Abstract
Jews arrived in Carrion with the invasion of the Goths and where they increased together with Muslims and were protected for centuries. In Santob’s times, Carrion was a very good place for Hebrew communities to live, many of them coming from the fanatically Muslim Andalusia (Almohad’s invasions) The Jews had a self-government in every city, organized by a rabbi, and they flourished. Some of them worked in the King’s administration, and one even became “Prime Minister” under Alfonso XI. However, they suffered a decline in the second half of the fourteenth century, after Pedro I was defeated, as many helped him with troops. With the new king, their communities started to be devastated. But Santob only saw the beginning of this difficult situation, along with the intellectual polemics between the Jews and the critics of some who converted to Christianity, such as Abner de Burgos.
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Notes
- 1.
Luis Fernández Suárez, Historia de España Antigua y Media, Madrid, Rialp, 1976.
- 2.
T. A. Perry, The Moral proverbs of Santob de Carrión (Jewish Wisdom in Christian Spain), Princeton, New Jersey, Princeton University Press, 1987, p. 3.
- 3.
Claudio Sánchez Albornoz, España, un enigma histórico, Buenos Aires, Editorial Sudamericana, 1956, vol. I, p. 537.
- 4.
Pilar León Tello, Los Judíos de Palencia, Palencia, Institución “Tello Téllez de Meneses”,1967, p. 13.
- 5.
Shepard, Sanford, Shem Tov. His world and his words, Miami. Ediciones Universal, 1978, p. 18.
- 6.
Yitzhak Baer, Historia de los judíos en la España Cristiana, Barcelona, Riopiedras, 1998, p. 365.
- 7.
Yitzhak Baer, Historia de los judíos en la España Cristiana, Barcelona, Riopiedras, 1998, p. 365.
- 8.
Shepard, Sanford, Shem Tov. His world and his words, Miami, Ediciones Universal, 1978, p.15.
- 9.
“Al efecto, nuestra literatura española menciona que en 1360 floreció en esta población un sabio judío, llamado rabí don Santo de Carrión. Como de claro talento é inteligencia, tempranamente conoció las verdades de nuestra religión y seguidamente la abrazó. Sus trabajos literarios llamaron la atención de la Corte del Rey don Pedro I, al que dirigió alguna y principal. Se dice que dichos trabajos manuscritos se encuentran en el Escorial y son admirados por cuantos los leen.
Todos ellos están en verso y han sido estimados como de gran fluidez á pesar del tiempo en que se escribieron. Denominó uno Consejos y documentos del indio rabí don Santo de Carrión al Rey don Pedro (…). Otro trabajo llamó Proverbios morales que por cierto se dice leyó el primer Marqués de Santillana y le llenó de elogios justamente merecidos.” Ramírez de Helguera, Op. Cit., Ibidem. (It appears here that Helguera considers these titles to be two separate books, showing how little they were circulated, and therefore considering them as Christian).
- 10.
“Santob recognised in this early period of his life that the sun was setting for the Jews of Spain – that the events at Tudela, Falcos, Estella, Viana and Moncilla would eventually be repeated: Sol claro e plazentero/ Nuues fazen escuro/De un día entero/Non es omne seguro. (633)” J. H. Klausner, Op. Cit., p. 786.
- 11.
Pedro López de Ayala: Crónica del rey don Pedro, B. A. E., 66, chap. 36 and 37, p. 579 onwards.
- 12.
Pilar León Tello, Los Judíos de Palencia, Palencia, Institución “Tello Téllez de Meneses”,1967, p. 15–16.
- 13.
Amador de los Rios in Historia, Vol. II, published in Appendix XI, pp. 579–589, the legal complaint of the mosque of Seville against the Archdeacon of Ecija, dated 11th February, 1388; three albalaes (writings in Gothic italic script) from Juan I in the years 1378, 1383 and 1383, rebuking the archdeacon, and the response from Ferrand to the complaint from the mosque; in Appendix XIII, 592–594, brings the judgment of the Archbishop of Seville, in the year 1389, prohibiting the Archdeacon from preaching and intervening in court cases against Jews, under pain of excommunication, and finally in Appendix XVII, pp. 610–614, he transcribes letters from the archbishop and the archdeacon.
- 14.
Pilar León Tello, Los Judíos de Palencia, Palencia, Institución “Tello Téllez de Meneses”, 1967, p. 17.
- 15.
Yitzhak Baer, Historia de los judíos en la España Cristiana, Barcelona, Riopiedras, 1998, p. 285.
- 16.
Ibidem, p. 297.
- 17.
Ibidem p. 297.
- 18.
Ibidem, p. 361.
- 19.
Ibidem, p. 368.
- 20.
Ibidem p. 369.
- 21.
Ibidem, p. 371.
- 22.
“Abner of Burgos, upon his conversion to Christianity, became a fanatical persecutor of his own people. Seldom in Jewish history had anyone turned so vehemently against his own people. Well-acquainted with biblical and Talmud writings, his knowledge destroyed his religious beliefs and turned him against Judaism. When he became sacristan of a large church in Valladolid, he went before King Alfonso charging that the Jews had introduced into their prayer book a formula of imprecation against the Christian God.” J. H. Klausner, Op. Cit., p. 786.
- 23.
Cf. Yitzhak Baer, Historia de los judíos en la España Cristiana, Barcelona, Riopiedras, 1998, p. 372.
- 24.
Shepard, Sanford, Shem Tov. His world and his words, Miami, Ediciones Universal, 1978, p. 29.
- 25.
Ibidem, p. 35 cont.
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Galán Díez, I. (2017). The Jews of That Period and the Jews in Carrión. In: The Birth of Thought in the Spanish Language. Philosophical Studies Series, vol 127. Springer, Cham. https://doi.org/10.1007/978-3-319-50977-8_8
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