This highly interesting work of Luis Carvajal, El Mozo, is here published with a preface by Allan Nevins, as well as an introduction and an epilogue by the translator, various drawings, engravings, and genealogical tables. The writings of El Mozo constitute a unique case in the history of Jews in Mexico during the Spanish colonial era. The epistolary heritage of Luis de Carvajal dates from the last decade of the sixteenth century—or, to be more precise, from the years 1595 and 1596.
Before commenting on the book, the reviewer must refer the reader to his earlier review of another work, Los Judíos en América. Sus actividades en los Virreinatos de Nueva Castilla y Nueva Granada, S. XVII, by Lucía García de Proodian (HAHR, May 1968, 286-287). In this review he has indicated the most negative aspects of the latter work—the author’s emphasis on prohibited activities such as theft, swindling, bankruptcy, blasphemy, and denial of Christ, while undervaluing the positive contributions of the so-called New Christians, Hebreo-Christians, Conversos, judaizantes, crypto-Jews or marranos and their tragedy of leading a double life—Catholics, in public and faithful, orthodox Jews at home with their families.
The double life of the martyr Luis de Carvajal, El Mozo, his sorrows, his anxieties, his scorn of Christianity, and his torture by the infamous Inquisitors are all set forth in his short but woe-filled writings. Born in 1567 at Benevente, Castile, he came to Mexico City while still a youth and was murdered by the Inquisition on December 8, 1596, at the age of twenty-nine. His crime and sins consisted of remaining faithful to Mosaic law in constantly reminding other wretched marranos of their Jewish origin and of their obligation to remain Jews islands in a sea of Catholicism—despite never-ending persecution by the minions of the Inquisition. Nephew of an admiral and governor, Luis de Carvajal could have had a career filled with prestige and honors, if he had not chosen the difficult path of following his conscience and living as a marrano. With reference to various inspired and prophetic revelations which came to him during his sojourn in various prisons of the Inquisition and elsewhere, he calls himself José Lumbroso (The Enlightened). Both wise and well educated, Luis de Carvajal taught Latin to the Indians and learned from them such indigenous tongues as Mixtec, Zapotec, Nahuatl, and Tarascan. And with his command of Hebrew, he is a most remarkable martyr, who also composed religious prayers during his brief life. In his memoirs, letters, and testament, El Mozo attempts to infuse spirit and valor in his coreligionists, sketching for them the beautiful life to come in the Other World.
Liebman’s translation is impeccable. In his introduction he shows compassion and sympathy toward Luis de Carvajal, his teaching, his life, and his sufferings. Liebman has rendered the important service of revealing to the English-speaking public a black, sad period in the history of the Spanish Inquisition.