A critical edition of the «Privilege» has recently been published in Dwayne E. Carpenter, «Polémicos privilegios: dos versiones de la primera sátira conocida en contra de los conversos», Sefarad: Revista de Estudios Hebraicos y Sefardíes 72, n.º 2 (July 2012): 295-324. The text has also recently been published in González Rolán and Saquero Suárez-Somonte, De la Sentencia-Estatuto, 79-91 (see above n. 5). It was previously published along with a useful introduction in H. Pflaum, «Une ancienne satire espagnol contre les Marranes», Revue des études juives 86 (1928): 131-50. It was also included as an appendix in Nicolás López Martínez, Los judaizantes castellanos y la Inquisición en tiempo de Isabel la Católica, vol. 1 (Burgos, 1954). While López Martínez suggested that the «Privilege» was composed during the reign of Juan II's successor Enrique IV, and Pflaum's contemporary Arturo Farinelli suggested a general date of the end of the fifteenth century, both Pflaum and Netanyahu convincingly argue that the text must have been composed in Toledo during the time of the Toledan rebellion in 1449, and more specifically towards the end of that rebellion. See Arturo Farinelli, Marrano, Storia di un vituperio (Geneva, 1925), 35; Pflaum, «Une ancienne satire espagnol», 136-143; López Martínez, Los judaizantes castellanos, 383; and Netanyahu, Origins of the Inquisition, 512-513. References to the «Privilege» in this essay will use Carpenter's edition.

Sarmiento, «Sentencia» (see above, n. 5), 363. For «ralea» see Joan Coromines and José Antonio Pascual, Diccionario crítico etimológico castellano e hispánico, Biblioteca románica hispánica (Madrid, 1980). Coromines and Pascual cite the dictionary compiled by Antonio de Nebrija (1495) as the first one to include the term, in which it takes on the general notion of «kind» (genus) but still remains in the realm of hunting: «genus praedae (prey)». While Coromines and Pascual suggest an Old French origin, an Arabic origin is also possible: see Federico Corriente, «Los arabismos de La lozana andaluza», Estudis Romàics [Institut d'Estudis Catalans] 32 (2010): 51-72, there 58. Coromines notes that the term takes on a pejorative connation when applied to human beings. The term is also used in the anonymous «Privilege». Cf. «la línea y generación de los dichos marranos, hebreos o de otra semejante stirpe o ralea». Carpenter, «Polémicos privilegios» (see above, n. 20), 312; see also 307.

David Nirenberg, Anti-Judaism: The Western Tradition (New York, 2014), 10.

«Al muy Sancto Padre, el qual ovo canónico ingresu, y al muy alto e muy poderoso Príncipe, Rey o administrador a quien, segund Dios, ley, razón e derecho pertenesçe la administraçión e governaçión de los reinos e señoríos de Castilla e de León, e a todos los príncipes y reyes christianos, e a todos los otros duques, condes, caudillos e administradores en lo espiritual e temporal del universo orbe, en la Iglesia militante, que es la congregaçión e universidad de los fieles christianos, verdaderamente creyentes en el nasçimiento, passión e resurreçión de nuestro Salvador Ihesu Christo, e en virginidad de la gloriosíssima reina, señora y abogada nuestra, su Madre, exclusos d'esta audiençia los incrédulos y dudosos en la fee, que son fuera de nos e ençerrados en ayuntamiento de sinagoga, que propiamente quiere decir congregaçión de bestias, porque como tales llegándose pecoralmente a la letra, siempre dieron e dan falsos entendimientos a la divina e human escritura, testando la verdad e diziente, la letra mata, el espíritu bibifica». García de Mora, «Apelacçión e suplicaçión», (see above, n. 19), 199-200. Cf. 2 Cor. 3,6.

Cf. Ibid., 228-230. There the bachelor suggests that someone had hardened the pope's heart to the blasphemies done against Christ and closed his ears and eyes to the tyrannies committed by Alvaro de Luna and the «heretics». Cf. Isaiah 6,10; Matt. 13,15; and especially Acts 28,16-29. In the passage from Acts, Paul attempts to convince «the Jews» of Rome of his gospel. When the Jews do not agree among themselves about what Paul has said, the apostle quotes the passage from Isaiah linking dull hearts, ears that cannot hear, and eyes that cannot see, to an inability or resistance to understanding God's message of salvation. Thus, García de Mora here calls the pope a Jew.

«Conosçida cosa sea cómo en las gradíssimas e intolerables crueldades e inhumanidades fecha en el género humano e christiano de los dichos reinos de Castilla e de León, [...] por el malo tirano d. Alvaro de Luna, condestable que se llama de Castilla, causadas, promovidas e inçitadas por el aborreçido, dañado y detestado quarto género e estado de judíos baptizados e los proçedientes de su línea dañada, adúlteros, fijos de incredulidad e infidelidad, padres de toda cobdiçia, sembradores de toda çizaña e división, abondados en toda maliçia e perversidad, ingratos siempre a su Dios, contrarios a sus mandamientos, apartados de sus caminos e carreras». Ibid., 200-201.

Ibid. Cf. Deut. 32,5 and Ps. 95/94,10-11. For biblical citations I follow the Douay-Rheims translations of the Latin Vulgate. For Ps. 95 cf. Heb. 3,10-11. García de Mora incorrectly places the Deuteronomy passage he references in the Book of Psalms.

Consider Acts 7, in which Stephen tells a group of Jews the story of God's repeated mercy to the Israelites and of their repeated rejection of God. Finally Stephen chastises his audience, «You stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost. As your fathers did, so do you also. Which of the prophets have not your fathers persecuted?». But the people responded by «gnashing their teeth at him» and then, «crying out with a loud voice, [they] stopped their ears and with one accord ran violently upon him. And casting him forth without the city, they stoned him». Acts 7,51-57.

On Paul's seminal role in the «birth of Christian hermeneutics», see Margaret M. Mitchell, Paul, the Corinthians and the Birth of Christian Hermeneutics, 1st ed. (Cambridge, 2010).

See Rosemary Radford Ruether, Faith and Fratricide: The Theological Roots of Anti-Semitism (New York, 1974), e.g. 121, 160; David M. Freidenreich, Foreigners and Their Food: Constructing Otherness in Jewish, Christian, and Islamic Law (Berkeley, 2011), 124; David Nirenberg, «Conversion, Sex, and Segregation: Jews and Christians in Medieval Spain», American Historical Review 107 (October 2002): 1065-93, there 1086-1087. This article has recently been published in David Nirenberg, Neighboring Faiths: Christianity, Islam, and Judaism in the Middle Ages and Today (Chicago, 2014), 89-116.