The Nature of Blood

by Caryl Phillips

  – For the Pope.

  – For the clergy, the virgins, the widows and the people of God.

  – For the Most Serene Doge of Venice.

  – For the catechumens.

  – For the sick, the imprisoned, the travellers and the navigators.

  – For the heretics and schismatics.

  And then there was a brief pause, and the voice of the priest changed in tone, in order that he might fully capture the attention of the faithful.

  'We also pray for the malicious Jews so that You, God, can take away the venom of their spirits so that they may come to recognize Jesus Christ.'

  Before these words had time to settle, there was a call for one last oration for the salvation of these Jews.

  'Eternal, omnipotent God, who does not refuse mercy to the Jews, grant us prayers that we might pray for the blindness of these Jews so that, recognizing the light of your truth in Christ, they may soon be taken from their darkness.'

  At the conclusion of their Good Friday service, the Christian faithful of Portobuffole, their souls contented, spilt out on to the dark streets of the town and began to wander home, but not before casting a stern look at the houses of those who carried evil in their hearts.

  Easter passed, but left trouble in its wake. The doge's representative, Andrea Dolfin, felt obliged to mention, in his periodical report to the Council of Ten, that a certain discontent had broken out in the town, but he did so in a manner designed not to raise alarm. The doge was consumed with problems in the Orient, with the Pope, and with the extension of the Most Serene Republic's business affairs inland; civil disorder in his domain was the last thing that the doge desired. However, much to Andrea Dolfin's disappointment, the ferment would not seem to pass, and the situation was further exacerbated by the fact that the frightened Jews were now refusing to open their banks. People came from surrounding regions both to pawn and to redeem their personal belongings, but, upon discovering this Jewish recalcitrance, they voiced their opinion that the Jews should respect their commitments and not be permitted to live outside the law. Andrea Dolfin ordered the civic council to meet, but, before they could do so, the Jews, fearing that they were about to suffer physical assault, returned to their work. However, the reopening of the banks failed to quell the wave of anti-Hebrew sentiment.

  The unresolved question of the abduction and murder of the blond beggar child, Sebastian New, was clearly a matter so serious that the public was not going to let this issue pass until justice had been served. However, as a Venetian aristocrat, Andrea Dolfin could not allow a civic council comprised principally of plebeians to by-pass Venetian authority and take reckless measures against the Jews, which they were threatening to do. This would serve to enrage not only the doge, but also the Grand Council of Venice. Andrea Dolfin had little choice but to act swiftly and according to the law, therefore he decided to order the chief of police and his army into the houses of the Jews.

  Servadio, usurer, was taken.

  Sara, his wife, was put under arrest along with the children,

  Fays, their tutor, and Donate, the servant boy

  Moses, usurer, was taken.

  Rebecca, his wife, was arrested.

  Giacobbe from Colonia, Germany, was taken.

  Four 'wanted' men could not be found and they were declared fugitives.

  To guarantee the legality of the trial against the Jews, Andrea Dolfin insisted that a lawyer be engaged on their behalf, whose duty would be to explain fully anything that they could not follow. The Most Serene Republic of Venice not only boasted of its severe justice, but was also proud of its flawless procedure. No one could be arrested unless there was already evidence against them, and no one could be condemned to death unless his crimes could be verified by proof or confession. The Republic had faith in the Latin inscription that was to be found over the entrance to the courtroom in the Doge's Palace in Venice.

  Before everything, always investigate scrupulously to find the truth with justice and clarity. Do not condemn anyone without a sincere and just trial. Do not judge anyone based on suspicion, but research well and in the end find a merciful sentence. And do not do to others what you would not want done to yourself.

  At the onset of the Portobuffole investigation, the accused Jews were obliged to take an oath that they would freely volunteer the truth. If, at any point during the course of the investigation, the judge suspected either perjury or reticence in the accused, he could order the individual to be tormented. Both the judge and a lawyer were obliged to attend the torture session, which most commonly involved the employment of a mechanism known as the strappada, which featured a cord, a pulley, and the optional use of weights of twenty-five, fifty, or one hundred pounds. The accused would raise his hands behind his back and they would be tied together with the cord, which was then strung up to the pulley firmly attached to the ceiling. He would then be hoisted up and left hanging for an hour, the abnormal stretching and stress producing a pain that became more atrocious with each pull. If the accused did not confess, he would be given a few additional tugs of the cord, and weights would then be attached to his feet. In smaller country towns, something else, such as a live ram, might be used in place of the weights. In certain cases, the accused could be additionally tortured with a flame or a piece of charcoal that was placed on the bottom of his feet.

  As they dragged the chief Jew, Servadio, from the Portobuffole prison well, where for two days and two nights he had been secreted, the flash of sunlight blinded him. Servadio tripped many times as they pushed him into a room where he slowly began to discern shapes and voices. The Jew was introduced to the lawyer who was deemed appropriate for people of his religion, then a piece of paper was produced and he was instructed to recite an oath.

  'I, servant of God, who am a Jew; I swear on the almighty father Sabaot, and on the God who appeared to Moses in the bramble-bush, and on God Adonai the Father, and on God Eloi – I swear that, should I be guilty or a perjurer, then may I be lost among enemies, and die in an enemy land; may the land swallow me, as it did with Daton and Abiram; may plague seize me, as it did with Naaman the Syrian; may my home be deserted; may my ancestors' and my own sins fall on me; may all the curses written in Moses' and the prophets' laws rest on me; and may God curse me, as an example for everybody.'

  Servadio read the written words mechanically, but with little difficulty. He had lived an anguished life, but one he regarded as honest, so he did not fear judgement by God. But here on earth, in the eyes of Christians, he knew it was easy for a Jew to sin. One could sin even without knowing it. As he looked around himself, Servadio wondered if these people realized that, so far, no one had even accused him of a crime.

  On 14 April 1480, the bell rang nine times in St Mark's Square to indicate that the doors to the Doge's Palace were closing. The last few senators were arriving, flushed and out of breath, and they were hurrying to avoid a fine. The adjacent rooms were already empty and everybody was in his place. The Most Serene Doge, the members of the Council of Ten, the Superintendants of St Mark's, the Officials of the Senate, the Officials of the Commune, and all the numerous other government officers were gathered. Business proceeded as usual, with the recitation of letters, telegrams and petitions, and, as was common, towards noon other issues were discussed, the order of the agenda being determined by the importance of the matter to the republic. Andrea Dolfin began his report with the news that the people of Portobuffole firmly believed that during Holy Week their Jews had sacrificed an innocent Christian boy as part of their rituals. Under normal circumstances, no one would have given much weight to a report from Portobuffole which referred to certain accusations by the people against their Jews. But this report went further and included details of the recent trial of the foreigners principally involved before the Court of Portobuffole, and the subsequent passing of death sentences against three Jews.

  The report was received in silence. Its contents worried the Grand Council, for this trial had already a
ttracted much public attention. It now appeared that the popularity of the judgement had begun to cause civil unrest across the whole region, as people were becoming increasingly hostile to the Jews. The Grand Council had, over the years, repeatedly declared that the Jews could live in the Most Serene Republic, and that, if necessary, they would severely punish anyone who either bothered them or caused damage to their persons or their property. Clearly, the Grand Council would have to restate their position. Accordingly, three days later, on 17 April, the Grand Council drew up and dispatched a bill whose contents specifically addressed the problems at Portobuffole. It read:

  With displeasure we have heard that, in our homeland, the Jews are objects of insult, beatings and other damage because of accusations made against the Jews of Portobuffole. Since we want the Jews to be able to be at home in our domain without being insulted, we are furnishing the following in writing: We desire and order that each district launch a proclamation that no man, woman, minor or servant, either with words or actions, may either molest, assail or provoke any known Jew. If this occurs, a punishment will be set up for those that are of an adult age. Those younger, however, will be punished with a whip, and the damages that they have inflicted will be made known to their fathers, tutors and teachers. No one should be pardoned. We intend to tolerate some bullying and maltreatment towards the Jews who reside among us, but we want them to be able to stay and live under our domain without being submitted to excessive damage and insults. You must all abide by what has been said if you wish to continue to merit Our praise.

  On this very same day, 17 April 1480, a long statement from Andrea Dolfin was delivered to the Council of Ten. Enclosed was a copy of the notes from the trial against the Jews, plus a full report of the behaviour of the three Jews – Servadio, Moses and Giacobbe – who now languished under sentence of death. It told of how they were first scornful, then resentful, then fearful when made aware of the nature and the number of testimonies against them. The report made mention of their torture, and of how they were stripped, bound and hoisted up, and of their many confessions, some taken back, some repeated, and then all eventually confirmed in front of the Court of Portobuffole. And finally, the details of the sentencing. Of how the judges had condemned them all to make honourable amends and then die in varying ways: one to be burnt alive, another trampled by four horses, and a third to be shot with arrows. Having, by means of torture, loosened the Jew's tongues to a full confession of their wickedness, the appalling details of their crime continued to cause great indignation among the people of Portobuffole, so much so that Andrea Dolfin was now begging for the intervention of the Council of Ten in order to preserve public order. Andrea Dolfin concluded his urgent report with a written summary of the crime, according to the Jews' own testimonies.

  Everything began on a day in September during the previous year, when the Jews were celebrating a holiday known as the Feast of the Tabernacles. It was Servadio who, after a few glasses of wine, found the courage to turn to Giacobbe of Colonia and say, 'You know that, before Easter, we will need a little Christian blood for our bread. My friend, produce a young child, for you know how to do it, and in return I will give you ten ducati in cash.' Giacobbe of Colonia happily agreed, but another Giacobbe, this one from Verona, overheard the conversation and also offered to find a child. A few months passed and, as Holy Week approached, Giacobbe of Colonia decided to begin his search in the largest nearby city, Trevisio. He looked closely at every young boy he met; some seemed well nourished, but were not alone. Others were alone, but appeared too thin and hungry, and were clearly in need of milk and honey to fatten them up. Eventually, in the market, Giacobbe of Colonia found a healthily complexioned boy of about six or seven years named Sebastian New. He quickly enticed this boy into his company with promises of bread and wine, and took him to the house of a fellow Jew, where he chanced upon Giacobbe of Verona. The two Jews, having arrived in Trevisio for the same purpose, decided to progress together. First, they bought a new basin from the barber into which the fresh blood would eventually be drained, and then they trained the boy to walk some half-dozen paces behind them so as not to arouse suspicion.

  Under cover of night, they left Trevisio and began the journey back to Portobuffole. The boy tired quickly and eventually Giocobbe of Colonia had to carry him. However, whenever they reached the outskirts of a town, the boy was set down and ordered to make his own way through the place and to meet the two Jews on the other side. He was rewarded each time with bread and apples, and offered a long drink from their hipflasks. Once they reached Portobuffole, the boy was instructed to follow behind at a reasonable distance. The two Giocobbes made their way into the house of Servadio, where his wife was busy cooking matzah for the forthcoming feast day. They informed Servadio of their successful mission, and then Giocobbe of Colonia stole outside and ushered in the boy. Both Giocobbes received their ten ducati, along with praise for the fine choice they had made. The young innocent was inspected and then ushered into the kitchen where, in order that he might be quickly fattened, he was fed an egg and a piece of matzah, and then given some wine. Thereafter, he was taken to a small room where he slept soundly.

  In the meantime, the Jews arranged that the word should be secretly passed among them that they would soon have to present themselves at the house of Servadio. On the night in question, Donato, the servant, was sent to guard the entrance to the house, and when all the Jews had arrived, the young boy – now plumper after a generous diet – was brought from the room where he had been held captive and was stripped down in the kitchen. He was frightened, for the Jews had about them an evil quality which, in their excitement, they found difficult to disguise. Then, without warning, Giocobbe of Colonia fixed a handkerchief to the boy's face so that he could not see, and then he clapped his hand over the child's mouth. Mercifully he was not quick enough, for two or three screams were heard on the outside, although none of the Christians, at this time, knew the true nature of their origins. The new basin was produced by Moses and he placed it under the boy. Thereafter, Giacobbe of Colonia quickly struck the little mammal a blow near his heart and watched as the fresh blood collected in the basin. As the sacrifice bled, the onlookers hissed blasphemies aimed at the Saviour and his mother, calling her a whore and the Saviour 'the dead one born out of wedlock'. Some went further and stuck out their tongues and exposed their private parts in an attempt to scorn and further disrespect the innocent young Christian victim.

  Once the basin was full, and Sebastian New's veins drained of blood, its contents were evenly distributed among the many jugs proffered and then greedily drunk. Some was saved, for it would be dried into powder and sprinkled on Seder wine and matzah. There followed some consultation as to how best to dispose of the useless body. One among the Jews suggested the river, but another Jew argued that, should the body float to the surface and be discovered, the nature of the wound would give them away. It was Moses who produced a sack and suggested that the body and clothes be bundled inside, and he could be trusted to burn the contents in his huge oven. And so it came to pass. But the Jews were not careful, and the evidence against them was overwhelming. There were witnesses who saw the two Giocobbes on the road from Trevisio in company with the boy. There were the women in Portobuffole who also saw the boy, and, of course, there was the blacksmith who spoke to him. There were others who clearly heard the screams of the innocent at the moment of death, and an inspection of the contents of Moses' oven produced evidence that something organic had recently been burnt. However, having been subjected to torment, the most compelling evidence of all fell from the lips of the three principals in the form of their confessions. Although fantastic and monstrous in detail, they were consistent. All of this Andrea Dolfin duly reported in the hope that his words might stir the Council of Ten into action.

  On receiving the magistrate's report, the Council of Ten found themselves in an impossible position. The severity and unusual nature of the punishment would not enhance the judicial
reputation of the Most Serene Republic, and might well destroy her carefully cultivated relations with the Jews. But what could they do? Deny the work of the local judges and repeal the sentences? To do so would be to imply that half the population of Portobuffole had given false testimony. On 19 April, the Council of Ten placed the problem before a particularly animated meeting of the Grand Council. After much debate, it was finally decided that the executions should be suspended, and an emissary dispatched to Portobuffole to unearth further evidence.

  The Venetian emissary gathered his new evidence in the company of Andrea Dolfin, and he discovered that some of it proved contradictory. However, a great deal of it confirmed the original allegations and the emissary felt compelled to rearrest Servadio's servant boy, Donato. Shortly after this heinous crime, the boy had forsaken Judaism and become a Christian, assuming the name of the murdered child, Sebastian. Under new examination by the Venetian emissary, this new Sebastian spontaneously confessed, without recourse to torture, and accused his master Servadio of the alleged crimes. He claimed that, before conversion, he had been privy to all the secrets of the enemy Jew, and he confirmed that it was written in the ancient writings that, without the shedding of human blood, Jews could neither obtain their freedom nor ever return to the promised land. Therefore, it was laid down that every year they must sacrifice a Christian to the Most High God in contempt of Christ, for it was owing to Christ's death that they had been shut out from their own country and were in exile in a foreign place.