Cathedral of the Sea

The sea battle took place as Pedro the Third describes it, and the Castillian fleet was prevented from gaining access to the city because a ship—a carrack, according to the medieval chronicles of Capmany—was grounded on the offshore tasques (sandbanks) to halt their advance. It was during this battle that the first references are made to the use of artillery—a bricola mounted on the prow of the king’s galley—in naval warfare. It was not long before ships, which until then had been used chiefly as a means of troop transport, were equipped with heavy cannons, changing the whole concept of naval battles. In his Crónica, Pedro the Third delights in the way that the Catalan host ranged on the shore, or in the numerous small craft that set out to defend the capital mocked and insulted Pedro the Cruel’s army. He considers it, together with the effective use of the bricola, as one of the main reasons why the king of Castille was forced to reconsider his plans to invade Barcelona.

In the revolt of Plaza del Blat during the first so-called bad year, when the citizens of Barcelona demanded they be given grain, the leaders were given summary justice and hanged. For plot reasons, I have placed these executions in Plaza del Blat. It is also true that the authorities thought that a simple oath could help put a stop to the hunger.

Another person who was executed, in the year 1360, was the money changer F. Castelló. As stipulated by law, he was beheaded outside his countinghouse, close to what nowadays is Plaza Palacio.

In 1367, after being accused of profaning a host and having been locked in the synagogue without food or water, three Jews were executed on the orders of infante Don Juan, King Pedro’s deputy.

Jews were strictly forbidden to leave their houses during the Christian Holy Week. They were also ordered to keep the doors and windows of their homes closed so that they could not see or interfere with the numerous processions. Even so, Easter saw an increase in the fears of the Christian fanatics, and accusations of the celebration of heretical rites also grew at a time of year that the Jews came to have just reason to fear.

Two main accusations were made against the Jews during Easter: the ritual murder of Christians, and especially children, in order to crucify and torture them, drink their blood, or eat their hearts; and the profanation of the host. Both of these were commonly seen as designed to re-create the pain and suffering of Christ believed in by the Catholics.

The first known accusation of the crucifixion of a Christian child comes from the Holy Roman Empire in Würzburg, Germany, in 1147. As was so often the case with accusations against the Jews, popular feeling led to similar charges quickly spreading throughout Europe. Only a year later, in 1148, the English Jews in the city of Norwich were accused of crucifying another Christian boy. From then on, accusations of ritual murder, usually during Easter and often involving crucifixion, became widespread: Gloucester, 1168; Fulda, 1235; Lincoln, 1255, Munich, 1286 ... Hatred of the Jews and popular credulity were so strong that in the fifteenth century an Italian Franciscan friar, Bernardino da Feltre, predicted that a Christian child was to be crucified: an event that actually happened in Trent, where the little boy Simon was found dead on a cross. The Catholic Church beatified Simon, but the friar went on “prophesying” further crucifixions, in Reggio, Bassano, and Mantua. Simon was a martyr of fanaticism rather than faith, but it was not until midway through the twentieth century that the Catholic Church finally annulled his beatification.

One occasion when the Barcelona host was summoned—although this took place in the year 1369, later than I have situated it in the book—was against the village of Creixell, when the local lord prevented the free passage and grazing of cattle headed for Barcelona, where by law the animals had to arrive alive. The seizure of animals was one of the main reasons why the host was called upon to defend the city’s privileges against other towns and feudal lords.

Santa Maria de la Mar is without doubt one of the most beautiful churches to be found anywhere. It may lack the monumentality of others built at the same time or later, but its interior is filled with the spirit with which Berenguer de Montagut sought to infuse it: the people’s church, built by the people of Barcelona for Barcelona, is like an airy Catalan farmhouse. It is austere, protected, and protecting, and the light of the Mediterranean sets it apart from any other church in the world.