Investigation made byJosé A. Suárez. Journalist and founder of Andalusian Sephardic. mncomcomunicacoin@gmail.com. Andalusian Sephardic Association. 744486390

The article explores the interaction between Rodrigo Ponce de León, Marquis of Cadiz, and the Jewish community in 15th-century Spain, highlighting his role in the context of the Granada war and the complex interreligious relations of the time. It unveils the figure of Isaac Abravanel, a Jewish leader, who, facing the 1492 Expulsion Edict of Jews, sought the intercession of nobles like the Marquis of Cadiz to advocate for his people. Despite efforts, the expulsion proceeded, leading Abravanel to lose much of his fortune, though he managed to save a part of it.

The article also touches on the scandal of Diego de Marchena and its influence on the Catholic Monarchs’ decision to expel the Jews, noting Juana Ponce de León’s mediating role for Diego’s family. It mentions the issue of converso clergy and the tense atmosphere in Marchena regarding the Jewish question. Lastly, it addresses the economic and social consequences of the expulsion, highlighting figures like Pedro Fernández Cabrón’s involvement in transporting and, at times, deceiving expelled Jews.

Rodrigo Ponce de León, Marquis of Cádiz, known for his role as a military strategist for the Catholic Monarchs in the Granada war, had a notable relationship with the Jewish community revealing a fascinating chapter of the Sephardic Jews, shedding more light on the role of the nobility in the context of 15th century Spain. The Marquis of Cádiz, a key figure in the War of Granada, lived in a time where Christians, Muslims, and Jews coexisted in fragile harmony.

His life and decisions intertwined with those of the Jewish community, reflecting the complexity of interreligious relations of his time. THE EXPULSION «Hear, oh Heavens! And let it be allowed for me to be heard, King and Queen of Spain. Isaac Abravanel speaks to you; I and my family are direct descendants of King David, true royal blood; the same blood of the Messiah runs through my veins. It is my heritage, and I proclaim it in the name of the king of Israel. On behalf of my people, the people of Israel, chosen by God,

I declare they are innocent and blameless of all the crimes declared in this abominable edict,» wrote Isaac Abravanel, one of the Jewish leaders in Spain upon learning of the expulsion edict. Edict of Expulsion of the Jews from Spain. «Your Honors will see that the nation will transform into a nation of conquerors who seek gold and riches, live by the sword, and reign while at the same time you will become a nation of illiterates, (…) In the course of time the once admired name of Spain will turn into a whisper among nations. Spain, which has always been poor and ignorant, Spain, the nation that showed so much promise and has accomplished so little. And then, someday,

Spain will ask itself: what has become of us? Why are we the laughing stock among nations?» ask him to Isabella the Castille, queen. 

The link between the Marquis of Cádiz and Isaac Abravanel, a prominent Jewish thinker and financier, is particularly revealing. Abravanel, facing the grim prospect of the Expulsion Edict, sought the intervention of the Lord of Marchena among others to advocate for the Jewish cause.

This relationship, though briefly documented, suggests a degree of respect and collaboration that defies the conventional narratives of the time. The powerful Jew appealed to his friends: Seneor, Cardinal Mendoza, the Marquis of Cádiz, and the Duke of Medinaceli.

Published in Granada on March 30, 1492, the General Expulsion Edict of the Jews, signed by the Catholic Monarchs the most powerful Jews at court, like Isaac Abravanel let their pleas be heard before the Monarchs and their powerful circle, among them was the Marquis of Cádiz.

Besides being a scholar, Abravanel had a successful career in the financial and political realms. He served in high positions in the courts of Portugal, Spain, and later, Naples. He was known for his skill in financial and diplomatic matters, serving as advisor and financier to kings.

ABRAVANEL SOUGHT HELP FROM THE MARQUIS OF CÁDIZ

Among the doors Abravanel knocked on asking for help were Seneor, Cardinal Mendoza, the Marquis of Cádiz, the Duke of Medinaceli as he himself wrote in his work «Commentary on Kings». “I asked my good friends among those who see the King to intercede on behalf of my people, and some nobles gathered and decided to address the king firmly and determinedly, urging him to withdraw the hostile decrees and abandon his plan to destroy the Jews”— but all was in vain.

«The king “closed his ears like a mute cobra, and would not change his attitude for any reason, and the queen is by his side to strengthen his wicked thought, persuading him to carry out his work from beginning to end”, Abravanel chose not to convert to Christianity and so was expelled, losing much of his fortune although he was allowed to take 2,000 gold ducats and other belongings, despite the expulsion decree prohibiting the exit of gold, silver, and coined money, embarking from the port of Valencia on the last day of July.

He first moved to Naples and then to Corfu and finally to Venice, where he spent his last years. Other Jewish leaders of the time like Abraham Seneor, 80 years old, the Rabbi and the Chief Judge of the Jewish communities of Castile, the royal lessee, the powerful Jew trusted by Queen Isabella was baptized in the monastery of Guadalupe on June 15 of that year, before the Catholic Monarchs, taking from then on the name of Fernán Pérez Coronel.

Abraham Seneor Fernán Pérez Coronel died in 1493, shortly after his conversion.

THE SCANDAL OF DIEGO DE MARCHENA: THE ROOT OF THE EXPULSION

This fact is significant as experts believe that the decision of the Catholic Monarchs to expel the Jews was influenced by the case of the man from Marchena, Friar Diego de Marchena burned at Guadalupe in 1485 for openly Judaizing within the Catholic church.

For years Juana, sister of Rodrigo Ponce de León, and wife of the lord of Teba mediated without success before Juan de Guzmán, the famous corregidor of Fuenteobejuna, who refused to release the family of Diego de Marchena, captured in Teba when they were fleeing from Marchena, which was court and Palace of the Ponces to Muslim Málaga to continue living as Jews after the violent anti-Jewish riots of Córdoba in 1473. Castle of Teba.

Virgen de Guadalupe. Extremadura.

JUANA PONCE DE LEON, MEDIATES FOR THE FAMILY OF DIEGO DE MARCHENA

In 1461 Juana Ponce de León tried to get the family of Diego de Marchena, his parents Luis González de Molina and his mother Marina González both Judeo-converts born in Marchena, his sisters and his brothers-in-law, to confess or take the sacraments, but she did not succeed; rejecting conversion to Christianity and remaining captives for ten years, dying in prison his father and sister. Friar Diego sent letters in 1481 asking for help from the notables of the kingdom and his own family, twenty relatives from Carmona, also Jews.

The letter reached the hands of the inquisitors of Sevilla, Fr. Juan de San Martín and Fr. Miguel de Morillo, who went to Carmona to investigate, and Diego’s family had to flee to Portugal to save their lives.

These two first Inquisitors of Seville asked the same year to Rodrigo Ponce de León to stop sheltering Jews and conversos on his lands.

Guadalupe. Extremadura.

TEN YEARS OF CAPTIVITY

That same year the conversos from Seville were fleeing the city before the arrival of the first Inquisitors. Friar Diego de Marchena was a friar of hieronimous convent of San Jerónimo de Sevilla.

After ten years of captivity he rescued the part of his family that had not yet died and took them to the monastery of Guadalupe, burying his father in the cemetery of the friars, which caused such a scandal in the monastery that it gave rise to the first major case against the conversos in Guadalupe.

The heretics of Guadalupe paid fines that amounted to 50,000 pesetas -2.7 million maravedís- with which the hospedería for the visit of the Catholic Monarchs was built. The work was started in 1487 by the master Juan Guas, who also worked for the Ponces de León in Marchena adding the savages to the Door of Marchena and finished in 1492.

Teba. Malaga

THE PROBLEM OF THE CONVERSO CLERGY

After the expulsion, and the relentless inquisitorial activity the problem of the converso clergy, would intensify in the 16th and 17th centuries with new waves of conversos coming from Portugal resettling in Castile.

THE CASE OF THE PRIEST OF SAN MIGUEL DE MARCHENA

The war to the death between the priest Francisco García in 1525 and the other members of the local clergy among mutual accusations of Judaism in relation to the church, then the hermitage of San Miguel where he lived clearly shows the atmosphere that the Jewish question provoked within the church. García accused his colleagues of Judaism and presented himself as a hammer of heretics. «Would that the friar preachers came soon to Marchena!»,

San Miguel Marchena

García observed ironically when commenting on that offer to the duke, for with their arrival the tribunal of the Holy Office would be established, the bones of the conversos buried in the cemetery (Christian, of course) would start to burn and the sanbenitos of the penitents would hang in the church.

“With great sorrow I complain to God about those who dislike me so much without reason for it. I would like us to appear before Your Honor and they would say the complaint they have against me and why they dislike me so much, since I wish them well. Would to God that the friars accepted their Plea! It might be that sometime they would see in this church hanging the skins of their fox relatives, that demoliuntur vineas[4], because, going there the Order of the Preachers, to whom the Holy Inquisition was given, the first thing they would do was to unearth the bones confess them that are buried there and banish the hyssop water that a tailor comes to throw in this virgin land payment on the graves of their ancestors” writes priest García.

THE CASE OF FRAY LUIS DE LEÓN

On July 14, 1573, Father Agustín de León, 32 years old, native of Marchena, Seville, abbot of San Saturnino de Medina del Campo, professor at the monastery of La Retuerta, master of art and Theology, testifies against the Augustinian poet Fray Luis Ponce de León Valera, before the Inquisition.

The converso writer Fray Luis de León was called Fray Luis Ponce de León Valera, was from Belmonte, son of Inés Varela and Lope Ponce de León, court lawyer, both branches of conversos and most of his life lived between Granada and Seville, nephew of Francisco Ponce de León professor in Salamanca.

Fray Luis de Leon. Salamanca.

The Granada district of Puerto Lope that was owned by the Ponce de León family was bought by Lope de León, father of the poet to found his own entailed estate, in 1559.

The poet’s family served in Belmonte to Juan Pacheco Marquis of Villena, and his brother the Count of Ureña Juan Téllez Girón, who founded the house of the future Dukes of Osuna. Miguel, brother of fray Luis, was councilor in Granada and procurator of the city in the Cortes of Castile of 1563 and in those of Córdoba in 1570.

His brother Cristóbal, was procurator of Granada in the same Cortes De Córdoba. Agustín de León, friar from Marchena testified before the Inquisition that three years before being a student in Salamanca he waited for Fray Luis de León at the exit of his classroom and once they were alone he asked the poet if it was true that the Vulgate bible contains many poorly translated passages.

Luis replied that yes and that it is not an opinion totally contrary to the doctrine of the vatican Council of Trent. Fray Luis de León defied the church’s rules by daring to translate the bible directly from Hebrew, following the teaching of the humanist school of Salamanca and Alcalá de Henares for which he spent five years in jail before being declared innocent.

The Inquisitors of Granada wrote «The imprisonment of Fray Luis de León, which was made in Salamanca by the Holy Office, Inquisition of Valladolid, would have been for departing from the interpretation of the Vulgate edition approved by the Council of Trent and for following interpretations of Rabbis that Judaize.

THE CONSPIRACY OF SEVILLE

The public positions and wealth of the Ponces de León, the second greatest fortune in Seville, after the Guzmáns, made them protagonists of the most important events of their time, and if Pedro Ponce de León Lord of Marchena, who founded Paradas, repopulated Chipiona and bought Los Palacios was Alguacil Mayor of the city during the pogrom of 1390, Sevilla, in a context of plague epidemics and Sevillian noble wars in which the conversos would be protected preferentially by the Guzmáns.

Ferrán Martínez, Archdeacon of Ecija who launched the masses to destroy half of Spain’s Jewish quarters, held the position of testamentary executor of the Lord of Marchena on his deathbed.

The conversos again asked for protection to the two largest noble houses of the city Ponces and Guzmanes after the arrival of the Inquisition in Seville in 1480, which accuses a series of converso members of the municipal Cabildo of conspiring against the Inquisition.

In the midst of the Sevillian noble wars between the Ponces and Guzmanes, in Tablada in 1471 «the one from Medina Sidonia went out of the city walls with his people there was a great multitude of confessos (jews conversos) «who loved and wanted the Duke (of Medina) too much» according to Bernáldez while with the Ponce went troops from Marchena and the rest of their towns.

Beatriz Pérez, professor at La Sorbonne, Paris, has documented the notably higher number of conversos who chose the Guzmanes over the Ponces, so that Sanlúcar became the Andalusian capital of the conversos fled from Seville, in that time, followed from afar by Marchena and Arcos.

The relationship between the members of the conspiracy of Seville in 1480 and the Ponce de León, Dukes of Arcos, is mentioned in the document «Seville 1480: a converso conspiracy against the Inquisition?» by Isabel Montes Romero-Camacho.

Pedro Fernández Benadeva, one of the conspirators, who was the first to burn, had family relations with various branches of the two great families of the high nobility of Seville, the Guzmanes and the Ponce de León and his family fled to Marchena. Another of the conspirators, the member of the city council of Sevilla, Pedro de Jaén, 1471. was married to doña Inés Ponce de León, daughter of Pedro de Pineda, another of the families that controlled Seville for the Ponce family.

THE INQUISITION WARNS RODRIGO PONCE DE LEÓN

In September 1480 the Catholic Monarchs appoint the first two inquisitors, Spaniards by doccument of pope Sixtus IV (Nov 1, 1478) the Dominicans Miguel de Morillo, later first Inquisitor General and Juan de San Martín who in November settle in the castle of San Jorge, Triana, Sevilla, seat of Inquisition.

At the end of 1480 the bonfires of the Spanish Inquisition begin to burn for the first time in Spain, in the city of Seville and shortly after, on January 2, 1481 the Dominican inquisitors Miguel de Morillo and Juan de San Martín order Rodrigo Ponce de León Lord of Marchena not to shelter in Marchena or any of his other villas the fugitive Jewish conversos under penalty of excommunication, confiscate dignities and offices, deprivation of lordships and vassalages «for protector and harbinger of heretics» executing civil and criminal penalties if in the future said fact was repeated.

Andrés Bernáldez, priest of Los Palacios, city owned by the Ponce de Leon family, in his “Memories of the Reign of the Catholic Monarchs” tells that «many people came out of the city of Sevilla; (Jews) especially, to the land of the Marquis of Cádiz, lord of Marchena.

More than eight thousand souls came to Mairena, Marchena, and los Palacios, and he ordered them to be welcomedm and do them so much honor”. That is, the Jews left the lands of the King for ducal lands where the Duke exercised independent justice from the King.

Precisely for this reason the Inquisition warned them. Among those who fled from Seville to Marchena was Isabel Suárez, the wife of the burned Benadeva, councilor of the city of Sevilla, and the Susán family, were distributed by various lordships: Juan Gómez de Susán and Pedro de Susán retired to Marchena.

But the majority of conversos from Seville fled to Sanlúcar de Barrameda.

THE CONVERSO FRIENDS OF RODRIGO PONCE DE LEÓN MARCHENA

The servant and the accountant of the Duke, appear in the list of conversos reconciled in Marchena by the Inquisition in 1496 in addition to two mayors of Marchena and Carmona in addition to a group of tailors, and auxiliaries. Ruí García reconciled, servant of the already deceased Marquis of Cádiz, resident in Marchena, paid 5000 maravedís to be reconciled.

Likewise, the list includes Pedro López Pliego reconciled notary resident in Marchena. In 1490 the bachelor Luis Sánchez and Mateo de la Cuadra, residents in Seville, determine the destiny of the goods of the servants of the duke of Cádiz, who were condemned as heretics.

Dead Rodrigo Ponce in 1492, his descendant Rodrigo the I Duke of Arcos and his widow, continue having lawsuits with the Sevillian justice, for the payment and collection of rents of condemned jews cinsidered heretics, related to the House of Arcos.

The first Duke of Arcos and his tutor and mother, Beatriz Pacheco, widow of Rodrigo Ponce, Marqués de Cádiz refuse to deliver the inheritance, fortress, pastures and lands that were of Pedro Fernández Cansino, twenty-four of Seville condemned for heresy.

It remains to be seen if they protected the jewa familes or kept part of the goods or both. In a document from 1501 the I Duke of Arcos Rodrigo Ponce de León, and his mother Beatriz Pacheco oppose the collection of rents from «heretics jews» inside his lands, the state of Arcos. The collection entails the identification of the Judeo conversos and their fixation in the lists. Shortly after the Catholic Monarchs ask the officials of the State of Arcos not to obstruct the work of the Inquisition.

THE BARRERA, A CONVERSO FAMILY FROM MARCHENA

In 1533 Pedro de la Barrera, was secretary of the Duke of Arcos, coming from a converso family. However, in a proof of cleanliness of blood from 1574 nuances are shown in this regard. From the family of Juana de la Barrera, from Paradas says a witness that «there are two lineages of Barreras, the old Christians and the others jews confessos, and that the lineage from which the said Juana de la Barrera comes is from».

Another neighbor from Marchena says that: «there are three lineages of Barrera in this town: one is of jews confessos, the other of Moriscos and the other of old Christians», belonging Juana de la Barrera to the «good lineage of the old Christians, lineage very known in this town».

Alonso de la Barrera son of Pedro from Seville, condemned as a Jew, appears in the list of those reconciled by the Inquisition in Marchena in 1495 and paid 2,500 mrs in exchange for continuing to live.

TOLEDO

In 1486 Rodrigo Ponce de León orders from Marchena that of all the groups of Jewish slaves that they captured with their ships in the strait «one of them, that is good and young, for the best price that you could. And give it to my relative, special friend, lord mosén Diego de Valera».

Diego de Valera, (1412-1488) was a diplomat of King Juan II in several points of Europe and in 1429 squire of Prince Don Enrique he settled in El Puerto de Santa María and since 1477 belonged to the Council of the Catholic Monarchs.

He wrote a Chronicle to the Catholic Monarchs. Diego de Valera and Juan Pacheco, father-in-law of Rodrigo, knew each other from a very young age. Both coincide in the court of Juan II being teenagers, where they assist the crown.

The knowledge and medical discipline that was transmitted from parents to children continued to be a cultural heritage of the Jews, but by converting to Christianity Alfonso Chirino, father of Diego de Valera and Judeo converso from Toledo, was able to enter the University, and became a physician of Juan II (1406-1454) professor of medicine, court physician, mayor and chief examiner of the physicians and surgeons of the kingdoms of Castile and lordships and author of several works of medicine– Mirror of medicine– his Testament and «Less harm of medicine» based essentially on medicinal plants printed for the first time in Toledo in 1505 and reprinted thirteen times in the 16th century being the last in Seville in 1551.

CÁDIZ

Among the Jews who provided services to Rodrigo Ponce de León in Cádiz, the Chirino family stood out. During the mandate of the Lord of Marchena Jewish and Genovese merchants gain specific weight in the government of the city and appear as lenders of the Ponces in Marchena.

The corsairs and pirates in the service of Rodrigo Ponce de León were very active at the end of the 15th century while the city of Cádiz was part of the State of Arcos, 1467 – 1493. for being the city an important slave markets.

Among them were Alfonso Chirino, who was dedicated to buying Jewish slaves made prisoners in the domains of Rodrigo Ponce, Lord of Marchena, the Marquis of Cádiz, in the Strait of Gibraltar.

The Chirinos of Jewish origin had a presence in Cádiz before 1467, holding important positions in the city. In 1485 the lease of the major rents of Cádiz was controlled by five Genoese (Jácomo Sopranis, Mateo Viña, Tomás Sauli, Juan Vivaldo and Francisco Adorno) by direct order of Don Rodrigo and a Jew Mosé Abén Semerro, lender of the Duke.

On Friday, December 2, 1485 «came Alfonso Cheryno» aided by Antón Bernal, Judeo-converso, «with his caravels, that were armed in the Strait, and brought 30 Moors thereof wounded and two Moorish women with two boys and a girl, and eight heads of Jews and Jewesses, large and small, which are all 153 heads; and fifty-five skeins of silk».

«And that of Antón Bernal had 36 heads of Moors and Moorish women and Jews and 158 skeins of silk» is read in the accounts of Cádiz. Some notable members of the family include Alfonso Cherino, who was servant of Rodrigo Ponce de León and dedicated himself to business in Andalusia and Toledo.

Diego Cherino was appointed archdeacon of Ronda by Diego Ponce de León. Fernando Cherino had a role as royal official in charge of supplying the army of the Catholic Monarchs in Cádiz, and Cristóbal Cherino was sent to court to deal with commercial matters with Berberia. From all this sale the Lord of Marchena kept a part and delivered another part to his captains.

PEDRO FERNÁNDEZ CABRÓN TRANSPORTED JEWS TO NORTH AFRICA AFTER THE EXPULSION

When the expelled Jews in 1492 arrived in Cádiz looking to cross the strait Pedro Cabrón became famous for his cruelty since he promised them that he would take them in his fleet to Oran with all their riches but left them abandoned to their fate in Málaga and Cartagena, and stole their riches.

Pedro Hernández Cabrón was a merchant, councilor of the city, pirate and warrior from Cádiz who provided services to Rodrigo Ponce, such as creating a fleet in April 1486 to go to Salé (Morocco), to trade products prohibited by the King like gunpowder and hemp».

In 1473 Cabrón, with Juan Sánchez de Cádiz, Mayor of the Castle of Rota and Juan Suazo, Alcaide of the Island of León, attacked the fleet of the Guzmanes, punished and pardoned five years later participates in the conquest of the Canary Islands, alongside Pedro de Vera, right hand of Rodrigo Ponce.

From there begin to arrive Guanche slaves to Marchena and the rest of Andalusia. In 1473, on The Island of León, a historical episode was gestated that gave rise to the expression «you are a cabrón».

The Ponces de León collaborated with Pedro Hernández Cabrón in the context of the intense rivalry between the Ponces de León and the Guzmán. Cabrón, known for his violence, inspired the expression due to his atrocious actions.

The secret meeting between Rodrigo Ponce de León and Cabrón in The Island of León resulted in the purchase of a tuna trap and in «cabronadas» against Jews fleeing from Cádiz.

Cabrón offered to transport Jews fleeing Spain in 1492 to safe ports outside Spain, but he deceived them and robbed them, giving rise to the phrase «cabronadas».

UTRERA

The absence of legitimate descendants forced the House of Arcos to marry into the Judeoconverso aristocracy like Beatriz Ponce de León who marries the converso Pedro de Pineda, a family trusted by the Ponces who controlled for them the city of Seville and their grandsons D. Juan and D. Rodrigo marry daughters of another converso Antonio González de Almonte and one of his great-grandsons,  D. Juan Ponce de León, marries the Portocarrero also conversos.