HISPANIA JUDAICA BULLETIN
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HISPANIA JUDAICA BULLETIN
HISPANIA JUDAICA BULLETIN Articles, Reviews, Bibliography and Manuscripts on Sefarad Editors: Yom Tov Assis and Raquel Ibáñez-Sperber No 9 5773/2013 Hispania Judaica The Mandel Institute of Jewish Studies The Hebrew University of Jerusalem Contents Editorial 1 English and Spanish Section Articles SIMCHA EMANUEL, The Struggle for Provençal Halakhic Independence in the Thirteenth Century DAVID M. BUNIS, The Whole Hebrew Reading Tradition of Ottoman Judezmo Speakers. The Medieval Iberian Roots JOSÉ HINOJOSA MONTALVO, Indumentaria y signos de identidad entre los judíos valencianos RICARDO MUÑOZ SOLLA, Padrones y antroponimia judía del Condado de Treviño en el siglo 15 ERIC LAWEE, Aharon Aboulrabi: Maverick Exegete from Aragonese Sicily YOM TOV ASSIS, From Netilat Yadayim (Washing of the Hands) to the Baptismal Font: A Hebrew Inscription from a Sefardi Synagogue to the Church in Siculana, Sicily SUSANA BASTOS MATEUS & JAMES W. NELSON NOVOA, A Sixteenth Century Voyage of Legitimacy: The Paths of Jácome and António da Fonseca from Lamego to Rome and Beyond JUAN IGNACIO PULIDO SERRANO, Pedro de Baeça, un empresario de origen judío: La administración de las aduanas españolas hacia 1600 LUIS GÓMEZ CANSECO, Lope hebraizante: La Jerusalén bíblica en la Jerusalén conquistada JOSÉ ALBERTO RODRIGUES DA SILVA TAVIM, “A Lover³s Discourse: Fragments”. The Peninsula, Portugal and its Empire in the Iberian Jews³ Discourse: $)HZ([DPSOHVZLWK6RPH5HÀHFWLRQV KENNETH BROWN, From Sepharad to Ashkenaz, from a Picaro to a Schlemiel: The Distinctiveness of 17th and 18th Century Sephardic Creative /LWHUDWXUHLQ+DPEXUJDQG(QYLURQV 5 15 69 97 131 163 169 193 233 Bibliography and Manuscripts BIBLIOGRAPHY NITAI SHINAN, Spanish Manuscripts of Works by Fifteenth Century Spanish Authors $XWKRU¶࣠V*XLGHOLQHVDQG7UDQVOLWHUDWLRQ Contributors 333 359 365 367 Hebrew Section LIUBOV CHERNIN, 6RFLDO&RQÀLFWLQWKH/LWHUDWXUHRI0LUDFOHV(SLVWOHRI Severus, Bishop of Menorca SHALOM SADIK, The Structure of the Soul and Freedom of Choice in the Thought of Rabbi Yehudah Halevi HANNAH DAVIDSON, :RPHQDQG*DPEOHUVLQ6SDLQLQWKHth Century YOCHEVED BEERI, Portuguese Judaizers³ Prayers in 17th Century Spain: Continuity or Creativity? Č Čė ĒĘ ĒĚ From Sepharad to Ashkenaz, from a 3tFDUR1 to a 6FKOHPLHO࣠2: The Distinctiveness of 17th and 18th Century Sephardic Creative Literature in Hamburg and Environs (1600-1764/1766) Kenneth Brown3 7KLV VWXG\ WUDFHV DQG H[SORUHV WKH FXOWXUDO SKHQRPHQRQ RI RQH KXQGUHGDQGVL[W\VL[\HDUVRI6HSKDUGLFOLWHUDU\FUHDWLYLW\VWDUWLQJ in 1600 and ending in 1766) in the Hanseatic League city of +DPEXUJ *HUPDQ\ ,W H[WHQGV DQG FRPSOHPHQWV .% V WKUHHSDUW monograph that appeared in the journal Sefarad (CSIC) in 1999 DQGLV GLYLGHG LQWR WZR GLVWLQFW VHFWLRQV WKH ¿UVW GHDOLQJ with the history of Sephardic literary presence in Hamburg, the VHFRQGD¿YHSDUWDSSHQGL[FRQWDLQLQJQHZSURVHDQGSRHWLFWH[WV 1 2 3 J.A. Cuddon (revised by C. E. Preston), Dictionary of Literary Terms & Literary Theory, London 1998, p. 666, “Picaresque novel (Sp pícaro, ‘rogue’): It tells the life of a knave or picaro who is the servant of several masters. Through his experience this picaroon satirizes the society in which he lives. The picaresque novel originated in 16th c. Spain, the earliest example being the anonymous Lazarillo de Tormes (1553)”. According to the Merriam Webster’s Collegiate Dictionary, 10th HG 6SULQJ¿HOG 0DVDFKXVHWWVSE³VFKOHPLHOQ><LGGLVKVKOHPLO@DQXQOXFN\ bungler”. I wish to express my most sincere appreciation to my colleague at the University of Calgary, Dr. Reyes Bertolín Cebrián, for greatly assisting me in the translation to English of the Latin texts cited and included in the present study. Appreciation also goes out to Michael Studemund-Halévy for sharing with me a copy of the printed broadsheet, VKHOÀLVW(EO&EHORQJLQJWRWKH(WV+DLP6HPLQDU\/LEUDU\$PVWHUGDPWRWKH library staff at the Staats und Universitätsbibliothek Hamburg Carl von Ossietzky for facilitating my in situ research there on two separate occasions (1995 and 2006), to the Herzog August Bibliothek Wolfenbüttel, Germany, for assisting me in my research during my extended sojourn there in 1998, to Maria Leonor Pinto, Librarian at the Academia das Ciências de Lisboa, for kindly providing me a digital photographic copy of Ms. 581 azul in 2012, to the staff at the Biblioteca Nacional de Lisboa, for providing me a photocopy of ms. Collecção Pombal 132 in 2011, and, last but not least, to Profa. Ana Maria Ramalheira, of the Universidade d’Aveiro, Portugal, for assisting me in deciphering the meaning of Habilho’s less than academic Portuguese. She was a Researcher-in-Residence at the Herzog August Bibliothek, Wolfenbüttel, Germany, during Fall 1998, as was I, and demonstrated kindness enough to render a more exact understanding of the text than I had originally prepared for the 1997 publication. [Hispania Judaica@ Kenneth Brown to substantiate the argument presented in the previous section. The FHQWUDO WKHVLV LV WKDW D UH¿QHG VHQVH RI &RQYHUVR DQG 6HSKDUGLF humor characterizes the major works analyzed and reproduced, a WUDLWRQFHFRQVLGHUHGH[FOXVLYHWRWKH$VKNHQD]LP Introduction The past six years have afforded me the opportunity to reevaluate my publications on what I once deemed “The Sephardic Parnassus in Hamburg” (See below). I have also had occasion to familiarize myself with the publications of others, as well as review many years of personal notes taken and accumulated papers, in addition to acquiring copies of library and archival documents belonging to European library and archival collections. From this quasi-holistic approach, the argument I am now able to present is a more precise understanding of such a rich cultural phenomenon than previously rendered. The series of my published studies on the topic of “The Sephardic Parnassus in Hamburg” include the following: 1) the critical edition, µ7KH 6SDQLVK DQG 3RUWXJXHVH *ROGHQ$JH 3DUQDVVXV LQ +DPEXUJ -HR>V@V~DK Habilho’s “Colección Nueva´ௗ¶ 2) the essay, ‘El Parnaso Sefardí y sus cancioneros, siglos 17-18’;5 3) the trilogy with editions, ‘Spanish, Portuguese, and Neo-Latin Poetry Written and/or Published by Seventeenth, Eighteenth, and Nineteenth century Sephardim from Hamburg and Frankfurt’;6WKHHVVD\ µ*HQLR\¿JXUDGHVHLVSRHWDVVHIDUGtHVGH$PVWHUGDP+DPEXUJ\/LYRUQRGHORV siglos XVII-XVIII’;7 5) and the philological note, ‘Libri Amicorum from the Dutch Royal Library Containing Documentation about Seventeenth Century Sephardic Intellectuals in German-Speaking Cities and University Circles’.8 Tangentially important is another trilogy of studies, ‘A New Collection of Seventeenth-Century Spanish and Portuguese Poetry from Italy and its Sephardic Connection’,9 ‘Rimas 5 6 7 8 9 In Michael Studemund-Halévy, ed., Die Sefarden in Hamburg: Zur Geschichte einer Minderheit, 2nd vol., Hamburg 1997, pp. 781-878. In Jules Wicker, ed., Actas del XII Congreso de la Asociación Internacional de Hispanistas, Birmingham 1995, 1998, tome II, Estudios Áureos I, pp. 60-69. In Sefarad,SSSSSS In Judit Targarona Borrás and Ángel Sáenz Badillos, eds., Jewish Studies at the Turn of the 20th CenturyYRO,,/HLGHQ%RVWRQ.|OQSS In Andreas Brämer, Stefanie Schüler-Springorum, Michael Studemund-Halévy, eds., Aus den Quellen, Beiträge zur deutsch-jüdischen Geschichte, Festschrift für Ina Lorenz zum 65. Geburtstag, München and Hamburg 2005, pp. 130-136. Kenneth Brown and Mariano Gómez Aranda, Romance Philology 52 (Fall 1998), pp. [280@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel inéditas de Lope en letra hebrea transliterada y en plena época suya’,10 and ‘More Spanish Poems and Fragments in Hebrew aljamiado’.11 In these last studies, the poetic manuscript’s scribe and protagonist, Shelomo Abudiente, was the adopted “son” of the distinguished and internationally extended seventeenth-century Hamburg-based Abudente/Abudiente family. Additionally, I have been able to to test out a new study in progress, Colectánea Sefárdica Europea. 17th and 18th Century Manuscript and Printed 6HSKDUGLF /LWHUDU\ 7H[WV IURP $PVWHUGDP DQG +DPEXUJ LQ WKH 6WDDWV XQG Universitätsbibliothek Hamburg (=BUH), Germany; the Herzog August Bibliothek (=HAB), Wolfenbüttel, Germany; and the Magyar Tudományos Akadémia Könyvtára (Library of the Hungarian Academy of Sciences=HAS), Budapest, Hungary. Some of these recently exhumed, “new” literary documents will be alluded to in the present study. My topic is ‘From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel: The Distinctiveness of 17th and 18th Century Sephardic Creative Literature in WKH+DPEXUJDQG(QYLURQV¶&RPPHQFLQJLQ,SODQWR expand by eighteen years the initial stage of Iberian-Jewish literary productivity in Hamburg originally established in my 1999-2001 series, add a score of new names to the Hamburg Sephardic author list as well as a handful of new literaryrelated works to the scant bibliography, argue for the amusing, comic uniqueness of two crowning achievements of the Sephardic literary output penned in the wondrous German city, and then reproduce in the Appendix 1) diplomatic editions of Diogo de Sousa Camacho’s 1600 Hamburg literary academy satire, his “vexame” (in Portuguese) or “vejamen” (in Spanish); 2) his extensive, supposedly autobiographical narrative poem, the Ottavas ... a sua vida picaresca; 3) four KLWKHUWRXQHGLWHGVRQQHWVDWWULEXWHGWRKLPDOWKRXJKRQHWKH¿UVWDSSHDUVQRWWREH RIKLVDXWKRUVKLSDSRHWLFHQLJPDLQVL[6SDQLVKRFWDYHVDSSDUHQWO\UHDG and deliberated for a literary contest held in Hamburg and connected to a Simhat Torah celebration at which two of the Nação’s male community’s bridegroom members were accorded the supreme honor of carrying the Torah; and 5) the entire autobiographical “Schlemiel novel” in Portuguese verse that Jeossúah Habilho included in his Spanish titled Colección nueva de canciones lýricas (Hamburg Fourteen years ago, as my announced lecture date was fast approaching for a Lesung, humorously entitled ‘Hotdogs and Hamburgers in Sephardic Literary History’ (a presentation that would eventually evolve into the three-part study published in the journal Sefarad), given at the Ana Vorwerk Haus, on the campus of the Herzog August Bibliothek, Wolfenbüttel, an American colleague in residence 10 Idem, Anuario Lope de Vega,;SS 11 Idem, Romance Philology 63 (Spring 2009), pp. 95-108. [281@ Kenneth Brown put the following question to me quite bluntly, with exclamatory intonation rising at question’s end: “But, is it [referring to the Sephardic poetic literature written LQ+DPEXUJ@any good?” Taken aback, my response was a meek and defensive ³<HV´7KDWPHHNQHVVKDVUHPDLQHGZLWKPH,QIDFWLQWKH¿UVWSDUWRIP\ WULORJ\ RQ WKLV VDPH WRSLF , SUHVHQWHG P\ ¿QGLQJV LQ DQ HYHU DSRORJHWLF tone, begging forgiveness for Hamburg’s Nação’s inability to delve into and create FHUWDLQOLWHUDU\JHQUHVVXFKDVWKHWKHDWUHWKHQRYHOWKHHVVD\DQGZLWW\¿FWLYH like correspondence; it evidenced a weakness that made the Frei Stadt’s Sephardic literary productivity culturally subservient in quality and quantity to Sephardic Amsterdam’s and Venice’s. This led me at the time to pose the following rhetorical question: “Is the Sephardic Parnassus in Hamburg and Frankfurt merely an aside in the Sephardic literature of exile from Spain and Portugal, an anecdote in the history of Iberian provincial letters, a footnote to Spanish colonial literatures?”12 What followed was my apologetic response: 7KH DQVZHU XQGRXEWHGO\ LV LQ WKH DI¿UPDWLYH >@ WKDW LV WKH +DPEXUJ and Frankfurt-based Sephardim ... attempted to recreate but also create a distinct nature of Spanish and Portuguese Golden-Age poetry in the north of Europe. This poetry had its own newly created mythology, replete with DFDGUHRIIUHVKPDUW\UVDQGKHURHV±DVHFRQG0RVHV13DUHYLYHGÀHVK and-blood David, a new Isaac,15 a Jewish “Apollo”.16 ... This literature boasted a new Hebrew grammar that contained comparative sections from Spanish and Portuguese verse writing; it counted new translations of the “classics” (in this case, of the Psalms). This Sephardic poetry told the story of a new way of life, one never entirely divorced from a former one in inquisitorial Iberia. Its story was new and mature enough to recount the coffeehouse adventures of the picaresque Jeossúah Habilho, whose poetic chapbook was so aptly titled Colección Nueva ..., because its piyyutim ... in Spanish, its Bildungsroman or Schelmenroman in Portuguese, and its mise en musique in any one of several European and classical languages was, in fact, incredibly novel IRU17 12 Brown, ‘Spanish, Portuguese, and Neo-Latin Poetry’, p. 16. 13 Doctoris Jacob Rosales ad Librum Ode, in Brown, Ibid., noSSY-RVHSK Francês, Entre as chamas corruscantes,ELGQRSYYZKHUH0RVVpK refers to Mosés Gidhon Abudiente as well as to the greatest Jewish patriarch. In a sonnet by an anonymous friend to David Abenatar Melo, translator of the Psalms, in Brown, Ibid., no. 6, p. 27, v. 9, and, also, no. 12, “David Abenatar Melo to God’. 15 ,QWKHDQRQ\PRXVSRHP1DFHHOKRPEUH\GHODFXQD,ELGQRSSVWURSKH 12, v. 2. 16 Ibid., pp. 16-17. 17 Ibid., p. 16. [282@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel In Hamburg (as in Amsterdam, Leghorn, Pisa, and Venice, but in varying degrees of intensity) Sephardic creative literature would experience a rebirth, a ³5HQDLVVDQFH´WKDWZRXOGÀRXULVKIRUPRUHWKDQWZRKXQGUHG\HDUVIURPDVHDUO\ as 1600 to as late as a tombstone inscription dated 1813. Not only was there an outpouring of creative writing for purely aesthetic and personal reasons, but also for philological and religious purposes; by the year 1633, and in the Frei Stadt on the Elbe River, thanks to the preparation and subsequent publication of Mosséh Gidhon Abudiente’s Gramática Hebraica, Hebrew, albeit theoretically, was revived as a Jewish lingua franca, a language of international communication, a medium for study and literary productivity, competitive in importance to and with Portuguese and Spanish, which were the international languages of European high culture, empire, and commerce at the time. Once established, it would also serve as the foundational keystone for the perennial “Jewish” argument or question, calling for an eventual return of the ten tribes to Erets Yisrael. A call of this nature, not unlike that to be expected in a nascent pre-Zionist movement, can already be detected in Joseph Francês’ Portuguese-language décimas,18 titled Entre as chamas corroscantes: “Foi recebendo Israel, / cabalística a doctrina / já quasi a nos clandestina / no cautiveiro cruel; / mas nêste horror de Babel / em vez de em Sinay, permite / Déus que esta arte facilite / quanto o galutGL¿FXOWDHRTXHGH0RVVpK sepulta, / outro Mosséh rescucite”.19 Likewise, he communicates a comparable message in his Spanish-language sonnet, which begins “Éste en que el mismo amor campea tanto, / en años mozo, en ciencias dilatado, / gloria os hace a Israel y al mundo espanto”.20 The return to Israel is also recalled in Rehuel Jessurun’s ballad, Se em Sinay ponho os olhos, as well as in his surname.21 It is crucial to note that one-hundred forty-two years after Mosséh Gidhon Abudiente’s Gramática Hebrea appeared in print, Abraham Meldola’s Nova Gramática Portuguesa (Hamburg 1785) signals a return to the academic Portuguese idiom common to those eleven brave engenhos or ‘literary talents’ 18 Ten line, octosyllabic strophes rhyming abbaaccddc. 19 ,ELGQRSYY 20 Reproduced in Brown, ‘Spanish, Portuguese, and Neo-Latin Poetry’, no.17, pp. 33 YY 7KLV WHUFHW DQG WKH VRQQHW¶V DGGLWLRQDO HOHYHQ YY LQFOXGHG LQ 0H\HU Kayserling, Sephardim: Romanische Poesien der Juden in Spanien (Ein Beitrag zur Literatur und Geschichte der Spanisch-Portugiesischen Juden), Leipzig, Hermann 0HQGHOVVRKQ5HLG+LOGHVKHLP1HZ<RUNRULJSSVHUYHGDV a prefatory piece to David Coen de Lara’s 1633 Amsterdam printed Spanish translation of Elyá ben Moshé Vidas’ Tratado del Temor Divino. 21 Brown, Ibid., no. 22, p. 36. In the “Song of Moses” (Deuteronomy 32:15), the name -HVVXUXQLV¿UVWHPSOR\HGDVDPHWDSKRUWRGHVLJQDWHWKH/DQGRI,VUDHO6HHLa Torá, ed. Daniel ben Itzjak, Barcelona 1999, p. 328. [283@ Kenneth Brown ZKR HVWDEOLVKHGWKH¿UVW TXDVL6HSKDUGLFOLWHUDU\VSDFHLQ +DPEXUJ LQ WKH\HDU 1600. Their story will follow further on in this paper. Seventeenth and eighteenth-century Hamburg was a time and place for Iberian-and Italo-Jewish physicians and scientists, men of commerce and their devoted wives, would-be poets, philologists, translators, an imperial notary: all of whom able to carry on the tradition of Iberian high culture in letters by making their creative contributions compatible with the tenets and built-in restrictions GH¿QLQJQRUPDWLYH6HSKDUGLFUHOLJLRXVRUWKRGR[\7KHFLW\ZRXOGKRVWWKH¿UVWRI numerous Portuguese literary academy sessions, known as the Jornadas às Côrtes do Parnaso (Sessions at the Courts on Mount Parnassus), a meeting enshrined and perpetuated in written text and patterned after an Italian Renaissance model, one that would gain considerable widespread European renown a decade later as DUHVXOWRIWKHSXEOLFDWLRQRI0LJXHOGH&HUYDQWHV¶Viaje al Parnaso.22 The ¿UVWVXFKUHFRUGHGOLWHUDU\DFDGHP\FHOHEUDWHGLQ+DPEXUJDSSHDUVWRKDYHEHHQ a predominantly crypto-Iberian-Sephardic and/or converso enclave, attended by some liberal professionals en route to what would become a successful aliyah or ascent, an eventual true return to normative Sephardic Judaism. Another semiliterary get-together in the same city, such as a Simhat Torah religious ceremony, would be graced by the occasional and playful rhymed enigma, presented on behalf of two bridegrooms, and reproduced in Appendix IV. At the time, secular literary creative productivity in Portuguese and Spanish, as well as in neo-Latin, still distinguished the noble in man and woman, by concretizing the emblem of intellectual superiority in a rapidly evolving European world, one in which mercantile capitalism was beginning to erode the vestiges of old-world class-regulated signeurism. During the course of two-hundred years, Hamburg’s Sephardic literature would evolve from a neo-pagan discourse, cherished by Iberian university-based Humanism and its Greco-Roman classics, WRDJORUL¿FDWLRQRIHa-Shem and the classics in the appropriate and respective YHUQDFXODULWZRXOGFRPPHQFHLQPDQXVFULSWIRUPDWRQO\WRQDWXUDOO\¿QGLWVZD\ into the printed medium. One can arrive at this conclusion merely by reviewing my publications devoted to this phenomenon. But perhaps the greatest distinction of the small-in-number Sephardic community resident in Hamburg was the international notoriety garnered by a handful of its more distinguished members, be they temporary or more-or-less 22 See Valeria Tocco, ed., Diogo de Sousa, Jornada às Côrtes do Parnaso, Bari 1996, pp. HVSHFLDOO\SS$FFRUGLQJWR&HUYDQWHVLQKLV³3URORJXHWRWKH5HDGHU´ in the 1613 princeps ed. of his 1RYHODV H[HPSODUHV, his direct literary model was Cesare Caporali di Perusa’s (1531-1601) Viaggi di Parnaso (1582). I have consulted Miguel de Cervantes, Novelas ejemplares, ed. Juan Bautista Avalle-Arce, Madrid, Castalia, 1982, vol. I, p. 63. [@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel SHUPDQHQWUHVLGHQWV*DOLOHR*DOLOHLDQGWKH+HU]RJ$XJXVW-XQLRU (1579-1666) exchanged epistolary correspondence with the Sephardic man of VFLHQFHDQGOHWWHUV-DFRE5RVDOHVRU/LVERQ±RU)ORUHQFH23 DVGLGWKH'XWFKSK\VLFLDQ-RKDQQHV%HYHURYLFLXVDQGWKHSK\VLFLDQ $EUDKDP=DFXWR the Swedish intellectual Cornelius Ullefeld (ca. 1653)25DQGWKHSK\VLFLDQ%DUXFKGH&DVWUR$PVWHUGDP26 In all, the potential author count now rises from my original tally of fourteen PHQWRQRZDVPDQ\DVWZHQW\¿YHPDOH6HSKDUGLPUHVLGLQJDQGZULWLQJLQRUIURP Hamburg during the 17th, 18th, and 19th centuries who wrote poetry, penned creative correspondence, and collected literary works. It also includes individuals whose PHPRULHVKDYHEHHQSUHVHUYHGLQUK\PHGWRPEVWRQHLQVFULSWLRQV7KHWZHQW\¿YH ZHUH,VKDN$EiV-DFRE$EiV6DORPRQ$EiV'DYLG$EHQDWDU0HOR Jeosúah Abendana; 6) Daniel Abudiente; 7) Mosséh Gidhon Abudiente; 8) Jacob Álvares de Vargas; 9) Eliaú Semuel Israel Baruch; 10) Manoel Bocarro Francês / Jacob Rosales; 11) Eliachim Castiel; 12) Baruch de Castro; 13) Estevão Rodrigues GH&DVWURWKHKD]DQ-DFRE5HSKDHO&RKHQ%HOLQIDQWH-RVHSK)UDQFrV Jeossúah Habilho; 17) Rehuel Jessurun / Paulo de Pina; 18) Abraham Meldola; 19) Binjamín Musaphia Fidalgo; 20) Emanuel Nehamías; 21) an anonymous author; 22) Abraham Gómez de Araujo, of Amsterdam; 23) possibly Dr. António González GH /LPD SRVVLEO\ 'U /XLV 1XQHV DQG 6KHORPR $EXGLHQWH 6LPmR 5RGULJXHV1DYDUUR$GGWRWKHVHPDOHPLQLRQVWKHHFKRHVRI¿YHZRPHQ¶VYRLFHV inscripted on funerary lapidaries that speak to us obliquely from the tomb: those of 1) Ángela Miriam Abendana Mendes; 2) Rahel Hana Abudiente; 3) Sara Miriam 23 For Galileo and Manoel Bocarro Francês, see Francisco Moreno-Carvalho, ‘A Newly Discovered Letter by Galileo Galilei: Contacts between Galileo and Jacob Rosales (Manoel Bocarro Francês), a Seventeenth-Century Jewish Scientist and Sebastianist’ Aleph: Historical Studies in Science & Judaism, 2 (2002), pp. 59-91. For the most complete bibliography on Rosales, see Michael Studemund-Halévy and Sandra Neves Silva, ‘Tortured Memories. Jacob Rosales Alias Imanuel Bocarro Francês. A Life from the Files of the Inquisition’in The Roman Inquisition, ed. Stephan Wendehorst, /HLGHQ SS DQG 0LFKDHO 6WXGHPXQG+DOpY\ HQWU\ IRU ³5RVDOHV Jacob”, in Idem, Neue Deutsche Biographie Berlin 2005, pp. 38a-39a. Regarding Bocarro Francês and the Herzog August, see Brown and Bertolín Cebrián, ‘Spanish, 3RUWXJXHVHDQG1HR/DWLQ3RHWU\¶SS In Brown and Bertolín Cebrián, Ibid., (2001), p. 28 and note. 25 ,ELG SS ,Q Cérémonies et Coutumes des Juifs, traduit de l’Italien de Leon de Modena, La Haye, Adrian Moetjens, 1682, appendix containing the ‘Catalogue des livres de Adrian Moetjens, Tant de ceux qu’il a Imprimé, que de ceux dont il a QRPEUH¶ S WKHUH LV FLWHG D SULQWHG ERRN E\ ³&RUQL¿[ 8OHIHOGL ´ LQFOXGHG therein. 26 6HH%URZQDQG%HUWROtQ&HEULiQ,ELGSS [285@ Kenneth Brown &RURQHO6DUD0D]DRGDQG5DKHO5RGULJXHV0HQGHV27 Albeit indirectly and VXSHU¿FLDOO\VXFKZRPHQ¶VYRLFHVDUHDQWKURSRORJLFDOO\DQGVRFLDOO\VLJQL¿FDQW for Sephardic Amsterdam’s count of known women poets is limited to four names and their corresponding works: Rebeca Isabel Correa, Isabel Henriques, Branca Roiz / Rodrigues, and Beatriz de Fonseca.28 Let us commence the one-hundred and sixty-plus years of this present literary tour in the year 1600, in the playful atmosphere of a Hamburg-based Baroque literary academy, where elevated Portuguese was the lingua franca. We shall then migrate to the mid-1760s, in the company of Jeossúah Habilho’s mishpaha or Iberian-Jewish nuclear family and circle of acquaintances, where autobiographical crazyness supersedes any major attempt at seriousness. In Habilho’s verses, academic Portuguese will defer to a curious local Lusitanian patois, the deciphering RIZKLFKDWWLPHVGH¿HVFODVVLFLVWLQWHOOHFWLRQ Traditional German literary criticism cites the born-Jew Heinrich Heine’s Die Lorelei as the quintessential poem in praise of the Rhine; yet, as we shall see, a handful of conversos, most likely soon-to-be-converted-to-Judaism literary academy members in very early 17th century Hamburg, and Jeossúah Habilho, later on in the mid-18thKDGDOUHDG\LPPRUWDOL]HGWKHÀXYLXP¶VSUDLVHVQRWLQKLJK German, but in the Portuguese tongue. Habilho would ingeniously go so far as to rhyme the toponym Rim (i.e. Portuguese for Rhine) with Hebrew-sounding and LQWHQWLRQDOO\VXI¿[HGZRUGVVXFKDV¿P, FRQ¿P, sim and seraphim, thus creating a conceptual and, to a degree “assimilating” lexical bridge between both cultures and their respective languages, their means of communication: “Com tão boms SULQFtSLRVYyVYHUHLVSRU¿PTXHGR5LPYyVJUDGXDVHXFRQ¿P³6DwUDLVFRP tal brazão / que direis no coração, / isso sim, / e vivir qual seraphim”.29 The Demographic and Statistical Argument 0LFKDHO 6WXGHPXQG+DOpY\ SURYLGHV WKH IROORZLQJ SRSXODWLRQ ¿JXUHV IRU Hamburg’s Sephardic community: in 1600, 150 Sephardim resided in the city; in LQLQLQLQLQ and in 1938, 85. Thus, we can assume that at no time were there more than 1,250 Iberian Jews resident in the Frei Stadt. Such statistics are tellingly and pathetically 27 ,ELGSSQRVDQG 28 See Kenneth Brown, ‘La poetisa es la luna que con las de Apolo viene: nuevos datos sobre y textos de varias poetisas sefardíes de los siglos XVII y XVIII’, in Monika Bosse, Barbara Potthast, and André Stoll, eds., La creatividad femenina en el mundo EDUURFRKLVSiQLFR.DVVHOYRO,,SS 29 Included infra. [286@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel LURQLF +DPEXUJ¶V 6HSKDUGLF FRPPXQLW\ ZDV ERUQ RI RQH WUDJHG\ ± WKDW LV WKH 6SDQLVK 3RUWXJXHVH DQG 5RPHEDVHG ,QTXLVLWLRQV ± RQO\ WR EH REOLWHUDWHG E\ \HW D IDU PRUH HI¿FLHQW 6KRDK LQ WKH WZHQWLHWK FHQWXU\$QG \HW ZLWK WKLV DSSDUHQWO\LQVLJQL¿FDQWPLFURSRSXODWLRQWKHFLW\¶V6HSKDUGLPVWLOOZDVDEOHWR produce an Iberian-Jewish literature characterized by its bi- or multilingualism and intense ingenuity. The members of the Hamburg-based Nação would publish DSSUR[LPDWHO\ WKLUW\ SULQWHG ERRNV LQ VHYHUDO GLVWLQFW ODQJXDJHV ± +HEUHZ 3RUWXJXHVH6SDQLVKDQG1HR/DWLQ±DQGDXWKRURUWUDQVODWHDOHVVHUQXPEHURI manuscripts that, unfortunately, would never appear in print in their time.30 Let us compare this extremely productive Hamburg-based minderheit with the Jewish population where I live, Calgary, Alberta, Canada,31 a frontier city of more than one-million people, with four synagogues and about 8,000 synagogue-registered Jews. The languages of the hearth spoken here, aside from the predominant English, are Hebrew, Russian, Ukranian, Lithuanian, Latvian, Yiddish, French, Polish, Rumanian, Magyar, German, Dutch, Afrikaans and Ladino, in addition to normative Spanish and Portuguese. Yet with all these healthy numbers and such diverse and exotic languages, in addition to the advanced levels of academic preparedness of the Community’s members, nothing in Hebrew, Yiddish, Russian, or any other language other than English makes it into print. At least one rabbi does communicate his letter writing in Hebrew. The sole publications are less-than-highly-creative English-language newsletters. More high-brow multilingual studies are undertaken at the University of Calgary, in the occasional book discussion group, but always in English. An exception to this monolingualism are my lectures and publications, prepared and then presented in Spanish, and then directed from time to time to a tiny group of university students and faculty. This comparison is not at all exceptional. The dual Texas cities of Dallas -HZV DQG +RXVWRQ WKDW ERDVW ODUJH -HZLVK FRPPXQLWLHV IRU instance, have not one Yiddish or any other foreign-language newspaper published by its congregants.32 In a city like New York, all the activities organized to revive 30 See Michael Studemund-Halévy, ‘Sephardischen Buchdruck in Hamburg: erster Teil’, Lusorama 32 (March 1997), pp. 85-101; ‘Hamburger Autoren und ihre Bücher. Sephardische Buchdruck in Hamburg: zweiter Teil’, Lusorama 33 (June 1997), pp. µ6HSKDUGLVFKH%FKHUXQG%LEOLRWKHNHQLQ+DPEXUJ¶Menora 8 (1997), pp. 150-180; ‘Zwischen Amsterdam und Hamburg: Sephardische Bücherschicksale im 17. Jahrhundert’, in Spanien und die Sepharden: Geschichte, Kultur, Literatur, N. Rehrmann and A. Koechert eds., special issue of Romania Judaica 3, pp. 69-92. Also refer to my publications. 31 My source of information are personal conversations in Calgary (Fall 2006) with Rabbis Moshe Saks and Howard Voss-Altman. 32 Population statistics derived from Glenn Dromgoole’s article, ‘Jewish Population [287@ Kenneth Brown Yiddish have not translated into a major revival of that language. Were it not for Columbia University’s Department of Jewish Studies and the YIVO Institute for Jewish Research, literary Yiddish in the city would be almost defunct. Concerning Calgary, the argument put forth for its lack of literary productivity in “Jewish” languages is that the Jewish population here is more likely to quickly assimilate to an Anglophone majority culture, as a victim to the “Tragedy of cultural mainstreaming”.33 Hamburg’s 17th, 18th, and 19th century miniscule Sephardic Community accomplished so much more, yet with fewer resources and considerably more social obstacles to overcome. Bento Guilhermo Rahmeyer’s Collecção curioza de poesias & em prosa (ca. 1780) %HQWR%HQLWR*XLOKHOPR*XLOKHUPH*XLOOHUPR5DKPH\HU¶V>RU5DWKPH\HU¶V@ late 18thFHQWXU\PDQXVFULSW+DPEXUJ8QLYHUVLW\/LEUDU\&RGLFL+LVSDQLFLLV a part factitious, part unitary miscellany, containing some prose and much poetry; it was obviously copied from various manuscript and/or printed broadsides and other publications. Rahmeyer (1705-ca. 1785) is documented as a Hamburgbased merchant long-time resident in Portugal, collector of manuscripts and rare books abroad as well as at home, some of which today form part of Hamburg University’s Special Collections. Among other documents, the Collecção curioza 6PDOOLQ1XPEHU/DUJHLQ,QÀXHQFHLQ7H[DV¶0DUFKDYDLODEOHRQOLQHDW http://www.reporternews.com/news/2007/mar/11/Jewish33 Cfr. Kenneth Brown, ‘Poesía e historia de los judeoibéricos de Nueva Ámsterdam y Nueva York’, in América y los judíos hispanoportugueses, Fernando Díaz Esteban ed., Madrid 2009, pp. 191-219. “Rahmeyer, Benito Guilherme (1705-nach 1785) Die Staats- und Universitätsbibliothek Carl von Ossietzky verdankt einen wichtigen Teil ihrer kostbaren portugiesischen +DQGVFKULIWHQ GHU 6DPPHOOHLGHQVFKDIW +DPEXUJHU .DXÀHXWH LQ 3RUWXJDO 6R ]XP Beispiel dem Kaufmann Benito Guilherme Rahmeyer. ... (> /H[LNRQ%LEOLRWKHNHQ)”. $ EODFN FDPHR SUR¿OH RI WKH JHQWOHPDQ PDGH LQ 2FWREHU DFFRPSDQLHV this entry. For his collection, posthumously catalogued, see Catalogus bibliothecae lectissimae & nitidissimae defuncti Benedicti Guilielmi Rahmeyeri / Benedictus Guil. Rahmeyerus, Hamburgi, Eckermann, 1791, copy at the Göttingen Staatsbibliothek, shelf listing HG-FB HLL XI, 3036. There is little indication among the almost 3,000 bibliographical entries of printed works contained in this Catalogue to indicate anything extraordinarily Jewish about Rahmeyer. If one can rely on the collection as providing a mirror to the man, Rahmeyer´s printed book collection evidences a penchant for books dealing with European current events, European and world history, the most current European belles lettres, questions concerning Christianity, [288@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel (The Curious Collection) contains a great deal of mid-17th century burlesque or licentious poems in Spanish and Portuguese, that predate the eventual printing in 1728 of the canonical poetic anthology, $)pQL[5HQDVFLGD (Lisbon), in which they ZRXOG¿QDOO\DSSHDU7KHVHSRHPVZHUHH[FKDQJHGDWERWK+DPEXUJDQG/LVERQ literary academies. The Collecção curioza also includes several prefatory poems in Portuguese and Spanish authored at a January 3, 1600 meeting of a Hamburg literary academy, in addition to a virulent anti-Jewish sermon accompanied by its equally virulent anti-Christian retort, and both anti-semitic as well as philo-semitic and/or converso or Jewish-authored poems. These last works are unique, one of a kind, to my knowledge, and hitherto never before catalogued and therefore known to exist. They are to be included in my Colectánea Sefárdica Europea study. 7KH HDUOLHVW HQWU\ LQ WKH PLVFHOODQ\ LV LWV ¿UVW GDWHG ³ GH -DQHLUR Amburgo”, the Jornada às Cortes do Parnaso (A Day Session at the Courts on Mount Parnassus); it is accompanied by six complete, inter-related and satirical prefatory poems. In all of the ten other recorded extant copies of this same manuscript work, besides three printed editions, no more than three prefatory poems appear, two of which almost identical yet at the same time incomplete and, as such, highly inferior to Rahmeyer’s testimonies (e.g., Juan de Bobadilla’s silvas DQGDOOEXWWKH¿QDOVL[RI(VWHYmR5LEH\UR¶V> 5RGULJXHV¶"@WZHQW\décimas.35 The third poem, Fernão Lopes’ three redondilhas “to the author”, was obviously penned many years after the fact, for he states that all literary activities took place in an academy that had gathered in times gone by: “Quando êste grande poeta / foi às cortes tão remotas” (Refer to Appendix I). The Jornada’s manuscript and printed tradition seems disjointed, at best. Its introduction, containing a satirical description of the initial day-long session on Mount Parnassus, must be chronologically sixty years prior in time to the remainder of the poetic activities recorded in the factitious manuscript text and is divided as follows: (1) Dedicatória (p. 1); (2) Prólogo ao Religiozo Leytor SSDQGSUHIDWRU\SRHPVSS,QIDFWKHUHRQSDWWKHERWWRP 5DKPH\HUVLJQDOVDGH¿QLWHFKURQRORJLFDOEUHDNDWWKHYHU\HQGRIWKHSRHPVE\ informing his Hamburg (and Jewish?) reader that he was including poems as well as other curiosities unfortunately excluded from $)pQL[5HQDVFLGD: “2ª Parte, ou -XGDLVP DQG ,VODP ZLWK D VSHFL¿F FROOHFWRUV LQWHUHVW LQ SXEOLFDWLRQV GHDOLQJ ZLWK Protestantism. The Collecção CuriozaGRHVQRW¿JXUHWKHUHLQ 35 For instance, in Juan de Bobadilla’s poem, v. 11 is missing the word “hermano”: “Y si acaso, hermano, te agradare”; Estêvão Ribeiro’s décimasDUHODFNLQJWKH¿QDOVL[ vv., making this a crucial omission, for it excludes the reference to the Flemish people. One must bear in mind that Catholic Flanders, and then Lutheran Hamburg and several other Lutheran cities in the Hanseatic League, as well as Calvinist Amsterdam, represented the major route in the Sephardic diaspora map to freedom in northern Europe at the end of the 16th century and the beginning of the 17th. [289@ Kenneth Brown Tomo 2º de Poezias jocozas, que por tães se não imprimirão na )pQL[, & outras FXULRVLGDGHV>«@$V-RUQDGDV3DUWHV¿FmRMiFRSLDGDVQRSULPHLUR/LYUR¿ >«@DWKp>sic@>«@VXSSRVWRHVWHMmRLPSUHQVDVQR7RPRGR)pQL[: mas cortada, & diminuta no jocozo, principalmente todo o princípio da 2ª parte”. What follows is an indication to the interested reader to skip to p. 129, so as to read on: “Nº ±DFRQWLQXDomRSiJ±´36 The Hamburg manuscript, fortunately, conserves a cohesive, complete, as well as faithful extant testimony to the Portuguese, Spanish, Latin and macarronic Italian language, quasi-Jewish literary academy, the founding of which was obviously held in the Frei Stadt of Hamburg on that fortuitous date of January 3, 1600.370HHWLQJWRLQDXJXUDWHWKH¿UVWZLQWU\DFDGHP\ session, the entity’s eleven brave engenhos or witty members must have included Old and New Christian members of the Portuguese diplomatic mission, as well as Old and New Christian (soon-tobeconverted-to-Judaism) merchants and liberal professionals. The collection’s comic and lightly satirical prefatory poems revolve DURXQG ERWK WKH VKHSKHUGSRHW /HUHQR ZKRP 7RFFR LGHQWL¿HV DV WKH cristão novo Francisco Rodrigues Lobo (ca. 1580 Portugal-1621 Portugal)38. Tocco also includes the possibility that the anonymous “Vós” is the selfsame individual. Her argument is not entirely convincing nor satisfactory, for in the ‘Prologue to the Religious Reader’, terms abound referring to a long pilgrimage, a long distance transmigration, populating Mount Parnassus in Turkey, Holy Land toponyms, and some form of conversion: “Poeta Peregrino”, “larga peregrinação”, “Pastor peregrino” (p. 1); “se mudou toda esta fábrica” (p. 2), “se forão todos povoar a Parnazo” (p. 3); “Palestina”, “Judea”, “Jafa”, “metamorfósio” (p. 3); “pois não era muito convertérem-se os homens em pedras” and “são converções facilíssimas” SHPSKDVLVPLQHDOORIZKLFKSRVVLEO\DOOXGLQJDQGUHIHUULQJWRGLDVSRULF conversos, the pelegrinosZKRKDG¿QDOO\DUULYHGLQUHODWLYHO\³VDIHVHFXUH´DQG free Lutheran Hamburg, where they could release themselves from their Roman Catholic identities, which they sustained in the form of their pseudonyms and dual personalities (i.e. converso as well as Catholic). In the Frei Stadt they would seek freedom of expression and thought in addition to subsequent religious conversion and return. Add to the above listed lexical repertoire the term transmigrações (i.e. ‘metamorphoses’ and ‘wanderings’ > ‘wanderer’), applicable to Lereno as well 36 This crucial information goes wanting in the Tocco, Diogo de Sousa, pp. 57-85, HVSHFLDOO\ 37 Printed editions are as follows: Diogo Camacho, Jornadas às Côrtes do Parnasso / (PTXH¿FRXODXUHDGRSRU$SROOR, Lisbon, João António da Silva, Impressor da S. 0DJHVWDGH DQG 9DOHULD 7RFFR Diogo de Sousa. I have also consulted Alcir Pécora, organizer, and João Adolfo Hansen, “Introdução”, 3RHVLDVHLVFHQWLVWD)rQL[ renascida & Postilhão de Apolo, São Paulo 2002. 38 Tocco, Diogo de Sousa, pp. 8 and 11. [290@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel as to the anonymous Vós in the poetic verses, and the possibility of a “Converso Code” in the literary satire becomes even more compelling. One can not fail to recall Menasseh Ben Israel’s wandering pilgrim as the emblem for his early and mid-17th century Amsterdam printing press, or the Spanish converso author Antonio Enríquez Gómez’ “Peregrino” in his Siglo Pitagórico y Vida de Don Gregorio Guadaña 5RXHQ)UDQFH397KXVDVLJQL¿FDQWFRQWLQJHQWRIWKLV ¿UVWDFDGHP\¶VDXGLHQFHDQGLQWHOOHFWXDOOHDGHUVKLSPXVWKDYHEHHQ3RUWXJXHVH marranos or conversos en route to their subsequent conversion/return to Judaism. Lereno, be he in fact Francisco Rodrigues Lobo, Diogo de Sousa Camacho, or someone else, as I shall summarily propose, is the Jornada’s ‘wandering shepherd’ (Pastor Peregrino). 7KH RI¿FLDO Dedicatória reads as follows: “Jornada de Fr. Diogo Camacho às Cortes do Parnazo Anno de 1600. dedicado à Lereno Pastor Peregrino”. Its next sentence appears to allude to this Portuguese language academy’s devotion to a pagan (i.e. Greek) and, at the same time, perhaps Mosaic godhead, healer of Jewish women (i.e. gynecologist): “Apolo, Déos de Rebeca, (amigo Lereno)”. Does this opening phrase indeed refer to “Apollo, God of Rebecca”, as reads the formulaic phrase in verbatim Hebrew sans Apollo, part of the 21st century Reformed Jewish liturgy and service ĐĘĠŕ, “ĐģčĤ ĕĐĘČ” (“Elohei Rivqa”, 7H¿OODK), referring to one of the four matriarchs of the ancient Hebrews: Sarah, Rebecca, /HDKDQG5DFKHO"2ULVWKLVDSXUHO\SDJDQPXVLFDOUHIHUHQFHWRµ$SROOR>@*RGRI the rebec’, as commentators of the Jornadas have assumed? Is this confusion and ambiguity deliberate? May this intentional ambiguity be some sort of linguistic code employed to disguise an overt converso text? In Tocco’s competent, though 39 Antonio Enríquez, El siglo pitagórico y Vida de don Gregorio Guadaña, ed. Teresa de Santos, Madrid 1991. As related by Tocco, Diogo de Sousa, p. 8, João Franco Barreto, in his unpublished Biblioteca Lusitana (ca. 1665/1670), doubtfully writes the following (fol. 362v): “Diogo de Sousa, natural de Coimbra e alj contemporáneo de Estevão Rodriguez PpGLFRHIDPR]RSRHWD>«@Ir]DOJXDVREUDVMRFRVDVTXHVHQmRLPSULPLUmRDOJXQVOKH atribuhem a Jornada do Parnaso que o poeta Fr. Diogo Camacho fêz às cortes em que Appolo laureou, dirigida al Pastor Peregrino, em duas partes impressas em Amburgo SRU5REHUWR0D[JUR$QQRSRUTXHDVVLPDQGDLQWLWXODGDQmRSRUTXH>«@R fosse) cujo Prólogo comessa: Appolo Deos da Rabeca, amigo Lereno, em às últimas cortes que celebrou no Parnaso, etc. Mas hé couza muito duvidoza”. Tocco, for instance. See Jornada, poem 3, vv. 10-11 in Diogo de Sousa: “pois lhe tangem as vivas com rabeca / nas vodas celebradas no Parnazo”. These vv. refer both to a “Rabeca” as well as marriage ceremony (i.e. “vodas” = “bodas”). See Colbert I. Nepaulsingh’s Apples of Gold in Filigress of Silver: Jewish Writing in the Eye of the Inquisition1HZ<RUNS³>«@DFRQYHUVRWH[WLVFXOWXUHFRGHG in such a way that its hidden meanings remain opaque to those who, if they were capable of discovering those hidden meanings, would persecute the author, while at [291@ Kenneth Brown incomplete, edition, she reads and interprets this last phrase as “Déus da Rabeca”, that is ‘God of the rebec’, a term based on the Portuguese rabeca, likely derived from the Provençal rebec, a late medieval lute-like instrument; in so doing, the “Apollonian Art” is ascribed not to curative powers, but exclusively to melodic ones, with Apollo as musical ‘Father to the Muses’. Nepaulsingh, though, reminds us that a reference to the Muses, las or as Musas in Spanish and Portuguese, respectively, is often used in conversoWH[WVWRUHÀHFWWKHQDPHRI0RVHVϣϮγϰԻ 0njVDLQ$UDELF5DKPH\HU¶VKDQGFOHDUO\UHFRUGV±³$SROR'pXVGH>RU³GD´@ Rebeca” (p. 1) and “Dios de la Rebeca” (poem 5, v. 2). The reading ‘Apollo, God of Rebecca’, if intentionally Judaic, would then be a reference to the beautiful virginal Rebecca (Genesis 22:23-28), an “independent, strong-willed, and a worthy matriarch”. Louis Jacobs informs us that “The blessing given to Rebecca by her IDWKHUDQGEURWKHUDVVKHVHWRXWWRPHHWKHUIXWXUHKXVEDQG*HQHVLVLV recited in traditional communities before the wedding ceremony, when the groom SODFHVWKHYHLORYHUWKHEULGH¶VIDFHDV5HEHFFDYHLOHGKHUVHOIZKHQVKH¿UVWVDZ KHUKXVEDQGWREH*HQHVLV´ ,W LV FUXFLDO IRU WKLV OLQH RI DUJXPHQWDWLRQ WR EHDU ZLWQHVV WR WKH À\VKHHW accompanying an autographed letter by the Hamburg resident and Sephardic physician Dr. Abraham Zacuto Victoria to the equally celebrated man of medicine and Hamburg resident Dr. Rodrigo de Castro. The letter was penned from Hamburg; the Herzog August Bibliothek’s cataloguer (probably Leibniz) endorsed the following bibliographical note: “Domino doctori Roderico a Castro, medico eruditissimo, expertissimo, Appolineaeque artis antesignano maeritissimo [sic@ salutem. Amburgum”. µ5HJDUGV WR \RX WHDFKHU >PDVWHU@ 5RGULJR GH &DVWUR the same time these opaque meanings are clear to a select group of subtle readers”. See also Gregory B. Kaplan, The Evolution of Converso Literature: The Writings of the Converted Jews of Medieval Spain, Gainesville 2002, chapter 2, ‘The Theoretical Parameters of the Converso Code’, pp. 32-39. José Pedro Machado, Dicionário Etimológico da Língua Portuguesa, 3rd ed., Lisbon, vol. V, p. 28, 1st-2nd cols., 1977. Nepaulsingh, Apples of GoldS,WUHPDLQVWREHFRQ¿UPHGZKHWKHUWKLVK\SRWKHVLV can be applied to the Spanish converso author Antonio Enríquez Gómez’ Academias morales de las musas%RUGHDX[3HGURGHOD&RUWH R.J. Werblowsky and Geoffrey Wigoder, 7KH 2[IRUG 'LFWLRQDU\ RI WKH -HZLVK Religion, New York and Oxford 1997, p. 575, 1st col. Louis Jacobs, The Jewish Religion: A Companion, New York and Oxford 1995, p. st col. The superlative adjective “maeritissimo” does not exist in Latin; the correct form would be “meritissimo”. The letter is reproduced in Brown and Bertolín Cebrián, ‘Spanish, Portuguese, and 1HR/DWLQ3RHWU\¶SS6KHOIPDUNLV&RG*XHOI*XG/DW,QIROLR According to Dr. Christian Heitzmann, Curator of manuscripts, incunabula and [292@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel most erudite physician, most expert professional, most worthy leader in the Apollonian art. At Hamburg’.) Music, by its very nature in pagan culture, was an “Apollonian art”, but so was medicine, and some of its most avid and published practitioners in 1600 Hamburg were the Iberian conversos Estêvão Rodrigues de &DVWURDQG5RGULJRGH&DVWUR,QGHHGE\WKH\HDU Rodrigo de Castro had already seen published in Hamburg at least one of his treatises on disease, only to become an accomplished gynecologist later on in the Frei Stadt; he was a veritable “Apollo, Déus de Rebeca”. And so would Rodrigues de Castro, hailing from Italy. Their distinct, separate personalities are still a PDWWHURIKLVWRULFDOFRQWHQWLRQWKHPDQ\SHUVRQDODQGSURIHVVLRQDODI¿QLWLHVWKH\ VKDUH FDVW GRXEW RQ WKHLU LGHQWL¿FDWLRQ ZLWK WZR GLIIHUHQW LQGLYLGXDOV RI DOPRVW identical name. The Jornada’s poetic discourse is couched in that same satirical style reminiscent of the early 17th century Iberian literary academies, where friendly sorts would exchange not-too-poisonous satirical barbs at each other for manly as well as aesthetic amusement.50 In this instance, though, the action, with its 50 special collections at The Herzog August Bibliothek, Wolfenbüttel, Germany, this manuscript originally belonged to Marquard Gude, whose collection was acquired by the duke Anton Ulrich when Leibniz was librarian at the HAB Wolfenbüttel (Personal correspondence from C. Heitzmann to K. Brown, dated December 20, 2006). The À\VKHHW LQVFULSWLRQ DSSHDUV LQ WKH $SSHQGL[ WR WKLV VWXG\ &XULRXVO\ HQRXJK 7KH Hispanic Society of America’s copy of Francisco de Castro’s Metamorfosis a lo moderno)ORUHQFHLQFOXGHVWKHIROORZLQJKDQGZULWWHQDQQRWDWLRQRQLWVLQVLGH FRYHU³'RQDWRGHOOLDXWRULHFRQVXDOLFHQ]DVFULWWDGH)LRUHQ]DSHUL¿JOLDGHOIX>"@ ser Francisco T_____ Castro D_____ il medico portoghese”. (“Given by the authors ZLWKWKHLUZULWWHQSHUPLVVLRQIURP>RUDW@)ORUHQFHE\WKHVRQVGDXJKWHUVRIKH>ZKR ZDV@)UDQFLVFR>GH@&DVWUR>VRQRI@WKH3RUWXJXHVHSK\VLFLDQ´)UDQFLVFRGH&DVWUR was Rodrigo de Castro’s son. Refer to Brown and Bertolín Cebrián, ‘Spanish, Portuguese, and Neo-Latin Poetry’ (2000), pp. 229n.-230n. For a standard bibliography of 17th and 18th century Portuguese literary academies, see Elze Maria Henny Vonk Matias, Guia ilustrativo das académias literárias portguesas dos séculos XVII e XVIII/LVERD>1RHGLWRULDOVWLSXODWHGEXWLWLVSUREDEO\DI¿OLDWHG ZLWK WKH 8QLYHUVLGDGH GH /LVERD 7KLV LV D GRFWRUDO GLVVHUWDWLRQ SXEOLVKHG DV VXFK@ YROV6HHHVSHFLDOO\3DUWH,FDSSSIRUWKH$PVWHUGDPDQG Leghorn Sephardic academies. The CôrtesGRQRW¿JXUHLQKHUGLVVHUWDWLRQ*HUPDQ\ is not included in the study, and the earliest academies in Portugal listed are 1625, the Académia de Coimbra, I, p. 195; 1628, the Lisbon-based Académia dos Singulares, I, p. 251; and 1615-, the Evora-based Académia dos Ambientes, I, p. 315. See also João Palma-Ferreira, Académias literárias dos séculos XVII e XVIII, Lisboa 1982, who also fails to include mention of this academy. That notwithstanding, on p. 16 he provides information concerning the Académia Bracarense (of Braga, Portugal, founded in 1581), “more a Jesuit school than an Italian academy”, and makes a brief [293@ Kenneth Brown Hamburg / German lands-based academy members, transmigrates from ancient Greece, crosses the River Helicon in Macedonia, and then proceeds onward to Mount Parnassus in Turkey where the eleven male and academy members pretend to profess the Islamic religion. In the ‘Prologue to the Religious Reader’, the narrative voice even offers to provide light to allay the wintry darkness of January 1600: Reverendo Leytor: para que pela concavidade dêste laberinto, não caminhe Vossa ReverênciaVHPOXPHOKHTXHURVHUYLUGHWRFKDSRUTXHVHD>V@VLP QmRI{UWHPRTXHVHSHUFDDFDGDSDVVRDV>V@LPHQWUDQGRSRUrOOHVDEHUi Vossa Reverência, que Apolo, Déos dos Poetas, desde o dia em que nasceo, athé êste em que estamos, custumava celebrar côrtes, no Monte Helicona DWRGRVRVVHXVV~EGLWRVGHHPDQQRV>@$JRUDVHPXGRXWRGDHVWD fábrica, para o monte Parnazo, aonde as Muzas pela pouca vergonha dos Turcos, mudarão fato, & cabana sendo Helicona seu verdadeiro domicílio reference to a “D. Diogo de Sousa no Colégio de S. Paulo”. Palma-Ferreira’s listing and subsequent history commences at mid-17th century. António José Saraiva, in his classic História da literatura portuguesa/LVERQ>"@>RULJ@GHYRWHVRQO\ three generally informative paragraphs to the matter, “As académias e a cultura laica” (pp. 120-121). For Madrid-based and other Hispanic literary academies and their respective activities, see Giovanni Cara, Il “vejamen” in Spagna. Juicio y regocijo letterario nella prima metà del XVII secolo, Roma 2001; Abraham Madroñal, “De grado y de gracias’. Vejámenes universitarios de los siglos de oro, Madrid 2005; Kenneth Brown, ‘Aproximación a una teoría del vejamen de academia en castellano y catalán en los siglos XVII y XVIII: de las academias españolas a la Enciclopedia Francesa’, in De las academias a la Enciclopedia, Evangelina Rodríguez Cuadros ed., Valencia 1993, pp. 225-262; Idem, Anastasio Pantaleón de Ribera (1600-1629). Ingenioso miembro de la república literaria española, Maryland 1980; María Soledad Carrasco Urgoiti, ‘Notas sobre el vejamen de Academia en la segunda mitad del siglo XVII’, Revista Hispánica Moderna, XXXI (1965), pp. 97-111; Willard F. King, Prosa novelística y academias literarias en el siglo XVII, Madrid 1963; and José Sánchez, Academias literarias del Siglo de Oro español, Madrid 1961. For Sephardic academies and the satires presented, refer to Kenneth Brown and Harm den Boer, eds., El barroco sefardí: Abraham Gómez Silveira (Arévalo, prov. de Ávila, Castilla 1656-Amsterdam 1741). Estudio preliminar, obras líricas, vejámenes en prosa y verso y documentación personal, Kassel 2000; Harm den Boer, La literatura hispano-portuguesa de los sefardíes de Amsterdam en su contexto histórico-social (siglos XVII y XVIII), $PVWHUGDPSSDQG-XOLD5HEROOR/LHEHUPDQ(OWHDWURDOHJyULFRGH 0LJXHO'DQLHO/HYLGH%DUULRV1HZDUN'HODZDUHSS)RUDFDGHP\ satires in Catalan, see Kenneth Brown and Vicent Melchor, eds., Vida i obra de Joan de Gualbes i Copons, Barcelona 1995; Kenneth Brown, ‘Text i context del Vexamen d’acadèmia de Francesc Fontanella’, in Llengua & Literatura, 12 (1987), pp. 173-252; and K. Brown, ‘Aproximación a una teoría del vejamen de academia’. [@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel At the time, the Turks as a people and empire and Islam as their religion were abhorred by European Christiandom; this opportune guise may be a veiled metaphor for Sephardic Judaism. What follows is Brother Ferdinand Barbatus’ indication that all seriousness can be left behind in a bottomless beer stein at the tavern: “O Vós Piérides, quae nunc Helicone relicto / Parnasi eolitis lubrica tectas Dei / Dum Bachus fugiet limphas, humidus quae tabernas / Intrabit: numos, & bibet ille suos”.51 The next in line, the mock Italian bard Bertin Berturei de Bergamo, dedicates two octaves to Lereno, in festive, would-be macarronic Tuscan: “Divin Poeta, che vasiando Spagna / sol por vedir in corte la poezia / posio beviste en Francia, & en Alemagna / ... / le ha cinto el cano del viruelo pieno, / ... / che aquel muse del Tracie bionde / che te ha fatto passar sin su galeno /”. Lereno, the literary shepherd, nothwithstanding Tocco’s arguments favoring the converso Francisco Rodrigues Lobo, who appears to have never left his native Portugal, may well be the Hamburg physician and poet Dr. Estêvão Rodrigues de Castro, who, in turn, may also have been Rodrigo de Castro, of Jewish name David Namias.52 +LV FRPSDQLRQ DQG FRQ¿GDQW ³9yV´ LV SHUKDSV$ORQVR 1~xH] GH +HUUHUD WKH renowned Jewish cabbalist, whose Jewish name was Abraham Cohen de Herrera. %RWKLQWHOOHFWXDOVZRXOGHYROYHLQWRWZRRIWKHIRXU¿FWLRQDOFKDUDFWHUV±)LODOHWR (XGR[R6LQFHURRU5HVDLQR±WKDWLVWKHLQWHUORFXWRUVLQ5RGULJXHVGH&DVWUR¶V >"@+DPEXUJSXEOLVKHGTratado de Herem. The terms vasiando=‘saliendo de’=‘departing’ or ‘pouring out’ (v.1), posio=‘poción’=‘potion’ (v. 3), viruelo(a) µ6PDOOSR[¶ (v. 10), and galeno=‘Galen’=’physician’ Y DUH DOOXVLRQV DQG references to the world of medicine and disease; and the humorously erroneous macarronic Italian seems to be an attempt to make the former Portuguese-born intellectuals from Italy feel more at home in the Germanic Frei Stadt. As stated above, in these Hamburg-based “Sessions at the Courts on Mount 3DUQDVVXV´LWVHOHYHQPHPEHUV±)UH\RU%URWKHU'LRJR&DPDFKR/HUHQR9yV Frey / Brother Fernando/Ferdinand Barbato, Álvaro Peres Andrade, António Ferreira Buzaranha, Púrio Cório, Bertin Berturei de Bérgamo, Juan de Bobadilla, Estêvão Ribeyro, and, perhaps, Apollo, too (all the names of which likely academy lettres de plume, with the exception of Diogo de Sousa Camacho, who is faintly documented and who indeed maintained relationships with conversos 51 Refer to note 73, in Appendix I. 52 For David Namias, alias Dr. Rodrigo de Castro, see Michael Studemund-Halévy, %LRJUDSKLVFKHV/H[LNRQGHU+DPEXUJHU6HIDUGHQ, Hamburg 2000, pp. 678, 1st col.st col. Considerable confusion exists as to the identity of Dr. Rodrigo de Castro and Dr. Estêvão Rodrigues. See Brown and Bertolín Cebrián, ‘Spanish, Portuguese, and Neo-Latin Poetry’ (2000), pp. 229-230, note 7. [295@ Kenneth Brown and/or professing Jews, possibly being a converso himself53) shared Portuguese, Spanish, Latin, and a smattering of Italian as they pretended to profess a detested Islam. Juan de Bobadilla’s Spanish-language poem to the author, Lereno, gives evidence of the group’s heretical religious adherence to Islam, which may, as stated above, be a veil for an equally heretical adherence to Judaism (at least as LW SHUWDLQHG WR 6SDQLVK DQG 3RUWXJXHVH &DWKROLFLVP DQG WKH +RO\ 2I¿FH RI WKH Inquisition): “Poeta hermano, pues supistes tanto / que el Dios de la Rebeca te halló dino / de te entregar su hija y prenda amada, / yo quiziera tener de cuervo el canto / para atronar con lloro peregrino / la tierra que de nadie es habitada, / mas, SXHVQRSXHGRQDGDORVGLH>]@FRQFLOLDULRVGHO,Q¿HUQREXHOWRVHQJUDMRVFRQ su canto tierno, / tu fama alaben tan descompassada; / los Poetas menores / de PXJUHFXEULUHPRVVXVORRUHV\VLDFDVRKHUPDQRWHDJUDGDUHQXHVWUDPXJU>L@ enta, y suzia Poezía, / tú serás alabado eternamente, / haremos que tu nombre nunca pare, / antes vaya, y venga en romería / a la Casa de Mecca penitente”. Are we to understand the academy (“la academia”) as Apollo’s, that is to say Lereno’s, metaphorical daughter (i.e. “su hija y prenda amada”)? Or has the “Poeta hermano” recently become engaged to the supreme god’s (i.e. Apollo’s) daughter, a young woman perhaps named Rebecca/Rivqa? Was the 1600 Hamburg academy session, with its prose and poetic literary satire or YH[DPH (Port.) / vejamen (Span.) in fact DSUHQXSWLDOFHOHEUDWLRQJHQHULFDOO\DI¿OLDWHGZLWKWKH+DPEXUJEDVHG6HSKDUGLF orthodox as well as secular literary celebration that produced the poetic enigma dating in 1679 and reproduced in Appendix IV of this present study? António Ferreira Buzaranha’s satirical sonnet to the author follows. His patronimical Portuguese language surname, Buzaranha, deriving from Buz, meaning ‘one who adulates via the mouth’, is evident of Spanish Baroque satire.55 Yet the sonnet’s discoursive power, transmitted in Gongorine (i.e. culteranista) esdrújulas, with their phonological stress on the ante-penultimate syllable, are an attempt to scoff at both Lereno and Vós, while evidencing at the very same time blatant medical terminology: tempo cálido=‘heat’ (v. 1), rostro pálido=‘pale face’ (v. 5), membros secos=‘dry body parts’, a licença ética=‘ethical license’ (v. 6), 53 He is mentioned in Jean Colomès, Le Dialogue “Hospital das Letras” de D. Francisco Manuel de Melo, Paris 1970, p. 18: Bocalino: “É este por quem disse Diogo de Sousa, no seu ‘poeta até o embigo; os baixos prosa’ ” (“poet from his head to his navel; from the waist down a prosist”). It would appear that de Sousa was considered a serious poet but a satyrical prosist. On p. 175, Colomès adds comments concerning this individual. Refer to Appendices II and III. The surname Bobadilla is a toponym in Andalusian Spain. Here it seems that the author uses it as a pun derived from the adjective “Boba” or “silly”. 55 See Herman Iventosch, ‘Onomastic Invention in the Buscón’, Hispanic Review XXIX (1961), pp. 15-32, and ‘Spanish Baroque Parody in Mock Titles and Fictional Names’, Romance Philology XV, 1 (August 1961), pp. 29-39. [296@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel and mijar como remédio válido=‘urination as an understood and reputable cure’ (v. 8): “Senhor Poeta, que por tempo cálido / na mula ruça mui peripatética / fôstes as Cortes da nação Poética / a ver Poetas do Inferno escálido; / e alí vistes com seu rostro pálido / & membros secos a licença ética / & huma Musa já por vós frenética / vos fêz mijar como remédio válido”. Furthermore, the term “nação” is also suspect, and the vv., “Vós, & Lereno Peregrinos lúbricos / por ter corrido tanta terra aspérrima” (vv. 9-10), must refer to ‘wandering pilgrims who have come IURPDIDUDQGKDYHFURVVHGGLI¿FXOWWHUUDLQ´LHWKHWZRDIRUHPHQWLRQHGFU\SWR Jewish intellectuals from Italy, Dr. Estevão Rodrigues de Castro and Abraham Cohen de Herrera. In last position enters a sonamed Estêvão Ribeyro, who, in his Portuguese language Décimas provides a window into the composition of the literary academy’s religiously and ethnically mixed membership. En route, there is an REOLTXHFRPPHQWDU\±³TXHFRPHWXGRRPRQGRQJR´Y±RQWKRVHZKRHDW unclean, i.e. non kosher food: “Poeta bravo, & bárbaro / que por milagrozo cazo / I{VWHVQRPRQWH3DUQDVVRSRU$SRORODXUHDGR>@YLYHPXLWRFRQ¿DGRTXHTXHU faça calma ou chova / o teu verso, & a tua trova, / a pezar da mã ventura, / será de PXLSRXFDGXUDHQWUHJHQWHFKULVWmQRYD>@PDHQWUHDFKULVWmYpOKLFHTXHFRPH tudo o mondongo / durará por tempo longo / como todas a parvoisê / ”.56 56 Tocco, Diogo de Sousa, p. 10, cites Vítor Manuel Pires de Aguiar e Silva, Manierismo e barroco na poesia lírica portuguesa, Coimbra 1971, pp. 128-132, who notes that in MS. 581 azul or “blue” in the library of the Royal Academy of Science, Lisbon, there is a poem attributed to Diogo de Sousa and directed to a “doctor Arias”, Jewish DVWURORJHU³FRPSDGUHHDPLJRPtR´³FRUHOLJLRQLVW>"@DQGIULHQGRIPLQH´7KLVDQG additional poems of his are included in my Appendix III infra. Aguiar e Silva also considers Estêvão Ribeiro’s ballad “To the author” “come il commento stizzito di un cristão-novo verso un altro cristão-novo TXHVHWHULDEDQGHDGRFRPRVFULVWmRV velhos (entrando numa ordem religiosa, por exemplo)”. Such interpretation seems FRPSOHWHO\ XQMXVWL¿HG )XUWKHUPRUH WKH +DPEXUJ EDVH RI RSHUDWLRQV RI WKLV ORQJ lasting literary academy is quite obvious from textual references evident throughout the extensive poetic anthology contained in Rahmayer’s manuscript; these references are to the University of Coimbra, to Jewish character and physical traits, to normative Jewish religious practices, such as dietary laws, to the appearance of a cabbalist, and to *HUPDQ\DQGWKLQJV*HUPDQ)RULQVWDQFHSSátira a Nicolão de Oliveira, Juiz da Moeda, feita pelo Dr. Gregório de Mattos Guerra: “Dem com êlle no alto da forca / GRQGHR¿GDOJRWHUiSHUDV\TXHKpRPDLVHVWLUDGRGHTXDQWRVPLMmRQR'RXUR bebem no Rhin”; (p. 98) “Mira si entre aquessas luzes / alguna Toscana encuentras / que son los rubios celajes, / Alemanes las estrellas”. ; (p. 105) “A Déos, Coimbra LQLPLJD´S³DTX\VHFRPHWXGRDREUXWHVFRTXHDVVLPRPDQGDDUHJUDD EHELGDKpPX\FRQIRUPHDRSULPHU7XGHVFR´S³¿]OKHKXPDSHWLomRWRGD em Tudesco / & aprezenteilhe hum grande toucinho / que êlle estimou por singular UHIUHVFR´S³QREHPGHVXDLGDGHIR\OHYDGDDFD]DGH'DYLG5H\GH-XGHD DOê FRP VDQWRV YHUVRV DQLPDGD 0RUWR 'DYLG D PRoD TXH DUUHFHD ¿FDU HQ WHUUD [297@ Kenneth Brown In summation and conclusion, the January 3, 1600 initial gathering of the Jornadas às Cortes do Parnaso DSSHDUV WR EH WKH YHU\ ¿UVW TXDVL6HSKDUGLF literary activity held in Hamburg. The academy was a place for linguistic, literary and religio-ethnic camaradery and mirth, as well as for autobiographical memories of the Sephardic diaspora from Inquisitorial Iberia and Italy. The Jornadas, a prose and verse academy satire, was Hamburg’s as well as the Nação¶V¿UVWDVFHQWXSWKH now (in 1600) Turkish and “Islamic” Mount Parnassus, and, as evidence from the success of its textual history, it was successful, but also one that would quite rapidly lose its Jewish, converso and broad Mediterranean context by returning to Portugal, its presses, and its mainstream Lusitanian literary tradition. Also, in Hamburg the early tradition of those brave poets on Mount Parnassus would eventually defer to the “Parnassim”, or ruling members of the Sephardic congregation, as secularism would devolve into normative orthodoxy. The intentional pun may have a real basis in the Nação’s historical evolution. One Quick Glance at Jeossúah Habilho’s Colección nueva In Portuguese is Jeossúah Habilho’s picaresque novel in verse, a story reconstructed HSLVRGLFDOO\LQ¿IWHHQSRHPVQRV;;;,,;/,,DQG;/,9;/9,,UHSURGXFHGLQ Appendix V) of his Colección nueva57 No doubt should be cast as to the choice of the celebrated Iberian narrative genre nor the festive tone of the work, for Habilho quite explicitly employs unambiguous generic terminology: “O deixeis por picaraso SRU TXH HP ¿P GH WDO DVQDVR QmR VH HVSHUD JDODUGmR´ SRHP;;;9SYY³&HUWRVFULVWRHPVFRPIHVVDUmRFRPYH]LWDU lhes hia / e que ella lhes dará amão, / certo e grave picardia´;;;9,,,SYY 36-39); and “pícaro mau, / quem vós derá de pancadas / com hum pau!” (XXXIX, SYYHPSKDVLVPLQH7KHQRYHOHWWH¶VFHQWUDODFWLRQVUHYROYHDURXQG Habilho’s familial squabbles and internecine bickering among the members of Hamburg’s Nação: anyone willing to listen to the ranting, raving, and gossiping will have an earful. Naturally, being a Jew in mid-eighteenth century Hamburg’s Germanic Christian society is central to the episodic tale: “Por isto vós escrevo, FRP -XGHX´ SRHP ;/,9 S Y $QG WKH ¿UVW SHUVRQ DXWRELRJUDSKLFDO narrative minces no words when relating antisemitic acts perpetrated by a business director against the poet’s son (poem XLV, pp. 859-61, especially vv. 9-16), who, for observing the Jewish Sabbath, was unjustly mistreated: “Logo me mandou a DRQGH VH QmR FRPH /HPEUH FRHOKR SRUFR QHP ODPSUHD´ ³$SROOR YrQGR D ¿OKD tão palrreira / & que de pura doudice, & vaydade / não queria em Judea ser tendeira”; (p.153) “feito as pazes, veyo hum cabalista”. 57 Refer to note 3, supra. [298@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel par do Director / o qual me ressebeu com muito amor, / ditto me preguntou, ‘Com ERQMXGHXRQGHVHGHWHYHDPDGRVHQKRUPHX"¶5HVSRVWDOKHGêTXHQmRSXGLD FKHJDUSRUTXHHUD6DEDWKIX\IRUoRVR¿FDUFRPLUDUHVSRQGHXµ1mRSRVVR occupar, / pois quem quer ser judeu, não quero ajudar!’ What overrules all of this pessimism is the zany nature of this Iberian nurtured, but Hamburg developed creative spirit: a Sephardic one. To achieve such an end, the narrative overwhelmingly deals with merrymaking at Hanukah, Purim, and Passover. For instance, nothwithstanding all other calamities befalling the Hamburg Sephardic community at the time, a real lament is registered that hamantaschen (“as orelhas em Purim”) are eaten at Purim festivities but not to celebrate Hanukah: “Se deffende en Hanucá / as orelhas de Aman / porque como cauza o vinho / dar orelhas em Purim / Hanucá não quer que tenha / tais orelhas VHXIHVWLP´SRHP;;;,,,SSYY Characteristic of the novelette’s many verses is syntactic concision, the proliferation of nonsense words, the use of a Portuguese argot so distant from the cultivated Lusitanian tongue of the Lisbon academies that deciphering LW GH¿HV UHDVRQ %XW WKHUH LV DOVR D NHHQ UHOLDQFH RQ PXOWLOLQJXDOLVP ± 'XWFK *HUPDQ 6SDQLVK 3RUWXJXHVH +HEUHZ <LGGLVK DQG (QJOLVK ± DV ZHOO DV DQ interdisciplinary approach to composition, that extends from ethnomusicology (the Colección Nueva’s “Vida de Jeosúah Habilho” (Life of Jeosuah Habilho), contains 20 songs from the Pan-European repertoire, among which are tunes adapted from the Hebrew liturgy, such as the Yigdal and the Hodú)58 to stuff for the avid postmodernist: e.g., the less-than-virtuous Jewish widow, who preys on unsuspecting male victims, goes to the extreme of cross-dressing in order to deceptively extract favors in the form of food, while the truly needy are suffering from hunger: “Muy sutil deve ella ser, / que de mulher vestio de homem / buscándosse bem de comer / HRXWURVTXHPRUmRDIRPHP´SRHP;;;9,,,SYY59 Apparently, 58 The bibliography on this subject is scant: Edwin Seroussi, Spanish-Portuguese Synagogue Music in Nineteenth-Century Reform Sources from Hamburg. Ancient Tradition in the Dawn of Modernity, Jerusalem. Also see related fenomena in Idem, Diversity within Unity. Some Historical Aspects of Dutch Synagogue Music, Amsterdam 2008; Israel Adler, Le-El Elîm. Cantata by Abraham Casseres (Caceres). From the Repertoire of the Portuguese Jewish Community of Amsterdam (part of the series Oeuvres du repertoire de la communauté portugaise d’Amsterdam: From the Repertoire of the Portuguese Jewish Community of Amsterdam, 6 vols., 1965- ), Tel $YLY,GHPLa Pratique Musicale Savante dans quelques Communautés Juives HQ(XURSHDX[;9,,HHW;9,,,HVLqFOHV, Mouton, París-La Haye 1966. 59 Cross-dressing was/is a proscription articulated in the Torah (Deuteronomy 22:5) and reiterated in Maimonides’ Mishne Torah / Hilkhot Yesodei Ha-Torah, ed. Rabbi (OL\DKX7RXJHU1HZ<RUN-HUXVDOHPSQR³)RUDZRPDQQRWWRZHDU a man’s apparel”. [299@ Kenneth Brown such reprehensible and lamentable behavior is a lesson gleaned from Francisco de Quevedo’s masterful picaresque novel, La vida del Buscón (Zaragoza 1626), book III, chapter 2,60DQGWKHQUHPROGHGWR¿WDVRPHZKDWWKRXJKQRWHQWLUHO\GLIIHUHQW set of circumstances and characters (i.e. in Quevedo’s novel, the perpetrator is a male pícaro or trickster of “dubious antecedents and conjectural progeny”). Habilho’s Schlemiel novel’s drammatis personae hail almost exclusively from the membership of Hamburg’s Nação: 1) Isaque Benveniste; 2) Isaque Benveniste’s son-in-law, Abraham, 3) Mestre Mor (‘Master Death’), the teacher at the Beit Midrash, a stereotyped miserable teacher patterned after the Quevedo’s Licenciado Cabra, in the Buscón,WKHmidrashim students; 5) an anonymous certo moço; 6) Habilho, the autobiographical “I”, as both young and old man; 7) his brother-inlaw; 8) his sister-in-law; 9) his son Jeossúah; 10) Viuvinha, that is Rivca Jessurun; 11) an anonymous Enemigo; 12) Isaque Tovar, who suffers from tuberculosis; 5LFD3DUD7RYDU¶VZLIHDQDQRQ\PRXV6KHWRZKRP+H+DELOKRKDG made amorous, not always gentlemanly, advances; 15) anonymous Sephardic community members (algums senhors da nação); this, in addition to 16) not very bright Tudescos (German Christians); 17) Mardi Gras mummers; 18) the Dutch Prince of Nassau; 19) belleguins or sheriff’s deputies; and 20) an enigmatic “Little Miss Muffett”. Jeossúah Habilho embodies the gemeine spielleute (the popular singer of songs) of the minhag sefaradí, who communicates a veritable Sephardic folk spirit, a Volksgeist, that captures the essence of Sephardic life in mid-18th century Hamburg. According to one academic author, Jewish literature, if there be such a distinct phenomenon, draws on “liturgy, Torah, Talmud, traditional religious texts, exile, sacredness, religion, language, art, multilingualism and diglossia”.61 Jeossúah Habilho combines many of these same ingredients as he creates a new kind of Jewish literature in exile, poetry expressed in the Portuguese tongue and communicated in an amusing and funny vein that takes center stage in the mercantile city on the Elbe. Conclusion What makes 17th and 18th century Sephardic creative literature in Hamburg and HQYLURQVVRGLVWLQFWLYHDQGXQLTXH",QWKH¿UVWSODFHLWLVIRUWXQDWHWKDWVRPXFK has survived from so few. The one hundred and sixty six years of our literary 60 Ed. cit., Francisco de Quevedo, La vida del Buscón, ed. Lázaro Carreter, Salamanca 1980, 2nd ed. 61 +DQD:LUWK1HVKHUµ'H¿QLQJWKH,QGH¿QDEOH:KDWLV-HZLVK/LWHUDWXUH"¶LQWhat is Jewish Literature?HG+DQD:LUWK1HVKHU3KLODGHOSKLD-HUXVDOHPSS [300@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel journey, starting in 1600 and extending to 1766, with its original point of departure Sepharad and endpoint the Frei Stadt in Ashkenaz, are circumscribed by heightened creative wit and picaresque humor. This truism is crucial in importance, for all was not hardship, discrimination, doom and gloom for the former Iberian Jews in the Protestant cities of northern Europe during our period of analysis. To the contrary, some Sephardim and early wannabes were able to laugh at themselves while depicting at least one pícaro and even a schlemiel, and could set to verse, song and music their misfortunes when the moment and occasion presented itself.62 We learn that Jewish humor, some of it self deprecating to say the least, was not the exclusive domain of the 19th century Ashkenazim functioning within an exclusively Yiddish context. Once upon a time, not so very long ago, literary creativity among the Sephardim in Hamburg was wie witzig, wie spaßig, wie komisch. Appendices Appendix I63 Jornada de Fr. Diogo Camacho às Cortes do Parnazo Anno de 1600. dedicada a Lereno, Pastor Peregrino 6WDDWV XQG 8QLYHUVLWlWVELEOLRWKHN +DPEXUJ VKHOÀLVW &RGLFL +LVSDQLFL DEDICATÓRIA Apolo, Déos de Rebeca (amigo Lereno) nas últimas Cortes que celebrou no Parnazo, me 62 63 Hillel Halkin, “Why Jews Laugh at Themselves”, in Commentary $SULO QR SS RQ S E WUDFHV ZKDW )UHXG FDOOV ³-HZLVK KXPRU´ ³WR +HLQH´ KH FLWHV )UHXG¶V Wit and its Relation to the Unconscious³7KH\>-HZLVKMRNHV@DUHVWRULHVLQYHQWHGE\-HZV DQGDLPHGDW-HZLVKFKDUDFWHULVWLFV>$FODVVLFDO-HZLVKMRNH@LVGLUHFWHGQRWDVLQPRVW jokes, aggressively or mockingly against the Other but rather against one’s own group, that is, against the Jews themselves. Moreover, such a joke is truly Jewish only when its Jewish WHOOHULGHQWL¿HVZLWKWKLVJURXS,IPHFKDQLFDOO\UHSHDWHGE\D*HQWLOHRUDQDVVLPLODWHG-HZLW would no longer be the same joke.” Yet “Sephardic-Jew and converso jokes” abound in the 1600 picaresque Jornada às Côrtes do Parnazo, as do the zany, self-deprecating stories of relatives and Sephardic congregationists in Habilho’s 18th-c. verse schlemiel novel. Halkin, p. 52a, following R. R. Wisse’s The Schlemiel as Modern Hero, Chicago, U. Chicago Press, 1971, traces this FKDUDFWHULQ&KDPLVVR¶VThe Wonderful Story of Peter Schlemiel (Nürnberg), explaining thus: “Schlemiel jokes ... depend on a «balanced humor that cuts simultaneously into the character and into those belittling him”. Schlemiels, though invariably “powerless and unlucky”, are “psychologically, or, as one used to say, spiritually, the victims in defeat”. Examples of schlemielish behavior are H.’s poems XXXV, XXXVII-XLII and XLIV-XLVI. The appendices that follow include diplomatic editions of the original texts. These texts appear as they do in the original, except that I have modernized punctuation, facilitated visual presentation and subsequent reading, added verse, folio and page numbers, included necessary revisions or additions within parentheses, where needed, and added at each poem’s end a critical apparatus FRQWDLQLQJGLI¿FXOWUHDGLQJVDWWKHLPPHGLDWHHQGDQGFODULI\LQJLQIRUPDWLRQLQIRRWQRWHV [301@ Kenneth Brown fêz algumas mercés, & esmolas, que Vossa Reverência durarem mais, me obrigou a fórralas com Tercetos de Vaca. E como isto não sejão socos, nem cothurnos, se não hum novo modo de alparcates; foi-me necessário, buscar pés limpos, & de poucos pontos, a quem ¿]HFHP HX RV RIIUHFHFH HQWUH PX\WRV HVFROKL RV YRVVRV SRU PXLWDV UH]}HV GDV quães por Charidade, vos pesso o uçais cinco. A 1a porque sendo eu Poeta Peregrino, por minha larga peregrinação, & esta obra peregrina, a ninguém podia acudir que com mais charidade a agazalhace, que a hum Pastor Peregrino, pois VLPLO>L@VVLPLOHPVXXPTXDHULW ±$ D SRUTXH GL] R FyPLFR 7HUpQFLR JDOOLQDUL TXRTXH LQVWLWXW>L@V GH UHUXP GLYLVLRQH quae cujus est totum ejus est pars.65 $V>V@LPTue sendo eu todo vosso, & esta obra parte minha, de jureVHKDYLD>GH@GHGLFDUDSDUWHDTuem está dedicado o todo. A 3a por me não desviar d’aquêlle comú provérbio, em nossos tempos tão mal cumprido que D¿UPD Amicorum omnia esse comunia.66 $D3RUTXHHVWDQGRHP3DUQD]RIDODQGRPH$SRORHP vós, & jurando-me fé de Fidalgo, que como Poeta escoimado, determinava laurear-vos nas primeiras Cortes; pareceo-me que êste acto de minha coroaçam a nenguém se devia dedicar se não a hum laureado Poeta, pois praecingendus habetur propraecinctho.67 A 5a (que IHFKDFRPRFRIUHÀDPHQJRKpSRUTXHTXDQGRMRJDPRVDRVGDGRVPHWRSDLVUHSDURVDGH] & a onze, couza que me leva a boya ao fundo. Pella delicadeza destas rezões vireis (amigo Lereno) em conhecimento da muyta, que teve Apolo em me laurear, & das que me moverão, para pôr esta obra a vossos pés, para que a coices a defendais, se quizerdes, & senão amigos como d’antes. Amburgo 3 de Janeiro 1600. PRÓLOGO AL RELIGIOZO LEYTOR Reverendo Leytor: para que pela concavidade dêste laberinto, não caminhe Vossa Reverência sem lume, lhe quero servir de tocha, porqueVHDV>V@LPQmRIRUWHPRTue se SHUFDDFDGDSDVVRDV>V@LPHQWUDQGRSRUrOOHVDEHUi9ossa Reverência, que Apolo Déos dos Poetas, desde o dia em que nasceo, athé êste em que estamos, custumava celebrar Cortes, no Monte Helicona a todos os seus súbditos de 23 em 23 annos, porque numero Deus impari gaudet,68 & nellas se davão leys, regras, pregmáticas, decretos, estatutos, para viver bem, & poéticamente, & se concedião indultos, privilégios, inmunidades, & izenções, a aquêles, que tinhão a vea mais grossa, & no último se laureava por votos de seus concelheiros aquêle, que nemine discrepanti,69 era por único aprovado. Agora se mudou toda esta fábrica, para o monte Parnazo, aonde as Muzas pela pouca vergonha dos Turcos, mudarão fato, & cabana sendo Helicona seu verdadeiro domicílio, com bem declara aquêle Poeta, que chegando alí alta noite, & chovendo estando já fechada, lhes dice: Pandite nunc Heliconae Deae>@70 & lhe não pareça a Vossa Reverência 65 66 67 68 69 70 “One seeks out one’s equal”. “Instituted with henish division about things”. “All things among friends being common”. “It is right that he be crowned by the one who was crowned prior to him”. “God rejoices in the uneven number”. “Without dissent”. “Goddesses of Helicon (Muses) now play”. [302@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel o que pareceu a Ptolomeu, que jurou aos Santos Evangélios que>R@3DUQD]RH+HOLFRQD era tudo hum, sendo diversos e mui distantes: porqueVLWXDQGRrOOH+HOLFRQDQRRFOLPD dândo-lhe a linha por zenith, está ella em nossos tempos em 203 grãos chegados ao Polo, quazi71FRPRHVWUHLWRGH0DJDOKmHV$V>V@LPTueQHVWDVFLrQFLDGDFRVPRJUD¿DGr9ossa Reverência mais crédito a experiência do que vio, do que a habilidade de quem escreve. Verdade hé que Helicona, & Parnazo forão já tão vezinhos, que se emprestavão, sal, azeite, vinagre, carvão, fugareiro &a reliquia utilia,72 agora porém estão distantíssimos hum, do outro & se Vossa Reverência dezeja saber a cauza, alargue as orelhas, & ouça. Mahomet 2o do nome, & 8o Imperador dos Turcos, despois que tomou a Constantino último Imperador Grego a cidade de Constantinopla, passou a ella sua Côrte, & ouvindo dizer, que o monte Helicona era morada das Muzas, & queDOêVHRXYLDGHFRQWtQXRKXPDVXDYHPHORGLDFRPR homem afeiçoado a Música, com máquinas de engenhos, que lhe custarão hum pouco de ouro, fêz arrancar o Monte / de seus fundamentos, & com todo o resguardo, para que não quebrasse, trazê-lo, & situá-lo, para junto dos muros de Constantinopla pegado cõ o seu Serralho (“Passos”, em nosso vulgar) os quães, têm para a banda do Mar Negro, naquela parte, a que os antigos chamarão Bósphoro Trácio, & deles fêz hum paçadiço, pelo qual hia todas as manhãas de Abril, & Mayo com os seus queridos Bardajos, ouvir a armonia, que as Muzas fazião de madrugada, ajudadas de bufos, mochos, & corujas, que nêlle se criavão, & como, os súbditos, tomem com grande facilidade o costume dos príncipes, ou pelo menos, os dezejem imitar, deram todos os bachãs, Sanjacos, & genízaros em madrugar SDUDRXYLU>HP@DVVDFUDVSDQGRUJDVGH+HOLFRQD0DVFRPRHVWDFDQDOKDWrPSRUSUHFHLWR do Alcorão fazer 7 vezes no dia sua maldita sala, & para isso, seja necessário ágoa com queVHSXUL¿TXH>P@FRPRQR+HOLFRQDQmRKDYLDRXWUDVHQmRDGDIRQWH&DEDOLQDPHWLmR se nella & enxaugando os profanados, & nefandos membros, & lavando as rabadilhas, juntamente, com algumas mijadelas, em pouco tempo, tornarão a ágoa como se for a infundite. As Muzas mortas de sede, & enfadadas da conversação Turquesca, por ordem de Apolo escondidamente se forão todos povoar a Parnazo, aonde vivem com mais descanço, ainda que com muito custo; porque toda a ágoa (a que por natureza são inclinadas, digo afeiçoadas) lhe trazem de carreto do Rio Eurites, & custa cada cântaro hum olho da cara. (VWDKp>@5everenGROH\WRUDFDX]DGDWUDQVPLJUDomRGH+HOLFRQDTXHVHDV>V@LPDVRXEHUi dar Fr. Pantaleão a cidade de Pedra que vio em Palestina, nem Vossa Reverência (Senhor OH\WRUQHPRXWURDOJXPFUtWLFRRXFHQVRUGRWHPSRRWD[DUmRSRUIDEXOR]RSRUTXHVHDV>V@ im como êlle entrou pelo certão da Judea, entrará pelo metamorfósio, souberá, como depois que Perseo matou a Gorgona Medusa, cuja vista tornava os homens em pedra, metendo a cabeça em hum saco, & cavalgando no cavalo Pegaso, que era nem mais, nem menos como Hipogrifo de Astolfo, vindo pelos ares costeando a Fenícia, chegou ao porto de Jafa, onde a gentil Andrómeda nua como sua Mãi a parió, estava para ser comida da orca, atada à coluna que o Pae Frare Panta- / OHmRDOêDLQGDDFKRXPDWDQGRRPyQVWUXRGH]DWDQGR D GDPD QXD DV>V@LP FRPR HVWDYD D FDYDOJRX QDV DQFDV GR VHX FDYDOR YRDQGR FRPR KXPD DQGDULQKD HP PHQRV GH WUrV KRUDV FKHJRX >j@ DTXHOD FLGDGH GH Tue historiador nenhum fêz menção: os moradores de lá, vendo semelhante portento asestarão nêlle toda 71 72 Tocco, in Diogo de Sousa, prefers the reading “quazi pegado como o estreito”. “The rest of the utensils”. [303@ Kenneth Brown a sua artilharia, que tinhão pelos muros, & baluartes, & cevando suas espingardas, & mosquetes lhe derão tal sorriada de artilharia & mosquetaria, que a Perseo não ter acordo parD VH OHYDQWHU HP DOWR PDLV GH TXLQKHQWDV EUDoDV R ¿]HUmR>QR@ HP VDO HP FLQ]D escandelizado, com tudo, de tão atreiçoado atrevimento, abrindo o saco, tirou a cabeça de Gorgona, que tanto que RV GH EDL[R D YLUmR ¿FDUmR FRQYHUWLGRV HP SHGUD QDTXrOOH menejo, & postura do corpo em queRVWRPRXDYLVWDGHOOD>@UH]mRTue o pobre Religiozo não alcançou parD PHWHU WDIXOKR>V@ QD ERFD GRV LQFUpGXORV SUDJXHQWRV SRLV QmR HUD muito convertérem-se os homens em pedras, que segundo a opinião dos perapatéticos, são converções facilíssimas, pois procedem de hábito ad privationem,73 já que em nossos tempos, vemos pedras convertidas, em homens, que se têm por couza impossível, pois procede de privatione ad habitum. E não me pique Vossa Reverência (Senhor leytor) que soubrando dos feixos & dispararei com mais de dúzia & meya, dêstes milagres; & se o ¿]HUQmRPHWLUDUD9ossa Reverência hua pública disciplina com voz de pregoeiro por ruas costumadas. Pelo que não querendo importunar, se dezeja saber o que passou no Parnasso, siga-me, & não cance, & se hé Poeta anima-ce, para alcançar grãos semelhantes, & se o não hé, também siga-me que folgará de ouvir novidades MX[WDLOOXGRPQLDQRYDSODFHQW75 Vale. (1) Frater Ferdinandus Barbatus Carmelita Poeta laureates: Poetae laureato Hyastichon. O Vos Pierides, quae nunc Helicone relicto Parnasi colitis lubrica tecta Dei Dum Bachus fugiet limphas, humidus que tabernas Intrabit: numos, & bibet ille suos Verba coronati vatis, nomen que manebunt & Phoebo tanti nominis auctor erit.76 (2) Alvarus Peres Andrade Poeta laureatus in Turcas Heliconas mergentes. Saphicum. Turcae77 fontes Heliconis altis mentulae, sectae lotio canino proh dolor Musis puditos egistis omne per aevum Ipse Mahoma veniens ab orco deferat secum latices amores 73 75 76 77 ³IURPKDELW>RUVWDWH@WRSULYDWLRQ´ ³IURPSULYDWLRQWRKDELW>RUVWDWH@´ “besides that, everything new pleases”. “The Carmelite brother Ferdinand Barbatus, wreathed poet, to the wreathed ones, poet: an Hyastichon. Muses of Pieria, you who now dwell in the slippery abodes of the god of Mount Parnassus, having abandoned the Helicon, while Bacchus escapes the waters, and he, wet, enters WKHWDYHUQVKHZLOOGULQNIURP>WKH@PRQH\LQKLVRZQSXUVHDQGWKHZRUGVRIWKHFURZQHGSRHW and the name will remain, and he will be author of a great name for Phoebus”. The manuscript reads “Turcae qui fontes”, which in Latin is meaningless. [@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel quos bibas turpo omnis Acherontis stercore mixtus.78 (3) De António Ferreira Buzaranha Poeta laureado: ao Autor. Soneto. Senhor Poeta que por tiempo cálido na mula ruça mui peripatética fostes as Cortes da nação Poética al ver Poetas do Inferno escálido. E alí vistes com seu rostro pálido & membros secos a liçença ética & huma Musa já por vos frenética vós fêz mijar com remédio válido. Vós, & Lereno Peregrinos lúbricos por ter corrido tantos Reinos vários & ter andado tanta terra aspérrima Mereceis dous mil açoites públicos dados por dous algozos temerários & esta sentença fôra celebérrima. 3~ULR&yULR>«@3RHWDRFFXOWRDR%RUGROHQJR3RHWDFXOWR6RQHWR Vaite, oh vate illustre, pois tems mula & se não mais de humo, hua te basta virá nella a noiva, e sem casta a muitas noivas diga: e tu lula! As Musas te farão mil fula, fula& se Apolo teu sogro muito gasta só com ver netos seus da tua casta haverá que pôde dar qualdrapa a chula. Morra Homero, & viva o Bordolengo pois lhe tangem as vivas com rabeca nas vodas celebradas no Parnazo. Desfácase tangendo o Déos Framengo a ruça exceda em fama ao Babeca & a noiva vista já veludo, & razo. (5) De Bertin Berturei de Bérgamo Poeta laureatus: Poetae laureato. Outavas Divin Poeta, che vasiando Spagna sol por vedir in corte la poezia 78 “$OYDUR3HUHV$QGUDGHFURZQHGSRHWDJDLQVWWKHHQJXO¿QJ7XUNLVKPXVHV. Turkish springs at WKHKHLJKWVRI0RXQW+HOLFRQ¶VSHQLVHVFXWRII>FLUFXPFLVHG@E\GRJZDVKLQJLQVWHDGRI>E\@WKH empty Muses, the pain of eternal shame for Mohammed himself who comes from Hell, mixed ZLWK¿OWK\H[FUHPHQWZLOOWDNHGRZQZLWKKLP>WR+HOO@WKHOLTXLGORYHVRIDOO$FKHURQRIZKLFK you shall drink”. [305@ Kenneth Brown posio beviste en Francia, & en Alemagna & volvendo anco bever più en Ungria, al Bassa che atendato era in campagna gli chi e diste licencia en cortezia e il te la concesse, y por su tolo te corono di corno, el viondo Apolo. (5) Poi che si bella è si la grave fronde le ha cinto el cano del viruelo pieno, delite no temar la túrbeda onde, no de tempestad fulgore ne baleno: che aquel muse del Tracie bionde che te ha fatto passar sin su galeno tendro el tuio nome inmortal eterno a dispieto del diável del inferno. (10) (15) 'H-XDQGH%REDGLOOD3RHWDODXUHDGRDO$XWRU>6LOYD@ Poeta hermano, pues supistes79 tanto que el Dios de la Rebeca te halló dino de te entregar su hija y prenda amada, yo quiziera tener de cuervo el canto para atronar con lloro peregrino (5) la tierra que de nadie es habitada, PDV>@SXHVQRSXHGRQDGD ORVGLHVFRQFLOLDULRVGHO,Q¿HUQR bueltos en grajos con su canto tierno, WXIDPDDODEHQWDQGHVFRPSDVVDGD>@ los Poetas menores80 de mugre cubriremos tus loores y si acaso, hermano, te agradare QXHVWUDPXJU>L@HQWD\VX]LD3RH]tD W~VHUiVDODEDGRHWHUQDPHQWH>@ KDUHPRVTXHWXQRPEUHQXQFDSDUH>@ antes vaya, y venga en romería DOD&DVDGH0HFFDSHQLWHQWH>@ y ansí de gente en gente otras vezes también de mano en mano (20) como bronze sutil, plomo liviano, baxando irá a la región caliente a dó embuelto en nieblas del color quedará de las tinieblas. (7) De Estêvão Ribeyro Poeta laureado al Autor Décimas Poeta bravo, & barbado que por milagrozo cazo fôstes no monte Parnasso SRU$SRORODXUHDGR>@ YLYHPXLWRFRQ¿DGR que quer faça calma ou chova o teu verso, & a tua trova a pezar da mã ventura 79 80 será de mui pouca dura HQWUHJHQWHFKULVWmQRYD>@ mas entre a christã-vélhice que come tudo o mondongo81 durará por tempo longo como toda a parvoisê: por tanto vive felicê (15) Supistes=supiste or sobiste=subiste? Either the poet is rewarded for his knowledge or his climbing (i.e. poetic) skills. Tocco, Diogo de Sousa, prefers the reading “nos, poetas menores”, which is senseless in Spanish. [306@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel cantará gente framenga porque a trova Bordalenga lhe deu Apolo êste dom.82 & bébe-se, e tens bom que o teu verso com seu som 79 80 79 80 (20) 8182 Appendix II &ROOHFoDPGH9DULDV3RHVLDVDQWLJDVHPRGHUQDV3RU'LIHUHQWHV$XWRUHVT>XH@ DMXQWRXDFXULRVLG>DG@HGH-RVp)UHLUHGH0RQWHUUR\R0DVFDUHQKDV7RPR6HJXQGR / Lisboa / Anno de 1726 6KHOÀLVW PV &ROOHFomR 3RPEDO %LEOLRWKHFD 1DFLRQDO GH Lisboa.83 2WWDYDVT>XH@'LRJRGH6RXVDIHHVDVXD vida picaresca Os Portuguezes peitos não domados FDQWHRFRUWHUHDOGLJQRGHHVWLPD>@ os mares só por êlles navegados oHOHEUHR&DP}HVFRPJUDYHULPD>@ as mágoas e os amores delicados (5) $OFLGRFDQWHMXQWRGRVHX/LPD>@ mostre Pereira a quem não sabia o sangue inda fresco em Berberia. Ma quem desta alma tem a milhor parte e a quem são todos mui inferiores (10) mostre no que quizer engenho e arte diz e ganhe parDVLGLJQRVORXYRUHV>@ 81 pinte a seu gosto sanguinoso Marte RXIDVDDOHJUHVULPDVSRUDPRUHV>@ diz que eu não canto de amor nem gentileza PDVFKRUDUHLPLVHULDVHSREUH]D>@ (15) Depois de naser nuu sendo criado em tal pobreza qual me não convinha passei da vida o pueril estado HPVDUDPSmREH[LJXDV>@IDULQDH WLQKD>@ depois de juvenil sendo chegado e querendo provar a sorte minha o reyno desprezando e pátria terra RH[HUotFLRVHJXLGDGXUDJHUUD>@ “mondongo” are the intestines and stomach of the animal with all their blood; it is commonly called “callos” in Spanish. Estêvão Ribeyro writes that Old Christians eat this non-kosher, unclean food for the poor. 82 MS. G contains the following poem in redondilhas (i.e. 8 syllable verses rhyming abba, cddc, effe): De Fernão Lopes, poeta laureado ao Autor: “Quando êste gran poeta / foi às cortes tão remotas / levou umas boas botas / com sua capa de baeta. / E OiPRVWURXWDOWDOHQWRTXHRVSRHWDVGRLQIHUQRSDVPDUDPGrVWHPRGHUQR>@WHUQR casco pouco vento. / E assí Apollo por seu logro / sem camisa e sem faldilha / nua lhe HQWUHJRXD¿OKDHVHSUH]DGHVHXVRJUR´ 83 Reproduced herein with the permission of the Biblioteca Nacional de Lisboa. According to Tocco, Diogo de SousaWKH¿UVWWRPHRIWKHPostilhão de Apollo contains the same poem, but is anonymous. The entire title and accompanying bibliographical information of this last work is as follows: Eccos que o clarim da fama dá: Postilhão de Apollo, montado no Pegazo, girando RXQLYHUVRSDUDGLYXOJDUDRRUEHOLWWHUiULRDVSHUHJULQDVÀRUHVGDSRH]LDSRUWXJXH]DFRPTXH vistosamente se esmaltão os jardins das Musas do Parnaso, Joseph Magarelo de Osan, Lisboa, Francisco Borges de Sousa, t. I, 1761; t. II, 1762. Indications of the probable converso origin of 6RXVD&DPDFKR¶VZLWKLQWKLVSRHPDUHHYLGHQFHGLQYWKHLQFOXVLRQRIDUHIHUHQFHWRWKH matriarchal Sarah) as well as in the picaresque thematic. In sonnets 2 and 3, however, the poet appears far more cognizant of Judaism. ³2FWDYHV'LRJRGH6RXVDZURWHFRQFHUQLQJKLVSLFDUHVTXHH[LVWHQFH´ [307@ Kenneth Brown (QrOOHFRQVXPLVHWWHRXPDLVDQQRV>@ RVPLOKRUHVGHWRGDPLQKDLGDGH>@ sevando as esperansas com enganos HORXYDQGRGDYLGDDOLEHUGDGH>@ SRULVVRQmRWHPLDJUDYHVGDQQRV>@ mortes, perigos, nem adversidades (30) porque por tudo passa sem reçeo humOLXUHSHLWRGHSREUH]DVFKHR>@ RUDGHVSLGRQXX>@RUDVHPERWDV>@ attée que de misérias enfadado determinei tomar humQRYRHVWDGR>@ Êste foi tal qual hé minha ventura (65) pois não no tomar nunca fôra aserto e fôrame milhor na sepultura HVWDUGDK~PLGDWHUUDLDFXEHUWR>@ porque humDIRPHHPR¿QDSXUD me tem sercado e posto em tal aperto (70) que vivendo todo homem porque come eu vivo sóo por sóo morrer de fome. Zombado ditto do villão praguento e se não zomba dalhe seu castiguo DRPHVWLVR¿GDOJRHDYDUHQWR queWXGRIXQGDHPVHXVDQJXHDQWLJR>@ se de temor carese o fundamento descobre sem temor de algum perigo com valor que á todo o mundo exçede lhe prova vir de Sarra ou >0@DIDPHGH>@85 Açanha com hua líçita ouzadia o fumo do fantástico escudeiro que tem por honrra só na estrebaria humTXDVLPRUWRHPLVHURVLQGHLUR>@ HVHQGRDOPRWDoHSRUTXDOTXHUYLD provêe pero o xastre ou çapateiro e deixa ao pobre posto que honrrado VHPYLQKR>@FDUQH>@SmRHVHmSHVFDGR>@ Me manifesta causa dêste danno e doutros momentos malos que padeso ser estudante se me não engano (75) QDWHUUDRQGHQDVLHVHLVHXSUHVR>@ a culpa minha hé pois de anno em anno ando para fugir que bem conheso mas temme tam atado ao sofrimento que sofre oje hum nésio, a meu KDoHQWR>@ Hum jura que me vio forsar donzellas e outro quePHYLRURXEDUDOWDUHV>@ o meu delicto tem semPLOTXHUHODV>@ WRGDVDVQRLWHVPDWRKRPHVDSDUHV>@ DVS~EOLFDVPDWUDFDVGHLGDVVHOODV>@ GHRXWURVGHOLFWRV¿VVHmPLOPLOKDUHV>@ O rústico villão que com torpeza ou suor de seu rosto se fês nobre (50) a insignes perlados virtuosos ¿VWRUSHVYHUVRVED[RVHRGLRVRV não aguardando o tempo, a vileza GRSD\RVDQJXHHDYR]ORJRGHVFREUH>@ Outros me tem por nésio impertinenWH>@ estima só primor e gentileza RXWURVSRULQIDPHHPPDVFDUDGR>@ o honrrado venera ainda que pobre e iurão não ser lícito e desente que não se há de honrrar sóo pella emmascararse hum homem se hé renda (55) DYL]DGR>@ que honrrado naçeo e sem fazenda. assi que a ávida hé qualquer agente mas a morte hé de fome, e hum honrrado Tras desta liberdade fui gastando não há, que por vedar tão grandes os annos por provínçias mui remotas males (95) a vida de contino arriscando me encha a vazia bolsa de reales. por terra em esquadrões, por mar em IURWWDV>@ Então ver humJUmRQpVLRGHHQIDGDGR>@ comendo humGLDPXLWRXLHMXDQGR>@ TXHUHUFRUWHVmRVHUHGDUSUHoHLWRV>@ 85 Literary characters representative of Judaism and Islam. Compare with the Jornada. [308@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel e sóo por estudante e bom letrado fallar por gerigonsas com mil geitos (100) hé para mim hum cazo tam pezado quePHWHPERIHVHItJDGRVGHVIHLWRV>@ e assim que a fome pura e o tal madraso DYLGDPHWHPSRVWDQRHVSLQKDVR>@ DFDUQHPHDSUH]HQWDPDOFR]LGD>@ a salva lhe tomo eu com puro gosto HDFKRDRXVDOJDGDRXPDOFR]LGD mas como sou da boca bem disposto e não tenho para que poupar a vida a carne como logo la tigella e sorvo a ágoa chifrra queYDLQHOOD>@ Se tivera êste tal seu apozento (105) 6HDPLJRPHFRQYLGDKpHVFXVDGD>@ qual tenho o meu sem banque nem a fábrica e o custo em que se mête FDGHLUD>@ que huma sua sóo breve consoada e passara qual eu com meu tormento hé parDPLPVSOpQGLGREDQTXHWH>@ servíndome de cama humDHVWHLUD>@ a ditta trago sempre regulada VHOKHIDOWDUiHP¿PRPDQWLPHQW comendo como eu sempre hazeira (110) pello pouco que a ditta me promette (150) e assi não faço cazo da comida on verá de fazer mil desatinos pois fome que a outros mata, á mim dá a FRUULGRDFDGDSDVRGRVPLQLQRV>@ vida. (HXDWXGRLVWRDQGRSDLUDQGR>@ mas tudo hé por demais que quanGRHQWUR>@ Assi ia de viver desesperado na pobre caza entro suspirando (115) SRURXWUDYLDFDPLQKDUSURFXUR>@ astrólogo serei mui consumado (155) por não ter queFRPHUGDSRUWDDGHQWUR>@ HR¿RURPSHUHLGRIDGRGXUR>@ então com grande angústia vou buscando os olhos porei sempre no estrelado GDHQJLOKDGDEROVDRIXQGDPHQWR>@ HFULVWDOLQRoHRVHUHQRHSXUR>@ se topo algum vintem com alvoroso nas mãos o metto do faminto moso. (120) láa miderei do sol curso e caminho pois cáa midir não posso pão ne O qual com ligereza não uzada YLQKR>@ me tras quatro de pão pello costume A vida passarei contando estrelas seis de ovos, com mais dous de huma SRUQmRRXYLUGDPLPPLOIDOVLGDGHV>@ sellada satisfarei a fome sóo com vellas HGRVRYRVVHIRLKXPSHOOROXPH>@ contemple a alma devota é tal jornada (125) HFRPJR]DUGHVXDVFODULGDGHV>@ e quem me vir tratar tão sóo com ellas (165) e todo o queGHViELRSUHVXPH>@ dirá em que lhe pées do çéo verdades Quê fará com tanto pão e ovo e meo e se algum então por si for destraido humJUDQGHYHQWUHGHiJRDIULDFKHR>"@ a causa não serei eu em ser perdido. Outras vezes também por brevidade quem della amigo fou agora aprenda (130) Não me daram então por culpa e erro aquillo queQmR¿VQHmVHUiGDGR>@ vai o moço com grão veloçidade á minha pouca ditta tal desterro HHQWUDORJRQDSULPHLUDYHQGD>@ TXDOOKHTXL]HUmRGDUPDVVHKpIRUVDGR>@ e dis a taverneira a puridade que nenhumGRVFLUFXQVWDQWHVRHQWHQGD>@ DYHUHXGHPRUUHUDVDQJXHRXIHUUR>@ “Dêes de carne me dai senhora minha (135) déixemme antes morrer de laserado que não pôde a morte darme mor HHQFKHLEHPDWLJHOODGHFR]LQKD´>@ tormento (175) No mesmo instante com alegre rosto que a fome tomar sóo por instrumento. [309@ Kenneth Brown E quando com isto não se contentarem e quizerem quePRXUDSRUPR¿QR>@ a traça lhes darei para acabarem GHFRPSULUVHXGHVHMRRXGHVDWLQR>@ a ves para que mui bem fartarem êste meu ventre de comer indigno desta prezente vida logo parto TXHHXQmRSRVVRPRUUHUVHQmRGHIDUWR>@ ¿P Diz João Pires Reigo Y >EH[LJXDV EH[LJDV Y >FKHR FKHLR Y >SUDJXHQWR ¢HVFDUQHFLGR" Y [Açanha = ¿Façanha?; v. 55 [pellarenda = pela renda, ‘according to income’; v. 61 [iejuando MHMXDUµIDVWLQJ¶WRIDVW¶Y>PR¿QD!PRIR PRXOGY>KD]HLUD ¿]HLUDY [pairando = ‘hovering’; v. 118 [engilhada = engelhada, Portuguese for ‘full of wrinkles’; Y>WLJHOOD WLJHODµERZO¶Y>DFKRD DQFKRYDµDQFKRY\¶Y>SRXSDU µWR VSDUH¶ Y >FKLIUUD FKLIUDU µWR WZRWLPH¶ Y >VyR EUHYH FRQVRDGD VRQ EUHYH consolada, ‘a short consoling sound’. Appendix III 83 85 6RQQHWVE\'LRJRGD6RXVD>&DPDFKR@6KHOÀLVWPVazul, Library of the Academia das Ciências, Lisboa.86 1. Alábase el atrevimiento Por Diogo de Souza Nunca daño en amor atrevimiento IDYRUHFH)RUWXQDODR]DGtD>@ que suele la encogida cobardía servir de piedra al libre pensamiento. 4XLHQVXEHDOHVWUHOODGR¿UPDPLHQWR DODWLHQHVXHVWUHOODTXHOHJXtD>@ que el bien que encubre en sí la fantezía son illusiones que las lleva el viento. 86 Reproduced herein with the permission of the Academia das Ciências, Lisbon, Portugal. Ms. 581 contains only 159 ff. of sonnets, many anonymous, but others by a Don Thomas, João Galvão, Francisco de Vasconcelos, António Télez, a certain Palma, Carlos Correa da Silva, the Conde de Salinas, Vasco Mourinho, Fernão de Sampaio, Fernão Correa de Lacerda, Estevão Roiz, Dr. 0DQRHO3LQWR$UQDXWRU$VQDXV$QWyQLR%DUERVD%DFHODUWKH&RQGHGH(QMLHQD>"@$QGUH>sic@ Rois de Matos, Manoel Ferreira Leal, António Gomes de Oliveira, Fernão Roiz Lobo, António Rebelo de Brito, Manoel Ponce de León, Francisco Nunes de Ávila, Jorge de Araujo, Diogo de Souza Ferraz (fol. 122r), the Conde de Villamediana, the Duque de Osuna, Juan de España, Francisco de Melo, Francisco de Sáa e Menezes, Diogo de Sousa (Camacho), and the Conde de Portalegre. Because of the serious tone of this sonnet, it may have been the work of Diogo de Sousa Ferraz and not Diogo de Sousa Camacho. The manuscript is of one elegant hand, and by the abbreviations and spelling appears to date from the mid- to late-17th century. Numerous poems by Francisco Manoel de Melo and Antônio Barbosa Bacelar appear in Alcir Pécora, Poesia seiscentista, cit. [310@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel $EULUVHGHYHHOSDVVRDODYHQWXUD>@ QLQJXQRVLQVtPLVPRVHUiGLFKRVR>@ sólo la suerte los principios mueve. $WUHYHUVHHVYDORUWHPHUORFXUD>@ que pierde por cobarde el venturoso el mismo bien que a la Fortuna deve. 2. Ao Doutor Arias De Diogo de Souza 'RFWRU$ULDV>@FRPSDGUH\DPLJRPtR>@ QRSURQRVWLTXHPRV>@TXHPHDPRKtQD>@ pues que siendo Doctor en medicina la conseqüencia vale, ergo, judío.87 >$@GHPiVTXHHVJUDQORFXUD\GHVYDUtR del hombre que por astros adivina WDQWDGROHQFLD\PXHUWHUHSHQWLQD>@ WDQWDKDPEUH\FDORU>@QDXIUDJLR\IUtR £'H[HYLYLUSOHEHRVFDYDOOHURV>@ PXJHUHVUH\HVSUtQFLSHV>@PRQDUFDV>@ (Q¿Q>@£'H[HYLYLUHOSREUH\FKLFR Y si lo haze por tener dineros \>K@HQFKLUFRQVXVSURQyVWLFRVVXVDUFDV>@ ¡Dios le maldiga, y nunca sea rico! 3. Al mismo Por el mismo 6HxRU'RFWRU>@VL-RQiVHOSURSKHWD88 IXHUDYXHVWUDPHUFHG>@ELHQPHHVWXYLHUD>@ que al pueblo christiano le advertiera le amenaçava Dios con su saeta. 0DVVLHQGRVXRI¿oLRHQODQoHWD mandar abrir la vena a la primera vizita, y después de sangre fuera mandas que coma el pobretón dieta, ¢'HTXpVLUYHFRQPXHUWHV>@UDLRV>@WUXHQRV>@ TXHSXHGHQQRYHU>WH@GDUVREUHVDOWR>@ y a los mortales, dar angustia y pena? Si los de Cádix89IXHURQKRPEUHVEXHQRV>@ 87 ³>,Q3RUWXJDO@'RFWRULQPHGLFLQHLVHTXLYDOHQWWREHLQJ-HZLVK´$OWKRXJKWKHSRHWIHLJQV'U Arias’ friendship, the satire condemns the physician’s astrological methods and avarice. 88 Narrative recounted in the Jewish Bible, Book of Jonah / Sefer Jonah. 89 &DOL] &iGL]>"@ 7KLV WHUP PXVW UHIHU WR WKH ELEOLFDO 7DUVKLVK LH &iGL] 6SDLQ 7KH VDWLUH appears to blame the Jewish/converso physicians for their avarice and poor medical procedures, although they appear on the surface good-natured. [311@ Kenneth Brown ¿Cómo a Jonás le echaron en el mar90>@ y los cangreios fueron sus balenas? Y>EDOHQDV>sic@ EDOOHQDVµELJ¿VKRUZKDOH¶ A Miguel de Cervantes Do mesmo &RPRDPLJRORDYL]R>@$OyQ91dHUYDQWHV>@ TXHD3DUQDVRQRED\DRWURFDPLQR>@ TXHDI¿UPDFDSRUDOHOSHULJULQR>@ que aquél les hizo una ama de estudiantes. ¡Vaya con Don Quixote y Pança andantes!(5) Verá ganar el yelmo de Mambrino y verá huradar cueros de vino y dar la rota a disciplinantes. <QRVHYDLD>@TXHHVQRWDEOHFD]R>@ DOPRQWHGHODVPX]DV>@VLQFRQVHMR>@ estando alterada la Turquía. >$@GHPiV>@TXHHVWH9LDJHGH3DUQDVR92 no lo puede hazer un hombre viejo: ¡Poeta de arrombadas, y cruxía! v. 3 [caporal. A problematic reading, which means the military term “corporal” in Spanish, but also “principal” and “rooster”, that is ‘the one who shouts off his mouth’. It appears to function adverbally, that is “like a rooster”. See Diccionario de Autoridades, ed. facsímil, YROV0DGULG*UHGRV>RULJ@YRO,VY&SDY>SHULJULQR>sic@Y >KXUDGDU KRUDGDUµWRPDNHKROHVLQVRPHWKLQJ¶Y>DUURPEDGDV 3RUWXJXHVHWHUPIRU ³SURVWLWXWHVZRPHQZKRKDYHEHHQEURNHQLQWR¶´Y>FUX[tD FUXMtD$FFRUGLQJWRDA, cit., vol. I, s.v. C, p. 666b, this word appears in the Quijote: “CERV. Quix. tom. 2. cap. 63. Passóse el Cómitre en cruxía, y dió señal con el pito, que la chusma hiciesse fuera ropa”. . DA also includes the expression, “Passar FUX[tD”, that is a ‘Vulgar phrase meaning someone is poorly treated and living in misery. It especially alludes to the lives of soldiers on the Spanish galleys as they were meted out corporal punishment’. 90 91 92 Defective rhyme. The previous (v. 10) “sobresalto” rhymes only partially with “mar”. Curious meshing of Alonso Quijano and Miguel de Cervantes > Alón Çervantes. Reference to Cervantes’ extensive narrative poem, Viaje al Parnaso WKHDFWLRQRIZKLFK WDNHVSODFHRQ0RXQW3DUQDVVXVLQ7XUNH\6HHSSDQGsupra, for the thematic connection to Diogo de Sousa Camacho’s 1600 academy satire. In his acidic satirical sonnet, a young Diogo de Sousa Camacho de Sousa, posing as Cervantes’ close friend (as in the previous two biting sonnets), is attacking an aged Miguel de Cervantes for his miserable life experiences as well as KLVSRRUFKRLFHRIWRSLFVDQGORZO\IHPDOHFKDUDFWHUVLHYYDQGLQWKHQRYHO'RQ4XL[RWH (vol. I, 1605, vol. II, 1615). Yet he advises Cervantes not to stray from the lowly realm of Don Quijote and Sancho Panza. He also admonishes him for attempting his poetic Viaje al Parnaso at such an advanced age. [312@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel Appendix IV %LEOLRWKHHN(WV+DLPSDUWRIWKH3RUWXJHHV,VUDsOLWLVFKH6\QDJRJXH$PVWHUGDP6KHOÀLVW Ebl. C-87. ÆNIGMA (QFHOHEUDFLyQGHOD¿HVWDGHORV6HxRUHV1RYLRV0RVVpK1~xH]+HQUt TXH]+DWiQ7KRUi>@\,VDFN,VUDHO%UDYR+DWiQ%HUHVLWKHFKRSRU $EUDKDP*yPH]GH$UDXMRHQ+DPEXUJR$QQR93 La pintura es. Una muger ricamente vestida con bordados de oro y plata, mirando para la mar, con la mano derecha levantada, y un pedaço de hierro en ella. >2FWDYDVUHDOHV@ $O¿QGHODVDQGDQoDVGH1HSWXQR el que me ignora, experto norte llama: de lúcidos planetas sí soy, uno HQHO2UEH>@¢QRYHVTXHQRPHDPD" De varios sepultados yo me aúno, (5) \HQGHVDFLHUWR>K@D\TXLHQPHSLVDHQÀDPD luego en dos mundos: fuerte es quien me alexa, cuyo tirar a vezes dan por quexa. Sin el troço que en mí noto exaltado, pluralizada, me hallo en himeneo: (10) si andar a lo holandés me es otorgado, con tal vigor y intrepidez me veo, que en cuenta a la que sigue al pez sagrado, a un rey cercavan, sabe lo Morpheo: PDV¿QDOPHQWHVLDSHWLWRWHQJR por capaz a cubrirte al punto vengo. Si acaso en más latino me transformo, REURTXDOUHGDOEHUJXHV>I@XQGDUVXHOR y a frágiles atuendos me conformo; y así, ese antojo si a mudar apelo por mi segunda en trueque, tal me formo, que humildes sitios al instante anhelo, VLHQGR>@DXQTXHJUDYH>@WDQHQYLOHFLGD 93 (20) Presented for the autumn 1679 festival of Simhat Torah, where both the Hatan Torah and Hatan Bereshit dance around the synagogue or in the open air each one carrying a Torah scroll. This artistic, visual description must be the enigma that required deciphering. [313@ Kenneth Brown que el dar en mí es cosa aborrecida. Apocado mi ser si se declara entro en la cristalina compostura: HQDQWHVGHPL¿QTXLHQPHSUHSDUD podrá entablar su obra más segura: si se me da mi cabo, Hespaña aclara en parte, de un poblado la escritura: más de mil con dos tercios, ceja, y ojo, el dar en mí sera nocivo arrojo. 6LtPSHWXVGHODOLVPL¿QFRURQD ¿Qué humanos cognomino? Luego miro: quando mi terminar se desmorona \DHQFRUSRUDUPHFRQHOIUDQFRDVSLUR>@ guardo lo que trocado se pregona: mas si usa esa persona de retiro y a ocupar su lugar llegare yo, QRKDYUiFLXGDGTXHQRPHWHQJDQR (25) (30) (35) Notando mi entidad sólo algo errada y que mi seis en cinco venga a dar, arbórea me veré y ajusticiada, \HQORTXH'LRVPDQGyQRGHIUDXGDU>@ SRUD>K@tVLDO]DJXiQHVWR\YDULDGD “passión” en portugués vendrás a hallar:95 mas quien a ese uno quarto más le advierte, en bruta, vil y lana, me convierte. 4XDWUR>K@~QJDURVGHSUHPLR>K@D\SRUTXHYHDV &RPRGHOFXHURVDOHQODVFRUUHDV96 Appendix V 3RHPV ;;;,,;/,, DQG ;/,9;/9,, IURP WKH &ROHFFLyQ QXHYD GH FDQFLRQHV OêULFDV unas colegidas de los más célebres ingenios y otras compuestas por Jeosúah Habillo, A &RVWDGHO$XWKRU(Q+DPEXUJR(Q&DVDGHO&RQUDG-DFRE6SLHULQJN6KHOIPDUN R31888, Biblioteca Nacional de España, Madrid.97 ;;;,,>5RPDQFLOOR6SDQ%DODGD3RUW%DOODG(QJ@$KXP7RP,QJOr]Celia no more complain98 95 96 97 98 In Portuguese, the term is “paixão”. Popular Spanish refrain in the era, “Del cuero salen las correas”. The “húngaros” must refer to valuable silver coins or some form of ornate silverware originally from Hungary. The following edition is a much revised rendition of the same poems included in Brown, ‘The Spanish and Portuguese Golden-Age Parnassus’. “To the English tune ...”. This tune must be Caelia’s Complaint or The Irish Howl >VRQJ@ [@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel [Habilho’s description of Purim festivities: exotic pastries, masqueraders, theatrical dancing to music. Those who spend the most are the Beit Midrash students. Tha advice is to save money for Passover. In fact, the Ashkenazim say, “Spend on Purim, but don’t forget Passover”. All this sung to the tune, The Irish Howl@ Quanto dinheiro leva a festa de Purim em sonhos, e fatias99 TXHFXVWmRERPVÀRULPV Pastelinhos de Anjo100 e bom vinho do Rim assados e melinas101 com outras couzas mil. Oh! Como a muitos deixa DEROVDVHPIDUGLP querer pôr nobre meza qualquer vilão ruim. 99 100 101 102 103 105 106 Com justa cauza uzão na festa machachims que em todos o GLVIDUFH se admira no Purim. Porém dos que mais JDVWmR da gente do candil são só os estudantes que vão aos Medrassim.105 Da caza fazem outros theatro baylarim com baixos e rabecas gastando seu tintim.102 Que como levão todos GLQKH\URGH3XULP tão sedinho106 lhes entra como torna a sair. Com fausto desmarcado FRQYLGmRKXPVHP¿P que comem seu dinheyro e zombão103 do festim. “Guarday vosso dinheyro que a páscoa que há de vir YyVUDSDUiGRFRXUR os pelos sem sentir”. ZLWKLQFRPSDVVRIDÀXWH>F@**J´E\*HRUJH9DQ%UXJKH&LWHG in The Catalogue of Printed Music in the British Library to 1980, vol. 57, London: K.G. Saur, Snd col. “Sonhos” are a type of cruller (Span. masa frita; Heb. sufganiyah > (pl.) sufganiyot / ĐĕĕĜĎĠŅĝ > ŕđĕĜĎĠŅĝ. “Fatias” are “slices” of some sort of pastry. “Pastelinhos de Anjo” = d’anjo or, possibly, d’Anjou. The former would be fried pastries ¿OOHGZLWKFDUURWRUVZHHWSXPSNLQVKDYLQJV'LFFLRQDULRGHDXWRULGDGHVHGIDFVtPLOYROV Madrid, Gredos, 1979, vol. 1, s.v. CAB, p. 15a: “Cabellos de Ángel. Es la conserva que se hace de zanahorias, la qual se parte de unas listas delgadas, y porque después de hechas conserva quedan de color rubio, como lo es la zanahória por dentro, y las hebras son tan delicadas, de aquí debieron de llamarse cabellos de Ángel”. From this point onward in this study, this dictionary will be designated by the initials DA. If the term were “Pastelinhos d’Anjou”, it would then refer to some sort of 18th-century French-style pastry. In fact, there exists the delicate dessert dish made with cottage cheese and raspberries, Coeur à la crême d’anjou, from the French Anjou region. See http://www.sbs.com.au/food/recipe/95/Coeur-a-la-creme (accessed 13 June 2012). It is quite possible that this is a similar French dish because the poetic voice speaks of French “fricacés” in poem XXXIII, v. 16. Span. “melindres”: fried dough rings with honey. See poem XXXIII, v. 15. Portuguese for “Cheers!” This must mean “spending their drinking money”. From the Port. “fazer zombaria”; this refers to the light merrymaking by the masqueraders at Purim festivities. ,Q6SDQLVKDVZHOODV3RUWXJXHVHWKLVH[SUHVVLRQPHDQV³FDUHIXOO\FKRVHQ´DA, 1, s.v. CAN, p. 113a: “Escogido à moco de candil. Se dice de las cosas que se buscan cuidadosamente. &RYDUU>XELDV@DVVLHQWDVHGL[RSDUWLFXODUPHQWHGHORVKXHYRVTXHPLUiQGRORVjODOX]VHFRQRFHQ si son, ò no frescos. Lat. Luce nitida probatus, examinatus. Quev. Cuent. Que toda era gente honrada, escogida à moco de candil ..”. . Heb. ęĕĺĤďĚ, that is, “the institutes for learning” or Beit midrashim, where the students would learn biblical Hebrew language, about Jewish festivals, and Torah. sedinho < cedinho < cedo = immediately. [315@ Kenneth Brown Bem ajão os Tudescos107 que dizem do Purim, “Fazer Purim bem pôdes, mas Páscua has de FXPSULU´ ;;;,,, >6H[WLOODV 6H[WLOKDV 6H[WHWV @ $ KXP 7RP )UDQFr] ³3DU ERQKHXU RX SDU malheur”.108 [A delightful description of Chanukah festivities, as a prelude to Purim. Alas, there are no KDPDQWDVFKHQWRHQMR\6XQJWRD)UHQFKWXQH@ Hanucá no seu festim hé prelúdio do Purim, porque quanto se dispende em Purim, com larga mão Hanucá que vêm SULPHLUR nos dibuxa a introducção. Mas porque direis terá oito dias Hanucá? É porque nos oito dias aprendais bem a JDVWDU e façais bem a seu tempo o Purim mais singular? O Purim tudo que tem Hanucá logra também que se tem Purim PHOLQDV fricacés109 e pastaloems, Hanucá tem isso mismo para ter iguais brazoems. Se deffende em Hanucá DVRUHOKDVGH$PDQ porque como cauza o vinho dar orelhas em Purim Hanucá não quer que tenha tais orelhas seu festim. ;;;,9>&XDUWHWRVTXLQWLOODV4XDUWHWRVTXLQWHWRV4XDWUDLQVTXLQWHWV@$KXP7RP Framengo: Geaft een Almoes voor de Blinde110 [A seemingly youthful Habilho is excited by how wondrous it is to have a good time, especially in light of his experience at the hand of his old teacher, Master Death, who used to beat his students. The children pleaded for mercy from punishment, but their teacher FRXOGQRWHYHQEHEULEHGWREHQLFH6XQJWRD)OHPLVKWXQH@ Se hé consolo de quem perde ver em outros seu azar, que gostinho hé dar hum verde111 tendo dous por exemplar! Três hum Mestre, que WLYHPRV nos deu corda112 por ensino, pouco nêlle nos perdemos que malino, seu destino, o fêz sempre contra nós. “Liberdade”, ³/LEHUGDGH´ pregoemos todos, pois já com rodas de verdade saem pedras como sois. Já com rozas e brilhantes,113 107 Term often used disparagingly to refer to the Ashkenazim or European Yiddish-speaking Jews, whom their Sephardi brethren considered inferior. See, for instance, Ismar Schorsch, ‘The Myth of Sephardic Supremacy’, in Year Book of the Leo Baeck InstituteSS 108 French for “In a good or bad frame of mind”. The original source is unknown. 109 Some type of French covered dish, stew. 110 Dutch for “Give the blind man alms”. 6SDQ³'DUVHXQYHUGH´PHDQV³WRHQMR\RQHVHOIIRUDZKLOH¶'$VY9(5SD³'DUVH un verde. Phrase, que vale holgarse, ù divertirse por algún tiempo, con alusión à las caballerías, que le toman en la Primavera”. 112 The phrase “deu corda” derives from “dar corda”, and must refer to corporal punishment, whipping, exacted with a rope or leather strap. &DVHRIGHIHFWLYHUK\PHEHFDXVHWKH¿QDOZRUGQHHGVWRDJUHHZLWK³RTXHV´ [316@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel coraçoems, e SDQGHORTXHV sobresay nosso primor; com mais toques, e retoques TXH¿]HUDR0HVWUHPRU" Rogue a Déos nosso desvelo QrOOHERWHVHXÀDJHOR sem que dêlle tenha dó,117 e por sello, tal camello, ande sempre feyto nó.118 Dopas, tangas sem soldura115 PLOYH]HVQyVGDYDVy Mas dos, tres de tanto couce119 outras pedras de natura 116 sem nós dar bastante pó. que nós deu tão bello pé, quem lhe derá com a fouce120 hé dos, tres, o Jossué! Pois por ser tão embusteiro de engana’lo qual cordeiro, ser quizera seu Plutão, que o dinheyro, FDYDOKH\UR não lhe cauza alteração. ;;;9>7HUFHWRVHQFDGHQDGRV7HUFHWRVDFRUUHQWDGRV,QWHUWZLQHGWHUFHWV@121 A hum Tom Framengo: Vrinden luistert met genuchten122 [A poem sung to a Flemish tune about H’s foolish brother-in-law, who considers himself handsome and a classical scholar. He’s arrogant, overly ambitious, and very stingy, besides being an avid drinker and a sponger. He even bought H’s writing pen {?}. H considers him an ass. H always gives him money, and even gave him a suit which he then sold to an Ashkenaz. The brother-in-law pursues fancy women, although only those females of criminal background are attracted to him. When H’s wife is caring to him, the b-i-l goes to bed with a slave girl. H advises the reader that if he has a b-i-l like his, he should get rid of WKHDVV@ Certo moço, que prezume que de Túlio tem o lume tem de tolo123 a discrição. Não cuideis ser hum dislate que vos falle o GLVSDUDWH YHUHLVQrOOHVHP¿FomR Pois de bello o tal mancebo diz que tem lugar de Phebo, se êlle o diz terá razão. quem tiver mais DPELomR De Narciso a IHUPR]XUD nêlle vêm a ser basura êlle o vê, meus olhos não. Pois o dar não só dinheyro não dará do mialheyro126 nem a trampa, com perdão. De soberbo não se falle, de avaro também calle125 O tomar sempre costuma que lhe minto, não SUH]XPD ³VREUHVD\´ ³VREUHVDL´ 7KHVH XQLGHQWL¿HG LPSOHPHQWV PXVW EH W\SHV RI FODQJLQJ QRLVHPDNHUV WKDW ZHUH QRW ZHOGHG together. 116 “pó” = “powder”, in Portuguese. 117 Port. “dó” = “pity” in English. 118 Port. “nó” = “knot” in English. 119 “couce” is a “kick”. 120 “a fouce” must mean “à força”, that is “forcefully’. 2QHZRXOGH[SHFWWKH¿QDOYYWREHDTXDWUDLQLQVWHDGRIDWHUFHW 122 Flemish for “Friends, listen with delight”. 123 Port. for “marof a fool”. ³IDOOH´ ³IDOH´IDODU 125 “calle” = “cale” < calar. 126 Port. “mealheiro” = “money box”, in English. [317@ Kenneth Brown quem ouvir esta canção. mão. por lograr sua DIIHLomR Mas sabey que quis vende’lo e o Tudezco por não Êste tal que desejava Yr¶OR o deitarse com huma antes derá hum ducatão. escrava, Comprou pois a o deitou por fearão.130 Êlle tem tão grandes fumos calhamica127 que só ser guardar seus do irmão, que sempre pica O Jusué vós aconcelha sumos por chamalo de asneyrão. que o irmão que tem para dama de opinião. SDUHOKD E por não gastar mais só comsigo em ser tão Mas tal dama, não mosca128 mão,131 SDUHFH o cunhado sem mais fosca DEULXORJRVHXEROVmR se não fôra que merece O deixeis por picaraso ser a dama de hum ladrão. SRUTXHHP¿PGHWDODVQDVR De hum vestido fêz prezente não se espera galardão. Se a Josseph, sua senhora, logo vós direis que mente com requebros o namora129 quem disser que não tem Bem o mostra de contado em pedir a seu cunhado lhe forasse o seu ropão. ;;;9,>5RPDQFLOOR%DODGD%DOODG@ A hum Tom Framengo: Goeden avond, Neeltje132 [An erotic love lyric in the form of a dialogue between a man and a woman, sung to a )OHPLVKWXQH@ “Eu por vós me morro, daime hum favor, que o amor não consente tal rigor”. “Não queirais, meu alfení,133 desprezar o meu ruby, que a lição vós ensina d’affeição”. “Não sou riguroso QRPHXHQVLQDU se o exemplar não fôr logo regalar”. “Não serey con vós cruel debuxando o meu pinzel, TXDQGRDFRU não lhe venha de primor”. “Com tão boms princípios YyVYHUHLVSRU¿P que do Rim 127 “calhamica” must derive from Span./Lat. Cálamo. DA, 1, p. 57a, s.v. CAL: “Lo mismo que Pluma para escribir”. 128 DA, 2, p. 613b, s.v. MOS: “Mosca. Llaman en estilo familiar y festivo al dinero”. 129 namora < enamora < enamorar. Span. for “to belove”. 130 “fearão” < Port. “fera”, must be “a beast, a wild animal”. 131 “mão” = mau, “bad”. 132 Dutch / Flemish for “Good evening, little Nelly”. 133 “alfení” < alfeñique (Span.), “a sweet pastry dough”. DA, 1, s.v. ALF, pp. 197b-198a: “Alfeñique. s.m. Pasta de azúcar, que se suaviza con azeite de almendras dulces, que regularmente se toma en ODVÀX[LRQHVFDWWDUiOHVSDUDDEODQGDUHOSHFKR(VFRPRXQDOIHxLTXH'tFHVHPHWDSKyULFDPHQWH de qualquier cosa que se quiere ponderar de blanda, suave, blanca, y quebradiza”. In Port. it ZRXOGWUDQVODWHWR³3HVVRDIUDFD´WKDWLV³DZHDNOLQJ´,WZRXOGDSSHDUWKDWWKHODG\XVHVWKH¿UVW GH¿QLWLRQVRPHWKLQJRQWKHRUGHURI³VZHHW\´UDWKHUWKDQWKHPHWDSKRULFDOPHDQLQJ ³PHXUXEê´PRVWOLNHO\UHIHUVWRWKHODG\¶VPDLGHQKHDGKHUYLUJLQLW\ [318@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel vós gradua seu FRQ¿P Saïreis com tal brazão que direis no coração isso sim, é vivir qual seraphim”. ;;;9,,>&XDUWHWDV4XDUWHWDV4XDUWHWV@ A o mesmo Tom: De Boere Bruyloft135 [The poetic voice states that he likes the way in which the unnamed narratee works. He adds that among all the other members of his family, this individual is the only one who toils. He adds that he has a brother and an uncle who are good-for-nothing tricksters, who cheat him when they should be respecting him. H hopes the God of Israel will send them packing to Algiers. He’d prefer to punch them out. Both are so lazy that H wishes them a speedy death DQGWKHZUDWKRI*RG6XQJWRD'XWFKRU)OHPLVKWXQH@ És tão primorozo ho teu proceder que a meu ver poucos chegão a teu ser. Pois de toda a Mispachá136ࣙ(5) ninguém certo me fará tanto bem quanto em vós meus olhos vêm. correspondem meu amor. Mais pois que conheço não me guardão Ley, eu farey me conheção por seu 5H\ Pelo Déos de Israel que acolhe’los em Argel sem valor os venderá meu rigor. Tenho irmão, e tio TXHMDPDLVRVYL para mim se não sempre n’hum ardil.137 ÇVWHVGRXVTXHFHUWR tem seus coraçoems de viloems, eu lhes derá de punhoems. Pois seus duros coraçoems, Oh infames, vil ladroems! FRPULJRU Pois hum dêlles quer andar sem nós pés poder HVWDU de inchação que tem êste alejão.138 O outro que tem patas tudo é recear,139 TXHRDQGDU não o faça patear. Vindo assim segunda vez que tornasse a ser fraguez do doutor DFXUD¶ORFRPVXRU Queira Déos que sedo venhão a morrer sem os ver com descanço, nem prazer. Que no inferno hão de SHQDU por sentença hão de achar do Juiz, que deu sopro no nariz. 135 Dutch, for “The Rustic Wedding” (De boere-bruiloft, in modern Dutch). De Vermakelyke Boeren-Bruyloft, zijnde verciert met de niewste en aangenaamste lideren, die hedendaags gezongen worden, Amsterdam, Erve van der Putte en Bastiaan Boekhont, 1776. K1.8vo. D.F.S. 327, cited in Dr. D.F. Scheurleer, Nederlandsche Liedboeken lijst der in Nederland tot het jaar 1800 uit gegeven liedboeken, eerste supplementS>@nd col. 136 Heb., ĐēŐĺĚ, family. 137 “ardil”, Port. = a trick, a ruse. 138 “alejão” = “deformity”. 139 “recear” = “to fear”. ³SDWHDU´DFFRUGLQJWRDASDVY3$³3DWHDUYD'DUJROSHVFRQORVSLpV6LJQL¿FD también andar mucho. ... Metaphóricamente vale estar sumamente encolorizado ú enfadado”. In English, it translates “to kick” and also “to be visually upset”. ³IUDJXH]´PD\GHULYHIURP³IUDJDQWH´ ³IUDJUDQW´ ³VHGR´ FHGR³UDSLGO\´ [319@ Kenneth Brown 9HUVRVIHLWRVSRU-HRVV~DK+DELOKRHPGHIIHQVDGHVHX¿OKRFRQWUDDYLXYLQKD5LEFDK ¿OKDGH6HPXHO-HVVXU~QSRUDOFXQKD“ponhas”, o “tron”, “schiter”; como mostrar, que VHX¿OKRQHP0UMDPDLVWLYHUmR>@QHPSUHWHQGHUmR>@QDGDGDQDVVmR>@WmRSRXFR a maem>@ ;;;9,,,>6HSWLOODVR+HSWLOODV&XDUWHWDVWHUFLOODV6HSWLOKDV4XDUWHWDVWHUFLOKDV 6HSWHWV4XDUWHWVWHUFHWV@ A hum tom Hollandêz [A satire about the widowed Rivka, Semuel Jessurún’s daughter. He is sorry for telling this story, but needs to protect himself, for he has been persecuted. In fact, he has been obliged to retire a formal complaint to the Sephardic Community against her. H has always shown admiration for the Community, especially for its President, yet the Nação’s Parnassim obviously did not pursue the case against the lady. Now he’s going to tell us about this widow who took advantage of his son. She dressed up as a man and visited men to extract money out of them. A viper and a devil, she blinds, deceives everyone. In fact, when a group of Christian men visited her, she enticed them with tea and milk, and then they left. Upon their return, they shoved her. She plays card games with men. H informs the esteemed members of the governing body of the Community that the lady in question is deceptive. 2QFHZKLOHVKHZDVDVOHHSVRPHW\SHRIVDFNRIKHUVZDVFRQVXPHGE\¿UH³RVDTXLQKR foy queimar”). It is H’s custom to praise great men; pathetically, Rivka gets to celebrate Purim because the devil did not take her away, while H is in the doghouse, even though he FDQSURYHKHUJXLOW$OOWKLVVXQJWRD'XWFKWXQH@ A tristeza me faz falar do sobre forso feito, eu fuy forzoso retirar não sabendo do pleito. &HUWRKpJUDQGHSD[mR para o pobre Habilhão persegui’llo sem razão. VHPKDYHUWLGRVLWDVmR castigar de repente. E isto sem saber de mal, buscarão êste canal para livrar a quem não val. 'DYtXYDYRXUHODWDU huma negra estória, Muito me admira da Nassão, pois hum judeu fêz emforcar, como do prezidente, esta feia escória; A capa e coifa tirou, HRWXGHVFRHPIHLWRX HSRU¿PRHPJDQRX Muy sutil deve ella ser, que de mulher vestio homem, buscándosse bem de comer e outros que morão a ³MDPDLV´)UHQFKIRU³QHYHU´ ³PDHP´ PmR ³EDG´ ³HYLO´ 7KH ¿QDO IRXU SKUDVHV IRUP D VDW\ULFDO FRXSOHW 7KH JLVW RI the phrase, “por alcunha ponhas, o tron, schiter”, is obscure, but obviously includes extreme vulgarities in Portuguese and Dutch argot, that may mean the following: Versos penned by Jeossúah Habilho in defense of his son, against the attacks perpetrated by Rivka, daughter of Semuel Jessurún, whose surname (Port. “alcunha”) is “whore” (“ponhas” < pôr, Port. for “to put”, “to engage in sexual intercourse”), “bang” or “fart” (“tron”, from the Span. “tronar”, DASE³+DFHUzVRQDUORVWUXHQRV(VGHO/DWLQRTronareTXHVLJQL¿FDHVWRPLVPR´ = “to make the sound of thunder”), and “shitter” (“schiter”, possibly from the vulgar Dutch “schijter”). However this may translate, Jeossúah Habilho did not think kindly of Rivka. &URVVGUHVVLQJLQWKHLQVWDQFHVIRUERWKPHQDQGZRPHQLVDIRUELGGHQSUDFWLFHDFFRUGLQJWRWKH Torah, and is later reiterated in Maimonides’ Mishnah Torah. See n. 58, supra. [320@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel IRPHP Bíbora, largarto cruel, untando a todos com mel, HUHVPXOKHUPiHLQ¿HO Quando acabarão de beber ao Domo caminharão, e cauzoulhes tanto SOD]HU que juntos se tornarão; E de novo a comvidou, VHQGRHVFXURD¿FRX HSRU¿PDHPSXURX Esta é mulher do Satanaz, segando todo o PXQGR gosta de homem, e de rapaz: Quem entende seu fundo? Como não se ha de Somente quem hia jugar FDVWLJDU e com ella banquetear consentindo em sua caza DrVWHKLDYH]LWDU té as 3 e quatro a jugar sempre fazendo vaza.150 Certos cristoems Pois parnazes emganou, comfessarão HFRPWXGRVH¿FRX com vezitar lhes hia com o Diabo não a levou.151 e que ella lhes dava a mão, certo e grave picardia. 0DLVSRU¿PQmRKiGHIDOWDU 6REUHLVWRIR\EHEHU o castigo a êste mono, thé e leite que foy servir pois o saquinho foy queimar no atendo do seu comer. estando o turco em VRQR Muito tarde fêz levantar a vezinha para lhe dar bom caffé, para tratar. Muitos louvores mistero dar DRVHQKRUSRGHUR]R do offício que foy tomar hun judeu muy zelozo; Pois com guardas soy buscar para ver de me achar, he êste prêmio quiz JDQKDU (FRPLVWRTXHURGDU¿P a minha escriptura pois a víuva fêz Purim e eu na negregura. 7XGRLVWRTXHUHODWH\ com testigos o provarey ou minha vida perderey. ;;;,;>6HSWLOODVR+HSWLOODV6HSWLOKDV6HSWHWV@ A hum tom hollandêz, Hé de tantos años, girassol152 [A spirited dialogue between H and the Enemy. This is what happened to JH when he dressed up as a slave, and his guise was successful. H addresses the Enemy, saying “Is it just that you treat me so when you know nothing of the case or what I had to undergo?” (UHVSRQGVWKDWKHKHDUGWKDW+KDGWDNHQWKHOHIWSDWK>¿OHGDOHJDOVXLW^"`@DQGIRUWKDW reason E doesn’t want to hear any more complaints. H retorts that traitorous E must listen WRKLPDQGQRWWRUPHQWKLPEHFDXVHKH¶V¿QDQFLDOO\EURNH(¶VUHSRQVHLVWKDWLWZRXOGEH acceptable if H did not attempt to right all wrongs, because his actions are making everyone sweat. H wishes E, ever at war and an evil rogue, the divine sweat of death and the suffering a dog experiences; that way, he can never enter heaven. E retorts by calling H a liar and thief who only seeks revenge. H tells E there’s an insolent canine individual unable to judge the truth, and so he hopes his eyes and nose are broken. H pleads to God that the heavens punish ³VHJDQGR´ ³FHJDQGR´³EOLQGLQJ´ ³DPmR´ ³D PmR´>"@ ,Q (QJOLVK WKLV PHDQV ³6KH SURYLGHG WKHP VRPH >LQGHFHQW"@ IRUP RI roguishness with her hand”. Does this allude to masturbation? ³'RPR´ ³WKHFDWKHGUDO´ ³HPSXURX´HPSXUURXHPSXUUDU³WRSXVK´ 150 “vaza” = “baza” = “a deck of cards”. 151 “a levou” < “levar”, Port. “to take”. The phrase must mean, “The Devil did not take her”. 152 Likely an error for a Portuguese or Spanish popular tune, ,W¶V%HHQD/RQJ7LPH6XQÀRZHU. 153 “plecate” = “esquerda” = “the left side”. ³GDUSDQFDGDV´ ³7RKLWWRUHQGHUEORZV´ [321@ Kenneth Brown these liars by closing their mouths. H ends by asking God to bless him with what he needs LQWKLVDIÀLFWLYHPRPHQWZKHQWKHFORWKHVWKH6ZLVV/RPEDUGVROGKLPDUHQRORQJHUKLV ^"`6XQJWRDWXQHWKDWPXVWEHHLWKHU3RUWXJXHVHRU6SDQLVK@ No. 1. Enemigo Atrevimento grande é do que tem feito o Josué em vestirse de escravo, aí é tal diablo, TXHDFRPHWHX a senhores muito grandes, e lhe valeu. a quem obrigou a pobreza, WXGRp¿QH]D de Vós, trahidor, que mostrais muita bondade sem amor. 1R(>QHPLJR@ Certo seria o que dizeis se não fôra que TXHUHLV que se volte as maldades tudo em bondades, com bom primor e gastar de outros muitos RVXRU No. 2. Habilho eUD]mRDVVêPHWUDWHLV quando o cazo não sabeis, nem do que la tenho SDVVDGR desafforado, TXHDVVêIDODLV 1R+>DELOKR@ e que hum pobre desdichado Suor de morte Vós dê Déos maltratais. é que nunca entreis no céus sem estar com paz na terra, 1R(>QHPLJR@ e sempre em guerra, Eu vós digo o que StFDURPDX RXYê quem Vós derá de HSDUHVVHDPXLWRVDVVê 153 pancades que andasteis com plecate, com hum pau! não é disparate o que dizeis, 1R(>QHPLJR@ eu não quero vossos Tendez huma língua má SOHLWRV e buscais com pés de lã nem papeis. de furtar o mundo WRGR 1R+>DELOKR@ sondez hum lodo Eu vós pesso que caleis he embrulhador e que não atromenteis e Vós quereis vingar de todos com vigor. 1R+>DELOKR@ Aí é hum emsolente FmR com êste grande ladrão, que não julga as verdades, tudo é maldades TXHGHPêGL] seus olhos tenha TXHEUDGR e o nariz. 1R+>DELOKR@ $VVêSHVVRHURJRD'pXV mande o castigo de céus sobre os que mentiras falão, HGHRXWURVFDOmR por não dizer o que por nessessidade fuy fazer. 1R+>DELOKR@ Déus me ajude com sua mão HPHGHLWHVXDEHQVmR dândome o que nessessito, YrQGRPHDÀLFWR por não ser meu as prendas que no lombardo VHPHYHQGHX Versos que fêz Habilho sobre Isaque Tovar, e sua mulher. ;/>&XDUWHWDV4XDUWHWDV4XDUWHWV@ [Verses H wrote about Isaque Tovar and his wife. H recounts that he wishes to tell about a fraudulent individual, named Tovar, the grandson of a bastard. His wife’s even worse than he. Tovar is shameless and a trickster, who wishes to take advantage of the adversity of 155 “ramenás” = “rammenas”: Dutch for “winter raddish”. In context, this may be an old Dutch expression meaning “To take advantage of the hardship of others”. [322@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel others. His wife runs the show, while Isaque does whatever she commands him to do: all of this while she serves him drinks. He’s anything but gallant; this is evident because he invites many people to his home and never sends them away. He’s always well treated, not for his physical appearance, but because of his wife, who cares for him. H has seen a lot in OLIHDQGLVDEOHWRFRQ¿UPWKH\¶UHERWKIDVWWRQJXHGFURRNV7XEHUFXODU7RYDULVDFRQQLYHU who took advantage of H. Many believe his lies because he’s a smooth talker, especially with those in his home. People consider him a good man who merely prefers not want to die in poverty. Before bursting at the seams, H decides to end his harangue, wishing Ricah 3DUDGHDWKE\KDQJLQJIURPKHUKXVEDQG¶VLQWHVWLQHV@ Vou tratar de hum embusteiro que seu nome é Tovar, pois é netto de hum bastardo e com tudo quer falar. É a mulher pior que rOOH cheia de triques, he obras más, e sem ter numhuma vergonha quer gozar do ramenás.155 Pouco tem de galante homem pois não despide a nimguem, dos que lhe vêem a sua caza porque isto lhe FRQYrP Muy servido e regallado, e de todos que la vêem, não por sua bella cara é a mulher, que o mantêm. Muita couza vio +DELOKR nem por isto o dirá, O marido não o sirve WDQWRPDLVHOODRTXHU porque êlle não é querido, mais com tudo se ouvirá. êlle é para tudo nada 156 e a ella lhe far mister. Embusteiros, são queridos, gente de consiênsia157 O marido bem contente QmR se faz cego do que vê, ella lhe traz, de êstes passão por más línguas como se diz, do Hablihão. UHSHQWH chocolate, caffé o theé. Embusteiro é nos ossos o tiziquinho do Tovar, sobre haver gozado IDYRUHV do Habilho foy murmurar. Muitos lhe darão crehênsia porque sabe adullar, a os que lhe vêem de vezita e a Madama, JDODQWHDU Certo é para algums bom homem, êste pobre do Tovar, SRLVQmRTXHUPR>U@UHUGH fomem, e a mulher lho quer ganhar. 9RXGDU¿PDrVWHV YHUVRV por os miollos158 não quebrar, que se emforque Ricah Para com as tripas do Tovar. Versos contra os que murmurão do Velho Habilho. ;/,>6H[WLOODV6H[WLOKDV6H[WHWV@$ER]GHHanucáh no seu festim [Verses aimed at those who gossipped about old man Habilho,QWKH¿UVWSHUVRQ+VWDWHV “Everything they say about me is evil, and I don’t even need to know what was said. Allow PHWREHEOXQWDQGQRQRSLQLRQDWHG0\SHUYHUVHO\ZLOOHGHQHPLHVKDYHFRQ¿JXUHGOLHV 156 157 158 159 160 “mister” = “ocupação”. = consciência. “miollos” = “miolos” = “intestines, guts”. = astúcia. = disse. [323@ Kenneth Brown about me. It’s abusive to gossip, but the true friend always understands the truth. Go away gossip, for I’ve done nothing wrong. Alas, he who has no money is deemed the thief. Please DYRLGWRUPHQWLQJWKLVSRRUJXLOWOHVVVRXODQREOHPDQRIJUHDWVHOIZRUWK´+¿QLVKHVE\ saying that God knows how to proceed. One must not heed hearsay, gossip and empty lies. Sung to the Portuguese-language tune, At Chanukah festivities@ Sem saber o que se diz tem o mundo no naris qu’un é tudo grande maldade, a estúcia159 do Habilhão, bem o dixe160DGLDQWmR mã seria a openião.161 por o gosto de mormurar, mais quem é leal DPLJR a seu tempo o achará que fará sempre o que dixe162 para mostrar o que será. Certo, enemigos são com perverso coração, por fazer mil sologismos sobre quem não cueda PDO isto são perversidades querer tratar do que não val. Largay pois o murmurar, que não há de DSURYHLWDU porque tudo o que tem feito sempre o fêz com boa razão, porém quem não tem dinheiro se reputa por ladrão. Tudo hé querer falar $VVêYyVSHVVRQmR IDOHLV e que não atromenteis163 a quem nunca a pobreza obrigou a que foss vil, tanta é sua nobreza que por cento pagou PLO Diz Habilho que há de ser o que Déus quizer fazer, HDVVêQmROKHGiFXLGDGR o dizer o perderão; WXGRVmRYHQWR]LGDGHV para os que murmurão. Versos que fêz Jeossúah Habilho sobre sua cunhada, porque não lhe quiz falar. ;/,,>6H[WLOODV6H[WLOKDV6H[WHWV@ [Verses penned by J. H. about his sister-in-law, who refused to talk to him. H wants his audience to know why he’s writing about his sister-in-law. She refused to accept his friendship and good nature toward her; she’s disloyal to her husband and brother. H advises his reader not to be like the bug who dallies all summer long trying to bite victims, for his reward is a sudden death. This case is like the strange tale about the scorpion (i.e. his sister-in-law) that ate cake while H went hungry. H no longer knows how to defend himself from her; she treats him as badly as if he were a dog. Even if she weren’t the bitch she is, his s-i-l would still be ugly and yellow-skinned. Someone sometime will write about KRZVKHZRXOGELWHKLPDQGHQGXS¿JKWLQJZLWKKLP+FRQIHVVHVWKDWKHPXVWDGPLWKH enjoys annoying her, and is glad to be in the right. H prefers to be brief. His advice is for his relatives to repent and seek peace with him. The alternative is to be a slave to a bolt of lightning as well as to the god of Hades (Hell), Pluto. He wishes his brother would repent, help him, and enjoy the summer, while he continues suffering a winter worse than hell, and with no bread to eat. God knows what he is enduring and what he did on behalf 161 162 163 165 = opinião. = disse. “atromenteis” = “atormenteis”. ³YyV´ ³DYRFr´LQPRGHUQ3RUW “porsovelho” = “percevejo”, in mod. Port., = “bug” (insect). [@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel RIKLVEURWKHU'HVWLWXWH+EHJVPHUF\RI*RGDQGSLW\IURPKLVULFKEURWKHU+H¿QLVKHV with the hypothetical statement: If the tables were turned, no one would be laughing about these verses; on the contrary, many would seek him out and proclaim, “He has the wisdom of Solomon!” H concludes by begging for mercy to all those who have interceded on his EHKDOIWRWKHJRYHUQDQFHVWUXFWXUHRIWKH6HSKDUGLF&RPPXQLW\@ Quereis saber porque vós venho e a cunhada que eu tenho, que me fechou o coração, porque não quiz amizade, HOODQmRWHPOHDOGDGH a marido nem a irmão. se ella nunca foy cadella bem será feia e amarella a mulher do meu irmão. 6RPEUHPêEHP HVFUHYHUi se não ouvera167 quem morderá Com tudo isto lhe aconselho, e sobre isto ser pelão,168 não seja como o eu comfesso e me conhesso, 165 porsovelho eu lhe pesso e agradesso VREUHWHUPXLWDUD]mR que se recreia no verão HSHUVHJXHRLQRVVHQWH Que já de breve se emende, porém morre de repente, bem haja quem se arrepende isto é seu galardão. e busca paz com seu irmão, desde logo estou por isto O exemplar está bem claro TXHPQmRR¿]HUpKXP do sucsesso pouco raro corisco169 que passou com o 166 alacrão e escravo de Plutão. quando ressebeu a carta Quem entender, que o merendando sua tarta entenda, tendo fome o Habilhão. mais que nunca se arrependa, Eu já no sey o que me diga, e quer gozar do verão, que por ter muita eu me acho no IDWLJD LQYHUQR me trata com hum cão, passando pior que no Inferno por falta de não ter pão. Déus sabe o que eu passo, e de tudo quanto fasso, e haver feito a meu LUPmR DVVêWHQKDERPFXLGDGR TXHSRU¿PVRXVHX cunhado, Vós sois rica e eu pellão. Se as bollas fossem trocadas QmRVHULmRERUULFDGDV o que escreve minha mão, antes muytos me buscarião e por mim todos dirião, “Tem juizo de Salamão!” $VVêOKHSHVVRDTXHP SRGH e em apêrtos me acode, tenha comizerassão de todos que lhe servírem e a nosso ser pedírem por o govern da 1DVVmR ;/,9>&XDUWHWRVPRQRUUtPLFRV4XDUWHWRVPRQRULPDGRV0RQRUK\PHGTXDUWHWV@ Versos que fêz Jeossúah Habilho, a seu Irmão, porque não lhe quiz falar, estando muito 166 = scorpion. 167 “ouverá” = “ouvirá”. 168 “pelão”. DA, 3, p. 189b, s.v. PE, “PELAR. Metaphóricamente vale quitar con engaño, arte ò YLROHQFLD´+KDGEHHQÀHHFHGWKDWLVGHSULYHGDQGRUGXSHG ³FRULVFR´ ³DÀDVKRIOLJKWQLQJ´ DFFRUGLQJWRWKH&KULVWLDQFDOHQGDU 171 “entisicar” = “to fall ill to tuberculosis”. [325@ Kenneth Brown doente, he a sua mulher haver mandado hua umilde carta, he não querer responder. Em dia de Purim, dêste Ano 5506170 em Amsterdam. A boz de Ygdal Elloïm Hay [9HUVHVWKDWWKHLQ¿UPHG-+SHQQHGWRKLVEURWKHUZKRGLGQRWZDQWWRVSHDNWRKLP and concerning the humble letter he directed to his sister-in-law, who refused to respond. On Purim and in Amsterdam, 5506. To the synagogal tune of Yigdal Elohim Hay. H heard about a man who had contracted tuberculosis. There once was a man who never spoke to his brother, who was deathly ill from hunger. Such stupid arrogance on behalf of the broher lead H to poverty, yes it did. Everything in life is perverse. His brother-in-law, a converso, did not repent for his evil deeds, and forgot about him when he arrived in Hamburg, considering him merely an ugly brute, and so he did. That’s why H is writing to you, a Jew, about his EURWKHU¶VÀLPV\PDUULDJH+¶VYRLFHLVFOHDUDQGDUWLFXODWH$QGDOOWKLVLQGHHGKDSSHQHG when H learned the truth; at that moment he shuddered, yes he did. H pleads for the death of vainglory, and begs that lying stories be forgotten, and that those who eat the crumbs of RWKHUVQRWEHQH¿WIURPKLVDGYHUVLW\IRU+VOHHSVRQVWUDZDQGRZHVKLVEURWKHUQRWKLQJ indeed he does not. The brother appears to people like a corpse that has not risen to heaven, wearing a hat of a fancy gentleman; in fact, the brother proved himself more the Arab than the Jew, {repet.} than the Jew. The rich brother has a poor brother whom he refused and refuses to aid; this brother, possessing neither tin nor copper, that is, nothing of value, tells/ told his rich brother “It’s wintertime”. [i.e. “Please help me, I’m cold and hungry”, but the KHDUWKRIKHOOEHORQJVWRWKHULFKRQH@ 2XYêGHKXPFHUWRKRPHPTXH entezicou,171 seu irmão morto do fomem, nunca falou, tudo é a altiveza, que lhe cauzou tirarse da pobreza, certo a passou, FHUWRDSDVVRX Com tudo é perverso, não arrependeu dos males, que comverso, logo esqueseu, quando de Hamburgo veio, he o recolheu hum bruto muito feio, lhe pareseu,172 OKHSDUHVHX Por isto vós escreve, como Judeu, de seu cazamento leve, quem poz o véu em breve a claridade, he susedeu, quando vio a verdade, se estromeseu,173 VHHVWURPHVHX $VVêODUJXHYDQJOyULDVTXHPTXHURFpX tíresse de istórias, o que comeu de outros as migalhas, he enriqueseu o irmão sobre palhas, nada lhe deu, QDGDOKHGHX Quem já o virá morto, não indo ao céu, e acabado seu corpo, pondo hum chapéu com bom galão do ouro, em lugar de véu, porque mostrou ser mouro, he não judeu, KHQmRMXGHX Pois tem hum irmão pobre, não o socorreu, não tendo estanho o cobre, nada valeu, o dizerlhe é inverno, hé nada meu, o fogo do inferno, certo é seu, FHUWRpVHX FINIS. 172 “pareseu” = “apareceu” < aparecer (“to appear”). 173 “estromecer” = “estremecer” = “to shake, shudder, tremble”. $QRWKHUJDOOLFLVP³FKDSpX´ ³FKDSHDX´ ³KDW´ [326@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel ;/9>&XDUWHWRVPRQRUUtPLFRV4XDUWHWRVPRQRULPDGRV0RQRUK\PHGTXDUWHWV@ 'LVFXUVRTXHID]R¿OKRGH+DELOKRVREUHKXPHPJDQDGRUTXHRDOXJRXSDUDOHYDOORD armada, para outro ser que era hum derector,175KH¿FRXHPJDQDGRGHWRGRVGRXV7DPEpP se pode cantar a hum ton inglês [Harangue proffered by H’s son about a con-man who recruited him to go to sea {or the navy}, and was involved with another who was the director. Both cheated him. This can be sung to an English tune. H’s son wishes to tell his audience what happened when a certain man recruited him to go to sea, by promising him a royal lifestyle, and how he was duped. Upon his arrival, the recruiter treated him well, but the promises of future success were annoying. The narrator was anxious to get started. The Director greeted him warmly, but then asked him politely where, as a good Jew, he was living. H’s son explained that he was unable to arrive {any} earlier {that day} because he had been observing the Jewish Sabbath, to which the Director replied that he could not deal with a Jew. And so he sent him on his ZD\/HDYLQJWKH'LUHFWRU¶VRI¿FHWKHQDUUDWRUUHWXUQHGWRWKHUHFUXLWHUSOHDGLQJZLWKKLP to allow him to return home, to see his wife before his death. The recruiter promised to send him home, but not before a month had passed. By that time, all of his money was gone. The recruiter promised to repay his expenses, and then sent him on his way. He quickly left the premises, but on the journey met up with a petty criminal. At an inn, asleep in bed, H’s son confronted a sheriff’s deputies searching for a dozen criminals. They requested the young man’s assistance. He then accompanied the deputies in search of a thief. The deputies escorted him to the man from whom it was necessary to request a letter of safe-conduct. He detested what he had done, and took the post wagon home. Once there, he advised his wife QHYHUWRJHWH[FLWHGDERXWDQ\PRURQLFQHZLGHD@ RFFXSDU pois quem quer ser judeu, não quero ajudar!” Vós quero cantar do que já me passou, com hum certo sugeito que armada me levou, fazêndome querer viviria como Rey, PHSX]DFDPLQKRQrOOHPH¿H\ Dêlle me apartey, onde iria dar, ao emganador torney a falar, DRTXDOOKHSHGêPHGHL[DUDLUDYHU minha amada mulher, antes de PRUUHU &KHJDQGRDKêPXLWREHPPHWUDWRX com tantas promessas, que me enfadou, HYrQGRPHDKêVHPWHURFFXSDVVmR fuy a par dêlle, muy cheio de paxão. Logo me mandou a par do Derector RTXDOPHUHVVHEHXFRPPXLWRDPRU ditto me preguntou, “Com bom judeu, onde se deteve amado senhor meu?” 5HVSRVWDOKHGêTXHQmRSXGLDFKHJDU SRUTXHHUD6DEDWKIX\IRUoRVR¿FDU com ira respondeu, “Não posso Com que rezolveu de logo me mandar mais eu estava certo se havia alegrar, pois com boas palavras me deteve hum mez meu bello dinheiro em nada me desfêz. Inda176RXWUDPHIr]DQWHVGHDSDUWDU díxeme177 que de breve havia tornar, intão me pagaria tudo muito bem 175 “derector” = “diretor”. 176 “Inda” = “Ainda”. 177 “díxeme” = “dísseme” = “me disse” in modern Port. [327@ Kenneth Brown o tempo que me deteve meus gastos tãobém. 3X]PHDFDPLQKR¿]GHDSUHVVDU DSDUGHKXPYLOmRPHIX\DSRX]DU quando a cama fuy para descansar vierão beleguins178 a porta quebrar! Com que me levantey, e fuy forçoso andar toda aquella noite, com êlles buscar, porque se achavão nas cazas ladrão, ROKD\TXHRIItVVLRWHYHR+DELOKmR Me levarão outra vez, a par de meu senhor, DRTXDOOKHSHGêPH¿]HUDIDYRU de darme hum escripto para poder mostrar que em todo caminho pudera passar. (PWUDQGRDKêPDQGDUmRVHEXVFDU hum dúzia de viloems, para os acompanhar, $VVêFRPRGHXRTXHIX\ID]HU DVVêFRPRHPWUDUmRPHYLHUmR no carro da posta me fuy a meter, SUHJXQWDU DVVêFRPRFKHJXH\FRPERPFRUDomR se eu me queria com boas179 levantar. dixe a minha mulher, “Não tomes paxão!”180 Versos que fêz Jeossúah Habilho sobre os que mormurarão dêlle, despois que seu amigo lhe contou o que ouvio de êlle sem razão. 1766. /;9,>&XDUWHWDWHUFLOOD4XDUWHWDWHUFLOKD4XDUWHWWHUFHW@ A boz de A tristeza181 [Verses that JH penned concerning those who spread malicious gossip about him after a friend had informed him of what he had heard said in public. 1766. In the big city, his friend had heard a great deal of damaging gossip about H. When his friend speaks to H, he advises him to believe no one, because everything is false, and people are making fun of H. H’s response is belief in what he has just heard. He merely wishes to get to Purim time, but without all the lies. If he’d gossip too, he could prove his innocence and show everyone that it would be better to be quiet, avoiding damaging gossip. Some male members of the Sephardic Community have spread lies about him, but H doesn’t want to compete against these sweaty stinkers {?}. He wishes them a divine death sweat because of their evil ways. Furthermore, he ponders what reward they will reap. The situation is shameless, but, alas, nothing can be done. H has been unjustly accused of lying, yet they refuse to uphold the Law {of Moses}. They didn’t help when times were bad. May those who gossipped about him suffer a broken neck! The gossippers are a piggish race of vile, indecent thieves. H suggests conferring with him to know the truth about this issue. However, one who does that will lose out terribly. He is right about speaking against those who include him in their gossip. A real man of spirit, though, is Isaque (Isaac) Benveniste; there is no one comparable. He is a man of stature, truth and goodness, always generous and gallant. H hopes he, Isaque, will be able to win over the tigers and lions and step on the cobras {among the gossippers}! Two individuals have already attempted to win him over, but their efforts will be in vain. H also needs to speak about Abraham, Isaque’s brother-in-law, whose responsibility is to tell 178 According to DA, I, p. 590a, s.v. BEL: “Belleguín. s.m. Lo mismo que Corchete, ò criado de Justicia”. 179 In Port., the expression “as boas” means “to avoid problems”. 180 “paxão” = “paixão”. The phrase, “Não tomes paxão!” means “Don’t get too excited about anything!” 181 I am unable to recognize this Portuguese title. [328@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel the truth and console. Abraham is gentle in speech, faithful in love, and H wishes that A’s parents see him well married! H cannot foget a pious gentleman who favored an orphan, dressing him in a curious manner and providing him boots, while other handsome (i.e. vain) ones gave/give the child nothing. H asks God to bless all the noble and virtuous ones, and H[DFWVXIIHULQJRQDOOWKHHYLODQGVHO¿VKRQHV+HFRQFOXGHVZLWKDSUD\HUWRUHPDLQQREOH in the eyes and minds of the members of the Sephardic Community. Sung to the Portuguese tune Sadness@ Que ouvio o amigo. Verso 5 Verso 2 Verso 6 Verso 7 Do mormurar, que hoje se faz nesta grande cidade, tanta de homem, como rapaz, locura e falsidade. Isto sobre o Habilhão, sem motivo, nem razão, sem ter dêlle compaxão! Falla182 o amigo a Habilho. 3HVVRQmRWH¿HVGHQLQJXHP meu amigo verdadeyro, VHDOJXPGL]TXHWHTXHUEHP certo é hum embusteyro. Tudo é hum papellão que te fazem, Habilhão, falsos são no coração. Resposta de Habilho a seu amigo. %HPTXHUHU\RVHMRDVVê tudo quanto relatas, 'pXVPHDMXGHSDUD3XUê183 mais não com intrapassas. Se eu quizera mormurar lhes pudera bem mostrar que seria milhor callar. Algums senhores da Nação muy á185 soprado de ventos 182 185 186 187 188 189 190 não querem tenha yguallação a êstes fedorentos. Contra quem, me posso pôr,186 sendo êlles hum fedor sempre estejão em suor. Suor de morte lhes dê Déus por ser maus nesta esphera, o castigo virá dos céus, em isto conçidera. Qual será o gallardão de muitos desta Nação, que mal tratão e não dão? E quando já chegão a dar é tão pobre e quebrado que querendo o remendar não se pode, é safado.187 E sobre isto, que farey? Se dixerem reneguey quando êlles não guardão Ley. Muito grande se vão mostrar e em apertos não ajudão, o pescosso188KiGHTXHEUDU pois de outros mormurão. Sendo gente do candil,189 rassa190 porca muito vil, “Falla” = “fala”. ³3XUê´ ³3XULP´ ³LQWUDSDVVDV´ ³WUDSDoDV´ ³VZLQGOHVIUDXG´ “á” = “há”. “posso pôr” = “I place fear in myself”{?}. “safado” = “shameless”, “immoral”, “a rogue”. “pescosso” = “pescoço” = “neck”. Refer to n. 100. “Carefully chosen individuals”. “rassa” = “raça”. [329@ Verso 3 9HUVR Kenneth Brown roubão o mundo muy santil. Verso 8 Verso 9 E quem disto se quer tomar que falle com Habilho, pode com migo comessar mais perderá de cudilho.191 Pois eu fallo com razão FRQWUDRVTXHPRUPXUmR do inossente Habilhão. Quem é o noble da nação é Isaque Benveniste, não hay a êlle iguallação, bem quereyo o ouviste. Certo é grave de natural, e da terra é o sal, quem não o diz faz muito mal. É generoso nas acçoems como gallante em obras, espero vensa tigres e leoems pizando muitas cobras! Dos que o pretendem venser porém é tal seu saber, que isto não há de succeder. Obrigado sou relatar de Abraham seu cunhado, também mister192 o comfessar que é hum consollado. É tão doce no fallar, como constante no amar, seus mayores o vejão193 cazar. Verso 11 Também não me posso esquesser195 de hum senhor piedozo a hum orphão foy favoreser com hum vestido curiozo. E também hum bom calção, LVWRVêTXHpWHUPmR outros guapos nada dão. Verso 12 Dê o Senhor sua bensão a todos nobles e virtuozos, e venha a maldição a os maus e vangloriozos. Verso 13 Verso 10 Rogo isto de coração, ¿TXHQREOHR+DELOKmR com os nomeados da Nação. FINIS. ;/9,,>6H[WLOODV6H[WLOKDV6H[WHWV@ A boz de Hanucá no seu festim [To the tune of At Chanukah Festivities.196 The narrative voice asks who would dare gossip DERXWWKHQREOHDQGIDLWKIXO'XWFK3ULQFHRI2UDQJH1DVVDXZKRKHOSVWKH Jews. He is valorous, prudent, and as sweet as honey. Other qualities are his humility and virtue; he is a beacon of light who crushes his enemies. His detractors are boastful and treacherous. They steal and murder, yet God will punish them. A God-fearing leader, WKH3ULQFHZLOORYHUFRPHWKHP7KH3ULQFHZLOO¿QGJORU\LQKHDYHQ+KDLOVWKH3ULQFH WKHGHIHQGHURIWKHIDLWK,QWKH¿QDOYHUVH+VWDWHVWKDWWKHStadhouder of Holland is a '$SEVY&2'³&2',//2VP(QHOMXHJRGHOKRPEUHVHOODPDDVVtHOSHUGHUOD polla el que la ha entrado, ganándosela algúno de los compañeros, por haver hecho más bazas que qualquiera de los otros”. Metaphorically speaking, one loses one’s advantage in the game of life. 192 “mister” = “ocupação”. 193 “vejão” = “vejam”, present subjunctive of the Portuguese verb “ver”. ³HVTXHVVHU´ ³HVTXHFHU´³WRIRUJHW´ 195 Sung to the same tune as in poem XLI, supra. 5HIHUHQFH WR ³:LOOHP 9 YDQ 2UDQMH1DVVDX µV*UDYHQKDJH PDDUW %UXQVZLMN DSULO 1806), erfstadhouder van de Republiek der Verenigde Nederlanden 1751-1795”. Source: www. nl.wikipedia.org (accessed 17 June 2012). [330@ From Sepharad to Ashkenaz, from a Pícaro to a Schlemiel wondrous “reformer”: i.e. a man of change and progress as well as a distinguished member of the Dutch Reformed Church. Verso 1 Verso 2 Verso 3 Quem se atreve mormurar de quem nos quer ajudar com faz o de Oranje,197 SUtQFLSHQREOHH¿HO muy valerozo e prudente e mais doce que mel. De umilde sem igual, com virtudes liberal, faz brilhar todo o mundo com os rayos de seu sol, queymará seus enemigos sem metellos no crizol. Seus contrários, famfaroems, HPX\FKHLR>V@GHWUDKLoRHPV WDPEpPIXUWmRRTXHSRGHP gente matão sem temor; desdichadas são tais almas quando forem ao Senhor. Por esta cauza se verá que o príncipe venserá por ser forte, e constante, ¿UPHQRWHPRUGH'pXV êlle seja que o levante desde a terra até os céus. 9HUVR Com triumfos, singullar, ben se há de ouvir cantar, “Viva o Príncipe de Oranje!”, deffensor de sua feé, Oh stadhouder de Hollanda, Muito bom reformado é! FINIS. Verso 5 ;/9,,,>3DUHDGRV9HUVRVHPSDUHOKDGRV3DLUHGFRXSOHWV@ Versos feytos, de Habilho, sobre o Amor que tem a Laura; e as respostas de Laura, muy amadora, de Habilho, offreséndolhe seus bems en vida. [H’s Verses about the love he feels for Laura, including the lady’s caring responses to H, in which she offers him her goodness in life. This is a dialogue between H and Laura. H commences by calling Laura his perfect light, his affection, and asks her to please pardon his errors. She responds that he has done her a great favor. She wishes him God’s assistance in making him rich, for he is worthy of it. H hopes they can celebrate Purim together. Her response is that if he loves her, she can love him too, and will not cause him pain. H states that he has surrendered his heart to her, for only she can crown him with roses. L responds that his acts are noble and worth their weight in gold. H cannot begin to compute her worth. L calls him her soulmate, who will receive the glory of God. H concludes with his wish that *RGEHQH¿WKHUZLWKDORQJOLIHDQGVDOYDWLRQ@ Verso 1 Verso 2 >+DELOKR@ Laura, meu bem, lus da preffeysão,197 livrayme de culpas, sois meu coração. >/DXUD@ Grande favor, Habilho, me faz, Déus o fassa rico, por ser muy capaz. >+DELOKR@ 4XH\UDD6HQKRUDID]HOORDVVê JR]DQGRQRVDPERVIHVWHMDQGRR3XUê >/DXUD@ Verso 3 9HUVR 197 In the printed text, the word appears as the meaningless “presseysão”. The reconstructed form, “preffeysão”, however,, with its inverted letter order, is equivalent to “perfeição”, or “perfection” in English. [331@ Kenneth Brown Verso 5 Verso 6 Se vós me amais, também sey amar, ¿FDQGRFRQVWDQWHVHPYyVGDUSH]DU >+DELOKR@ $YyVPHUHQGêSRUTXHVyYyVSRGHLV coroarme com rozas, quando vós quereis. >/DXUD@ Muy noble sois, em vossas acçoems, também vossas obras vallem ceim milhoems. >+DELOKR@ E o que vós valeys, não sey ponderar, é tanta vossa valia, que é nunca acabar. >/DXUD@ 0LQKDDOPDVRLVHVHQKRUGRPHX certo irá a Glória quem chegar ao céu. >+DELOKR@ Pague vós Déus o bom coração, dândovos muita vida, e a salvação. FINIS. [332@ Verso 7 Verso 8 Verso 9