Marranos
The term marrano refers to the Crypto-Jews from the Iberian peninsula, i.e. descendants of Jews who were forced to adopt the identity of Christians.
The term marrano denotes in Spanish "damned," "accursed," "banned"; also "hog," and in Portuguese it is used as an opprobrious epithet of the Jews because they do not eat pork. The name was applied to the Spanish Jews who, through compulsion or for form's sake, became converted to Christianity in consequence of the cruel persecutions of 1391 and of Vicente Ferrer's missionary sermons. These "conversos" (converts), as they were called in Spain, or "Christãos Novos" (Neo-Christians) in Portugal, or "Xuetes" in the Balearic Isles (from Catalan xua, a local pork concoction that it is said it was consumed in public by Xuetes to show how Christian they were), or "Anusim" (constrained) in Hebrew, numbered more than 100,000.
With them the history of the Iberian Peninsula, and indirectly that of the Jews also, enters upon a new phase; for they were the immediate cause both of the introduction of the Inquisition into Spain and of the expulsion of the Jews from that country. The wealthy Marranos, who engaged extensively in commerce, industries, and agriculture, intermarried with families of the old nobility; impoverished counts and marquises unhesitatingly wedded wealthy Jewesses; and it also happened that counts or nobles of the blood royal became infatuated with handsome Jewish girls. Beginning with the second generation, the Neo-Christians usually intermarried with women of their own sect. They became very influential through their wealth and intelligence, and were called to important positions at the palace, in government circles, and in the Cortes; they practised medicine and law and taught at the universities; while their children frequently achieved high ecclesiastical honors.
Classes of Marranos
The Marranos and their descendants may be divided into three categories. The first of these is composed of those who, devoid of any real affection for Judaism, and indifferent to every form of religion, gladly embraced the opportunity of exchanging their oppressed condition as Jews for the brilliant careers opened to them by the acceptance of Christianity. They simulated the Christian faith when it was to their advantage, and mocked at Jews and Judaism. A number of Spanish poets belong to this category, such as Pero Ferrus, Juan de Valladolid, Rodrigo Cota, and Juan de España of Toledo, called also "El Viejo" (the old one), who was considered a sound Talmudist, and who, like the monk Diego de Valencia, himself a baptized Jew, introduced in his pasquinades Hebrew and Talmudic words to mock the Jews.
In this essay, the author
- Explains that marranos yielded through stress, but in their home life remained jews and seized the first opportunity of openly avowing their faith. they ate no pork, celebrated passover, and gave oil to the synagogue.
- Explains how the rabbis applied the talmudic passage to marranos who lived in secret conformity with jewish law, and anusim who went to a foreign country and professed judaism.
- Explains how the example set by toledo was imitated by cordoba, in which the christians and the marranos formed two hostile parties.
- Describes how the attack on the marranos spread to montoro, bujalance, adamur, la rambla, santaella, and elsewhere.
- Explains that the spanish inquisition was bitterly opposed by the marranos of seville and other cities of castile, and especially of aragon.
- Describes how the portuguese marranos clung more faithfully and steadfastly than their spanish brethren to the religion of their fathers, bearing the most terrible tortures for the sake of faith.
- Describes how the portuguese hated the marranos more than the spaniards. on april 17, 1506, the dominicans displayed in a side-chapel of their church, several neo-christians were present.
- Explains that the portuguese inquisition was the most effective means of allaying the popular fury. the marranos regarded reubeni as their savior and messiah.
- Explains that the portuguese marranos waged a long and bitter war against the introduction of the tribunal and spent immense sums to win over to their cause the curia and the most influential cardinals.
- Explains that the marranos, who were constantly threatened and persecuted by the inquisition, tried in every way to leave the country, either in bands or as individual refugees.
- Describes how the marranos settled in florence, venice, milan, bologna, pisa, naples, reggio, and many other italian cities.
- Describes how the marranos sought refuge beyond the pyrenees, settling at st. jean de luz, tarbes and bayonne. they were married by catholic priests; they circumcised their children and kept the sabbath and feast-days as far as they could.
- Explains that marranos yielded through stress, but in their home life remained jews and seized the first opportunity of openly avowing their faith. they ate no pork, celebrated passover, and gave oil to the synagogue.
- Explains how the rabbis applied the talmudic passage to marranos who lived in secret conformity with jewish law, and anusim who went to a foreign country and professed judaism.
- Explains how the example set by toledo was imitated by cordoba, in which the christians and the marranos formed two hostile parties.
- Describes how the attack on the marranos spread to montoro, bujalance, adamur, la rambla, santaella, and elsewhere.
- Explains that the spanish inquisition was bitterly opposed by the marranos of seville and other cities of castile, and especially of aragon.
- Describes how the portuguese marranos clung more faithfully and steadfastly than their spanish brethren to the religion of their fathers, bearing the most terrible tortures for the sake of faith.
- Describes how the portuguese hated the marranos more than the spaniards. on april 17, 1506, the dominicans displayed in a side-chapel of their church, several neo-christians were present.
- Explains that the portuguese inquisition was the most effective means of allaying the popular fury. the marranos regarded reubeni as their savior and messiah.
- Explains that the portuguese marranos waged a long and bitter war against the introduction of the tribunal and spent immense sums to win over to their cause the curia and the most influential cardinals.
- Explains that the marranos, who were constantly threatened and persecuted by the inquisition, tried in every way to leave the country, either in bands or as individual refugees.
- Describes how the marranos settled in florence, venice, milan, bologna, pisa, naples, reggio, and many other italian cities.
- Describes how the marranos sought refuge beyond the pyrenees, settling at st. jean de luz, tarbes and bayonne. they were married by catholic priests; they circumcised their children and kept the sabbath and feast-days as far as they could.
- Explains that the term marrano refers to the crypto-jews from the iberian peninsula, i.e. descendants of jews forced to adopt the identity of christians.
- Explains that the marranos and their descendants are divided into three categories. the first is composed of those who embraced the opportunity of exchanging their oppressed condition as jews for the brilliant careers opened to them by christianity.
- Describes how the marranos' wealth and influence aroused envy and hatred of the populace, who were persecuted as unbelieving christians and hypocrites.
- Explains that the portuguese marranos settled in antwerp, brussels, and rotterdam before the end of the sixteenth century. they remained in spain and portugal despite the extensive emigration.
- Explains that the marranos and their descendants are divided into three categories. the first is composed of those who embraced the opportunity of exchanging their oppressed condition as jews for the brilliant careers opened to them by christianity.
- Describes how the marranos' wealth and influence aroused envy and hatred of the populace, who were persecuted as unbelieving christians and hypocrites.
- Explains that the portuguese marranos settled in antwerp, brussels, and rotterdam. they remained in spain and portugal despite the extensive emigration and the fate of the inquisition.
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- Explains that the holocaust, and the humiliation of sephardic jews, led to the complex phenomenon of crypto-jews in the new world.
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- Analyzes kunin's assertion that the migration towards the northern part of new mexico gave crypto-jews the freedom to practice their customs than those living closer to colonial power.
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- Analyzes how gloria golden's book, remnants of crypto-jews among hispanic americans, identified certain foods with the holidays of passover, christmas, lent and easter.
- Explains that endogamy is a common practice among conversos and crypto-jews.
- Opines that while crypto-jewish practices may seem evidence, it is impossible to ignore certain questions that arise about the authenticity of these practices and those claiming a crypto jewish past.
- Analyzes how anthropologist seth kunin categorizes crypto-jewish identity to four ideal types: strong crypto, weak crypto, christian, and without.
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- Analyzes kunin's work to help categorize claims based on identification and authenticity. identification is an ongoing and complex process as our identities and the groups we associate with change over time.
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1599 wordsRead More - Isabel Of Spain Research Paperargumentative essayThe Muslims and Jews of Spain during that time did not believe in Christianity. This became a conflict to Isabel uniting Spain. In fear, many Muslims and Jews had converted to Christianity but were suspected to have been practicing their own faith secretly. Isabel felt betrayed and it sparked the start of the Spanish Inquisition. “…establishing an Inquisition, expelling the Jews, converting or expelling the Muslims of Granada and Castile, and sanctioning the Muslims' continued presence in Aragon” (Myerson, 11). Isabel and Ferdinand continued with their plans to unify all of Spain by continuing effort to expel the Moors also known as the Muslims, who held some parts of Spain. In 1492, the Muslim Kingdom of Granada fell to Isabel and Ferdinand. Also, all the Jews in Spain who refused to convert to Christianity were expelled. Isabel felt her religion was the only true one and if she didn't rid them from her country then Spain would be ruined.
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- Describes isabel of spain as a strong and determined woman born in madrigal de las altas torres in old castile. her family were strong catholics and she was married to ferdinand who was king of aragon.
- Analyzes how isabel and ferdinand's plans to unify spain led to the spanish inquisition, which expelled muslims and jews who refused to convert to christianity.
- Explains that isabel was europe's first female monarch. she had to confront her gender and sexuality before she could rule.
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- Explains isabel's most famous accomplishment was expanding spain to be known throughout the world. when columbus went to isabel for help in his voyage she sent him away but then realized if she helped him it would help spain.
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- Cites elizabeth a. lehfeldt, "ruling sexuality: the political legitimacy of isabel of castile." renaissance quarterly 53.1 (2000): 31-56.
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- Explains that stereotypes are exaggerated and reinforced by the media, even when they are untrue. prejudice is an irrational and unsubstantiated negative feeling toward members of different cultural groups.
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- Analyzes how the spanish inquisition was used as a device in its own undoing, explaining the use of church authority in secular governing, and the separating of the church from the crown.
- Describes the spanish inquisition as an effective means of coping with the problem of heresy, which became a serious menace to the catholic church in the twelfth century.
- Explains that the spanish inquisition was founded by the catholic kings in 1478 and was a nation-state that was born out of religious struggle between various belief systems.
- Explains that when racial injustices were committed, large numbers of jewish populations were killed, driven into the countryside, or forced to convert to christianity.
576 wordsRead More - The New Ideas Of The Enlightenment And Industrial Revolutionanalytical essayThe Christian alienation of Judaism can be traced back to 1150 with the first documented accusation of a Jewish ritual murder (Smith 91). These tales of Jews killing Christians in ritual like manners quickly began to make there way into Christian folklore far before they sprouted in Germany and Prussia. According to Helmut Walser Smith in his book The Butchers Tale, he believes that, “these tales, and tales like them about other groups, provided a firm foundation for a newly constructed persecuting society” (Smith 93). Smith believes this alienation and persecution started during t...
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- Analyzes how the german and prussian nationalism enticed the populace to adopt protestantism as the solitary religion, which reinforced the segregation of minorities.
- Explains that the christian alienation of judaism can be traced back to 1150 with the first documented accusations of a jewish ritual murder.
- Explains that during the enlightenment period, the christians and jews shared a time of relative equilibrium after nearly 200 hundred years of accusations and animosity.
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1680 wordsRead More - One of the most interesting aspects of Diaz’s narrative is towards the end when Cortés broaches the subject of Christianity with Montezuma. Conversion and missionary work was one of the most important and lasting goals of the conquistadors and other contemporary explorers, they were charged with this duty by the rulers who sent t...
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- Analyzes the passage from bernal daz del castillo's the true history of the conquest of new spain, which was written almost 50 years after the events described.
- Analyzes how diáz explains the discussion between montezuma and cortés shares similarities and standing in contrast to how conversion of other groups occurred before, at the same time as, and after the expedition of 1519
- Analyzes how cortés is creating a dialogue with montezuma, explaining that christianity and the acceptance of jesus is the only way to avoid eternal damnation.
- Opines that we believe in him and worship him, but those whom they look upon as gods are devils, which are evil things, and if their looks are bad they could see that they were evil and of little worth.
- Opines that diaz's outlook on the siege of tenochtitlan, the destruction of the aztecs, and the conversion to catholicism is unclear, although catholic missionaries are on their way.
- Explains that the lord and king would send some men who lead holy lives, much better than we do, who would explain to them all about it. he prayed him to carry it into effect.
- Explains that christianity has a long history of proselytizing; bringing others to christ has caused an overzealous administration of duties.
- Describes the pogroms and subsequent inquisition in iberia starting in 1391, which led to the forced-conversion of many jews living in spain and portugal.
- Explains that the experience of the jewish people was not unique in iberia, but similar events occurred among muslims of southern spain during the reconquista.
- Explains that the huguenots of france in the 17th century were converted from one form of christianity to another, which stands in even starter contrast to the polytheistic pagan religion of the aztecs.
- Explains that the three previous examples all had knowledge of catholicism before the conversions took place, something not present during the interactions with the aztecs, as evidenced by cortes’ explanation of the basic beliefs of christianity.
- Explains that christians worshipped jesus christ, who suffered death and passion to save them, and that the cross was a sign of the other cross on which our lord god was crucified for our salvation.
- Analyzes how african colonization spread throughout the second millennium, so did christianity on the continent. christian missionaries coopted traditional beliefs into mainstream christian beliefs.
- Cites diaz del castillo, bernal, in diccionario de historia de espana, by german bleiberg. madrid: revista de occidente, 1968.
- Cites richard a. gabriel's empires at war. robin horton, "african conversion." africa: journal of the international african institute, 1971.
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- Analyzes how the sabattean movement reveals the essence of jewish modernity. sabbatai zevi embodied this paradox until his death, leaving a void that would continue to shape the jewish faith of the modern world.
- Explains that after the expulsion from spain in 1492 and forced conversions in portugal, many jews and new christians sought answers for these tragic events, claiming that they were signs for the approaching messianic era.
- Analyzes scholem's description of popular messianism in two main characteristics, utopianity and catastrophe. the chmielnicki massacres had a long-lasting effect on the psyche of european jews.
- Opines that utopian visions would conflict with traditional jewish law. some authorities held that halakhah was unchanging and would continue to exist after the return of the messiah.
- Explains that sabbatai zevi's thoughts and theology originated from kabbalistic ideas. however, according to gershom scholem, kabbalah did not initially show much interest in messianism.
- Explains that safed became a major learning center of kabbalistic thought during the 16th century. isaac luria described an complex theology of exile and redemption.
- Explains the kabbalist's answer to the basic jewish question: how can a jew find redemption in the midst of sin?
- Explains that sabbatai zevi was more important to his followers than his ideas and teachings. his followers' belief in him as the true messiah and redeemer came before his kabbalistic insights.
- Explains that sabbatai sevi was born in 1626 in smyrna to a jewish merchant family. he was passionate and dedicated, but displayed unconventional and sometimes erratic behavior.
- Analyzes how zevi became an ascetic and taught himself kabbalah. he performed self-mortification in an attempt to overcome temptation.
- Explains that sabbatai zevi was self-taught and avoided lurianic writings. he focused his studies on the zohar and qanah.
- Explains sabbatai zevi experienced extreme highs and lows of depression during his twenties, which would seem to affect him throughout the rest of his life.
- Explains that zevi's sufferings were a test of his devotion and holiness, and that his misery would prove that he was the messiah.
- Explains that it took sabbatai zevi a long time to believe and call himself the messiah. the tetragrammaton pronunciation was reserved to high priests of the holiest temples.
- Explains that zevi's transgressive performances led to his exile from smyrna. the straw that broke the camels back appears to be when he took a group of his disciples into the mountains and attempted to order the sun to "standstill at noon."
1220 wordsRead More