251
See the biographical investigations referred to in Chap. V, p. 89, n. 1. The only recorded instance of discrimination against Rojas personally, refusal to allow him to defend a relative accused of Judaizing, occurred long after the composition of La Celestina, but his family was suspect for a long time before this, and the incident shows that Rojas himself was remembered as a converso. His status as a converso and the importance of this incident have both been challenged by Otis H. Green, 'Fernando de Rojas, converso and hidalgo', HR, xv (1947), 384-7 but the case presented in this article does not seem a strong one.
252
Cf. Américo Castro, Aspectos del vivir hispánico (Santiago de Chile, 1949), 55-122; Castro, La realidad histórica de España (Mexico, 1954), ch. 14; Yakov Malkiel, 'The Jewish Heritage of Spain. On the Occasion of Américo Castro's España en su historia', HR, xviii (1950), 328-40; Ramiro de Maeztu, Don Quijote, Don Juan y La Celestina (Madrid, 1926); M. Bataillon, '¿Melancolía renacentista o melancolía judía?', Estudios hispánicos: Homenaje a Archer M. Huntington (Wellesley, Mass., 1952), 39-50. I have not been able to see L. G. Zelson, 'The Celestina and its Jewish Authorship', The Jewish Forum, xiii (1930). Claudio Sánchez-Albornoz, España, un enigma histórico (Buenos A ires, 2 vols., 1956), i. 558, says that Pleberio's words have nothing to do with Rojas's being a converso, and that any writer would have presented the situation in the same way. This assertion is, however, unsupported by either evidence or argument. Studies have recently appeared which seek to show that Pleberio and his family are conversos: Garrido Pallardó, Los problemas...; Emilio Orozco Díaz, 'La Celestina, hipótesis para una interpretación', Ínsula, no. 124, 1957.
253
ii. 199. Cejador shares Menéndez y Pelayo's attitude to Judaism.
254
See pp. 12-14.
255
See p. 30