This book, another Kindle special offer, is a fascinating novel about the debates over religious toleration which raged in England during Cromwell’s time, as new Protestant sects abounded, the practice of Judaism was officially allowed here for the first time since 1290, and attitudes towards Catholics remained generally negative. Domingo/Dominick, the main character, is from a Portuguese Marrano family who flee the Inquisition and move to Amsterdam, and then to London, where he falls in love with Lucy, a wealthy Catholic girl living as an Anglican. Most of it’s historically accurate, but it includes some stories which are definitely false.
First, the terminology. The author uses “converso”, and we’re told that Domingo is brought up as a practising Catholic. (There actually was a man with Domingo’s name, but nothing’s known about him, so the author’s invented his story.) However, we’re also told that his sister is driven to her death because she knows Jewish prayers, so it sounds as if his parents and sister were continuing to practise Judaism. So I think “marrano” works better. Anyway. Their original plan is to emigrate to Recife, the Dutch colony in Brazil, famously home to the first known synagogue in the Americas but which was later retaken by the Portuguese, but they end up in Amsterdam as Domingo’s father is too ill to travel on. There, they become part of a Sephardic Jewish merchant community and meet a lot of people who really existed, included Spinoza. Domingo’s work then takes him to London.
Although technically Judaism had been banned in England since 1290, in practice things eased up during Tudor times, and, especially from the 1630s, there was a Sephardic Jewish merchant community in London, with close ties to Amsterdam. As debate over religious toleration grew during and after the Civil War, and with some Puritans convinced that the end of days was coming, England was the New Jerusalem and it was necessary for there to be Jews in England for the millennium to come about, and also with Cromwell eager to use Sephardi know-how in the conflicts with Spain and the United Provinces, from 1656 onwards it effectively became legal to practise Judaism in England again. We see the real life people involved, and also fictional characters with different views on the issue.
There are also some oblique references to events affecting Jews in Poland … which threw me for a second, until I realised that they referred to the Khmelnytsky Massacres. Of course, the term “Ukraine” wouldn’t have been used in England then, but it did take me a second to realise what they were talking about! We see one character complaining that Sephardi Jews are only concerned about themselves, not about Ashkenazi Jews. I wouldn’t have said that this was particularly an issue in London at the time, but, yes, it was in Amsterdam. There was certainly a divide between the two Jewish communities in Britain in the 19th and early 20th centuries, but it’s pretty much gone now – but, in Israel, it does seem to be quite a sub-plot to the current heated debate over judicial reforms.
Meanwhile, once Lucy’s Catholic mother has died, her family become practising Anglicans, and Lucy is married off to a man who dislikes both Catholics and Jews. When the Restoration comes, Charles II is happy for both Catholics and Jews to worship openly – the book doesn’t mention the Test Acts at all, but, to be fair, they don’t affect any of the characters – but Lucy’s husband, a prominent Roundhead, is arrested. He’s then just left in prison without seeming to be convicted of anything, which seems unlikely, but his absence enables Domingo and Lucy to conduct an affair.
Lucy’s husband is then released, and Dominic goes to visit relatives in Barbados … and this is where the book, historically accurate until this point, comes out with all that nonsense about Cromwell enslaving Irish women and forcing them to “breed” with African slaves. No-one’s denying that Cromwell’s behaviour in Ireland was appalling, or that thousands of Irish people were transported to the West Indies as indentured servants, but the slavery story and the “breeding” story are lies. They’re used by white supremacists in America to try to play down the racial elements of slavery, and it’s no coincidence that some of their main propagators are also Holocaust deniers. It’s a very nasty form of fake history. I’m giving the author the benefit of the doubt and assuming that she came across it somewhere – it apparently features quite a bit on certain websites which promote conspiracy theories – and took it to be true. But it isn’t true.
Other than that, most of it was pretty accurate. Lucy’s husband then obligingly dies, and the book ends with Lucy and Domingo and their children planning a new life in Newport, Rhode Island – home to the second oldest Jewish community in what’s now the United States, and also a haven of sorts for Catholics and Nonconformists. It’s still got the highest proportion of Catholics of any of the fifty states, which surprises me – I would have thought it’d’ve been New York or Massachusetts, but Massachusetts comes in joint second with New Jersey, and New York’s fifth, behind Connecticut. New York has the highest proportion of Jewish inhabitants, followed by the District of Columbia, New Jersey and Massachusetts. And I have got way off the point!
We see the Jewish community in London reject Domingo because of his relationship with Lucy, and the Catholic community only accept their marriage because he was baptised as a Catholic in Lisbon. And, even in Rhode Island, Catholics and Jews didn’t initially have full legal rights. However, we know that, over a century later, George Washington visited Newport’s synagogue, and told its leaders that the new American government wouldn’t sanction any sort of religious persecution.
All in all, this was a fascinating book about the issues faced by religious minorities in the 17th century, and the debates about religion in England at that time. I just wish it hadn’t included the Irish slavery myth.