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One of these mentions a penalty of an "untimely death" for "One who coughs up phlegm in the presence of his Master" and "ejects it." In Talmudic terms, expectoration (except for health reasons) is recognized as a grave insult, though paradoxically, in what are taken to be Judaic houses of worship, in the synagogues, spitting is permitted. However, Orthodox Judaics of the German and Eastern European Khazar branch, do not call the meeting places of their religion a synagogue, but rather by the Yiddish term shul, which derives from the German word for school, schule, which indicates that it is not actually a sacred place, but rather a place for training, and as such spitting is allowed. This we know from the halacha of Orach Chaim 151:7: spitting is permitted in the shul. This is qualified however by the Sha'ar HaTziyun (151:15), as follows: one may spit in shul if the spitter also permits spitting in his own home. It is a common Hasidic practice to spit during Aleynu LiShahei'ach, when the words "SkeHeim Mishtachavim LiHevel VaRik" are pronounced. ⁶⁴²

One of the reasons given for Judaics spitting on the cross in contemporary Jerusalem is that the cross is an idolatrous image. Yet revered

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photos, paintings and other images of the gedolim (most distinguished and authoritative holy rabbis) adorn Judaic homes and synagogues. These images also appear on gold and silver coins of varying provenance. How did these images of rabbis come to pass?
Asukkah is a hut built during the Feast of Booths in autumn.

"Vhoyoh Einecho Ra'os Es Moracho"

In the majority of the accounts of Judaic images of rabbis we have encountered in which explanations are offered, it is said that the rabbis had their images made or painted by "accident" or were "compelled by the gentiles" to do so, because otherwise permission to paint a portrait "would never have been granted" by the rabbis themselves.

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Revered image of Rabbi Shneur Zalman of Lyady

One of the most adored of these rabbinic images is of the "Baal Hatanya" (Shneur Zalman of Lyady; founder of Chabad-Lubavitch). Did he pose for it? Perish the thought! It seems he was in jail ("on trumped up charges" of course) and the corrupt judge "who was an admirer of the Baal Hatanya" (!) forced him to sit for a portrait. Then follows a convoluted and preposterous tale of how the portrait fell into rabbinic hands.

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What of the gold coins bearing the image of Rabbi Elazar Rokeach minted by the Dutch Protestants of Amsterdam? Well, it seems there was this plague of cockroaches. "Miraculously" the rabbi drove the cockroaches out of town. "The governor of the city was so grateful that he printed a commemorative coin with the Rav's image. Of course, he did not ask the Rav's permission, 'for it would never have been granted."

For the sake of the "stupid goyim," stories are circulated of how the rabbis oppose images and "idolatry" and came into possession of these rabbinic pictures and images only by accident or compulsion. In fact, these images are as revered among Judaics as any crucifix or Catholic painting of the Sacred Heart. Moreover, the stories of their provenance are so ridiculous they prey on the credulity of the goyim, covertly mocking their gullibility, because the first question any historian who is not dazzled by the automatic reverence for rabbinic tall tales which is incumbent on all gentiles in this Talmudic Age, would ask, is, If this is the case, did Rembrandt hold a gun to the head of Menashe ("Menasseh") ben Israel when he painted his portrait? Or was it perhaps also an "accident?"

The crucifix is not spat upon because it supposedly violates the iconoclasm of the Old Testament. The rabbis regularly violate that proscription with the numerous images, portraits, magical talismans and accursed amulets that they traffic in, unknown to the goyim. Talmudists degrade the crucifix with their spittle out of sheer hatred — because it is a representation of the hated "Yoshke" Jesus Christ.

The miracle story about the infestation of the streets of Amsterdam with ugly, cockroach-like creatures "miraculously disappearing as soon as the rabbi arrived," reveals the mentality behind many miraculous WWII-era "Holocaust survivor tales"; same mentality, different epoch. (This is not to suggest that all stories of Judaic suffering in WWII are false or exaggerated).

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For devotees of Rabbi Elimelech: "A Great talisman for success and protection."

'Talisman, a magical charm...an inanimate object which is supposed to possess a supernatural capacity of conferring benefits or powers." (Encyclopedia Britannica, eleventh edition).

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Catholic cardinals who visited Talmudic religious schools were made to remove their crosses and crucifixes and perform other ritual ablutions before entering:

"Yeshiva administrators asked the latest group of cardinals visiting the Wilf Campus on Tuesday, March 1 (2005) not to wear their religious vestments, including crosses." The Catholic cardinals dutifully removed their crucifixes and crosses and fully complied with all Talmudic requirements for their admission to Yeshiva College: "...they have agreed to all sorts of concessions that neutralize any focused halakhic objections." As a result of their genuflection to the Talmudic codex, and the overall role of the cardinals in what Dr. David Berger stated at the college as "the strides that the Church has made in Jewish relations under Pope John Paul II, including 'discontinuing Church-sponsored efforts to convert Jews," the cardinals seem to have been declared to be no longer authentic followers of Christ and therefore acceptable: Rabbi Norman Lamm, "gave the traditional Wednesday night Sichas Mussar, and explained his reasons for welcoming the cardinals. Citing historical precedent from the likes of the seventeenth century halakhic authority the Shach, Rabbi Lamm said it was never prohibited to befriend gentiles, especially since Christians today do not fall under the category of idol worshipers." ⁶⁴³

Dr. Eugene J. Fisher, who served for thirty years, from 1977 until June, 2007 as associate director for Catholic-Jewish relations in the U.S. Conference of Catholic Bishops Secretariat for Ecumenical and Interreligious Affairs, stated: "The church has two delivery systems' for its teaching, he said. 'One is the classroom, one is the liturgy and the pulpit.' In both areas Catholics now receive an entirely different message about Jews and Judaism than they did for nearly 2,000 years before Vatican II, he said. ⁶⁴⁴ In 1981 Fisher was named Consultor to the Vatican Commission for Religious Relations With the Jews. He is one of nine Consultors to the Vatican Commission worldwide and one of two Americans. He was also a member of the International Catholic-Jewish Liaison Committee representing the "Holy See."

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The level of rabbinic paranoia concerning the Christian cross or even gestures associated with it, is truly marvelous to behold. When Ringling Brothers and Barnum & Bailey Circus agreed to stage a version of it's "Greatest Show on Earth" for an exclusively Orthodox Judaic audience at Madison Square Garden, the rabbis had so intensively canvassed the regular performances, that in addition to banning female circus performers, Rabbi Raphael Wallerstein, "the reigning impresario of such Orthodox holiday events," asked that circus perfomer Wilson Dominguez, who makes the Catholic 'sign of the cross' as he begins his gravity-defying walk on the whirling Pendulum of Pandemonium, 'do so out of audience view." ⁶⁴⁵

The Cross in Poland

Needless to say, there are no civil or criminal hate crime penalties in any western nation for mocking or defiling the Cross. In fact, in Poland, Christians such as Kazimierz Switon have been arrested for defending the Cross in Auschwitz. His arrest was accomplished with the full knowledge and consent of Polish Pope John Paul II. ⁶⁴⁶ In July 1999 after several months of pressure by Zionist groups, the three hundred crosses planted by Polish Catholics in and around Auschwitz were removed. ⁶⁴⁷ "The church authorities asked all those who brought the (300) crosses to take them back. 'Everybody who planted a cross there should now remove it. Since they had a wish to bring the crosses there, let them take them back now. This is a straightforward solution,' local Bishop Tadeusz Rakoczy's aide Father Stanislaw Dadak said just two days before the operation...Foreign Minister Bronislaw Geremek hailed the successful operation which put an end to a blemish on Poland's worldwide image. 'I hope that the recent days have proved the efficiency of our police forces,' he said." ⁶⁴⁸

A convent of Carmelite nuns who had taken up residence in the old Auschwitz camp theatre were attacked in July, 1989 by New York Rabbi Avi Weiss and six associates, who invaded the convent and demanded that the

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nuns vacate the premises. They refused. Many Poles supported the nuns in their opposition to the move. There was heavy pressure to expel them — from the government, the media and the Vatican. A month after Rabbi Weiss and his band of zealots had scaled the walls of the of the convent, Cardinal Joseph Glemp, the Primate of Poland, delivered a sermon at a Polish shrine before some 100,000 people. In the course of the sermon, Glemp referred to the recent events at the convent. After remarking that the nuns were at Auschwitz as "a sign of that human solidarity which includes the living and the dead," Glemp stated: "Recently, a detachment of seven Jews from New York attacked the convent at Auschwitz. To be sure, because they were restrained (by Polish construction workers), it did not result in the killing of the sisters or the destruction of the convent; but do not call the aggressors heroes." ™

But the late Pope of Rome, John Paul II, ruled against Glemp, the crosses and the nuns. An expulsion order was issued to the nuns by the Pope, dated April 9, 1993: "Now, in conformity with the will of the Church, you will change your place, while remaining in the same town of Auschwitz," wrote John Paul II. "This will be, for each of you, a moment of trial. I pray that Christ crucified will help you to know his will and the vocation for each of you in the Carmelite life."

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In March of 2006 in New York, nearly three-dozen Catholic clerics including Cardinal Jean-Pierre Ricard, archbishop of Bordeaux and president of the French episcopal conference; the Hungarian Cardinal Peter Erdo, Francis Deniau, archbishop of Montpelier, France, and Cardinal Jean-Marie Lustiger of Paris, paid a courtesy call on the rabbi who had assaulted the Polish nuns, Avi Weiss, at his Orthodox rabbinic school, Yeshivat Chovevei Torah, to applaud his work, encourage his Talmidim in their studies and study the Talmud with them, specifically tractate BT Berachot 26b. ⁶⁵⁰

Historically, the Talmudic defilement of the crucifix is generally labeled an antisemitic figment of the hateful Christian imagination. Sometime during the papacy of Pope Benedict VIII (1012-1024) Talmudists were executed for the charge of performing degrading actions on a crucifix. Judaic historian Cecil Roth haughtily dismisses the charge as "improbable." ⁶⁵¹ In Roth's 1951 history of medieval Oxford, he also explained away a documented incident from 1268 wherein a Talmudist attacked a procession of clergy going to hear a sermon on Ascension day, and, seizing the processional Cross, trod

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it under foot, as a case in which "some Jew was pushed accidentally against the Cross or else dragged towards it by the mob, and made the bearer stumble..." ⁶⁵² One Zionist historian defends Roth's lack of candor by playing the "Holocaust' card: "...Roth's reluctance, in the aftermath of the Holocaust, to acknowledge that Jews may indeed have sometimes been guilty of the anti-Christian actions often attributed to them is understandable..." The "Holocaust" is thus an alibi for historical falsification. Roth's distortion is "understandable" as a means for preventing another "Holocaust." One has to wonder how common is such falsification on these grounds in Judaic history writing.

Another view of Avi Weiss (standing, at right); the rabbi who attacked the nuns at the convent at Auschwitz, with his arm around Cardinal Lustiger Yeshivat Chovevei, New York March 27, 2006.

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The historian Gregory of Tours reported that on Easter in the year 576, a Talmudist in Clermont-Ferrand threw rancid oil on the head of a newly baptized Judaic convert to Christianity. In giving an account of this bias incident, Zionist historian Bernhard Blumenkranz claimed that the convert had been paraded dressed in white in the Judaic ghetto, as a deliberate provocation of the Judaic community, making the tossing of the rancid oil somewhat more sympathetic as a response to a contemptible attempt to bait the unconverted Judaics. Problem: Gregory of Tours never said any such thing. Blumenkranz concocted the story, no doubt in order to defend the reputation of Judaics "in a post-'Holocaust' world." ⁶⁵³

We need not rely solely on Christian and gentile accounts. Medieval Judaics recorded their attacks on the Cross in their own literature: "There is...no paucity of references to such conduct in Jewish sources." These references were recorded in a secret code: "...the rich lexicon devised by medieval Jews so as to avoid calling it (desecration of the Cross and Crucifix) by its true name." ⁶⁵⁴

In rabbinic parlance the Cross and the Crucifix were termed to'eva ("abomination"), ba-ti'uv shelahem ("the signs of their abomination") and shikutzo ("disgusting thing"). The form of abomination ("to'eva") employed here is a feminine noun intended to indicate a passive recipient of sodomy. The application of to'eva in this context is a reference to the Levitical abomination that results from male on male copulation. ⁶⁵⁵ In the eyes of medieval European Judaics, the sight of a representation of the body of Christ on a Crucifix is equivalent —and this is almost too depraved to print — to viewing a degraded sodomite after he has been sodomized.

The Puritan scholar William Prynne reports the repeated ritual defilement by a Talmudist in England, of a statue of the Virgin Mary, circa 1250: "This Jew that he might accumulate more disgrace to Christ, caused the Image of the Virgin Mary decently carved and painted, (and) as the manner is, holding her Son in her bosom. The image the Jew placed in his house of Office, and which is a great shame and ignominy to express, blaspheming the Image itself, as if it had been the very Virgin her self, threw

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his most filthy and not to be named excrements upon, days and nights, and commanded his wife to do the like..."⁶⁵⁶

The rabbinic desire to eradicate Christianity is symbolically linked to the desecration of the Cross through the hated figure of Haman, who was hanged, along with his ten sons, on the very gallows he had prepared for the Jewish Mordecai. They were hung up before the people in disgrace (Esther 9:1-17). In the wake of Hainan's execution, "The king has permitted the Jews of every city to assemble and fight for their lives; if any people or province attacks them, they may destroy, massacre and exterminate its armed force together with women and children and plunder their possessions." ^65? In the rabbinic treatise, Pirkei de-Rabbi Eliezer ("The Chapters of Rabbi Eliezer"), composed in eighth century Palestine, Haman is described as having "an image embroidered on his garment" which is revealed to be a "pectoral cross," such as is worn by Christian bishops and abbotts, in reference to which the text employs the disgraceful terms to'eva and shikutz. ⁶⁵⁸ By this representation, Haman, one of the most despised of all villains in Judaism,⁶⁵⁹ against whose followers extermination was employed, is re-imagined as a Christian, the Purim message being that the fate of Haman and his followers will be the fate of the Christians. In this connection, in the past it has been a practice of Orthodox Judaics to ritually burn a crucifix during the Purim holiday. ⁶⁶°

In eleventh century Trier, in a case reported by Rabbi Solomon b. Samson, two Judaics: Asher b. Joseph and Meir b. Samuel had a crucifix presented to them upon which they "thrust a rod" (hitilu zemorah), i.e they

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urinated on it. "The act...of urinating on (or near) the cross as an expression of disdain for Christianity survived in Ashkenazic culture well past the era of the First Crusade as may be seen from the thirteenth-century Sefer Hasidim" ⁶⁶¹ The text contains a coded reference to Judaics relieving themselves on the sacred icons of Christianity. In the course of the "provocative use of the Jewish phallus in order to express disdain for Christianity's hallowed symbols...the male organ in particular was chosen for this purpose...for in medieval Europe it symbolized in its circumcised form, the quintessential difference between Christian and Jew...the internal sign which the Jew bore on his lower body seem to have been consciously pitted against the external sign (of the cross)..." ⁶⁶²

The medieval chronicler Matthew Paris relates the eyewitness testimony of Master John of Basingtoke who observed a convert to Judaism urinating on a crucifix (et minxit super crucem). "To both Jews and Christians of their time (unlike some historians of recent generations) it was not difficult to imagine a Jew, whether naturally born or converted, urinating on a cross if given the opportunity to do so...this form of hostile conduct, it may be added, was not reported exclusively by Christian sources." ⁶⁶³

At the aforementioned cordial meeting in March of 2006 of Cardinal Lustiger with Avi Weiss, the rabbi who had assaulted the Carmelite nuns, all pectoral crosses on the more than thirty cardinals and bishops present were hidden out of sight under their vestments, or removed completely.

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Roman Catholic Cardinal Jean-Pierre Ricard studying Talmud tractate Berachot 26b at Rabbi Avi Weiss' Yeshivat Chovevei Talmud school, March 27, 2006.

Notice that Ricard's pectoral cross has been removed completely. Perhaps he did not want to leave the yeshiva soaked in urine.

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Ritual Murder

The climate of hatred for Christians fostered by the rabbis and their holy books resulted in the ritual murder of Christian infants and children by the followers of Orthodox Judiasm. Talmudists and Zionists have forcefully opposed the articulation of this historical fact, terming it, with typical melodrama, the "blood libel."

It is undoubtedly true, however, that many unsavory and intellectually dishonest gentiles have exaggerated and exploited the ritual murder charge against Orthodox Judaism out of malice, or for personal or professional gain, or envy. The paramount Christian authority on Orthodox Judaism, Johann Andreas Eisenmenger, writing in Entdecktes Judenthum, believed that only some of the numerous claims of Judaic ritual murder were actually true. In a work of more than 2,100 pages, he devoted just six pages to allegations of ritual murder, concentrating on a handful of the better documented cases and expressing skepticism about all the rest, in a statement that is a model of restraint and prudence: "Since many diligent authors have written that the Jews need Christian blood, and have documented this with examples...one can assume that not all of it is necessarily untrue. But I leave it open whether the case goes this way or that."

We reproduce here our own initial study, first published in Lent, 2000.⁶⁶⁴ "There will be those who will claim that it is unjust or prejudicial to cite the following accounts of the Judaic murder of Christians, including children. However there is neither an inference nor a declaration by this compiler suggesting that all or even a majority of Judaic people are involved in such heinous deeds. But the fact that substantive historical testimony exists as to the veracity of the charges themselves, would tend to demonstrate that they are worthy of attention and may bear witness to a core truth. This was also the assessment, in 1912, of the scholars of the Catholic Encyclopedia, who were not constrained by the demands of political correctness. It is interesting that those who denounce the publication of the traditional histories of these murders as 'blood libels,' have no objections to the publication of wildly exaggerated World War II blood libels, which depict

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the German people collectively as monsters and cretins.⁶⁶⁵ As recently as 1912, the Catholic Encyclopedia upheld the fundamental truth at the root of at least some of the accounts pertaining to the Jewish murder of Christian children: 'It seems, however, quite possible that in some cases at least the deaths of these victims were due to rough usage or even deliberate murder on the part of Jews and that some may actually have been slain in odium fidei™*

"Little Saint Hugh of Lincoln: St. Hugh (feast day July 27) was the son of a poor woman of Lincoln named Beatrice; born 1246; died in 1255. A Jew named Copin enticed the child into his house. A large number of Jews were gathered there and they tortured the nine year old Christian boy, scourged and crowned him with thorns, and crucified him in mockery of Christ's death. Copin was accused of murder, confessed the crime when threatened with death, and stated that it was a Judaic custom to crucify a boy once a year. Miracles were said to have been wrought at the child's tomb, and the canons of Lincoln translated the body from the church of the parish to which Hugh belonged, and buried it in the cathedral. Hugh's martyrdom was documented by the medieval historian Matthew Paris. Chaucer immortalized him in The Canterbury Tales: '0 young Hugh of Lincoln, also slain, by cursed Jews...' "The Prioress Tale," Geoffrey Chaucer, (ca. 1343-1400).'

St. Simon of Trent: Simon was a two year old Christian child tortured to death by Talmudists headed by a Doctor at Trento in northern Italy in 1475. Cf. Hartmann Schedel's Nuremburg Chronicle (Buch der Chroniken), 1493. St. Simon was included in the Roman (Catholic) Martyrology. His feast day is March 24. The veneration of St. Simon was suppressed by the modernist Catholic Church in 1965.'

"St. William of Norwich: on Holy Saturday, 25 March, 1144, the body of a 12 year old Christian boy, showing signs of a violent death, was discovered in Thorpe Wood near Norwich. The body was recognized as that of William, a tanner's apprentice. On the Monday in Holy Week, 1144, he was decoyed away from his mother. Next day William was seen to enter a Judaic's house

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and from that time he was never again seen alive. On March 29, after a ceremony in the local synagogue, the Talmudists lacerated William's head with thorns, crucified him, and pierced his side. When his corpse was washed in the cathedral, thorn points were found in the head and traces of torture in his hands, feet, and sides. A few days later the diocesan synod met under Bishop Eborard, and the Judaics were accused of the murder. But the case was postponed due to the payment by the Judics of bribe money to the king and his counselors. Those who investigated the murder case included Bishop Turbe, who succeeded to the See of Norwich in 1146, Richard de Ferraiis, who became prior in 1150 after the translation to the chapter-house, and the medieval historian Thomas of Monmouth and all affirmed the culpability of the Judaics. In 1154, William's remains were transfered to the local cathedral's chapel of the Holy Martyrs. In the wake of St. William's murder, Theobald, a converted Judaic monk of the Norwich Priory, informed Church authorities that 'in the ancient Jewish texts it was written that the Jews, without the shedding of human blood, could neither obtain their freedom, nor could they ever return to their fatherland. Hence it was laid down by them in ancient times that every year they must sacrifice a Christian in some part of the world.' (Source: Thomas of Monmouth, Vita et Passio, II, 2).

"Blessed Andrew of Rinn: The report of the murder in Austria of three year old Andrew or 'Anderl' von Rinn (Anderl is a Tyrolean nickname for Andrew), has its origins in the chronicles of the 15th century. Andrew was born November 16, 1459; he was the son of peasants, Simon Oxner and Maria. In 1619 Dr. Hippolyt Guarinoni (1571-1654) learned of an account of a little boy who was buried in Rinn and had been murdered in 1462. In 1642 Guarinoni wrote a history of the murder, Triumph Cron Marter Vnd Grabschrift des Heilig Unschuldigen Kindts ("Triumph and Martyrdom of the Holy Innocent Child"), citing "Jews" as the perpetrators. Also cf. Andrew Kempter's 1745 work, Acta pro veritate martyrii corporis and cultus publici B. Andreae Rinnensis. In official, pre-Vatican Council II Catholic hagiographies, Anderl is listed as "Blessed Andrew of Rinn" (1459-1462) '...put to death by Jews out of hatred for Christ at Rinn near Innsbruck, Austria.' During the Pontificate of Pope Benedict XIV (1740-58), Andrew was beatified (in 1752). In the 1980s, the Catholic bishop of Innsbruck sought to erase all traces of the history of Blessed Andrew. The boy's remains were exhumed and removed from their place of honor. In 1994 the memorials for Blessed Andrew

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were officially suppressed by Roman Catholic Bishop Reinhold Stecher. Relics and testimonies pertaining to his death were ordered destroyed. However, conservative Catholics in the Tyrol continue to pilgrimage to Blessed Andrew's grave in annual procession, in defiance of the modern Catholic hierarchy.

"Saint Gavril Belostoksky: In 1690, a few days before the beginning of the Talmudic version of the Passover, six year old Gavril Belostoksky was found murdered in Zverki, a Belarussian village in Poland. Vladimir Dai's 1844 book, An Investigation of the Murder of Christian Babies by the Jews, provides an account of the murder. The Eastern Orthodox Church canonized Gavril as the patron saint of sick children; his feast day is May 1. According to researcher Alexei Melnikov, the child's ritual murder took place on March 21, 1690, on the eve of Christ's resurrection (Good Friday). Six-year-old Gavril underwent tortures similar to Christ's. The boy was crucified, his side was pricked, and then he was pierced with different tools until all his blood was spilled. Among the church publications that have attested to the ritual murder of St. Gavril is the 1992 edition of the Tsar koinae Slova ('Word of the Church').

"Padre Tomassino: British secret agent, author, explorer and diplomat Capt. Sir Richard Francis Burton was a master of disguise and skilled in more than 50 languages. Naturally swarthy, he could pass for an Arab. While disguised as a Syrian as part of an undercover assignment in Damascus between 1869 and 1871, he discovered a Talmudic ritual murder sect. Burton documented the murder of a Christian monk, Padre Tomassino, and committed his account of the killing to writing in a report titled, 'Human Sacrifice Amongst the Sephardim, or Eastern Jews.' But Burton feared for his government pension if he allowed his report to be published as he had initially planned, as an appendix to his book, The Jew, the Gypsy and El Islam. 'Friends advised him not to publish the book because it would injure him in the eyes of prominent Jews, many of whom were in the (British) government.' His wife 'persuaded him not to publish it at this time as she was then trying to obtain permission for him to retire on full pension at (age) sixty-five and felt it would injure his chances.' When The Jew, the Gypsy and El Islam was published posthumously in 1898, (Burton died in 1890), it appeared without the appendix, having been omitted by the book's editor, W.H. Wilkins, out of fear of Judaic reprisal. In 1904 Wilkins put Burton's

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suppressed manuscript up for sale. Wilkins died the following year and the manuscript was purchased by Henry Walpole Manners-Sutton in 1908. Manners-Sutton proposed to publish it. Judaic agents obtained a temporary injunction and brought him to court in 1911, where they won permanent possession ('good title') to Burton's manuscript, and a permanent injunction against its publication. 'Human Sacrifice Amongst the Sephardim, or Eastern Jews,' is in the archives of the Jewish Board of Deputies.⁶⁶⁷

"Other Child Victims: Richard of France, killed 1179. Herbert of Huntingdon, killed 1180. Dominic of Val, killed 1250 (Spain). Val's feast day is August 31. He was a 7-year-old altar boy at the cathedral of Saragossa, who was kidnapped by Talmudists and nailed against a wall. His feast was celebrated throughout Aragon. Rudolf of Berne, killed 1294. Conrad of Weissensee, killed 1303. Ludwig von Bruck of Ravensburg, killed 1429. Feast Day April 30. Murdered at Easter. Lorenzino Sossio, killed Good Friday, 1485, age 5. Feast Day April 15. (Note: A "feast day" is a day fixed and set aside annually by the Catholic Church to commemorate the life of a particular Christian of heroic sanctity)."