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    One might speculate that commerce conducted by Jewish emissaries, merchants, craftsmen, or other tradesmen among the Semitic Tyrean Phoenicians might have brought them to Tarshish.

    Although the notion of Tarshish as Spain is merely based on suggestive material, it leaves open the possibility of a very early, although perhaps limited, Jewish presence in the Iberian peninsula.

    The earliest mention of Spain Hispania is, allegedly, found in Obadiah 1: It is best for us that we remain here in our place and to serve God. However, that they might not be thought of as wicked men and those who are lacking in fidelity, may God forbid, they wrote down for them this magnanimous praise, etc. Yet, no apology was of any avail to them, neither unto the rest of the Jews, till at length six hundred-thousand souls had evacuated from there.

    This man was a Grecian by birth, but who had been given a kingdom in Spain. He became related by marriage to a certain Espan, the nephew of king Heracles, who also ruled over a kingdom in Spain. The Jewish exiles transported there by the said Phiros were descended by lineage from Judah, Benjamin, Shimon and Levi, and were, according to Abrabanel, settled in two districts in southern Spain: He says, furthermore, that the original name of the city was Pirisvalle, so-called by its early pagan inhabitants.

    He also writes there [24] that he found written in the ancient annals of Spanish history collected by the kings of Spain that the 50, Jewish households then residing in the cities throughout Spain were the descendants of men and women who were sent to Spain by the Roman Emperor and who had formerly been subjected to him and whom Titus had originally exiled from places in or around Jerusalem.

    The two Jewish exiles joined together and became one. Exactly how soon after this time Jews made their way onto the scene is a matter of speculation. It is within the realm of possibility that they went there under the Romans as free men to take advantage of its rich resources and build enterprises there.

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    These early arrivals would have been joined by those who had been enslaved by the Romans under Vespasian and Titusand dispersed to the extreme west during the period of the Jewish-Roman Warand especially after the defeat of Judea in Thus, he writes in his Antiquities: Subsequent immigrations came into the area along both the northern African and southern European sides of the Mediterranean.

    Among the earliest records which may refer specifically to Jews in Spain during the Roman period is Paul's Letter to the Romans. Many have taken Paul's intention to go to Spain to minister the gospel Perhaps the most substantial of early references are the several decrees of the Council of Elviraconvened in the early fourth century, which address proper Christian behavior with regard to the Jews of Spain, notably forbidding marriage between Jews and Christians.

    Among the early Spanish items of more reliably Jewish origins is an amphora which is at least as old as the 1st century. Although this vessel is not from the Spanish mainland it was recovered from Ibizain the Balearic Islandsthe imprint upon it of two Hebrew characters attests to Jewish contact, either direct or indirect, with the area at this time.

    Two trilingual Jewish inscriptions from Tarragona and Tortosa have been variously dated from the 2nd century BCE to the 6th century.

    There is also the tombstone inscription from Adra formerly Abdera of a Jewish girl named Salomonula, which dates to the early 3rd century Encyclopaedia Judaica, p. Thus, while there are limited material and literary indications for Jewish contact with Spain from a very early period, more definitive and substantial data begins with the third century.

    Data from this period suggest a well-established community, whose foundations must have been laid some time earlier. It is likely that these communities originated several generations earlier in the aftermath of the conquest of Judea, and possible that they originated much earlier. There may have been [30] close contact between the Jewish community of Babylon and Spain, as the Talmud [31] documents that Yitzhak the Exilarchson of the sister of Rav Beivai [32] traveled from "Cordoba to Hispania".

    As citizens of the Roman Empirethe Jews of Spain engaged in a variety of occupations, including agriculture. Until the adoption of Christianity, Jews had close relations with non-Jewish populations, and played an active role in the social and economic life of the province Assis at p. The edicts of the Synod of Elviraalthough early and perhaps precedent-setting examples of priesthood-inspired anti-Semitismprovide evidence of Jews who were integrated enough into the greater community to cause alarm among some: It seems that by this time the presence of Jews was of greater concern to Catholic authorities than the presence of pagans; Canon 16, which prohibited marriage with Jews, was worded more strongly than canon 15, which prohibited marriage with pagans.

    Canon 78 threatens those who commit adultery with Jews with ostracism. Canons 48 and 50 forbade the blessing of Christian crops by Jews and the sharing of meals with Jews, respectively, repeating the command to Hebrew the Bible indicated respect to Gentile.

    Visigoth rule - Repression and forced conversions 5th century to [ edit ] Barbarian invasions brought most of the Iberian Peninsula under Visigothic rule by the early fifth century. Other than in their contempt for Catholics, who reminded them of the Romans Graetz, p. It wasn't untilwhen Alaric II — published his Breviarium Alaricianum wherein he adopted the laws of the ousted Romansthat a Visigothic king concerned himself with the Jews Katz, p.

    King Recared The tides turned even more dramatically following the conversion of the Visigothic royal family under Recared from Arianism to Catholicism in In their desire to consolidate the realm under the new religion, the Visigoths adopted an aggressive policy concerning the Jews. As the king and the church acted in a single interest, the situation for the Jews deteriorated.

    Recared approved the Third Council of Toledo 's move in to forcibly baptize the children of mixed marriages between Jews and Christians. Toledo III also forbade Jews from holding public office, from having intercourse with Christian women, and from performing circumcisions on slaves or Christians.

    Still, Recared was not entirely successful in his campaigns: Sisebut While the policies of subsequent Kings Liuva II —Witteric —and Gundemar — are unknown to us, Sisebut — embarked on Recared's course with renewed vigor.

    Soon after upholding the edict of compulsory baptism for children of mixed marriages, Sisebut instituted what was to become an unfortunate recurring phenomenon in Spanish official policy, in issuing the first edicts against the Jews of expulsion from Spain. Following his decree that the Jews either convert or be expelled, some fled to Gaul and North Africa, while as many as 90, converted.

    Many of these conversos, as did those of later periods, maintained their Jewish identities in secret Assis, p.

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    During the more tolerant reign of Suintila —however, most of the conversos returned to Judaism, and a number of the exiled returned to Spain Encyclopaedica Judaica, p. Inthe Fourth Council of Toledowhile taking a stance in opposition to compulsory baptism, convened to address the problem of crypto-Judaism.

    It was decided that, if a professed Christian were determined to be a practicing Jew, his or her children were to be taken away to be raised in monasteries or trusted Christian households Assis, p. The council further directed that all who had reverted to Judaism during the reign of Swintila had to return to Christianity Katz, p.

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    The trend toward intolerance continued with the ascent of Chintila — He directed the Sixth Council of Toledo to order that only Catholics could remain in the kingdom, and taking an unusual step further, Chintila excommunicated "in advance" any of his successors who did not act in accordance with his anti-Jewish edicts.

    Again, many converted while others chose exile Encyclopaedia Judaica, p. And yet the "problem" continued. The Eighth Council of Toledo in again tackled the issue of Jews within the realm. Further measures at this time included the forbidding of all Jewish rites including circumcision and the observation of the Shabbatand all converted Jews had to promise to put to death, either by burning or by stoningany of their brethren known to have relapsed to Judaism.

    The Council was aware that prior efforts had been frustrated by lack of compliance among authorities on the local level: These efforts again proved unsuccessful. The Jewish population remained sufficiently sizable as to prompt Wamba — to issue limited expulsion orders against them, and the reign of Erwig — also seemed vexed by the issue. The Twelfth Council of Toledo again called for forced baptism, and, for those who disobeyed, seizure of property, corporal punishment, exile, and slavery.

    Jewish children over seven years of age were taken from their parents and similarly dealt with in Erwig also took measures to ensure that Catholic sympathizers would not be inclined to aid Jews in their efforts to subvert the council's rulings. Heavy fines awaited any nobles who acted in favor of the Jews, and members of the clergy who were remiss in enforcement were subject to a number of punishments Encyclopaedia Judaica, p.

    Egica —recognizing the wrongness of forced baptism, relaxed the pressure on the conversos, but kept it up on practicing Jews. Economic hardships included increased taxes and the forced sale, at a fixed price, of all property ever acquired from Christians. This effectively ended all agricultural activity for the Jews of Spain.

    Furthermore, Jews were not to engage in commerce with the Christians of the kingdom nor conduct business with Christians overseas Katz, p. Egica's measures were upheld by the Sixteenth Council of Toledo in As demonstrated, under the Catholic Visigoths, the trend was clearly one of increasing persecutions. The degree of complicity which the Jews had in the Islamic invasion in is uncertain. Yet, openly treated as enemies in the country in which they had resided for generations, it would be no surprise for them to have appealed to the Moors to the south, quite tolerant in comparison to the Visigoths, for aid.

    In any case, in they were accused of conspiring with the Muslims across the Mediterranean. Declared traitors, the Jews, including baptized ones, found their property confiscated and themselves enslaved. This decree exempted only the converts who dwelt in the mountain passes of Septimaniawho were necessary for the kingdom's protection Katz, p.

    The Jews of Spain had been utterly embittered and alienated by Catholic rule by the time of the Muslim invasion. To them, the Moors were perceived as, and indeed were, a liberating force Stillman, p. Wherever they went, the Muslims were greeted by Jews eager to aid them in administering the country.

    In many conquered towns the garrison was left in the hands of the Jews before the Muslims proceeded further north. Thus was initiated the period that became known as the " Golden Age " for Spanish Jews. The Eastern Roman Empire sent its navy on numerous occasions at the end of the 7th and beginning of the 8th centuries to try and instill uprisings in the Jewish and Christian Roman populations in Spain and Gaul against Visigoth and Frankish rule, which was also aimed at halting the expansion of Muslim Arabs in the Roman world.

    For the most part, the invasion of the Moors was welcomed by the Jews of Iberia. Both Muslim and Catholic sources tell us that Jews provided valuable aid to the invaders.

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    The Chronicle of Lucas de Tuy records that "when the Catholics left Toledo on Sunday before Easter to go to the Church of the Holy Laodicea to listen to the divine sermon, the Jews acted treacherously and informed the Saracens. Then they closed the gates of the city before the Catholics and opened them for the Moors.

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    Although in the cases of some towns the behavior of the Jews may have been conducive to Muslim success, such was of limited impact overall. The claims of the fall of Iberia as being due in large part to Jewish perfidy are no doubt exaggerated Assis, pp. In spite of the restrictions placed upon the Jews as dhimmis, life under Muslim rule was one of great opportunity in comparison to that under prior Catholic Visigoths, as testified by the influx of Jews from abroad.

    To Jews throughout the Catholic and Muslim worlds, Iberia was seen as a land of relative tolerance and opportunity. Following initial Arab-Berber victories, and especially with the establishment of Umayyad rule by Abd-ar-Rahman I inthe native Jewish community was joined by Jews from the rest of Europe, as well as from Arab territories, from Morocco to Babylon Assis, p.

    Thus the Sephardim found themselves enriched culturally, intellectually, and religiously by the commingling of diverse Jewish traditions. Contacts with Middle Eastern communities were strengthened, and it was during this time that the influence of the Babylonian academies of Sura and Pumbedita was at its greatest.

    As a result, until the midth century, much of Sephardic scholarship focused on Halakhah. Although not as influential, Eretz Israel traditions were also made manifest, in an increased interest in Hebrew language and biblical studies Sarna, pp. Arabic culture, of course, also made a lasting impact on Sephardic cultural development.

    General re-evaluation of scripture was prompted by Muslim anti-Jewish polemics and the spread of rationalismas well as the anti- Rabbanite polemics of Karaite sectarianism which was inspired by various Muslim schismatic movements. In adopting the Arabic languageas had the Babylonian geonim the heads of Babylonian rabbinic academiesnot only were the cultural and intellectual achievements of Arabic culture opened up to the educated Jew, but much of the scientific and philosophical speculation of Greek culture, which had been best preserved by Arab scholars, were as well.

    The meticulous regard which the Arabs had for grammar and style also had the effect of stimulating an interest among Jews in philological matters in general Sarna, pp. Arabic came to be the main language of Sephardic science, philosophy, and everyday business.
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    Bull fighting in Spain Bull fighting is very closely associated with Spain and can trace its origins back to A.

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    It is very popular in Spain with several thousand Spaniards flocking to their local bull-ring each week. It is said that the total number of people watching bullfights in Spain reaches one million every year. Bullfighting was originally a sport for the aristocracy and took place on horseback. King Felipe V took exception to the sport however and banned the aristocracy from taking part, believing it to be a bad example to the public.

    After the ban commoners accepted the sport as their own and, since they could not afford horses, developed the practice of dodging the bulls on foot, unarmed. This transformation occurred around So what happens during a bullfight?: Firstly the bull is let into the ring.

    Then, the top bullfighter called the Matador, watches his chief assistant wave a bright yellow and magenta cape in front of the bull to make it charge. He watches this in order to determine the bull's qualities and mood, before taking over himself.

    Then a trumpet is sounded and several fighters called Picadores weaken the bull by placing spears into it. This takes around 10 minutes. Another trumpet is sounded and the Matador now removes his black winged hat and dedicates the death of the bull to the president or the crowd before beginning his faena. The faena which is the most beautiful and skillful section of the fight and where the matador must prove his courage and artistry.

    The faena consists of a running at the Matador carrying a muleta.

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    This is a piece of thick crimson cloth draped over a short stick, which can be held in either the left hand or draped over the espada, the killing sword, which is always held in the right hand. Usually the muleta, in left or right hand, is first held in front of the matador to make the bull charge and is then swung across and away from the matador's body hopefully taking the bull with it. This is a show, basically a dance with death - one wrong move and the Matador could become impaled on the horns of the bull.

    It is the Matador's job to make this dance dramatic and enjoyable for the audience. The faena continues until the Matador has demonstrated his superiority over the bull. Once this is achieved the bull is ready to be killed. The matador stands some ten feet from the bull, keeping the bull fixated on the muleta and aims the espada between the shoulder blades. The matador attacks pushing the espada over the horns and deep between the shoulder blades.

    If the sword goes in to the hilt it is an estocada but if it hits bone it is a pinchazo or media-estocada. An estocada usually results in the bull dropping immediately to its knees and dying, but if the bull fails to die the matador may take the descabello a sword with a short cross piece at the end which he stabs into the bull's neck severing the spinal cord.

    The fight is over. The matador may be awarded trophies by the president, according to his skill in working with the bull, which can be one or two ears from the bull, the tail and the hoof. The crowd will often encourage the president to award the trophies by waving white hankerchiefs, and this waving continues after the trophies have been awarded in an attempt to get the matador to throw his trophies into the crowd.

    The crowd in return hurls flowers which are collected by the matador's assistants.

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