PARDO SURNAME ORIGIN

Pardo, in Hebrew פרדו, is a very old Spanish surname 1 2 of Jewish 3 4 5 6 Sephardic 7 8 origin and from the tribe of Judah, 9 10 which arrived in Spain with the Romans (as these Jews were enslaved) in the 1st century CE, 11 12 13 14 15 16 later in the Middle Ages they were known as rich families 17 18 19 20 descendants of the ancient Jewish nobility 21 22 23 24 and Jewish converts to Christianity 25 26 from which emerged rabbinical scholars, 27 28 29 doctors, 30 31 32 33 moneylenders 34 35 36 and merchants 37 38 39 who left lineages throughout the Iberian Peninsula and extended to the Mediterranean, 40 41 42 43 from their first settlement in Sagunto (Murviedro), Valencia 44 45 and whose first origin was in Israel during the Maccabean-Hasmonean period in 164 BCE 46

The Feast of the Joy of the Torah in the synagogue of Livorno, Italy, 1850. Artist: Hart, Solomon Alexander.

This surname derives from the Greek παρδος (Pardos) and Latin PARDVS (Pardus) 47 48 which means leopard, 49 and then passes into Vulgar Latin "Pardo" to later in Castilian be associated with the color (Esp: marrón / Eng: brown-grey) , and referring to the spotted color of the feline, 50 51 52 whose scientific name in Latin is "Panthera Pardus" (leopard); in turn, Pardos in Greek, deriving from the Greek Pardalis and being of oriental origin, also has a connection with the Semitic word "Barod" from Hebrew and means spotted, whose linguistic sound evolved in Greek as Pardalis-(Barod-Parod)-Pardos, changing the "B" to "P" and refers to the leopard. 53 54 Since the leopard is a more eastern and African animal, and not found in Europe, this adaptation into Greek possibly arose when Alexander the Great's army moved east, reaching the land of Israel. Upon encountering the animal, they renamed it from the Hebrew root. 55 Already in the Greek and Roman period of Israel, there were Jews with the name Pardus 56, which alludes to the power and strength of the leopard as well as its characteristic color, 57 58 59 60 61 a name that later became a family name. 62

WWF stamp Panthera Pardus Saxicolor, 2011.

It must be taken into account that Israel was conquered by the Greeks and Romans and many Hellenized Jews 63 began to adopt Greek 64 and Latin 65 names such as: Onias, Cleophas, Ioannes, Hyrcanus, Mattaeus, Aristobulus, Antigonus, Flavius, Pappos, 66 67 Boethus - Boeto from the Greek 68 69 / Boethius - Boecio from the Latin 70 71 72, (Esp: Assistant / Heb: Ezra) 73 74 priestly dynasty of the second Holy Temple descendants of Aaron, 75 76 77 78 79, the priests of the Second Holy Temple, 80 as well as Panthera 81 82 - dynasty of descendants of King David during the Roman period. 83 84 85 It is worth noting that Pantera and Pardus were interchangeable during the Roman period and both meant leopard, 86 87 a common animal in the Middle East, 88 89 and the largest predator in Israel, 90 this being the reason for the use of the name, thus evoking power. Later, Pantera fell out of use and was replaced by Pardus in the Roman Empire, after the first half of the first century, 91 thus its chronological use being "Pardos" in Greek, "Pantera" in Latin, and its adaptation to Latin "Pardus" from Greek, 92 since Judea passed from Greek to Roman rule. It is also worth noting that the Jews also adapted or translated their family names into the predominant or vernacular language. 93 94 95 Today the leopard is known as Pantera Pardus.

Alexander the Great at the Temple of Jerusalem

Sebastiano Conca, National Prado Museum, Madrid 1736.

Mosaic of the Helenist synagogue in Dura Europos, Syria, II century CE

Index

• Origin

• Characters

• References

• Bibliography

There are other references to the Pantera Pardus, for example in the Book of Maccabees in the Ethiopian Bible (whose character would have been nicknamed in honor of the first famous Maccabees due to their exploits), a Hellenized Jewish warrior from the lands of the tribe of Benjamin is mentioned, and his Greek name was "Pantos" (Panther), due to his strength to strangle panthers, 96 probably this Jew according to the meaning of his Greek name, came from the city of Jerusalem, since in the hills of Jerusalem and in the Judean desert, to the East of Jerusalem, leopards lived, 97 as well as being the only major Jewish and Hellenized city in the territory of the tribe of Benjamin. 98 99 100 101 102 103 Later, when wicked Greeks imposed paganism on Jerusalem, many pious Hellenized Jews left the city and took refuge in other cities in the territory of Benjamin, and later fought with the enemy Greek army. 104 It is known that in the city of Jerusalem, since the post-Babylonian exile, there resided some descendants of the tribes of Judah and Benjamin, some priests of Levi, and Levites, those who returned from Ephraim and Manasseh, 105 and the descendants of King David. 106 107 108

Maccabean War Mosaic, Elephant panel, Hellenistic synagogue in Huqoq, Israel, 5th century CE 109

Maccabees at war with the Greeks

The book mentions that Pantos and his brothers possessed wealth, property, and fame, 110 something forbidden to the descendants of the tribe of Levi. 111 112 It also mentions that they were honorable, chosen, and shone like a jewel of great price (which denotes nobility and the chosen dynasty in Judah); 113 as they were also beloved by the inhabitants from Media to Midian (Jews of the Seleucid Empire), 114 because of their wisdom, military prowess, and beauty (which denotes knowledge of Torah, leadership, and traits of a lineage); 115 for this reason Pantos would be more closely linked to the aristocracy and descendants of King David. 116 117 According to some authors, Pantos would be the result of a corrupt transliteration from Greek to Ge'ez, an ancient Ethiopian language, 118 whose Greek origin would be Pardos and then Pantera, meaning leopard, due to ancient inscriptions found in Israel, 119 then, due to foreign phonetics, the "r" would be softened and change to "n," as well as the "d" changing to "t" due to sound similarity; thus, its transformation would be Pardos - Pandos - Pantos, as happened with Pantera and Pandera. 120 121 122

Mosaic of the Helenist synagogue in Dura Europos, Syria, II century CE

Another reference to the Pantera family is found in the inscription of Tiberius Julius Abdes Pantera, a Roman soldier. His tria nomina indicates that he was granted Roman citizenship, which is why it is thought that it may have been through his military service, 123 since there were Jews who served as auxiliary Roman soldiers, 124 and then obtained Roman citizenship because they were not of Roman or Italian origin. 125 This soldier was either Syro-Phoenician of Jewish origin, due to his cognomen Pantera, which was used by Hellenized Jews from Jerusalem and Galilee, 126 or he was a Galilean Jew who migrated to Sidon to join the Roman army, Pantera being used during the first half of the first century and the Latin variant of Pardos in Greek, which was later readapted to Pardus. Another piece of evidence that would link him to the Jews is the Hellenized name Abdes, which comes from the short form of the Jewish name Abdi - Abdiah "servant of God", 127 as are also Abietes - Abiathar, 128 Amnes - Amnon, 129 Ioanes - Yohanan, 130 according to the Greek custom of adding the suffix -es to foreign names, for that reason he was distinguished from the common Phoenician name Abdeshmun during the same Hellenistic period. The Jewish roots of this figure are possibly due to the proximity to the Galilee region, where Hellenized Jewish merchants settled in the main ports of Tyre and Sidon, eventually intermingling with Phoenicians. Tyre and Sidon were important ports used by Jews to ship their goods to Greek and Roman colonies in the Mediterranean.

There is archaeological evidence of the seal of a 7th century BCE Jew named Yehoshua Ben Asayahu, found in Sidon; this Jew was probably a merchant living in that Phoenician city.

Seal of Yehoshua Ben Asayahu, 7th century BCE. by zeevveez from Torrey, Charles C., Semitic Epigraphical Notes, American Oriental Society (JAOS) 1903, pp 205

Ring of a Roman soldier, possibly Jewish, 1st century CE, 140

In the 250s BCE there was another person born in Phoenicia named Abdes of the city of Tyre, who may have been a descendant of Hellenized Jewish merchants who lived in the ports of Phoenicia, because his name was used by Hellenized Jews, as was that of his wife called Dorcas in Greek, which is Tabitha in Aramaic and means Gazelle, 141 142 a common name used by Hellenized Jewish women, since the gazelle is a common animal in Africa and South Israel, 143 on the other hand, unlike the Hellenistic Jews born in Phoenicia who adapted their names to Greek, the Phoenicians maintained a deep connection to their culture, 144 to the use of common Phoenician theophoric (Canaanite) names 145 and the Phoenician language abroad, 146 although the assimilated made use of Greek script for inscriptions. Another reason is that Dorcas was from Argos in Greece, a place where gazelles did not live, and where there was a large assimilated Jewish community, 147 which adapted common Jewish names into Greek, thus demonstrating its origin in Israel. A Jewish woman named Dorcas is also mentioned in the Gospels. 148

Abdes was also found in Egypt, probably a member of the large Hellenistic Jewish community of Egypt. 149

Later, with Pompey's invasion of Judea in 63 BCE, 150 many Jews were taken as slaves to Rome, including nobles. 151 Also, during the Jewish revolt in 66 CE and the destruction of the Second Holy Temple by the Romans in 70 CE, many Jews were again enslaved and made gladiators, 152 153 including noble Jews. 154 After passing through Rome, 155 156 they moved to Hispania, 157 and, using Roman names, 158 settled in cities such as Tarragona, Empúries, Tortosa, 159 160 and Sagunto in Valencia, etc., 161 162 among them the descendants of the house of King David. 163 Sagunto being the first and oldest organized Jewish community in the Iberian Peninsula. 164 165 Later, in the Middle Ages, some Jews from Valencia would move to regions of Aragon and Catalonia. (Barcelona) and other regions of northern Spain such as Galicia, due to the invasions of the Islamic Moors, 166 some of whom would later return to Valencia. 167 168 According to Jewish traditions, the descendants of the Davidic dynasty 169 would stand out in Spain for excelling in positions of the aristocracy and oligarchy 170 such as: rulers (Nasi), 171 172 bailiff general or second in command, 173 councilors, judges or merinos (Dayan), 174 175 rabbis, 176 treasurers, moneylenders, 177 merchants, 178 noble knights, captains, 179 180 scribes 181 and poets 182 183 such as the psalmist. These positions would be inherited among members of the same family for generations. 184 185

13th-century illustration from the Book of Games depicting Jews playing chess.

The first records of surnames in Spain date back to the end of the 9th century, when they derived from the name of the father or a noble ancestor. These were known as patronymics, and the suffix -EZ was added, meaning "son of." However, these were changeable and were not passed down from father to son as they are today. This custom spread to all social classes decades later, as seen in the oldest known patronymic surname: that of the King of Pamplona, García Íñiguez, son of Íñigo Ximénez, son of Ximeno Garcéz the Strong, son of Garci Ximénez. By the end of the 12th century, terms were used to designate specific lineages, such as place of origin or lordship. Between the 14th and 16th centuries, the patronymic was used as a fixed surname, regardless of the father's name, and was imposed on each descendant. 186

In the kingdoms of León, Castile, Navarre, and Aragon, a -Z was added, in Portugal an -S to the end of the paternal name, while the Catalan Counties simply transcribed the parents' given name in its Romance variant (Berenguer, Pons, Dalmau). 187

FALSE ORIGIN OF THE SURNAME PARDO.

The surname Pardo has been used long before the origin of the first Spanish surnames. For this reason, the surname Pardo does not derive from patronymics, place names, geographical regions of Spain, nicknames, or occupations (which were also used among Jews). Its origin was erroneously attributed to Barruecopardo, an abandoned settlement in the 11th century (188-189), where there is no historical record of Pardo families. Today, it is a small municipality with a small population of approximately 443 inhabitants. Barruecopardo was granted as a fiefdom to Count Armengol VII of Urgell in 1177, through a charter, for the purpose of repopulating it. 190 Some time ago the term Pardo had begun to acquire a new meaning, because at the end of the 11th century a process of linguistic assimilation began in Northern Spain where they evolved from Vulgar Latin to the Romance languages, such as Navarro-Aragonese, Astur-Leonese, Galician-Portuguese, and Castilian, 191 and new words emerged to designate color based on Latin such as yellow, green and white, 192 as also in the mid-1200s King Alfonso X of Castile, the Wise, promoted the development of Castilian literature and the translation of literary works based on Hebrew, Arabic, Latin and Greek, encouraging the evolution of the Spanish language from Vulgar Latin to medieval Castilian, 193 194 which brought with it the emergence of new words to the Castilian language. 195 For this reason, the surname Pardo went from originally meaning leopard to being later associated in literature with the brown color of the animal.

Barruecopardo

Nor can the origin be attributed to the small, depopulated village of Pardos in Zaragoza, since centuries earlier, during the Roman period, there were already Pardo families in Sagunto, Valencia, as archaeological evidence demonstrates. The oldest mention of the village of Pardos is in 1182 when Pope Lucius III, during his territorial delimitation, issued a bull annexing a church in the village of Pardos, 196 197 which may have been founded after the charter of Calatayud granted by King Alfonso I in 1131 to populate the newly conquered territories after defeating the Almoravids at the Battle of Cutanda in 1120, 198 apparently the name of the village of Pardos is due to its proximity to the Sierra de Pardos, which has a chain of small brown mountains, hence its name. 199 Furthermore, even before the existence of this village, descendants of Jewish and converso families named Pardo were mentioned in Valencia. There are no historical records mentioning Pardo families or individuals from the village of Pardos. Moreover, this small village was not populated or prosperous enough for families to have the honor of using its origin as a surname. Today, the village is depopulated and abandoned. The origin of the village's name is derived from the surname Pardo, belonging to famous families that existed during the Roman period, and its subsequent association with the color Pardo (brown) from Vulgar Latin.

A similar case occurs with the Mesón de Pardo, which may have been an inn belonging to a member of the Pardo family, located near the Santa María de San Clodio church in the municipality of Leiro in Galicia, dating from the 12th century. 200 201 As well as the Boi Pardo ranch (Pardo Cow in Galician), which may also have belonged to the same family in the municipality of Palas del Rei.

Pardos deserted village

The origin of the surname was also erroneously attributed to the El Pardo region in the town of Madrid, when this place had not yet been populated in the Middle Ages. The first mention of El Pardo appears in 1340 in the Book of Hunting of King Alfonso XI of Castile, when he refers to El Pardo as a brown mountain due to the brown color that surrounds this wooded region. 202

Mount El Pardo

The idea that the nickname Pardo originated from the name is also incorrect, and some have even proposed far-fetched and absurd ideas without any proof that it comes from the Basque word "pardi," meaning "diluted," or from the Latin word "pallidus," meaning "pale" or "white face," or from the Germanic word "bard," meaning "axe." None of these proposals have any historical, archaeological, or biographical basis, since Pardo appears in medieval Latin literature as Pardus, and the Latin name of the famous knight Aznar Pardo appears as Aznarius Pardus (whose story is expanded upon at the end of this article). The name and surname Pardo also appear in inscriptions from the Roman period. Pardo originates from an honorific designation of an Eastern clan in Judea, based on the Greek "Pardos" and the Latin "Pardus," meaning leopard, and was later associated with the brown color of the leopard's skin in medieval literature.

Pardo should not be confused with the nickname Moreno, since the ancient Latin speakers and inhabitants of Hispania called those with dark skin Maurus (Moreno), whether they came from Etruscan families 203 204 205 or from Mauretania in North Africa, where they would later be known as Moors. 206

NAME AND SURNAME PARDO.

The name and surname Pardo has been used by Jews in Judea during the Second Temple period, as well as in Rome during the time of Julius Caesar, in Valencia during the Roman Empire, and later seen as a Jewish surname in Valencia during the Muslim caliphate. It is known that the surname Pardo arrived in Spain during the Roman period in the 1st century CE, and ancient Roman inscriptions of the Pardos found in Spain attest that they arrived as gladiators and slaves of the Romans and would later obtain Roman citizenship for their services, 207 208 209 thus going from being an inherited name that tended to be repeated for generations in the same lineage, to being a surname that would identify an entire clan, 210 211 212 213 from the Hellenistic period in Israel 214 215 to modern times, 216 217 218 219 in this Pardo clan 220 221 222 223 there also emerged Jews converted to Christianity and great representatives of the church from its beginnings and long before the forced conversions to Christianity by the Visigoths in 613 CE and then by the Spanish in 1391, 224 225 226 By some time later, they were already dispersed throughout Spain due to persecutions against the Jews; thus, the Pardo clan spread from Valencia to Galicia, Aragon, Castile, and Andalusia with their respective Jewish and Jewish-convert branches. 227

There was a custom among certain Jews and converts, including the Pardo family, of retaining and extending the Jewish surname to all their descendants, 228 229 230 even after passing through the Inquisition, whether in the Iberian Peninsula, 231 232 233 234 235 236 in Mallorca, 237 238 or in Latin America, 239 240 241 242 243 244 with the intention that they would not forget their Jewish past or origin, especially if they married Old Christians, 245 246 247 a case that also occurred with the Abulafia family, 248 and to carry it out, it was established as a condition in the wills of those who wished to enjoy the inheritance of their grandparents. 249

Spanish Inquisition

Thus, this surname did not go unnoticed 250 251 and was recovered with each generation due to its nobility and its illustrious status, maintaining primary continuity and being acquired from both the paternal and maternal sides, 252 253 offering today different haplogroups of male DNA. 254 255 256 Currently, many Jews and descendants of converts are recognized by their Sephardic surnames, 257 among them Pardo, 258 which is also recognized as a surname of lineage 259 260 261 262 and nobility. 263 264 265 266 In this way, all the Pardos belong to the same clan and in one way or another are descendants of the first Pardo Jew who arrived in Spain at the end of the 1st century.

This surname belongs to the Jewish people who settled in the Iberian Peninsula, which at that time was the ancient Roman province of Hispania, where many Jews made use of Greek and Latin names 267 268 and Pardo has also been evidenced during this Roman period. 269 Later, with the arrival of Christianity, a marked rivalry with the Jews began, and in 613 CE some Jews were forced to convert to the religion by the Visigoths, 270 271 so many of these Jews decided to flee to North Africa 272 and then return when the Muslims conquered Hispania in 711 CE, 273 centuries later, extremist Moorish Islamic groups known as the Almoravids and Almohads arose 274 who forced many Jews to convert to Islam, 275 276 among them the Pardo family, 277 other Jews, as a way of protecting themselves from the extremist Moorish Islamic groups, fled to the Christian kingdoms of northern Spain in the 11th and 12th centuries, 278 and married Christian women but were forced to convert to Christianity, 279 this being long before they were forced to convert to Christianity by the Catholic Monarchs or their subsequent expulsion in 1492.

Islamic conquest of Spain

When the Muslims conquered Hispania in 711 CE and renamed it Al-Andalus, many Jews adopted Arabic pseudonyms. 280 281 282 283 Some Pardo families from Sagunto adopted the pseudonym Xaprut (Shaprut) 284 285 286 through marriage alliances with this clan. 287 The March family also did so. 288 289 Other Pardo Jews were associated with the Abnayub, 290 and Xamblell Jewish clans, 291 292 thus having two names, one religious and one secular. 293 In Christian territory, among the secular Jews, these same individuals changed their surnames to those of Latin origin, 294 295 and this was how their converted relatives identified them, including those related to the Pardo family. Even when they converted to Christianity, they reverted to their Pardo surname. 296 Those descendants of Jews who came from Babylon and North Africa, upon converting to Christianity in Spain, adopted surnames common among Spanish Christians. Famous Jews with the surname Xaprut include: Rabbi Xem Tob ben Isaac Xaprut, a physician and relative of another Moses Xaprut; 297 Yosef Ibn Xaprut, bailiff general of Murviedro (Sagunto); 298 and the nobleman Hasday Ibn Xaprut Hanasi; 299 prince of the Jews of Spain, who is said to have been a descendant of King David. 300

Golden Age of Sephardic Jews in Spain

Today, the surname Pardo is found in countries such as Israel, Spain, Colombia, Greece, Turkey, the United States, Curaçao, Mexico, Peru, Argentina, Chile, and Italy. Members of the Pardo family have distinguished themselves primarily in the Levant region of the Mediterranean. In Israel, the surname Pardo is common in the towns of Beit HaLevy and Qiryat Yearim.

Map of Israel

Origin

ARCHAEOLOGICAL AND HISTORICAL EVIDENCE

PARDO INSCRIPTION IN ISRAEL 2ND CENTURY BCE 302 303

Archaeological inscriptions have been found in Israel of Hellenistic Jews bearing names written in Greek, including the names Pardos, Iosepos and Nahumos, engraved on the rock of the wall of a cistern for pressing wine, thus demonstrating family ownership, located in Bezek (Ibziq) on the Southeast border of ancient Galilee that borders Samaria near the Beth Shean-Shechem route.

ΠΑΡΔΟC Pardos Pardo

Iosepos Yosef

NAOVMOC Nahum Nahum

This property and its lands belonged to a Hellenistic Jewish colony of a traditional noble family from the tribe of Judah, brought from Jerusalem, a city of the tribe of Benjamin, and also with inhabitants from Judah. Due to honors and friendship, they were established at the royal court as advisors to the Hasmonean kings, 304 and settled by these same kings, John Hyrcanus and his son Alexander Jannaeus, on the Galilee-Samaria border, 305 during the period of Hasmonean conquest and rule in Israel in 134 BCE. 306 307 These people were wealthy because they owned vineyard land, 308 and belonged to the Jewish aristocracy also due to their knowledge of Greek writing and language. 309 310 An interesting fact is that the Samaritans who only observed the Samaritan Pentateuch did not use the names of prophets from the Jewish canon, such as Nahum (Nahumos). 311 Coincidentally, this Yosefos coincides with the Yosef, grandfather of Melquis, ancestor of Jesus, around this same time, where in Jewish and Christian tradition Jesus was known as Jesus Pantera, where Pantera is a Latin adaptation of Pardos, only used in the early first half of the 1st century. 312 Today, the Jewish descendants and converts to Christianity of this Pardo clan still retain the surname.

Brown inscription in Rome, 1st century AD 313

Jewish catacombs of Rome in Vigna Randanini

In the Jewish catacombs in the city of Rome, the name Pardos has been found, transliterated into its Latin version as Pardus. This was a slave Jew who had buried his 16-year-old daughter Sabina. 314 315 In the inscription, the image of a Menorah can be seen. The time of these catacombs is located between the period of rule of Julius Caesar 59 BCE and the Flavian dynasty 96 CE. 316 317 This Pardo would be a descendant of the Hellenistic Jewish Pardo Clan of Israel, and of the first Pardos to arrive in Rome as a slave in the year 67 or 70 CE, due to the Jewish-Roman wars, in which the Galileans fought both in Galilee and in Jerusalem. 318 319 This Pardo transmitted his cognomen (surname) to his descendants and is related to the Pardos that the Romans moved to Spain at the end of the 1st century.

JEWISH DIASPORA IN ROME:

Coins from Judea depicting Vespasian's destruction of Judea and the exile of the Jews as slaves to the Romans. 320 321 322

Many Jews from the Kingdom of Judea, comprising the tribes of Judah, Benjamin, Levi, and minorities from other integrated tribes, arrived in Rome as slaves, and some were made gladiators during the Jewish revolt in 66 CE and the destruction of the Second Holy Temple by the Romans in 70 CE. Among these Jews, a group of noble Jews and descendants of King David, who were being persecuted in Judea, were transferred from Rome to Hispania. Thus, the descendants of these noble Jews of the tribe of Judah from the first century CE, who spoke Greek and Latin, would join centuries later a second wave of Jews from the tribe of Judah. They spoke Hebrew and Arabic, and migrated en masse from Babylon and other regions of the Middle East to Spain and Italy via North Africa at the end of the 8th century CE during the Islamic period. Once reunited in Spain, they would give rise to the Sephardim. 342 343

Arch of Titus depicting the destruction of Judea and the exile of the Jews as slaves of the Romans.

Engraving on the Arch of Titus depicting the destruction of Judea and the exile of the Jews as slaves of the Romans.

The Jews of the tribe of Judah, who arrived in Rome as slaves during the Jewish revolt of 66 CE and after the destruction of the Holy Temple in 70 CE (1st century CE) by Emperor Titus, settled in northern Italy, southern France, the Rhineland, and Gaul. Later, after gaining their freedom, they joined the Jewish members of the Roman army. During the first two centuries of the Common Era, many Jews from northern Italy and Gaul converted to Christianity. Those Jews who remained faithful to Judaism formed small, organized communities and, in the 4th century CE, attracted more Jews from southern Italy settled on the right bank of the Tiber River, belonging to the tribe of Benjamin.

The discovery of Jewish artifacts testifies to the presence of Jews in the northwestern Roman provinces: on the left obverse and reverse, a drawing of a lead seal from Trier; on the right, three lead weights from Trier. The finger ring in the middle of the image comes from Capoterra in Sardinia. The 4th-century CE menorah ring from Kaiseraugst once measured 17 mm in diameter. The Jewish symbol of the seven-branched candelabrum is stamped on the ring plate. (Photo by Ursi Schild). The Jewish tomb was found in Hungary, in the region of the former Roman province of Pannonia.

During the 4th and 10th centuries CE, the tribe of Judah, established in the North, joined with their brethren, the Jews of the tribe of Benjamin, who were migrating from Southern Italy to Northern Italy.351 They had remained in the South since being sent there as slaves by Pompey after the siege of Jerusalem in 63 BCE.352,353 These Jews were migrating north to follow the trade route,354 and then, between the 11th and 14th centuries CE, they migrated to Eastern Europe due to persecution and forced conversions by Christians in France and Germany.355,356 They spread as far as the Caucasus, to the region of Ashkenaz, the place of origin of the Germanic tribes.357,358,359,360

Jewish Merchant from Hortus Deliciarum - copy of 12th century illumination

Illustration of Jews in a french manuscript, 13th century.

The British Library

An image from volume 2 of The Tripartite Mahzor showing the revelation at Sinai; male protagonists have human heads, but women are given the heads of various animals, Germany, Lake Constance region, circa 1320

These Jews were joined also by Jewish merchants from the main cities of the Silk Road in the East, from Byzantine Constantinople, converts to Judaism from Khazaria, 361 362 descendants of the ancient converts to Judaism from the Achaemenid Persian Empire in the time of Queen Esther, 363 364 and the descendants of the converts from Babylon of the 1st century who together with the Israelite Jews residing in Babylon (descendants of the Pharisees of Jerusalem) also entered Italy through North Africa during the Islamic period, 365 thus giving rise to the Ashkenazi Jews. References found in Paul's epistles, 366 367 368 Jewish traditions, 369 370 and historical books 371 372 take for granted the belief about those Jews of the tribe of Benjamin from Jerusalem 373 374 375 who fought to defend the Holy City and its Holy Temple from the Roman invasion, 376 377 and were taken as slaves by Pompey to Southern Italy. 378 379 An important point to consider is that, according to historical and genetic evidence, most of the maternal lineage of Ashkenazi and Sephardic Jews of the first century 380 381 is of Greek and Southern Italian origin 382 383 384 285 with roots in Cyprus and ancient Mycenae, since Southern Italy had been inhabited in antiquity by the Mycenaeans and later by slaves brought from Cyprus by the Romans. 386 This being genetic evidence that Sephardic and Ashkenazi Jews are descendants of the ancient Judaites who were taken as slaves to Rome by the Romans. Also, Hellenistic Jews living in Egypt traveled to Cyrene and intermarried with Berber women from North Africa. 387 In the Jewish-Roman wars of the 1st and 2nd centuries, many Jews migrated with their Greek-origin wives to Arab territories, where later, in the 7th century, the maternal lineage of these Jewish women in Arab territories would extend as far as the United Arab Emirates after Muhammad killed all the Jewish men of the Qurayza tribe and sold the women as slaves to Arab merchants in Najd in exchange for horses and weapons. 388

ENSLAVED JEWS IN ROME:

Mosaic floor with slaves serving at a banquet, found in Dougga, Tunisia (3rd century AD)

Jews arrived in Egypt as slaves of the Romans after the destruction of the Holy Temple. 389-390 From there, some also became gladiators in amphitheaters such as the Colosseum in Rome if they were strong and over 17 years old. 391-292 Slaves who gained the favor of their master were freed after seven years of service. 393 If they received a severe punishment, they could remain enslaved for up to twenty years. 394 Young slaves were freed at the age of thirty. 395 Among the gladiators were also Pardi brought from Judea and Egypt. 396 It is worth noting that the Jews of Alexandria called themselves Alexandrians or Egyptians. 397 When the Pardi gained their freedom, many decided to continue serving their Roman masters and become their clients for protection. They could easily acquire wealth due to their knowledge of administration, mathematics, writing, and languages. 398

Roman Colosseum Amphitheater

Gladiators traveled to various amphitheaters throughout the Roman Empire to perform their fights 399 400 where, coincidentally, Jewish colonies were also found in the surrounding areas, such as Savaria (Szombathely), in present-day Hungary, 401 402 near the gladiator school of Carnuntum in the Roman province of Pannonia, as well as Empúries (Girona), 403 304 near the gladiator school of Tarraco, Paredes de Navas, 405 406 and Dertosa (Tortosa). 407 408

Jewish settlements in the Roman Empire from the 1st to the 3rd century CE 409

The Pardos, after being sent to the Roman province of Hispania as gladiators, continued to be clients of Roman families until they obtained Roman citizenship. They resettled further south in Sagunto, Valencia, where they became completely free and acquired Roman citizenship by associating with the wealthiest and most prominent families of Sagunto, such as the Baebius family, 410 and even extending as far as Gandía. 411 412 In Hispania, many of these Jews who had arrived as slaves and gladiators from Rome obtained protection and later freedom with social status and tria nomina through their patrons under the figure of clientage, 413 and then obtained Roman citizenship by serving a magistrate, 414 while others received Latin citizenship granted by Vespasian. 415

Gladiator mosaic floor, 3rd century AD, Römerhalle, Bad Kreuznach, Germany

Archaeological artifacts and ancient inscriptions have been found in the aforementioned Jewish colonies of the Roman Empire where the name Pardus can be seen engraved on them.

BROWN GLADIATOR IN SAVARIA, HUNGARY 1ST AND 2ND CENTURY AD 416

Decorated Roman knife handles, made of ivory, depicting the gladiators: Pardus (Brown) and Senilis (Senior). 417 418 Object found in Savaria (modern Szombathely, western Hungary) and other similar pieces in Paredes de Navas, Spain. 419

These pieces would have been souvenirs offered to the public outside the amphitheater. 420

An important Jewish family was the Senior family, from which the famous Jewish banker Abraham Senior descended. 421 The surname Senior derives from the Latin Senilis, meaning elder 422 or minister, 423 and is related to the Greek presbyteros. This gladiator Senilis would be his first Jewish ancestor to arrive in Spain at the end of the 1st century, as would later the Jewish Rabbi Jacob Senior of the 7th century, 424 and Senior being a reference to the elders who were members of the Sanhedrin and majority representatives of the Sadducee group of the tribe of Levi, 425 Levi being the tribe from which the Maccabees and Hasmoneans of the Hellenistic period came and part of the tradition upheld by a descendant of the Senior family. 426

An interesting fact is the existence of a gladiator named Columbus from the 1st century CE, 427 whose name comes from Latin and means "dove" in Spanish. This was a name used by a Hellenistic Jewish clan, and its Hebrew version was "Yonah," whose descendants would have been the Jewish families of Colom in Hispania, 428 429 from whom Christopher Columbus descended. 430 whose family tradition is descent from royal blood of Jerusalem, an allusion to the Davidic dynasty. 431

BROWN GLADIATOR IN AMPURIAS, SPAIN 1st AND 2nd CENTURY EC 432

Decorated Roman knife handle, made of ivory, depicting the gladiator Pardus (Brown). Object found in Empúries (Girona), Spain.

ROMAN INSCRIPTIONS

According to the order of the elements of the Roman inscriptions, 433 434 435 the following interpretations will be made:

A FREED BROWN MAN IN TORTOSA, SPAIN, 1ST AND 2ND CENTURIES AD, 436

To Publius Valerius Dionysius, sixth Augustan servant, whom the Order of Dertosa (Tortosa) decrees honors for all his good merits in the land. Of Publius Valerius Pardo, freedman, sixth Augustan servant, for his best patron (he raised this memorial).

This was an inscription erected by a slave who attained his freedom and social status by serving a Roman citizen who was his employer. 437 Other Jews attained their freedom in the same way in Hispania. 438 Thus adding to his given name part of his employer's Roman tria nomina, namely the prae nomen and the nomen, but retaining the cognomen, which is his own name or family name, plus the formula (LIB) of freedman. 439

A FREE BROWN MAN IN SAGUNTO, SPAIN, 1ST AND 2ND CENTURIES CE, 440-441

"In the hands of the gods: Gemini Myrines, thirty years old, Lucius Baebius. The leopard has done all the good he deserves.

"Manes gods. For Geminia Mirines, (who died) at thirty years old. Lucius Baebio Pardo made (this monument) for her because of all her good merits."

The typical Roman formula headed by DM can be seen in this inscription, also found in other inscriptions of Jews assimilated into Roman culture. 442 443 It can be seen how Lucius Baebius Pardo erected this inscription respecting the custom of Roman women and the surrounding environment. It is also observed that the name Lucio Baebio Pardo, not being found in the genealogical tree of the Baebio family of Sagunto, 444 belonged to a free person descended from a freedman who became a Roman citizen by serving and being a client of a Roman magistrate, 445 named Lucio Baebio, who may possibly have been L(ucius) Baebius L(uci) f(ilius) Gal(eria tribu) Avitus from the period of Vespasian's rule, 446 according to the type of inscription whose date is given for the end of the 1st century and the beginning of the 2nd century, thus adopting part of his name from the tria nomina because it was a Roman custom, without adding the filiation since it is only allowed for members of the Baebio family, and retaining the cognomen Pardo which is his own family name and is not in Roman use 447 but is in common use in Hellenized Jews of the Pardo family and taken to Rome and Hispania as gladiators and slaves.

A FREEDMAN OF BROWN AND CITIZEN OF SAGUNTO, SPAIN, 1ST AND 2ND CENTURIES CE, 448

Lucius, the most noble of the Roman Baebia. Pardus Saguntine, a very friendly and highly deserving friend, took care to do the best for his beloved.

This is: to Lucia Baebia, most noble Roman. From Pardo de Sagunto, a very dear friend, this (monument) was made in recognition of her merits.

The gens Baebius was a wealthy and important Roman family from the city of Sagunto in Valencia, from which magistrates and consuls emerged. 449 What we can observe in the previous inscription is the good relationship that existed between Romans and Jews in Hispania. 450 One might think that Pardo, not possessing a tria nomina, was possibly a slave, 451 but it is observed that he is accompanied by the patria or origen Saguntinus, which is possessed by freedmen or new Roman citizens of Sagunto. 452 453

A FREE PARADOX IN CASTELLEONE DI SUASA, ITALY, SIGLO IY II EC

D(is) M(anibus) / Have / Saturnina / T(itus) H(enius) / Pardus / conjugi / well mer(enti)

"Gods Manes. For Hail! Saturnina, from Titus Hoenius Pardus, to his wife, who well deserved it."

This inscription shows the typical Roman formula headed by DM, also found in other inscriptions of Jews assimilated into Roman culture.

This is a free Pardo, son of a freedman who bore the same tria nomina, who would have acquired freedom and then citizenship by serving the consul Titus Hoenius Severus in the 2nd century.

A JUDEO-CHRISTIAN BROWN IN THE ANCIENT ROMAN CITY OF EMONA (LJUBLJANA, SLOVENIA) 2ND AND 3RD CENTURIES CE 454

LIVING LEAGUES IN GOD

PARDO LIVES IN GOD

The image shows a monotheistic inscription on the bronze plaque , 455 belonging to a Hellenistic Jew who converted to Christianity, named Pardo, 456 457 who would have been enslaved or a descendant of enslaved Jews, as evidenced by his own cognomen and the lack of a Roman tria nomina. 458 Because his name is still maintained in Classical Latin "Pardus" and not in Vulgar Latin "Pardo," which arose in the 3rd century CE, 459 460 since the words in this inscription were used by the first Jews who accepted Christianity before its legalization by Constantine in the 4th century CE, 461 this inscription could be placed between the 2nd and 3rd centuries CE.

In the ancient Roman city of Emona, near Aquileia, lived Hellenistic Jews (462, 463, 464), and some of them even came to accept the teachings of Christianity. These Jews had arrived as slaves of the Romans (465), but later obtained their freedom and Roman citizenship. The Hellenistic Jews of the Diaspora were the first to accept Christianity in the Roman Empire (466).

A BROWN SLAVE ALONG WITH OTHERS DELIVERING A PAGAN GIFT ON BEHALF OF THEIR PATRONDER 2ND CENTURY CE 467

They gave the gift to the invincible god / Marcus Matti /

Fortunate

/ and Alexander / and Leopard / and Eficax /

by Fl(avio) Alexander's patron.

This is:

They brought a gift to the invincible god, Marci Matti,

Fortunatus and Alexander and Pardus and Eficax in the name of

of Flavio Alexandro the boss.

During the Saturnalia festivals in 468, it was customary for the Romans to entrust their slaves with altar gifts or dedications to their false god Mithra. 469, 470 Many Jewish slaves and freedmen who had previously served other patrons but wished to continue receiving benefits for their clientele services 471, 472 were entrusted with delivering these gifts on behalf of their current patrons. 473, 474, 475 Among the benefits of fulfilling their ordinances was freedom if they were slaves, or another reward if they were freedmen. 476, 477 By this time, the majority of Roman slaves were of Jewish origin, as 97,000 enslaved Jews were brought to Rome to build the Colosseum, and others were turned into gladiators. 478 479 480 According to Flavius Josephus, one-third of the Roman population were slaves, and the majority of slaves during the 1st century BCE were Jewish. 481 482 It is also worth noting that the Jewish name Matti appears in the inscription, which is the Hellenized version of the Hebrew name Mattityah, 483 but since he obtained his freedom, the prae nomen Marci was added, probably in honor of the emperor Marcus Aurelius, 484 at the end of the 2nd century, thus becoming Marci Matti. The names Fortunatus, 485 486 487 and Alexander, 488 489 used by Hellenized Jews, also appear in the inscription. These names described their personal characteristics 490 or came from a historical and family tradition. 491

A BROWN MAN SERVING AS A ROMAN SOLDIER IN MAINZ, GERMANY, 2ND CENTURY CE 492-493

This says: To Cándida Urbana de Maternio Pardo, soldier Armaturae of the XXII (twenty-second) Legion, her husband arranged for this memorial to be placed.

This Pardo was a Hispanic Roman soldier because of his praenomen Maternius, which was used only in Spain by Iberian natives and immigrants or descendants of Romanized immigrants. 494 495 496 According to the inscription, it is also known that he was a member of the Legion XXII, which raided Germany and had its military base in Mainz during the 1st and 3rd centuries CE. 497 Because his name is still maintained in Classical Latin "Pardus" and not in Vulgar Latin "Pardo," this inscription could be placed in the 2nd century CE. 498

A NEWLY FREED BROWN MAN IN GANDÍA, SPAIN, 3RD CENTURY AD, 499

For Calityce, wife of

Pardo, for his good merits this monument was erected, lived 44 years, 5 months and 9 days.

In this inscription, we again see the typical Roman formula headed by DM, also found in other inscriptions of Jews assimilated into Roman culture. 500 501 It can be seen how Pardo erected this inscription respecting the custom of the woman and the surroundings. One might think that, due to the lack of tria nomina, these people could be slaves 502 but, being married 503 due to the word Uxor 504, it can be stated that they are newly freedmen. 505 There is also an evolution in the name Pardus to a Vulgar Latin style with the name Pardo, which offers indications that this inscription could be placed in the 3rd century.

It is important to clarify that marriage between slaves or mixed marriages between slaves and free people were prohibited in the Roman Empire, this relationship being called contubernium. 506 Only marriages between free people, freedmen, and foreigners were permitted. 507 Thus, some Jewish slaves had relationships with Greek slave women who were pagans, or they decided to partially accept Judaism and then become part of pre-established Hellenized local communities, or their descendants through Jewish emissaries. This was a non-standardized form of Judaism until the Middle Ages with the arrival of the Babylonian Jews in Spain in the 8th century. This was not entirely unknown, as mixed relationships between Jews and Gentiles had occurred before the 1st century. 508, 509, 510 There were Jewish slaves who, upon gaining freedom and Roman citizenship, married Roman women, who then converted to Judaism, as was the case with the Jewish man Aquila and Priscilla in the New Testament. 511 There is also the case of Jewish women who married Roman men, and their children would obtain Roman citizenship, a situation that would not occur if a Jewish man married a Roman woman. 512

If a slave had a child with a female slave, the child would be born a slave (513, 514) and would be the property of the master. Thus, both father and son would have to obtain their freedom independently, so even if the father were to gain his freedom, the son would still be a slave. It is possible that Pardo de Gandía was the son or grandson of Pardo de Sagunto.

There is also an inscription in Rome about the freedman and citizen Aurelius Pardus, 515. This inscription could be placed in the 3rd century CE due to the praenomen Aurelius, which was adopted thanks to the emperor Marcus Aurelius, who granted Roman citizenship to free men according to the Edict of Caracalla in 212 CE.

Another inscription is that of the freedman Fulvius Caius Pardus, 516 a magistrate of the Roman district vicus apollinis regio X belonging to the 2nd century. 517 518 519

CONNECTION BETWEEN WESTERN AND EASTERN JEWS.

During their time as clients of Roman citizens, the Jews saved money, and upon gaining their freedom and being isolated in Hispania, they married Roman women after both obtained Roman citizenship and assimilated into Roman culture, 520 521 522 keeping their Greek and Latin names, 523 524 later, having attained Roman citizenship, they embarked on voyages throughout the Mediterranean, following the Silk Road where they would become great merchants. 525 526 527

The Silk Road. 528

They then spread eastward, where they came into contact with Jewish colonies that provided them with knowledge of the Torah. 529 In this way, the Jews of Roman and Visigothic Hispania lived with an informal Judaism from the 1st century CE until the 8th century CE, when the period of Islamic conquest of Al-Andalus began. During this period, they received great rabbis from Babylon and even exilarchs such as Nehronai Bar Hananiah in 722 CE, who taught the Talmud to the Jews of Hispania. 530 Many Jews from North Africa also arrived from Babylon, 531 532 and they outnumbered the native Jews of Visigothic Hispania who had arrived as slaves in the 1st century CE during the Roman period, 533 and a Golden Age for Judaism began in Sepharad, where culture, science, and art flourished. 534 535 536

BROWN CONVERTED BISHOPS IN THE ROMAN PERIOD AND MIDDLE AGES.

When Christianity arose in the first century CE, many Jews from Israel and Rome converted to Christianity, 537 538 and there were unions between Jews and Gentile Christians. 539 540 The first Christian bishops were Jews and descendants of Jews. 541 542 543 544 545 546 These were preferred for their knowledge of the Holy Scriptures, sciences, arts, and languages, and they would obtain high positions if they converted to Christianity. 547 548 549 550 They also continued to promote the conversion of Jews during the fourth and fifth centuries CE. 551 552 553

In 314 CE (4th century), Emperor Constantine convened the Council of Arles, where Bishop Pardus, Bishop of Alpiense in the province of Puglia, is mentioned; instead of Alpiense, it should be read Salpiense. Later, Bishop Pardus of Mentesa (among the Fathers of the Christian Church) is mentioned for the Council of Elvira, held in 324 CE (4th century). Other bishops are mentioned subsequently, such as Bishop Pardus of Palestine (Land of Israel) from the 6th century CE, recognized as a saint by Christians. He was a merchant of Jewish origin who came from Spain and was considered Roman because of his name, as were other Jewish merchants who came from the West to the Land of Israel in Byzantine territory. He is said to have converted to Christianity after feeling guilty about the death of a Christian child and due to fear of the restrictions and penalties imposed on Jews by Emperor Justinian. 561 562 563 Bishop Pardus in Greece and Larino of the 7th century CE, also recognized as a saint by Christians, 564 565 to whom the inhabitants of the city of Larino pay homage, 566 is said to have converted to Christianity due to the forced conversions imposed on Sephardic Jews who arrived in Greek territory of the Byzantine Empire in the 7th century by Emperor Heraclius. 567 Bishop Gregory Pardus of Corinth of the 12th century CE, 568 and Leopardus, abbot attending the 13th Council of Toledo. 569

Bishop Pardo (among the fathers of the Christian church) at the Council of Elvira

in the 304 or 324 EC

Bishop Pardo in the Land of Israel in the 6th century CE

Bishop Pardo de Larino, Italy, 7th century CE

Church of San Pardo in Larino, Italy.

CONVERTED BROWN-SKINNED PEOPLE IN THE MIDDLE AGES.

Lopardo, judge in Girona in 893, (one of those Jews and converts who rose to high positions in the courts of the counts and kings of Aragon). 570 Petro Pardo in 1140; Pardo de Alfaro in 1157; Don Pardo in 1204; Fernandus Pardus in 1318, 571 Magister Gutierrus Pardus de Zamora in 1259. 572

There was a Pardo who was a catapan or governor of Apulia in Italy by order of Emperor Constantine IX in 1042, who was martyred in the Maniakes Rebellion. 573 This Pardo was possibly a descendant of those Pardos who traveled from Spain to the Amalfi Coast 574 575 and then arrived in Apulia, trading 576 as was common among Jews during the 10th century, where they even held high positions 577 after converting to Christianity by order and with the benefits of the Byzantine Emperor Basil I and those who followed him, 578 and when persecutions were launched against the Jews, many had to flee to territories in Crimea and Khazaria. 579 580 581 582

SOME OF THE BROWN JEWS IN SEPHARAD.

Çahagui Pardo, Jewish moneylender from Miranda, Castile in 1294. 583

The Pardo family of Valencia in 1302. 584 585

Jewish merchant Juceff Pardo of Huesca in 1377. 586

Çulema Pardo, a rich Jewish man from Ávila in 1388. 587 588 589

Rabbi Isaac Pardo and Chamila Pardo, Jews of Toledo in 1391. 590 591

Haym Pardo, a Jewish merchant from Toledo in 1391, his son Abrahem Pardo, and his relatives Jacob Pardo, Salamon Pardo, and Mose Pardo. 592 593 594 595

Aznar Pardo, a wealthy Jewish merchant and banker from Valencia in 1391, was related to the Abnayub family. 596

Gabriel Pardo, a wealthy Jewish merchant from Valencia in 1400, related to the Xaprut family. 597 598 599 600 601

Brothers of Gabriel Pardo, Pere Pardo, Francisc Pardo, Joan Pardo, Daniel Pardo, Galceran Pardo, Pau Pardo 602 and Manuel Pardo of Valencia in 1400, related to the Xaprut family. 603

Pere Pardo, a wealthy Jewish merchant and banker from Valencia in 1400, 604 605 brother of Gabriel Pardo and his sons Tomás, Miquel, Joan, Daniel, and Rafael. 606 607 608 609 610

Ramón Pardo, a Jewish merchant from Valencia and Mallorca in 1400. 611 612

Manuel Pardo, a Jewish merchant from Valencia in 1401, related to the Xamblell family. 613 614

Maymo Pardo, a Jewish merchant from Valencia in 1404. 615

Çag Pardo, a Jewish merchant from Plasencia in 1412. 616 617

Jucef Pardo, a Jewish merchant from Zaragoza in 1452. 618

Abraham Pardo and Çaco Pardo of Palencia in 1483. 619

Abram Pardo, a Jewish merchant from Galicia and Portugal in 1492. 620

Later, some members of the Pardo de Valencia families traveled to Constantinople under the Ottoman Empire to return to Judaism. 621

Procession of the Law, by Solomon Alexander Hart 1845.

THE PARDO FAMILY DURING THE MUSLIM PERIOD IN VALENCIA, SPAIN

It has been said that the origin of the Pardo family in Spain begins in Sagunto, Valencia, a city founded by the Romans. Many Jews settled in Roman cities after the destruction of the Holy Temple in 70 CE and the Bar Kokhba Revolt in 135 CE. Among them were the Pardus, who later became related to the Abnayub, Xaprut, and Xamblell families through marriage. These families came from Babylon and crossed North Africa during the Muslim period between the 8th and 10th centuries.

When radical Muslims arrived in the 11th century from North Africa, many Jews fled to the Christian territories of northern Spain and offered their services to the Christian crown. Some of them even converted voluntarily to Christianity because they were offered high positions at the court of counts and kings due to their diverse knowledge. 625 626 627

FIRST CONVERTED AND NOBLE LINEAGE OF THE PARDOS IN VALENCIA, THE KNIGHT AZNAR PARDO.

Aznar Pardo, known in Latin as Aznarius Pardus, 628 was a nobleman of Aragon, knight, warrior, and chief steward of King Don Pedro, lord of the town and castle of La Casta. He distinguished himself in the Battle of Las Navas de Tolosa, setting fire to the Moorish palisade in 1212. He may have been one of those Jews or converts who offered their services in the war against the Muslims. 629 630 631 632 633 From him came illustrious knights and courtiers of the kings, councilors, governors, bailiff generals, and administrators, 634 635 636 637 638 positions common among Jews and converts. 639 640 641 642 643 Don Pedro Aznar Pardo, son or grandson of the former, served with distinction King Alfonso IX of Castile and later the saintly King Ferdinand III in the conquest of Jaén, and as a reward for his services he deserved the lordship of Villar, which bears his name and in his memory was called Villar Don Pardo, 644 and from him came the Counts of Villar, who were related to the oldest and most distinguished houses of Spain, for this reason it is said that lords in Spain who have not had Pardo blood are so rare. 645

Aznar Pardo in the Battle of Las Navas de Tolosa "account".

The convert Aznar Pardo de la Casta 646 647 of the year 1409, merino of the Jewish community of Zaragoza, 648 649 is a relative of the convert Aznar Pardo de la Casta, governor of Valencia in the year 1382, 650 651 652 both relatives of the Jew Aznar Pardo of Valencia in the year 1391 known by the pseudonym Isaac Abnayub, 653 having been related to the Jewish family (Abnayub) 654 who arrived in Sagunto, Valencia, after the Islamic conquest of Spain, these were a famous family of premists 655 656 belonging to the ancient aristocracy 657 and Jewish oligarchy, 658 these Aznar Pardo are relatives of the first convert Aznar Pardo of 1212, 659 660 and possibly the Jew Aznar Pardo (Abnayub) of 1391 is from those relatives of Aznar Pardo who had not converted to Christianity 661 or those who returned from Christianity to Judaism, as was common during that period. 662 663 664 665

The Pardo family has stood out because from it have emerged rulers and members of the royal court, such as Aznar Pardo, who was a ruler and bailiff general in Valencia 666 667 and among the Jews; 668 councilors, merino-judges of the Jews of Valencia, such as Mossen Aznar Pardo; 669 rabbis, such as the rabbinical dynasty of R. Levi Pardo, who was a notary and migrated to Morocco in 1492 670 and R. Yosef Pardo, from whom they spread throughout the Mediterranean; 671 treasurers and moneylenders, such as Isaac Pardo and Mossen Pardo; noble knights and captains, such as the patriarch Aznar Pardo of Valencia, his son Pedro Pardo, and his descendants, 672 as well as his distant relative Pedro Pardo de Cela in Galicia; 673 scribes, such as the family of Alonso Pardo de Moguer; 674 Poets such as Aznar Pardo with his poem "O Deu", Pedro García Pardo de Ambroa with his "Cantigas de amor", Mossen Llois Pardo with his poem "Imagínat e sentit", Pedro Aznar Pardo de la Casta with his love poem "Leyaltat Vol" 675 known as the poem of Saint Valentine, 676 Frances Carros Pardo with his "Cancionero General". 677 and even viceroys such as Gaspar Pardo who governed in Mallorca and among the Xuetas, descendants of Jews. 678 All these positions have been inherited in the Pardo family for generations, 679 similar events have occurred in other families of the ancient Sephardic Jewish aristocracy and oligarchy who pride themselves on being descendants of King David, such as: Abravanel, Sassoon, Shaltiel, Benveniste, 680 681 famous in Castile, Valencia, Aragon, Catalonia (Barcelona) and southern France. 682 683

The Pardo family also moved from Valencia to Mallorca in 1416, also being part of the Xueta community, descendants of Jews, 684 and were known for being great merchants. 685 686

Jews at the court of King Alfonso X.

The first Aznar Pardo who fought alongside King Pedro of Aragon was the son of a Pedro Pardo, a descendant of those Jewish Pardos who, like the rest of the Jews, fled from Valencia to Galicia and other Christian kingdoms of northern Spain. Some of them later returned to Aragon due to the conquests of the Islamic Moors and their persecution of Jews in 11th-century Spain. Many of those who remained converted to Christianity and married Christian women, and many of these Jews became Christian nobles in Galicia. The family of Pedro Pardo de Cela, who are related to Aznar Pardo, is found in Galicia. This Aznar Pardo later moved to Aragon and then returned to Valencia. 696 This Pedro Pardo who fled to Galicia and then went to Aragon, married Ximena Aznar from whom Aznar Pardo of 1212 comes, according to some authors Ximena Aznar is a descendant of the first count of Aragon Aznar Galíndez, 697 that is why it is said that Aznar Pardo is related to the kings of Aragon, and from his family come the Pardos distributed throughout Spain and who had their origin in Jews settled in Sagunto, Valencia since Roman times.

Jewish pilgrims

In Galicia, Aznar Pardo's relatives included the Galician troubadour and convert Pedro García Pardo de Ambroa, born in 1262, 698 who made a pilgrimage to Jerusalem, according to documentary and poetic evidence. 699 Part of this converso family settled in cities of the kingdom of Castile and León, 700 701 thanks to the benefits of the charters granted by the king to converts and Jews, 702 and held important positions in the royal court, 703 704 and in the church. 705 706 There were Pardo converts in Toledo. 707 708 Pardo converts were found in the Kingdom of Galicia until the 15th century. 709 There were also wealthy Pardo converts in Burgos, dedicated to commerce, who had trading centers in Rouen, France 710 and Flanders, Belgium. 711 They also traded in the Mediterranean in their ships. 712 Many of them forged their Genealogies claiming descent from Pedro Pardo de Cela, a descendant of Jewish converts from 300 years prior, were revealed as fraudulent, 713 a common practice among Jewish converts. 714 Furthermore, by passing themselves off as belonging to legitimate lineages, they were found among the Jews of Burgos, 715, 716, 717, 718 and the Jewish converts of Bruges, Belgium, 719 and were tried by the Inquisition of Seville as converts. 720

Jewish merchants

CHRISTIAN BRANCH OF THE PARDO FAMILY IN GALICIA.

Now this Jewish convert Pedro García Pardo de Ambroa 721 was the father of Fernando Perez Pardo 722 ancestor of Aras Pardo of 1362, of the marshal and noble knight Pedro Pardo de Cela of 1425, of the Marquises Pardo de Figueroa, of the Pardo de Rivadeneira, 723 of the inquisitor Juan Pardo Tavera, 724 (as were the converted inquisitors Tomás de Torquemada and Diego de Deza), 725 726 and of the writer Emilia Pardo Bazán 727 known for her anti-Jewish sentiments due to ignorance of the origin of her own lineage, of which various authors have confirmed that the lineage of the Pardo of Galicia is of Jewish origin. 728 729 730

It must be acknowledged that Pedro Pardo de Cela is considered a hero in Galicia, 731 and Galicians pay homage to him in various ways, as can be seen on YouTube. 732 733 734 735 736 737

Marshal and Noble Knight Pedro Pardo de Cela of the 15th Century CE

PALACES OF THE PARDO FAMILY IN SPAIN.

Aznar Pardo Castle in Villardompardo from the 13th century CE

Castle of Marshal Pedro Pardo de Cela from the 15th century CE

Pardo Palace House of Zaragoza, 16th century CE

House of the Pardos in Antequera, Andalusia in 1636

Pardo Bazán Family Palace House from the 19th century.

Emilia Pardo de Bazán's Castle "Pazo de Meiras" from the 19th century.

Pardo de Donlebun Palace from the 19th century.

Pardo promontory palace, 20th century.

EXPULSION OF THE JEWS FROM SPAIN.

Years later came the expulsion of the Jews, first from Spain (1492) and then from Portugal (1496). This diaspora led many Sephardim to settle in cities of the Ottoman Empire, in many cases encouraged by the very imperial authorities who not only welcomed this group of immigrants but also preferred that they settle in regions that had recently been conquered and where they wished to consolidate their sovereignty.

This surname spread after the various persecutions by the Catholic Monarchs. Many Jews were forced to leave Spain and spread throughout various territories in Europe, such as Thessaloniki (a city in Greece), Bitola (a city in North Macedonia), the Netherlands, Greece, Italy, Serbia, Bosnia and Herzegovina, and after the conquest of America they went to the new Spanish colonies, where their persecution did not cease, as it was reformed in the New World under the Tribunal of the Holy Office of the Inquisition.

Today, this surname is very common in Israel and is easily recognizable due to its Sephardic origin. Among the most common variations are Levy, Cohen, Benveniste, Vivas, Sasportas, Marciano, Pinto, Toledano, Behar, Jessurun, etc.

Characters

Among the well-known Jewish figures with this surname are:

Aznar Pardo de la Casta: Jewish moneylender known as Isaac Abnayub in 1391, belonging to the Pardo (Abnayub) family of Valencia and Sagunto and a distant relative of the noble and Christian Pardo family of Galicia.

Juan Pardo: Portuguese Jewish convert who in 1449 decided to return to Judaism; his parents were possibly converted to Christianity in 1391. 738

Alonso Pardo: A Jewish convert, born in 1470, he was the notary public in charge of publicly registering the preparation and seizure of the two caravels, the Pinta and the Niña, at the dock on the riverbank of the municipality of Moguer. 739

Antón Pardo Dasmariñas: A Jewish convert, son of Alonso Pardo, he traveled to the Indies in 1512, and whose descendants are found today in different regions of Colombia. 740

Gregorio Pardo: Jewish physician in Córdoba, who had converted to Christianity in 1492. 741 742

Juan Pardo (explorer): Captain Juan Pardo was a Spanish explorer and conquistador of Jewish origin, active in the second half of the 16th century. He led two Spanish expeditions in the southeastern United States, through what are now North Carolina, South Carolina, and eastern Tennessee. During his first expedition, Pardo established good relations with Native American tribes and primarily sought food for the Jesuit mission of Santa Elena, also establishing Fort San Felipe (1566), the first Spanish settlement in South Carolina. 743

Luís Pardo: Portuguese Jewish convert captured in Macau, China by the Portuguese Inquisition in 1582, along with Francisca Teixeira. 744

Juan Pardo: Portuguese Jewish convert tried by the Cartagena Inquisition in 1627. 745 746

José Pardo (rabbi) : The rabbi, born in Thessaloniki, died in Amsterdam on October 10, 1619. He emigrated to Holland and was appointed Hakam of the Ya'a ḳ ob Apuesta congregation in Amsterdam, founded by Jacob Tirado, holding this position from 1597 until his death. In 1615, he founded the Sisterhood of Orphans and Moher ha-Betulot, formerly the Company of Endowing Orphans and Maidens of Saintly Life. Some liturgical poems by him are included in "Imre Noam" (Amsterdam, 1628; very rare). His eldest son, Isaac Pardo, died in Uskup, Turkey, and his second son, Abraham Pardo, in Jerusalem. 747

David ben José Pardo : The rabbi, born in Amsterdam, son of José Pardo, Hazzan in London. He translated his father's "Shul ḥan Tahor" into Spanish under the title "Compendio de Dinim" (Amsterdam, 1689) . The other works attributed to him by Fürst ("Bibl. Jud." III. 67) were written by David ben Jacob Pardo. 748

José ben David Pardo : English rabbi ; died in 1677. It appears he came to London from Amsterdam, where his father, David, was a rabbi. He wrote "ShulḥanṬ ahor , " an abridged version of the first two parts of Joseph Caro' Aruk's Shulḥan , which was edited by his son, David, and printed in Amsterdam in 1686, dedicated to the "Kaal Kodes of London," but with an approval of the Amsterdam din. The book has been reprinted several times: Frankfort-on-the-Main, 1696 and, with notes by Moses Isserles, 1713; and Frankfort-on-the-Oder, 1704.

Saul Pardo : He was the first Hazan of New York and a merchant, who died in 1703. Saul Pardo used the common British surname "Brown," an English translation of "Pardo," when passing through Great Britain. There was a clear tendency among Jewish immigrants in those days to use English pseudonyms for secular purposes while in Britain, reserving their German and Spanish surnames for religious records. Saul Pardo was the first known religious leader, or Hazzan, in New York. He arrived around 1685 from Rhode Island, where he had been a merchant. That year, he petitioned Governor Thomas Dongan for permission to engage in retail trade. This privilege was denied to all Jews, but he received the right to be a wholesale merchant. By 1695, Saul Pardo was already a Hazzan , as he is recorded as ministering at Congregation Shearith Israel. It is possible that Pardo died in Curaçao. The family disappeared from New York records after the death of his wife in 1708, leaving the United States, and their descendants settled in Curaçao, inheriting the original surname Pardo according to Jewish religious records, from where they later spread to Venezuela and Barranquilla, Colombia. 749

David ben Jacob Pardo : Rabbinic commentator and liturgical poet, born in Venice on March 29, 1719, and died in Jerusalem in 1792, son of Jacob Pardo of Ragusa, rabbi of Venice. After completing his studies, Pardo left Venice and went to Ragusa. He then lived for some years in Sarajevo (Bosnia), where he taught. From Sarajevo, he moved to Spalato (Dalmatia), where Rabbi Abraham David Papo hired him as a professor at the yeshiva. 750

Isaac ben David Pardo : The rabbi of Sarajevo, Bosnia, brother of Jacob Pardo. He is the author of "To'afot Re'em" (Thessaloniki, 1801), a commentary on the responsa of R. Ahai of Shabja, with an index of the different responsa.

Mordejay de Isaac Pardo y Vaz Farro: Father of Isaac de Mordejay Pardo y Dovale, born in 1755 in Curacao, Netherlands Antilles. 751

Isaac de Mordejay Pardo y Dovale: He was born in 1778 in Curaçao. His father, Mordejay de Isaac Pardo y Vaz Farro, was 22 years old, and his mother, Rachel de Josiau Dovale Ulloa, was 28. He married Leah de David de Mordejai Abinun de Lima e Calvo on May 22, 1803, in Curaçao. They had at least one son and eight daughters. He died on January 29, 1843, in his hometown, at the age of 65.

David Pardo Cadet: Jewish businessman born in Curaçao in 1821 and died in Barranquilla, Colombia in 1894, son of Isaac de Mordejay Pardo y Dovale. He rebuilt the Apolo Theater in 1874 and appears as holding two shares in the newly founded Banco de Barranquilla in 1875. 752

Jacob Vita Pardo : Son of David Samuel Pardo, born in Ragusa in 1822 and died in 1843 in Padua, where he was a student at the Rabbinicum Collegium. His body was transported to Verona for burial. Five of his sermons, preached in Padua and Verona, were published posthumously.

Josiah Pardo : Dutch rabbi, son-in-law, and disciple of Saul Levi Morteira. He moved to Rotterdam, where he taught at the Pintos Yeshbah, which was transferred to Amsterdam in 1669. He was also Hakam of the Hōnen Dallim benevolent society. He emigrated to Curaçao, where he became Hakam in 1674, and later filled a similar position in Jamaica.

Jacob Ben David Pardo : Rabbi in Ragusa and Split in the 18th century. He was the author of: "Marpe Lashon" (Venice, 1780), religious prayers and poems for children, printed together with his "Tehillah ser-Ere ẓ ", poems about the earthquake in Ragusa; " Ḳ ehillat y" a ḳ ob" (IB 1784), commentary on the former prophets; "To ḳ fo shel Nes" (IB 1789), introduction to the "Ma'aseh Nissim" of Aaron Cohen Ragusano; "Appe Zu ṭ re" (IB 1797), novellae that the Treatise "Hilkot Ishshut", i.e., the precepts for women; "Min ḥ at Aharon" (IB 1809), precepts for the religious ritual upon waking, for the three daily prayers and the moral precepts; "Mamilla Ya'a ḳ ob" (Livorno, 1824), commentary on Isaiah, published by his son David Samuel.

Moses ben Raphael Pardo: emissary rabbi. Pardo was born in Jerusalem. After serving as rabbi in Jerusalem for many years, he left the city in 1870 and traveled to North Africa on a mission on behalf of Jerusalem. On his return journey in 1871, he stopped in Alexandria, Egypt, and accepted an offer to serve as rabbi of the Jewish community, a position he held until his death. Pardo was the author of Hora'ah de Veit-Din (Izmir, 1872), on the laws of divorce; Shemo Moshe (ibid., 1874), a responsa; and Zedek u-Mishpat (ibid., 1874), a novellae to Hoshen Mishpat. 753 754

Giuseppe Pardo Roques: He was a leading deputy of Pisa, a prestigious Jewish philanthropist, and President of the Jewish community of Pisa, Italy, who was murdered in his home by the Nazis in August 1944. The Giuseppe Pardo Roques Mansion is located on Via Sant'Andrea. Today, the mansion is a private residence, but its interior remains much as it was in the 1940s. There are two commemorative plaques: one remembering the Jews of Pisa who died in World War I, and another commemorating Augusto Hasda and his wife, Bettina Segre, who died in concentration camps.

Arvid Pardo (February 12, 1914 – June 19, 1999) was a Maltese diplomat of Jewish origin, scholar, and university professor. Pardo was born in Rome. His father, Guido Pardo, was born in Malta in 1874 to Enrico Pardo, of Sephardic Jewish origin from Livorno. He is known as the "Father of the United Nations Convention on the Law of the Sea."

Rosina Asser-Pardo, born in Greece in 1933, is a survivor of the Nazi Holocaust. She was forced into hiding with her family during the German occupation ten years later. Using the pseudonym Roula Karakotsou, she kept a diary about the events between the start of the war, her escape from Thessaloniki with her family, and her life in hiding. Sixty-two years later, she incorporated this diary into this memoir, which more fully describes the events, the climate, and the atmosphere during this period of persecution. Rosina Asser-Pardo was one of the many Jews who were hidden as children during the Holocaust by non-Jews. Asser-Pardo remained in hiding for 548 days, except for the single time a soldier turned a blind eye to protect her and her family. "Rosina's story was a profound reminder that each of us, individually, has the extraordinary power to impact many in ways we cannot even see or know, through simple acts of kindness." — Kansler. 756

Tina Pardo Aruesti: She was born in Monastir, Macedonia in 1937 into a Sephardic Jewish family. After the Nazi invasion in 1941, the Jews were forced to live in the city's ghetto. León Pardo, Tina's father, was convinced of the urgency of escaping the country, and after a failed attempt, they were finally able to do so before March 1943, when approximately 3,200 Jews were deported. Tina's family, including her grandparents, uncles, and cousins, who refused to escape, were murdered by the Nazis. Using false identities, Tina and her family managed to escape in a truck, disguised by brooms. After enduring many dangers, they took refuge in Albania, where they lived in various places. After the war ended, they lived for almost four years in Italy, and then the Pardo family emigrated to Chile. In Chile, Tina became one of the Chilean people. She graduated from Liceo 7 and went on to study Italian pedagogy at the University of Chile, later graduating as a librarian. She married Isaac Telias Arueste, and they had three daughters: Ketty, Mónica, and Miriam. Tina worked as a librarian and documentalist at UNESCO and then for twenty-five years as chief of staff to the Israeli Ambassador to Chile. Today she lives in Santiago, Chile, with her husband, Isaac Telias, and they enjoy their eight grandchildren and eight great-grandchildren. 757
Tamir Pardo : He is the current Director of the Mossad, assuming the role of Meir Dagan on January 1, 2011. The appointment was announced by Israeli Prime Minister Benjamin Netanyahu on November 29, 2010. 758

Claudia Sheinbaum Pardo is a Mexican academic and political activist of Jewish origin. She holds a Bachelor's degree in Physics from the National Autonomous University of Mexico (UNAM), and a Master's and Doctorate in Energy Engineering from the same university. She conducted her doctoral research at the Lawrence Berkeley National Laboratory. She is a graduate of the Advanced Studies Program in Sustainable Development at El Colegio de México and the Rockefeller Foundation. She is also a member of the National System of Researchers and the Mexican Academy of Sciences. She served as an advisor to the National Commission for Energy Savings and the Economic Studies Department of the Federal Electricity Commission (CFE). 759

Samuel Ros Pardo: (Valencia, April 9, 1904 – Madrid, January 6, 1945), Spanish politician, journalist, writer, playwright, and humorist of Jewish origin. 760

Eldad Pardo: He is an Iranian professor at the Hebrew University of Jerusalem and an expert in Middle Eastern strategy, culture, and politics.

Guido Pardo Roques: President and CEO of Philips Electronics (Israel), General Manager of Medical Systems at Philips Technologies.

Dr. Sharon Pardo, a member of the Department of Politics and Government and Director of the Centre for the Study of European Politics and Society (CSEPS), has been awarded the prestigious Jean Monnet Chair ad personam. He is an academic in Israel. 761

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↑ Guillermo López-Juan (2019). «Los Pardo conocidos como Abnayub». De la villa a la ciudad: la inmigración de familias conversas a Valencia en el tránsito del siglo XIV al XV. p. 427.
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468. ↑ Amparo Felipo Orts, Carmen Pérez (2014). «Genealogía de Aznar Pardo». La nobleza valenciana en la Edad Moderna: Patrimonio, poder y cultura.
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↑ Manena Munar (2020). «Refugio en Galicia». Por tierras gallegas en busca del legado sefardí.
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↑ A. Rujula y Busel (1858). Ancestros de Aznar Pardo regresan de Galicia a Aragón.. Nobiliario de los reinos y señorios de España. Pág.75
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↑ Jose Luis Lamigueiro. «Descendientes de Pedro Garcia Pardo». xenealoxiasdoortegal.net.
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↑ Jaime Pardo Polo. (2021) «Anton Pardo Dasmariñas».
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↑ Berta Ares Queija (1992). «Judeoconverso Gregorio Pardo.». Humanismo y visión del otro en la España moderna: cuatro estudios. p. 24.
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↑ Lucio de Sousa (2017). «Judios de China». The Jewish Presence in China and Japan in the Early Modern Period: A Social Representation.
↑ Angela Vargas Gomez (2017). «Caso N°5 de inquisición». Capitulo 3 casos inquiscion cartagena de indias 1610-1636. p. 38.
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^  Wikipedia, la enciclopedia libre "Tamir Pardo  "
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