Tazarte told Yucé that the wafer was required “to make a cord with certain knots,” which cord, together with a letter, Tazarte gave the witness for delivery to the Rabbi Peres of Toledo, with which request Yucé had complied.
But beyond this, he adds, he has no knowledge of what became of the Host, nor did Tazarte tell him; and that not only Tazarte, but also Benito Garcia, Mosé Franco — his own brother, since deceased — and Alonso Franco of La Guardia, were mixed up in the affair, according to what had been related by Mosé to his wife Jamila. In this last particular he presently corrected himself: it was not, he says upon reflection, to Jamila that Mosé had related this, but to Yucé himself.
It is a curious statement, and would no doubt be made in answer to the trend of the questions set him as to what he knew of a certain Host that had been used for purposes of magic. And there is reason to believe that — as we shall see presently — Yucé was deliberately lying, in the hope of putting the inquisitors off the scent of the real affair.
But it is noteworthy that in this, as in other depositions, he is careful to betray no Jews whom his evidence can hurt. His brother and Tazarte are dead; Alonso and Benito Garcia are already under arrest, and the latter has admitted to Yucé that he has already said enough to burn him. Moreover, they are Christians — having received baptism — and their betrayal cannot be to Yucé as serious a matter as would that of a faithful Jew. Particularly is this emphasized by his retraction of what he had said concerning the slight connection of his sister-in-law Jamila with the affair, having perhaps bethought him that even so little might incriminate her — as undoubtedly it would have done.
The inquisitors withdraw, obviously dissatisfied, and later on that same day they order Yucé to be brought before them in the audience-chamber. There they recommence their questions, and they succeed in extracting from him a considerable portion of what passed between him and Benito in prison — matters of which, beyond all doubt, they would be already fully informed.
Twice on the following day, which was Sunday, was he haled before their Reverend Paternities. At the first audience his statement of yesterday is read over to him, and when he has ratified it he is again pressed with stealthy questions to add a little more of what passed in those conversations with Benito. But in the course of the second examination on that Sunday, Yucé is at last induced or betrayed into supplying the inquisitors with information nearer their requirements.
He says that four years ago he was told by his brother Mosé that the latter, with Tazarte, Alonso Franco, Juan Franco, Garcia Franco, and Benito Garcia had obtained a consecrated wafer, and that by certain incantations they were to contrive that the justice of the Christians and the inquisitors should not have power to touch them. Mosé invited him to join in the affair, but he refused to do so, having no inclination, and being, moreover, on his way to Murcia at the time. And he knows, from what Mosé told him, that about two years ago the same men repeated the same enchantment with the same Host.*
[* “Boletin,” xi. p-38.]
We do not know whether Yucé is now left in peace for a whole month, but we cannot suppose it. And we have to explain the absence of any report of an examination during that period by the assumption that whatever examinations did take place were entirely fruitless and brought no fresh particulars to light. As the dossier does not anywhere contain a single record of a fruitless examination, this assumption — although we admit its negative character — does not seem unreasonable.
Anyway, on May 7 it is Yucé himself who begs to be taken before the inquisitors to tell them that he remembers having asked Mosé where he and his associates assembled to do what they did, so that the wives of the latter — who were Christian women — should have no knowledge of the affair, and Mosé had answered him that they assembled in the caves between Dosbarrios and La Guardia, on the road to Ocaña.*
[* Ibid.]
It is difficult to suppose such a statement to be entirely spontaneous as following upon depositions made a month earlier. Much rather does it appear to be the result of some fruitless questionings such as we suggest may have taken place in the interval. Similarly we assume that the examinations steadily continue, but another month passes before we get the next recorded one, and this — on June 9* — contains a really important admission.
[* Ibid. .]
He says that he doesnt remember whether he has mentioned that some four years ago, being ill at Tenbleque and the physician Tazarte having come to bleed him, he overheard a conversation between his brother and Tazarte, from which he learnt that the latter, together with the Francos of La Guardia, had performed an enchantment with a Host and the heart of a Christian boy, by virtue of which the inquisitors could take no proceedings against them in any way, or, if they did, the inquisitors themselves would die.
THE DISTRICT OF LAGUARDIA
His statement that he doesn’t remember whether he had mentioned a matter of so grave a character is either a foolish attempt to simulate guilelessness, or else, in itself, it suggests a bewildered state of mind resulting from the multiplication of examinations in which this matter of the heart of a Christian boy — contained, as we know, in Guevára’s indictment — has been persistently thrust forward.
He is asked whether he heard tell whence they procured the Host, and where they killed the boy to obtain the heart. But he denies having overheard anything, or having otherwise obtained any knowledge of these particulars.
We have seen Eymeric’s prescription for visiting a prisoner and assuring him that the inquisitors will pardon him if he makes a frank and full confession of his crime and of all that is known to him of the crimes of others. Although it is not positively indicated, there is reason to suppose from what follows that this course was now being pursued in the case of Yucé Franco. To play the part of the necessary mediator, the inquisitors have at hand the gaoler who must have been on friendly terms with the prisoner, having contrived for him a means of communication with Benito at the time when the latter had occupied the cell immediately beneath Yucé’s. That Benito no longer occupies this cell may safely be assumed; for having served his turn, he would of course be removed again.
Whatever the steps that were taken to bring it about, on July 19 — a little over a year after his arrest — Yucé is brought before Villada and Lopes,* at his own request, for the purpose of making certain additions to what he has already deponed.
[* “Boletin,” xi. .]
He begins by begging their Paternities to forgive him for not having earlier confessed all that he knew, protesting that such is now his intention, provided that they will pass him their word assuring him of pardon and immunity for himself and his father for all errors committed.*
[* “E que lo diesen palabra e seguro de perdón e seguridad de todos sus errores e de su persona e de su padre.”]
It certainly seems that without previous assurance that some such consideration was intended towards him, he would never have ventured to prefer a request of this nature, at once incriminating — since it admitted his possession of knowledge hitherto withheld — and impudent in its assumption that such information would be purchased at the price he named.
The inquisitors benignly answered him that they agreed to do so upon the understanding that in all he should tell them the entire truth, and they warned him that they would soon be able more or less to perceive whether he was telling the truth.*
[* “Que les plasia con tanto que en todo dixiese enteramente la verdad, porque ellos bien conoscerian poco más ó menos si la diria.”]
(This pretence of being already fully informed is the ruse counselled by Eymeric to persuade the person under examination of the futility of resorting to subterfuge.)
Reassured by this answer, and deluded no doubt by the apparent promise of pardon conditional upon a full confession, Yucé begins by offering, as an apology for his past silence upon the matters he is about to relate, the statement that this has been due to an oath which he swore not to divulge anything unt
il he should have been in prison for a year.
Thereupon he is sworn in the Jewish manner to speak the entire truth without fraud or evasions or concealment of anything known by him to concern the Holy Office of the Inquisition, and he addresses himself to the task of amplifying and rectifying what he has previously said.
His confession is that once some three years ago he had been in a cave situated a little way back from the road that runs from La Guardia to Dosbarrios, on the right-hand side as you go towards the latter place, and midway between the two villages. There were present, in addition to himself, his father, Ça Franco, his brother Mosé, since deceased, the physician Yucé Tazarte and one David Perejon — both deceased — Benito Garcia, Juan de Ocaña, and the four Francos of La Guardia — Juan, Alonso, Lope, and Garcia.
Alonso Franco had shown him a heart, which he said had been cut out of a Christian boy, and from its condition Yucé judged that this had been lately done. Further, Alonso had shown him a wafer, which he said was consecrated. This wafer and the heart Alonso enclosed together in a wooden box which he delivered to Tazarte, and the latter took these things apart, saying that he went to perform an enchantment so that the inquisitors could not hurt any of them, or, if they attempted to do so, they must themselves go mad and die within a year.
At this point the inquisitors interpolate two questions:
“Does he know whence the Host was obtained?”
“Does he know whether they sacrificed any boy to procure the heart?”
His answer to the first is in the negative — he has no knowledge.
To the second question he replies that he remembers hearing Alonso Franco state that he and some of his brothers crucified a Christian boy whose heart this was.
Resuming his statement, he says that some two years ago all the above-mentioned assembled again between La Guardia and Tenbleque, and that on this occasion it was agreed to send a consecrated wafer to Mosé Abenamias of Zamora, and that such a Host was delivered to Benito Garcia enclosed in parchment tied with red silk. This, Benito was to take to Abenamias, together with a letter which had first been written in Hebrew, but which — lest this should excite suspicion in the event of the letter’s being discovered — was replaced by another one written in Romance.
The interpretation to place upon this seems to be that, doubts having arisen as to the efficacy of the enchantments performed by Tazarte, it was deemed expedient to have recourse to a magician of greater repute, and to send a consecrated wafer to Abenamias in Zamora, that he might accomplish with it the desired sorcery.
The inquisitors press Yucé to say whether he knows if Benito did actually deliver the wafer to Abenamias. He replies that he doesn’t know what Benito did with it; but that he has been told by Benito [in the course of their conversations in the prison of Avila] that he went upon a journey to Santiago, and that in passing through Astorga he was arrested by order of Dr. Villada, who was the provisor there at the time.
As for the heart, he doesn’t know what happened to it; but he beUeves that it remained in the possession of Tazarte, who performed his enchantments with it.
Questioned as to who was the leading spirit in the affair, he replies that Tazarte invited him together with his father and his brother Mosé, and that they all went together to the cave, whilst he believes that the Christians (i.e. Ocaña, the Francos, and Benito Garcia) and David Perejon from La Guardia were also summoned by Tazarte.
Finally he is asked whether Tazarte received any money for his sorceries, and whether Benito Garcia was paid to convey the Host to Zamora; and he answers that money was given by Alonso Franco to Tazarte, and that Benito too would be paid for his trouble.
From a ratification on the next day (July 20) of a confession made by the octogenarian Ça Franco, it becomes clear that immediately upon dismissing Yucé, his father was introduced into the audiencechamber for examination.
The inquisitors are now possessed of the information that Ça was present in the cave when Alonso Franco produced the heart of a Christian child. Working upon this and upon the other details obtained from Yucé, they would now be able, by a clever parade of these — and a seemingly intentional reticence as to the rest — convincingly to feign the fullest and completest knowledge of the affair. Thus does the “Directorium” enjoin the inquisitor to conduct his examination.
Believing that all is betrayed, and that further concealment will, therefore, be worse than useless, Ça at last speaks out. He not only confirms all that his son has already admitted, but he adds a great deal more. He confesses that he himself, his two sons and the other Jews and Christians mentioned, assembled in a cave on the right-hand side of the road that runs from La Guardia to Dosbarrios, and he says that some of them brought thither a Christian boy who was there crucified upon two timbers rectangularly crossed, to which they bound him. Before proceeding to do this, the boy was stripped by the Christians, who whipped and otherwise vituperated him.
He protests that he, himself, took no part in this beyond being present and witnessing all that was done. Pressed as to what part was taken by his son Yucé, he admits that he saw the latter give the boy a light push or blow.
It is to this mention of Yucé that we owe the inclusion in the present dossier of this extract from Ca’s ratification of his confession, which reveals to us so clearly the method pursued by the tribunal.
Çaa is removed, and Yucé is forthwith brought back again. Questions recommence, shaped now upon the further information gained, and betraying enough of the extent of that information to compel Yucé to amplify his admissions.
No doubt they would question him directly upon the matter of the crucifixion of the boy, insisting upon this — now the main charge — and depending upon Yucé’s replies to supply them with further details than they already possess, so as to enable them to probe still deeper.
Unable to persist in denial in the face of so much obvious knowledge on the part of his questioners, Yucé admits having witnessed the actual crucifixion in the cave some three or four years ago. He says (as his father had said) that it was the Christians who crucified the child, and that they whipped him, struck him, spat upon him, and crowned him with thorns.
So far he merely confirms what is already known. But now he adds to the sum of that knowledge. He states that Alonso Franco opened the veins of the boy’s arms and left him to bleed for over half an hour, gathering the blood in a cauldron and a jar; that Juan Franco drew a Bohemian knife (i.e. a curved knife) and thrust it into the boy’s side, and that Garcia Franco took out the heart and sprinkled it with salt.
He admits that all who were present took part in what was done, and he is able to indicate the precise part played by each, with the exception of his father: he doesn’t remember having seen his father do anything beyond just standing there while all this was going on; and Yucé reminds the inquisitors that his father is a very old man of over eighty years of age, whose sight is so feeble that he couldn’t so much as see clearly what was being done.
When the child was dead, he continues, they took him down from the cross. (They untied him, he says.) Juan Franco seized his arms, and Garcia Franco his legs, and thus they bore him out of the cave. Yucé didn’t see where they took him, but he heard Juan Franco and Garcia Franco informing Tazarte that they had buried him in a ravine by the river Escorchon.
The heart remained in the possession of Alonso until their next meeting in the cave, when he gave it, together with the consecrated wafer, to Tazarte.
“Did this,” they ask him, “take place by day or by night?”
“By night,” he answers, “by the light of candles of white wax; and a cloak was hung over the mouth of the cave that the light might not be seen outside.”
He is desired to say when precisely was this; but all that he can answer is that he thinks it was in Lent, just before Easter, three or four years ago.
They ask whether he had heard any rumours of the loss of a child at about that time in that district, and he says that
he heard rumours of a child lost in Lillo and another in La Guardia; the latter had gone to a vineyard with his uncle, and had never been seen again. But he adds that, in any case, the Francos came and went between La Guardia and Murcia, and that on one of their journeys they might easily have found a child and carried it off, because they had sardine barrels in their carts, and some of those would be empty — by which he means that they could have concealed the child in one of these barrels.
Urged to give still further details, he protests that he can remember no more at present, but promises to inform the court if he does succeed in recalling anything else.
He is dismissed upon that with an injunction from Dr. Villada — which may have been backed by a promise or a threat — to reflect and to confess all that he knows to be the business of the Holy Office concerning himself or any others.
CHAPTER XXII. THE TRIAL OF Yucé FRANCO (Continued)
It is not difficult to conjecture with what fresh energies the court — armed with such information as it now possessed — proceeded to re-examine the other seven prisoners accused of complicity in the crime of La Guardia, pressing each with the particular share he was himself alleged to have borne in the affair, and continuing to play off one accused against another.
It is regrettable that the records of these proceedings should not at present be available, so that all conjecture might be dispensed with in reconstructing step by step this extraordinary case. And it is to be hoped that M. Fidel Fita’s expectations that these records will ultimately be brought to light may come to be realized.
A week later, on July 28, Yucé is again brought into the audience-chamber for further examination. But he has nothing more to add on the subject of the actual crime. All that he has contrived to remember in the interval are scraps of conversation that took place when the culprits assembled — on that later occasion — for the purpose of sending the consecrated wafer to Abenamias. Nevertheless, what he says is, from the point of view of the inquisitors, as damaging to those who uttered the things which he repeats as their actual participation in the crucifixion of the boy, and it is hardly less damaging to Yucé himself, since it shows him to have been a fautor, or abettor of heretics — a circumstance which he may very well entirely have failed to appreciate.
Collected Works of Rafael Sabatini Page 649
