Paola Tartakoff: "Between Christian and Jew. Conversion and Inquisition in the Crown of Aragon 1250-1391", Philadelphia: University of Pennsylvania Press 2012.
S. 29 ("Chapter 1: Defending the Faith. Medieval Inquisitors and the Prosecution of Jews and Converts"): "In 1284, for instance, Dominican friars investigated the Jewish aljama of Barcelona for sheltering regretful converts. In 1313, the archbishop of Tarragona, Guillem de Rocabertí, and the inquisitor Joan Llotger prosecuted the Jewish aljama of Montblanc for helping a convert named Joan Ferrand return to Judaism. In 1315, the bishop of Barcelona, Ponç de Gualba, investigated charges that a Jew from Barcelona named Chaim Quiç had convinced a convert named Bonafos to return to Judaism. In 1323, the archbishop of Tarragona, Ximeno Martínez de Luna i Aragó, prosecuted a Jew from Valls named Isaach Necim for having sheltered a convert who had returned to Judaism.62".
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62. [Jean] Régné, History ['History of the Jews in Aragon. Regesta and Documents 1213-1327', ed. by Yom Tov Assis, Jerusalem: Thr Magnes Press 1978] 218-19 (#1206), 548 (#2966), 599 (#3259); Assis, "The Papal Inquisition", 401, 408-9 (#4, 5).
S. 81f. ("Chapter 4: Homeward Bound. The Fates of Jewish Converts"): "In the environs of the medieval Crown of Aragon, a handful of Jewish converts fared well after baptism, including several individuals who had been wealthy or learned as Jews. At least two converts rose in the ranks of the Dominican order. Pablo Christiani served as the Christian disputant at the Barcelona Disputation of 1263, and Ramon of Tàrrega, who converted in 1346 or 1347 at the age of eleven, became a theologian.2 Others received royal privileges. For example, the physician Vincenç Esteve and the son of the queen's treasurer, Juan Sánchez de Calatayud, were exempted, by Jaume II and Joan I, respectively, from having to renounce their material possessions.3 In addition, several converts were granted lucrative employment - often pertaining to Jewish affairs - by members of the royal family. In 1305, for instance, the convert Bertran of Jorba was granted a monopoly over the sale of meat to the Jews of Montblanc by Queen Blanca. This probably meant that Bertran received the earnings from the sale of meat to Jews and that he appointed the local shohet, or ritual slaughterer. In 1307, a convert named Joan Ferrand was appointed bailiff of Jews and Muslims in Teruel by Jaume II. The convert Romeu de Pal of Tàrrega served as a royal surgeon. In 1331, he was granted a monopoly over the sale of meat to the Jews of Cervera by King Alfons III and, in 1343, he accompanied Pere III on his campaign in Mallorca and received four hundred Barcelona sous as compensation".
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2. Jeremy Cohen, "The Mentality of the Medieval Jewish Apostate. Peter Alfonsi, Hermann of Cologne, and Pablo Christiani", in: "Jewish Apostasy in the Modern World", ed. Todd A. Endelmann (New York, 1988), 35-41; José María Coll, "&iquzest;Ramon de Tárrega fue formalmente hereje?", Ilerda 6 (1948): 7-29. 3. Régné, History, 532 (#2881); Baer, Urkunden, 1:610 (#390.1).
S. 110f. ("Chapter 5: Apostasy as Scourge. Jews and the Repudiation of Apostates"): "On very rare occasions, Jews in the Crown of Aragon physically attacked apostates. During the first quarter of the fourteenth century, a Jew named Joan Ferrand, who previously had apostatized and then returned to Judaism, killed a recent apostate, and in 1363, the Jews of Puigcerdà were prosecuted for the murder of the apostate preacher Nicolau de Gràcia.31 We do not know what motivated these murders. Yet here again, evidence from north and southwest of the Crown of Aragon suggests a pattern. [...] In the words of an apostate from late thirteenth-century Ferrara, on account of persecution by Jews, apostates 'could not live without fear.'34"
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31. Baer, Urkunden, 1:207-8 (#168) (=Régné, History, 548 [#2966]); ACA, Canc., Reg. 714, fol. 84r-v, cited in Riera i Sans, "Les llicències", 124. 34. Colorni, Judaica minora, 182-83 (#2).
S. 121 ("Chapter 6: Recruiting Repentance. The Re-Judaization of Apostates": "Most striking, perhaps, was the pièce de résistance of the evening of Thursday, January 4, 1341, namely, Jucef de Quatorze's narration of the anti-Christian satire, the Toledot Yeshu. Portraying Mary as an adulteress and Christ as an illegitimate child who stole the Shem ha-meforash - the ineffable name of God - from the Temple and tricked the world into worshipping him, this narrative lambasted Christianity. Whether or not Jucef de Quatorze* actually recounted the Toledot Yeshu before Pere in January 1341, it is clear that the tale did circulate among Jucef's Jewish contemporaries".
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* Zu Jucef de Quatorze, ebenda, S. 28f.: "Inquisitors may also, however, have considered Jews to be more culpable than the converts whom they allegedly re-Judaized. Fra Bernat de Puigcercós, for example, noted in his draft of the final sentence for the Almulis and Jucef de Quatorze that Janto, Jamila, and Jucef 'were more guilty than he who was burned [that is, Pere], for they were the entire reason for which the burned one erred, and the reason for which he persevered in error to the point of death.' Janto, Jamila, and Jucef were, according to fra Bernat, 'makers, abettors, and defenders of heretics' who, according to canon law, 'deserved to be punished more than heretics.'".
Ebenda, S. 57: "We do not know for certain what became of Pere, Janto and Jamila Almuli, and Jucef de Quatorze. We know only that, during Pere's trial, most of whose transcript has not survived. [...] Janto and Jamila may have died in the tower of Castellnou. And, barring some development of which we have no record, on Monday, August 12, 1342, Jucef de Quatorze was tied living to a high post - with a chain around his neck and ropes under his arms, around his waist and groin, above and below his knees, and around his ankles - and consumed by the flames that he and the Almulis allegedly had recommended to Pere and Abadia [Fn. 7: This description is based on Lea, A History of the Inquisition of the Middle Ages, 1:551-52].".
Ebenda, S. 56: "Sunday, August 11 - at the cemetry of thr church of Santa Maria del Mar in Barcelona, the alleged crimes of the Almulis and Jucef de Quatorze were broadcast before a 'great multitude of people of both sexes' summoned by the town crier [...] [Fn. 5: ACB, C126, fols. 12v, 76v-78v, 86v, 91r, 93r-v]".
Kristine T. Utterback: "Jewish Resistance to Conversion in the Late-Medieval Crown of Aragon", in: "Jews in Medieval Christendom. Slay them not", hrsg. von Cristine T. Utterback und Merrall L. Price, Leiden: Brill 2013, S. 163-176, insb. S. 164: "Janto and Jamila Almuli of La Almunia de godoña and Jucef de Quatorze of Calatayud**, in Aragon [Fn. 2: Barcelona, Archivo Capitular de la Catedral, MS 126, ACA 126]. These three Jews stood accused of rejudaizing two men, Abadia, who been executed aber he had rejudazided, and Pedro, formerly called Alatzar, who had been rescued from death by the inquisitor and some other Dominicans and who had turned 'state's evidence' against the three Jews on trial".
** Zur Familie de Quatorze finden sich bei Alexandra Eni Paiva Guerson de Oliveira: "Coping with Crises. Christian-Jewish Relations in Catalonia and Aragon, 1380-1391", University of Toronto 2012, ein Isaac de Quatorze, "a Jew from Calatayud" (S. 41; ACA C 828: 39r-v, 11/06/1383), gerät 1383 in Gefangenschaft durch kastilische Truppen; "Juce de Quatorze from Calatayud, who fled to Zaragoza during the war", sollte 1381 bei der Rückkehr extra Steuern bezahlen (S. 42; ACA: C 822: 71r, 13/05/1381); zwei Juden gestehen 1377 unter Folter, dass sie Wirte an Salomo de Quatorze, Mosse Ambimax and Abraham Abolbaca aus Huesca verkauft hätten (S. 162f.; ACA C 1723: 46r-v, 11/12/1377, Miret i Sans, 66, n. 1). "Salomo managed to flee but the other two were arrested" (S. 163).
"Medicine Before the Plague. Practitioners and Their Patients in the Crown of Aragon, 1285-1345", hrsg. von Michael Rogers McVaugh, Michael R. McVaugh, Cambridge University Press 2002, S. 62, Fn. 97: "Çulema de Quatorze of Calatayud chose to travel to Xàtiva in the kingdom of Valencia to study medicine rather than stay at home in Aragon, in Calatayud or even Zaragoza, the Aragonese capital (Sept. 1347; C 645/141r-v)".
Máximo Diago Hernando: "La comunidad judía de Calatayud*** durante el siglo XIV. Introducción al estudio de su estructura social", in: "Sefarad. Revista de estudios hebraicos, sefardíes y de Oriente Próximo", 2007, Año 67, No. 2, pags. 327-365, dreht sich um "los nuncios de las de Zaragoza y Calatayud, Salamón Abenarrabí e Içach de Quatorze" 1383 [digital.csic.es].
Mark D. Meyerson: "A Jewish Renaissance in Fifteenth-Century Spain", Princeton: Princeton University Press 2021, S. 190 nennt für 1392 "Haluha, and her father Saçon de Quartorze of Teruel". Yom Tov Assis: "Jewish Economy in the Medieval Crown of Aragon, 1213-1327. Money and Power", Leiden: Brill 2023, S, 54, erwähnt einen "Samuel de Quartorze of Teruel accused of violating the interest law in 1310".
Eleazar Gutwirth: "Techne and Culture. Printers and Readers in Fifteenth-Century Hispano-Jewish Communities", in: "The Late Medieval Hebrew Book in the Western Mediterranean. Hebrew Manuscripts and Incunabula in Context", hrsg. von Javier del Barco, Leiden: Brill 2015, S. 338-369, insb. S. 358f.: "In 1324-1326, under Jaume II, there were Inquisition trials against Jews of Calatayud. Juceffus (Joseph) de Quatorze of Calatayud seems to have been affected and contacted the court [Anm. 57: Baer, Die Juden, 1:420, no. 292. See Josep Perarnau i Espelt, 'El procés Inquisitorial barceloní contra els jueus Janto Almuli, la seva muller Jamila i Jucef de Quatorze (1341-1342),' Revista Catalena de Teología 4, no. 2 (1979): 309-53]". On May 22, 1369, at San Mateo, the capitulations of the formerly Castilian town of Molina to the new Aragonese conquerors were drawn up. These are of interest to historians of the Jews for a number of reasons, but here the important point is the mention of a member of the Quatorze family, namely Doña Bellida, the widow of Mosse (Moses) Quatorze and mother of their son, Juceffus. According to the document, they had come frome Castile to Teruel. They are linked with Isaac Lapapa, who is also one of the correspondents of Ribash. [...]"; es folgen Nennungen von Mitgliedern der Familie Quatorze in "Ribash's responsa" bis 1492, S. 360: "So, even in this exchange of letters with Ribash - a type of documentation independent of the Christian archives - we see the connection of the family not only with members of the Jewish communities of Aragon, but also with the Christian notarial, legal, and other professional fields".
Gutwirths Interesse geht aus von dem Buchdrucker (bzw. Herausgeber) Isaac ben Judah ben David de Quatorze, siehe ISTC id00102740 = Goff Heb-40; Hain 6034 = David Kimhi [David ben Josef Qimchi; Radak]: "Sefer ha-Shorashim", Naples: Joshua Solomon Soncino, for Isaac ben Judah ben David de Quatorze?, 10 oder 11 Feb. 1491, "[k]nown with and without the name of Cattorzi (de Quatorze) in the colophon, who may have been the publisher or otherwise connected with the book", Blatt 1b laut Gesamtkatalog der Wiegendrucke, Nr. 08173: ספר השרשים / אמר דוד בן יוסף בן / קמחי הספרדי, "Das Buch der Wurzeln / sagte David ben Yosef ben / Kimchi der Sephardi", in einigen Exemplaren abweichend (unter den Digitalisaten Jerusalem, nicht Frankfurt) auf Blatt 167b, Zeile 31 (Abb. links): אני הדל באלפי מתושבי / עיר קלעה איוב אשר / במלכות ארגון / יצחק בן לאדני אבי יהודה בן דוד ז״צל המכונה בן קטורזי: "Ich bin die Minderheit unter Tausenden von Einwohnern / der Stadt Calatayud, die / im Königreich Aragon / Yitzchak, Sohn von Ladni, der Vater von Yehuda, Sohn von David, bekannt als Ben Katorzi"; ISTC im00866180 = Goff Heb-88; Hain 11671 = Moses ben Nahman [Nachmanides]: "Perush ha-Torah", [Naples: Joseph ben Jacob Ashkenazi Gunzenhauser], [Joshua Solomon Soncino], [Isaac ben Judah ben David Cattorzi (de Quatorze)], 2 Juli 1490. Im Jahr 1442 eroberte Alfons V. das Königreich Neapel und vereinigte Sizilien und Neapel als Dependenzen von Aragonien.
Gotthilf Traugott Zachariä: "Philosophisch-theologische Abhandlungen als Beilagen zur biblischen Theologie zu gebrauchen ... Mit Vorrede und einigen Anmerkungen", herausgegeben von Christian Gottlieb Perschke, Lemgo: Meyer 1776, S. 640f., Fn. "(k)": "[A]ndere haben eine ziemliche Wahrscheinlichkeit, z.E. daß Matth. 1, 17 mit der Eintheilung der Vorfahren Jesu nach vierzehn Geschlechtern, auf die Zahl 14, die nach der Gematria aus dem Namen David heraus komt, wenn man das Jod ausläßet, welches in den ältesten Büchern des A. T. in diesem Namen nicht angetroffen wird, gezielet werde" [book.google.com]. Quatorze / Catorce ist portugiesisch / spanisch für "vierzehn". David war der Sohn Isais aus dem Stamm Juda.
*** Calatayud: "Im 8. Jahrhundert errichteten die Mauren in der Nähe des römischen Bilbilis ihre Festung قلعة أيوب / Qalʿat Ayyūb / ‚Burg des Ajub‘, benannt nach einem hochrangigen Adligen. Die Burg gibt der Stadt noch heute ihren Namen. Der zugehörige Ort zu Füßen der Burg außerhalb des ehemaligen Bilbilis ist ebenfalls eine maurische Gründung, die die fruchtbare Erde der Umgebung nutzbar machen sollte. Er gehörte zunächst zur Obermark des Emirats (bis 929) bzw. Kalifats (ab 929) von Córdoba. [...] Im Jahr 1120 wurde Calatayud von einem aragonesischen Heer unter Alfons I. erobert (reconquista). Daraufhin erhielt die Stadt das Fuero de Calatayud (eine Art Stadtverfassung verbunden mit anderen Privilegien), und die Comunidad de Calatayud, Vorläufer der heutigen Comarca, entstand. Calatayud war zu diesem Zeitpunkt die zweitgrößte Stadt Aragoniens nach Saragossa" (WP, 2024).
Zur Geschichte Aragons im 14. Jh. vgl. auch Donald J. Kagay und L.J. Andrew Villalon: "Conflict in Fourteenth-Century Iberia. Aragon vs. Castile and the War of the Two Pedros", Reihe "History of Warfare", Band 129, Brill: Leiden 2021, insb. S. 137-172: "Chapter 9. Aragon's Victory Morphs into Castile's Civil War (1365-1366)". "The Castilian Civil War was a war of succession over the Crown of Castile that lasted from 1351 to 1369. The conflict started after the death of king Alfonso XI of Castile in March 1350" (WP). Siehe auch Andrew Villalon and Donald Kagay: "To Win and Lose a Medieval Battle. Nájera (April 3, 1367), A Pyrrhic Victory for the Black Prince", Brill: Leiden 2017. Mit dem Alhambra-Edikt vom 31. März 1492 wurden alle Juden im Herrschaftsgebiet von Isabella I. von Kastilien und Ferdinand II. von Aragon gezwungen, entweder zum Christentum überzutreten oder das Land zu verlassen.
Abb. / Fig. "La torre del homenaje del Castillo de Boltaña, de característica planta hexagonal, construido entre los siglos VIII y XII", by Juan R. Lascorz under Creative Commons Licence CC BY-SA 3.0 (modified); Map of Spain between Madrid and Zaragoza, openstreetmap.org, Open Data Commons Open Database-Lizenz.
"Old Spanish translations of the Bible" in Bibliamedieval.es: 1250 Biblia prealfonsí (E8/E6), 1270 General Estoria (=GE), 1425-50 La Biblia E3 abarca, 1420-1445 Biblia Escorial I.i.7 e I.i.5 (E7/E5), 1400-1430 Escorial I.i.4 (E4), 15. Jh. Biblioteca Nacional de Madrid (BNM) manuscrito 10.288, 1450-1475 Real Academia de la Historia (RAH) ms. 87, 1422-1430 Biblia de Arragel.
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