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NORTHWESTERN UNIVERSITY the Roman Inquisition and the Crypto

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NORTHWESTERN UNIVERSITY the Roman Inquisition and the Crypto NORTHWESTERN UNIVERSITY The Roman Inquisition and the Crypto-Jews of Spanish Naples, 1569-1582 A DISSERTATION SUBMITTED TO THE GRADUATE SCHOOL IN PARTIAL FULFILLMENT OF THE REQUIREMENTS for the degree DOCTOR OF PHILOSOPHY Field of History By Peter Akawie Mazur EVANSTON, ILLINOIS June 2008 2 ABSTRACT The Roman Inquisition and the Crypto-Jews of Spanish Naples, 1569-1582 Peter Akawie Mazur Between 1569 and 1582, the inquisitorial court of the Cardinal Archbishop of Naples undertook a series of trials against a powerful and wealthy group of Spanish immigrants in Naples for judaizing, the practice of Jewish rituals. The immense scale of this campaign and the many complications that resulted render it an exception in comparison to the rest of the judicial activity of the Roman Inquisition during this period. In Naples, judges employed some of the most violent and arbitrary procedures during the very years in which the Roman Inquisition was being remodeled into a more precise judicial system and exchanging the heavy handed methods used to eradicate Protestantism from Italy for more subtle techniques of control. The history of the Neapolitan campaign sheds new light on the history of the Roman Inquisition during the period of its greatest influence over Italian life. Though the tribunal took a place among the premier judicial institutions operating in sixteenth century Europe for its ability to dispense disinterested and objective justice, the chaotic Neapolitan campaign shows that not even a tribunal bearing all of the hallmarks of a modern judicial system-- a professionalized corps of officials, a standardized code of practice, a centralized structure of command, and attention to the rights of defendants-- could remain immune to the strong privatizing tendencies that undermined its ideals. 3 Acknowledgements Above all, I would like to thank Prof. Edward Muir of Northwestern University and Prof. Giovanni Romeo of Università di Napoli Federico II for their constant involvement and interest in this project, and their encouragement of a young scholar. Of no lesser importance were the other professors who assisted me at Northwestern: Robert Lerner, William Monter, and Ethan Shagan. I am indebted to the American Academy in Rome, and to its director, Carmela Vircillo Franklin, for a year long fellowship in 2005-2006 that permitted me to conduct research in Rome and Naples. The Academy and the Scuola Normale Superiore in Pisa also provided me another fellowship in 2006-2007 that allowed me an opportunity to engage in an extended dialogue with Italian scholars of sixteenth century Europe. In Pisa, Adriano Prosperi, Vincenzo Lavenia, Giuseppe Marcocci, and Stefania Pastore provided me with generous advice and welcomed me into their seminar. In the US, Wietse de Boer, Renee Baernstein, and Richard Kagan provided me with opportunities to present my work and useful criticism of my interpretations. The staff of the many archives and libraries I used was essential for the completion of this project. In particular I would like to thank Carmela Salamone and Don Antonio Illibato of the Archivio Storico Diocesano di Napoli and Margherita Palumbo of the Biblioteca Casanatense in Rome. I am particularly grateful for the moral support and intellectual companionship of three excellent scholars of Early Modern Italy who journeyed with me toward the Ph.D.: Brian Maxson, Marco Cavarzere, and Eva Del Soldato. A final thanks goes out to my parents, Steve and Barbara Mazur, my sister Claire, and my ‘Italian family’, Giorgio, Graziella, Federica, and Roberto de Bianchi. 4 Table of Contents Introduction 6 Chapter 1: Inquisition and Judaizers in the Mediterranean, 1550-1600 14 Chapter 2: An Uneasy Beginning, 1569-1572 56 Chapter 3: New Problems, 1573-1582 86 Chapter 4: The Neapolitan Model of Crypto-Judaism 120 Conclusion 158 Appendix 165 5 Abbreviations ACDF- Archivio della Congregazione per la Dottrina della Fede, Vatican City ANTT- Arquivos Nacionais, Torre do Tombo, Lisbon ARSI- Archivum Romanum Societatis Iesu, Rome ASDN- Archivio Storico Diocesano di Napoli, Naples ∗ ASV- Archivio Segreto Vaticano, Vatican City MHSI- Monumenta Historica Societatis Iesu TCD- Trinity College, Dublin ∗ Not all of the documents in the fondo Sant’Ufficio of ASDN relating to the topic of this study are available for consultation by scholars. As a result, in several cases I have relied on partial transcriptions of the trial documents kindly provided to me by Prof. Giovanni Romeo of the Università di Napoli Federico II. In these cases I have placed an asterisk (*) after the document number in the citation. 6 Introduction On October 26, 1569, Philip II of Spain sent a letter to his ambassador Juan de Zuñiga with instructions for a meeting with the reigning Pope, Pius V. The matter at hand was “the many things that have happened in his court that diminish the authority and pre-eminence of the Holy Office of these kingdoms.” 1 In particular, he was concerned with the Pope’s treatment of a series of trials of judaizers, heretics who practiced Jewish rituals, that had taken place in the city of Murcia in Southeastern Spain. The trials occurred in an atmosphere of panic and social unrest, and many of the condemned and their families had highlighted the numerous judicial irregularities of the trials and presented evidence of the corruption and partiality of the inquisitor, Salazar, and his officials. It was clear that this campaign had exposed deep inadequacies in the operation of the tribunals of the Holy Office in Spain. The victims of the Inquisition had appealed their case first to Madrid, and finally to Rome, where many of them began to arrive in 1565 seeking to appeal their case before the highest magistrate and arbiter of conscience in Christendom, the pope. 2 In Rome, the accused judaizers of Murcia had found a sympathetic hearing. A memorial presented by Luisa Perez, who had been twice widowed by the Inquisition, was received with interest by several cardinals, and before long it became clear to the members of the Roman curia that in the Murcia campaign, the pure intentions of the law had been polluted by political interests, and the highest authorities of the Spanish Inquisition had been powerless to correct the mistakes of their subordinates. In 1565, Pius had requested an extraordinary inspection of the 1 ASV, Misc.Arm.II.102, f. 287-296. 2 Jaime Contreras, Sotos contra Riquelmes. Inquisidores, regidores, criptojudios . (Madrid: Anaya y Mario Muchnik, 1992). 7 tribunal of Murcia by a member of the Spanish Consejo de la Suprema Inquisición. Philip pointed out that the inquisitors in Spain, for their part, had always been sensitive to the pope’s concerns; when he had requested the inspection, the Inquisitor-General had sent a member of the Suprema , the licenciado Francisco de Soto Salazar, to visit the tribunal and review all of its trials, after which he sent a summary to Rome. But not even this had been insufficient; Pius had further ordered doctor Gaspar de Quiroga to visit the tribunal in Murcia and await further instructions from Rome. There were even rumors that he was providing sanctuary to condemned judaizers. All of this seemed to Philip an excessive degree of interference in the operations of the tribunal by Rome, in violation of numerous pieces of legislation decreed by Pius’ predecessors. 3 The Pope replied to the king in a letter bearing the same date as the letter to Zuñiga. He conceded no ground: “The reasons that moved His Holiness to send someone to inspect this affair were the number of 65 men burnt, 18 of them in effigy, and a million in gold and perhaps more in confiscations and many other things besides,” Pius continued. The victims who denounced the tribunal, he reminded the sovereign, “did not flee to Africa, but came to the Apostolic See, and they asked nothing other than to be returned to Spain under the control of a legate given by His Holiness, who would punish them if they had erred, and if they had not erred, would liberate the living and restore the reputations and possessions of those to whom he could not give back life.” In the conclusion of his letter, the pope argued that the monarch’s policies, if put into practice, would “in effect create an authority [for inquisitors], which has 3 ASV, Misc.Arm.II.102, f. 287-296. 8 never been seen and perhaps never conceived for any minister a creatione mundi …a thing which would be worthy of great consideration by all.” 4 Pius V’s letter is a remarkable statement of papal authority by one of its most dogged protectors, but it is also something more. The pope saw himself as the distributor of a severe, but ultimately fair and dispassionate justice. Having risen through the ranks of the clergy as an inquisitor, Pius was convinced that the battle against heresy in all its forms had to be based in the power of incorruptible judicial institutions capable of uncovering the many layers of deception that the heretics used to disguise themselves. Any lapse in the judicial standards of the Holy Office would only go to the benefit of its enemies. It was this goal that Pius pursued in his reorganization of the local tribunals of the Holy Office in Italy, his strengthening of its central administrative organ, the Congregation of the Holy Office, and his attempts to professionalize the office of inquisitor. He was a scrupulous and vigilant administrator, who according to one contemporary observer, “sees every trial and reads every document” relating to the inquisition. 5 The policy undertaken by Pius V regarding the Murcia trials was fundamentally inspired by these principles. The pope’s letter was at bottom a criticism of the methods of the Spanish Inquisition, and one that implicitly reprimanded the king from a much higher standard.
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