Jews in Aragon

The subject of Jews and their treatment in the Iberian Peninsula has cropped up several times in this blog, regarding individuals like Isaac Abrabanel, or how Portugal was a safe place until Ferdinand and Isabella's Alhambra Decree of 1492. Jews in several European countries were protected by the rulers because of their learning, their hard-working natures, and their ability to generate large amounts of wealth from which a ruler could borrow or which a ruler could unfairly tax.

Aragon was no exception. James I of Aragon (1208 - 1276) issued a decree:

All Jews and Saracens dwelling in our domains belong to the king and are, with all their possessions, under the king's especial protection. Any one of them who shall place himself under the protection of a nobleman shall lose his head; and all his possessions, wherever they be, shall be forfeited to the king.

This ensured that no non-Christian would place themselves in a feudal relationship with anyone else. It also meant that no Jew or Saracen could be made a prisoner of anyone but the king. Jews and Muslims had complete freedom of movement in the kingdom of Aragon; no one should harm the king's "property."

This did not give them complete social equality, of course. Jews lived in special areas of the cities unless they had the king's permission. They could not move to another city without permission. Trade with Christians needed special permission. Without the king's permission (yes, that word is being used a lot), they could not build a synagogue, create a cemetery or a school, or even buy wheat to make their bread.

James also tried to determine the rightness of Christianity by arranging the Disputation of Barcelona, pitting a converted Jew, the Dominican Friar Pablo Christiani, against the leading Jewish scholar Moshe ben Nachman, called Nachmanides. The debate was chiefly on the question "Was Jesus the Messiah?" (Christianity was declared the winner, but James gave Nachmanides 300 gold coins for his performance.)

James valued Jews for their knowledge and work ethic. A confident and close member of James' administration was his head bailiff and royal treasurer, Jehudano de Cavallería (1227 - 1286). James also had two Jews as his personal physicians, Masters David and Solomon, and the Jew Master Samson was physician to his queen.

Pope Clement IV tried to stop this tolerance of the Jews, but James was immune. His son, Pedro III, eventually relented and went so far as to agree to prohibit Jews from the position of bailiff. Jews had been too generous in their financial support of Aragonese wars and its navy to treat them too harshly; in fact, they were forgiven taxes for several years because of their donations to ship-building needs.

James I has been mentioned before, but there was more to his reign than arranging the Disputation of Barcelona. I'll tell you more about him (and maybe about his three wives) next time.

James I of Aragon

James I of Aragon (2 February 1208 - 27 July 1276) reigned longer than any Iberian monarch. The Iberian Peninsula contained several different political entities; besides being King of Aragon, Count of Barcelona, and Lord of Montpelier, James was eventually also King of Majorca, and even later King of Valencia.

He agreed with Louis of France to not try to reclaim the Catalan lands to the north that France had taken from James' father, Peter II of Aragon; in return, he prevented France from trying to push south into the County of Barcelona.

A great patron of the arts and learning, he wrote (actually, he dictated) the first autobiography of a Christian king, Libre dels fets (Catalan: "Book of Deeds").

In 1263, he presided over the Disputation of Barcelona, a debate on the identity of the Christian Messiah between a converted Jew, Pablo Christiani, and a Jewish rabbi, Nachmanides. On the question "Is the Messiah a divine or human being?" Nachmanides said:

"[... it seems most strange that... ] the Creator of Heaven and Earth resorted to the womb of a certain Jewish lady, grew there for nine months and was born as an infant, and afterwards grew up and was betrayed into the hands of his enemies who sentenced him to death and executed him, and that afterwards... he came to life and returned to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. If you have listened all your life to the priests who have filled your brain and the marrow of your bones with this doctrine, and it has settled into you because of that accustomed habit. [I would argue that if you were hearing these ideas for the first time, now, as a grown adult], you would never have accepted them." [The Disputation at Barcelona. p. 19. ISBN 0-88328-025-6]

Even though Christiani and the Dominicans claimed the victory, James was so impressed with Nachmanides' answers that he gave him 300 gold coins, telling him he had never heard "an unjust cause so nobly defended." James even attended the synagogue in Barcelona on the Sabbath after the Disputation, addressing the congregants, an event likely unique in Medieval Europe.

Rather than have the Talmud destroyed, James ordered the removal of passages that seemed offensive to Christians, creating a commission of the bishop of Barcelona and some Dominicans to oversee the censorship. One of the Dominicans, Ramón Martí (Raymond Martini), did not want the Talmud destroyed, because he claimed many passages in it confirmed the truth of Christianity. But don't think Martini was sympathetic to Judaism: he wrote two anti-Jewish books.

After the Disputation, Nachmanides wrote an account (see the passage above), but this account got him in further trouble. I'll finish talk of disputes and the Talmud with a brief bio of Nachmanides tomorrow.

Book Burning

The rounding up and burning of the Talmud and other important Jewish works, and the Disputation of Paris, in France in the early 1240s were not the only events of their kind. Western civilization had a tradition of harassing Jews by denying them their sacred and important texts.

Emperor Justinian in 553 forbade Jews to use the Secunda Editio (Latin: "Second Edition"), apparently referring to the Midrashic commentaries on Scripture. Centuries later, Crusaders marching through Germany decided to defend Christianity long before reaching the Holy Land by confiscating Jewish works as they passed through cities, leaving behind them piles of ash.

A decade before the Disputation of Paris, a public burning of Maimonidean writings took place in Montpellier France. Like the Disputation, this was started by an "internal" dispute. Solomon ben Abraham of Montpellier was extremely orthodox and was opposed to Moses ben Maimon's philosophy, so he invited Dominican and Franciscan inquisitors to look at the writings of one whom Solomon considered a heretic. The burning took place in December 1233. The inquisitors did not stop there. About a month after the Montpellier event, the Talmud became a target; copies of it and others—an estimated 12,000 volumes—were burning publicly in Paris.

The burning of the Talmud became a common event. Louis IX ordered more confiscations in 1247 and 1248; he produced an ordinance about this in 1254, which was upheld by Philip III in 1284 and Philip IV in 1290 and 1299.

In July 1263, the Disputation of Barcelona took place at the court of King James I of Aragon between another convert from Judaism to Christianity, the Dominican Friar Pablo Christiani, and the leading Jewish scholar Moshe ben Nachman, called Nachmanides. The debate was chiefly on the question "Was Jesus the Messiah?" The Disputation is a play by Hyam Maccoby, based on the Disputation; it was made into a film in 1986 starring Christopher Lee. You can watch it on YouTube.

The Christians claimed victory, but King James gave Nachmanides 300 gold coins, and to explain that, I should next tell you about James of Aragon.