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A Network of Converso Families in Early Modern Toledo addresses the fortunes of Jewish families who converted to Catholicism in fifteenth-century Spain. From the fifteenth through the seventeenth century, their careers, successes, and misfortunes are traced as they confront institutional and societal prejudices in the form of the Spanish Inquisition and pure blood statutes.
Linda M. Martz focuses on families that were immersed in the worlds of business and finance. They formed the backbone of the trade industry and, during the economic expansion of the sixteenth century, enjoyed a high degree of affluence. The seventeenth century, however, brought harder times. How these families rose to positions of commercial eminence and then adapted to this economic downturn is one of the questions addressed in this insightful book.
A Network of Converso Families in Early Modern Toledo relies heavily on archival evidence--notarial, parish, and city records--that offers new insights into the families' histories. Business endeavors, marriage alliances, involvement in local politics, and the pursuit of improved social status are all subjected to Martz's keen analysis.
These families appear to have been well integrated into their contemporary society; aside from their business and financial activities, many were members of the city's governing council. But how well did they integrate with the lower classes? Assimilating minorities in the majority culture is a task that confronts most modern societies, so the experience of Spain and this particular minority may serve as an example of how earlier societies viewed and confronted this challenge.
This book will appeal to historians of medieval and Renaissance Spain and those interested in the Inquisition's effect on Renaissance Spain. It will also prove to be indispensable for those interested in the history of the Jewish race, as well as for those pursuing the question of marginalization.
Linda M. Martz is an independent historian as well as a freelance editor and writer.

The Jewish community of medieval Spain was the largest and most important in the West for more than a thousand years, participating fully in cultural and political affairs with Muslim and Christian neighbors. This stable situation began to change in the 1390s, and through the next century hundreds of thousands of Jews converted to Christianity. Norman Roth argues here with detailed documentation that, contrary to popular myth, the conversos were sincere converts who hated (and were hated by) the remaining Jewish community. Roth examines in depth the reasons for the Inquisition against the conversos, and the eventual expulsion of all Jews from Spain.

“With scrupulous scholarship based on a profound knowledge of the Hebrew, Latin, and Spanish sources, Roth sets out to shatter all existing preconceptions about late medieval society in Spain.”—Henry Kamen, Journal of Ecclesiastical History

“Scholarly, detailed, researched, and innovative. . . . As the result of Roth’s writing, we shall need to rethink our knowledge and understanding of this period.”—Murray Levine, Jewish Spectator

“The fruit of many years of study, investigation, and reflection, guaranteed by the solid intellectual trajectory of its author, an expert in Jewish studies. . . . A contribution that will be particularly valuable for the study of Spanish medievalism.”—Miguel Angel Motis Dolader, Annuario de Estudios Medievales

One woman learned on the eve of her Roman Catholic wedding. One man as he was studying for the priesthood. Madeleine Albright famously learned from the Washington Post when she was named Secretary of State. "What is it like to find out you are not who you thought you were?" asks Barbara Kessel in this compelling volume, based on interviews with over 160 people who were raised as non-Jews only to learn at some point in their lives that they are of Jewish descent. With humor, candor, and deep emotion, Kessel's subjects discuss the emotional upheaval of refashioning their self-image and, for many, coming to terms with deliberate deception on the part of parents and family. Responses to the discovery of a Jewish heritage ranged from outright rejection to wholehearted embrace. For many, Kessel reports, the discovery of Jewish roots confirmed long-held suspicions or even, more mysteriously, conformed to a long-felt attraction toward Judaism. For some crypto-Jews in the southwest United States (descendants of Jews who fled the Spanish Inquisition), the only clues to their heritage are certain practices and traditions handed down through the generations, whose significance may be long since lost. In Poland and other parts of eastern Europe, many Jews who were adopted as infants to save them from the Holocaust are now learning of their heritage through the deathbed confessions of their adoptive parents. The varied responses of these disparate people to a similar experience, presented in their own words, offer compelling insights into the nature of self-knowledge. Whether they had always suspected or were taken by surprise, Kessel's respondents report that confirmation of their Jewish heritage affected their sense of self and of their place in the world in profound ways. Fascinating, poignant, and often very funny, Suddenly Jewish speaks to crucial issues of identity, selfhood, and spiritual community.

From his first book, From Spanish Court to Italian Ghetto, to his well-known volume on Jewish memory, Zakhor, to his treatment of Sigmund Freud in Freud’s Moses, Yosef Hayim Yerushalmi (1932–2009) earned recognition as perhaps the greatest Jewish historian of his day, whose scholarship blended vast erudition, unfettered creativity, and lyrical beauty. This volume charts his intellectual trajectory by bringing together a mix of classic and lesser-known essays from the whole of his career. The essays in this collection, representative of the range of his writing, acquaint the reader with his research on early modern Spanish Jewry and the experience of crypto-Jews, varied reflections on Jewish history and memory, and Yerushalmi’s enduring interest in the political history of the Jews. Also included are a number of little-known autobiographical recollections, as well as his only published work of fiction.

Alan Singer’s riveting new novel, The Inquisitor’s Tongue, reimagines the Spanish Inquisition as a world in which spiritual horrors and acts of violence are the birth pangs of otherwise unimaginable identities.

 

The novel is the intersection of two narratives. The confession of Osvaldo Alonzo de Zamora, a miraculously gifted converso wine taster, is read aloud by a duplicitous priest of the Inquisition as an admonitory lesson to a suspected sinner. The competing narrative is the story of that sinner, another guilt-driven character, referred to only as the “Samaritan,” who curiously is held in the thrall of Osvaldo’s confession. The Samaritan bears the scars of his own history of violence and hidden identity. 

 

In the wake of a final apocalypse the two narratives converge, bringing all of the characters together and eliciting the most damning revelation about the identity of the Inquisitor. Set amidst the religious and courtly spectacles of sixteenth-century Spain, The Inquisitor’s Tongue is linguistically adventurous, richly philosophical, deeply visceral, tantalizingly sensuous, and wickedly comic. It is a Goyaesque capricho on the follies of the will to identity.

Established in Peru in 1570, the Holy Office of the Inquisition operated there until 1820, prosecuting, torturing, and sentencing alleged heretics. Ana Schaposchnik offers a deeply researched history of the Inquisition's tribunal in the capital city of Lima, with a focus on cases of crypto-Judaism—the secret adherence to Judaism while publicly professing Christianity.

Delving into the records of the tribunal, Schaposchnik brings to light the experiences of individuals on both sides of the process. Some prisoners, she discovers, developed a limited degree of agency as they managed to stall trials or mitigate the most extreme punishments. Training her attention on the accusers, Schaposchnik uncovers the agendas of specific inquisitors in bringing the condemned from the dungeons to the 1639 Auto General de Fe ceremony of public penance and execution. Through this fine-grained study of the tribunal's participants, Schaposchnik finds that the Inquisition sought to discipline and shape culture not so much through frequency of trials or number of sentences as through the potency of individual examples.

Hidden lives, hidden history, and hidden manuscripts. In The Virgin of Guadalupe and the Conversos, Marie-Theresa Hernández unmasks the secret lives of conversos and judaizantes and their likely influence onthe Catholic Churchin the New World.

The terms converso and judaizante are often used for descendants of Spanish Jews (the Sephardi, or Sefarditas as they are sometimes called), who converted under duress to Christianity in the fourteenth and fifteenth centuries. There are few, if any, archival documents that prove the existence of judaizantes after the Spanish expulsion of the Jews in 1492 and the Portuguese expulsion in 1497, as it is unlikely that a secret Jew in sixteenth-century Spain would have documented his allegiance to the Law of Moses, thereby providing evidence for the Inquisition.

On a Da Vinci Code – style quest, Hernández persisted in hunting for a trove of forgotten manuscripts at the New York Public Library. These documents, once unearthed, describe the Jewish/Christian religious beliefs of an early nineteenth-century Catholic priest in Mexico City, focusing on the relationship between the Virgin of Guadalupe and Judaism. With this discovery in hand, the author traces the cult of Guadalupe backwards to its fourteenth-century Spanish origins. The trail from that point forward can then be followed to its interface with early modern conversos and their descendants at the highest levels of the Church and the monarchy in Spain and Colonial Mexico. She describes key players who were somehow immune to the dangers of the Inquisition and who were allowed the freedom to display, albeit in a camouflaged manner, vestiges of their family's Jewish identity.

By exploring the narratives produced by these individuals, Hernández reveals the existence of those conversos and judaizantes who did not return to the “covenantal bond of rabbinic law,” who did not publicly identify themselves as Jews, and who continued to exhibit in their influential writings a covert allegiance and longing for a Jewish past. This is a spellbinding and controversial story that offers a fresh perspective on the origins and history of conversos.