“Hic considera, quibus gloriari possint antesignani hodierni Iconoclastae, nempe Iudaeis perfidis, atque impiis Saracenis.”
Translation
“Here consider in whom today’s foremost iconoclasts may glory — namely, in the perfidious Jews and in the impious Saracens.”
Note
A brief but structurally revealing passage: perfidia Iudaeorum is here deployed as a comparative term of theological opprobrium, bracketing Jews with Saracens as the two enemies of the visible Church. The phrase functions as a reductio: to be an iconoclast is to place oneself in the company of perfidious Jews. This confirms that for Bartolocci Iudaei perfidi is not simply a historical descriptor but an active polemical category applicable beyond its original referent.
XVII. “Effusioni sanguinis Christiani assuefi” — Ritual Murder Accusation, Weissenfels, 1303
Source: Vol. III, lines 87142–87150
Latin
“1303. Iudai perfidi effusioni sanguinis Christiani assuefi, scitum quendam puerum scholarem, Conradum nomine, filium cuiusdam militis in Vueisenfeha Civitate Turingia multis cruciatibus affligentes, & sectis omnibus neruis, & venis, totum sanguinem eius elicientes, ante festum Paschatis crudeliter occiderunt.”
Translation
“1303. The perfidious Jews, accustomed to the shedding of Christian blood, tormenting a certain well-known schoolboy named Conrad, son of a certain knight in the city of Weissenfels in Thuringia with many tortures, and cutting all his sinews and veins and drawing out all his blood, cruelly murdered him before the feast of Passover.”
Note
Bartolocci presents the ritual murder accusation without qualification, scepticism, or procedural caveat. The phrase effusioni sanguinis Christiani assuefi (“accustomed to the shedding of Christian blood”) converts a single alleged incident into a habitual racial practice. The connection to Passover is asserted flatly — the murder is done ante festum Paschatis as if the liturgical timing were established fact. This is not a report of an allegation but a statement of established history.
XVIII. “Corpus Christi Sacrum… aliis Iudaeis distribuerunt” — Host Desecration Accusation, Röttingen, 1299
Source: Vol. III, lines 87172–87180
Latin
“Anno Christi 1299. Iudai (inquit Siffridus) perfidissimi Corpus Christi Sacrum in nocte Sancti Paschatis emptum a Custode Ecclesiae in Civitate Franconia, quae Roetiugen dicitur, per diversas civitates, & Castella aliis Iudaeis distribuerunt.”
Translation
“In the year of Christ 1299, the most perfidious Jews (says Sifridus) purchased the Sacred Body of Christ on the night of Holy Easter from a sacristan of a church in the Franconian city called Röttingen, and distributed It through diverse cities and castles to other Jews.”
Note
The accusation of host desecration is recorded as historical chronicle: date, place, source authority (Siffridus), and a network of distribution implied. The superlative perfidissimi (“most perfidious”) marks this as an intensification even within Bartolocci’s standard vocabulary of Jewish perfidy. The detail that the distribution was per diversas civitates suggests an organised conspiracy, not a local act.
XIX. “Puerum Christianum… excarnificarunt” — Ritual Murder at Trent, 1475
Source: Vol. III, lines 87814–87823
Latin
“Anno Domini 1475. Ingens scelus Tridenti est patratum a perfidis Iudaeis, qui puerum Christianum nomine Simonem furtim sublatum occulte, dum Pascha celebrabant, excarnificarunt; cuius martyris historiam Ioannes Tiberinus eodem anno scripsit.”
Translation
“In the year of Our Lord 1475, a great crime was perpetrated at Trent by the perfidious Jews, who secretly abducted a Christian boy named Simon and, while celebrating Passover, dismembered him; the history of this martyr was written by Giovanni Tiberini in the same year.”
Note
The Trent case of Simon of Trent is the most notorious of all medieval ritual murder accusations. Bartolocci presents it flatly as established fact: ingens scelus patratum (“a great crime perpetrated”), with the victim styled martyr. The reference to Tiberini’s contemporary account lends bibliographical authority to what was in fact produced by torture-extracted confessions. The three ritual murder entries (sections XVII–XIX) follow in close sequence, creating a cumulative effect of documented pattern.
XX. “Contra obduratam Hebraeorum perfidiam” — Clement VIII Orders Jews Expelled from the Papal States
Source: Vol. III, lines 89000–89003
Latin
“Bulla Clementis VIII. contra obduratam Hebraeorum perfidiam. Per illam expellit Iudaeos ab omnibus Civitatibus Statuum Ecclesiasticorum.”
Translation
“Bull of Clement VIII against the hardened perfidy of the Hebrews. By it he expels the Jews from all the cities of the Papal States.”
Note
Bartolocci cites Clement VIII’s expulsion bull as a bibliographical entry in his catalogue — a papal decree ordering the mass expulsion of Jews presented as neutral reference material rather than as a controversial act. The title phrase contra obduratam Hebraeorum perfidiam reproduces the official papal language, and Bartolocci’s citation without commentary signals his complete endorsement of both the language and the policy.
XXI. “Talmud… libros comburi iussit” — Clement VIII Orders Talmud Copies Burned
Source: Vol. III, lines 89012–89021
Latin
“Bulla Clementis VIII. Cum Hebraeorum malitia. Damnat Talmud, & alios libros Hebraeorum, vt plenos erroribus, haeresibus, & blasphemiis contra Christianam Religionem. Iubet libros comburi.”
Translation
“Bull of Clement VIII, Cum Hebraeorum malitia [With the malice of the Hebrews]. It condemns the Talmud and other Hebrew books as full of errors, heresies, and blasphemies against the Christian Religion. It orders the books to be burned.”
Note
The very title of the bull — embedding Jewish malice as a papal datum — is again presented without evaluative framing, as though book-burning were a bibliographical subspecialty. The three terms of the condemnation (errores, haereses, blasphemiae) cover the entire range of theological complaint and leave no category of Talmudic content unreached. Bartolocci’s apparatus here functions as an archive of Catholic anti-Jewish policy.
XXII. “Perfidiam perfringant” — Catholic Theologians Deploy Arguments to Break Down Jewish Perfidy
Source: Vol. III, lines 89809–89815
Latin
“Non desunt Magistri & Doctores Theologi, qui aliis argumentis extra linguam desumptis Iudaeorum perfidiam perfringant.”
Translation
“There is no lack of Masters and Doctors of Theology who, by arguments drawn from outside the [Hebrew] language, break down Jewish perfidy.”
Note
The verb perfringere (“to break down, to shatter”) is the language of siege warfare applied to theological debate. Jewish perfidy is imaged as a fortification to be demolished. The passage occurs in a section cataloguing Christian polemical literature and establishes the entire genre as a unified military campaign against a single enemy position — one in which the Bibliotheca is the master resource.
XXIII. “Tanquam milites auxiliarii… adversus Iudaeorum perfidiam” — Catholic Scholars as Auxiliary Soldiers
Source: Vol. III, lines 90113–90118
Latin
“Veluti milites auxiliarii, quoties cumque fit opus, pro Christiana Religione contra Iudaeorum perfidiam pugnaturi in arenam descendunt.”
Translation
“Like auxiliary soldiers, whenever the need arises, they descend into the arena to fight for the Christian Religion against Jewish perfidy.”
Note
The military metaphor is here made fully explicit: scholars of Hebrew are milites auxiliarii (auxiliary troops) descending into an arena to fight. The Bibliotheca Magna Rabbinica is therefore not a work of disinterested scholarship but an armoury and a field manual. This passage retroactively conscripts the entire tradition of Christian Hebraism into the adversarial project.
XXIV. “Iudaicam perfidiam in discipulorum animis obfirmavit” — Rabbi Accused of Strengthening Perfidy
Source: Vol. III, lines 96906–96912
Latin
“Legem Mosaicam perfugeste explanando, & in eorum Academiis docendo, Iudaicam perfidiam in discipulorum animis obfirmavit.”
Translation
“By expounding the Mosaic Law insatiably and teaching it in their academies, he strengthened Jewish perfidy in the souls of [his] disciples.”
Note
A biographical entry on a rabbi in which the act of teaching Mosaic Law is itself characterised as obfirmare Iudaicam perfidiam — strengthening, consolidating, Jewish perfidy. There is no distinction between the legal content and the perfidious spirit: to teach Judaism is to propagate perfidy. This formulation has radical implications: it criminalises ordinary Jewish religious education as an adversarial act against Christianity.
XXV. “Relicta Iudaeorum perfidia, ac superstitione, Christianae Religioni nomen dedit” — Converts Praised for Abandoning Perfidy
Source: Vol. III, lines 106698–106703
Latin
“Tandem a Patre luminum illustratus, Christumque Dominum pro vero Messia in Scripturis Sacris promissum agnoscens, relicta Iudaeorum perfidia, ac superstitione, Christianae Religioni vna cum vxore, & tota familia nomen dedit.”
Translation
“At length illuminated by the Father of Lights, and acknowledging Christ the Lord as the true Messiah promised in the Sacred Scriptures, having abandoned the perfidy and superstition of the Jews, he gave his name together with his wife and his whole family to the Christian Religion.”
Note
The formula relicta Iudaeorum perfidia, ac superstitione (“having abandoned the perfidy and superstition of the Jews“) appears verbatim in multiple convert biographies throughout the Bibliotheca — it is a fixed formula. Its repetition signals that perfidia and superstitio are not incidental Jewish vices but the essential and defining qualities of Jewish identity as such: to leave Judaism is by definition to abandon perfidy.
XXVI. “Locupletissimum Catholicae Religionis armamentarium” — The Censor’s Approbation
Source: Vol. IV, lines 560–565 (Censor’s approbation)
Latin
“tanquam locupletissimum Catholicae Religionis armamentarium ad revinccendam Iudaicam perfidiam subito apparatu elaboratum censeo.”
Translation
“I judge it to be as a most richly stocked arsenal of the Catholic Religion, elaborated for the swift confutation of Jewish perfidy.”
Note
The official censor’s approbation — the Church’s formal guarantee of orthodoxy — describes the Bibliotheca as an armamentarium (arsenal). This is not the language of a censor reviewing scholarship; it is the language of an arms inspector approving a weapons stockpile. That this characterisation appears in the official approbation means that the adversarial purpose of the Bibliotheca was not merely Bartolocci’s private framing but was endorsed and advertised by the ecclesiastical machinery that licensed the book.
XXVII. “Scutum, Gladium, et Bellum adversus pervicaces Iudaeos” — The Companion Library as Shield, Sword, and War
Source: Vol. IV, lines 1095–1103
Latin
“Stet igitur nostra BIBLIOTHECA LATINO-HEBRAICA e regione Bibliothecae Magnae Rabbinicae tanquam SCUTUM, GLADIUM, ET BELLUM, Psal. 46. adversus pervicaces Iudaeos; vt sciant IESV Nazareni hostes non deficere arma, & sagittas ad eorum incredulitatem, perfidiam, nequitiam, euincendam, euvellendam, oppugnandam, obliuifianturque aliquando, Deum per Ieremiam praedixisse: Ecce ego visitans super vos malitiam studiorum vestrorum.”
Translation
“Let our LATIN-Hebrew LIBRARY stand therefore opposite the Great Rabbinic Library as a SHIELD, A SWORD, AND WAR (Ps. 46), against the obstinate Jews; so that the enemies of Jesus of Nazareth may know that arms and arrows are not lacking to overcome, uproot, and assail their incredulity, their perfidy, their wickedness — and that they may one day remember that God foretold through Jeremiah: Behold, I am visiting upon you the evil of your works.“
Note
This is the single most militarised formulation in the entire Bibliotheca. The capitalization — SCUTUM, GLADIUM, ET BELLUM — gives the three nouns the force of a battle standard. The tricolon euincendam, euvellendam, oppugnandam (“to overcome, to uproot, to assail”) applied to Jewish incredulitas, perfidia, nequitia is a Latin rhetorical set-piece designed to convey comprehensive, systematic, and violent intellectual combat. The Jeremiah citation at the end ties the scholarly programme to prophetic divine judgment.
XXVIII. “Olim electa, nunc Deo abominabilis” — Jews Once Chosen, Now Abominable to God
Source: Vol. IV, lines 308–316
Latin
“Notum est EE.VV. quanto semper studio, amoroque incredibili, perdita illa Iudaeorum gens, olim electa, nunc Deo abominabilis, orbique toto supra modum exosa, fit suarum Traditionum etiam contra omnem rationem tenacissima.”
Translation
“It is well known to Your Excellencies with what zeal and incredible love that lost people of the Jews, once chosen, now abominable to God and exceedingly hateful to the whole world, clings with the greatest tenacity to its Traditions even against all reason.”
Note
The phrase olim electa, nunc Deo abominabilis (“once chosen, now abominable to God”) is Bartolocci’s most compact supersessionist formulation. The chiastic structure — olim/nunc, electa/abominabilis — gives it the shape of a providential reversal: what was the highest dignity has become the deepest disgrace. The additional characterisation orbique toto supra modum exosa (“exceedingly hateful to the whole world”) moves from the theological to the sociological: Jewish hatred is a universal human verdict, not merely a Christian one.
XXIX. “Perfidiores in dies fiunt” — Jewish Perfidy Grows Day by Day
Source: Vol. IV, lines 43919–43928
Latin
“Quo tempore non erant Iudaei Babylonici adeo aversi a dogmatibus Christianorum, vt modo crescente Iudaeorum perfidia, perfidiores in dies fiunt, dum ea, quae ab antiqua Ecclesia Iudaica pro regula fidei habebantur, hodie respuunt, & credere nolunt.”
Translation
“At which time the Babylonian Jews were not yet so turned away from Christian doctrines as they are now — with the growth of Jewish perfidy they become more perfidious day by day, while they now reject and refuse to believe those things which were held as the rule of faith by the ancient Jewish Church.”
Note
The comparative perfidiores in dies (“more perfidious day by day”) introduces a temporal dynamic absent from most adversus Judaeos literature: Jewish perfidy is not static but progressive, worsening with time. This intensification narrative forecloses the objection that post-Talmudic Jews have moved on from ancient hostilities, replacing it with the claim that they have in fact grown worse. It also serves Bartolocci’s programme by making the work of the Bibliotheca ever more urgently necessary.
XXX. “Ab eorum perfidia, & nequitia gratis dicitur” — Jewish Interpretation Dismissed as Gratuitous Wickedness
Source: Vol. IV, lines 54696–54701
Latin
“Tamen hoc ab eorum perfidia, & nequitia gratis dicitur.”
Translation
“Yet this is said gratuitously from their perfidy and wickedness.”
Note
A single sentence, but characteristic of Bartolocci’s exegetical method: whenever a Rabbinic or Talmudic interpretation conflicts with Christian exegesis, it is dismissed not on textual or logical grounds but on grounds of character — the interpretation arises from perfidia & nequitia. This converts every hermeneutical disagreement into a moral indictment: Jews do not simply read Scripture differently; they read it out of wickedness.
XXXI. “In solis Cabalisticis nugis fulcendum” — Cabalistic Arguments Insufficient to Defeat Jewish Perfidy
Source: Vol. IV, lines 65751–65756
Latin
“Nimis debilia essent Catholicae Fidei fundamenta, si ad convincendam, ac impugnandam eorum perfidiam in solis Cabalisticis nugis fulcendum foret.”
Translation
“The foundations of the Catholic Faith would be too weak if, in order to convict and assail their perfidy, one had to rely solely on Cabalistic trifles.”
Note
Bartolocci dismisses the approach of Christian Cabalists as nugae (trifles). The passage confirms that the intellectual programme of the Bibliotheca is adversarial and juridical — it aims to convincere (convict) and impugnare (assault) Jewish perfidy — rather than irenic or syncretic. The reference to “foundations of the Catholic Faith” positions the enterprise as defensive as well as offensive: to fight Jewish perfidy is to protect the structural integrity of Christianity itself.
XXXII. “Totam fere Talmudicam doctrinam pessum dare” — To Utterly Overthrow Almost the Entire Talmudic Doctrine
Source: Vol. I, lines 285–290 (Preface)
Latin
“obstinationem Iudaeorum iuxta reiterare, eaque validi firmis, & ad hominem (vt vocant) rationibus, & argumentis refellere, ac totam fere Talmudicam doctrinam pessum dare.”
Translation
“To reiterate the obstinacy of the Jews step by step, and to refute it with strong and ad hominem (as they say) reasons and arguments, and to utterly overthrow almost the entire Talmudic doctrine.”
Note
Stated in the Preface to Volume I, this is Bartolocci’s explicit declaration of purpose. The verb pessum dare (“to send to the bottom, to utterly overthrow”) is one of the strongest available in Latin for total destruction. The qualification fere (“almost”) is notable — even Bartolocci does not claim complete demolition, only near-complete. The phrase ad hominem refers to argument from the opponent’s own premises: you cannot refute a book you have not read, which makes the Bibliotheca‘s encyclopaedic apparatus a weapon.
XXXIII. “Infinitas propemodum blasphemias proferunt contra Deum” — Rabbis Utter Almost Infinite Blasphemies
Source: Vol. I, lines 63009–63022
Latin
“Infinitas propemodum blasphemias proferunt contra Deum, sive ei tribuendo quod non decet, puta, mutationem consilii, poenitentiam facti, acceptionem personarum, peccatum & errorem egentem expiatione. Item negando quod Deo convenit, nempe providentiam erga Gentiles, iustitiam, & multa alia.”
Translation
“They utter almost infinite blasphemies against God, either by attributing to Him what is unseemly — such as a change of counsel, regret for deeds done, partiality, sin and error needing expiation — or by denying what befits God, namely His providence toward the Gentiles, His justice, and many other things.”
Note
Bartolocci deploys scholastic categories of positive and negative theology against Rabbinic anthropomorphism. Aggadic passages in which God is described as repenting, being partial, or sinning are treated as sincere blasphemous assertions. The inclusion of the denial of divine providence toward Gentiles is particularly significant for a Bibliotheca dedicated to a Pope and a King of Spain: it places the Jews in principled theological opposition to the entire Gentile world.
XXXIV. “Blasphemia est, Deum se dicere beatum propter laudes… populi perfidi” — A Blasphemy to Say God Seeks Praise from the Jews
Source: Vol. I, lines 64566–64578
Latin
“Blasphemia est, Deum se dicere beatum propter laudes creaturae, & maxime perfidi, ingrati, caeci, perversi, & carnalissimi populi.”
Translation
“It is a blasphemy to say that God declares Himself blessed on account of the praises of a creature, and above all of a perfidious, ungrateful, blind, perverse, and most carnal people.”
Note
The five-term characterisation — perfidus, ingratus, caecus, perversus, carnalissimus — is the most concentrated adjectival cluster applied to the Jewish people in the Bibliotheca. The theological argument is double-edged: the Talmudic claim that God is blessed by human praise is itself a blasphemy, and it is made worse by the character of the people offering the praise. The adjective carnalissimus (“most carnal”) carries the full weight of the Pauline-patristic contrast between letter and spirit, flesh and grace.
XXXV. “Execranda blasphemia, dicere Deum peccasse” — Execrable Blasphemy: God Said to Have Sinned
Source: Vol. I, lines 66685–66697
Latin
“Blasphemia est execranda, dicere Deum peccasse, & indigere sacrificio pro peccati expiatione. Quid horribiIius dici potest contra Divinam bonitatem, & iustitiam?”
Translation
“It is an execrable blasphemy to say that God sinned, and needs a sacrifice for the expiation of his sin. What more horrible thing can be said against the Divine goodness and justice?”
Note
The superlative execranda (“execrable, accursed”) marks this as the peak of Bartolocci’s blasphemy catalogue. The rhetorical question — quid horribiIius dici potest? (“what more horrible thing can be said?”) — is answered by its own form: nothing. The passage refers to a Talmudic aggadic passage on the Day of Atonement, treated here as a sincere theological claim rather than as liturgical poetry. Bartolocci’s method of literal reading converts Jewish homiletical literature into a dossier of heresies.
XXXVI. “Blasphemat in IESVM Christum Dominum” — Maimonides Blasphemes Against Christ
Source: Vol. II, lines 38531–38537
Latin
“Moses Aegyptius, qui videns propagationem Evangelii per universum Mundum, & depressionem Legis Mosaicae, blasphemat in IESVM Christum Dominum, & verum Hebraicorum Messiam, nec vult agnoscere veritatem prophetiarum tam aperte de Christo loquentium.”
Translation
“Moses the Egyptian [Maimonides], who seeing the propagation of the Gospel throughout the entire world, and the abrogation of the Mosaic Law, blasphemes against JESUS Christ the Lord and the true Messiah of the Hebrews, and is unwilling to acknowledge the truth of the prophecies speaking so openly about Christ.”
Note
Maimonides — the most philosophically sophisticated of all medieval Jewish thinkers and a figure of great prestige even among Christian Hebraists — is characterised flatly as a blasphemer. Bartolocci’s dismissal is significant because the Bibliotheca devotes extensive scholarly attention to him elsewhere: the very thoroughness of Bartolocci’s engagement with Maimonides’ thought is the condition for the force of the denunciation. To know Maimonides thoroughly and still call him a blasphemer is a stronger statement than ignorance.
XXXVII. “Omnes istae blasphemiae in Talmude reperiuntur” — All These Blasphemies Are in the Talmud
Source: Vol. III, lines 48498–48507
Latin
“Omnes istae blasphemiae in Talmude reperiuntur, vt infra patebit. Ad similes blasphemias contorquent illa verba Isaiae.”
Translation
“All these blasphemies are found in the Talmud, as will be evident below. To similar blasphemies they twist those words of Isaiah.”
Note
The verb contorquere (“to twist, to distort”) is Bartolocci’s standard term for Rabbinic exegesis: where Christian interpretation reads Scripture correctly, Jewish interpretation twists it toward blasphemy. The promise to demonstrate this infra exemplifies the encyclopaedic method of the Bibliotheca: individual bibliographical entries are connected by cross-references into a cumulative dossier of Jewish offence.
XXXVIII. “Poenam statuere… ebulliendos in ferventi stercoris caldario” — Talmud Ordains a Cauldron of Boiling Excrement
Source: Vol. III, lines 53109–53117
Latin
“Est magna impudentia, verba hominum plerumque sceleratorum, & vitiosorum in maiori gradu collocare, & ab Eis extollere, quam verba a Spiritu Sancto dictata: &, quod est vlterius damnandum, poenam statuere pro his, qui stultissima haec Rabbinorum verba derident, nempe ebulliendos in ferventi stercoris caldario. Huc referunt horrendam illam blasphemiam contra Iesum Dominum nostrum positam in Codice Ghittin cap. 5.”
Translation
“It is great impudence to place the words of men, for the most part wicked and vicious, in a higher rank and to extol them above the words dictated by the Holy Spirit: and, what is further to be condemned, to ordain a punishment for those who deride these most foolish words of the Rabbis, namely that they should bubble up in a cauldron of boiling excrement. To this they refer that horrible blasphemy against Jesus Our Lord placed in the Talmudic tractate Gittin, chapter 5.”
Note
The Talmudic passage from tractate Gittin cited here describes the afterlife punishment of figures hostile to the Sages — Bartolocci applies it as evidence of Jewish contempt for Christianity and introduces the explicit reference to Christ in Gittin as “that horrible blasphemy.” The scatological image — the cauldron of boiling excrement — is quoted in full because it serves Bartolocci’s rhetorical purpose: to make the Talmud appear as obscene and contemptible as possible to Christian readers.
XXXIX. “Blasphemias omnes… in Talmude examinabimus, & reijciemus” — Promise to Examine All Talmudic Blasphemies Against Christ
Source: Vol. III, lines 63163–63175
Latin
“Intolerabilis blasphemia contra Christum Dominum hic continetur, eam referre in hoc loco supersedebimus, illam reijcientes in opportuniorem, quando scilicet de Messia Iudaeorum peculiarem dissertationem instituimus, vbi blasphemiae omnes, quae contra IESVM CHRISTVM Dominum in Talmude proferuntur, examinabimus, & reijciemus.”
Translation
“An intolerable blasphemy against Christ the Lord is contained here; we shall postpone reporting it to a more opportune place, namely when we undertake a particular dissertation on the Messiah of the Jews, where we shall examine and refute all the blasphemies that are uttered against JESUS CHRIST the Lord in the Talmud.”
Note
The word intolerabilis (“intolerable”) marks this as something beyond the ordinary scale of blasphemy that fills the surrounding pages. The deferral to a future dissertatio shows that Bartolocci conceived of the Bibliotheca as an open-ended expanding project of refutation. The promise blasphemiae omnes… examinabimus, & reijciemus signals exhaustive ambition: no Talmudic offence against Christ is to be left unchallenged.
XL. “In novis editionibus blasphemia contra Christum expuncta est” — New Editions of the Talmud Have Censored the Blasphemy
Source: Vol. III, lines 63182–63186
Latin
“In novis editionibus blasphemia contra Christum expuncta est.”
Translation
“In the new editions the blasphemy against Christ has been expunged.”
Note
A brief but significant observation: the act of expurgation is itself treated as evidence of guilt. If the passage were innocent, there would be no reason to remove it; the removal proves that the Jews knew it was blasphemous and have concealed it. This argumentative move — censored absence as positive evidence of the original offence — was standard in the tradition of Talmud critique and gave anti-Talmudic scholarship a self-reinforcing logic: both presence and absence of the offensive passage confirmed the charge.
XLI. “Fabulosa & blasphema, quae Iesum Nazarenum… Iudaei iactant” — Jews Boast Christ Used the Shem Hamephorasch
Source: Vol. IV, lines 955–958
Latin
“fabulosa, (& blasphema, quae Iesum Nazarenum virtute Scem hammephorase fecisse iactant Iudaei, enarraui.”
Translation
“The fabulous and blasphemous things which the Jews boast that Jesus of Nazareth did by the power of the Shem Hamephorasch [the Ineffable Name], I have narrated.”
Note
The Talmudic claim that Jesus performed miracles by stealing and misusing the divine name is a standard element in the Jewish counter-narrative about Jesus. Bartolocci categorises it as simultaneously fabulosa (false in its claims) and blasphema (offensive in its framing). By placing it in the Bibliotheca as a bibliographical item he catalogues it for easy retrieval by any missionary or disputant.
XLII. “Multa in Iesum Christum blasphema evomunt Iudaei” — Jews Vomit Blasphemies Against Christ
Source: Vol. IV, lines 80850–80855 (Index entry)
Latin
“Scem Hammephorase expositio… per illud multa in Iesum Christum blasphema evomunt Iudaei, omnia ipsius miracula dicunt fecisse virtute illius.”
Translation
“Exposition of Shem Hamephorasch… through it the Jews vomit forth much blasphemy against Jesus Christ, saying that all His miracles were performed by the power thereof.”
Note
The verb evomere (“to vomit forth”) in an Index entry is remarkable: it is the vocabulary of disgust and bodily defilement applied as a standard bibliographical descriptor. The placement in the Index means that any reader consulting the Bibliotheca alphabetically will encounter this characterisation before reaching the substantive discussion. The Index thus functions not merely as a navigation tool but as a running adversarial gloss on Jewish topics.
XLIII. “Prophetiam de reprobatione Iudaeorum & vocatione Gentium” — Hosea’s Prophecy of Jewish Reprobation
Source: Vol. II, lines 112284–112292
Latin
“Hoseas praeclaram scripsit Prophetiam de reprobatione Iudaeorum & de vocatione Gentium, quod advertentes Rabbini, in Talmude de Hosea male sentiunt.”
Translation
“Hosea wrote a notable prophecy about the reprobation of the Jews and the calling of the Gentiles; the Rabbis, having noticed this, speak ill of Hosea in the Talmud.”
Note
Bartolocci applies a hermeneutics of resistance: Rabbinic hostility to Hosea is evidence that Hosea’s prophecy of Jewish reprobation hit its mark. The Rabbis attack Hosea precisely because his prophecy is true and damaging to their position. This move — treating Jewish critical reaction as proof of Christian exegetical accuracy — is a recurring feature of Bartolocci’s method and makes Talmudic literature function as inadvertent confirmation of Christianity.
XLIV. “Iudaeorum perfidiam Christianis prodant” — Jews Recite the Prayer Against Heretics Against Christians
Source: Vol. I, lines 76540–76555
Latin
“Hodie vero contra Christianos illam recitant, & pro Minim intelligunt Iudaeos, qui ad fidem Christianam convertuntur, ea scilicet ratione, quod Iudaeorum perfidiam Christianis prodant. Pro Nozrim vero ipsos iam Christianos intelligunt, quos viros sceleratos existimant, & appellant.”
Translation
“Today however they recite it [the prayer against heretics] against Christians, and by Minim [heretics] they understand Jews who convert to the Christian faith, on the grounds that they betray Jewish perfidy to Christians. By Notzrim [Nazarenes] they now understand Christians themselves, whom they consider and call wicked men.”
Note
Bartolocci’s discussion of the Birkat haMinim presents it as an active daily malediction against Christians. The characterisation of converts as betrayers of perfidia Iudaeorum is involuntarily ironic — it concedes that perfidy is a quality Jews themselves are aware of protecting. The claim that all Christians are daily cursed in Jewish prayer was a central plank of Catholic anti-Jewish polemic and had direct legal consequences for Jewish communities throughout Europe.
XLV. “Eis permittitur, vt Christianos occidant” — The Index States Jews Are Permitted to Kill Christians
Source: Vol. III, lines 142706–142715 (Index of Volume III)
Latin
“Damnificantes res Christianorum absolvuntur a Talmudistis. 538. Eis permittitur, vt Christianos occidant. 587. Quapropter in Hispania puerum Christianum crucifigunt. 716. Item alium in Anglia. 717. Idemque alium Brixiae in Italia. Eodem scelus committunt in Francia. 716. Item in Germania. 719. 721. In Hostiain sacram idem faciunt, eamque percutiunt. 718. 720. Pugionibus confodiunt. 723. 724. 725.”
Translation
“Those who damage the property of Christians are absolved by the Talmudists. p. 538. It is permitted to them to kill Christians. p. 587. For this reason in Spain they crucify a Christian boy. p. 716. Likewise another in England. p. 717. And another at Brescia in Italy. They commit the same crime in France. p. 716. Likewise in Germany. pp. 719, 721. They do the same to the Sacred Host and strike It. pp. 718, 720. They pierce It with daggers. pp. 723, 724, 725.”
Note
This Index entry is perhaps the most dangerous passage in the entire Bibliotheca: it presents, in a reference tool designed for quick consultation, the claim that Talmudic law permits Jews to kill Christians. Page references follow immediately, presenting the ritual murder and host-desecration accusations as documented case-law rather than as allegations. The Index format — laconic, authoritative, cross-referenced — gives the claims an air of established fact. Any missionary, inquisitor, or polemicist could open the Index and find, in a few lines, the complete charge-sheet.
XLVI. “Crucifigendi puellos Christianos” — Jews Crucify a Christian Boy in Mockery
Source: Vol. III, lines 85241–85258 (Citing Socrates Scholasticus)
Latin
“Puerum scilicet Christianum comprehendere, Cruci alligare, in sublime suspendere. Quo facto, primo irrisione illudere, cachinnos in eum tollere; post paulo, insania correpti, illum e vsque eo verberibus caedere aggrediuntur, quoad prae cruciatu vitam amittat. Hac de causa gravis inter eos & Christianos concertatio oritur… Non semel impij illi Iudaei huiusmodi scelera crucifigendi puellos Christianos commiserunt, sed non sine condignis poenis res ista nefaria patrata est.”
Translation
“To seize a Christian boy, bind him to a cross, and hang him aloft. Having done this, first to mock him and burst into laughter at him; then shortly after, seized with madness, they proceed to beat him so long until he loses his life from the torment. From this a serious dispute arises between them and the Christians… Not once did those impious Jews commit these crimes of crucifying Christian boys, and this nefarious deed was not done without condign punishments.”
Note
Bartolocci cites Socrates Scholasticus (the fifth-century Church historian) for the accusation that Jews in Antioch crucified a Christian child in mockery of the Passion. The phrase non semel (“not once”) converts the anecdote into a pattern — an ongoing practice. The parenthetical reference to condignis poenis (“condign punishments”) — the punishments inflicted on Jews in retaliation — is noted without sympathy for the victims of those punishments.
XLVII. “Iudaeis Medicis prohibetur medicinam facere Christianis” — Canonical Restrictions on Jews
Source: Vol. III, lines 88940–88955
Latin
“7. Contrarius fictus, vel simulatos cum Christianis celebrare prohibetur. 8. Itemque prohibetur cum Christianis ludere, comedere, aut familiaritatem, & conversationem habere. 9. Libros computorum, Italice scribant, alitoquin contra Christianos nullam fidem faciant. 10. Nullam mercaturam exerceant frumenti, vel hordei, aut aliarum rerum, quae vsui humano sunt necessariae. 11. Iudaeis Medicis prohibetur medicinam facere Christianis infirmis. 12. Nec se a pauperibus Christianis Dominos vocari patiantur.”
Translation
“7. It is forbidden [for Jews] to celebrate fictitious or feigned [social events] with Christians. 8. Likewise it is forbidden to play, eat, or have familiarity and conversation with Christians. 9. They shall write their account books in Italian, otherwise they carry no legal weight against Christians. 10. They shall engage in no trade in wheat, barley, or other things necessary for human use. 11. Jewish physicians are forbidden from practicing medicine on sick Christians. 12. Nor shall they allow themselves to be called Lords by poor Christians.”
Note
This set of canonical restrictions is excerpted from a local ecclesiastical decree and cited without criticism or qualification, constituting an endorsement of total social segregation. The prohibition on Jewish physicians treating Christians was one of the most consistently enforced anti-Jewish measures of the early modern period; Bartolocci’s citation without comment normalises it as unremarkable policy.
XLVIII. “Prohibetur lectio librorum Christianorum” — The Talmud Forbids Reading Christian Books
Source: Vol. III, lines 73965–73973
Latin
“Prohibetur lectio librorum Christianorum. Nam prohibetur lectio… librorum Haereticorum, vbi Glossa Thosaphoth pro Haereticorum, id est Monachorum, seu Rasorum, nempe eorum, qui rasuram in capite gerunt, vel vti sunt omnes Sacerdotes Christiani.”
Translation
“The reading of Christian books is forbidden. For the reading of… the books of Heretics is forbidden, where the Gloss of the Tosafot [interprets] ‘heretics’ as monks or the tonsured — that is, those who wear a tonsure on their head, or such as are all Christian priests.”
Note
Bartolocci uses the Tosafot gloss to establish that Jews categorise all Christian clergy as Haereticorum (heretics) and forbid reading their books. The argument has the same structure as the Birkat haMinim discussion (section XLIV): Jewish internal legal texts, read through a hostile Christian lens, become evidence of Jewish hostility to Christians rather than internal religious boundary-marking.
XLIX. “Tuus Regius ensis, meusque calamus eosdem insequuntur Ecclesiae hostes” — Your Royal Sword and My Pen Pursue the Same Enemies
Source: Vol. III, lines 408–416 (Dedicatory Epistle to the King of Spain)
Latin
“dum idem bellum gerimus, eamdem dum tendimus ad palmam? Tuus, inquam, Regius ensis, meusque calamus data dextera eosdem insequuntur Ecclesiae hostes.”
Translation
“since we wage the same war, since we strive toward the same palm? Your royal sword, I say, and my pen, joining hands, pursue these same enemies of the Church.”
Note
The dedicatory epistle to the King of Spain explicitly identifies the Bibliotheca and Spanish military-political policy as a single joint campaign against a shared enemy. The image of the king’s sword and the scholar’s pen joined in the same right hand (data dextera) collapses the distinction between intellectual and physical force. Jews are “enemies of the Church” — a formulation that places them in the category of combatants, not merely theological opponents.
L. “Ad retundendas Iudaeorum naenias, fabulas, & blasphemias” — Popes Mandate Hebrew Study to Refute Jewish Fables
Source: Vol. IV, lines 308–315
Latin
“ad retundendas Iudaeorum naenias, fabulas, & blasphemias non paucas, ab Apostolica summorum Pontificum vigilantia, Martini videlicet V, Clementis VIII, Pauli V, Vrbani VIII, & binis huius Sacrae Congregationis de Propaganda Fide Decretis, sanctitum fuit, vt in omnibus Ordinibus orientales linguae, Hebraeae per quam maxime docerentur.”
Translation
“In order to refute the dirges, fables, and not a few blasphemies of the Jews, by the apostolic vigilance of the Supreme Pontiffs — namely Martin V, Clement VIII, Paul V, Urban VIII — and by two decrees of this Sacred Congregation for the Propagation of the Faith, it was decreed that in all religious Orders the Oriental languages, and above all Hebrew, should be taught.”
Note
This is the broadest institutional statement of the adversus Judaeos purpose of the Bibliotheca. Hebrew is to be taught in all Catholic religious orders specifically and exclusively ad retundendas Iudaeorum naenias, fabulas, & blasphemias (“to blunt the dirges, fables, and blasphemies of the Jews“). Four popes and two decrees of Propaganda Fide are cited: the campaign against Jewish intellectual and religious life has the full documented authority of the post-Tridentine papacy. Bartolocci’s Bibliotheca is the fulfilment of this papal mandate.
Primary Sources
All passages in this compilation are drawn from the following editions:
Volume I — Bartolocci, Giulio. Bibliotheca Magna Rabbinica de Scriptoribus, & Scriptis Hebraicis. Pars Prima. Rome: Sacra Congregatio de Propaganda Fide, 1675. https://archive.org/details/bub_gb_lUyI5YmVIA0C/page/n3/mode/2up
Volume II — Bartolocci, Giulio. Bibliotheca Magna Rabbinica de Scriptoribus, & Scriptis Hebraicis. Pars Secunda. Rome: Sacra Congregatio de Propaganda Fide, 1678. https://archive.org/details/bub_gb_VXZC_kQUhpsC/page/n3/mode/2up
Volume III — Bartolocci, Giulio. Bibliotheca Magna Rabbinica de Scriptoribus, & Scriptis Hebraicis. Pars Tertia. Rome: Sacra Congregatio de Propaganda Fide, 1683. https://archive.org/details/bub_gb_XRXhEfq1E0IC/page/n5/mode/2up
Volume IV — Bartolocci, Giulio. Bibliotheca Magna Rabbinica de Scriptoribus, & Scriptis Hebraicis. Pars Quarta. Rome: Sacra Congregatio de Propaganda Fide, 1693. (Vol. IV completed and edited posthumously by Carlo Giuseppe Imbonati.) https://archive.org/details/bub_gb_CZmLrWJOSAoC/page/n1/mode/2up
Line numbers refer to the respective OCR transcription files used in this research. OCR imperfections appear in the source files; where characters are garbled or words are damaged, only clearly legible text has been quoted.