Marranos were Jews living in the Iberian peninsula who were forced to convert to Christianity but continued to observe Judaism in secret. The term came into use in 1492 with the Castilian Alhambra Decree, reversing protections in the Treaty of Granada (1491).
Marrano in 15th century Spanish first meant pig, from the ritual prohibition against eating pork, practiced by both Jews and Muslims. Marrano acquired connotations of "filthy-dirty" (sucio) and "unscrupulous" (sin escrúpulos) during the time of the Spanish Inquisition, when the term was used to impugn the character of the recalcitrant crypto-Jew. In contemporary Spanish the word is no longer associated with Jews. In contemporary Portuguese the word refers only to crypto-Jews, with marrão meaning the animal pig or swine. The converts were also known as conversos, and as Cristianos nuevos and Cristãos novos (New Christians) in Spain and Portugal, respectively.
Under state pressure in the late 15th century, an estimated 100,000–200,000 Jews in the Iberian Peninsula converted to Christianity. The numbers who converted and the effects of various migrations in and out of the area have been the subject of historical debate. A phylogeographic study in 2008 of 1150 volunteer Y-chromosome DNA haplogroups appeared to support the idea that the number of forced conversions has been significantly underestimated, as 20% of the tested Iberian population had haplogroups consistent with Sephardic ancestry. This percentage was suggested as representing the proportion of Sephardi in the population at the time of mass conversions in the 14th and 15th centuries. However, these results have not been replicated in the broad array of genetic studies that have looked at Iberian heritage, and the conclusion has been questioned even by the authors themselves and by Stephen Oppenheimer, who pointed out that much earlier migrations, 5000 to 10,000 years ago from the Eastern Mediterranean, might also account for these haplogroup proportions. Indeed, in a different study the same year the same authors attributed most of those haplogroup lineages in Iberia and the Balearic Islands to Phoenician origin.
Some Portuguese conversos or Cristãos novos continued to practice as crypto-Jews. In the early 20th century, historian Samuel Schwartz wrote about crypto-Jewish communities discovered in northeastern Portugal (namely, Belmonte, Bragança, Miranda, and Chaves.) He claimed that members had managed to survive more than four centuries without being fully assimilated into the Old Christian population. The last remaining crypto-Jewish community in Belmonte officially returned to Judaism in the 1970s and opened a synagogue in 1996. In 2003, the American Sephardi Federation founded the Belmonte Project to raise funds to acquire Judaic educational material and services for the Belmonte community, who then numbered 160-180.
Two documentary films are known to have been made in north-eastern Portugal where present day descendants of Marranos were interviewed about their lives.In 1974 for "The Marranos of Portugal" the Israel Broadcasting Authority (IBA) sent reporter Ron Ben Yishai to carry out interviews with families about their religious practice. After being asked to prove he knew Hebrew before they would talk he found people still reluctant to talk openly but did eventually gain a remarkable insight into their version of Jewish customs, prayers and songs The film was commended at the 1976 Jerusalem Jewish Film and TV Festival. Another documentary, "The Last Marranos" was made by the New York Jewish Media Fund in 1997.
After the expulsion of Jews and Muslims in 1492 from Spain and Portugal, conversos continued to be suspect in times of social strain. In 1506, a months-long plague caused people to look for scapegoats for the misfortune. Some became suspicious that conversos might be practicing Judaism and therefore be at fault. On April 17, 1506, several conversos were discovered who had in their possession "some lambs and poultry prepared according to Jewish custom; also unleavened bread and bitter herbs according to the regulations for the Passover, which festival they celebrated far into the night." Officials seized several, but released them after a few days. The populace swore vengeance. On the same day on which the conversos were freed, the Dominicans displayed a crucifix and a reliquary in glass from which a peculiar light issued in a side-chapel of their church, where several New Christians were present. A New Christian who tried to explain the miracle as due to natural causes, was dragged from the church and killed by an infuriated woman. A Dominican roused the populace still more. Friar João Mocho and the Aragonese friar Bernardo, crucifix in hand, were said to go through the streets of the city, crying "Heresy!" and calling upon the people to destroy the conversos. Attracted by the outcry, sailors from Holland, Zeeland and others from ships in the port of Lisbon, joined the Dominicans and formed a mob with local men to pursue the conversos.
The mob dragged converso victims from their houses and killed some. Old Christians who were in any way associated with New Christians were also attacked. The mob attacked the tax-farmer João Rodrigo Mascarenhas, a New Christian; although a wealthy and distinguished man, his work also made him resented by many. They demolished his house. Within 48 hours, many "conversos" were killed; by the third day all who could had escaped, often with the help of other Portuguese. The killing spree lasted from 19 to 21 April, in what came to be known as the Easter Massacre.
King Manuel severely punished those who took part in the killings. The ringleaders were executed. The Dominicans who encouraged the riot were also executed. Local people convicted of murder or pillage suffered corporal punishment, and their property was confiscated. The king granted religious freedom for 20 years to all conversos in an attempt at compensation. Lisbon lost Foral privileges. The foreigners who had taken part generally escaped punishment, leaving with their ships.
New Christians were attacked in Gouvea, Alentejo, Olivença, Santarém, and other places. In the Azores and the island of Madeira, mobs massacred former Jews. Because of these excesses, the king began to believe that a Portuguese Inquisition might help control such outbreaks.
The Portuguese conversos worked to forestall such actions, and spent immense sums to win over the Curia and most influential cardinals. Spanish and Portuguese conversos made financial sacrifices. Alfonso Gutierrez, Garcia Alvarez "el Rico" (the rich), and the Zapatas, conversos from Toledo, offered 80,000 gold crowns to Emperor Charles V if he would mitigate the harshness of the Inquisition (Revue des Etudes Juives, xxxvii, p. 270 et seq.).
The Mendes of Lisbon and Flanders also tried to help. None were successful in preventing Portugal from introducing the Holy Office in 1478. The conversos suffered immensely both from mob violence and interrogation and testing by the Inquisition. Attacks and murders were recorded at Trancoso, Lamego, Miranda, Viseu, Guarda, and Braga.
At Covilhã, there were rumors that the people planned to massacre all the New Christians on one day. In 1562 prelates petitioned the Cortes to require conversos to wear special badges, and to order Jewish descendants to live in ghettos (judiarias) in cities and villages as their ancestors did before the conversions.
According to historian Cecil Roth, Spanish political intrigues had earlier promoted the anti-Jewish policies which culminated in 1391, when Regent Queen Leonora of Castile gave the Archdeacon of Ecija, Ferrand Martinez, considerable power in her realm. Martinez gave speeches that led to violence against the Jews, and this influence culminated in the sack of the Jewish quarter of Seville on June 4, 1391. Throughout Spain during this year, the cities of Ecija, Carmona, Córdoba, Toledo, Barcelona and many others saw their Jewish quarters destroyed and massacred.
It is estimated that 200,000 Jews saved their lives by converting to Christianity in the wake of these persecutions. Other Jews left the country altogether.
In 1449 feelings rose against conversos, breaking out in a riot at Toledo. Instigated by two canons, Juan Alfonso and Pedro Lopez Galvez, the mob plundered and burned the houses of Alonso Cota, a wealthy converso and tax-farmer. They also attacked the residences of wealthy New Christians in the quarter of la Magdelena. Under Juan de la Cibdad, the conversos opposed the mob, but were repulsed. They were executed with their leader. As a result, several prominent converso men were deposed from office, in obedience to a new statute.
Nearly 20 years later in July 1467, another riot occurred where a mob attacked conversos in Toledo. The chief magistrate (alcalde mayor) of the city was Alvar Gomez de Cibdad Real, who had been private secretary to King Henry IV of Castile. He was a protector of the conversos. Together with prominent conversos Fernando and Alvaro de la Torre, Alvar wished to take revenge for an insult by the counts de Fuensalida, leaders of the Old Christians. His intention was to seize control of the city, but fierce conflict erupted. Opponents set fire to houses of New Christians near the cathedral. The conflagration spread so rapidly that 1,600 houses were consumed. Both Christians and conversos perished. The brothers De la Torre were captured and hanged.
Tensions arose in Córdoba between Christians and conversos, where they formed two hostile parties. On March 14, 1473, during a dedication procession, a girl accidentally threw dirty water from the window of the house of one of the wealthiest conversos (the customary way to dispose of it.) The water splashed on an image of the Virgin being carried in procession in honor of a new society (from which conversos had been excluded by Bishop D. Pedro.) Thousands immediately joined in a fierce shout for revenge.
The mob went after conversos, denouncing them as heretics, killing them, and burning their houses. To stop the excesses, the highly respected D. Alonso Fernandez de Aguilar, whose wife was a member of the converso family of Pacheco, together with his brother D. Gonzalo Fernandez de Cordova ("El Gran Capitán"), and a troop of soldiers, hastened to protect the New Christians. D. Alonso called upon the mob to retire. Its leader insulted the count, who immediately felled him with his lance. Aroused the people considered him a martyr. Incited by Alonso de Aguilar's enemy, they again attacked the conversos. Men, women, and children were all killed. The rioting lasted three days. Those who escaped sought refuge in the castle, where their protectors also took shelter. The government decreed that no converso should thenceforth live in Cordoba or its vicinity, nor should one ever again hold public office, as if that meant the people would never find a reason to riot.
In 1473 attacks on conversos arose in numerous other cities: Montoro, Bujalance, Adamuz, La Rambla, Santaella, and elsewhere. Mobs attacked conversos in Andujar, Úbeda, Baeza, and Almodovar del Campo also. In Valladolid groups looted the belongings of the New Christians. At Segovia there was a massacre (May 16, 1474). D. Juan Pacheco, a converso, led the attacks. Without the intervention of the alcalde Andreas de Cabrerafamily, all New Christians may have died. At Carmona, every converso was killed.
The conversos of Seville and other cities of Castile, and especially of Aragon, bitterly opposed the Spanish Inquisition established in 1478. They rendered considerable service to the king, and held high legal, financial, and military positions. The government issued an edict directing traditional Jews to live within a ghetto and be separated from conversos. Despite the law, however, the Jews remained in communication with their New Christian brethren.
"They sought ways and means to win them from Catholicism and bring them back to Judaism. They instructed the Marranos in the tenets and ceremonies of the Jewish religion; held meetings in which they taught them what they must believe and observe according to the Mosaic law; and enabled them to circumcise themselves and their children. They furnished them with prayer-books; explained the fast-days; read with them the history of their people and their Law; announced to them the coming of the Passover; procured unleavened bread for them for that festival, as well as kosher meat throughout the year; encouraged them to live in conformity with the law of Moses, and persuaded them that there was no law and no truth except the Jewish religion." These were the charges brought by the government of Ferdinand II of Aragon and Isabella I of Castile against the Jews. They constituted the grounds for their expulsion and banishment in 1492, so they could not subvert conversos. Jews who did not want to leave Spain had to accept baptism as a sign of conversion.
The historian Henry Kamen's Inquisition and Society In Spain in the sixteenth and seventeenth centuries questions whether there were such strong links between conversos and Jewish communities. Whilst historians such as Yitzhak Baer state, "the conversos and Jews were one people", Kamen claims, "Yet if the conversos were hated by the Christians, the Jews liked them no better." He documented that "Jews testified falsely against them [the conversos] when the Inquisition was finally founded." This issue is being debated by historians.
Exodus from Spain
Threatened and persecuted by the Inquisition, many conversos left Spain, in bands or as individual refugees. Many migrated to Italy, attracted by the climate, which resembled that of the Iberian Peninsula, and by the kindred language. When they settled at Ferrara, Duke Ercole I d'Este granted them privileges. His son Alfonso confirmed the privileges to twenty-one Spanish conversos: physicians, merchants, and others (ib. xv. 113 et seq.).
Spanish and Portuguese conversos settled also at Florence and contributed to make Livorno a leading seaport. They received privileges at Venice, where they were protected from the persecutions of the Inquisition. At Milan they materially advanced the interests of the city by their industry and commerce. At Bologna, Pisa, Naples and numerous other Italian cities, they freely exercised the Jewish religion again. They were soon so numerous that Fernando de Goes Loureiro, an abbot from Oporto, filled an entire book with the names of conversos who had drawn large sums from Portugal and had openly avowed Judaism in Italy.
In Piedmont Duke Emmanuel Philibert of Savoy welcomed conversos from Coímbra and granted them commercial and industrial privileges, as well as the free exercise of their religion. Rome was full of conversos. Pope Paul III received them at Ancona for commercial reasons. He granted complete liberty "to all persons from Portugal and Algarve, even if belonging to the class of New Christians." By 1553 three thousand Portuguese Jews and conversos were living at Ancona.
Two years later Pope Paul IV issued orders to have all the conversos thrown into the prisons of the Inquisition which he had instituted. Sixty of them, who acknowledged the Catholic faith as penitents, were transported to the island of Malta; twenty-four, who adhered to Judaism, were publicly burned (May, 1556). Those who escaped the Inquisition were received at Pesaro by Guidobaldo II della Rovere, Duke of Urbino. Guidobaldo had hoped to have the Jews and conversos of Turkey select Pesaro as a commercial center; when that did not happen, he expelled the New Christians from Pesaro and other districts in 1558 (ib. xvi. 61 et seq.).
Many conversos also went to Dubrovnik, formerly a considerable seaport. In May, 1544, a ship landed there filled with Portuguese refugees.
During the 16th and 17th centuries, some conversos migrated to the Americas, often the Castilian territories of the Viceroyalties of New Spain (North and Central America) and Peru (South America), where they believed that they would be able to live without persecution.
From urban México, there was a migration of conversos into the Nuevo México Province, present day U.S. state of New Mexico, during the 18th century. An article in 1990 in The New York Times stated that about 1500 Hispanic families in northern New Mexico had Jewish backgrounds.
At this same period the conversos were seeking refuge beyond the Pyrenées, settling at Saint-Jean-de-Luz, Tarbes, Bayonne, Bordeaux, Marseille, and Montpellier. They lived as Christians; were married by Catholic priests; had their children baptized, and publicly pretended to be Catholics. In secret, however, they circumcised their sons, kept the Sabbath and feast-days as best they could, and prayed together. King Henry III of France confirmed the privileges granted them by Henry II of France, and protected them against such slanders and accusations as those which a certain Ponteil brought against them.
Under Louis XIII of France the conversos of Bayonne were assigned to the suburb of St. Esprit. At St. Esprit, as well as at Peyrehorade, Bidache, Orthez, Biarritz, and St. Jean de Luz, they gradually avowed Judaism openly. In 1640 several hundred conversos, considered to be Jews, were living at St. Jean de Luz; conversos who had returned to Judaism founded a synagogue at St. Esprit as early as 1660.
Upon reaching the Ottoman Empire, conversos openly declared their return to Judaism and later built important communities in cities such as in Salonika. They also migrated to Flanders, where they were attracted by its flourishing cities, such as Antwerp and Brussels. Conversos from Flanders and others direct from the Iberian Peninsula, went under the guise of Catholics to Hamburg and Altona about 1580, where they established commercial relations with their former homes. Some migrated as far as Scotland. Christian IV of Denmark invited some New Christian families to settle at Glückstadt about 1626, granting certain privileges to them and to conversos who came to Emden about 1649.
Large numbers of conversos, however, remained in Spain and Portugal, despite the extensive emigration and the fate of countless victims of the Inquisition. The New Christians of Portugal breathed more freely when Philip III of Spain came to the throne. By the law of April 4, 1601, he granted them the privilege of unrestricted sale of their real estate as well as free departure from the country for themselves, their families, and their property. Many, availing themselves of this permission, followed their coreligionists to North Africa and Turkey. After a few years, however, the privilege was revoked, and the Inquisition resumed its activity. Portuguese who were not affected by radicalism could see that no forcible measures would induce the conversos to fully turn away from the religion of their fathers.
Numerous New Christians migrated to London, from where their families spread to Brazil, where conversos had settled at an early date, and to other colonies of the Americas. The migrations to Constantinople and Salonika, where Jewish refugees had settled after the expulsion from Spain, as well as to Italy, Serbia, Romania and Bulgaria, and to Vienna and Timişoara, continued to the middle of the 18th century.
Late 20th century political and social changes in Spain caused reappraisal of Jewish and Muslim contributions to its culture. There has been much new scholarship on Sephardic Jews, Moors and the consequences of conversion and expulsion. In addition, there have been official governmental efforts to welcome tourists of both ancestries to Spain. Towns and regions have worked to preserve elements of Jewish and Moorish (Arab Muslim) pasts.
By Spanish Civil Code Art. 22.1, the government created concessions for gaining citizenship to nationals of several countries and Sephardic Jews historically linked with Spain. It allows them to seek citizenship after five rather than the customary ten years required for residence in Spain. In October 2006, the Andalusian Parliament asked the three parliamentary groups that form the majority to support an amendment that would similarly ease the way for nationals of Morisco descent to gain Spanish citizenship. The proposal was originally made by IULV-CA, the Andalusian branch of the United Left.
- Belmonte Jews
- Doctrine of mental reservation
- Limpieza de sangre
- Luis de Carvajal, el mozo
- Spanish and Portuguese Jews
- ^ Adams, Susan M.; Bosch, Elena; Balaresque, Patricia L.; et al. (2008), "The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula", American Journal of Human Genetics 83 (6): 725–736, doi:10.1016/j.ajhg.2008.11.007, PMC 2668061, PMID 19061982, http://www.pubmedcentral.nih.gov/articlerender.fcgi?tool=pmcentrez&artid=2668061 .
- ^ Flores, Carlos; Maca-Meyer, Nicole; González, Ana M. (2004), "Reduced genetic structure of the Iberian peninsula revealed by Y-chromosome analysis: implications for population demography", European Journal of Human Genetics 12 (10): 855–863, doi:10.1038/sj.ejhg.5201225, PMID 15280900 .
- ^ González, Ana M.; Brehm, Antonio; Pérez, José A.; et al. (2003), "Mitochondrial DNA affinities at the Atlantic fringe of Europe", American Journal of Physical Anthropology 120 (4): 391–404, doi:10.1002/ajpa.10168, PMID 12627534 .
- ^ Giacomo, F.; Luca, F.; Popa, L.; et al. (2004), "Y chromosomal haplogroup J as a signature of the post-neolithic colonization of Europe", Human Genetics 115 (5): 357–371, doi:10.1007/s00439-004-1168-9, PMID 15322918 .
- ^ Sutton, Wesley K.; Knight, Alec; Underhill, Peter A. (2006), "Toward resolution of the debate regarding purported crypto-Jews in a Spanish-American population: Evidence from the Y chromosome", Annals of Human Biology 33 (1): 100–111, doi:10.1080/03014460500475870, PMID 16500815 .
- ^ a b Zalloua, Pierre A.; Platt, Daniel E.; El Sibai, Mirvat; et al. (2008), "Identifying Genetic Traces of Historical Expansions: Phoenician Footprints in the Mediterranean", American Journal of Human Genetics 83 (5): 633–642, doi:10.1016/j.ajhg.2008.10.012, PMC 2668035, PMID 18976729, http://www.pubmedcentral.nih.gov/articlerender.fcgi?tool=pmcentrez&artid=2668035 .
- ^ "Despite alternative possible sources for lineages ascribed a Sephardic Jewish origin", 
- ^ "La cifra de los sefardíes puede estar sobreestimada, ya que en estos genes hay mucha diversidad y quizá absorbieron otros genes de Oriente Medio" ("The Sephardic result may be overestimated, since there is much diversity in those genes and maybe absorbed other genes from the Middle East"). ¿Pone en duda Calafell la validez de los tests de ancestros? “Están bien para los americanos, nosotros ya sabemos de dónde venimos” (Puts Calafell in doubt the validity of ancestry tests? "They can be good for the Americans, we already know from where we come from). " 
- ^ “We think it might be an over estimate" "The genetic makeup of Sephardic Jews is probably common to other Middle Eastern populations, such as the Phoenicians, that also settled the Iberian Peninsula, Calafell says. “In our study, that would have all fallen under the Jewish label.”” http://www.sciencenews.org/view/generic/id/39056/title/Spanish_Inquisition_couldn%E2%80%99t_quash_Moorish,_Jewish_genes
- ^ "El doctor Calafell matiza que (...) los marcadores genéticos usados para distinguir a la población con ancestros sefardíes pueden producir distorsiones". "ese 20% de españoles que el estudio señala como descendientes de sefardíes podrían haber heredado ese rasgo de movimiento más antiguos, como el de los fenicios o, incluso, primeros pobladores neolíticos hace miles de años." "Dr. Calafell clarifies that (...) the genetic markers used to distinguish the population with Sephardim ancestry may produce distortions. The 20% of Spaniards that are identified as having Sephardim ancestry in the study could have inherited that same marker from older movements like the Phoenicians, or even the first Neolithic settlers thousands of years ago" http://www.elmundo.es/elmundo/2008/12/04/ciencia/1228409780.html
- ^ "Spanish Inquisition left genetic legacy in Iberia", New Scientist, December 4, 2008, http://www.newscientist.com/article/dn16200-spanish-inquisition-left-genetic-legacy-in-iberia.html .
- ^ Ruth Almog, "Cryptic, these crypto Jews", nda, last update 02/12/2005, haaretz.com, in English; review of Hebrew translation of Schwarz's 1925 Hanotzrim Hakhadashim Beportugal Be'meah Ha'esrim (New Christians in Portugal in the 20th Century)
- ^ a b c Kamen, Henry (1985), Inquisition and Society In Spain in the sixteenth and seventeenth centuries, Bloomington: Indiana University Press, p. 27, ISBN 0253227755 .
- ^ Teltsch, Kathleen (November 11, 1990), "Scholars and Descendants Uncover Hidden Legacy of Jews in Southwest", New York Times, http://www.nytimes.com/1990/11/11/us/scholars-and-descendants-uncover-hidden-legacy-of-jews-in-southwest.html .
- ^ Código Civil (Spanish)
- ^ Propuesta de IU sobre derecho preferente de moriscos a la nacionalidad (Spanish)
- Damião de Góis, (1567), in Chronica do Felicissimo Rey D. Emanuel da Gloriosa Memória
- Roth, Cecil; Roth, Irene (1974), A history of the Marranos (4th ed.), New York: Sepher-Hermon Press, ISBN 0872030407 .
- Roth, Cecil (1961), A history of the Jews, New York: Schocken Books .
- Diesendruck, Arnold (2002), Os Marranos em Portugal, São Paulo: Editora & Livraria Sêfer, ISBN 8585583363 .
- corresponding article in the Jewish Encyclopedia. Further relevant material can be found in their article on South and Central America.
- The Story of Secret and Forcibly Converted Jews
- Resources > Medieval Jewish History > "Expulsion from Spain and The Anusim", The Jewish History Resource Center, Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
- Kathleen Telch, "Belmonte Project", Newsletter, Spring 2003, p. 9, American Sephardi Federation
- Society For Crypto Judaic Studies
- Michael Freund, "Miracle in Orlando", originally published in The Jerusalem Post, Jewish Society
- Return to Sinai, in Half-Jewish.org, Website covering topics relevant to descendants of assimilation and intermarriage
- Descendants of Marranos arrive in Israel
- Jewish by candlelight - from Spanish converso to modern mixed marriage By Miriam Shaviv, The Forward
- Shavei Israel - a group tht helps our lost brethren return
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Look at other dictionaries:
marrano — marrano, na adjetivo,sustantivo masculino y femenino 1. Uso/registro: coloquial. Pragmática: intensificador. Que es muy sucio: Yo no vuelvo a ese bar, hacía tiempo que no veía un sitio tan marrano. 2. Que tiene malas intenciones o hace marranadas … Diccionario Salamanca de la Lengua Española
MARRANO — MARRANO, term of opprobium used to denigrate the New Christians of Spain and Portugal. Various origins for the term have been suggested. These include the Hebrew marit ayin ( the appearance of the eye ), referring to the fact that the Marranos… … Encyclopedia of Judaism
marrano — (ant. marano) s.m. [dallo sp. marrano porco , prob. dall arabo maḥram cosa proibita ]. 1. (lett.) [chi non tiene fede alla parola data] ▶◀ (lett.) fedifrago, (lett.) fellone, traditore. 2. (estens., scherz.) [persona che si comporta con rozzezza… … Enciclopedia Italiana
marrano — marrano, na sustantivo 1) (animal) cerdo, cochino. adjetivo y sustantivo 2) coloquial sucio, desaseado*, cochino (coloquial), puerco (coloquial). * * * … Diccionario de sinónimos y antónimos
Marrano — Jew or Moor converted to Christianity, 1580s, from Spanish, probably lit. pig, swine, an expression of contempt, from Arabic muharram forbidden thing (eating of pork is forbidden by Muslim and Jewish religious law), from haruma was forbidden (see … Etymology dictionary
marrano — adj. s. m. 1. Designação injuriosa que se dava aos muçulmanos e judeus que viviam em Portugal. 2. [Portugal: Trás os Montes] Porco já crescido. • adj. 3. Imundo. 4. Excomungado … Dicionário da Língua Portuguesa
Marrano — [mə rä′nō] n. pl. Marranos [Sp, lit., swine (expression of contempt) < Ar muḥarram, forbidden thing] [also m ] during the Spanish Inquisition, a Jew who professed Christianity to escape death or persecution, often continuing to observe Judaism … English World dictionary
Marrano — (De origen incierto.) ► sustantivo masculino 1 Madero que sujeta las paletas de una rueda hidráulica con el eje. 2 Madero que sirve para igualar la presión en las presas de los molinos de aceite. 3 Madero que forma la cadena del fondo de un pozo … Enciclopedia Universal
marrano — Del árabe vlg. mahran , cosa prohibida, porque los musulmanes tienen vedada la carne de cerdo. • Más marrano que la pata un pato. (loc.) (col.) (Andalucía) • Más marrano que la Pisebrona. (loc.) (col.) • Más marrano que la Tota. (loc.) (col.) Muy … Diccionario Jaén-Español
Marrano — No debe confundirse con Morrano (Huesca). Etimológicamente proviene del árabe moharrama. El origen de la palabra marrano utilizada de forma despectiva con los judíos conversos de España y Portugal es controvertido. Etimológicamente parece… … Wikipedia Español