and that without any prejudice at all to the Natives: For the Natives,
and those especially that are most rich, they build themselves houses
and Palaces, buy Lands and firme goods, aime at Titles and Dignities,
and so seek their rest and contentment that way: But as for the Iews,
they aspire at nothing, but to preferre themselves in their way of
Marchandize; and so employing their _Capitals_, they send forth the
benefit of their labour amongst many and sundry of the Natives, which
they, by the trafick of their Negotiation, do enrich. From whence it’s
easy to judge of the profit that Princes and Common-wealths do reap, by
giving liberty of Religion to the Iews, and gathering them by some
speciall priviledges into their Countries: as Trees that bring forth
such excellent fruits.
So that if one Prince, ill advised, driveth them out of his Land, yet
another invites them to his; & shews them favour; Wherein we may see the
prophecy of Iacob fulfilled in the letter: _The staffe (to support him)
shall not depart from Iacob, untill Messias shall come_. And this shall
suffice concerning the Profit of the Iewish Nation.
How Faithfull
The Nation of the Iewes are.
The Fidelity of Vassals and Subjects, is a thing that Princes most
esteem off: for there-on, both in Peace and Warre, depends the
preservation of their estates. And as for this point, in my opinion,
they owe much to the Nation of the Iews, by reason of the faithfulnesse
and loyalty they show to all Potentates that receive and protect them in
their Countries. For setting aside the Histories of the Ptolomies, Kings
of Egypt, who did not trust the Guard of their persons, nor the keeping
of their Forts, nor the most important affairs of their Kingdome to any
other Nation with greater satisfaction then to the Iews; the Wounds of
Antipater shewed to Iulius Cæsar in token of his loyalty, and the brasen
Tables of our Ancestours amongst the Romans, are evident witnesses
enough of their fidelity shewed unto them.
In Spaine the Iews of Burgos; as the Chronicles do declare, most
generously shewed the very same fidelity in the times of Don Henrique;
who having killed his Brother, the King, Don Pedro de Cruel, made
himself Lord of all his Kingdomes, and brought under his obedience all
the Grandees and people of Spaine: Only the Iews of Burgos denyed to
obey him, and fortified themselves within the City, saying, _That God
would never have it, that they should deny obedience to their Naturall
Lord Don Pedro, or to his rightfull successours_. A constancy that the
prudent King, Don Henriques, very much esteemed of, saying, that such
Vassals as those were, by Kings and great men, worthy of much account,
seeing they held greater respect to the fidelity _they ought to their
King, although conquered and dead, than to the present fortune of the
Conquerour_: And a while after, receiving _very honourable conditions,
they gave themselves over_.
In Spain also (as you may see in Mariana) many Iewes for the same
fidelity were appointed Governours of the Kingdome, and Tutors of
Noble-mens children, jointly to others of the Nobility upon the death of
their Parents.
The Chronicles of the Xarifes, dedicated to King Philip the second, King
of Spaine, alleagues for an example of great fidelity and vertue, how
the rising of the Xarifes against the Morines, their killing and
spoyling them of the Kingdome, was such a great grief unto Samuel
Alvalensi, one of those banished out of Spaine, and much favoured by the
King of Fez, descended from the house of the Morines; that joyning
himself with other Magistrates, and subjects of the Morines, arming some
ships and going himself Captain over all, he came suddenly with 400.
men, and fell by night upon the Army of the Xarifes, that were more then
3000. men, besieging Copta, and without losing one man, killed of them
above 500. and caused them to raise the siege.
Many the like Examples may be brought of times past; but for our
present; and modern times there is no Exemple so evident, as in the
besieging of Mantua for the Emperour in the year 1630, where the Iews
fought most valiantly, and rescued it from the Natives. As likewise in
the Seignory of Brasil, where the same thing was done: for one of the
same Nation, a Dutchman, having delivered the Cape unto the Portugals,
there was found in our Nation there not only loyalty, but also such
discretion, that had they taken their advise, the business had not so
proceeded.
This may be seen more clearly yet in their being banished out of
Castile, in the dayes of Ferdinand & Isabella. Their number at that time
was supposed to have been half a Milion of men, amongst whom were many
of great valour, & courage (as Don Isaac Abarbanel, a Counsellor of
State, doth relate) & yet amongst so great a number, there was not found
any one man, that undertook to raise a party to free themselves from
that most miserable banishment. An evident sign of the proper and
naturall resolution of this Nation, and their constant obedience to
their Princes.
The same affection is confirmed by the inviolable custome of all the
Iews wheresoever they live: for on every Sabbath or festivall Day, they
every where are used to pray for the safety of all Kings, Princes and
Common-wealths, under whose jurisdiction they live, of what
profession-soever: unto which duty they are bound by the Prophets and
the Talmudists; from the Law, as by Ieremie chap. 29. vers. 7. _Seek the
peace of the City unto which I have made you to wander: and pray for her
unto the Lord, for in her Peace you shall enjoy peace._ He speaks of
Babylon, where the Iews at that time were captives. From the Talmud ord.
4. tract. 4. Abodazara pereq. 1. _Pray for the peace of the Kingdome,
for unlesse there were feare of the Kingdome, men would swallow one the
other alive_, &c.
From the continuall and never broken Custome of the Iews wheresoever
they are, on the Sabbath-Day, or other solemn Feasts; at which time all
the Iews from all places come together to the Synagogue, after the
benediction of the Holy Law, before the Minister of the Synagogue
blesseth the people of the Iews; with a loud voice he blesseth the
Prince of the Country under whom they live, that all the Iews may hear
it, and say, Amen. The words he useth are these, as in the printed book
of the Iews may be seen: _He that giveth salvation unto Kings, and
dominion unto Lords, he that delivered his servant David from the sword
of the Enemy, he that made a way in the Sea, and a path in the strange
waters, blesse and keep, preserve and rescue, exalt and magnify, and
lift up higher and higher, our Lord_. [And then he names, the Pope, the
Emperour, King, Duke, or any other Prince under whom the Iews live, and
add’s:] _The King of kings defend him in his mercy, making him joyfull,
& free him from all dangers and distresse. The King of kings, for his
goodness sake, raise up and exalt his planetary star, & multiply his
dayes over his Kingdome. The King of kings for his mercies sake, put
into his heart, and into the heart of his Counsellers, & those that
attend and administer to him, that he may shew mercy unto us, & unto all
the people of Israel. In his dayes and in our dayes, let Iudah be safe,
and Israel dwell securely, and let the Redeemer come to Israel, and so
may it please God. Amen._ These are the very formalities set down word
for word, which the Iewes, by the command of God, received from the
Talmud, do use in their prayers for Princes, under whose government they
reside. And therefore wise Princes are wont to banish from their Courts
false reports. And most wise _R. Simon Ben-Iochai_, in his excellent
book called _Zoar_ in Sarasa Pecudi, relates, that _it is a Tradition
received from Heaven, that the Kings of the Nations of the world,
Princes, Governours, that protect the Iews in this world, or do them any
good, that the same shall enjoy certain degrees of glory, or eternall
reward; as on the other side, they that do to the Nation of the Iews any
harm, that they shall be punished with some particular eternal
punishment_. As appeareth also out of Esa. the last chapter.
Thus you see the Fidelity of the Iews to wards their Governours clearly
proved. Now, that no man may think that their banishment out of Spaign &
Portugal, proceeded from any suspition or faults of theirs, I shall
clearly rehearse the reason of so sudden a determination, and what the
thoughts of many Christian Princes have been there-upon. The business
was thus: Ferdinand and Isabella, Governours of Castile, having gained
the Kingdome of Granada, of which they took possession on the fifth of
Ianuary, they resolved to thrust out all the Iews that lived in their
Kingdomes, and so on the last of March, they made an Edict in the same
City, in which they expressed: _That seeing the Iews in their Countries
drew many Christians to turn Iews, and especially some Noble-men of
their Kingdome of Andaluzia, that for this cause they banished them
under most heavy penalties, &c._ So that the cause of their banishment
was not any disloyalty at all.
Now what amongst many others in all Christendom, one famous Lawyer in
Rome, and Osorius an excellent and most eloquent Historian have thought,
I shall here relate. In the year 1492 (saith the Lawyer) Ferdinand,
called the Catholick, being King of Spain, drove out of his Country all
the Iews that were living there from the time of the Babylonian and
Roman Captivity, and were very rich in houses and goods: and that upon
pain, if they went not away within the term of six moneths, that all
their houses and goods should be confiscated unto the Exchequer, which
as we have said, were very great. Whereupon they leaving the Kingdome of
Castile, they went over many of them into Portugal, as being the nearest
place. In the year 1497, there being an Alliance contracted between the
Kings of Castile and Portugal; the Jews at the request of the said King
Ferdinand, were banished out of Portugal; but it being against the will
of Emanuel, King of Portugal, to have them banished out of his Country,
he resolved to oblidge them to become Christians, promising never to
molest them, neither in Criminall matters, nor in the losse of their
goods; and exempted them from many burdens, and Tributs of the Kingdome.
This Emanuel being dead, John III, succeeded in his place in the
Kingdome of Portugal, who being excited by others, said, That what his
Father Emanuel had done, concerning the not-troubling them, was of no
valew, because they lived not as was convenient, & that without the
authority of the Pope of Rome, his father could not graunt any such
thing: for which cause he would that for those that lived amisse, they
should be proceeded against, as against the Mores in Castile: And
sending to Rome to disanull the said promises, it was not onely not
graunted to him, but moreover they reprooved his appearance there, and
praised and approoved the promises made by his Father Emanuel to the
Jewes, publishing a generall pardon to all that were taken, which were
about 1500, and they all were set free. Which Bull was graunted by
Clement VII. by the intervention of all the Consistory of Cardinals.
Afterwards the said king John sent once again to desire the former
Licence with so many replications and triplications, that at length the
Pope granted it: But a few daies after it was revoked again with a
generall Pardon to all that were taken, which were 12000, with such a
determination, that the same Licence should never be graunted, as being
against all right and reason. This troubled Don John the King very much,
and withall the Cardinal his brother, who came in these last dayes to be
King of Portugal himself. Great Paul III. of the house of Farnesia,
succeeding to Clement the VII. there was a request rendred to the Pope
for power to bring in the Inquisition into this Kingdome. The Pope would
not graunt it, saying: He could not, and that it was a thing against
reason and Iustice, but on the contrary confirmed the promises made by
the King Don Emanuel, his Father; and pardoned all the delinquents since
the time of violence unto that day. Don Iohn seeing this, sent an
Embassadour meerly for that businesse to the Pope, but could obtain
nothing at all: for which cause King Iohn resolved to entreat the
Emperour Charles the V. then passing for Rome, as Conquerour over the
Turks, having wonn Tunis and Goleta, that in this his Triumph he would
take occasion to desire this favour from the Pope, that the King of
Portugal might set up the Inquisition in his Kingdome, it being an old
custome that those that triumphed, should aske something of the Pope
that they most desired. The Emperour than having desired this, the Pope
answered him, that he could not do it by reason of the agreement made,
and the promises of the King Don Emanuel; which he had found by an
Apostolicall Nuntio in Portugal in the year 1497, at which time the
Iewes were forced and compelled to become Christians. The Emperour
replyed, Let that sinne fall on him, and the Prince his sonne, the
Apostolicall seat shall be free from it. So the Pope graunted it;
because the Emperour Charles the V. was brother in law to King Don Iohn
of Portugal; and besides they treated at that time to enter further in
affinity, and to marry their children, which since was effected. After
Paul the III. graunted this, there was a new Pardon given in generall to
all that were taken unto that time, amounting the Number unto 1800. But
the King refusing to obey the Pardon, and to free the Prisonners, the
Pope tooke it very ill, and sent for this onely businesse for his
Nuntio, one Monsegnor Monte Paliciano, who since was Cardinal of the
Church of Rome. And the King for all this not obeying, the Pope made the
Nuntio to fix the Pardon upon the doores of the Cathedrall Churches, and
the Nuntio caused the Prisons to be opened, and there were set free
about 1800 prisoners. He that sollicited this businesse at Rome was one
Seignor Duarte de Paz, a Cavallier of the Order of St. Iohn: whom to
search out there were appointed at Rome ten men disguised; these having
found him, gave him fifteen wounds, and left him for dead: thus wounded,
he was carried to the house of Seignor Philip Estrozi: This being
reported to the Pope, Paul the III. he caused him to be carried to the
Castle of S. Angelo, where he gave order to have him nobly cured. That
same Seignor was by the Pope, by all the Cardinals and the whole Court
in great respect. At the same time that this man was hurt, the Emperour
Charles the V. was at Rome with his Army. On the time when he began to
treat of this businesse with Clement the VII. seeing the Kings
importunity, he made a Bull and gave licence to all the Portugals of
that Nation of the Iews; that they might go and live in the
Church-Dominions, & whosoever will come in the said Dominions, that he
shall have freedom to live, as at the first, in his Iewish profession,
and that at no time they should be enquired into, but after the same
manner as they were wont to live in Portugal, so they should live there.
The said Bull passed all the Consistory; and being confirmed and
received by the said Portugals, they began some of them to depart to
live in Ancona, being a sea-port more commodious then others: which
being known by the King and Cardinal of Portugal, they caused to be
proclaimed in all the Kingdome, that upon paine of death, and losse of
all their goods, no man should dare depart the Kingdome. Clement being
dead, in his place succeeded (as we have said) Pope Paul the III. who
confirmed the same Priviledges: Afterwards in the year 1550. Paul the
III. died, and Julius the III. succeeded, who ratified the
fore-mentioned Priviledges given by his Predecessours, and the whole
Apostolike Seat inviolably. In those times there were many Doctors that
wrote on this matter, amongst whom the chiefest were Alciat, and the
Cardinal Parisius in _2 & 3 parte Consiliorum pro Christianis noviter
conversis_; shewing by reason and law, that considering they were forced
and not converted willingly, that they had not fallen nor do fall under
any Censure. These reasons being considered of by the Princes of Italy,
they graunted likewise the same Priviledges: viz. Cosmo the Great, Duke
of Florence, and Hercules, Duke of Ferrare, and within few years Emanuel
Felibert, Duke of Savoye; and were by all his successours confirmed. In
the year 1492, when they were banished from Castile, we read in the
Chronicles of that Kingdome, that the Lords of that place did complain
that their Cities and Towns were destroyed and dis-inhabitated; and had
they believed any such thing, that they would have opposed the Kings
decree, and would never have given their consent to it. That was the
cause, that Don Emanuel of Portugal, seeing on the one side apparent
dammage, should he let them depart his Kingdome; and on the otherside,
not being able to break his promise made to the King of Castile, he
caused them to be compelled to the Faith, upon paine of Death, that they
should not depart out of his Dominions. The Catholiq King was blamed of
all Christian Princes, and especially by the Senate of Venice, (as
Marcus Antonius Sabellicus doth write) for having banished a Nation so
profitable to the Publicq and Particular good, without any kind of
pretence. And so the Parliament of Paris likewise did extreamly wonder
at such a determination. And truely good reason there was to wonder; for
we see since, what the Senat of Venice hath done, who never deliberats
or puts into execution any thing, without great judgement: having the
advantage of all Republicqs in their Government and leaving behind them
the Romans, Carthagenians, Athenians, and most learned Lacedemonians,
and that Parliament of Paris, which in the Government of affaires was
alwayes most prudent. Most of those that were banished passed to the
Levant, who were embraced by the Ottoman-family, all the succeeding
Kings wondring at it, that the Spanjards, who make profession to be a
politiq Nation, should drive out of their kingdomes such a people.
Moreover Sultan Bajazet, and Sultan Soliman, received them exceeding
well, the coming of the Iews to them being very acceptable: and so did
likewise all their successours, considering of how great a profit and
benefit their residing in their Dominions was. And in the year 1555.
Paul the IV. being chosen Pope of Rome, who before was called Cardinal
de Chiesi, an intimate to the Cardinal of Portugal, caused the Iewes to
be held in Ancona, & other places of the Church, according to the
Priviledges graunted to them by the Popes, his Predecessours in the name
of the Apostolical Roman seat. Licurgus, Solon and Draco, and all
Founders of Commonwealths, gave counsell that strangers ought to be
loved and much made of, as in the Discourses of _Se. in 7 de Legibus de
Rep._ is amply to be seen. And by the Divine Law (as Moses commanded us)
we ought not to trouble a stranger, but he sayes, _Remember you were
strangers in the Land of Egypt_.
In summe, to the same purpose might be brought many other and more
powerfull reasons, but because they are out of our consideration, we
passe them over. And here to declare some particulars, worthy to be
known for advise and example, that befell our Nation in those bitter
banishments; part whereof Hieronymus Osorius recites more at large, in
the first of his elegant two Books de Rebus Emanuelis. The first title
he giveth to those miserable successes, is this, which he puts for a
Postil in the margent of his booke, _Iudæorum Liberi pervim ad
Christianismum pertracti_: and than rehearses, how that in the year 1496
the King decreed, that all the Iewes and Mores, that dwelt in his
Kingdome, and would not become Christians, should depart his Dominions
in a short time; which being past, all that should be found in his
Kingdome, should loose their liberty, and become slaves to the King. The
time being now at hand (as Osorius proceeds) in which the Iewes, that
would not turne Christians, were to depart the Kingdome, and all of them
as many as they were, had with all their power provided, and taken a
firme resolution to be gone: which the King seeing, and not able to
endure it, thought upon a businesse (as he saith) _facto quidem iniquam
& injustam_, which to do was really wicked and unjust, and that was to
command that all the children of the Israelites, that were not above 14
years old, should be taken out of the power of their own Parents; & when
they had them, they should force them to become Christians; a new thing
that could not be done without a wonderfull alteration of their minds:
for it was (as Osorius speaks) a horrid and miserable spectacle, to see
the tender Infants wrestled out of the arms and brests of their
lamenting mothers, to dragge along their poore fathers that held them
fast, and to give them many wounds and blows to draw them out of their
handes; to hear their cryes that ascend to heaven, their groanes,
lamentations, and complaints every-where, so that this cruelty was the
cause, that many of those distressed Fathers threw their children into
wells, and others killed themselves with their own hands, that they
might not see so bitter a thing with their eyes. The cruelty of Emanuel
ended not here, but going on with compulsion and revilings, gave cause
to his owne Chronographer to make the second title or postil, with these
words; _Vis & Dolus Iudæisillata_: That is, The force and deceit used
towards the Iewes. And so he goes on, declaring how he had promised in
the condition they had made, that he would assigne them three Ports in
his Kingdome to embarque at, viz. Lisbon, Setuval, and Puerto: and
neverthelesse he forbad them afterwards to embarque themselves in any
place but Lisbon: for which cause all the Iewes of the Kingdome came to
that City, from whence besides a thousand molestations and extortions,
he drove them (as Vasquo saith) as sheep in the stalls, and there forced
their afflicted bodies to counterfeit, that which their soules and
thoughts never meant nor approoved of. Works, of which his own
Chronologer saith, _Fuit hoc quidem neque ex Lege, neque ex religione
factum_. That is, This was done neither according to Law, nor Religion.
Let men of clear mind, and free from passion consider for Gods sake, if
such violences can work any good impression or character in men: or what
Law, either Humain or Divine, National or Modern, can bear, that the
souls of men (which the Most High hath created free) be forced to
believe what they believe not, and to love what they hate? This cruelty
was reproved and censure of many Princes of the world and learned men.
And his own Chronologer reprehends it with a new postil, and speaks
freely; _Regis in Iudæos facinorum reprehensio_. That is, A censure of
the Kings wickednesse against the Iews. Truely with just reason doth
Osorius call the works, which the King did unto us, _Iniquities and
injustices, deceitfull violences, and wicked attempts_: and so goes on,
reproving them with most elegant Reasons.
Further what happened to the Iews under other Princes in other Kingdomes
and Countries, is notorious and enough known to all the world, and
therefore not necessary here to relate. So farre concerning their
Bannishment.
Now, I will not conceale to say, but that alwayes there have bene found
some calumniators, that endeavouring to make the Nation infamous, laid
upon them _three most false reports_, as if _they were dangerous to the
Goods, the Lives_, and withall to _the very Souls of the Natives_. They
urge against them their _usuries_, the _slaying of infants_ to celebrate
their Passe-over, and the _inducing Christians to become Iews_. To all
which I shall answer briefly.