History of the Inquisition of Spain. Henry Charles Lea
Читать онлайн книгу.
1247, all Jews settling there under the royal safeguard and threatened a fine of a thousand gold pieces for wrong inflicted on any of them and, in 1250, he required that Jewish as well as Christian testimony must be furnished in all actions, civil or criminal, brought by Christians against Jews. So, when in 1306 Philippe le Bel expelled the Jews from France and those of Majorca feared the same fate, Jaime II reassured them by pledging the royal faith that they should remain forever in the land, with full security for person and property, a pledge confirmed, in 1311, by his son and successor Sancho.[266] In Castile, when San Fernando conquered Seville, in 1244, he gave to the Jews a large space in the city, and, in defiance of the canons, he allotted to them four Moorish mosques to be converted into synagogues, thus founding the aljama of Seville, destined to a history so deplorable. Alfonso X, during his whole reign, patronized Jewish men of learning, whom he employed in translating works of value from Arabic and Hebrew; he built for them an observatory in Seville, where were made the records embodied in the Alfonsine Tables; he permitted those of Toledo to erect the magnificent synagogue now known as Santa María la Blanca, and Jews fondly relate that the Hebrew school, which he transferred from Córdova to Toledo, numbered twelve thousand students.[267] He was prompt to maintain their privileges, and, when the Jews of Burgos complained that in mixed suits the alcaldes would grant appeals to him when the Christian suitor was defeated, while refusing them to defeated Jews, he at once put an end to the discrimination, a decree which Sancho IV enforced with a penalty of a hundred maravedís when, in 1295, the complaint was repeated.[268] Yet Alfonso, in his systematic code known as the Partidas, which was not confirmed by the Córtes until 1348, allowed himself to be influenced by the teachings of the Church and the maxims of the imperial jurisprudence. He accepted the doctrine of the canons that the Jew was merely suffered to live in captivity among Christians; he was forbidden to speak ill of the Christian faith, and any attempt at proselytism was punished with death and confiscation. The murder rite was alluded to as a rumor, but in case it was practised it was a capital offence and the culprits were to be tried before the king himself. Jews were ineligible to any office in which they could oppress Christians; they were forbidden to have Christian servants, and the purchase of a Christian slave involved the death punishment. They were not to associate with Christians in eating, drinking, and bathing and the amour of a Jew with a Christian woman incurred death. While Jewish physicians might prescribe for Christian patients, the medicine must be compounded by a Christian, and the wearing of the hateful distinctive badge was ordered under penalty of ten gold maravedís or of ten lashes. At the same time Christians were strictly forbidden to commit any wrong on the person or property of Jews or to interfere in any way with their religious observances, and no coercion was to be used to induce them to baptism, for Christ wishes only willing service.[269]
ATTEMPTS AT CONVERSION
This was prophetic of evil days in the future and the reign of Alfonso proved to be the culminating point of Jewish prosperity. The capital and commerce of the land were to a great extent in their hands; they managed its finances and collected its revenues. King, noble and prelate entrusted their affairs to Jews, whose influence consequently was felt everywhere. To precipitate them from this position to the servitude prescribed by the canons required a prolonged struggle and may be said to have taken its remote origin in an attempt at their conversion. In 1263 the Dominican Fray Pablo Christiá, a converted Jew, challenged the greatest rabbi of the day, Moseh aben Najman, to a disputation which was presided over by Jaime I in his Barcelona palace. Each champion of course boasted of victory; the king dismissed Nachmanides not only with honor but with the handsome reward of three hundred pieces of gold, but he ordered certain Jewish books to be burnt and blasphemous passages in the Talmud to be expunged.[270] He further issued a decree ordering all his faithful Jews to assemble and listen reverently to Fray Pablo whenever he desired to dispute with them, to furnish him with what books he desired, and to defray his expenses, which they could deduct from their tribute.[271] Two years later Fray Pablo challenged another prominent Hebrew, the Rabbi Ben-Astruch, chief of the synagogue of Gerona, who refused until he had the pledge of King Jaime, and of the great Dominican St. Ramon de Peñafort, that he should not be held accountable for what he might utter in debate, but when, at the request of the Bishop of Gerona, Ben-Astruch wrote out his argument, the frailes Pablo and Ramon accused him of blasphemy, for it was manifestly impossible that a Jew could defend his strict monotheism and Messianic belief without a course of reasoning that would appear blasphemous to susceptible theologians. The rabbi alleged the royal pledge; Jaime proposed that he should be banished for two years and his book be burnt, but this did not satisfy the Dominican frailes and he dismissed the matter, forbidding the prosecution of the rabbi except before himself. Appeal seems to have been made to Clement IV, who addressed King Jaime in wrathful mood, blaming him for the favor shown to Jews and ordering him to deprive them of office and to depress and trample on them; Ben-Astruch especially, he said, should be made an example without, however, mutilating or slaying him.[272] This explosion of papal indignation fell harmless, but the zeal of the Dominicans had been inflamed and in laboring for the conversion of the Jews they not unnaturally aroused antagonism toward those who refused to abandon their faith. So long before as 1242, Jaime had issued an edict, confirmed by Innocent IV in 1245, empowering the Mendicant friars to have free access to Juderías and Morerías, to assemble the inhabitants and compel them to listen to sermons intended for their conversion.[273] The Dominicans now availed themselves of this with such vigor and excited such hostility to the Jews that Jaime was obliged to step forward for their protection. He assured the aljamas that they were not accountable for what was contained in their books, unless it was to the dishonor of Christ, the Virgin and the saints, and all accusations must be submitted to him in person; their freedom of trade was not to be curtailed; meat slaughtered by them could be freely exposed for sale in the Juderías, but not elsewhere; dealing in skins was not to be interfered with; their synagogues and cemeteries were to be subject to their exclusive control; their right to receive interest on loans was not to be impaired nor their power to collect debts; they were not to be compelled to listen to the friars outside of their Juderías, because otherwise they were liable to insult and dishonor, nor were the frailes when preaching in the synagogues to be accompanied by disorderly mobs, but at most by ten discreet Christians; finally, no novel limitations were to be imposed on them except by royal command after hearing them in opposition.[274]
These provisions indicate the direction in which Dominican zeal was striving to curtail the privileges so long enjoyed by the Jews and the royal intention to protect them against local legislation, which had doubtless been attempted under this impulsion. They were not remiss in gratitude, for when, in 1274, Jaime attended the council of Lyons, they contributed seventy-one thousand sueldos to enable him to appear with fitting magnificence.[275] The royal protection was speedily needed, for the tide of persecuting zeal was rising among the clergy and, shortly after his return from Lyons, on a Good Friday, the ecclesiastics of Gerona rang the bells, summoned the populace and attacked the Judería, which was one of the largest and most flourishing in Catalonia. They would have succeeded in destroying it but for the interposition of Jaime, who chanced to be in the city and who defended the Jews with force of arms.[276]
CONVERSION AND PERSECUTION
After the death of Jaime, in 1276, the ecclesiastics seem to have thought that they could safely obey the commands of Clement IV, especially as Nicholas IV, in 1278, instructed the Dominican general to depute pious brethren everywhere to convoke the Jews and labor for their conversion, with the significant addition that lists of those refusing baptism were to be made out and submitted to him, when he would determine what was to be done with them.[277] How the frailes interpreted the papal utterances is indicated in a letter of Pedro III to Pedro Bishop of Gerona, in April of this same year, 1278, reciting that he had already appealed repeatedly to him to put an end to the assaults of the clergy on the Jews, and now he learns that they have again attacked the Judería, stoning it from the tower of the cathedral and from their own houses and then assaulting it, laying waste the gardens and vineyards of the Jews and even destroying their graves and, when the royal herald stood up to forbid the work, drowning his voice with yells and derisions. Pedro accuses the bishop of stimulating the clergy to these outrages and orders him to put a stop to it and punish the offenders.[278] He was still more energetic when the French crusade under Philippe le Hardi was advancing to the siege of Gerona, in 1285, and his Moorish soldiers in the garrison undertook to sack the Call Juhich, or Judería, when he threw himself