When the Dutch fleet was sent to Bahia all the necessary information was obtained from Jews. The city was taken in 1624 and Willeken, the Dutch commander, at once issued a proclamation offering liberty, free possession of their property and free enjoyment of religion to all who would submit. This brought over about two hundred Jews, who exerted themselves to induce others to follow their example. Bahia was re-captured by the Portuguese in 1625, and though the treaty for its deliverance provided for the safety of the other inhabitants, the new-Christians were abandoned and five of them were put to death. Many others, however, seemed to have remained there for several years.
Another foothold was gained by the Dutch when the city of Recife or Pernambuco, which had a large Crypto-Jewish population, was captured in 1631. Most of the Jews and new-Christians from Bahia and other Brazilian towns soon removed to that city. The conquerors appealed to Holland for colonists and craftsmen of all kinds, and many Portuguese Jews came over in response to that call. Robert Southey, the historian of Brazil, asserts that the Jews there made excellent subjects of Holland. “Some of the Portuguese Brazilians gladly threw off the mask which they had so long been compelled to wear, and joined their brethren in the Synagogue. The open joy with which they celebrated their ceremonies attracted too much notice. It excited the horror of the Catholics; and even the Dutch themselves, less liberal than their own laws, pretended that the toleration of Holland did not extend to Brazil.” The result was an edict by which the Jews were ordered to perform their rites more privately.
When in 1645 Vieyra was inciting the Portuguese to re-conquer Brazil, he pointed particularly to Recife, calling attention to the fact that “that city is chiefly inhabited by Jews, most of whom were originally fugitives from Portugal. They have their open Synagogues there, to the scandal of Christianity. For the honor of the faith, therefore, the Portuguese ought to risk their lives and property in putting down such an abomination.” The Portuguese, who had shortly before thrown off the Spanish yoke and regained their independence at home, responded to that call and redoubled their effort to reconquer their gigantic South American colony. But although the history of that first really Jewish settlement in the New World was brief, extending over less than two decades, it was so brilliant in itself and had such far-reaching consequences in the settlement of Jews in other parts of America that another chapter must be devoted to its description.
CHAPTER VI.
RECIFE: THE FIRST JEWISH COMMUNITY IN THE NEW WORLD.
The “Kahal Kodesh” of Recife or Pernambuco in Brazil—Manasseh ben Israel’s expectation to make it his home—Large immigration from Amsterdam—Isaac Aboab da Fonseca and his colleagues—First rabbis and Jewish authors of the New World—The siege and the surrender—The return, and the nucleus of other communities in various parts of America.
The rebuke to the joyful demonstrations of the Jews in Recife did not prevent the establishment there of the first real Jewish community in the New World. The Dutch Stadtholder of Brazil, John Maurice, of Nassau, was a just and honorable official who encouraged the development of the community and its steady increase by immigration. The Jews of Recife, who were soon numbered by thousands, called themselves “Kahal Kodesh” (The Holy Congregation) and had a governing body consisting of David Senior Coronel, Abraham de Mercado, Jacob Mucate and Isaac Casthunho. One of the earliest settlers there was Ephraim Sueiro, a step-brother (or brother-in-law) of the famous Rabbi of Amsterdam, Manasseh Ben Israel (1604–57). Don Francisco Fernandez de Mora, who had a grandchild in Amsterdam, held important offices; while another member of the community, Gaspar Diaz Ferrena, was considered one of the wealthiest men in the country. Dr. Kayserling, in his paper on “The Earliest Rabbis and Jewish writers in America” (“Publications” III, p. 13 ff.) quotes from the correspondence between the old Vossius and Hugo Grotius, in which they speak of the intention of their mutual friend, the above-named Rabbi Manasseh, to emigrate to Brazil in order to improve his material condition, which was unsatisfactory in Amsterdam, notwithstanding the high communal position which he held there. He dedicated the second part of his “Conciliador” to the prominent men of the congregation of Recife, probably in anticipation of the expected journey, which, however, was never made.
But though the man who was later to induce Oliver Cromwell to admit Jews into England did not come, other reputable Hebrew scholars soon arrived to lend lustre to the new congregation. In 1642 about six hundred Spanish-Portuguese Jews from Amsterdam embarked for Brazil, accompanied by two men of learning, Isaac Aboab da Fonseca (1605–93) and Moses Raphael de Aguilar (d. 1679). Aboab became the Chacham or Rabbi—the first in America. Aguilar, who was also a grammarian, became the reader or cantor. A congregation was also organized at Tamarica, which had its own Chacham, Jacob Lagarto, the first Talmudical author in the Western Hemisphere. A certain Jacob de Aguilar is also mentioned as a Brazilian rabbi of that time. Considerable numbers of Jews also resided at other places in Brazil, particularly at Itamarica, Rio de Janeiro and Parahiba. But Recife was the great center, and its fame soon spread even into the Old World. Nieuhoff, the historian, writes that the Jews there had built stately homes, that they had a vast traffic and purchased sugar mills. Several years later they raised large sums to assist the Dutch in defending the coast.
The last and most important immigrants were barely settled when the sanguinary struggle between the Portuguese and the Dutch for the possession of the colony began in 1645. A conspiracy into which native Portuguese entered for the purpose of assassinating the Dutch authorities at a banquet in the capital was discovered and exposed by a Jew, and a possible sudden termination of Dutch rule was averted. Open war broke out in 1646 and Recife had to endure a long and costly siege. Jews vied with Dutch in suffering and in bravery, and there is a record of the fact that Marranos in Portugal used their influence to call the attention of the government of the Netherlands to the gravity of the situation in South America. But the resources of the West India Company were exhausted by the possession of Brazil, and as the home government would not or could not give it proper support, the heroism and the self-sacrifice of both Dutch and Jews served only to prolong the struggle. It probably also served to cement the friendship between the defenders, who were later to dwell together for longer periods in other parts of America.
Aboab commemorated the thrilling experience of this war in the introductory chapter of his Hebrew version of Abraham Cohen Herrera’s Porta Coeli (Sha’ar ha-Shomayim). He also wrote a poetical account of the siege in a work entitled “Zeker Rab: Prayers, Confessions and Supplications which were composed for the purpose of appealing to God in the trouble and the distress of the congregation when the troops of Portugal overwhelmed them during their sojourn in Brazil in 5406 (1646).” The Rabbi ordered fasts and prayers, while wealthy members of the community, like Abraham Coen, contributed material support. “Many of the Jewish immigrants were killed by the enemy, many died of starvation; the remainder were exposed to death from various causes. Those who were accustomed to delicacies were glad to be able to satisfy their hunger with dry bread; soon they could not obtain even this. They were in want of everything, and were preserved alive as if by a miracle.”
Among the instances of individual heroism which deserve to be recorded is that of one of the Pintos, who is said to have manned the fort Dos Affrogades single-handed, until, overwhelmed by superior force, he was compelled to surrender.
On the 23d of January, 1654, Recife, together with the neighboring cities of Mauritsstad, Parahiba, Itamarica, Seara and other Hollandish possessions, was ceded to the Portuguese conquerors, with the condition that a general amnesty should be granted. The Jews, as loyal supporters of the Dutch, were promised every consideration; nevertheless the new Portuguese Governor ordered them to quit Brazil at once. Sixteen vessels were placed at their disposal to carry them and their property wherever they chose to go, and they were also furnished with passports and safeguards.
Aboab, Aguilar, the Nassys, Perreires, the Mezas, Abraham de Castro and Joshua Zarfati, both surnamed el