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How did late medieval secular and ecclesiastical portuguese and castillian literature project the image towards the jews? : a comparative analysis of sources from 1325 to 1412
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Abstract(s)
O papel da linguagem tem sido essencial na criação, transmissão e recebimento de imagens e mensagens. Ao nível da literatura tardo-medieval portuguesa e castelhana, foi essencial na formação, projeção e acolhimento das imagens negativas dos judeus que foram criadas pelas elites seculares e eclesiásticas dos reinos supracitados. No entanto, essas imagens não foram simplesmente criadas e transmitidas apenas pela palavra escrita. Tanto a liderança política quanto a religiosa desempenharam papéis fundamentais na formação e projeção de tais imagens para o público na esfera pública. Tal comunicação oral consistia em discursos,
proclamação de leis ao público, pregações de padres e monges e disputas polêmicas públicas entre teólogos católicos e líderes rabínicos. O objetivo da tese é iniciar o processo de preenchimento da lacuna existente de um estudo que serviria de base para uma investigação mais aprofundada na comparação e contraste da literatura disponível dos reinos de Portugal e Castela.
A principal questão de pesquisa foi averiguar como as elites dos reinos de Portugal e Castela se diferenciavam na projeção de imagens negativas dos judeus e como eram recebidas por seus respetivos súditos cristãos. Outras questões que surgiram foram quando as imagens em ambos os reinos se assemelham e quando elas diferem? Por que eles diferiram? Foi através de diferentes circunstâncias históricas como o papel da liderança, o papel da polêmica pública, das disputas públicas, do público radicalizado devido a anos de pregação fanática? A investigação utilizaria o arcabouço conceitual do papel da linguagem, da comunicação e do poder na formação, transmissão e recebimento de imagens para públicos-alvo.
A metodologia aplicada foi qualitativa, pois não existiam números numéricos baseados em censos minuciosos, pesquisas e questionários no final da Idade Média. Essas fontes, embora imperfeitas, fornecem uma visão sobre o modo de pensar dos países onde foram escritas e permitem que os pesquisadores tirem conclusões com base em suas descobertas. Tal literatura consistia em crônicas, letras, poesias, memórias, leis aprovadas nas Cortes, diplomas, direitos de carta concedidos por monarcas e até literatura polêmica. Para medir o número de leis discriminatórias e restritivas em ambos os reinos ibéricos, aplicou-se a abordagem
metodológica utilizada pelo historiador espanhol Monsalvo Antón para classificar os atos das Cortes castelhanas em cinco categorias diferentes. Essas categorias foram: 1) Discriminação Administrativa e Profissional e Redução da Influência Social e Política dos Judeus: Revendo a tradicional presença judaica na arrecadação de impostos e aluguéis; 2) Discriminação Judicial: Supressão dos Privilégios e Prerrogativas Jurisdicionais dos Judeus; 3) Regulação Pragmática e Interessada das Atividades Económicas dos Judeus no âmbito das finanças e do crédito; 4) Fundamento ou Fundamento da Inferioridade Confessional (Religiosa) e da Discriminação em relação à prática da religião não-cristã; e, 5) Limitações nas relações diárias entre judeus e cristãos e Segregação da minoria judaica. Não só foram aplicadas aos actos das Cortes portuguesas, mas a outras legislações laicas, bem como às legislações eclesiásticas dos sínodos portugueses e castelhanos. Gráficos demonstrando os achados desta abordagem metodológica foram criados para fornecer uma forma sistemática de visualizar os achados.
Além do uso dessa abordagem metodológica, o papel do uso da linguagem também foi aplicado à literatura, especialmente no que diz respeito à legislação, pois seria proclamada em cada reino e atingiria um público mais amplo do que poemas estilísticos, memórias e crônicas que, mesmo embora refletissem a mentalidade do período, eram reservados a uma elite mais educada e seleta das cortes eclesiásticas e seculares. As obras também foram comparadas e contrastadas dentro do mesmo gênero, como crônicas ou atos das Cortes, para ver onde eram semelhantes e onde diferiam. No entanto, diferentes tipos de fontes e estudos foram cruzados
a fim de estabelecer se eles se corroboravam ou não. Tais casos seriam comparar e contrastar atos das Cortes com crônicas, ou leigos com legislação eclesiástica ou legislação municipal com legislação régia. Os dados para este estudo foram coletados em arquivos nacionais, bibliotecas nacionais e bibliotecas universitárias. No caso de Portugal, há o Arquivo Nacional da Torre de Tombo (ANTT), os arquivos municipais de Lisboa e os arquivos municipais de Évora. Em relação à Espanha, havia os arquivos municipais de Madrid, Toledo e Sevilha, bem como os arquivos eclesiásticos de Sevilha e Toledo. O Centro de Estudos Históricos da Universidade NOVA e Marcial Pons Madrid que disponibilizaram a versão impressa de fontes tardo-medievais que se revelaram essenciais durante os muitos meses de confinamento da COVID. Os achados demonstraram que, na fase inicial do estudo, de 1325 a 1348, a literatura entre os dois reinos compartilhava abordagens semelhantes em relação aos seus respetivos judeus, especialmente em termos de legislatura. Não só ambos os reinos tentaram tratar suas três minorias religiosas em um campo de jogo mais equitativo quando se tratava de autenticar documentos legais e a capacidade de obter renda, além de empréstimos de dinheiro, como
possuir terras e produzir culturas lucrativas, como vinhas, olivais e pecuária limitada, mas o papel da semântica e escolha de palavras também foi importante. Embora ambos os reinos condenassem os três grupos religiosos de usura, em Portugal, as leis eram específicas para discernir como os homens, em geral, encontravam muitos caminhos para cometer o ato malicioso de usura. Como tal, os judeus não foram designados como os únicos perpetradores de atos de usura. Este foi um passo importante nos diferentes caminhos entre a abordagem castelhana em relação aos judeus e a dos portugueses. Também designaria uma diferença na forma como as imagens negativas foram projetadas na mentalidade coletiva da maioria cristã e seu imaginário.
Na segunda metade do século XIV, haveria distúrbios civis e guerras dinásticas em Castela e Portugal. No conflito castelhano, o pretendente ao trono, Enrique de Trastámara, permitiu que as turbas cristãs saqueassem e assassinassem judeus, porque, segundo o cronista real, era o que o povo queria. O futuro rei de Castela não fez nenhum esforço para deter a multidão de tais atos assassinos e estabeleceu um precedente de sanção de violência contra um grupo minoritário indefeso. Em Portugal, por outro lado, o defensor do reino, Dom João de Avis, e futuro rei João I, junto com seus cavaleiros e fidalgos, impediram pessoalmente que a turba cristã assaltasse a judiaria de Lisboa. Os efeitos dessas diferentes ações das respetivas lideranças dos dois reinos indicam que houve um efeito sobre as pessoas comuns do que seria tolerado e não. Investigações posteriores demonstraram que, enquanto em Castela as polêmicas e julgamentos públicos ocorreram na década de 1370, não havia registro de tais julgamentos ou disputas em Portugal no mesmo período. Do final da década de 1370 em diante até 1391, houve a pregação fanática de líderes eclesiásticos locais em Castela, enquanto não havia tal evidência em Portugal. Os resultados, não só demonstraram o desenvolvimento de leis restritivas e discriminatórias, mas que o número foi maior em Castela do que em Portugal. Não apenas a linguagem e a
semântica empregadas em ambos os reinos diferiam, mas também o papel da liderança política e secular. Tais fatores desempenharam um papel importante no desenvolvimento díspar do tratamento dos judeus nos dois reinos.
The role of language has been essential in the creation, transmission and reception of images and messages. In terms of late Portuguese and Castilian medieval literature, it was essential in the shaping, projection and reception of negative images of the Jews that were created by the secular and ecclesiastical elites of the aforementioned kingdoms. However, these images were not simply created and transmitted by written word alone. Both political and religious leadership played fundamental roles in shaping and projecting such images to audiences in the public sphere. Such oral communication consisted of speeches, proclamation of laws to the public, preaching by priests and monks, and public polemic disputes between Catholic theologians and rabbinical leaders. The purpose of the thesis is to initiate the process of filling in the existing gap of a study that would act as a foundation for further investigation in the comparison and contrast of the available literature from the kingdoms of Portugal and Castile. The main research question was to ascertain how the elites of the kingdoms of Portugal and Castile differed in the projection of negative images of the Jews and how they were received by their respective Christian subjects. Other questions that developed were when did the images in both kingdoms resemble one another and when did they differ? Why did they differ? Was it through different historical circumstances as the role of leadership, the role of public polemic disputes, radicalized public due to years of fanatical preaching? The investigation would use the conceptual framework of the role of language, communication and power in the shaping, transmission and reception of images to target audiences. The methodology applied was qualitative as numerical figures based on thorough census, surveys and questionnaires did not exist in the late Middle Ages. These sources, although imperfect, provide insight into the way of thinking of the countries, where they were written and allow investigators to make conclusions based on their findings. Such literature consisted of chronicles, lyrics, poetry, memoirs, laws passed in the Cortes, diplomas, charter rights granted by monarchs and even polemic literature. In terms of measuring the number of discriminatory and restrictive laws in both Iberian kingdoms, the methodological approach used by Spanish historian Monsalvo Antón in classifying the acts of the Castilian Cortes into five different categories was applied. These categories were: 1) Administrative and Professional Discrimination and the Reduction of social and political influence of Jews: Reviewing the traditional Jewish presence in tax and rent collection; 2) Judicial Discrimination: Suppression of Jurisdictional Privileges and Prerogatives of the Jews; 3) Pragmatic and Interested regulation of the Economic Activities of the Jews within the scope of finance and credit; 4) Basis or Foundation of Confessional (Religious) Inferiority and the Discrimination towards the practice of non-Christian religion; and, 5) Limitations on the daily dealings between Jews and Christians and Segregation of the Jewish minority. Not only were they implemented to the acts of the Portuguese Cortes, but to other secular legislation, as well as to ecclesiastical legislation of Portuguese and Castilian synods. Charts demonstrating the findings of this methodological approach were created to provide a systematic way to visualize the findings. Besides the use of this methodological approach, the role of language use was also applied to the literature, especially in terms of the legislation, as it would be proclaimed throughout each kingdom and reach a broader audience than stylistic poems, memoirs and chronicles that, even though reflected the mindset of the period, were reserved to a more educated and select elite of the ecclesiastical and secular courts. The works were also compared and contrasted within the same genre, such as chronicles or acts of the Cortes, in order to see where they were similar and where they differed. However, different types of sources and studies were cross-referenced in order to establish if they corroborated each other or not. Such cases would be comparing and contrasting acts of the Cortes with chronicles, or secular with ecclesiastical legislation or municipal legislation with royal legislation. The data for this study was collected from national archives, national libraries and university libraries. In the case of Portugal, there are the Arquivo Nacional da Torre de Tombo (ANTT), the municipal archives of Lisbon and the municipal archives of Évora. In terms of Spain, there were the municipal archives of Madrid, Toledo and Seville, as well as the ecclesiastical archives of Seville and Toledo. The Centro de Estudos Históricos of the NOVA University provided the printed version of late medieval sources that proved essential during the many months of COVID shutdown. The findings demonstrated that in the initial phase of the study from 1325 to 1348, the literature between the two kingdoms shared similar approaches towards their respective Jews, especially in terms of the legislature. Not only did both kingdoms try to treat their two religious minorities on a more equitable playing field when it came to notarizing legal documents and the ability to earn income, besides moneylending, such as owning land and producing profitable crops, such as vineyards, olive groves and limited cattle raising, but the role of semantics and word choice was also important. Although both kingdoms condemned all three religious groups of committing usury, in Portugal, the laws were specific in discerning how men, in general, found many paths in committing the malicious act of usury. As such, the Jews were not designated as the only perpetrators of acts of usury. This was a major step in the differing paths between the Castilian approach towards the Jews and that of the Portuguese. It would also designate a difference in how negative images were projected into the collective mindset of the Christian majority and its imaginary. In the second half of the 14th century, there would be civil unrest and dynastic wars in both Castile and Portugal. In the former, it would be in 1355, 1360 and 1366-1369, whereas in Portugal from 1383-1385. In the Castilian conflict, the pretender to the throne, Enrique de Trastámara, allowed Christian mobs in sacking and murdering Jews, because, as per the royal chronicler, it was what the people wanted. The future king of Castile made no effort in halting the mob from such murderous acts and set a precedent of the sanctioning of violence towards a defenseless minority group. In Portugal, on the other hand, the defender of the realm, Dom João de Avis, and future king João I, along with his knights and noblemen personally stopped the Christian mob from assaulting the Jewish quarters of Lisbon. The effect of these different actions by the respective leadership of the two kingdoms indicate that there was an effect on the common people of what would be tolerated and not. Further investigation demonstrated that, whereas in Castile public polemic disputes and public trials took place in the 1370s, there was no record of any such trials or disputes in Portugal in that same period. From the late 1370s onward until 1391, there were the fanatical preaching of local ecclesiastical leaders in Castile, whereas there was no such evidence in Portugal. The findings, not only demonstrated the development of restrictive and discriminatory laws, but that the number was greater in Castile than in Portugal. Not only did the language and semantics employed in both kingdoms differ, but the role of political and secular leadership as well. Such factors played an important role in the disparate development of the treatment of the Jews in the two kingdoms.
The role of language has been essential in the creation, transmission and reception of images and messages. In terms of late Portuguese and Castilian medieval literature, it was essential in the shaping, projection and reception of negative images of the Jews that were created by the secular and ecclesiastical elites of the aforementioned kingdoms. However, these images were not simply created and transmitted by written word alone. Both political and religious leadership played fundamental roles in shaping and projecting such images to audiences in the public sphere. Such oral communication consisted of speeches, proclamation of laws to the public, preaching by priests and monks, and public polemic disputes between Catholic theologians and rabbinical leaders. The purpose of the thesis is to initiate the process of filling in the existing gap of a study that would act as a foundation for further investigation in the comparison and contrast of the available literature from the kingdoms of Portugal and Castile. The main research question was to ascertain how the elites of the kingdoms of Portugal and Castile differed in the projection of negative images of the Jews and how they were received by their respective Christian subjects. Other questions that developed were when did the images in both kingdoms resemble one another and when did they differ? Why did they differ? Was it through different historical circumstances as the role of leadership, the role of public polemic disputes, radicalized public due to years of fanatical preaching? The investigation would use the conceptual framework of the role of language, communication and power in the shaping, transmission and reception of images to target audiences. The methodology applied was qualitative as numerical figures based on thorough census, surveys and questionnaires did not exist in the late Middle Ages. These sources, although imperfect, provide insight into the way of thinking of the countries, where they were written and allow investigators to make conclusions based on their findings. Such literature consisted of chronicles, lyrics, poetry, memoirs, laws passed in the Cortes, diplomas, charter rights granted by monarchs and even polemic literature. In terms of measuring the number of discriminatory and restrictive laws in both Iberian kingdoms, the methodological approach used by Spanish historian Monsalvo Antón in classifying the acts of the Castilian Cortes into five different categories was applied. These categories were: 1) Administrative and Professional Discrimination and the Reduction of social and political influence of Jews: Reviewing the traditional Jewish presence in tax and rent collection; 2) Judicial Discrimination: Suppression of Jurisdictional Privileges and Prerogatives of the Jews; 3) Pragmatic and Interested regulation of the Economic Activities of the Jews within the scope of finance and credit; 4) Basis or Foundation of Confessional (Religious) Inferiority and the Discrimination towards the practice of non-Christian religion; and, 5) Limitations on the daily dealings between Jews and Christians and Segregation of the Jewish minority. Not only were they implemented to the acts of the Portuguese Cortes, but to other secular legislation, as well as to ecclesiastical legislation of Portuguese and Castilian synods. Charts demonstrating the findings of this methodological approach were created to provide a systematic way to visualize the findings. Besides the use of this methodological approach, the role of language use was also applied to the literature, especially in terms of the legislation, as it would be proclaimed throughout each kingdom and reach a broader audience than stylistic poems, memoirs and chronicles that, even though reflected the mindset of the period, were reserved to a more educated and select elite of the ecclesiastical and secular courts. The works were also compared and contrasted within the same genre, such as chronicles or acts of the Cortes, in order to see where they were similar and where they differed. However, different types of sources and studies were cross-referenced in order to establish if they corroborated each other or not. Such cases would be comparing and contrasting acts of the Cortes with chronicles, or secular with ecclesiastical legislation or municipal legislation with royal legislation. The data for this study was collected from national archives, national libraries and university libraries. In the case of Portugal, there are the Arquivo Nacional da Torre de Tombo (ANTT), the municipal archives of Lisbon and the municipal archives of Évora. In terms of Spain, there were the municipal archives of Madrid, Toledo and Seville, as well as the ecclesiastical archives of Seville and Toledo. The Centro de Estudos Históricos of the NOVA University provided the printed version of late medieval sources that proved essential during the many months of COVID shutdown. The findings demonstrated that in the initial phase of the study from 1325 to 1348, the literature between the two kingdoms shared similar approaches towards their respective Jews, especially in terms of the legislature. Not only did both kingdoms try to treat their two religious minorities on a more equitable playing field when it came to notarizing legal documents and the ability to earn income, besides moneylending, such as owning land and producing profitable crops, such as vineyards, olive groves and limited cattle raising, but the role of semantics and word choice was also important. Although both kingdoms condemned all three religious groups of committing usury, in Portugal, the laws were specific in discerning how men, in general, found many paths in committing the malicious act of usury. As such, the Jews were not designated as the only perpetrators of acts of usury. This was a major step in the differing paths between the Castilian approach towards the Jews and that of the Portuguese. It would also designate a difference in how negative images were projected into the collective mindset of the Christian majority and its imaginary. In the second half of the 14th century, there would be civil unrest and dynastic wars in both Castile and Portugal. In the former, it would be in 1355, 1360 and 1366-1369, whereas in Portugal from 1383-1385. In the Castilian conflict, the pretender to the throne, Enrique de Trastámara, allowed Christian mobs in sacking and murdering Jews, because, as per the royal chronicler, it was what the people wanted. The future king of Castile made no effort in halting the mob from such murderous acts and set a precedent of the sanctioning of violence towards a defenseless minority group. In Portugal, on the other hand, the defender of the realm, Dom João de Avis, and future king João I, along with his knights and noblemen personally stopped the Christian mob from assaulting the Jewish quarters of Lisbon. The effect of these different actions by the respective leadership of the two kingdoms indicate that there was an effect on the common people of what would be tolerated and not. Further investigation demonstrated that, whereas in Castile public polemic disputes and public trials took place in the 1370s, there was no record of any such trials or disputes in Portugal in that same period. From the late 1370s onward until 1391, there were the fanatical preaching of local ecclesiastical leaders in Castile, whereas there was no such evidence in Portugal. The findings, not only demonstrated the development of restrictive and discriminatory laws, but that the number was greater in Castile than in Portugal. Not only did the language and semantics employed in both kingdoms differ, but the role of political and secular leadership as well. Such factors played an important role in the disparate development of the treatment of the Jews in the two kingdoms.
Description
Tese de Doutoramento em Estudos Medievais na especialização de História Medieval e Literatura Medieval, em parceria com a Faculdade de Ciências Sociais e Humanas (FCSH-NOVA), apresentada à Universidade Aberta
Keywords
Judeus Tolerância Violência Linguagem Liderança Legislação Imaginário Castela Portugal Jews Castile Tolerance Violence Language Leadership Legislation Imaginary
Citation
Castillejo, Jean-Pierre - How did late medieval secular and ecclesiastical portuguese and castillian literature project the image towards the jews? [Em linha] : a comparative analysis of sources from 1325 to 1412. [S.l.]: [s.n.], 2024. 394 p.