an apostate deacon, who for the love of a Jewess had circumcised himself. When he had been degraded he was burnt by the servants of the lord Fawkes.
The story of this nameless and foreskinless deacon — and the link includes several congruent descriptions from primary sources — is sometimes conflated with that of Robert of Reading, another Christian divine who converted in the late 13th century.
Robert’s fate — or Haggai’s, to use the new name he took — seems to be officially unknown, and might have unfolded overseas: Edward I expelled Jews from England in 1290. Nevertheless, the mixed Robert-anonymous deacon story was commemorated with a plaque at Osney Abbey.
Whomever this date’s deacon really was, he wasn’t the only one for whom this council ordained a dreadful end for having the wrong idea about the Almighty.
And there was brought thither into the council an unbelieving youth along with two women, whom the archdeacon of the district accused of the most criminal unbelief, namely that the youth would not enter a church nor be present at the blessed sacraments, nor obey the injunctions of the Catholic Father, but had suffered himself to be crucified, and still bearing in his body the marks of the wounds had been pleased to have himself called Jesus by the aforesaid women. And one of the women, an old woman, was accused of having long been given to incantations and having by her magic arts brought the aforesaid youth to this height of madness. So both being convicted of this gross crime, were condemned to be imprisoned between two walls until they died. But the other woman, who was the youth’s sister, was let go free, for she had revealed the impious deed.
On this date in 1491, the murder of the Holy Child of La Guardia was punished with an auto de fe and the public execution of eight Jews — some practicing, some converted to Christianity (who enjoyed the mercy of strangulation before being burnt) — and three others already dead but exhumed for the occasion.
The auto de fe — literally, “act of faith” — was a public ritual of religious penance for the condemned. Though its performance did not always precede the execution of its participants, it became closely associated with the savagery of the Spanish Inquisition.
Knitting together (inconsistent) confessions obtained under torture, the famed Inquisitor Torquemada proved a conspiracy of Jews had kidnapped and crucified a child further to the concoction of a magic potion that depended on the heart of an innocent Christian — despite a fruitless high-and-low search for some missing child who might have been the actual victim.
After this day’s gaudy public slaughter, a cult sprang up around the supposed martyr, adored in a chapel erected where one of the prisoners had once had a home — the very spot, it was said, where the Jews conspired. The Holy Child was a staple of Spanish literature down to the 20th century and is still venerated in La Guardia.
But Torquemada aimed for results well beyond Christendom’s martyrology, and the wretches at the stake would not be this day’s only victims.
John Edward Longhurst argues in The Age of Torquemada that the Inquisitor seized on the Holy Child case to orchestrate “his heart’s desire — the expulsion of all Jews from Spain.”*
Early the next year, the Spanish monarchy obliged, permanently remaking Spain:
If Ferdinand and Isabella were hesitating over expelling the Jews from Spain, the discovery of this latest Jewish plot would surely resolve all doubts. The Auto de Fe of November, 1491, exploited the affair to its fullest, emphasizing not only all the gruesome details of the Murder but the Jewish menace to Christians intended by it. The sentence against the Jew Juce Franco, read aloud to the great crowd at the Auto de Fe, identifies him as a seducer of Christians to the Law of Moses in language that clearly foreshadows the Edict of Expulsion four months later
We may be sure that Ferdinand and Isabella were treated to a lengthy account of this case. It also is clear, from their own observations in the Edict of Expulsion, that Torquemada impressed on them the determination of the Jews to persist in their efforts to seduce Christians to Judaism. As long as they were permitted to remain, the danger of infection would never be eliminated, no matter how harsh the measures employed against them.