History of the Jews, Vol. 3 (of 6). Graetz Heinrich
application to have the excommunication annulled, incurred the punishment of the greater ban. This punishment scared away a man's most intimate friends, isolated him in the midst of society, and caused him to be treated as an outcast from Judaism. No one was allowed to hold social intercourse with him, under penalty of incurring similar punishments. His children were expelled from school, and his wife from the synagogue. All were forbidden to bury his dead, or even to receive his new-born son into the covenant of Abraham. Every distinctive mark of Judaism was denied him, and he was left branded as one accursed of God. The proclamation of the ban was posted up outside the court of justice, and communicated to the congregation. Although this punishment of excommunication and its consequences were extremely horrible, it was nevertheless, at a time when the multitude was not open to rational conviction, the only means of preserving religious unity intact, of administering justice, and of maintaining social order.
The Jewish commonwealth of Babylonia, notwithstanding its dependence on the humors of a Mahometan governor and the caprice of its own leaders, seemed nevertheless to those at a distance surrounded with a halo of power and greatness. The Prince of the Captivity appeared to the Jews of distant lands, who heard only confused rumors, to have regained the scepter of David; for them the Geonim of the two colleges were the living upholders and the representatives of the ideal times of the Talmud. The further the dominion of the Caliphate of the house of Ommiyyah was extended, to the north beyond the Oxus, to the east to India, in the west and the south to Africa and the Pyrenees, the more adherents were gained for the Babylonian Jewish chiefs. Every conquest of the Mahometan generals enlarged the boundaries of the dominion under the rule of the Prince of the Captivity and the Geonim. Even Palestine, deprived of its center, subordinated itself to Babylonia. The hearts of all Jews turned towards the potentates on the Euphrates, and their presents flowed in freely, to enable the house of David to make a worthy appearance, and the Talmudical colleges to continue to exist in splendor. The grief for their dispersion to all corners of the earth was mitigated by the knowledge that by the rivers of Babylon, where the flower of the Jewish nation in its full vigor had settled, and where the great Amoraim had lived and worked, a Jewish commonwealth still existed. It was universally believed by the Jews that in the original seat of Jewish greatness the primitive spring of ancient Jewish wisdom was still flowing. "God permitted the colleges of Sora and Pumbeditha to come into existence twelve years before the destruction of the Temple by Nebuchadnezzar, and vouchsafed them His special protection. They never suffered persecution at the hands of the Romans or the Byzantines, and have known neither coercion nor bondage. From thence will proceed the deliverance of Israel, and the dwellers in this happy corner of the earth will be spared the sufferings that are to usher in the age of the Messiah." Such was the view held by all who had not seen the Babylonian settlement with their own eyes.
It was accounted an honor for a dead person to be mentioned at a memorial service at the colleges. For this purpose a special day was set apart in each month of assembly, during which no business was transacted by the colleges; the members mourned for the benefactors of the colleges that had died during the past year, and prayed for the peace of their souls (Ashkabá). Later on it became customary to forward lists of the dead, even from France and Spain, in order that they might also be thus honored.
The Jews of Spain, to whom so brilliant a part is allotted in Jewish history, drained the cup of misery to the dregs, at the very time when their brethren in Irak obtained almost perfect freedom and independence. Some of them had been obliged to emigrate; others were compelled to embrace Christianity, and were required by the king Chintila, solemnly to declare in writing their sincere adherence to the Catholic faith and their entire repudiation of Judaism. But although they had been forcibly converted, the Jews of Visigothic Spain nevertheless clung steadfastly to their prohibited religion. The independent Visigothic nobles, to a certain extent, protected them from the king's severity, and no sooner were the eyes of the fanatical Chintila closed in death than the Jews openly reverted to Judaism under Chindaswinth, his successor (642–652). This monarch was at open enmity with the clergy, who desired to restrain the power of the throne in favor of the Church, but was well affected towards the Jews.
His son, Receswinth, however, who was altogether unlike him, adopted an entirely different policy. Either from fanaticism, or in order to ingratiate himself with the clergy, at that time hostile to the throne, he proposed in an ecclesiastical council (which was at the same time a parliament) to deal rigorously with the Jews, more especially with such of them as had formerly feigned to be Christians. In his speech from the throne, Receswinth made the following appeal to the members of the council: "It is because I have learnt that my kingdom is polluted by them as by an epidemic that I denounce the life and the behavior of the Jews. For while the Almighty has entirely freed the country from heresy, a disgraceful desecration of the churches still continues. This shall either be reformed by our piety or rooted out by our severity. I mean that many of the Jews still persist in their old unbelief, while others, although purified by baptism, have relapsed so deeply into the errors of apostasy that their blasphemy seems even more abominable than the sin of those who have not been baptized. I adjure you, therefore, to decree against the Jews, without favor or respect of persons, some measure which shall be agreeable to God and to our faith." The Council of Toledo (the eighth), however, passed no new law against the Jews, but simply confirmed the canonical decisions of the fourth Council of Toledo. The Jews were, it is true, allowed to remain in the country, but could neither possess slaves, nor hold any office, nor appear as witnesses against Christians. But far harder was the fate of those who, during the persecutions, had pretended to embrace Christianity. They were compelled to remain within the pale of the Church, and to abjure Judaism once again. Flight was impossible, for severe punishments were decreed against all who renounced Christianity, or hid themselves anywhere, or attempted to leave the country. Even the abettors of, or accessories to, the flight of converts incurred heavy punishment. Those, however, who desired to continue outwardly in their pretended faith, but who still clung to Judaism in their inmost hearts, were required to subscribe anew to a renunciation of their religion (placitum Judæorum).
On February 18th, 654, the Jews of the capital Toletum (Toledo) signed a confession of the purport that they had already promised, it was true, under king Chintila, to remain steadfast to the Catholic faith, but that their unbelief and the erroneous opinions which they had inherited from their fathers had prevented them from acknowledging Christ as their Master. Now, however, they voluntarily promised for themselves, their wives, and their children that, in future, they would not observe the rites and ceremonies of Judaism. They would no longer hold culpable intercourse with unconverted Jews, neither would they intermarry with near relations (children of brothers and sisters), nor take Jewish wives, nor observe Jewish marriage-customs, nor practice circumcision, nor keep the Passover, the Sabbath, nor any other Jewish festivals; they would no longer observe the dietary laws – in a word, they would henceforward disregard the laws of the Jews and their abominable customs. On the other hand, they would honestly and devoutly profess a religion in conformity with the gospel and the apostolic traditions, and observe the precepts of the Church without deceit or pretense. One thing, however, was impossible, namely, that they should partake of pork; they were entirely unable to overcome their abhorrence of it. They promised, however, to partake freely of anything which might have been cooked with pork. Whoever among them should be guilty of a violation of this promise was to be put to death by fire or by stoning at the hands of their companions or their sons. To all of this they swore "by the Trinity." It is probable that the forced converts in the other cities of the Visigothic-Spanish empire were obliged to give similar written assurances. At the same time they were still compelled to pay the tax levied on the Jews, for the Treasury could not afford to lose by their change of faith.
As king Receswinth was well aware, however, that the independent nobles of the country afforded the Jews their protection, and allowed such of them as had been converted by force to live according to their convictions, he issued a decree forbidding all Christians to befriend the secret Jews, under penalty of excommunication and exclusion from the pale of the Church. But these measures and precautions by no means accomplished the intended result.
The secret Jews, or as they were officially termed, the Judaizing Christians, could not tear Judaism out of their hearts. The Spanish Jews, surrounded as they were by perils of death, early learnt the art of remaining true in their inmost soul to their religion, and of escaping their Argus-eyed foe. They continued to celebrate the Jewish