Editing Marrano

{{Short description|Jews from the Iberian Peninsula forcibly converted to Catholicism}}
{{Further|Anusim|Converso}}
{{More citations needed|date=October 2015}}
{{italic title}}
[[File:Maimon-Marrans.jpg|thumb|300px|''Marranos: A secret [[Passover Seder]] in Spain during the times of Inquisition''. An 1893 painting by [[Moshe Maimon]].]]
'''''Marranos''''' is a term for [[Spanish and Portuguese Jews]], as well as [[Kingdom of Navarre|Navarrese jews]], who converted to Christianity, either voluntarily or by [[Forced conversion#Spanish Inquisition|Spanish or Portuguese royal coercion]], during the fifteenth and sixteenth centuries, but who continued to practice [[Judaism]] in secrecy or were suspected of it. They are also called [[crypto-Jews]], the term increasingly preferred in scholarly works over ''Marranos''.

The term specifically refers to the charge of crypto-Judaism, whereas the term ''[[converso]]'' was used for the wider population of Jewish converts to [[Catholicism]], whether or not they secretly still practised Jewish rites. Converts from either Judaism or Islam were referred to by the broader term of "[[New Christian]]s".

The term ''marrano'' came into later use in 1492 with the Castilian [[Alhambra Decree]], which prohibited the practice of Judaism in Spain and required all remaining Jews to convert or leave. The [[Spanish Inquisition]] was established prior to the decree, surveilled New Christians to detect whether their conversion to Christianity was sincere. The vast majority of Jews in Spain had converted to Catholicism, perhaps under pressure from the [[Massacre of 1391]], and ''conversos'' numbered hundreds of thousands. They were monitored by the Spanish Inquisition and subject to suspicions by [[Old Christian]]s of the secret practice of Judaism, whether or not that was the case.

In modern use, ''marrano'' can be considered offensive and pejorative, although some scholars continue to use the term interchangeably with ''converso'' or crypto-Jew. In modern Spanish, ''marrano'' means "pig", or, more often, "dirty person". Because of these possible meanings for the term ''Marrano'' might also be offensive to some descendants of Spanish Jews.<ref name="Primack">Karen Primack, "That Word 'Marrano{{'"}}. Chapter 8 (pp. 55-58) in Karen Primack (ed.) ''Jews in Places You Never Thought Of'', KTAV Publishing House, Inc. (1998), {{ISBN|0881256080}}</ref>

==Etymology==
[[File:First Cemetery of the Spanish and Portuguese Synagogue, Shearith Israel (1656-1833) in Manhattan, New York City.jpg|thumb|[[First Shearith Israel Graveyard|First Cemetery of the Spanish and Portuguese Synagogue, Shearith Israel]] (1656–1833), in Manhattan, New York City]]

The origin of the term ''Marrano'' as applied to [[crypto-Jews]] is unclear, since there have been several proposed etymologies in addition to swine. 

The [[Hebrew language|Hebrew]] word for {{lang|he|מְשֻׁמָּד‎}} ''[[Heresy in Judaism|Meshumad]]'', literally standing for "self-destroyed" or a heretic to Judaism, for a Jew who deliberately rebels against the observance of Jewish law.

The main difference between a ''[[Apostasy in Judaism|Min]]'', a ''Meshumad'', and the ''[[Anusim]]'' is that the act of abandonment of [[Judaism]] is voluntary for a Min and a Meshumad, while for the Anusim it is not.

One source of the term derives from an [[Arabic language|Arabic]] word for "forbidden, illicit",<ref name="EncycReligion">{{cite book |last=Melammed |first=Renée Levine |date=2005 |editor-last=Jones |editor-first=Lindsay |title=Encyclopedia of Religion |chapter=Marranos |volume=8 |publisher=McMillan Reference |pages=5716}}</ref> {{lang|ar|مُحَرّمٌ}} ''[[Haram|Muḥarram]]''.{{citation needed|date=April 2022}} The Arabic word in this context means "swine" or "pork", and either expresses the same repulsion towards the converts that the converts previously had for such ritually unclean meat.<ref name="EncycReligion"/> 

However, as applied to Crypto-Jews, the term Marrano derives from the Spanish & Portuguese verb "marrar" and "amarrar" meaning "to fail", "to plan to go wrong", "to break away", "to defraud", "to target", "to tie up", "to refrain", "to deviate", "to clinch", "to moor", illuminating that those targeted and forced by the Spanish Crown had no choice but to adopt Christianity, either leave the Kingdom of Spain all while the Crown seized their property and money and gave them no support to leave, be murdered either for not showing complete loyalty to Christianity or for leaving Spain and coming back showing that these Jews were traitors to the Spanish Crown.<ref>SpanishDictionary.com. (n.d.). https://www.spanishdict.com/translate/marrar</ref><ref>SpanishDictionary.com. (n.d.-a). https://www.spanishdict.com/translate/amarrar </ref> 

It also has Arabic origin meaning "to deviate" or "to err", in the sense that they deviated from their newly adopted faith by secretly continuing to practice Judaism. A third origin has been cited from [[Galician-Portuguese]], where ''marrar'' means "to force" and ''marrano'' means "forced one", indicating the compulsory nature of the religious conversions.<ref name="Primack"/> José Meir Estrugo Hazán writes in his book ''Los Sefardíes''<ref>José Meir Estrugo Hazán, ''Los Sefardíes'' (The Sephardim), {{ISBN|84-8472-034-9}}</ref> that "marrano" is the term the Spanish Jews prefer.

==Demographics==
Under state pressure in the late 14th and early 15th century, over half of Jews in the [[Iberian Peninsula]] converted to Christianity, thus avoiding the [[Alhambra Decree|Decree of Expulsion]] which affected Spain's remaining openly Jewish population in 1492. The numbers who converted and the effects of various migrations in and out of the area have been the subject of historical debate. A [[Phylogeography|phylogeographic]] study in 2008 of 1,150 volunteer [[Human Y-chromosome DNA haplogroup|Y-chromosome DNA haplogroups]] appeared to support the idea that the number of conversions has been significantly underestimated, as 20% of the tested Iberian population had [[haplogroups]] consistent with [[Sephardi Jews|Sephardi]] ancestry. This percentage was suggested as representing the proportion of Sephardi in the population at the time of mass conversions in the 14th and 15th centuries.<ref>{{Citation |first1=Susan M. |last1=Adams |first2=Elena |last2=Bosch |first3=Patricia L. |last3=Balaresque |year=2008 |title=The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula |journal=American Journal of Human Genetics |volume=83 |issue=6 |pages=725–736 |doi=10.1016/j.ajhg.2008.11.007 |pmid=19061982 |pmc=2668061|display-authors=etal|ref={{harvid|Adams, Bosch, et al.|2008}} }}.</ref> However, the authors concede that other historical population movements from the [[Near East]] such as [[Syrians]] and [[Phoenicians]] may also account for these results.<ref>{{harvp|Adams, Bosch, et al.|2008}}: "Despite alternative possible sources for lineages ascribed a Sephardic Jewish origin, these proportions attest to a high level of religious conversion"</ref><ref>"La cifra de los sefardíes puede estar sobreestimada, ya que en estos genes hay mucha diversidad y quizá absorbieron otros genes de Oriente Medio" ''("The Sephardic result may be overestimated, since there is much diversity in those genes and maybe absorbed other genes from the Middle East")''. ¿Pone en duda Calafell la validez de los tests de ancestros? "Están bien para los americanos, nosotros ya sabemos de dónde venimos" ''(Does Calafell doubt the validity of ancestry tests? "They can be good for the Americans, we already know from where we come from.")'' {{cite web|url=http://www.publico.es/ciencias/180536/tres/culturas/adn |title=Tres culturas en el ADN |work=Público.es |access-date=2009-04-13 |url-status=dead |archive-url=https://web.archive.org/web/20090209005311/http://www.publico.es/ciencias/180536/tres/culturas/adn |archive-date=2009-02-09 }}</ref><ref>{{cite news |title=Spanish Inquisition couldn't quash Moorish, Jewish genes |url=http://www.sciencenews.org/view/generic/id/39056/title/Spanish_Inquisition_couldn%E2%80%99t_quash_Moorish,_Jewish_genes |first=Tina Hesman |last=Saey |work=Science News |date=4 December 2008 |postscript=none |access-date=6 April 2009 |archive-url=https://web.archive.org/web/20110629172709/http://www.sciencenews.org/view/generic/id/39056/title/Spanish_Inquisition_couldn%E2%80%99t_quash_Moorish,_Jewish_genes |archive-date=29 June 2011 |url-status=dead }}: "''We think it might be an overestimate''" "The genetic makeup of Sephardic Jews is probably common to other Middle Eastern populations, such as the Phoenicians, that also settled the Iberian Peninsula, Calafell says. "''In our study, that would have all fallen under the Jewish label.''"</ref><ref>"El doctor Calafell matiza que (...) los marcadores genéticos usados para distinguir a la población con ancestros sefardíes pueden producir distorsiones". "ese 20% de españoles que el estudio señala como descendientes de sefardíes podrían haber heredado ese rasgo de movimiento más antiguos, como el de los fenicios o, incluso, primeros pobladores neolíticos hace miles de años." "Dr. Calafell clarifies that (...) the genetic markers used to distinguish the population with Sephardim ancestry may produce distortions. The 20% of Spaniards that are identified as having Sephardim ancestry in the study could have inherited that same marker from older movements like the Phoenicians, or even the first Neolithic settlers thousands of years ago" [http://www.elmundo.es/elmundo/2008/12/04/ciencia/1228409780.html Elmundo.es] {{Webarchive|url=https://web.archive.org/web/20110425044851/http://www.elmundo.es/elmundo/2008/12/04/ciencia/1228409780.html |date=2011-04-25 }}.</ref><ref>{{Citation |url=https://www.newscientist.com/article/dn16200-spanish-inquisition-left-genetic-legacy-in-iberia.html |title=Spanish Inquisition left genetic legacy in Iberia |journal=[[New Scientist]] |date=December 4, 2008 |first=Ewen |last=Callaway |access-date=September 4, 2017 |archive-date=March 28, 2014 |archive-url=https://web.archive.org/web/20140328024905/http://www.newscientist.com/article/dn16200-spanish-inquisition-left-genetic-legacy-in-iberia.html |url-status=live }}.</ref><ref name="Zalloua et al.">{{Citation |first1=Pierre A. |last1=Zalloua |first2=Daniel E. |last2=Platt |first3=Mirvat |last3=El Sibai |year=2008 |title=Identifying Genetic Traces of Historical Expansions: Phoenician Footprints in the Mediterranean |journal=American Journal of Human Genetics |volume=83 |issue=5 |pages=633–642 |doi=10.1016/j.ajhg.2008.10.012 |pmid=18976729 |pmc=2668035|display-authors=etal}}.</ref>

==Portugal==
{{Main|History of the Jews in Portugal}}
{{More citations needed|section|date=December 2019}}

Some Portuguese ''conversos'' or ''cristãos-novos'' continued to practice as crypto-Jews. In the early 20th century, historian Samuel Schwartz wrote about crypto-Jewish communities discovered in northeastern Portugal (namely, [[Belmonte, Portugal|Belmonte]], [[Bragança, Portugal|Bragança]], [[Miranda do Douro|Miranda]], and [[Chaves, Portugal|Chaves]]). He claimed that members had managed to survive more than four centuries without being fully assimilated into the Old Christian population.<ref>Ruth Almog, [http://www.haaretz.com/hasen/pages/ShArtVty.jhtml?sw=Russia&itemNo=64697 "Cryptic, these crypto Jews"], nda, last update 02/12/2005, haaretz.com, in English; review of Hebrew translation of Schwarz's 1925 ''Hanotzrim Hakhadashim Beportugal Be'meah Ha'esrim'' (''New Christians in Portugal in the 20th Century'')</ref> The last remaining crypto-Jewish community in Belmonte officially returned to Judaism in the 1970s and opened a [[synagogue]] in 1996. In 2003, the [[American Sephardi Federation]] founded the Belmonte Project to raise funds to acquire Judaic educational material and services for the Belmonte community, who then numbered 160–180.{{Citation needed|date=August 2008}}

Two documentary films have been made in north-eastern Portugal where present-day descendants of marranos were interviewed about their lives. In 1974 for ''The Marranos of Portugal'', the Israel Broadcasting Authority (IBA) sent reporter [[Ron Ben-Yishai]] to conduct interviews with families about their religious practice. After being asked to prove he knew Hebrew before they would talk, he found people still reluctant to speak openly. Nevertheless, he did eventually gain a remarkable insight into their version of Jewish customs, prayers and songs. The film was commended at the 1976 Jerusalem Jewish Film and TV Festival. Another documentary, ''The Last Marranos'', was made by the New York Jewish Media Fund in 1997.

After the expulsion of Jews and Muslims from Spain (1492) and the Forced Conversion by Portugal's King [[Manuel I of Portugal|Manuel I]] in Portugal (1497), ''conversos'' continued to be suspect in socially strained times. In Lisbon in 1506, a months-long plague caused people to look for scapegoats. Some became suspicious that ''conversos'' might be practicing Judaism and therefore be at fault. On April 17, 1506, several ''conversos'' were discovered who had in their possession "some lambs and poultry prepared according to Jewish custom; also unleavened bread and bitter herbs according to the regulations for the [[Passover]], which festival they celebrated far into the night." Officials seized several but released them after a few days.

On the same day on which the ''conversos'' were freed, the [[Dominican Order|Dominicans]] displayed a crucifix and a [[reliquary]] in glass from which a peculiar light issued in a side-chapel of their church, where several New Christians were present. A New Christian who tried to explain the miracle as due to natural causes was dragged from the church and killed by an infuriated woman. A Dominican roused the populace still more. Friar João Mocho and the [[Aragon]]ese friar Bernardo, crucifix in hand, were said to have gone through the streets of the city, crying "Heresy!" and calling upon the people to destroy the ''conversos''.{{Citation needed|date=August 2008}} Attracted by the outcry, sailors from [[Holland]], [[Zeeland]] and others from ships in the port of Lisbon, joined the Dominicans and formed a mob with local men to pursue the ''conversos''.

The mob dragged ''converso'' victims from their houses and killed some. Old Christians who were in any way associated with New Christians were also attacked. The mob attacked the [[Farm (revenue leasing)|tax-farmer]] João Rodrigo Mascarenhas, a New Christian; although a wealthy and distinguished man, his work also made him resented by many. They demolished his house. Within 48 hours, many "conversos" were killed; by the third day all who could leave escaped, often with the help of other Portuguese. The killing spree lasted from 19 to 21 April, in what came to be known as the [[Lisbon massacre]].

King [[Manuel I of Portugal|Manuel]] severely punished those who took part in the killings. The ringleaders and the Dominicans who encouraged the riot were also executed. Local people convicted of murder or pillage suffered corporal punishment and their property was confiscated. The king granted religious freedom for 20 years to all ''conversos'' in an attempt at compensation. Lisbon lost ''[[Foral]]'' (municipal) privileges. The foreigners who had taken part generally escaped punishment, leaving with their ships.

New Christians were attacked in [[Gouveia, Portugal|Gouveia]], [[Alentejo]], [[Olivenza|Olivença]], [[Santarém, Portugal|Santarém]], and other places. In the [[Azores]] and the island of [[Madeira]], mobs massacred former Jews. Because of these excesses, the king began to believe that a [[Portuguese Inquisition]] might help control such outbreaks.

The Portuguese ''conversos'' worked to forestall such actions, and spent immense sums to win over the ''[[Curia (Catholic Church)|Curia]]'' and most influential cardinals. Spanish and Portuguese ''conversos'' made financial sacrifices. Alfonso Gutierrez, Garcia Alvarez "el Rico" (the rich), and the Zapatas, ''conversos'' from Toledo, offered 80,000 gold crowns to Holy Roman Emperor [[Charles V, Holy Roman Emperor|Charles V]], if he would mitigate the harshness of the Inquisition.<ref>''Revue des Etudes Juives'', xxxvii, p.&nbsp;270 et seq.</ref>

The Mendes of Lisbon and [[Flanders]] also tried to help. None were successful in preventing the [[Congregation for the Doctrine of the Faith|Inquisition]] Papal Bull Meditatio Cordis of July 16, 1547, Inquisition in Portugal. This Bull Meditatio Cordis still did not have the "Power of Confiscation". Portuguese Marranos continued, with many bribes of the Popes in Rome, and with prolonged negotiation against this "Power of Confiscation" succeeded to delay it 32 years, but finally conceded this "deadly weapon" in 1579. The Portuguese Inquisition now had been endowed, 101 years after the Spanish Inquisition of November 1, 1478, with the same extremities of rigor as the Spanish prototype. The {{lang|es|conversos}} suffered immensely both from mob violence and interrogation and testing by the Inquisition. Attacks and murders were recorded at [[Trancoso, Portugal|Trancoso]], [[Lamego]], Miranda, [[Viseu]], [[Guarda, Portugal|Guarda]], and [[Braga]].

At [[Covilhã]], there were rumors that the people planned to massacre all the New Christians on one day. In 1562, prelates petitioned the ''Cortes'' to require ''conversos'' to wear special badges, and to order Jewish descendants to live in [[ghetto]]s (''judiarias'') in cities and villages as their ancestors had before the conversions.

In 1641, João IV of Portugal ennobled the [[Curiel family]], a Marrano family who initially served the Crown of Castile, defecting to Portugal after the expulsion of the Jews from Spain in 1498. They went on serving the King of Portugal in diplomatic positions across Europe until the late 18th century.<ref>{{Cite web|url=https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/curiel|title=Curiel {{!}} Encyclopedia.com|website=www.encyclopedia.com|access-date=2019-10-02|archive-date=2020-09-23|archive-url=https://web.archive.org/web/20200923192247/https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/curiel|url-status=live}}</ref>

In the 1970s, the Marranos of [[Belmonte, Portugal|Belmonte]] officially rejoined [[Judaism]] and reestablished ties with the Jews of Israel.<ref>{{Cite web |title=Criptojudaismo de Belmonte |url=https://cm-belmonte.pt/criptojudaismo-de-belmonte/ |access-date=2024-03-14 |website=Município de Belmonte |language=pt-PT}}</ref> The Museu Judaico de Belmonte was opened in 2005 in Belmonte, it is the first Jewish museum in Portugal.<ref>{{Cite web |title=Museu Judaico |url=https://www.cm-belmonte.com/?q=node/126 |access-date=2024-03-14 |website=Belmonte |language=pt-pt}}</ref>

==Spain==
{{Main|History of the Jews in Spain}}

According to historian [[Cecil Roth]], Spanish political intrigues had earlier promoted the anti-Jewish policies which culminated in 1391, when Regent Queen [[Eleanor of Castile, Queen of Navarre|Leonora of Castile]] gave the Archdeacon of [[Écija]], [[Ferrand Martinez]], considerable power in her realm. Martinez gave speeches that led to violence against the Jews, and this influence culminated in the sack of the Jewish quarter <!--do we have a more specific link?--> of [[Seville]] on June 4, 1391. Throughout Spain during this year, the cities of Ecija, [[Carmona, Spain|Carmona]], [[Córdoba, Spain|Córdoba]], [[Toledo, Spain|Toledo]], [[Barcelona]] and many others saw their Jewish quarters destroyed and inhabitants massacred.

It is estimated that 200,000 Jews saved their lives by converting to Christianity in the wake of these persecutions.<ref>Gedaliah b. Jachia the Spaniard, ''Sefer Shalshelet HaKabbalah'', p. 268, Jerusalem 1962, while citing ''Sefer HaYuchasin''.</ref> Other Jews left the country altogether and around 100,000 openly practicing Jews remained.

In 1449, feelings rose against ''conversos'', breaking out in a riot at [[Toledo, Spain|Toledo]]. Instigated by two canons, Juan Alfonso and Pedro Lopez Galvez, the mob plundered and burned the houses of Alonso Cota, a wealthy ''converso'' and tax-farmer. They also attacked the residences of wealthy New Christians in the quarter of la Magdelena. Under Juan de la Cibdad, the ''conversos'' opposed the mob, but were repulsed. They were executed with their leader. As a result, several prominent ''converso'' men were deposed from office, in obedience to a new statute.

Nearly 20 years later in July 1467, another riot occurred where a mob attacked ''conversos'' in Toledo. The chief magistrate (''alcalde mayor'') of the city was Alvar Gomez de Cibdad Real, who had been private secretary to King [[Henry IV of Castile]]. He was a protector of the ''conversos.'' Together with prominent ''conversos'' Fernando and Alvaro de la Torre, Alvar wished to take revenge for an insult by the counts de Fuensalida, leaders of the Old Christians. His intention was to seize control of the city, but fierce conflict erupted. Opponents set fire to houses of New Christians near the cathedral. The conflagration spread so rapidly that 1,600 houses were consumed. Both Old Christians and ''conversos'' perished. The brothers De la Torre were captured and hanged.

Tensions arose in Córdoba between Old Christians and ''conversos'', where they formed two hostile parties. On March 14, 1473, during a dedication procession, a girl accidentally threw dirty water from the window of the house of one of the wealthiest ''conversos'' (the customary way to dispose of it.) The water splashed on an image of the Virgin being carried in procession in honor of a new society (from which ''conversos'' had been excluded by Bishop D. Pedro.) A local blacksmith started arousing a rabble against the Jews, who he blamed for the insult, which immediately joined in a fierce shout for revenge.{{Dubious|date=April 2016}}

The mob went after ''conversos'', denouncing them as [[heresy|heretics]], killing them, and burning their houses. To stop the excesses, the highly respected D. Alonso Fernandez de Aguilar, whose wife was a member of the ''converso'' family of Pacheco, together with his brother D. [[Gonzalo Fernández de Córdoba]] ("El Gran Capitán"), and a troop of soldiers, hastened to protect the [[New Christian]]s. D. Alonso called upon the mob to retire. Its leader insulted the count, who immediately felled him with his lance. Aroused, the people considered him a martyr. Incited by Alonso de Aguilar's enemy, they again attacked the ''conversos''. The rioting lasted three days. Those who escaped sought refuge in the castle, where their protectors also took shelter. The government decreed that Jews and ''conversos'' should remain in their neighborhood or leave the city.

In 1473, attacks on ''conversos'' arose in numerous other cities: [[Montoro]], [[Bujalance]], [[Adamuz]], [[La Rambla, Córdoba|La Rambla]], [[Santaella]], and elsewhere. Mobs attacked ''conversos'' in [[Andújar]], [[Úbeda]], [[Baeza, Spain|Baeza]], and [[Almodóvar del Campo]] also. In [[Valladolid]], groups looted the belongings of the New Christians. At [[Segovia]], there was a massacre (May 16, 1474). D. Juan Pacheco, a ''converso'', led the attacks. Without the intervention of the alcalde, Andres de Cabrera, all New Christians might have died. At [[Carmona, Spain|Carmona]], it was reported that not one ''converso'' was left alive.

===Inquisition===
[[File:Execution of Mariana de Carabajal.jpg|thumb|180px|Execution of [[Francisca Nuñez de Carabajal|Mariana de Carabajal]] in Mexico, 1601.]]

Tens of thousands of Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen: most of these undoubtedly to avoid expulsion,{{citation needed|reason=I wouldn't be surprised but wording sounds rather like original research|date=November 2014}} rather than as a sincere change of faith. These ''conversos'' were the principal concern of the Inquisition; being suspected of continuing to practice Judaism put them at risk of denunciation and trial.{{citation needed|date=November 2014}}

During 1492, about 12,000 ''conversos'' entered [[Navarre]] from Aragon's repression, where they were allowed to remain. [[Tudela, Navarre|Tudela in Navarre]] turned into a ''converso'' haven. The Tudelans had already proclaimed in 1486 that "''if any inquisitor enters their city, he will be thrown into the [[Ebro]] river.''" Later the resistance to the inquisitors was so strong that its aldermen ordered commissioners and attorneys to ask the [[Catholic Monarchs]] to limit the power of the Inquisition in 1510.<ref>Cf. Salcedo Izu, Joaquín, Gran Enciclopedia Navarra, Caja de Ahorros de Navarra, Pamplona 1990, Tomo VI, voz Inquisición, pp. 131–134.</ref><ref>González Echeverría, Francisco Javier. ''The Love for Truth: Life and Work of Michael Servetus'' (''El amor a la verdad. Vida y obra de Miguel Servet''), printed by Navarro y Navarro, Zaragoza, collaboration with the Government of Navarre, Department of Institutional Relations and Education of the Government of Navarre, pp.&nbsp;445-450</ref><ref>[https://web.archive.org/web/20130711010637/http://michaelservetusresearch.com/ENGLISH/index.html Michael Servetus Research]. Website with historical and graphical study on the ''conversos'' in Navarre, specifically the ''converso'' Michael de Villanueva ("Servetus").</ref>

The most intense period of persecution of ''conversos'' lasted until 1530. From 1531 to 1560, however, the percentage of ''conversos'' among the Inquisition trials dropped to 3% of the total. There was a rebound of persecutions when a group of crypto-Jews was discovered in [[Quintanar de la Orden]] in 1588; and there was a rise in denunciations of ''conversos'' in the last decade of the sixteenth century. At the beginning of the seventeenth century, some ''conversos'' who had fled to Portugal began to return to Spain, fleeing the persecution of the [[Portuguese Inquisition]], founded in 1536. This led to a rapid increase in the trials of crypto-Jews, among them a number of important financiers. In 1691, during a number of ''[[autos-da-fé]]'' in [[Mallorca]], 37 ''chuetas'', or ''conversos'' of Mallorca, were burned.<ref>{{harvp|Kamen|2014|p=369}}</ref>

During the eighteenth century the number of ''conversos'' accused by the Inquisition decreased significantly. [[Manuel Santiago Vivar]], tried in Córdoba in 1818, was the last person tried for being a crypto-Jew.<ref>{{harvp|Kamen|2014|p=370}}</ref>

===Converso-Jewish relations===
The ''conversos'' of Seville and other cities of Castile, and especially of Aragon, bitterly opposed the [[Spanish Inquisition]] established in 1478. They rendered considerable service to the king, and held high legal, financial, and military positions. The government issued an edict directing traditional Jews to live within a ghetto and be separated from ''conversos''. Despite the law, however, the Jews remained in communication with their [[New Christian]] brethren.

"They sought ways and means to win them from Catholicism and bring them back to Judaism. They instructed the Marranos in the tenets and ceremonies of the Jewish religion; held meetings in which they taught them what they must believe and observe according to the Mosaic law; and enabled them to circumcise themselves and their children. They furnished them with prayer-books; explained the fast-days; read with them the history of their people and their Law; announced to them the coming of the Passover; procured unleavened bread for them for that festival, as well as [[kosher]] meat throughout the year; encouraged them to live in [[conformity]] with the law of Moses, and persuaded them that there was no law and no truth except the Jewish religion." These were the charges brought by the government of [[Ferdinand II of Aragon]] and [[Isabella I of Castile]] against the Jews. They constituted the grounds for their expulsion and banishment in 1492, so they could not subvert ''conversos''. Jews who did not want to leave Spain had to accept baptism as a sign of conversion.

The historian Henry Kamen's ''Inquisition and Society in Spain in the sixteenth and seventeenth centuries'' questions whether there were such strong links between ''conversos'' and Jewish communities. Whilst historians such as Yitzhak Baer state, "the conversos and Jews were one people",<ref name="Kamen pg 27">{{Citation |title=Inquisition and Society in Spain in the sixteenth and seventeenth centuries |first=Henry |last=Kamen |page=27 |location=Bloomington |publisher=Indiana University Press |year=1985 |isbn=0-253-22775-5 }}.</ref> Kamen claims, "Yet if the conversos were hated by the Christians, the Jews liked them no better."<ref name="Kamen pg 27"/> He documented that "Jews testified falsely against them [the conversos] when the Inquisition was finally founded."<ref name="Kamen pg 27"/> This issue is being debated by historians.

==Conversos in Italy==
Although the vast majority of Spain's 250,000 ''conversos'' had abandoned Judaism and been assimilated into Spain's dominant Catholic culture, many of those continuing to secretly practice their former religion felt threatened and persecuted by the Inquisition which continued to actively persecute heresy. Some of these chose to leave Spain, in bands or as individual refugees. Many migrated to Italy, attracted by the climate, which resembled that of the Iberian Peninsula, and by the kindred language. When they settled at [[Ferrara]], Duke [[Ercole I d'Este]] granted them privileges. His son [[Alfonso I d'Este|Alfonso]] confirmed the privileges to twenty-one Spanish ''conversos'': physicians, merchants, and others (ib. xv. 113 et seq.). A thoroughly researched history of these migrations is also contained in the book about one of their leaders Dona Gracia Nasi called, "The Woman Who Defied Kings", by the historian and journalist Andree Aelion Brooks.

Spanish and Portuguese ''conversos'' also settled at [[Florence]] and contributed to make [[Livorno]] a leading seaport. They received privileges at [[Venice]], where they were protected from the persecutions of the Inquisition. In [[Milan]] they materially advanced the interests of the city with their industry and commerce. At [[Bologna]], [[Pisa]], [[Naples]], and numerous other Italian cities, they freely exercised the Jewish religion again. They were soon so numerous that Fernando de Goes Loureiro, an abbot from [[Porto]], filled an entire book with the names of ''conversos'' who had drawn large sums from Portugal and had openly avowed Judaism in Italy.

In [[Piedmont (Italy)|Piedmont]], Duke [[Emmanuel Philibert, Duke of Savoy|Emmanuel Philibert]] of [[Savoy]] welcomed ''conversos'' from [[Coimbra|Coímbra]] and granted them commercial and industrial privileges, as well as the free exercise of their religion. Rome was full of ''conversos''. Pope [[Paul III]] received them at [[Ancona]] for commercial reasons. He granted complete liberty "to all persons from Portugal and [[Algarve]], even if belonging to the class of New Christians." By 1553 three thousand Portuguese Jews and ''conversos'' were living at Ancona.

Two years later, [[Pope Paul IV]] issued orders to have all the ''conversos'' in Papal states be thrown into the prisons of the Inquisition which he had instituted. Sixty of them, who acknowledged the Catholic faith as penitents, were transported to the island of [[Malta]]; twenty-four, who adhered to Judaism, were publicly burned (May 1556). Those who escaped the Inquisition were received at [[Pesaro]] by [[Guidobaldo II della Rovere]], Duke of Urbino. Guidobaldo had hoped to have the Jews and ''conversos'' of Turkey select Pesaro as a commercial center; when that did not happen, he expelled the New Christians from Pesaro and other districts in 1558 (ib. xvi. 61 et seq.).

Many ''conversos'' also went to [[Dubrovnik]], formerly a considerable [[Croatia]]n seaport on the [[Adriatic Sea]]. In May 1544, a ship landed there filled with Portuguese refugees.

==Latin America==
{{Main|History of the Jews in Latin America|History of the Jews in Mexico|History of the Jews in Brazil}}

During the 16th and 17th centuries, some ''conversos'' migrated to [[Americas|the Americas]], often the Castilian territories of the Vice-royalties of [[Viceroyalty of New Spain|New Spain]], [[Viceroyalty of Peru|Peru]], and the [[Viceroyalty of the Río de la Plata|Río de la Plata]] in Argentina. Legal emigration to the New World was strictly controlled and required proof of three generations of Christian ascendance.{{citation needed|date=April 2023}} Nevertheless, many ''conversos'' managed to evade these restrictions and managed to obtain ''"encomiendas"'' papers of legal identity in the New World.

==France==
{{Main|History of the Jews in France}}

According to [[Isidore Loeb]], in a special study of the subject in the ''[[Revue des Études Juives]]'' (xiv. 162–183), about 3,000 Jews came to Provence after the [[Alhambra Decree]] expelled Jews from Spain in 1492.

From 1484, one town after another had called for expulsion, but the calls were rejected by [[Charles VIII of France|Charles VIII]]. However, [[Louis XII of France|Louis XII]], in one of his first acts as king in 1498, issued a general expulsion order of the Jews of Provence. Though not enforced at the time, the order was renewed in 1500 and again in 1501. On this occasion, it was definitively implemented. The Jews of Provence were given the option of conversion to Christianity and a number chose that option. However, after a short while – if only to compensate partially for the loss of revenues caused by the departure of the Jews – the king imposed a special tax, referred to as "the tax of the neophytes." These converts and their descendants soon became the objects of social discrimination and slanders.<ref name=jvl>{{Cite web |url=https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0016_0_16137.html |title=Jewish Virtual Library – Provence |access-date=2016-03-13 |archive-date=2016-03-04 |archive-url=https://web.archive.org/web/20160304065210/https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0016_0_16137.html |url-status=live }}</ref>

==Estado da India (Portuguese India)==
{{Main|History of the Jews in India|Sephardic Jews in India|The Goa Inquisition}}

In the "Marrano Factory: The Portuguese Inquisition and Its New Christians 1536-1765", Professor [[:pt:António José Saraiva|Antonio Jose Saraiva]] of the [[University of Lisbon]], writes "King Manuel theoretically abolished discrimination between Old and New Christians by the law of March 1, 1507 which permitted the departure of New Christians to any part of the Christian world, declaring that they “be considered, favored and treated like the Old Christians and not distinct and separated from them in any matter.” Nevertheless, in apparent contradiction to that law, in a letter dated Almeirim, February 18, 1519, King Manuel promoted legislation henceforth prohibiting the naming of New Christians to the position of judge, town councilor or municipal registrar in Goa, stipulating, however, that those already appointed were not to be dismissed. This shows that even during the first nine years of Portuguese rule, Goa had a considerable influx of recently baptized Spanish and Portuguese Jews."<ref name=":0">{{cite journal |last1=Starr-LeBeau |first1=Gretchen |last2=Saraiva |first2=António José |last3=Salomon |first3=H. P. |last4=Sassoon |first4=I. S. D. |title=The Marrano Factory: The Portuguese Inquisition and Its New Christians, 1536-1765 |journal=The Sixteenth Century Journal |date=1 October 2003 |volume=34 |issue=3 |pages=827 |doi=10.2307/20061561 |jstor=20061561 }}</ref>

Some New Christians sought to re-join Jewish populations in India (particularly through the Jewish community in [[Cochin Jews|Cochin]]), while others went on to be extremely influential in the spice trade, and the gems trade between Portugal, and India. This activity aroused the ire of the Catholic clergy. During this period, the first bishop of Goa, [[Gaspar Jorge de Leão Pereira]] wrote his anti-Semitic work "''contra os Judeos" (tracts against Jews)'', and called for the establishment of the [[Goa Inquisition|Inquisition in Goa]] (which was established in 1560).

==Migrations==
{{Unreferenced section|date=June 2016}}

There was no significant wave of emigration of {{lang|es|conversos}} from Spain, the majority of Sephardic communities, such as that of Salonika having been formed as a result of the Alhambra Decree in 1492.<ref name="ReferenceA">Henry Kamen: The Spanish Inquisition: A Historical Revision. 1999</ref> However, there was a steady trickle of crypto-Jewish marranos who wished to practice their faith freely to more liberal environments. One of their leaders who helped them get there was the Lisbon-born international banker, [[Gracia Mendes Nasi]]. They also migrated to [[Flanders]], where they were attracted by its flourishing cities, such as [[Antwerp]] and [[Brussels]]. ''Conversos'' from Flanders, and others direct from the Iberian Peninsula, went under the guise of Catholics to [[Hamburg]] and [[Altona, Hamburg|Altona]] about 1580, where they [[Portuguese Jewish community in Hamburg|established a community]] and held commercial relations with their former homes. Some migrated as far as [[Scotland]]. [[Christian IV of Denmark]] invited some New Christian families to settle at [[Glückstadt]] about 1626, granting certain privileges to them and to ''conversos'' who came to [[Emden]] about 1649.

The vast majority of Spain's ''conversos'', however, remained in Spain and Portugal and were suspected of "Marranism" by the Spanish Inquisition. Although the wealthier among them could easily bypass discriminatory ''[[Limpieza de sangre]]'' laws, they constituted a significant portion of the over three thousand people executed for heresy by the Spanish Inquisition.<ref name="ReferenceA"/> In his luminous book the "Marrano Factory: The Portuguese Inquisition and Its New Christians 1536-1765", Professor Antonio Jose Saraiva [https://pt.wikipedia.org/wiki/Ant%C3%B3nio_Jos%C3%A9_Saraiva] of the [[University of Lisbon]], writes that "After August 1531, when the establishment of the Inquisition in Portugal was in the offing and especially after June 14, 1532 when New Christian emigration from Portugal became a capital offense, anti-New Christian sentiment surged on all sides. The New Christians were panic-stricken and emigrants, legal or clandestine, headed for Flanders, Italy, the Ottoman Empire, the Portuguese possessions in India, North Africa. After the middle of the century, England, France, the Spanish Americas and Brazil were the favorite destinations, not necessarily in that order."<ref name=":0" /> The New Christians breathed more freely when [[Philip III of Spain]] came to the throne. By the law of April 4, 1601, he granted them the privilege of unrestricted sale of their real estate as well as free departure from the country for themselves, their families, and their property. Many, availing themselves of this permission, followed their coreligionists to North Africa and Turkey. After a few years, however, the privilege was revoked, and the Inquisition resumed its activity.

Some migrated to London, whence their families spread to Brazil (where ''conversos'' had settled at an early date) and other colonies in the Americas. Migrations to [[Constantinople]] and [[Thessaloniki]], where Jewish refugees had settled after the expulsion from Spain, as well as to [[Italy]], [[Serbia]], [[Romania]], [[Bulgaria]], [[Vienna]], and [[Timișoara]], continued into the middle of the 18th century.{{citation needed|reason=As far as I'm aware there were no migrations of Conversos out of Spain in the 18th century and few in the 17th century, by that time they had been largely assimilated|date=May 2016}}

==Today==
Late 20th century political and social changes in Spain caused reappraisal of Jewish and Muslim contributions to its culture. There has been much new scholarship on Sephardic Jews, Moors and the consequences of conversion and expulsion. In addition, there have been official governmental efforts to welcome tourists of both ancestries to Spain. Towns and regions have worked to preserve elements of Jewish and Moorish pasts.

In Spanish Civil Code Art. 22.1, the government created concessions to nationals of several countries and [[Sephardi Jews]] historically linked with Spain allowing them to seek citizenship after five years rather than the customary ten required for residence in Spain. Later it was dropped to two years. In November 2012, the residency requirement was eliminated.<ref>[http://civil.udg.edu/normacivil/estatal/CC/1T1.htm ''Código Civil''] {{Webarchive|url=https://web.archive.org/web/20090220141200/http://civil.udg.edu/normacivil/estatal/CC/1T1.htm |date=2009-02-20 }} {{in lang|es}}</ref> In October 2006, the [[Parliament of Andalusia]] asked the three parliamentary groups that form the majority to support an amendment that would similarly ease the way for nationals of [[Morisco]] descent to gain Spanish citizenship. The proposal was originally made by IULV-CA, the Andalusian branch of the [[United Left (Spain)|United Left]].<ref>[http://noticias.ya.com/local/andalucia/07/10/2006/mesa-propuesta-iu.html ''Propuesta de IU sobre derecho preferente de moriscos a la nacionalidad''] {{webarchive|url=https://web.archive.org/web/20081211014807/http://noticias.ya.com/local/andalucia/07/10/2006/mesa-propuesta-iu.html |date=2008-12-11 }} {{in lang|es}}</ref>

In 2004, [[Shlomo Moshe Amar]] traveled to Portugal to celebrate the centennial anniversary of the [[Lisbon Synagogue]] "Shaare Tikvah". During his stay, Shlomo Moshe Amar met descendants of Jewish families persecuted by the Inquisition who still practice Judaism at the house of rabbi Boaz Pash. This was an historical meeting that had not happened between a Chief Rabbi and Portuguese Bnei Anusim in centuries. Rabbi Shlomo Moshe Amar promised to create a committee to evaluate the Halachic situation of the community. The delay of the Chief Rabbi to create the committee and help the descendants of [[Sephardi]] Jews in Portugal forced the creation of a second Jewish community in Lisbon, Comunidade Judaica Masorti Beit Israel, to ensure the recognition of the Bnei Anusim as Jews.

==In literature==
* [[Richard Zimler]], ''[[The Last Kabbalist of Lisbon]]'', The Overlook Press, {{ISBN|9781585670222}} 
* [[Richard Zimler]], ''Hunting Midnight'', Delacorte, {{ISBN|9780385336444}}
* [[Richard Zimler]], ''Guardian of the Dawn'', Constable & Robinson, {{ISBN|9781845290917}}
* [[Antonio Muñoz Molina]], ''Sepharad'', Harvest Books, {{ISBN|9780156034746}}
* [[David Liss]], ''The Coffee Trader'', Abacus, {{ISBN|978-0349115009}}

==See also==

===Jews in Iberia===
{{div col}}
* [[Anusim]]
* [[Conversos]] 
* [[Crypto-Judaism]]
* [[Spanish and Portuguese Jews]]
* [[History of the Jews in Belmonte]]
* [[History of the Jews in Portugal]]
* [[History of the Jews in Spain]]
* [[New Christian]]
* [[Xueta]]
* [[Vaez]]

===Related groups and concepts===
* [[Neofiti]]
* [[Luis de Carvajal y de la Cueva]]
* [[History of the Jews under Muslim rule]]
* [[Chala (Jews)|Chala]]
* [[Dönmeh]]
* [[Banu Israil]]
* [[Allahdad]]
* [[Linobambaki]]
* [[Judaizers]]
* [[Falash Mura]]
* [[Kakure Kirishitan]]
{{div col end}}

==References==

===Citations===
{{Reflist}}

===General and cited references===
* [[Damião de Góis]] (1567), in ''Chronica do Felicissimo Rey D. Emanuel da Gloriosa Memória''
*{{cite book |last=Kamen |first=Henry |author-link=Henry Kamen |title=The Spanish Inquisition: A Historical Revision |url=https://archive.org/details/spanishinquisiti0000kame |url-access=registration |publisher=Yale University Press |location=New Haven |year=2014 |isbn=978-0-300-18051-0}} Kamen has published 4 editions under 3 titles: "First edition published 1965 ... as ''The Spanish Inquisition''. Second edition published 1985 ... as ''Inquisition and Society in Spain''. Third edition published 1998 ... as ''The Spanish Inquisition: A Historical Revision''. Fourth edition 2014."
* {{Citation |first1=Cecil |last1=Roth |first2=Irene |last2=Roth |title=A history of the Marranos |location=New York |publisher=Sepher-Hermon Press |year=1974 |isbn=0-87203-040-7 |edition=4th }}.
* {{Citation |first=Cecil |last=Roth |title=A History of the Jews |location=New York |publisher=Schocken Books |year=1961 }}.
* {{Citation |first=Arnold |last=Diesendruck |year=2002 |title=Os Marranos em Portugal |location=São Paulo |publisher=Editora & Livraria Sêfer |isbn=85-85583-36-3 }}.

==Further reading==
{{div col|colwidth=30em}}
* Cohen, Martin A. "Antonio Díaz De Cáceres: Marrano Adventurer in Colonial Mexico." ''American Jewish Historical Quarterly'', vol. 60, no. 2, 1970, pp.&nbsp;169–184., {{JSTOR|23877946}}.
* Cohen, Martin A. "Toward a New Comprehension of the Marranos." In ''Hispania Judaica: Studies on the History, Language, and Literature of the Jews in the Hispanic World''. Vol. I: History, edited by Josep M. Solà-Solé, Samuel G. Armistead, and Joseph H. Silverman, 23–35. Barcelona: Puvil-Editor, 1980.
* Escobar Quevedo, Ricardo. ''Inquisición y judaizantes en América española (siglos XVI-XVII)''. Bogota: Editorial Universidad de Rosario, 2008.
* Netanyahu, Benzion. ''The Marranos of Spain: From the Late 14th to the Early 16th Century, According to Contemporary Hebrew Sources'' [1966], 3rd ed. Ithaca: Cornell University Press, 1999.
* Poliakov, Leon. ''The History of Anti-Semitism, vol. 2: From Mohammed to the Marranos''. Philadelphia: University of Pennsylvania Press, 2003.
* Révah, I.S. "Les marranes." ''Revue des études juives'' 118 (1959–60): 29–77.
* Roth, Cecil. "The Religion of the Marranos," ''The Jewish Quarterly Review'' 22 (1931): 1–33. {{doi|10.2307/1451908}}. {{JSTOR|1451908}}
* Rowland, Robert. "New Christian, Marrano, Jew." In ''The Jews and the Expansion of Europe to the West, 1450–1800'', edited by Paolo Bernardini and Norman Fiering, 125–148. New York: Berghahn Books, 2001. {{ISBN|9781571811530}}
* Saraiva, António José. ''The Marrano Factory: The Portuguese Inquisition and Its New Christians, 1536–1765'' [1956], trans. H.P. Salomon and I.S.D. Sassoon. Leiden: Brill, 2001.
* Simms, Norman. ''Masks in the Mirror: Marranism in the Jewish Experience''. New York: Peter Lang, 2006.
* Wachtel, Nathan. ''The Faith of Remembrance: Marrano Labyrinths'' [2001], trans. Nikki Halpern. Philadelphia: University of Pennsylvania Press, 2013.
* Yerushalmi, Yosef Hayim. ''From Spanish Court to Italian Ghetto. Isaac Cardoso: A Study in Seventeenth-Century Marranism and Jewish Apologetics''. New York: Columbia University Press, 1971. 
* Yovel, Yirmiyahu. ''The Other Within: The Marranos: Split Identity and Emerging Modernity''. Princeton: Princeton University Press, 2009.
* Yovel, Yirmiyahu. ''Spinoza and Other Heretics, vol. 1: The Marrano of Reason''. Princeton: Princeton University Press, 1989.
{{div col end}}

==External links==
* [http://www.jewishencyclopedia.com/view.jsp?artid=169&letter=M&search=Marano Corresponding article] in ''[[The Jewish Encyclopedia]]''. Further relevant material can be found in its article on [http://www.jewishencyclopedia.com/view.jsp?artid=990&letter=S&search=South%20and%20Central%20America South and Central America].
* [https://web.archive.org/web/20120219185657/http://www.donagraciaproject.org/ Dona Gracia Project]
* [https://web.archive.org/web/20150929194845/http://www.the-jewish-story.org/marranos.html The Jewish Story – Marranos]
* [https://web.archive.org/web/20061003195445/http://www.dinur.org/resources/resourceCategoryDisplay.aspx?categoryid=445&rsid=478 Resources > Medieval Jewish History > "Expulsion from Spain and The Anusim"], The Jewish History Resource Center, Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
* Kathleen Telch, "Belmonte Project", [https://web.archive.org/web/20110720010926/http://www.americansephardifederation.org/PDF/newsletter/spring2003.pdf Newsletter], Spring 2003, p.&nbsp;9, American Sephardi Federation
* [http://www.cryptojews.com/ Society For Crypto Judaic Studies]
* [http://www.aish.com/jewishissues/jewishsociety/Miracle_in_Orlando.asp Michael Freund, "Miracle in Orlando", originally published in ''The Jerusalem Post''] {{Webarchive|url=https://web.archive.org/web/20120229235252/http://www.aish.com/jewishissues/jewishsociety/Miracle_in_Orlando.asp |date=2012-02-29 }}, Jewish Society
* [http://www.half-jewish.org/return_to_Sinai.shtml Return to Sinai], in Half-Jewish.org, Website covering topics relevant to descendants of assimilation and intermarriage
* [http://www.ynetnews.com/articles/0,7340,L-3587419,00.html Descendants of Marranos arrive in Israel]
* [http://www.haaretz.com/hasen/spages/1084172.html Jewish by candlelight – from Spanish converso to modern mixed marriage] {{Webarchive|url=https://web.archive.org/web/20090511180419/http://www.haaretz.com/hasen/spages/1084172.html |date=2009-05-11 }} by Miriam Shaviv, ''[[The Forward]]''
* [http://www.shavei.org Shavei Israel – a group that helps our lost brethren return]
* [http://blogs.loc.gov/law/2013/03/alhambra-decree-521-years-later/?ll_f0432 Alhambra Decree: 521 Years Later], a blog post on the [[Law Library of Congress]]'s ''In Custodia Legis''
* [https://web.archive.org/web/20070611180455/http://www.estudosjudaicos.ubi.pt/rsanches_obras/cristaosnovos_cristaosvelhos.pdf "Cristãos Novos e Cristãos Velhos em Portugal"] {{In lang|pt}} ("New Christians and Old Christians in Portugal"), written by [[António Nunes Ribeiro Sanches]], in 1748
* [https://web.archive.org/web/20170815065147/http://newensign.christsassembly.com/A%20History%20of%20The%20Marranos.pdf A history of the Marranos], by [[Cecil Roth]]
* [https://archive.org/details/episdiosdram01baiuoft Dramatic episodes of the Portuguese Inquisition, volume 1], by Antonio Baião {{In lang|pt}}
* [https://archive.org/details/episdiosdram02baiuoft Dramatic episodes of the Portuguese Inquisition, volume 2], by Antonio Baião {{In lang|pt}}
* [https://archive.org/details/trialofgabrielde00granuoft Trial of Gabriel de Granada by the Inquisition in Mexico, 1642–1645]. According to [[Cecil Roth]], "it gives a remarkably graphic impression of a typical Inquisitional case"

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