Annotated bibliographies:
Primary Sources
Secondary Sources

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Country	Year		Events/Assessments/Quotes/Comments
Britain	Pre-400:		See listings for Western Roman Empire below.
	650	1	Birnbaum, "660". Birnbaum cautions that this decree ( Liber Poeintentialis ) is not proof that Jews lived in England, and the Jewish Historical Society of England's website explicitly says there is no evidence of Jews in England before 1066.
	1050	1	Jewish Encyclopedia Online, "England", citing as its ultimate source William of Malmesbury's "Gesta Rerum Anglorum" (1120 CE).
	1075	1	Jewish Virtual Library, "Ireland" and Jewish Encyclopedia Online, "Ireland". The original account is in the Annals of Innisfallen.
	1100	1	Jewish Encyclopedia Online, "England"
	1125	1	Jewish Encyclopedia Online, "Aaron of Lincon" and "England". Those built included St. Albans and nine Cistercian abbeys. A special branch of the Exchequer to manage the income lasted until 1201.
		2	Wolkoff, p. 22 and Beinart, p. 44.
		3	Zuckerman, p. 64 and Marcus, p. 139.
	1150	1	Wolkoff, p. 24, citing and giving text from J. Jacobs, The Jews of Angevin England, London, 1893, p. 260. Note: The 1166 date is the date of the property rolls, not the date of the Red Book's publication.
		2	Translated text reprinted in the Internet Medieval Sourcebook, "Gerard of Wales: Two Cistercian Monks turn Jews (before 1200). Original source: Gerald of Wales, Opera (Rolls Series), iv. 139, ed. Joseph Jacobs, The Jews of Angevin England: Documents and Records (London, 1893), pp. 283-85
	1175	1	Wolkoff, p.26. This was Henry II's Assize of Arms of 1181, which *required* knights and wealthy free men to have at least minimal arms and armor so they could be called up in emergencies but disarmed Jews and limited the arms/armor of burgesses and less-well-off freemen. Roth, "The Jews in Defense of Britain", p.3, notes that this provision was strictly enforced. Ireland repealed this law in 2006 as part of a general removal of 2,300 obsolete laws.
		2	Wolkoff, pp. 10 & 22.
		3	Jewish Encyclopedia Online, "Winchester" and the 1911 Encyclopedia Britannica, "Richard of Devises" and "Winchester". Winchester was called "The Jerusalem of England" from its good treatment of its Jews -- who had settled in that city at the time of William the Conqueror. Note that Richard of Devizes, who called the city that in his Chronicon de rebus gestis Ricardi Primi, was a very anti-semitic monk who used that term while describing an 1192 blood libel and certainly did not mean it as a compliment.
		4	Marcus, p. 147, who reprints Monk William of Newburgh's eyewitness account reprinted on pages 147-151: "The zeal of the Christians against the Jews in England ... was not indeed sincere, that is, solely for the sake of the faith, but in rivalry for the luck of others or from envy of their good fortune. Bold and greedy men thought they were doing an act pleasing to God ... and carried out the work of their own cupidity with savage joy and without any, or only the slightest, scruple of conscience ... When the slaughter was over, the conspirators immediately went to the Cathedral and caused the terrified guardians ... to hand over the records of the debts placed there ... [When King Richard afterwards sent an investigator] the citizens persistently declared that the deeds for which they were incurring his displeasure had not been done with their wish or counsel or aid, and that with slender resources they could not prevent the unbridled attack of an undisciplined mob ..."
		-	Not included in cell due to lack of space: 1194: King Henry III decrees that all contracts involving Jews be registered at central depositories. One side-effect is to help protect Jews from trial by battle to resolve "he-said-she-said" disputes over contract contents (Elema, 166). In context, I think this was also to put the record of any debts in a more secure place after the York events. Please note that this was *not* altruism -- the price of royal protection was that the Jews were effectively a royal "piggy bank" to be broken open and looted by the king at will, so the king was protecting *his* money.
	1200	1	Roth, "The Jews in Defense of Britain", p.4. Special permission was given as a reward for military services.
		2	Elema, pp. 166-167. Blund was a Jew from York, the trial by combat was in Nottingham. The combat result was not recorded.
		3	Birnbaum, "1220".
		4	Jacobi, p. 247+. Isaac's birds had silver-covered talons so the taken birds could be killed in a kosher manner. This approach - capture the animal then kill it properly - is consistent with other citations of Jews hunting.
	1225	1	Roth, "The Jews in Defense of Britain", pp. 4-5. The crossbowmen are documented by name, mostly designated "le Convers". The home for converted Jews in London was called the Domus Conversorum, founded in 1232. Rent was free and there was a pittance of a stipend for food. Ironically, this generosity was needed because the Crown took all the posessions of any Jew who converted.
		2	Rubens, p. 94 (illustration #126). Norwich was a place of refuge for Jews. The Jews have shields but appear to be armed with one-handed rakes, not swords. It is clear from the figures' ugliness that the illustrator Did Not Approve of the Jews.
	1250	1	Wolkoff, pp. 10,22.
		2	Roth, "The Jews in Defense of Britain", p. 4. Roth notes with amusement that they did so in the company of the Papal Legate.
		3	A 6/18/2006 email from Eleazar ha-Levi, mundanely Lew Wolkoff, on the SCA-Judaica Yahoo group mailing list. citing Hanawalt, Barbara A. 'Of Good and Ill Repute': Gender and Social Control in Medieval England, p. 146 who cites in turn Birrel, Jean. Who Poached the King's Deer? A Study in Thirteenth Century Crime, Midland History, 7, 1982. Page 19. Travelers to a wedding in Stamford ran down a deer with their dogs, cut its throat in accordance with Jewish Law, and presented it to the bride and groom.
	1275	1	Jewish Encyclopedia Online, "Aaron, Son of the Devil".
		2	Beinart, p. 57.
		3	Langer, pp. 215-216, and Marcus Arkin, Aspects of Jewish Economic History, 1975 (e-book copyright 2002), p. 71.
	1350	1	Roth, Cecil. "A History of Jews in England", Chapter 6. Roth says that there are "persistent report in Jewish and non-Jewish sources" of this order, not that it definitely happened.
	1400	1	Roth, Cecil. "A History of Jews in England", Chapter 6.
	1475	1	Roth, Cecil, "Sir Edward Brampton - An Anglo-Jewish Adventurer during the Wars of the Roses". He was appointed governor of Gurnsey in 1482.
	1550	1	Wolkoff, pp. 24-25, citing in turn L. Hyman, The Jews of Ireland , London, 1972, p.6, with Anes mentioned in the Calendar of State Papers (Cork, Oct. 19, 1583). Definitely someone to investigate further.
	1575	1	Birnbaum, "1590".
		2	Birnbaum, "1590" and Wolkoff, p. 12.
France	Pre-400:		See listings for Western Roman Empire below.
	400	1	Stearns, p. 168.
		2	Jewish Encyclopedia Online, "Arianism". His full quote to Catholic Bishop Gregory of Tours: "Blaspheme not a doctrine which is not thine. We on our part, although we do not believe what ye believe, nevertheless do not curse it. For we do not consider it a crime to think either thus or so."
	425	1	Jewish Encyclopedia Online, "France"
	450	1	Bachrach, Early Medieval Jewish Policy , p. 44. Eleutherius of Tournai would later be declared a saint.
		2	Jewish Encyclopedia Online, "France" and Jewish Virtual Library, "Church Councils"
	475	1	Beinart, p. 13.
	500	1	Katz, pp. 114-115 and Jewish Encyclopedia Online, "Arles". The Jewish Encyclopedia is incorrect when it says that Arles fell to Clovis during the siege - the defenders, including the Jews, held. Katz's description of the sequence (original source document is a fawning biography of the bishop by Cyprian of Toulon): A young priest who's a relative of the bishop Caesarius goes over the wall during the siege and into Clovis' camp. The Goths defending Arles sieze the bishop, accusing him of treason and using the relative as his agent. Cyprian says that at this point a Jew throws a note to the Franks which falls short and is found by the Goths instead. The note tells Clovis of an alleged weak spot in the defenses, asks Clovis to spare the Jews when he sacks the city. Cyprian then says that bishop Caesarius was thereupon released. Katz casts serious doubts on the authenticity of the found letter, pointing out that the finding of this letter was awfully convenient for the Bishop, to claim a weak spot in the defenses when troops are on alert due to a betrayal would be pretty stupid timing, and the bishop had already tried to betray Arles to the Burgundians three years before.
		2	Bachrach, Early Medieval Jewish Policy , pp. 45-46. Additionaly, Jews were banned from positions of power over free Christians and especially clergy generally, with specific bans from the positions of prison guard or defensor civitatis (an officer protecting people from unjust magistrates). Also, Jews could repair old synagogues but not build any new ones.
		3	Graetz, vol. III p. 37.
	525	1	Graetz, vol. III p. 37.
	550	1	Graetz, vol. III p. 37.
	575	1	Jewish Encyclopedia Online, "Languedoc". Rogers, Oxford Encyclopedia of Medieval Warfare, "Avignon, Siege of" points out that this behavior continued: "There was in the seventh century already a long historical tradition of the people in the south acting independently of the more northern regions of the Merovingian realm." This indepent behavior means that Jews of what is now southern France will for over six centuries be sheltered somewhat from harsh Visigoth, Merovingian, and post-Carolingian French royal anti-Jewish decrees.
		2	Graetz, vol. III p. 45, saying "[The Jews] were regarded as the most trusty guardians of the frontier, and their martial courage gained for them special distinction."
		3	Graetz, vol. III pp. 38-39
		4	Zuckerman, p. 7.
		5	Wolkoff, p. 6 and Baer, p. 19.
	600	1	Zuckerman, p. 6.
		2	Graetz, vol. III p. 40
	625	1	Zuckerman, p. 7; Wolkoff, p. 6; and Baer, p. 19. Each source gives a slightly different date, so the date should be considered approximate. Graetz, vol. III p. 40 says the choice is baptism or death.
		2	Bachrach, Early Medieval Jewish Policy , pp.63-65.
	650	1	Zuckerman, p. 8-9; Bachrach, On The Role of the Jews in the Establishment of the Spanish March , p. 14; Graetz, vol. III pp. 104-105. Bachrach, Early Medieval Jewish Policy , pp.18-19 points out that although Wamba then expelled the Jews from Narbonne, he soon let them back in and and did not enforce the existing anti-Jewish laws. Jewish Encyclopedia Online, "France", adds that "the abbot Ramire; and Guimaldus, Bishop of Maguelon, took the Jews under their protection, and even compelled their neighbors to follow their example."
	675	1	N. Roth, JVM , p.14
		2	Zuckerman, p. 8. However, there were strong caveats to this exemption: Dubnov, History of the Jews , Vol 2, p. 526: "An exception was made for the Jews residing in Gaul in Septimania (Narbonne), who … had participated in defending the harbors against an attack of the "foreign tribe" (the Franks); but these Jews, too, were exempted only on condition that they convert to Christianity. However, it is not known whether this decree was carried out." Graetz, III, 108 has a similar point: "[The Jews] were all sentenced to slavery ... and distributed throughout the country, their owners being prohibited from setting them free again. Children of seven years of age and upwards were torn from their parents and given to Christians to be educated. The only exception made was in favor of the Jewish warriors of the narrow passes of the Gallic province, who formed a bulkwark against invasion. They were indispensable, and their bravery protected them from degredation and slavery, but even they were compelled to change their religion."
	700	1	Zuckerman, pp. 11, 36-37.
		2	Zuckerman, pp. 11, 36-37.
	725	1	Rogers, Oxford Encyclopedia of Medieval Warfare , "Avignon, Siege of"
	750	1	Zuckerman, pp. 13, 36-37, 39-49. Medieval sources agree that Narbonne was handed over from the inside -- one says the Goths, others (more numerous) say the Jews. Zuckerman says the latter because after 759 the Goths disappear (a 791 document describes "the time of the Goths" as a time now past), while the Jews are awarded lands and rights. He says it is likely that Jewish garrison troops were involved given the Muslim practice of using Jewish garrison troops in their conquest of Spain, but knows of no proof.
		2	Zuckerman, p. 50, providing Pope Stephen III's epistle's Latin text on pages 382-383. Also Jewish Encyclopedia Online, "France". I validated that Zuckerman's rendition of the full Latin text was complete and accurate by comparing it to the Migne texts (see Primary Sources), translating myself the parts Chazan and Zuckerman did not provide in English. "Allodial" means owned as full-rights private property, not as feudal tenants of land temporarily granted but still owned by a king. Pope Stephen III's epistle confirms the land (or rights to existing land?) grants: " Protesting the Jews' acquiring the power to hold allodial lands . Pope Stephen to Aribert Archbishop of Narbonne, and to all magnates of Septimania and Hispania. … Therefore we are struck with sorrow, anxious to death, since we have learned through you that the Jews … possess allodial lands within Christendom in towns and outside them, like Christians, through certain grants of the kings of the Franks … and that Christians work their vineyards and fields …" The epistle goes on to demand that the deal with the Jews be broken.
		3	Bachrach, On The Role of the Jews in the Establishment of the Spanish March , pp. 18-19.
	775	1	Bachrach, On The Role of the Jews in the Establishment of the Spanish March , p.15. Bachrach notes in his Early Medieval Jewish Policy, p. 68, that the Narbonne contingent must have done well because while after the disaster Charlemagne replaced 9 counts from southwestern France, the count of Narbonne kept his job.
		2	Bachrach, On The Role of the Jews in the Establishment of the Spanish March , p. 16-17.
	800	1	Wolkoff, p. 6.
		2	Bachrach, On The Role of the Jews in the Establishment of the Spanish March , p. 18.
		3	Adler, p. 2-3 (Obaidallah ibn Khordadhbeh, c.817)
		4	Birnbaum, "820".
		5	Elema, p. 167.
	825	1	Zuckerman, pp. 274-276 & Marcus pp 404-405. Baer, p. 24, says Saragossa. The Jewish Encyclopedia Online ("Bodo") says that he later corresponded with a Spanish Jew who had converted to Christianity and become knighted (Pablo Alvaro of Cordova), each trying to get the other to de-convert, and that many of these letters still exist.
		2	Zuckerman, p. 24-29 & p. 56. Includes lists of towns with them and document dates, quotes the original Latin text of several grants.
	850	1	Bachrach, Early Medieval Jewish Policy , pp. 106-111
	900	1	Graetz, vol III p. 175 and Birnbaum, "890". Graetz commented that this came about because the rulers now considered the Jews their property to be disposed of at will, just as any other ward was the property of the guardian.
	975	1	Birnbaum, "990".
		2	Elema, p. 168.
	1000	1	Birnbaum, "1010".
	1050	1	Zuckerman, pp. 146-155.
		2	Song of Roland, anonymous French author, late 11th century (estimates vary), chapter 266. The story depicts Charlemagne capturing Saragossa after Roland's death, then smashing synagogues and mosques and forcibly converting 100,000 people. In reality Charlemagne never took Saragossa and was supportive of the Jews.
	1100	1	"From here we can learn that when young people ride on horses to greet the groom and bride and joust [for sport] and sometimes tear each other's clothing or damage the horse, there is no requirement to reimburse because this is the commonly accepted way to celebrate at a wedding." -- Tosafot, Sukkah 45a. English translation by Flug, Joshua. “Practical Jokes and Their Consequences”, Shabbat Table Discussions, Issue #20. New York: Yeshiva University, 2013.
	1125	1	Beinart, p. 42.
	1150	1	Benjamin of Tudela, p. 2 (Adler translation). Adler footnote says that this is confirmed by official records of land sales.
		2	Wolkoff, p. 10 and Marcus, pp. 142-145.
		3	Penslar pp.36-37 identified the Tosafist quote, derivation (a comment on Rashi's comment on Avodah Zarah 18b), and its being often ignored; Bleich and Jacobson's Jewish Law and Contemporary Issues, Cambridge University Press, 2015, p.212 identifies the Tosafist, and I looked up Elhanan's timeframe online.
	1175	1	Jewish Virtual Library, "Perpignan". Perpignan is just north of the modern Spanish border.
		2	Wolkoff, p. 21 and Marcus, pp. 27-30.
	1200	1	Elema, pp. 168-169. The plaintiff Caloth had asked for permission to prosecute Abraham for assult on the highway.
		2	Sumpton, pp.116-123. It was at Beziers that the papal legate Arnald-Amaury, when asked how to distinguish loyal Catholics from heretics, reportedly replied with his famous quote "Kill them all, God will know his own." His report to Pope Innocent II stated that "neither age, nor sex, nor status had been spared."
		3	Puylaurens, pp. 35-37. Puylaurens was part of the Bishop's entourage. He does not say whether Jews were part of the Black Brotherhood, but given that there were still Jewish allodial landholders at the time and Jews here had not been disarmed I consider that a very likely possibility.
	1225	1	Zuckerman, p. 65-67, reprinting the Hebrew text of the petition on pp. 387-388.
		2	Wolkoff, p.10. As if we didn't have enough enemies!
		3	Jewish Virtual Library, "Burning of the Talmud". Birnbaum, "1240", estimates the number of manuscripts at 10,000-12,000. The Pope did this after a Jewish apostate wrote him a letter criticizing the Talmud. The order also said that non-Jews refusing to give up their books were to be excommunicated.
		4	Jewish Virtual Library, "Burning of the Talmud".
	1250	1	Jewish Virtual Library, "Perpignan".
		2	Jewish Encyclopedia Online, "Abraham of Aragon".
		3	Wolkoff, p. 10.
	1275	1	Elema, p. 169.
	1300	1	Beinart, p. 59. Note: Philip then pulled the same false-accusation-and-loot maneuver on the Knights Templar the next year (1307). Some accounts say that as the Templar Grand Master burned, he called King Philip IV (as well as Pope Clement V, who OK'd the accuse-and-loot maneuver) to judgment before God within the year. Both did in fact die within the year.
		2	Beinart, p. 59.
		3	Elema, p. 169.
		4	Birnbaum, "1320". This is the Shepherd's Crusade of 1320 (there had been another in 1251). 300 Jews in the Spanish fortress of Montclus also killed despite royal promises and orders of protection. The attacks were primarily in southern France and northern Spain. Per Henry Milman's "The History of the Jews, from the earliest period down to modern times", Volume 3, pp. 219-220: Jewish communities appealed for aid from the King and the Pope to stop the slaughter, got no effective response. The shepherds looked on the Jews as an easy source of wealth, saying that would let them buy arms and go on to attack the Saracens. "Where they could, they fled to the fortified places; five hundred made their escape to Verdun, on the Garonne; the governor gave them a tower to defend; the Shepherds assiled them, set fire to the gates; the desperate Jews threw their children, in hopes of mercy, down to the besiegers, and slew each other to a man." 120 Jewish communities were destroyed during this Crusade. There are repeated cases of Christians in authority trying to protect the Jews, ineffectively.
		5	Master, Virgil. Chroniques de France ou de St. Denis, Folio: 55v Whether the armored figures are trained Jewish fighters or ordinary folk using the armory, only the murdered would know.
	1325	1	Elema, p. 170.
	1350	1	Jewish Encyclopedia Online, "Machir", referencing Royal Letters of 1364 (Doat Collection, pp. 53 et seq., 339-353).
	1375	1	Beinart, p. 64. Also Jewish Virtual Library, "France", "Burgundy", "Franche-Comte", "Provence"
	1475	1	Beinart, p. 64.
	1500	1	Wolkoff, p. 12.
	1550	1	Kritzler, pp. 71-71. It was Sinan's last recorded battle.
	1575	1	Jewish Virtual Library: "France". My hypothesis: Since the expulsion in France was at least as much for profit as for religion, and since the Jews' property had already been taken, the French didn't see the need for the same vigilance in enforcing the ban as in Spain.
		2	Jewish Encyclopedia Online, "France".
Italy	Pre-400:		See listings for Western Roman Empire below.
			Due to changing conquests, Italy can be split into north/south or merged with an owning power. Please note too that in most centuries Italy was very fractured and Jewish conditions varied WIDELY by city and by time. For example, in 1593 Livorno gave Jews religious freedom, citizenship, and the right to bear arms while only 5 years later Genoa was expelling its Jews. Therefore one should if possible look at the detailed history of a specific city in order to accurately ascertain Jewish conditions.
	400	1	Procopius, History of the Wars , III.ii.7-39. Online at the Internet History Sourcebook .
		2	Jewish Encyclopedia Online, "Army".
	425	1	Grant, p. 287, Marcus, pp.5-6, and Cohen pp. 32-34. Excerpts quoted on the Internet History Sourcebook ("Jews and the Later Roman Law 315-531").
		2	Birnbaum, "430"
	450
	475	1	Graetz, vol III, p. 30. From the Jewish Encyclopedia Online ("Italy"): "At the time of the foundation of the Ostrogothic rule under Theodoric, there were flourishing communities of Jews in Rome, Milan, Genoa, Palermo, Messina, Agrigentum, and in Sardinia."
	500	1	Jewish Encyclopedia Online, "Ravenna"
	525	1	Jewish Encyclopedia Online ("Arianism", "Italy" ) & Wolkoff, pp. 25 and 61, citing Procopius, book V. In paragraphs 100-101 of the online version, Procopius wrote that during the Byzantine's final, successful attack on Naples "But on the side of the circuit-wall that faces the sea, where the forces on guard were not barbarians, but Jews, the [attacking] soldiers were unable to either use the ladders or to scale the wall. For the Jews had already given offence to their enemy by having opposed their efforts to capture the city without a fight, and for this reason they had no hope if they should fall into their hands; so they kept fighting stubbornly, although they could see that the city had already been captured, and held out beyond all expectation against the assaults of their opponents. But when day came and some of those who had mounted the wall marched against them, then at last they also, now that they were being shot at from behind, took to flight."
	550	1	Jewish Encyclopedia Online, "Italy". Graetz, III, 33 quotes Pope Gregory I: "We forbid you to molest the Jews or to lay upon them restrictions not imposed by the established laws; we further permit them to live as Romans and to dispose of their property as they will." However he did encourage converting Jews by peaceful means (e.g. cutting taxes for converts), not caring if the converts were insincere, saying "If we do not gain them over, we at least gain their children."
	575	1	Beinart, p. 22.
	800	1	Jewish Virtual Library, "Italy".
	850	1	Wolkoff, p. 9.
		2	Jewish Virtual Library, "Italy".
		3	Ahimaaz ben Paltiel, excerpt on the De Re Militari website.
	900	1	Beinart, p. 28.
	925	1	Birnbaum, "930".
		2	Jewish Virtual Library, "Italy".
	975	1	Wolkoff, p. 9.
	1000	1	Wolkoff, p. 9.
		2	Birnbaum, "1000".
	1075	1	Wolkoff, p. 9. Jewish Encyclopedia ("Italy") says that Italians regularly ignored religious rules against the Jews, more than in any other country, especially since the various states were focused on fighting each other and not the Jews. Indeed, having Jews was considered a competitive advantage. The plethora of states also meant that there was always someplace in Italy to move to if the locals got nasty.
		2	Jewish Encyclopedia Online ("Italy").
	1125	1	Beinart, p. 40.
	1150	1	Jewish Encyclopedia Online ("Italy").
		2,3	Benjamin of Tudela, Marcus Adler translation, p. 8. Note: There are only 300 Jews in Rome, and most other cities Benjamin cites have Jewish population in only the few dozens or hundreds as well. The biggest are Naples with 500 and Salerno with 600 (p.12), Otranto with 500 (p. 15), and Palermo with 1,500 (p. 108). All these are in the south. Only two northern Italian cities are cited - Pisa with 20 Jews and Lucca with 40. These may be family not population counts, but the north/south ratio is clear.
	1200	1	Marcus, pp. 153-157.
		2	Baron, Vol. X, pp. 224-225.
	1225	1	Birnbaum, "1240". The bull was called " Impia judeorum perfidia ".
		2	Wolkoff, p. 11, Jewish Encyclopedia Online ("Italy"). "Certain of the clergy, and princes, nobles and great lords of your cities and dioceses have falsely devised certain godless plans against the Jews, unjustly depriving them by force of their property, and appropriating it themselves."
	1250	1	Leviant, "King Artus".
		2	Baron, Vol. X, p. 227
		3	Wolkoff, p. 11.
	1300	1	Beinart, p. 77.
		2	Abrahams, p.378 and Yeshiva University's "Printing the Talmud" website, item #65 (the Massekhet Purim's 1552 printing) description. This case illustrates the need to check/validate secondary sources, even famous published ones. Abrahams says that on Purim, Italian Jews would ride on horseback and tilt at an effigy of Haman, citing as a reference Kalonymus's Purim tractate. However, Kalonymus ben Kalonymus' Massekhet Purim, written ca. 1320, was a parody of rabbinic treatises with clearly satirical instructions (e.g. "three pounds of meat should be served per plate because a glutton once dived into a bowl of soup to determine the amount of meat it contained and almost drowned."). In modern terms, quoting the Massekhet Purim is like quoting The Onion as a news source. An interesting event idea though ….
		3	Baron, volume X, p. 228. Specifically, King Robert says ""So long as the Jews commit no transgression against the [Christian] faith ... they ought to be treated humanely."
		4	Baron, volume X, p. 229.
	1350	1	Baron, volume X, p. 235.
	1375		Baron, volume X, p. 232.
	1400	1	Contamine, p. 241.
	1425	1	Beinart, p. 71.
		2	Birnbaum, "1420".
		3	Baron, volume X, p. 244.
	1450	1	Joanne Palmer, "Voices of Conservative/Masorti Judaism", Spring 2012/5772, pp. 14-15, and Rabbi Farissol, The Woman's Siddur , 1471, folio 5v. The traditional daily prayer has the man giving thanks that he was not made a woman, alongside thanks that he was also not made a heathen or a slave. The Cairo Genizah has a version that also includes thanks for being made a human and not a beast. Many modern women undertstandably have a problem with this. Dr. David Kraemer, professor at the Jewish Theological Seminary and head of its library, has identified a manuscript written in 1471 in northern Italy wherein the male prayer (in the Renaissance spirit of equality) has a female and positive counterpart. The siddur was written for a wealthy bride from her new husband. The scribe who wrote the siddur was Rabbi Abraham Ben Mordechai Farissol, who was a community leader. Another of his manuscripts, written in 1480 and in the National Library of Israel, commissioned by another wealthy woman for herself, has the same revised blessing. This indicates that some Jewish women of that time/place were also uncomfortable with the status of women implied by that prayer and were willing/able to take action (probably not limited to changing the prayer) .
		2	Baron, volume X, p. 244.
	1475	1	Wenninger, pp.91-92. The Jews were Sicilian, had studied in Padua, and were given doctorates by Holy Roman Emperor Frederic III. Two of the rights normally granted by such degrees at the time were non-inheritable raising to the lower aristocracy ( milicia ) and a military baldric ( cingulum militare ) signifying the right to bear a sword. The two Jews were explicitly not granted that latter right because of their religion.
		2	Adler, p. 210 (Obadiah da Bertinoro, 1490)
	1492	1	Beinart, p. 80.
		2	Wolkoff, p. 16.
	1500	1	Wolkoff, p. 26. According to eyewitness Elijah Capsali, auoted in Moses Avigdor Shulvass, Jews in the World of the Renaissance , Leiden-E.J. Brill, Chicago, 1977, p. 209: "And many of the Jewish populace also donned armor and weapons and joined non-Jews and they also looted in the aforementioned sacking. These ruthless Jews did more harm to their fellow Jews in Padua than did the Gentiles, for they invaded the homes of wealthy Jews … and engaged in looting from their fellow Jews."
		2	Birnbaum, "1510".
		3	Beinart, p. 78.
		4	Jerusalem Post, " The Stirring Revival of Sicily's Bnai Anousim ", Jan 13, 2016.
	1525	1	Roth, The History of the Jews in Venice , p. 213 in the 1975 edition. One Jew so dubbed was Mordecai (Marco) da Modena.
		2	Roth, The Duke of Naxos , p. xi. Note: She had to flee after being denounced as a "Judaiser" by her own sister.
		3	Beinart, p. 78.
	1550	1	Wolkoff, p. 25.
		2	Marcus, pp. 191-193.
		3	Roth, p. xii. Wolkoff, p. 57, Basola pp. 18-19
		4	Basola, pp. 18-19. Basola lived in Ancona and opposed the boycott - he and the other rabbis did not want to get the authorities upset at them too.
	1575	1	Tlusty, p. 182.
		2	University of Pennsylvania online exhibit describing and then displaying the actual Livornina document. Note: I need to confirm whether this right to bear arms is the right to carry weapons or the right to have one's own heraldic device. Part of the exhibit "Jews, Commerce, and Culture", titled "Rag Dealers and Pawnbrokers Have Their Place Too: The Start of Jewish Settlement in Livorno". Sub-exhibit description at http://www.library.upenn.edu/exhibits/cajs/fellows09/cajs2009.html . Manuscript description and images at http://sceti.library.upenn.edu/sceti/ljs/PageLevel/view.cfm?option=view&ManID=ljs379 Explaining the exhibit's odd title: When Pisa's port silted up, the Medici tried to attract Jewish merchants to the nearby small, marsh-surrounded, undesirables-populated fishing village of Livorno. The policy succeeded and Livorno took off, ultimately hosting the largest and wealthiest Italian Jewish population of the 1600s.
North Africa	300	1	Chouraqui, pp. 21 and 326. Tertullian reported Berbers who "observed the Sabbath, the Jewish festivals and fasts, and the dietary laws".
		2	Chouraqui, p. 18-19, reporting the greater success among the more nomadic (Botr) Berbers based on Ibn Khaldun's (1300s) writings. Extensive communities continued further west. Chouraqui names many of these communities and data supporting these claims, pp. 12-15.
	350	1	Conversion of synagogue at Tipasa: Chouraqui, p. 23.
	425	1	Saint Augustine, The City of God , Book 16 Chapter 35 and Book 18 Chapter 46.
		2	Chouraqui, pp. 24-25, listing specific Botr chiefs with Hebrew-sounding names (e.g. Gabaon).
	450	1	Chouraqui, pp. 25-26. NOTE: I want to find a reliable second source on this to validate.
	525	1	Beinart, p. 14.
		2	Chouraqui, p. 26.
	550	1	Chouraqui, p. 26.
	625	1	Chouraqui, p. 13, citing Ibn Khaldun (1332-1406). The tribes he lists as Jewish include the Jerawa (which the lady warrior "Kahena" mentioned below belonged to), Nefusa, Fen-del-awa, Medyuna, Behlula, Ghratha, and the Fazaz.
		2	From Nicolle, Rome's Enemies 5 , p.6: "[In northern Morocco] the Jewish Birghwata Berbers seem to have established a little-known state which may have been raiding Visigothic Spain in collaberation with co-religionists in the Iberian Penninsula long before the Muslim Arab and Berber conquest of that country in AD 711." Nicolle also says in his Medieval Warfare Source Book , vol. II on p. 51 that this "Judeo-Muslim" state remained powerful into the 10th century. Various websites claim the state had a "heretical" version of Islam after 744 with an originally-Jewish founder. This may be the same pre-Islamic Jewish kingdom that Chouraqui on p. 19 says that "Arab historians" record as being at Gurara, and lasting until 1492. The presence of Jews is supported by gravestones with Hebrew characters. This bears further investigation, including getting the Ibn Khaldun full text.
	675	1	Many websites tell Dahra (aka Dahiya) al-Kahina's story, but different groups tell her story differently in order to claim the "credit" for her. Most websites say she was Jewish, some saying her last name is a variant on "Kohan"; the feminist and pro-African websites tend to leave that out. According to Chouraqui (pp. 34-38), citing Ibn Khaldun's retelling, the timeframe is: 687 : Kahena, leader of the Jerawa, takes over the Botr resistance against the Arabs after the previous resistance leader is killed. 688 : Kahena defeats the Arab army, pushing them back to Tripolitania. ca. 693 : An Arab general, having sown dissention among Berber ranks, gets some Berbers to switch sides, then attacks the rest and defeats them. Kahena is killed in that battle. Her sons surrender, lead the Jerawa as part of the Arab army. Most Berbers convert to Islam, but some resistance continues at least through the late 700s. Chouraqui also names other Arab sources (Ibn Athir, El Bayan) who give other dates. Note : The more I dig (including into academic papers) to get the truth/details, the more controversy I find. This is NOT the final word on her. More and careful research is definitely needed here.
	700	1	Jewish Encyclopedia Online "Kaula al-Yehudi", Birnbaum "710", and Wolkoff, p. 25 citing Dubnov's A History of the Jews , pp. 525-527.
	750	1	Chouraqui, p. 40.
		2	Chouraqui, p. 79.
	800	1	Jewish Virtual Library, "Fez"
		2	Adler, p. 3 (Obaidallah ibn Khordadhbeh, c. 817)
	850	1	Chouraqui, pp. 80-81.
	900	1	Menocal, p. 31 and Stillman, p. 42.
		2	Stillman, pp. 43-44.
	950	1	Beinart, p. 34.
	975	1	Beinart, p. 34. Beinart says the quote is from a 978 legal document.
		2	Stillman, p. 44.
	1000	1	Beinart, p. 35.
	1025	1	Cohen p. 166, other sources.
	1050	1	Chouraqui, p. 81 and "The Forgotten Refugees" film website (www.theforgottenrefugees.com)
		2	Norman Roth, MJC, p. 50 ("Almoravids"), citing Muslim historian Muhammad al-Idrisi (1096-1165).
	1075	1	Beinart, pp. 34-35.
	1125	1	Beinart, pp. 34-35, and Cohen, pp. 181-182. From the 1148 letter by Solomon ha-Kohen al-Sijilmasi (Sijilmasa is in Morocco), written in Fustat, translated by Goiten in "A Mediterranean Society", and reprinted in Cohen: "At 'Abd al-Mu'min's conquest of Fez 100,000 persons were killed and at that of Marrakesh 120,000. Take note of this. This is not hearsay, but a report of people who were present at the events. Take notice."
	1150	1	Norman Roth, MJC , p.49 ("Almohads")
		2	Chouraqui, p. 84.
	1175	1	Jewish Encyclopedia Online, "Abu Abdullah Mohammed Al Nasir".
	1225	1	Jewish Virtual Library, "Crusades 1095-1258"
	1250	1	Birnbaum, "1260".
		2	Stillman, p. 77.
		3	Birnbaum says Jews became affluent too, but Chouraqui says their economic state continued poor until the immigration from Spain picked up. Given the nature of the Schism of the Grana conflict and Chouraqui's specialization/expertise on this subject, pending getting further data I'm going with the latter's interpretation. Still, this sheet's color code is based upon freedom, not economics, and so the cell is cyan not yellow.
	1300	1	Stillman, pp. 77-81, who lists many of these courtiers.
	1375	1	Chouraqui, p. 87, Stillman p. 77.
		2	Stillman, p. 77.
	1400	1	The Jewish Encyclopedia (1905) "Balearic Islands".
		2	Jewish Encyclopedia Online, "Algeria".
	1425	1	Birnbaum, "1430". From a 1451 letter by Nicholas Clenardus describing the conditions of Jews in the Fez ghetto (Stillman, p. 287): "Approximately 4,000 Jews dwell there … they have to pay such a heavy tribute here each month that I too would grieve continually if I were in their place. The more the sultan needs money, the more they have to pay."
	1450	1	Stillman, pp. 281-286 (quoting a period Islamic account).
	1492	1	Wolkoff, p. 16.
		2	How many Jews were allowed in is a matter of dispute. Chouraqui, pp. 88-90, says that the Jews were welcomed by the sultans and revitalized the North African Jewish community. However, a 1495 account by an Italian Jew (see the Internet History Sourcebook , "The Expulsion from Spain") states: "Many of the exiled Spaniards went to Mohammedan countries, to Fez, Tlemçen, and the Berber provinces, under the King of Tunis. ... On account of their large numbers the Moors did not allow them into their cities, and many of them died in the fields from hunger, thirst, and lack of everything. The lions and bears, which are numerous in this country, killed some of them while they lay starving outside of the cities. A Jew in the kingdom of Tlemçen, named Abraham, the viceroy who ruled the kingdom, made part of them come to this kingdom, and he spent a large amount of money to help them. The Jews of Northern Africa were very charitable toward them. A part of those who went to Northern Africa, as they found no rest and no place that would receive them, returned to Spain, and became converts." Since IMHO such medieval accounts trump current scholarly opinions, and given the similarity between this and the events of the 1930s, my best guess is that as in the 1930s a fortunate few were allowed refuge (who could indeed have revitalized the community) -- and many were not.
	1500	1	Stillman, p. 82.
		2	Birnbaum, "1510".
	1525	1	Kritzler, pp. 58-60. Sinan was the right-hand captain for Khair-ed-Din, aka Barbarossa ("Red Beard"). Other North African Jews supported pirate action against Spain and Italy, combining looting opportunities with revenge. They usually used fast galleys from Algeirs and similar bases.
	1550	1	Kritzler, p. 70.
		2	Chouraqui, pp. 92-94 and Blady, p.295.
	1575	1	Jewish Encyclopedia Online, "Amsterdam" and Birnbaum, "1590".
		2	Kritzler, pp. 85-89. Rabbi Samuel Palache, now president of Amsterdam synagogue Neveh Shalom and in his 60s, used Moroccan funds to get ships/crew and led them on attacks on Spanish shipping.
Portugal	Note:		Before 1100, see the combined Spain/AlAndalus/Portugal listing.
	1125	1	Basto, pp. 5-6.
		2	Lipner, pp. 128-9 and ibn Yahya, pp. 96-7. In 1144 Yahya ibn Ya'ish, serving the Almohads, captured the Almoravid castle of Mertola in a surprise night-time attack with a small force after killing the sentry. After his Almohad commander tried to kill him, he defected to Portugal and served King Alfonso I. In 1147, King Alfonso I captured Santarem by a surprise night-time attack with a small force after killing the sentries. While I have found no hard proof of Yahya's role, it was after Santarem's capture that Yahya was given the three villages.
		3	Basto, pp. 8-9. The rabbinical appointment proves that Yahya was openly Jewish and did not have to convert to lead troops.
	1150	1	Jewish Encyclopedia Online, "Portugal".
	1175	1	Rogers, Oxford Encyclopedia of Medieval Warfare and Military Technology , "Caballeros Villanos". An excerpt: "The caballería villana (non-noble knighthood) developed mainly in Castilian frontier towns during the latter’s slow southward advance into Andalusia. … Upon achieving a certain income, any resident ( vecino ) who maintained a house in the town could choose to purchase and keep a horse, armor, and weaponry and to serve as a knight in both offensive and defensive operations. In return for this service, the individual caballero received tax-exempt status ... and he had the eligibility to hold office in the town’s concejo (council). The fiscal, political, and social advantages accompanying this type of mounted service made it particularly attractive." Note: The spelling "caballeros villanos" yields more English sources in Internet searches on the subject.
		2	Ray, The Sephardic Frontier, p. 27.
		3	Personal e-mail exchange with Professor Jonathan Ray of Georgetown University.
	1200	1	Jewish Encyclopedia Online, "Portugal".
	1225	1	The 1258 document showing Jews holding a castle in the "Gardom" district (I assume that's the modern "Guarda"): Ray, The Sephardic Frontier , p.177
		2	Norman Roth, Medieval Jewish Civilization , pp. 36-37.
	1250	1	Jewish Encyclopedia Online, "Portugal".
		2	Jewish Encyclopedia Online, "Diniz/Denis").
	1275	3	Jewish Encyclopedia Online, "Yahya".
	1325	1	Jewish Encyclopedia Online, "Portugal".
	1350	1	Jewish Encyclopedia Online, "Portugal". Note that this Pedro (king of Portugal 1357-1367) was NOT Pedro the Cruel of Spain.
		2	Lipner, pp. 103-104.
	1375	1	Jewish Encyclopedia Online, "Navarro".
	1425	1	Jewish Encyclopedia Online, "Portugal".
		2	Jewish Encyclopedia Online, "Portugal". The sequence, per Jewish Encyclopedia Online "Lisbon", is enlightening: Some "young men" attacked some Jews at a fish-market, the government had the punks publicly whipped, a mob attacked the Jews, the Jews fought back and were losing when the Count de Monsanto stopped it. The article also said that anti-Jewish feeling was also increased by the arrival of Spanish refugees.
	1475	1	Wolkoff, p. 24, citing sources leading back to Depping, Les Juifs dans le Moyen Age, p.187. He quotes the letter: "We notice Jewish cavaliers, mounted on richly caparisoned horses and mules, in fine cloaks, cassocks, silk doublets, closed hoods, and with gilt swords."
		2	Beinart, p. 80.
	1492	1	Jewish Virtual Library, "Virtual World Tour - Portugal." The expulsion was decreed five days after his marriage contract was signed.
		2	Beinart, pp. 83-85 (who has the expulsion decree text), many other sources. A 1495 account by an Italian Jew on what happened to the expelled, originally in Marcus, is on the Internet History Sourcebook ("The Expulsion from Spain"). Note that though there were some delays in implementing the expulsion decree in Portugal, leaving the country was made very difficult. In 1492 the Portugese king was John II, who promised the 100,000 Spanish refugees 8 months' temporary residence and transport onwards in return for cash. He got the cash -- and pocketed it. Portugese and Jewish historians agree that people were thrown overboard or enslaved, children were taken from parents and sent to the island of St. Thomas. Source: the Jewish Encyclopedia Online , "Portugal". Left out of the cell due to lack of space, an account written by R. Gedalya ibn Yahya half a century later but citing what his grandfather had told him: "The majority of [the exiles from Spain] were poor, and Portugal could not readily contain all these Jews. The heads of the Jewish communities in the kingdom of Portugal took counsel to decide how to deal with the large number of Spanish exiles. they decided to strenuously attempt to prevent the exiles from entering Portugal so as not to make themselves loathsome in the eyes of the King, the courtiers, or the [Christian] inhabitants. My grandfather … Don Joseph ibn Yahya, objected to this great wrong in God's eyes, saying it was an act of scorn and provocation to close the gates of salvation to their bretheren. He suggested that at the very least, they donate half their property to feed these souls, and rent ships to transport them from Portugal … The [Portugese] Jews refused to listen to this advice." Original translation from Hebrew in A. David, "The Spanish expulsion and the Portugese persecution through the eyes of the historian R. Gedalya ibn Yahya", Sefarid , 56 (1996) 53. Quoted in Francois Soyer's The Persecution of the Jews and Muslims of Portugal: King Manuel I and the End of Religious Tolerance (1496-7) , Brill NV, Leiden, The Netherlands, 2007.
	1500	1	Marcus pp. 65-68, reprinting Bishop Geronymo Osorio's 16th century account of the massacre.
	1525	1	Jewish Virtual Library, "Virtual World Tour - Portugal."
		2	Roth, p. 4.
			Not listed in this cell due to lack of space but culturally interesting, from the Jewish Encyclopedia Online , "Avlona": In 1510 in Avlona, Albania, David Leon took charge of the town's three Jewish congregations -- which were split by nationality and arguing. The ex-Portugese Jews split from the ex-Spanish Jews and and started their own synagogue. When the Spanish demanded that David force the Portugese to attend the main synagogue, David sided with the Portugese -- saying that the Portugese were in the majority, and also that the Portugese were "hot-tempered but obedient; they are open and generous, and not hypocritical and proud like the Castilians."
	1550	1	Roth, The Duke of Naxos , p. 5 and Marcus, pp. 474-475. Marcus quotes the diary of Hans Dernschwam, German employee of the Fugger international business family (the bracketed text is Marcus'): "He is said to have been named Zuan Mykas [Juan Miguez] ... [Juan Miguez was Joseph Nasi, later Duke of Naxos] ... came to Constantinople in 1554 ... The above mentioned Portugese ... must have practiced jousting and tilting. He brought in all sorts of equipment such as armor, helmets, guns, long and short lances, also battle axes and large and small muskets. And even in Galata in his garden ... his servants tilt and joust."
		2	Roth, The Duke of Naxos , pp. 120-121.
	1575	1	Jerusalem Post, Jan 29, 2015
Spain/	Pre-400:		Before 400, see listings for the Western Roman Empire below.
Al-Andalus/			Starting 1125, Portugal is listed separately.
Portugal
	400	1	Graetz, vol. 3, p. 44
		2	Baer, p.17, writing that: - "The women especially excelled in deeds of heroism and self-sacrifice." - Severus claimed 540 Jews converted afterwards, including "the most distinguished members of the community." Dubnov provides more details (History of the Jews, vol. 2, p. 506): "The Jews took precautions by fortifying themselves in their house of worship. The bishop summoned reinforcements of Christians in the neighboring town, but even then the mob hesitated to assault, fearing the Jews were armed … On learning that there were no weapons in the synagogue, [the bishop] signalled his warriors to set the synagogue on fire. Those Jews who tried to escape were caught and forced to convert under threat of death. Many submitted, including Theodorus, the head of the Jewish community. But there were others, particularly a group of women, who resisted; they made their way to a hill, and there stoned their attackers."
		3	Katz, p. 119-121.
	425	1	Jewish Encyclopedia Online, "Spain"
	475	1	Graetz, vol. 3, p. 44-45
		2	Bachrach, Early Medieval Jewish Policy , p. 4. Katz, p. 120, says that "Jewish members of the senatorial class are mentioned by Jerome."
		3	Bachrach, Early Medieval Jewish Policy , p. 3
	500	1	Bachrach, Early Medieval Jewish Policy , p. 4
	550	1	N. Roth, JVM , p.8
		2	Bachrach, Early Medieval Jewish Policy , p. 5
	575	1	Zuckerman, p. 8.
		2	N. Roth, JVM , p.30
		3	Graetz, vol. 3, p. 46-47
		4	N. Roth, JVM , p.31
	600	1	Beinart, p.21. Baer (pp. 19-20) points out that ordering Jews to free all Christian servants/tenants and give them any lands held in lease was an economic attack on the large Jewish landowners of the time, who could no longer get Christians to work their lands.
		2	Graetz, vol. 3, p. 48
		3	Chouraqui, p. 28.
		4	N. Roth, JVM , p.13
		5	Baer, p. 21.
		6	N. Roth, JVM , p.18
		7	Graetz, vol. 3, p. 49
	625	1	Graetz, vol. 3, pp. 49-51
		2	Graetz, vol. 3, p. 51
		3	Graetz, vol. 3, pp. 101-102
	650	1	Graetz, vol. 3, pp. 102-103
		2	N. Roth, JVM , pp.27-29
		3	Marcus, pp. 22-24 has the translated text.
		4	Graetz, vol. 3, p. 104
	675	1	Marcus p.24, excerped on the Internet History Sourcebook ("The Jews of Spain and the Visigothic Code"). The ruling says in part: "If any Jew … should withhold himself and his family from baptism, or If any one of them should exceed the duration of one year after the promulgation of this law without being baptized, the transgressor of these [conditions], whoever he may be, shall have his head shaved, receive a hundred lashes, and pay the required penalty of exile. His property shall pass into the power of the king."
		2	Baer, pp. 21-22.
		3	N. Roth, JVM , pp.27-29
		4	N. Roth, JVM , p.33
		5	Zuckerman, p. 8 & 104.
		6	N. Roth, JVM , p.152
	700	1	Jewish Encyclopedia Online "Kaula al-Yehudi", Birnbaum "710", and Wolkoff, p. 25 citing Dubnov's A History of the Jews, pp. 525-527
		2	Al-Makkari, pp. 280-282 of the Gayangos translation. He was a 16th century historian. "Whenever the Muslims conquered a town, it was left in the custody of the Jews, with only a few Muslims, the rest of the army proceeding to new conquests; and where the Jews were deficient [in number] a proportionately greater body of Muslims was left in charge."
		3	kehillatisrael.net, "History of the Jews in Spain"
		4	Graetz, vol III, p. 109. Multiple sources such as kehillatisrael.net point out that some 13th century Christian authors (writing over 500 years after the actual events) claimed that Christian cities fell so quickly because the Jews betrayed them to the Muslims. However, both Muslim sources from the time and some Christian sources say that cities fell because so many Christians (especially the leadership) had fled. For example, the Chronicle of Lucas de Tuy, Archbishop of Toledo (d. 1249), said Toledo was "almost completely empty from its inhabitants" because "many had fled to Amiara, others to Asturias and some to the mountains." Note too that the Visigothic kingdom was heavily divided -- the Muslims had been invited in by the former king's oldest son .
	725	1	N. Roth, JVM , p.45
		2	kehillatisrael.net, "History of the Jews in Spain"
		3	Bachrach, Early Medieval Jewish Policy , p. 103.
	750	1	Zuckerman, p. 38. Note: Menocal, p. 7, puts the date at 755.
	775	1	Bachrach, Early Medieval Jewish Policy , pp. 79-80. Bachrach infers that the letter refers to Christian and not also Muslim Spain from the context.
	800	1	Adler, p. 3 (Obaidallah ibn Khordadhbeh, c. 817)
	825	1	Baer, p. 24.
		2	Lewis, pp. 46, 93.
	850	1	Birnbaum, "850", Baer, p. 23, and Roth, JVM , pp. 141-2
	875	1	Norman Roth, MJC , p.64 ("Arms, Jews and").
		2	Norman Roth, MJC , p.58 ("Aragon-Catalonia").
	925	1	Menocal, p. 31. & Beinart, p. 35. In theory there are not supposed to be two true Caliphates at the same time. The Fatamids will move their capital to Cairo after conquering Egypt later this century.
		2	Wolkoff, Cionvivencia 2 class notes.
	950	1	N. Roth, JVM , p.153.
		2	Adler, pp. 25-33 (R. Chisdai, ca. 960). Off-topic but interesting note : Chisdai describes Spain's size in terms of degrees of the Earth (Adler, p. 24). I multiplied Chisdai's mileage per degree by 360, giving the nearly-correct figure of 23,832 miles for the Earth's circumfrence. So the Jews of 960 Spain knew not only the Earth's shape but it's size too!
		3	Wolkoff, Cionvivencia 2 class notes. From those notes: "[This library] is called "The Jewel of the World." Cordoba is a metropolitan city of 500,000 with mansions, mosques, orchards, public baths, and aquaducts. Scholars at "The Jewel" invent algebra and introduce the Indian creation of "arabic numerals", including the concept of the zero. More Jews immigrate to this center of culture and learning."
	975	1	Many websites. His title al-Mansur ("The Victorious") was Latinized into Almanzor. This burning of Muslim books was by a Muslim, a century before the Crusades.
		2	Baer, pp. 40-43.
	1000	1	Beinart, p. 35 and Gerber, pp. 52-54.
		2	Beinart, p. 36, Gerber pp. 52-55, and Finkelshteyn, "Spain Before the Expulsion". Finkelshteyn's website has excerpts from ibn Nagrela's poems.
		3	N. Roth, JVM , p.153.
		4	Jewish Encyclopedia Online, "Leon"
	1025	1	Beinart, p. 36, Gerber pp. 52-55, and Finkelshteyn, "Spain Before the Expulsion". Finkelshteyn's website has excerpts from ibn Nagrela's poems.
	1050	1	Beinart, p. 35, Marcus p. 337. Mark Cohen, pp. 165-166 & 180, says Muslims claimed they did this because Joseph was no longer humble before the Muslims, thus "violating our covenant with them" (the Pact of Omar ). Abraham Ibn Daud in his 1161 text Sefer Seder ha-Kabbala agreed. From p. 76 of the Gerson Cohen translation: "Having been reared in wealth … he lacked his father's humility. Indeed, he grew haughtly -- to his destruction. The Berber princes became so jealous of him that he was killed on the Sabbath day, the ninth of Tebet [4]827, along with the community of Granada and all those who had come from distant lands to see his learning and power."
		2	Jewish Encyclopedia Online, "Najera"
	1075	1	Baer, p. 60 and ibn Daud, p. 76.
		2	A’Abd al-Wahid al-Marrakushi, The Battle of Zallaqua. 1224. The Colin Smith translation reads "[The Jews] are our ministers and scribes, and make up the majority of the servants in the army and we cannot do without them." The Jewish Encyclopedia Online 's ("Amram ben Isaac ibn Shalbib") translation reads: "The Jews," he said, "furnish our viziers, chancellors, and most of the officers of the army, and we can not do without them." In context "do" means "attack", since the topic of discussion is on what day Alfonso can fight the Almoravids without violating one of the participating fighters' Sabbath. DeReMilitari (http://www.deremilitari.org/resources/sources/zallaqa.htm) says Marrakushi is a reliable source and has this text online.
		3	Baron, Salo W. "Yehudah Halevi: An Answer to an Historic Challenge", Jewish Social Studies , Vol. 3, No. 3 (July 19410, p. 249. Baron cites another work which cites as the original source Ibn al-Khatib's history of Granada, but also says that al-Khatib's figure of 40,000 Jewish troops is undoubtedly exaggerated.
	1100	1	Jewish Encyclopedia Online, "Spain" (p.488).
		2	Beinart, p. 37.
		3	Jewish Encyclopedia, "Burgos", citing Sandoval, "Historia de los Reyes de Castilla," p. 132a, Pamplona, 1634.
	1125	1	Ibn Daud's 1161 account, pp. 96-98 in the Cohen translation.
		2	Wolkoff, p. 25. Areas of this practice included: "Ausonia ... Tudula and Navarre (1170), Funes (1171), and in the Kingdoms of Castile, Aragon, and Leon (eleventh and twelfth centuries)." Baer (p. 142, 146) lists the following cities in Aragon as having Jewish garrisons in the 1200s in the royal citadels: Valencia, Unastillo, Egea, Barbastro, and Calatayerd. Note that this copies the earlier Muslim practice from the 700s.
		3	Baer, pp. 51-52.
		4	Jewish Encyclopedia Online, "Spain" and "Ibn Ezra, Judah".
		5	Norman Roth, MJC , p.59 ("Aragon-Catalonia"). The grant was by Ramon-Berenguer IV, Count of Barcelona, and later confirmed by his son. Roth also points out that the grant also included an island in the Ebro river and some fields. Note for further research : Roth mentions Abu al-Walid Ibn Janah as a Hebrew source with "interesting testimony" on Christian defenses.
	1150	1	al-Makkari, Volume ii, Appendix pp. Lv-Lvi. The Jews had been forcibly converted to Islam.
		2	ibn Daud, pp. 92-93.
		3	Norman Roth, MJC , p. 49 ("Almohads"), saying that the commonly accepted date of 1165 is incorrect. Fez, though oppressive, for a while was less bad than al-Andalus. Maimonides' family then fled eastwards, ultimately to Egypt.
		4	Jewish Encyclopedia Online, "Spain" (print version p.488). "Jews fought in both armies, and after the declaration of peace they were placed in charge of the fortresses. Alfonso VIII of Castile (1166-1214) who had succeeded to the throne, entrusted the Jews with guarding Or, Celorigo, and later Mayorga, while Sancho the Wise of Navarre placed them in charge of Estella, Fuenes, and Murafion." Alfonso VIII also gave the northern Spanish castle of Faro to the Jews of Faro. Baron, vol. X, p. 120 quotes an excerpt: Alfonso "will give and concede the Castle of Faro to you, the entire community of Jews of Faro, to inhabit it. This castle, together with all its approaches and exits and with all its possessions … is to be owned and possessed by you and all your descendants in hereditary succession." Note : I have in my files a more complete quote and will add that to this footnote once I re-find it.
		5	Baer, pp. 79-80. Jews of Fuenes were given a similar deal the following year, and afterwards the fortress of Zorita as well (again per Baer). Note : These are all royal castles, for servants of the crown and subject to royal whim. Baer (p. 123) points out how the petty nobility (who were paid by Jewish administrators) were very anti-Jewish (e.g. their troubadors sang songs re how Jews shorted the knights' pay).
	1175	1	Norman Roth, MJC , p.50 ("Almohads").
		2	Baer, pp. 89, 396. The original quote is from Solomon ibn Verga’s Shebet Yehuda (first printed in 1550). Note : This is similar to events in World War II when other partisans, particularly Poles, often attacked their fellow partisans who were Jewish.
	1200	1	Jewish Encyclopedia Online, "Andalusia".
		2	Beatus of Liebana, Las Huelgas Apocalypse , Spain, 1220. MS M.429, folio 149v. At the Pierpont Morgan Library, New York City. The Jewish archers are the two figures on the upper left hand corner wearing Spanish Jews' Hats. Zoomable image is online at http://www.themorgan.org/collection/Las-Huelgas-Apocalypse/41
		3	Baron, A Social and Religious History , vol. X, pp. 128-129 for the granting of lands/castles; Dates are when conquered but settling occurred shortly thereafter.
	1225	1	Jewish Encyclopedia Online, "Granada".
		2	Norman Roth, MJC , p. 41 (article "Agriculture").
		3	Jewish Encyclopedia Online, "Aldeas de los Judos".
		4	Norman Roth, MJC , pp. 64-65 (article "Arms, Jews and"). The specific quote from Rabbi Isaac ben Moses of Vienna is: "as is customary yet in the land of Spain, where Israelites go with the king to fight." Thus medieval wordfame of the Jewish fighters had spread even to what is now Austria. Baron, "Yehudah Halevi", p. 249, provides the specific reference: ben Moses' Or Zarua (Zhitomir 1862), vol. I, no. 693.
	1250	1	Baer, p. 149. It was in the city of Saragossa.
		2	Beinart, p. 49-50 and Maccoby. Disputations were public debates between a Church and a Jewish representative, with the rules rigged so the Jews would lose. The Barcelona debate was unusual in that Nachmanides was actually allowed to make his points. Afterwards he was exiled despite a royal promise of safety and the Church published its own account of what was said, an account that differed significantly from Nachmanides' own published account. Maccoby says the friar had converted as a child after the Christians killed his parents -- I have not yet obtained validation of this either way, but the friar was definitely a convert and vigorously anti-Jewish.
		3	Baer, p. 113. Heath, figure #68 "Jewish Soldier, 11th-13th Centuries", says they were in Jerez de la Frontera, which puts them in the *province* of Seville.
	1275	1	Norman Roth, MJC , pp. 47-48 ("Alfonso X"). This despite Alfonso "The Wise" using many Jewish officials and having rewarded Jewish warriors in his service with land in the past.
		2	Heath, figure #68 "Jewish Soldier, 11th-13th Centuries". In contrast, Norman Roth, MJC , p.60 ("Aragon-Catalonia") says that most Jews of Gerona fled. I need to dig deeper on this for an accurate picture.
		3	Lourie, 368-370, citing a letter a letter to Valencia authorities, referring to " Abrafim el genet, Judeum nostrum ." The term genet means mercenary cavalryman (after the genet or jennet saddle-horse popular with the Berbers), so that phrase translates to "Abraham the mercenary horseman, our Jew." Catlos also mentions Abrafim the mercenary genet. Neither explicitly says if the whole unit was Jewish.
	1300	1	Baron, A Social and Religious History of the Jews , vol. 17, p. 421.
		2	Norman Roth, MJC, p.60 ("Aragon-Catalonia").
	1325	1	Marcus, pp. 38-44 and Cohen, p. 130. For example, Jews could not be compelled to come into court on Saturdays, but had to stay indoors on Good Friday. The Marcus text of Las Siete Partitas is online at the Internet History Sourcebook ("Las Siete Partidas").
	1350	1	Beinart, p. 65 (citing "contemporary Spanish Historian Pedro Lopez de Ayala" for at least the Alcana part). Also Birnbaum, "1350".
		2	Clephan, 153, citing a 14th C biography of Bertrand du Guesclin. The Jews "well mounted, and in complete armour, fought with swords" a judicial duel in the lists arranged by du Guesclin himself. Note that one * has * to be skilled to fight in armor while mounted.
		3	Jewish Encyclopedia, "Burgos". Note that this Pedro (Pedro the Cruel) is NOT the same Pedro as the Portuguese king (Pedro I). Also, Graetz (vol. 4, p. 124) says that the Jews of Burgos (along with some nobles) defended the Jewish section of town even after the town's citizens had opened the town gates to Henry.
		4	Norman Roth, MJC , p. 65 ("Arms, Jews and").
		5	Froissart, chapter CCXLV (The Battle of Montiel). Froissart says the anti-Pedro forces "found fierce strong people against them, as Saracens, Jews, and Portugals." He then follows this tough-Jews statement with "The Jews fled and turned their backs and fought no stroke." I have no independent data to say whether that is a factual description or bias, but Froissart also says that King Pedro also fled the battle before it was over, at which point the anti-Pedro forces began "slaying and beating down their enemies like beasts, so they were weary of killing … there were but few that were saved, except such as knew the passages of the country." Note that the 1839 Thomas Johnes translation says that per du Guesclin's orders the night before "none were made prisoners … on account of the great number of Jews and infidels who were in don Pedro's army", while the 1924 Maccaulay translation mentions only Saracens. The Johnes translation is generally considered the more complete, and the original text does mention Jews.
		6	Jewish Virtual Library, "Spain".
	1375	1	Beinart, pp. 65-67, saying "The crown took advantage of the disturbances: the king of Aragon, John I (1387-1395) ordered an inventory of the property of Jews killed in the riots who had no heirs, since it was the custom in those days for the crown to inherit such property ... Two communities in the kingdom of Aragon were unharmed ... In Saragossa Rabbi Hasdai Crescas was active and instrumental in organizing the defense of the town's Jews, collecting money to hire one of the nobles, Francisco d'Aranda, and his troops for that purpose."
		2	Beinart, p. 74. The Jewish Encyclopedia 's "Burgos" entry gives as one example "the rich and scholarly Solomo ha-Levi, who, as Paul de Burgos, or de S. Maria, became primate of Spain and an arch-enemy of the Jews."
	1400	1	The Jewish Encyclopedia (1905) "Balearic Islands" entry.
	1425	1	Fresco paintings by Fabrizio Castello, Orazio Cambiaso, and Lazzaro Tavarone in the Gallery of Battles at the Royal Monastery of San Lorenzo de El Escorial , Spain, depicting the 1431 Battle of Higueruela. The fresco itself dates from the late 1500s.
		2	One sees many six-pointed stars, for example, on medieval Muslim coins. Professor David Wasserstein of Vanderbilt University also confirmed this in a personal email to me dated Nov. 30, 2015, pointing out that "the star did not become a distinctive marker or indicator of Jewish connection until fairly modern times" and that he knew of no literary evidence for the depicted large unit being Jewish.
		3	Wasserstein, David J. "Jewish elites in al-Andalus", The Jews of Medieval Islam , University College's Institute of Jewish Studies, London, 1992. Page 101 in the assembled Proceedings, edited by Daniel Frank.
	1475	1	Jewish Encyclopedia Online, "Abadia, Juan de la"
		2	Beinart, p. 80.
	1492	1	Graetz, History of the Jews, pp. 285-6. I assume northern Italy was meant, not the Spanish-owned south.
		2	Constable, 508-513 (who has the expulsion decree text), many other sources. A 1495 account by an Italian Jew on what happened to the expelled and how they tried to cope, originally in Marcus, is available online at the Internet History Sourcebook ("The Expulsion from Spain").
	1575	1	Jewish Online Encyclopedia, "Spain".
		2	"The Jewish Press", June 11, 2015.
Western Roman Empire	300	1	Babylonian Talmud, Sanhedrin 97b. Some translations render this as saying that this person was a mercenary, or an aide. But looking at the original spelling using an Artscroll Talmudic text and using Maurice Jastrow's Dictionary of the Talmud to confirm exact definitions, the text is literally "to Roman Army service I was hired." He could have been hired as a front line soldier, but more likely as an administrator/scribe (the speaker was well educated and literate). Looking up the names involved, the date would have been approximately 290-320 C.E.
		2	Grant, p. 281.
		3	Marcus pp. 113-114.
		4	Text excerpted in the Internet History Sourcebook, "Jews and the Later Roman Law".
	325	1	Marcus, p. 117, translating excerpts from the Council's ruling. Other sources translate it as "Let us, then, have nothing in common with the Jews, who are our adversaries."
		2	Birnbaum, "330" and the Internet History Sourcebook, "Jews and the Later Roman Law".
	350
	375	1	From the Theodosian Code XVI.1.2 as excerpted in the Internet Medieval Sourcebook , "Banning of Other Religions Theodosian Code XVI.i.2": "We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in out judgment they are foolish madmen, we decree that the shall be branded with the ignominious name of heretics, and shall not presume to give their conventicles the name of churches. They will suffer in the first place the chastisement of divine condemnation an the second the punishment of out authority, in accordance with the will of heaven shall decide to inflict."
			After 399, see the individual regions' listings.