Room I — Roman arch
Origins
Tradition suggests that the first Jewish communities reached the Iberian peninsula before the reign of Solomon in the 11th century BCE, accompanying the Phoenicians as traders in Cádiz. There is, however, no definitive evidence of their presence until the 1st century BCE.
By the 2nd century CE the Jewish communities were significant, drawing the attention of Christian preachers. Until the 4th century, tension between Christians and Jews was minimal, though the Council of Elvira showed concern about Jewish influence — Bishop Gregory of Elvira described the synagogues as a «den of infinite evils».
Under the Visigothic kingdoms much of the Roman legislation was kept, but King Reccared's conversion to Catholicism led to anti-Jewish laws, persecutions and forced conversions.
- Name
- Amulet-type plaque with Jewish names (replica).
- Dimensions
- 35 × 25 cm (replica).
- Description
- Lepídes, péwla or lámnal, inscribed with a magic-religious text seeking God's protection. The text reads: «As you subdued Sodom and Gomorrah, likewise ‹subdue› the spirit. Barquiel, Ariel, Akalmia, Iao, Gabriel, Micael, Adonai, Rafiel…». Translation: F. Gascó.
- Dating
- 2nd–4th centuries.
- Provenance
- Private collection in Jerez de la Frontera.
Languages
The Jewish presence in Hispania during the Roman and Visigothic periods has intrigued historians because records are so scarce — it is believed that many concealed their identity. Few Hebrew writings survive from this period, but Sephardic Jews are known to have kept Hebrew codices to support their arguments in legal and religious disputes.
History suggests that the languages and forms of communication of the Jews in the Iberian peninsula developed traits of their own, distinct from the communities of the Middle East. Besides Latin they also used Greek, reflecting their adaptability and their contribution to the region's cultural diversity — and their capacity to preserve their heritage under adverse circumstances.
- Name
- Tombstone of the rabbi of two synagogues (replica).
- Dimensions
- 29 × 34 cm.
- Description
- Tombstone of the exarchon of two synagogues, named Annianus Peregrinus. Transcription: «Annianus Peregrinus, honourable exarchon of two synagogues, lived forty-five years. His fellow citizens and friends bear good witness to him. Alas, you could not enjoy your blameless life! May your spirit rest well».
- Dating
- Late 4th–5th century.
- Provenance
- Original in the Roman Museum of Mérida.
Synagogues in Roman times
Until the 4th century there seems to have been little tension between Christianity and Judaism in the Iberian peninsula. Christians and Jews often debated religious questions and led an active life side by side. Jews occasionally appear in accounts of Christian martyrs in Roman Hispania, as in the case of Saint Eulalia of Mérida. A certain concern about Jewish influence on Christian practice can already be seen at the Council of Elvira.
After Bishop Gregory's warnings about the synagogues at the Council of Elvira, tensions between Jews and Christians in Hispania can be documented from the early 5th century, with the celebrated circular letter of Severus of Minorca, which describes the attack on and sacking of the synagogue of Mahón and the forced conversions of the Jews of that town. This episode would be the first record of Jews losing a synagogue in Hispania.
- Name
- «De fide Catholica ex Veteri et Novo Testamento contra Iudaeos ad Florentinam sororem» (digitised copy).
- Dimensions
- 19 × 13 cm (per page).
- Description
- Isidore of Seville drew on biblical testimonies to compose a true treatise of Christology, an anti-Jewish apologetic. The treatise links the ancient patristic tradition with medieval anti-Jewish polemical literature, and shows that Judaism was a matter of particular concern in the Visigothic period.
- Dating
- Edition of 1001–1100, from an original of the 6th–7th centuries.
- Provenance
- Biblioteca Nacional de España.
Synagogues in Visigothic times
By the end of the 7th century, under the reign of Egica, the synagogues seem to have been eradicated, as Jews gathered in secret to celebrate their religious rites and festivals. Even so, we know these measures against Judaism were not applied with success: communities continued to exist until the end of the Visigothic kingdom and the arrival of the Muslims.
There were also punishments concerning the ownership of Christian slaves by Jews, born of the constant fear that Jews might be masters of Christian souls. There was likewise the fear that Jews would convert Christians to Judaism and circumcise them. Visigothic law rested on deeply religious grounds — above all the laws of Sisebut and Erwig, based on the writings of Saint Isidore of Seville.