Conversos, Inquisition, and the Expulsion of the Jews from Spain

Notes

Notes zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Introduction 1. Much has, of course, been written on all these subjects; for the revival of Hebrew, see, e.g., my "Jewish Reactions to thezyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPON c Arabiyya and the Renaissance of Hebrew in Spain," Journal of Semitic Studies 29 (1983): 63—84. Some aspects of Hebrew poetry and secular literature are dealt with, for example, in my "The Lyric Tradition in Hebrew Secular Poetry of Medieval Spain," Hispanic Journal 2 (1981): 7-26, and "The 'Wiles of Women' Motif in Medieval Hebrew Literature of Spain," Hebrew Annual Review 2 (1978): 145-65. In Spanish, the important works of Millas Vallicrosa, Gonzalo Maeso, Carlos del Valle Rodriguez, Angel Saenz Badillos and others should be consulted. 2. Norman Roth, "Jewish Collaborators in Alfonso's Scientific Work," in Robert I. Burns, ed.,zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Emperor of Culture: Alfonso X of Castile and His Thirteenth-Century Renaissance (Philadelphia, 1990), 59-71, 223-30. Chapter 1. Marranos and Conversos 1. Cortes 2:309; also in Ordenanzas reales (ed. Coleccion de codigos, 273; ed. Codigos espanoles 6:265) (see Works Frequently Cited). 2. El Euero de Brihuega, ed. Juan Catalina Garcia (Madrid, 1888), 151. Eueros de Aragon, ed. Gunnar Tilander (Lund, 1937), 160-61, no. 271. Euero real de Espana (Madrid, 1781), 2:339-41 (see the gloss of Alonso Diaz de Montalvo there, only in this edition) = F.R. IV.iii.2 (Codigos espanoles,Vol. 1); Siete Partidas (Madrid, 1807)VII.xxiv.3,6. 3. See the extensive discussion in the Anchor Bible translation of 1 Corinthians by William Orr and James Walther (Garden City, N.Y., 1976), 366. See also standard eds. of the Vulgate; the medieval Spanish version, Nuevo Testamento, ed. Thomas Montgomery and Spurgeon W. Baldwin (Madrid, 1970). Jose O'Callaghan, El nuevo testamento en las versiones espanoles (Rome, 1982), lists no variant readings. For some of the fanciful etymologies of "Marrano," see Joan Corominas, Diccionario critica etimologica de la lengua castellana; I. S. Revah, "Les Marranes," R.E.J. 118 (1959): 29-77; Netanyahu, Marranos, 59 n. 153 (see Works Frequently Cited). 4. Francisco Cantera Burgos, "Fernando de Pulgar y los conversos," Sefarad 4 (1944): 319; English translation as "Fernando del [sic] Pulgar and the Conversos," in Roger Highfield, ed., Spain in the Fifteenth Century (New York, 1972), 296-353. 5. Text in B.A.E. 13:231b; cited also by Americo Castro, Espana en su historia, 213 (see Works Frequently Cited). 6. Beit ha-behirah, c Avodah zarah (Jerusalem, 1964), 61. 7. Moses b. Maimon, M.T., Madac , "Teshuvah" 3.9; Neziqin, "Roseah" 4.10. 8. Ibid., Madac , "Akum" 2.5; Shoftim, "Mamrim" 3.2. zyxwvutsrqponmlkjihgfedcbaZY 380 Notes to Pages 5-8 381 9. Netanyahu,zyxwvutsrqponmlkjihgfedcbaZYXWVUTSRQPONMLKJIHGFEDCBA Marranos, e.g., 17 n. 45, where a responsum cited in the name of Isaac al-FasI (the correct title of the collection should be She'elot u-teshuvot hageonim ), but which in fact may not be his (cf. Joel Muller, Mafteah le-teshuvot hageonim [Berlin, 1891], 11 n. 14), refers to mumar, "apostate," not "convert" as Netanyahu said, whereas the responsum of the geonim which he cites refers to the case of a meshumad, "convert." Cf. also 18, end of n. 47, where mumar le-hakhc is is also incorrectly translated "convert." In some few late-fifteenth-century responsa, mumar, meshumad, and anus are used interchangeably, it is true (see 50, n. 135 and 59 n. 153; there Netanyahu correctly says that the term meshumad was more derogatory than mumar, and was applied to a "willful and complete" convert). The best discussions so far of these various categories are Netanyahu, Marranos, 8ff., 19-22, 59; S. Assaf, "Anusey Sefarad u-Portugal," Zion 5 (1932): 19-60 (rpt. in his Be-ohaley Ya^aqov [Jerusalem, 1943 and rpt., s.a.], 145ff.); and Jacob Katz, "Yisrael af-c al-piy she-hata Yisrael hu," Tarbiz 17 (1958): 203-17. 10. Netanyahu, Marranos, 22 n. 55; cf. also Katz, "Yisrael af c al piy," 214. Later on, Netanyahu correctly refers to the "rarity" of the use of the term anus in Spanish Jewish sources (78 n. 1). Note that "Rabenu Tarn" (Jacob b. Meir) of France clearly distinguished his attitude toward an anus from that toward a meshumad (source cited by Netanyahu, 9 n. 19); cf. Jacob's Sefer ha-yashar, no. 536, dependent probably on the geonic responsum mentioned above, a source overlooked by all who have cited this). 11. Solomon Ibn Farhun, Mahberet ha^arukh, ed. S. G. Stern (Pressburg, 1844), fol. 2d...