The Religious Views of Antonio Enríquez Gómez: Profile of a Marrano
1983; Liverpool University Press; Volume: 60; Issue: 3 Linguagem: Inglês
10.1080/1475382832000360201
ISSN1469-3550
Autores Tópico(s)Latin American history and culture
ResumoClick to increase image sizeClick to decrease image sizeBSS Subject Index: BIBLE/BIBLIACONVERSOSENRÍQUEZ GÓMEZ, ANTONIO (1600–1663)JEWS — LANGUAGE, HISTORY, LITERATURE, CULTURE & INFLUENCELIMPIEZA DE SANGRE/LINEAGERELIGION [AS LITERARY, CULTURAL & IDEOLOGICAL THEME] Notes 1. For a full biography see I. S. Révah, ‘Un pamphlet contre l'Inquisition d'Antonio Enríquez Gómez: La Second Partie de la Política Angélica (Rouen 1647)’, Revue des Études Juives, CXXI (1962) 82–114. Some aspects are also discussed in my thesis ‘Two Poems of Antonio Enríquez Gómez : Romance al divin mártir, Judá Creyente and Sansón Nazareno (edited texts with introduction and notes)’, University of London, Ph.D., 1976. 2. Inquisitional documents confirm that Enríquez Gómez did indeed use the pseudonym Fernando de Zárate (among others) but I have yet to be convinced that all the Zárate plays are by our author. However, in an article published in Homenaje a Julio Caro Baroja (Madrid: Centro de Investigaciones Sociológicas, 1978) entitled ‘Judaizantes y carreteros para un hombre de letras: A. Enríquez Gómez (1600–63)’, Jesús Antonio Cid reviews the case for the total identification of the two authors and argues plausibly that it is supported by literary comparison of texts. This still leaves unanswered the question of Enríquez Gómez's religious standpoint at that period. Interestingly, Cid suggests that there is evidence of a pro-Jewish sympathy even in some of the more militantly Catholic Zárate plays, which may or may not point to a maintenance of crypto-Judaism to the end of his life. I shall be pursuing the question in a forthcoming study of the unpublished loa, Los siete planetas, in collaboration with Constance Hubbard Rose. For studies on Enríquez Gómez's dramatic style, see Constance Hubbard Rose, ‘Who wrote the Segunda parte of La hija del aire?’, Revue Belge de Philologie et d'Histoire, vol. LIV (1976) 797–822 and her Fernán Méndez Pinto, Comedia famosa en dos partes, (Cambridge, Mass.: Harvard University Press, 1974), edited in collaboration with Louise G. Cohen and Francis M. Rogers. 3. Los judíos en la España moderna y contemporánea (Madrid: Ediciones Arion, 1961–62) I, 450–53. 4. British Library MS. Egerton 343, fols 276r–90v (printed), Informacion de S [anto] Of [icio] de la Inqu [isicion] de Sevilla P [or] los portugueses catolicos de la nac [ion] hebrea, que han venido de Francia Contra los judaizantes de la misma nacion. (Seville 1636). 5. Francisco Luis Enríquez de Mora was Antonio's close business associate in Bordeaux and Rouen. See documents in the Archives Départementales de la Seine-Maritime, Rouen, in particular arrêts du parlement, dated 5 February, 15 April and 1 July 1649 in which the two cousins are joint applicants for a stay of execution in the payment of debts. The source of the other data referred to in this section is as given by I. S. Révah in lectures summarized in Annuaire, École des Hautes Études, Paris, 1965–66. 6. See A. J. Saraiva, Inquisição e Cristãos-Novos, (Porto: Inova, 1969); Martin A. Cohen, ‘Toward a new comprehension of the Marranos’ in Hispania Judaica. Studies on the History, Language and Literature of the Jews in the Hispanic world, ed. J. M. Sola-Solé, S. G. Armistead and J. H. Silverman, (Barcelona: Puvill, 1980); also other articles in the same work. On the use of Rabbinic responsa as evidence from outside the Inquisition sources, see, in the same volume, B. Netanyahu, ‘On the historical meaning of the Hebrew sources related to Marranos (a reply to critics)’, and his earlier work, The Marranos of Spain (According to Contemporary Hebrew Sources, from the Late 14th to the Early 16th Century) (New York: The American Academy for Jewish Research, 1966). 7. Ángel Valbuena Prat, La novela picaresca, 2nd edn. (Madrid: Aguilar, 1946), 73, 1610 (this volume contains Enríquez Gómez's ‘Don Gregorio Guadaña’ from Siglo pitagórico) 8. See my thesis, my ‘Antonio Enríquez Gómez's “Romance al divín mártir, Judá Creyente”: edited text with notes’, Journal of Jewish Studies, XXVI (1975), 113–31, and my recent Anthology of the Poetry of João Pinto Delgado, Antonio Enríquez Gómez, and Miguel de Barrios (London and New Jersey: Associated Univ. Presses [Littman Library of Jewish Civilization], 1982), 176–202. 9. It is significant that all the latter works were printed in France, within and directed to the New Christian communities there—precisely in a period of the writer's maximum Jewish interest. 10. See Michèle Gendreau-Massaloux and Constance Hubbard Rose, ‘Antonio Enríquez Gómez and Manuel Fernandes de Villareal: deux destins parallèles, une vision politique commune’, Revue des Études Juives, CXXXVI (1977), 368–86. 11. Martín de Cellorigo, Alegacion en que se funda la justicia y merced que algunos particulares del Reyno de Portugal, que están dentro y fuera de los confines de España piden y suplican a la Catolica y Real Magestad del Rey don Felipe Tercero nuestro señor se les haga y conceda (Madrid, 1619). 12. A. J. Saraiva, ‘António Vieira, Menasseh ben Israel et le Cinquième Empire’, Studia Rosenthaliana, I (1972), 25–26. My thanks are due to Constance Hubbard Rose for bringing this article to my attention. 13. A moving expression of this theme is to be found in ‘Cuando contemplo mi pasada gloria’, Academias morales, 61ff. See my Anthology, 140. 14. See, for example, ‘A la despedida de un amigo’ (11. 48ff) in my Anthology, 64. 15. Constance Hubbard Rose, Alonso Núñez de Reinoso: The Lament of a Sixteenth Century Exile, (Rutherford, N. J.: Fairleigh-Dickinson Univ. Press, 1971), where the whole topic of converso symbolism is dealt with in full (Chapter 1 and passim) 16. See Antonio Enríquez Gómez, Fernán Mendez Pinto, ed. Cohen, Rogers, and Rose (cited in note 3); for analysis of the play's symbolism, see Constance H. Rose, ‘Antonio Enríquez Gómez and the Literature of Exile’, RF, LXXXV (1973), 63–77. 17. Not only is Adam the exiled peregrino par excellence, but the peregrino/converso is seen as a paradigm of Man's social and moral condition—by the manner in which Christian society treats the converso, so shall it be judged. The idea is made pointedly in his loa, ‘Los siete planetas’ (c. 1657) written for the second performance of Calderón's auto, La cura y la enfermedad. 18. For full discussion of these points, see my thesis, Part I, chapter 3 and Part II A & B. 19. This connection probably led to the poet's final expulsion from France: Condé was arrested on 20 January 1650. 20. All quotations from my ed. of ‘Romance al divín mártir’ (see note 8). 21. Cf., however, Isaac Cardoso who talks in terms of ‘belief in’ the Law and its power to ‘save’, see Y. H. Yerushalmi, From Spanish Court to Italian Ghetto. Isaac Cardoso: A Study in Seventeenth Century Marranism and Jewish Apologetics, (New York: Columbia Univ. Press, 1970), 402. 22. Quotation from the Casiodoro de Reina vernacular translation of the Bible, which Enríquez Gómez used; La Biblia, que es, los sacros libros del Viejo y Nuevo Testamento Trasladado en Español ([Basle], 1569). 23. This work appears as an appendix to G. Génébrard, Chronographiae, libri quatuor (Lyon 1609) and contains Latin translations of several works of Jewish interest, including the Seder olam rabba & zuta, part of Ibn Daud's Sefer ha-Qabbalah and a chapter of Maimonides’ Mishneh Torah, in addition to Tractate Sanhedrin 97a–b. 24. Evidence from the loa (see note 17 above) and other works confirmed as having been written by Enríquez Gómez after his return to Spain suggests that this continued to be so. As for the return itself, it should not be interpreted as a rejection of the Jewish/crypto-Jewish standpoint: the whole of his effort seen in the discussion above was to find a place for the converso, and possibly for the crypto-Jew, within the Christian society of the Peninsula. Once having rejected the ‘Amsterdam alternative’, the return to Spain was not only safer than, say, Flanders, a theatre of war at the period, but the logical place to go. Homesickness, family reasons and business matters to attend to all pointed in the same direction. 25. This article is based on the paper presented by the author, under the same title, at the Second Judeo-Spanish Seminar, University of Leeds, March 1980.
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