PARDO SURNAME ORIGIN

Pardo, in Hebrew פרדו, is a very old Spanish surname 1 2 of Jewish origin 3 4 5 6 Sephardic 7 8 and from the tribe of Judah, 9 10 that arrived in Spain with the Romans (as these Jews were enslaved) in the 1st century C.E, 11 12 13 14 15 16 later in the Middle Ages they were known as wealthy 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 rabbinic scholars, 27 28 29 doctors, 30 31 32 33 lenders 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 B.C.E. 46




The Feast of the Joy of Torah in the Livorno synagogue, 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 to Vulgar Latin  "Pardo" to later be associated  with the color (Spa: 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, the Pardos in Greek, being of oriental origin, has its origin in the Semitic root "Barod" from the Hebrew and means spotted, whose linguistic sound evolved into Greek as Parod-Pardos   and refers to the leopard. 53 54 Being The leopard is a more oriental and African animal and since it is not found in Europe, possibly this adaptation to Greek arose when the army of Alexander the Great moved to the east, thus reaching the land of Israel and upon meeting the animal they would rename 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 whose name later became a family surname. 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 names in Greek 64 and Latin 65 such as: Onias, Cleophas, Ioannes, Hircanus, Mattaeus, Aristobulus, Antigonus, Flavius, Pappos, 66 67 Boethus - Boetus from Greek 68 69 / Boethius - Boethius from Latin 70 71 72, (Eng: Helper / Heb: Ezra) 73 74 dynasty priest of the Second Holy Temple descendants of Aaron and Zadok, 75 76 77 78 79, the priests of the Second Holy Temple, 80 as also Panthera 81 82 - dynasty of descendants of King David during the  Roman  period . 83  84 85 Notably, Panthera and Pardus were interchangeable during the Roman period and both meant leopard, 86 87 a common Middle Eastern animal, 88 89 and the biggest predator in Israel, 90 being the reason for the use of the name, thus evoking power. Later Panthera ceased to be used and was replaced by Pardus in the Roman Empire,  91 thus being its chronological use as "Pardos" in Greek, "Panthera" in Latin, and its adaptation to Latin "Pardus" from the Greek, 92 as Judea passed from Greek to Roman rule. It is also worth knowing that the Jews also adapted or translated their family names into the predominant language or vernacular. 93 94 95 Today the leopard is known as Panthera Pardus.

Alexander the Great in the Temple of Jerusalem
 Sebastiano Conca, Museo Nacional del Prado, Madrid 1736.

Mosaic from the Hellenistic synagogue at Dura Europos, Syria, 2nd century CE

There are other references to the Pantera Pardus, for example in the book of Maccabees of 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" (Pantera), 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 desert of Judea, east of Jerusalem, inhabited the leopards, 97 as well as being the only most important and Hellenized Jewish city in the territory of the tribe of Benjamin. 98 99 100 101 102 103 Later when evil 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 they would fight with the enemy Greek army. 104 It is  known that in the city of Jerusalem since the Post-exilic Babylon lived some descendants of the tribe of Judah and Benjamin, some priests of Levy, 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 at Huqoq, Israel, 5th century CE 109

Maccabees at war with the Greeks 


It is mentioned in the book that Pantos and his brothers possessed wealth, property and fame, 110 something forbidden for the descendants of the tribe of Levy, 111 112 it is also mentioned 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 cunning, and beauty (denoting Torah knowledge, leadership, and traits of a lineage); 115 for this reason Pantos would be more linked to the aristocracy and descendants of King David. 116 117 According to authors, Pantos would be the result of a corrupt transliteration from Greek to Geez, an ancient Ethiopian language, 118 whose Greek origin would be Pardos and then Pantera and its meaning is leopard, due to ancient inscriptions found in Israel, 119 then due to foreign phonetics the "r" would soften and change to "n" as well as the "d" change to "t" due to similarity of sounds, thus its transformation would be Pardos - Pandos - Pantos, as happened with Pantera and Pandera. 120 121 122

Mosaic from the Hellenistic synagogue at Dura Europos, Syria, 2nd century CE

Mosaic from the Hellenistic synagogue at Dura Europos, Syria, 2nd century CE


Another reference to the Pantera 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 could have been through his military service, 123 since there were Jews who served as auxiliary Roman soldiers, 124 and would later obtain Roman citizenship as they were not of Roman or Italian origin. 125 This soldier was either a Syrian-Phoenician of Jewish origin, due to his Pantera cognomen 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 middle of the first century and was the Latin variant of Greek Pardos, which was later readapted to Pardus, another piece of evidence that would relate it 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 Possibly the Jewish root of this character is due to the proximity to the region of Galilee where Hellenized Jewish merchants settled in the main ports of Tire and Sidon, where they came to mix with Phoenicians. 131 132 133 134 135 Tire and Sidon 136 were important ports used by Jews to ship their goods to Greek and Roman colonies in the Mediterranean. 137 138 139

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 said 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 years 250 BCE there were another Phoenician character named Abdes from the city of Tyre, who may have been a descendant of Hellenized Jewish merchants who lived in the Phoenician ports, because his name was used by Hellenized Jews, as well as that of his wife named Dorcas in Greek, which is Tabitha in Aramaic and means Gazelle, 141 142 a common name used by Hellenized Jews, since the gazelle is a common animal in Africa and South Israel, 143 on the other hand, Unlike the Jews, the Phoenicians maintained deep roots in their culture, 144 in the use of common Phoenician names 145 and in the Phoenician language abroad, 146 although the assimilated made use of Greek for inscriptions. Another reason is because Dorcas was from Argos in Greece, a place where gazelles did not inhabit, and there was a large assimilated Jewish community, 147 148 that adapted Jewish common names into Greek, thus proving their origin in Israel. A Jewess named Dorcas is also mentioned in the gospels. 149





Later with Pompey's invasion of Judea in 63 BCE 150 many Jews were taken as slaves to Rome among them 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 who after passing through Rome 155 156 moved to Hispania 157 and using Roman names 158 settled in cities such as Terragona, Ampurias, 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, Catalonia (Barcelona) and other regions of northern Spain such as Galicia, due to the invasions of the Islamic Moors, 166 of which later some of them would return to Valencia again. 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 bayle general or second in command, 173 advisers, judges or merinos (Dayan), 174 175 rabbis, 176 treasurers, moneylenders, 177 merchants , 178 noble knights, captains, 179 180 notaries 181 and poets 182 183 like the psalmist. Which would inherit between 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 were derived from the name of the father or a noble ancestor, known as patronyms and EZ was added, meaning "son of", but these were changeable, they were not maintained. from parents to children as is done now, this custom expanded to all social classes decades later, as is the oldest case of patronymic with the king of Pamplona García Íñiguez son of Íñigo Ximénez son of Ximeno Garcéz the strong, son of Garci Ximenez. By the end of the 12th century, terms were used that designated specific lineages as a 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 it was imposed on each descendant. 186

In the kingdoms of León, Castilla, Navarra and Aragón, it was decided to add a -Z, in Portugal an -S at the end of the paternal name, while the Catalan Counties limited themselves to transcribing the given names of the parents in their 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 occupation, (used also among Jews). The origin was erroneously attributed to Barruecopardo, which was an abandoned settlement in the 11th century, 188 189 and where there has been no historical mention of Pardo families in that place, today it is a small municipality with a small population, approximately 443 inhabitants. Barruecopardo through a charter was granted as lordship to Count Armengol VII of Urgell in 1177 to populate it. 190 Some time ago the term Pardo had begun to acquire a new meaning, due to the fact that at the end of the 11th century a process of linguistic assimilation began in Northern Spain, where they evolved from Vulgar Latin to Romance languages, such as Navarro-Aragonese, Astur-Leonese, Gállego-Portuguese, and Castilian, 191 and new words to designate color based on Latin emerged, such amarillo  (yellow), verde (green) and blanco  (white), 192 how also in the mid-1200's the Wise King Alfonso X of Castile, 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 later be associated in literature with the brown color of the animal.


Barruecopardo


Nor can the origin be attributed to the small uninhabited town of Pardos in Zaragoza, because centuries earlier during the Roman period there were already Pardo families in Sagunto, Valencia, as evidenced by archaeological evidence. The oldest mention of Pardos village is in the year 1182 when Pope Lucio III during his territorial delimitation makes a bull annexing the church in the Pardos village, 196 197 which could have been founded after the jurisdiction of Calatayud granted by King Alfonso I in 1131 to populate the new territories conquered after defeating the Almoravids in the battle of Cutanda in 1120, 198 Apparently the name of the Pardos village is due to its proximity to the Sierra de Pardos, which has a chain of small brown-colored mountains, hence its name. 199 Also, before the existence of this village, descendants of Jewish families and Pardos conversos in Valencia were already mentioned. There are no historical records where Pardo families or characters from the Pardos village are mentioned, in addition to that this small town was not so populated and prosperous that families had the honor of mentioning as their last name the origin of that place, today said village has been depopulated and abandoned. The origin of the name of this village was obtained through the surname Pardo of famous families already existing during the Roman period and its new link to the color Pardo from Vulgar Latin. 

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

Uninhabited village Pardos 

The origin of the surname was also erroneously attributed to the region of El Pardo 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 La Montería del Rey Alfonso XI de Castilla, when he mentions El Pardo as a pardo mountain due to the brown color that surrounds this forested region. 202 

Mount El Pardo


In the case of the nickname, as an origin of the Pardo is also erroneous, and even deliberate and crazy ideas have been proposed without any proof that Pardo would come from the Basque word pardi which means "diluted" or from the Latin word pallidus which means " pale" or "white face", or from the Germanic name bard meaning "axe", and none of these proposals have historical, archaeological or biographical bases, since Pardo is found in medieval literature written in Latin as Pardus, and the Latin name of the famous knight Aznar Pardo appears as Aznarius Pardus (who is expanded at the end of the article), the name and surname Pardo also appears in inscriptions from the Roman period, and Pardo has its origin in an honorific designation of an eastern clan in Judea, based on the Greek Pardos and Latin Pardus that means leopard, and had later been associated with the brown color of the leopard's skin in medieval literature.

Pardo can 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 in the period of the Second Temple, as well as in Rome in the period of Julius Caesar, in Valencia in the period of 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 testify that they arrived as gladiators and slaves of the Romans and later obtained 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 Hellenic period in Israel 214 215 to modern times, 216 217 218 219 in this Pardo clan 220 221 222 223 there also arose Jewish converts 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 for 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-converted branches. 227


There was a custom in certain Jews and converts, among them the Pardos, of retaining and extending the Jewish surname to all their descendants 228 229 230 and even then going through the Inquisition, either in the Iberian Peninsula, 231 232 233 235 235 236 in Mallorca 237 238 or in Latin America, 239 240 241 242 243 244 with the intention that they will not forget their past or Jewish origin, and even more so if they joined 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 for those who want to enjoy the inheritance of grandparents. 249 

Spanish Inquisition 

Spanish Inquisition 


Thus, this surname did not go unnoticed 250 251 and between each generation it was recovered for use due to its nobility, having primordial continuity and being acquired both on the paternal and maternal sides, 252 253 offering today different male DNA haplogroups. 254 255 256 Currently, many Jews and descendants of converts are recognized by their Sephardic surnames, 257 including the Pardo, 258 which is also recognized for being a surname of 259 260 261 262 noble ancestry and descent. 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, at that time being the ancient Roman province of Hispania, where many Jews used names in Greek and Latin 267 268 and the Brown has also been evidenced during this Roman period. 269 Later, with the arrival of Christianity, a marked rivalry with the Jews would begin, and in 613 CE some Jews would be forced to convert to the religion by the Visigoths, 270 271 for which 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 Islamic Moorish extremists known as the Almoravids would rise up. and Almohades 274 who would force many Jews to convert to Islam, 275 276 among those the Pardos, 277 other Jews as a way of protecting themselves from the extremist Islamic Moors would flee to the Christian kingdoms of northern Spain in the 11th and 12th centuries, 278 and would marry Christian women but be forced to convert to Christianity, 279 this being long before they were forced to convert to Christianity by the kings is Catholics 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 pseudonyms in Arabic, 280 281 282 283 some Pardo de Sagunto adopted the pseudonym Xaprut (Shaprut) 284 285 286 when relating to this clan through marriage, 287 so did the family of the March, 288 289 other Pardo Jews were related to the Jewish clans Abnayub, 290 and Xamblell, 291 292 thus having two names, one religious and one secular. 293 In Christian territory among the seculars, they changed to their respective surnames with Latin origin, 294 295 and it was how their already converted relatives identified them, including those related to the Pardo family, even when they converted to Christianity they returned to their Pardo surname. 296 While those descendants of Jews who came from Babylon and North Africa when they converted to Christianity in Spain took as surnames those common among Christian Spaniards. Famous Jews with the surname Xaprut we have: R. Xem Tob ben Isaac Xaprut, doctor, relative of another Moses Xaprut, 297 Yosef Ibn Xaprut Bayle general of Murviedro (Sagunto) 298 and the nobleman Hasday ibn Xaprut Hanasi, 299 prince of the Jews of Spain, who is said to be a descendant of King David. 300

Golden Age of Sephardic Jews in Spain 

Today the Pardo surname 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 mainly in the Levante region of the Mediterranean. In Israel the surname Pardo is common within the towns of Beit Ha Levy and Qiryat Yearim. 301


Israel map 
 



Origin 

ARCHAEOLOGICAL AND HISTORICAL EVIDENCE
  
PARDO INSCRIPTION IN ISRAEL 2nd CENTURY BCE  302 303


Archaeological inscriptions have been found in Israel of Hellenic Jews carrying names written in Greek, among them 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 south-eastern border of ancient Galilee that faces Samaria near the Beth Shean-Shechem route.

 

ΠΑΡΔΟC       Pardos    Pardo
Ιωσηπος        Iosepos     Yosef
  NAOVMOC   Nahumos  Nahum

This property and its lands belong to a Hellenist 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 of Judah, and due to honors and friendship, they were established in the royal court as councilors of the Hasmonean kings, 304 and settled by these same kings, John Hyrcanus and Alexander Jannaeus on the Galilee - Samaria border, 305 during the period of Hasmonean conquest and domination in Israel in the year 134 B.C.E. 306 307 These people were rich because they owned vineyard land, 308 and they belonged to the Jewish aristocracy also due to their knowledge of writing and the Greek language. 309 310 An interesting fact is that the Samaritans who only observed the Samaritan Pentateuch did not use names of prophets from the Jewish canon, such as Nahum (Nahumos). 311 312 Today the Jewish descendants and converts to Christianity of this Pardo clan still retain the surname.


PARDO INSCRIPTION IN ROME 1st CENTURY CE  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 an enslaved Jew who had buried his 16-year-old daughter Sabina, 314 315 in the inscription you can see the image of a Menorah, the time of these catacombs is located between the period of government of Julius Caesar 59 BCE and the Flavian dynasty 96 CE 316  317 Said Pardo would be a descendant of the Hellenistic Jewish Pardo Clan of Israel , and one of the first Pardos to arrive in Rome as a slave in the year 67 or 70 CE, due to the Judeo-Roman wars, where the Galileans fought both in Galilee and in Jerusalem, 318 319 this Pardo transmitted his cognomen (surname) to his descendants and is a relative of the Pardos who transferred the Romans to Spain at the end of the 1st century.


JEWISH DIASPORA IN ROME:


Judean coins capta of Vespasian depicting the destruction of Judea and the exile of the Jews as slaves to the Romans. 320 321 322


Many Jews from the Kingdom of Judea, made up of the tribes of Judah, Benjamin, Levy, and minorities from other integrated tribes, came to Rome as slaves and gladiators during the Jewish revolt in 66 C.E. and the destruction of the Second Holy Temple by the Romans in the year 70 C.E., 323 324 325 326 among these Jews, a group of noble Jews 327 328 and descendants of King David 329 who were being persecuted in Judea, 330 331 were transferred from Rome to Hispania, 332 and so the descendants Of these noble Jews of the tribe of Judah of the first century C.E. 333 334 335 336 who spoke Greek and Latin 337 338 339 340 341 would be joined centuries later by a second wave of Jews of the tribe of Judah who spoke Hebrew and Arabic, these migrated en masse from Babylon and other regions of the Middle East to Spain and Italy through North Africa at the end of the 8th century CE during the Islamic period, and once gathered in Spain they would give rise to the Sephardim. 342 343



Arch of Tito's triumph representing the destruction of Judea and the exile of the Jews as slaves of the Romans.

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

The Jews of the tribe of Judah, who came to Rome as slaves during the Jewish revolt of 66 C.E. and after the destruction of the Holy Temple in 70 C.E. (1st century C.E.) by Emperor Titus, settled in Northern Italy, Southern France, 344 the Rhineland and Gaul, 345 346 and later after having achieved freedom, they joined the Jews belonging to the Roman army. 347 During the first two centuries of the Common Era many Jews in Northern Italy and Gaul converted to Christianity. 348 349 350 Those Jews who remained faithful to Judaism formed small organized communities and in the 4th century C.E. They would attract more Jews from Southern Italy settled to the right of the Tiber River, and belonging to the tribe of Benjamin.




The finds of Judaic elements testify to the presence of Jews in the northwestern Roman provinces: on the left front and back with 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 menorah ring from the 4th century AD. C. from Kaiseraugst was once 17 mm in diameter. The Jewish symbol of the seven-armed candlestick is stamped on the ring plate. (Photo Ursi Schild). The Jewish tomb was found in the Hungarian region of the former Roman province of Pannonia. 


During the 4th and 10th centuries C.E. the tribe of Judah established in the North was reunited with their other brothers, the Jews of the tribe of Benjamin, who migrated from Southern Italy to Northern Italy 351 and had remained in the South since they were sent 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 would migrate to Eastern Europe due to persecutions and forced conversions made by Christians in France and Germany 355 356 and spread to the Caucasus to the region of Ashkenaz, 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. 


revelation at Sinai.jpg

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 also joined 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 1st century Babylonian converts who, together with the Israelite Jews residing in Babylonia, (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 the epistles of Paul, 366 367 368 Jewish traditions, 369 370 and historical books 371 372 give for granted the belief about those Jews from the tribe of Benjamin coming 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 the South of Italy. 378 379 Something important to consider is that according to historical and genetic evidence the majority of the maternal lineage of Ashkenazi Jews and Sephardic Jews of the first century 380 381 are of Greek and Southern Italian origins 382 383 384 385 with roots in Cyprus and the ancient Mycenae, because Southern Italy had been inhabited in ancient times by the Mycenaeans and then by slaves brought from Cyprus by the Romans, 386 this being genetic evidence that the Sephardic and Ashkenazi Jews are descendants of the ancient Judaites who were taken as slaves to Rome by the Romans. Also Hellenic Jews living in Egypt traveled to Cyrene and mixed with Berber women from North Africa. 387 In the Jewish-Roman wars of the 1st and 2nd centuries, many Jews migrated with their wives of Greek origin to Arab territories, where later in the 7th century the maternal lineage of these Jews in Arab territories would extend to the Arab Emirates after Muhammad killed all the Jewish men of the Qurayza tribe and sold the women as slaves to the Arab merchants of Najd in exchange for horses and weapons. 388

JEWS ENSLAVED 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 also came to pass as gladiators in amphitheaters such as the Coliseum in Rome if they were robust and older than 17 years. 391 392 If slaves gained the favor of their master they were freed after seven years of service, 393 if a severe punishment was imposed they could last up to twenty years, 394 if they were young people in slavery they were freed at thirty years of age. 395 Among the gladiators there were also Pardus brought from Judea and Egypt, 396 it should be noted that the Jews of Alexandria called themselves Alexandrians or Egyptians. 397 When the Pardus gained their freedom many decided to continue serving their Roman patrons and be clients of them for protection and would easily achieve wealth due to their knowledge in administration, mathematics, writing, and languages. 398 

Roman colosseum amphitheater

The gladiators traveled to different amphitheaters of the Roman Empire to present their fights 399 400 where by chance they also found Jewish colonies such as Savaria (Szombathely) present-day Hungary, 401 402 near the gladiator school of Carnuntum in the Roman province of Pannonia, as well as Ampurias (Girona), 403 404 near the gladiator school of Tarraco, Paredes from Navas, 405 406 and to Dertosa (Tortosa). 407 408 


Settlements of Jews in the Roman Empire from the 1st to the 3rd century CE 409

The Pardos, after having been sent to the Roman province of Hispania as gladiators, would continue to be clients of Roman families until they obtained Roman citizenship and would re-establish further south in Sagunto, Valencia, where they would become completely free and obtain Roman citizenship by relating to the richest and most prominent families in Sagunto, such as the Baebius family, 410 and still extending to Gandía. 411 412 In Hispania many of these Jews who had arrived as slaves and gladiators from Rome would obtain protection and later freedom with social status and tria nomina through their employers under the figure of clientele, 413 and then they would obtain Roman citizenship by serving a magistrate, 414 while others Latin citizenship granted by Vespasian. 415


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

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


PARDO GLADIATOR IN SAVARIA, HUNGARY 1ST AND 2ND CENTURY CE 416


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

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

An important Jewish family was the Seniors, from which the famous Jewish banker Abraham Senior comes. 421 The surname Senior derives from the Latin Senilis, which means elder 422 or minister, 423 and is related to the Greek presbyteros, this gladiator Senilis would be his first Jewish ancestor who arrived in Spain at the end of the 1st century, as also later the Jewish Rab Jacob Senior of the 7th century, 424 and Senior being a reference to the elderly members of the Sanhedrin and majority representatives of the Sadducee group of the tribe of Levy, 425 Levy being the tribe from which the Maccabees and Hasmoneans of the Hellenistic period come and part of the tradition sustained by a descendant of the Seniors. 426

An interesting fact is the existence of a gladiator called Columbus from the 1st century C.E., 427 whose name comes from Latin and means "dove" in English, this was a name used by a Jewish  Hellenistic clan, and its Hebrew version was "Yonah" whose descendants would have been the Colom Jewish families in Hispania, 428 429 from which Christopher Colombus descends. 430 whose family tradition is to descend from royal blood of Jerusalem, an allusion to the Davidic dynasty. 431


PARDO GLADIATOR IN AMPURIAS, SPAIN 1st AND 2nd CENTURY CE 432


Decorated Roman knife handle, made of ivory, depicting the gladiator Pardus (Pardo). Object found in Ampurias (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 FREEDMAN PARDO IN TORTOSA, SPAIN 1st AND 2nd CENTURY CE 436




To Publio Valerio Dionisio, sixth augustal sevir, which the order of Dertosa (Tortosa) for all his good mayor merits decrees honorés. From Publio Valerio Pardo freedman, sixth augustal servant, for his best patron (he raised this memory). 

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


A FREE PARDO IN SAGUNTO, SPAIN 1st AND 2nd CENTURY CE  440 441



"Diis manibus : Geminae Myrines , annorum triginta , Lucius Baebius. Pardus omni bono de se meritae fecit.

"Manes gods. For Geminia Mirines, (who died) at the age of thirty. Lucio Baebio Pardo for all her good merits made (this monument)". 

You can see in this inscription the typical Roman formula headed by D.M, also found in other inscriptions of Jews assimilated into Roman culture. 442 443 It can be seen how Lucio Baebio Pardo erected this inscription respecting the religion and customs of the Roman woman. It is also noted that the name Lucio Baebio Pardo, not being found in the genealogical tree of the Baebio de Sagunto family, 444 belonged to a free person who became a Roman citizen by serving and being a client of a Roman magistrate, 445 named Lucio Baebio, who may have been L(ucius) Baebius L(uci) f(ilius) Gal(eria tribe) Avitus from the period of government of Vespasian, 446 according to the type of inscription whose date is given for the ending of the 1st century and the beginning of the 2nd century, thus adopting part of its name from the tria nomina as it is a Roman custom, without adding filiation since it is only allowed for members of the Baebio family, and preserving the Pardo cognomen that is its 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 PARDO AND CITIZEN OF SAGUNTO, SPAIN 1st AND 2nd CENTURY CE  448



Lucio Baebiae Romanae nobilissima. Pardus Saguntinus amicissimus amicae optimeque de se meritae faciundum curavit.

This is: to Lucia Baebia, most noble Roman. from Pardo of Sagunto, a very close friend of hers, par excellence of her merits. This (monument) was made.   

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

A JEWISH PARDO IN THE ANCIENT ROMAN CITY OF EMONA (LIJUBLJANA, SLOVENIA) 2nd CENTURY CE 454

PARDVS VIVAS IN DEO

PARDO LIVES IN GOD

In the image, a monotheistic inscription can be seen on the bronze plate since it does not bear trinitarian mention or Christian symbols of the first century, 455 belonging to a Hellenic Jew named Pardo, 456 457 who would be enslaved or a descendant of enslaved Jews as evidenced by his own name and by the lack of a Roman trinity. 458 Because his name still stands in classical Latin "Pardus" and not in the Vulgar Latin "Pardo", which arose in the 3rd century CE  459 460 and because the words in this inscription were used by the first Jews who accepted Christianity before Constantine's official conversion in the 4th century CE, 461 this inscription could be placed in the 2nd century CE. 

In the ancient Roman city of Emona, neighboring Aquileia, 462 463 464 Hellenic Jews inhabited and some of them even accepted the teachings of Christianity, they had arrived as slaves of the Romans, 465 but later they would obtain freedom and Roman citizenship. Diaspora Hellenic Jews were the first to accept Christianity in the Roman Empire. 466


A PARDO SLAVE TOGETHER WITH OTHERS GIVING A PAGAN GIFT IN THE NAME OF HIS PATRON 2nd CENTURY CE 467


D(onum) deo invicto d(ederunt) / Marci Matti / 
Fortunatus 
/ et Alexander / et Pardus / et Eficax / 
per Fl(avio) Alexandro patr(onus).

This is:
They brought a gift to the invincible god, 
Marci Matti, Fortunatus and Alexander 
and Pardus and Eficax 
to name of Flavio ​​Alexander the patron.

In the Saturnalia festivals 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 Jewish freedmen who previously served other employers but wanted to continue obtaining benefits for their clientele services 471 472 were entrusted to deliver these gifts in the name of their current employers, 473 474 475 and among the benefits of fulfilling their ordinances, was freedom if they were slaves, or another reward if they were freedmen. 476 477 At that time, most of the slaves of the Romans were of Jewish origin, since 97. 000 enslaved Jews were brought to Rome to build the Coliseum and others were turned into gladiators; 478 479 480 according to Flavius ​​Josephus one third of the Roman population was slaves and the majority of slaves during the first century BCE were Jews. 481 482 It should also be noted that the Jewish name Matti appears in the inscription, which is the Hellenized version of the Hebrew name Mattityah, 483 but since he obtained freedom, the prae nomen Marci was added, probably in honor of the emperor Marcus Aurelius, 484 at the end of the 2nd century, thus remaining as Marci Matti, the names Fortunatus, 485 486 487 and Alexander 488 489 used by Hellenic Jews also appear in the inscription, which described their personal characteristics 490 or came from a historical and family tradition. 491

A PARDO BEING A ROMAN SOLDIER IN MAGUNCIA, MAINZ, GERMANY 2nd CENTURY C.E. 492 493


This reads: To Cándida Urbana from Maternio Pardo, Armaturae soldier of the XXII Legion (twenty-second), her husband tried to have this memory posted.

This Pardo was a Hispanic Roman soldier due to his praenomen Maternius that 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 Legion XXII that raided Germany and had its military base in Mainz during the 1st and 3rd century CE 497 Because his name still remains in classical Latin "Pardus" and not in the Vulgar Latin "Pardo", this inscription could be placed in the 2nd century CE. 498

A RECENTLY FREED PARDO IN GANDÍA, SPAIN 3rd CENTURY C.E. 499


To Calityce wife of
Pardo, for his good merits this monument was erected, she lived 44 years, 5 months and 9 days. 

In this inscription we see again the typical Roman formula headed by the 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 religion and customs of the woman. One might think that due to the lack of nomina tria these people could be slaves 502 but since they are married 503 due to the word Uxor 504 it could be affirmed that they are recently freed. 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 located in the 3rd century. 

It is important to clarify that in the Roman Empire marriage between slaves or mixed marriages between slaves and frees was prohibited, this relationship being called collusion. 506 Marriages were only allowed between freemen, freedmen and foreigners. 507 Thus, some Jewish slaves related to Greek slaves who used to be pagans, and would convert to Judaism, and this was not unknown, since mixed relations between Jews and Gentiles occurred before the first century. 508 509 510 There were Jewish slaves who, when they achieved freedom and Roman citizenship, married Roman women and these would later convert to Judaism, as was the case with the Jew Aquila and Priscilla in the New Testa mint. 511 There is also the case of Jewish women who married Roman men and their children would obtain Roman citizenship, which would not happen if a Jew married a Roman woman. 512 

If a slave had a child with a female slave, the son would be born a slave, 513 514 and would be owned by the employer, thus both the father and the son would have to obtain freedom independently, so if the father were to obtain freedom, the son would still be a slave. There is the possibility that the Pardo de Gandía is the son or grandson of the 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 third century CE due to the praenomen Aurelius that was adopted thanks to the emperor Marcus Aurelius, who granted Roman citizenship to free men according to the edict of Caracalla in the year 212 CE 

The other inscription is la del liberto Fulvius Caius Pardus, 516 un magistrado del barrio romano vicus apollinis regio X perteneciente al siglo II 517 518 519

CONNECTION OF THE JEWS OF THE WEST AND THE EAST. 

The Jews, during their client service to Roman citizens, saved money, and upon gaining their freedom and being isolated in Hispania, they married Roman women after both getting Roman citizenship and assimilated into Roman culture, 520 521 522 keeping their names in Greek and Latin, 523 524 later, having achieved Roman citizenship, they undertook trips through the Mediterranean, and followed the silk route where they would become great merchants. 525 526 527 


The Silk Road. 528

Then they would extend to the east where they would have contact with Jewish colonies that would provide them with knowledge of Torah, 529 in this way the Jews of Roman and Visigothic Hispania would live with an informal Judaism from the 1st century CE to the 8th century CE, where the period of Islamic conquest of Al Andalus began, a period in which they would receive great rabbis from Babylon and even exilarchs such as Netronai Bar Hana. nia in 722 CE, who would teach the Talmud to the Jews of Spain, 530 many North African Jews would also arrive from Babylon 531 532 and would outnumber the native Jews of Visigothic Spain who arrived as slaves in the 1st century CE during the Roman period, 533 and usher in a Golden Age for Judaism in Sepharad, where culture would develop, the science and art. 534 535 536

PARDOS CONVERSOS BISHOPS IN THE ROMAN PERIOD AND THE MIDDLE AGES.


When Christianity emerged in the first century C.E. 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 would obtain high positions if they converted to Christianity, 547 548 549 550 Likewise, they continued to promote the conversions of Jews throughout the centuries. IV and V E.C. 551 552 553

In the year 314 C.E. 4th century, Emperor Constantine convened the Council of Arles where Bishop Pardus, Alpine bishop of the province of Puglia, is mentioned; instead of Alpiense one should read Salpiense. 554 555 Bishop Pardus of Mentesa is later mentioned (among the fathers of the Christian church), for the council of Elvira held in the year 324 C.E., 4th century, 556 other bishops are mentioned later, such as Bishop Pardo of Palestine (Land of Israel) from the 6th century C.E. and recognized as a saint by Christians, 557 558 This was a merchant of Jewish origin who arrived from Spain and was considered Roman by name, as were other Jewish merchants who came to the land from the West of Israel in Byzantine territory. 559 560 He would have converted to Christianity out of feeling guilty for the death of a Christian child and due to fear of the restrictions and hardships imposed on the Jews by the Emperor Justinian. 561 562 563 Bishop Pardus in Greece and Larino of the 7th century C.E. also recognized as a saint by Christians 564 565 to whom the inhabitants of the city of Larino pay homage, 566 would have converted to Christianity due to the forced conversions imposed on the Sephardic Jews arrived in Greek territory from the Byzantine Empire in the 7th century by Emperor Heraclius. 567 Bishop Gregory Pardus of Corinth, 12th century C.E. 568 and Leopardus, abbot attending the XIII council of Toledo. 569


Bishop Pardo (among the fathers of the Christian church) at the council of Elvira
 in 304 or 324 CE


Bishop Pardo in the 6th century CE Land of Israel
 

Bishop Pardo of Larino, Italy, 7th century CE


Church of San Pardo in Larino, Italy.

PARDOS CONVERSOS IN THE MIDDLE AGES.


Lopardo, judge in Gerona in 893, (one of those Jews and converts who reached high positions in the courts of the counts and kings in 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 catapan or governor of Apulia in Italy by order of Emperor Constantine IX in 1042 who was martyred in the Maniakes rebellion. 573 Possibly this Pardo is a descendant of those Pardos who traveled from Spain to the coasts of Amalfi 574 575 and then arrived in Apulia doing trade 576 as was common for Jews during the 10th century, where they even held high positions 577 upon converting to Christianity by orders and benefits of the Byzantine emperor Basil I and those who followed him, 578 and when persecutions against the Jews many had to flee to the territories of Crimea and Khazaria. 579 580 581 582


SOME OF THE JEWISH PARDO IN SEFARAD.

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 Jew from Ávila in 1388. 587 588 589

Rabbi Isaac Pardo and Chamila Pardo Jews from 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, wealthy Jewish merchant and banker from Valencia in 1391, related to the Abnayub family. 596

Gabriel Pardo, rich 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, rich 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, 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 Jewish merchant of Valencia in 1404. 615

Çag Pardo Jewish merchant from Plasencia in 1412. 616 617

Jucef Pardo Jewish merchant from Zaragoza in 1452. 618

Abraham Pardo and Çaco Pardo of Palencia in 1483. 619

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

Later some members of the Pardo families of Valencia would travel to Constantinople under the Ottoman Empire to return to Judaism. 621



Procession of the Law, by Solomon Alexander Hart 1845.


THE PARDO DURING THE MUSLIM PERIOD IN VALENCIA, SPAIN 

It has been said that the origin of the Pardo 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 Kochba Revolution in 135 CE, among them the Pardus who would later be related to the Abnayub, 622 Xaprut and Xamblell families through matrimonial links, 623 these came from Babylon and they crossed North Africa during the Muslim period between the 8th and 10th centuries. 624

When the 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. There are some of them who voluntarily converted to Christianity because they were offered high positions in the court of Counts and Kings for their diverse knowledge. 625 626 627

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

Aznar Pardo known in Latin as Aznarius Pardus 628 was a rich man from Aragon, knight, warrior and majordomo of King Don Pedro, lord of the town and castle of the Casta, distinguished himself in the battle of Las Navas de Tolosa, setting fire to the palenque of the Moors in 1212, this could 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 kings, advisers, governors, bayle generals, and administrators 634 635 636 637 638 usual positions among Jews and converts. 639 640 641 642 643 Don Pedro Aznar Pardo, son or grandson of the above, served with distinction King Don Alonso IX of Castile and later the holy King Don Fernando III in the conquest of Jaen, and as a reward for his services he deserved the lordship of Villar, which gives 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 qualified houses in Spain, for this reason it is said that lords in Spain who did not have Pardo blood are so rare. 645


The conver Aznar Pardo de la Casta 646 647 from the year 1409 Merino from the Jewish aljama of Zaragoza, 648 649 is a relative of the convert Aznar Pardo de la Casta Governor of Valencia from the year 1382, 650 651 652 both relatives of the Jew Aznar Pardo from Valencia from the year 1391 known by the pseudonym I saac Abnayub, 653 having related to the Jewish family (Abnayub) 654 who arrived in Sagunto, Valencia, after the Islamic conquest of Spain, these were a famous family of premistas 655 656 belonging to the old 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 one of those relatives of Aznar Pardo who had not converted to Christianity 661 or of those who returned from Christianity to Judaism as it used to happen in that period. 662 663 664 665



The Pardo family has highlighted why rulers have emerged from it, and members of the court of kings such as Aznar Pardo who was ruler and general bayle in Valencia 666 667 and among the Jews; 668 councilors, merino-judges of the Jews of Valencia as was Mossen Aznar Pardo; 669 rabbis, such as the rabbinic 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 lenders 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 write to us as the family of Alonso Pardo de Moguer; 674 poets like Aznar Pardo with his poem "O Deu", Pedro García Pardo de Ambroa with his "Cantigas de amor", Mossen Llois Pardo with his poem "Imagínasot e sentit", Pedro Aznar Pardo de la Casta with his love poem "Leyaltat Vol" 675 known as Valentine's poem, 676 Frances Carros Pardo with her "General Songbook". 677 and even viceroys like Gaspar Pardo who ruled in Mallorca and among the Xuetas descendants of Jews. 678 All these positions have been inherited in the Pardo family for generations, 679 the same events have occurred in other families of the ancient Sephardic Jewish aristocracy and oligarchy that are proud to be descendants of King David, such as: Abravanel, Sassoon, Shaltiel, Benveniste, 680 681 famous in Castilla, 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 they were recognized for being great merchants. 685 686

Jews at the court of King Alfonso X.


The first Aznar Pardo who fought alongside King Don Pedro of Aragon is the son of a Pedro Pardo 687 descendant of those Jews Pardo 688 who, seeking refuge like the rest of the Jews, fled from Valencia to Galicia 689 690 and other Christian kingdoms in the North of Spain 691 and later some of them returned to Aragon due to the conquests of the Islamic Moors and their persecutions against the Jews in the 11th century CE in Spain, 692 also of those who stayed converted to Christianity and married Christian women 693 and many of these Jews became Christian nobles in Galicia. 694 In Galicia is the family of Pedro Pardo de Cela who are relatives of Aznar Pardo, 695 this Aznar Pardo then goes to Aragon and later returns to Valencia. 696 This Pedro Pardo who fled to Galicia and then went to Aragon, married Ximena Aznar where Aznar Pardo comes from in 1212, according to some authors Ximena Aznar is a descendant of the first count of Aragon Aznar Galíndez, 697 for this reason 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 originated from Jews settled in Sagunto, Valencia since Roman times.

Pilgrim jews 


In Galicia, the relatives of Aznar Pardo were the Galician troubadour and convert Pedro García Pardo de Ambroa in 1262, 698 who made a pilgrimage to Jerusalem, according to documentary and poetic testimonies, 699 part of this convert family settled in cities in the kingdom of Castilla y León, 700 701 thanks to the benefits of the privileges granted by the king to the converts and Jews, 702 and held important positions in the royal court, 703 704 and in the church, 705 706, there were Pardo conversos in Toledo, 707 708 Pardo conversos were found in the Kingdom of Galicia until the 15th century, 709 also in Burgos there were rich Pardo conversos dedicated to trade and who had commercial centers in Rouen, France 710 and Flanders, Belgium 711 as they also did trade across the Mediterranean in their boats, 712 many of them falsified their genealogies saying that they descended from Pedro Pardo de Cela, a descendant of Jewish converts from 300 years ago, but this was revealed as a fraud, 713 which was common among Jewish converts, 714 also, by posing as clear lineages, they were found among the Jews of Burgos, 715 716 717 718 the Jewish converts from Bruges, Belgium 719 and were tried by the Seville Inquisition for converts. 720

Jewish merchants

CHRISTIAN BRANCH OF THE PARDO IN GALICIA.

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

It must be recognized that Pedro Pardo de Cela is considered a hero in Galicia, 731 and the Galicians pay tribute to him in different ways as we can see on YouTube. 732 733 734 735 736 737  

Marshal and Noble knight Pedro Pardo de Cela of the 15th century CE


PALACES OF LOS PARDO IN SPAIN.

Aznar Pardo castle in Villardompardo from the 13th century CE 



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


House Palace of the Pardos of Zaragoza, 16th century CE



House of the Pardos in Antequera, Andalusia in 1636 


Pardo Bazán Family Palace House from the 19th century.


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

Palace of the Pardo de Donlebun from the 19th century.


Promontory Palace of the Pardos, 20th century.


EXPULSION OF THE JEWS FROM SPAIN.

Later years the expulsion of the Jews would take place 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 sponsored by the same authorities of the Empire that not only welcomed this group of immigrants, but also preferred that they settle in regions that had not long been conquered and where they wanted to strengthen their sovereignty.

This surname spread after the different persecutions by the Catholic Monarchs. Many Jews were forced to leave Spain and spread to 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, since they were reformed in the new world under the Court of the Holy Office of the Inquisition.

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

Characters

Among the recognized Jewish characters with this surname we have:












  • Aznar Pardo de la Casta: Jewish moneylender known as Isaac Abnayub in 1391, belonging to the Pardo (Abnayub) family of Valencia and Sagunto and distantly related to the Pardo nobles and Christians of Galicia.
  • Juan Pardo: Portuguese Jew who decided to return to Judaism in 1449, possibly his parents were converted to Christianity in 1391. 738

  • Alonso Pardo: Judeoconverso, born in 1470, was the clerk in charge of publicly recording the preparation and seizure of the two caravels, La Pinta and La Niña, at the pier on the banks of the municipality of Moguer. 739

  •  Antón Pardo Dasmariñas: Jewish convert, son of Alonso Pardo, traveled to the Indies in 1512, and whose descendants are today in different regions of Colombia. 740
  • Gregorio Pardo: Jewish doctor 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, who was active in the second half of the 16th century. He led two Spanish expeditions into the southeastern United States, through present-day North and South Carolina and eastern Tennessee. During his first expedition, Pardo established good relations with the Indian tribes and mainly sought food for the Jesuit mission of Santa Elena, also establishing Fort San Felipe (1566), the first Spanish settlements in South Carolina. 743
  • Luís Pardo: Portuguese convert Jew captured in Macau, China by the Portuguese inquisition in 1582, along with Francisca Teixeira. 744
  •  Juan Pardo: Portuguese convert Jew tried by the Cartagena inquisition in 1627. 745 746 
  •  José Pardo (rabbi)  ( en ) :  The rabbi, born in Thessaloniki, died in Amsterdam October 10, 1619. He emigrated to Holland and was appointed Hakam of the Ya'aḳob Apuesta congregation in Amsterdam, founded by Jacob Tirado, holding a position from 1597 until his death. In 1615 he founded the Brotherhood of the Orphans and Moher ha-Betulot, now the Company of Endowing Orphas and Donzelas de Santa. Some liturgical poems by him are included in the "Imre Noam" (Amsterdam, 1628; very rare). His eldest son, Isaac Pardo, died at Uskup in Turkey, and his second son, Abraham Pardo, in Jerusalem. 747  

  • David ben José Pardo  ( in ) : Rabbi, born in Amsterdam, son of José Pardo, Hazzan in London. He translated into Spanish under the title "Compendium of Dinim" (Amsterdam, 1689) from his father "Shulḥan Tahor." The other works attributed to him by Fürst ("Bibl. Jud." iii. 67) were written by David ben Jacob Pardo. 748
  • José ben David Pardo  ( en ) : English Ḥazzan; died 1677. They seem to have come to London from Amsterdam, where his father, David, was a rabbi. He wrote "Shulḥan Ṭahor," a compendium 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 endorsement from the Amsterdam din bet. 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. Saúl Pardo made use of the common British surname "Brown" which is an English translation of "Pardo" when passing through Britain, as there was a clear tendency by Jewish immigrants in those days of using secular English pseudonyms when passing through Britain, leaving their surnames of German and Spanish origin only for Jewish religious records, Saúl Pardo was the first known religious leader, or ḥazzan, of New York who arrived about 1685 from Rhode Island, where he had been a merchant, that year he requested permission from Governor Thomas Dongan to engage in retail trade, the privilege was denied to all Jews, but he received the right to be a wholesale merchant. In 1695, Saul Pardo was already Hazzan when he is recorded as ministering in the Shearith Israel Congregation. 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 his descendants settled in Curaçao inheriting the original surname Pardo according to Jewish religious records, where they later spread to Venezuela and Barranquilla, Colombia. 749
  • David ben Jacob Pardo  ( in ) : Rabbinic commentator and liturgical poet, born in Venice on March 29, 1719 and died in Jerusalem in 1792, son of Jacob Pardo de Ragusa, rabbi of Venice. After finishing his studies, Pardo left Venice for Ragusa. He then lived for a few years in Sarajevo (Bosnia), where he is dedicated to teaching. From Sarajevo he moved to Spalato (Dalmatia), where Rabbi Abraham David Papo hired him as a teacher in the yeshibah. 750
  • Isaac ben David Pardo  ( en ) : 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 to 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: 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, 28. He married Leah de David de Mordejai Abinun de Lima e Calvo on May 22, 1803, in Curaçao. They were parents of at least 1 son and 8 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 with two shares of the recently founded Banco de Barranquilla in 1875. 752
  • Jacob Vita Pardo  ( in ) : Son of David Samuel Pardo, born in Ragusa in 1822 and died in 1843 in Padua, where he was a student of the Rabbinicum Collegium, and his body was transported to Verona for burial. Five of his sermons, preached at Padua and Verona, were published after his death.
  • Josías Pardo  ( en ) : Dutch rabbi, son-in-law and disciple of Saúl Levi Morteira. He removed to Rotterdam, where he was a professor in the yeshibah of the Pintos, which was transferred to Amsterdam in 1669. He was also Hakam of the Hōnen dalim benevolent society. He emigrated to Curaçao, where he was hakam in 1674, and later filled a similar position in Jamaica.
  • Jacob Ben David Pardo  ( en ) : Rabbi in Ragusa and Split in the 18th century. He was the author of: "Marpe Lashon" (Venice, 1780), prayers and religious poems for children, printed together with his "Tehillah ser-Ereẓ," poems about the earthquake in Ragusa; "Ḳehillat y" aḳob" (IB 1784), commentary on the previous prophets; "Toḳfo shel Nes" (IB 1789), introduction to Aaron Cohen Ragusano's "Ma'aseh Nissim"; "Appe Zuṭre" (IB 1797), novellæ that the Treatise "Hilkot Ishshut", that is, the precepts for women; "Min ḥat Aharon" (IB 1809), precepts for the religious ritual upon awakening, for the three daily prayers and the moral precepts; "Mamilla Ya'aḳob" (Livorno, 1824),
  • Moisés ben Raphael Pardo (en):  emissary rabbi. Pardo was born in Jerusalem. After serving as Rabbi in Jerusalem for many years, he left the city in 1870, traveling to North Africa on a mission on behalf of Jerusalem. On his return trip, in 1871 he stopped in Alexandria, Egypt and accepted an offer to serve as the rabbi of the Jewish community, a post he held until his death. Pardo was the author of Hora'ah de Veit-Din (Izmir, 1872), on divorce laws; Shemo Moshe (ibid., 1874), responsa and Zedek u-Mishpat (. ibid, 1874), novellae a Hoshen Mishpat. 753 754

  • Giuseppe Pardo Roques: was Pisa's main deputy, a prestigious Jewish philanthropist and President of the Jewish community of Pisa, Italy, who was assassinated in his home by the Nazis in August 1944. The Mansion of Giuseppe Pardo Roques is located on Via Sant'Andrea, the mansion today is a private residence, but its interior remains much the same as during the 1940s. There are two commemorative plaques, one remembering Pisan Jews who died in World War I and another rabbi remembering Augusto Hasda and his wife Bettina Segre, both of whom 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, 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". 755
  • Rosina Asser-Pardo:Born in Greece in 1933, she is a survivor of the Nazi Holocaust, forced to go into hiding with her family during the German occupation ten years later. Using her pen name, Roula Karakotsou, she wrote a diary about the events between the start of the war, her escape from Thessaloniki with her family, and a bit about her life in hiding. Sixty-two years later, she incorporated this diary into the present memoir, which more fully describes the events, weather, and atmosphere during this period of persecution. Rosina Asser Pardo, one of the many Jews who were hidden as children during the Holocaust by non-Jews. Asser Pardo went into hiding for 548 days, except when a single 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 can't even see or know, through simple acts of kindness" —— Kansler. 756
  • Tina Pardo Aruesti:He was born in Monastir, Macedonia in 1937 into a Sephardic Jewish family. After the Nazi invasion in 1941, 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 able to do so before March 1943 when nearly 3,200 Jews were deported. Tina's family that did not want to escape, her grandparents, uncles, her cousins ​​were killed by the Nazis. Using a false identity, Tina and her family managed to escape in a truck covered by some brooms. After many dangers and they took refuge in Albania where they had to live in different places. With the end of the war, they lived in Italy for almost four years and then the Pardo family emigrated to Chile. In Chile Tina became one more Chilean. She graduated from Liceo 7 and began to study pedagogy in Italian at the University of Chile and later graduated as a librarian. She married Isaac Telias Arueste and they had three daughters Ketty, Monica and Miriam. Tina herself worked as a documentary librarian at UNESCO and then for twenty-five years as chief of staff for the Israeli Ambassador in Chile. Today she lives in Santiago de Chile with her husband Isaac Telias and they have eight grandchildren and eight great-grandchildren. 757
  • Tamir Pardo  ( en ) :  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, graduated in Physics from the National Autonomous University of Mexico, Master and PhD in Energy Engineering from the National Autonomous University of Mexico. She conducted her doctoral research at the Lawrence Berkeley Laboratory. She graduated from the Advanced Studies Program in Sustainable Development of the 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 was an advisor to the National Commission for Energy Savings and the Economic Studies Management of the Federal Electricity Commission. 759
  • Samuel Ros Pardo: (Valencia, April 9, 1904 - Madrid, January 6, 1945), politician, journalist, writer, playwright and Spanish humorist of Jewish origin. 760
  • Eldad Pardo: He is an Iranian professor at the Hebrew University of Jerusalem and an expert in strategy, culture and politics of the Middle East.
  • Guido Pardo Roques : President and CEO of Philips Electronics (Israel), General Director of Medical Systems of Philips Technologies.
  • Dr. Sharon Pardo:  Member of the Department of Politics and Government and Director of the Center for the Study of European Politics and Society (CSEPS), has been awarded the prestigious Jean Monnet ad personam Chair. academic in Israel. 761

References



Bibliography

• Medardo Fraile, Samuel Ros (1904-1945): hacia una generación sin crítica, 1972.

• Carlos Blanco-Soler, "La vida atormentada de Samuel Ros", en Cuadernos de Literatura, 1947.

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  278. Rafael M. Girón Pascual (2021). Judíos huyen al Norte. Sefardies la diáspora en el Mediterráneo musulman. Cronología. Pág 2. 
  279. Juan Tejada y Ramiro (1861). Judíos se casan con mujeres Cristianas. Colección de cánones y de todos los concilios de la iglesia de España y América Volumen 2 . Pág 53
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  281. Christopher Lowney (2012). Judíos adoptaron nombres árabes. A Vanished World: Medieval Spain's Golden Age of Enlightenment. Pág 223.
  282. Benzion C. Kaganoff (1996). Judíos adoptaron nombres en árabe. A Dictionary of Jewish Names and Their History. Pág 14. 
  283. María Lara (2022). Judíos con seudónimos en España. Historia de las Guerras de Religión: Judíos, cristianos y librepensadores en Europa  desde el Renacimiento hasta la Ilustración.  
  284.  P. de Montaner (2019). Judios Pardo adoptan el seudónimo Xaprut. LOS MORRO, JUDECONVERSOS EN EL BRAZO NOBLE MALLORQUÍN. UN ESTUDIO GENEALÓGICO CON ALGUNA OBSERVACIÓN SOCIOLÓGICA. Pág 29.
  285. Enrique Cruselles (2007). Judíos Pardo adoptan el seudónimo Xaprut. Los comerciantes valencianos del siglo XV y sus libros de cuentas. Pág 81. 
  286. Enrique Cruselles (2001). Judíos Pardo adoptan el seudónimo Xaprut. Los mercaderes de Valencia en la Edad Media, 1380-1450  Milenio. Pág 85.
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  288. Salvador Aldana Fernández (2007). Seudónimo Xaprut relacionado con los March. Los judíos de Valencia: un mundo desvanecido. Pág 174. 
  289. Vicente Luis Simó Santonja (1993). Seudónimo Xaprut relacionado con los March. J. Luis Vives y su tiempo urbano. Ayuntamiento de Valencia. Pág 52.
  290. María Victoria López-Cordón, Montserrat Carbonell i Esteller (1997). Judío Pardo relacionado con los Abnayub. Historia de la mujer e historia del matrimonio. p. 88.
  291. José Hinojosa Montalvo1 (2012).  Judío  Pardo del clan Xamblell.  SEDEROS CONVERSOS EN LA VALENCIA. Pág 217. 
  292. Mark D. Meyerson (2021). Judío Pardo del clan Xamblell. A Jewish Renaissance in Fifteenth-Century Spain. Pág 189.  
  293. Harry Gersh (1971).  Judíos con nombres seculares y religiosos. When a Jew Celebrates. Pág 31. 
  294. Juan José SAYAS ABENGOCHEA, Manuel ABAD VARELA (2013). Judíos con nombres latinos en territorios cristianos. Historia antigua de la península ibérica II. Época tardoimperial y visigoda.
  295. Yitzhak Baer (1981).  Judíos con nombres latinos y griegos en territorios cristianos. Historia de los judíos en la España cristiana: Desde los orígenes hasta finales del siglo XIV. Pág 14.
  296. José María Cruselles Gómez (2021). Seudónimos árabes relacionados con los Pardo. Valleriola. Tres linajes conversos entre la destrucción de la Judería de Valencia y los procesos de la Inquisición española. Pág 341.
  297. Francisco Fernández y González (1881). R. Xem Tob ben Isaac Xaprut.  Instituciones jurídicas del pueblo de Israel en los diferentes estados de la península Ibérica, Volume 1. Pág 159. 
  298. Salvador Aldana Fernández (2007). Yosef Ibn Xaprut. Los judíos de Valencia: un mundo desvanecid. Pág 111.
  299. Theodore Bonnet (1949). Casa noble Ibn  Xaprut. The Mudlark. Pág 111. 
  300. علی اکبر مظاهری (2016). Hasday Ibn Xaprut Hanasi. The Jews, World of Islam and Andalusia.
  301. www.cbs.gov.il. Apellido Pardo común en Israel. The Israel Central Bureau of Statistics.
  302. ↑ Adam Zertal (2008). Inscripción Pardus desde tiempos antiguos en Israel. The Manasseh Hill Country Survey, Volume 2: The Eastern Valleys and the Fringes of the Desert. pp. 192-193.
  303. Ṭal Ilan (2012). Inscripción Pardus desde tiempos antiguos en Israel. Lexicon of Jewish Names in Late Antiquity: Palestine 200-650. Pág 234. 
  304. Referencias sobre Judios nobles de la tribu de Juda. Judios nobles de la tribu de Juda amigos de los reyes Hasmoneos. 
  305. Referencias sobre Judios nobles de la tribu de Juda. Judios nobles de la tribu de Juda con tierras en Galilea y la frontera con Samaria. 
  306. Simon Dubnow (1951). Historia Universal del Pueblo Judío: Parte 2/10. Los Hasmoneos conquistan y dominan en Israel. Editorial S. Sigal, Buenos Aires. Pág. 117.
  307. Roland Oetjen (2020). Los Hasmoneos conquistan y dominan en Israel. New Perspectives in Seleucid History, Archaeology and Numismatics. 
  308. Informacion sobre judios terratenientes. Judios ricos dueños de viñedos.
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  310. Maurice Casey (1999). Judíos de la aristocracia hablaban griego. Aramaic Sources of Mark's Gospel. Pág 75. 
  311. Robert A. Kraft, Benjamin Givens Wright (1999). Samaritanos no usaban nombres de profetas del canon judío. A Multiform Heritage: Studies on Early Judaism and Christianity in Honor of Robert A. Kraft.
  312. Kenneth Ulmer (2011). Samaritanos no seguían a profetas del canon judío. The Power of Money: How to Avoid a Devil's Snare.
  313. ↑ Harry Joshua Leon (1960). «Inscripción Pardus en catacumba judía». The Jews of ancient Rome. Pág.289.
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  315. Merrill C. Tenney, Moisés Silva (2010). Catacumbas pertenecientes a Judíos esclavizados en Roma. The Zondervan Encyclopedia of the Bible, Volume 5: Revised Full-Color Edition. Tomo 5. 
  316. Eleazar ha-Levi (2007). Inscripción Pardus en catacumba judía. Jewish Names from the Roman Catacombs. Pág 1
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  336. Sfarad.es (2022).  Judíos de España desde el siglo I. Los judíos de Hispania.
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  340. Paul Wexler (1996). Judíos de Hispania del primer siglo hablaban griego y latín. The Non-Jewish Origins of the Sephardic Jews. Pág 79.
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  359. Jürgen Helm, Annette Winkelmann (2001). Origen de los Ashkenazi en la región del Cáucaso. Religious Confessions and the Sciences in the Sixteenth Century. Pág 147. 
  360. Raquel Stepansky de Segal. Origen de los Ashkenazi en la región del Cáucaso. Preguntas y respuestas sobre Judaismo y los 613 preceptos. Pág 1. 
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  363. Wendy Porter (2007). Persas conversos al judaísmo. McMaster Journal of Theology and Ministry: Volume 10. Pág 76.  
  364. Karen Geisler (2003). Persas conversos al judaísmo. A Story Forgotten.
  365. Devin Sper (2004). Persas y Babilonios conversos al judaísmo.  The Future of Israel. Pág 211.
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  367. John MacEvilly (abp. of Tuam.) (1875). Tribu de Benjamín en las epístolas de Pablo. An exposition of the epistles of st. Paul, and of the catholic ..., Volumen125. Pág 136.
  368. William John Conybeare, John Saul Howson (1856). Tribu de Benjamín en las epístolas de Pablo.  The life and epistles of st. Paul, by W.J. Conybeare and J.S. Howson, Volumen2. Pág 241.  
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  370. Benjamin Hary, Sarah Bunin Benor (2018). Tradicion judía de la tribu de Benjamín.  Languages in Jewish Communities, Past and Present. Pág  319. 
  371. Johann Jahn (1828). Descendientes del rey David en España y Origen de los judíos Sefarditas y Ashkenazi.  Jahn's History of the Hebrew Commonwealth. Pág 684. 
  372. Maurice Fishberg (2017). Origen de los judíos Sefarditas y Ashkenazi. Jews, Race, and Environment.
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  374. Reunión de Eclesiástico la y Literatos (1856). Jerusalém ciudad de la Tribu de Benjamín.   Biografía eclesiástica completa: vidas de los personajes del ..., Volumen10. Pág 579. 
  375. Stephen Hodge (2001). Jerusalém ciudad de la Tribu de Benjamín. Los Manuscritos del Mar Muerto: Su descubrimiento, origen, significado e interpretación. Pág 57. 
  376. Levoratti, Armando J. (2007). Judíos mártires de la Tribu de Benjamín defendieron Jerusalém. Comentario Bíblico Latinoamericano: Nuevo Testamento. Pág 193.  
  377. Alfonso Ropero (2013). Judíos mártires de la Tribu de Benjamín defendieron Jerusalém. Gran Diccionario enciclopédico de la Biblia.
  378. Italian Family History. Judíos enviados a Italia. Jewish Genealogy in Sicily. 
  379. Sergio Caldarella (2008). Judíos enviados a Italia.  The Jews of Sicily A unique culture, Pjvoice.
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  384. Ofer Aderet News Agencies (2013). Origen europeo en los linajes maternos de los judíos Ashkenazis. Study Traces Ashkenazi Roots to European Women Who Probably Converted to Judaism. Haaretz. 
  385. Nicholas Wade (2013). Origen europeo en los linajes maternos de los judíos Ashkenazis. Genes Suggest European Women at Root of Ashkenazi Family Tree Share full article. NewYork Times.
  386. Información sobre los Micénicos en el Sur de Italia.
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  388. Información sobre los judíos helénicos en tierras árabes. 
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  394. Phil Hall (2021). Esclavizados castigados liberados después de veinte  años de servicio. Jesus Christ Movie Star. 
  395. Wayne Grudem (2006). Esclavizados  jóvenes liberados a sus treinta años de edad. Countering the Claims of Evangelical Feminism: Biblical Responses to the Key Questions. Pág 212. 
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  398. ANGEL A. JORDÁN (2003). Pardus liberto hace riquezas.  FORMAS DE REPRESENTACIÓN PÚBLICA DE SÉVIROS AUGUSTALES EN LA PROVINCIA HISPANIA CITERIOR. Pág 102.
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  400. Chloé Ragazzoli, Ömür Harmansah, Chiara Salvador, Elizabeth Frood (2018). Los gladiadores viajaban a distintas ciudades. Scribbling through History: Graffiti, Places and People from Antiquity to...  Pág 107.  
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  415. Rafael Fontán Barreiro (2020). Ciudadanía latina a los hispanos por Vespasiano. Los romanos en Hispania.
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  423. John Williams (2020). Referencia de ministro para el latín Senior. Ecclesianarchy Adaptive Ministry for a Post-Church Society. Título, Presbyteral Ministry, priest or presbyter.
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  583. Maya Soifer irlandesa (2014). The Problem of Old Debts: Jewish Moneylenders in Northern Castile (Belorado and Miranda de Ebro, ca. 1300). El prestamista judío Çahaguy Pardo  . Sefarad, vol. 74:2 Página 291. 
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  586. Claude Denjean, Juliette Sibon y Claire Soussen (2014). Judío Juceff Pardo de Huesca. Caridad bien ordenada. Actores e instituciones de la tzedaqah en la Europa mediterránea en la Baja Edad Media. Párrafo 31. P. 53
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  588. Dr. Ricardo Muñoz Solla (2015). Judío Çulema Pardo. HISPANO-JEWISH ONOMASTICS IN THE MIDDLE AGES. JEWISH POPULATION RECORDS FROM XVTH CENTURY CASTILE. Pág 6.
  589. Cervantes virtual, Boletín de la Real Academia de la Historia. Tomo 12, Año 1888. Judío Çulema Pardo. Academia de la Historia. Página 6, párrafo 3.
  590. Pilar León Tello (1979). Judíos Rab. Isaac Pardo y Chamila Pardo. Judíos de Toledo: Inventario cronológico de documentos. Consejo Superior de Investigaciones Científicas, Instituto " B. Arias Montano ". Pág 181.
  591. Carlos Carrete Parrondo, Alisa Meyuhas Ginio (1998). Judíos Rab. Isaac Pardo y Chamila Pardo. Creencias y culturas. Universidad Pontificia de Salamanca. Pág 109. 
  592. Pilar León Tello (1979). Judío  Haym Pardo de Toledo y sus parientes. Judíos de Toledo: Estudio histórico y colección documental, Consejo Superior de Investigaciones Científicas, Instituto "B. Arias Montano". Pág 152, 284, 363. 
  593. Pilar León Tello (1979). Judíos  de Toledo parientes de Haym Pardo. Judíos de Toledo: Inventario cronológico de documentos. Consejo Superior de Investigaciones Científicas, Instituto " B. Arias Montano ". Pág 487.
  594. Pilar León Tello (1979). Judíos  de Toledo parientes de Haym Pardo. Judíos de Toledo: Inventario cronológico de documentos. Consejo Superior de Investigaciones Científicas, Instituto " B. Arias Montano ". Pág 424,  487.
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  596. ↑ María Victoria López-Cordón, Montserrat Carbonell i Esteller (1997). Judío Aznar Pardo relacionado al clan Abnayub. Historia de la mujer e historia del matrimonio. p. 88.
  597. José Mª Cruselles  (2013). Judío Gabriel Pardo. Gómez  EN EL PRIMER SIGLO DE LA INQUISICIÓN ESPAÑOLA FUENTES DOCUMENTALES, PROCEDIMIENTOS DE ANÁLISIS, EXPERIENCIAS DE INVESTIGACIÓN. Pág 21. 
  598. María Victoria López-Cordón, Montserrat Carbonell i Esteller (1997). Judío Gabriel Pardo. Historia de la mujer e historia del matrimonio. p. 96.
  599. José María Quadrado (2016). Judío Gabriel Pardo. Forenses y ciudadanos. Pág  356. 
  600. Enrique Cruselles Gómez (2019). Judío Gabriel Pardo.  Fortuna y expolio de una banca medieval: La familia Roís de Valencia (1417-1487). 
  601. José Hinojosa Montalvo1 (2012). Judío Gabriel Pardo.  SEDEROS CONVERSOS EN LA VALENCIA. Pág 202-204. 
  602. Enrique Cruselles (2007). Judíos hermanos  de Gabriel Pardo. Los comerciantes valencianos del siglo XV y sus libros de cuentas. Pág 81. 
  603. Enrique Cruselles (2001). Judío  Manuel Pardo hermano de Gabriel Pardo. Los mercaderes de Valencia en la Edad Media, 1380-1450. Pág 67, 86.
  604. P. de Montaner (2019). Pere Pardo  Rico mercader y banquero judío. LOS MORRO, JUDECONVERSOS EN EL BRAZO NOBLE MALLORQUÍN. UN ESTUDIO GENEALÓGICO CON ALGUNA OBSERVACIÓN SOCIOLÓGICA. Pág 30.
  605. Dr. Salvador Claramunt (2000). Judío Pere Pardo hermano de Gabriel Pardo en el negocio de la esclavitud. El món urbà a la Corona d'Aragó del 1137 als decrets de nova planta Tomo 2. Pág 216. 
  606. Manuel Ballesteros Gaibrois, Roberto Ferrando  (1996). Judeoconversos  descendientes  de Pere Pardo. Luis de Santángel y su entorno, Casa Museo de Colón. Pág  101.  
  607. Alfonso Enseñat de Villalonga (1999). Judeoconversos descendientes de Pere Pardo. La vida de Cristoforo Colonne una biografía documentada : los años oscuros: 1446-1484 : la teoría genovista a revisión. Pág 254.
  608. Roger Boase (1017). Judeoconversos  descendientes de Pere Pardo. Secrets of Pinar's Game (2 vols): Court Ladies and Courtly Verse in ... Pág 316. 
  609. Manuel Ayllón (2004). Judeoconversos descendiente de Pere Pardo relacionados con los Santangel y Colom. Yo, Fernando de Aragón: el único rey de las Españas. Pág 148. 
  610. José Hinojosa Montalvo (2010). Judeoconversos  Daniel y Rafael Pardo hijos de Pere Pardo. Judíos extranjeros en el reino de Valencia durante la Baja Edad Media, Universidad de Alicante. Pág 73. 
  611. José Hinojosa Montalvo1 (2012).  Judío Ramón Pardo.  SEDEROS CONVERSOS EN LA VALENCIA. Pág 218. 
  612. Elena Romero (2002). Judío Ramón Pardo. Judaísmo hispano: estudios en memoria de José Luis Lacave Riaño, Volumen1. Pág 638. 
  613. José Hinojosa Montalvo1 (2012).  Judío Manuel Pardo del clan Xamblell.  SEDEROS CONVERSOS EN LA VALENCIA. Pág 217. 
  614. Mark D. Meyerson (2021). Judío Manuel Pardo del clan Xamblell. A Jewish Renaissance in Fifteenth-Century Spain. Pág 189.  
  615. Mark D. Meyerson (2021). Judío  Maymon Pardo. A Jewish Renaissance in Fifteenth-Century Spain. Pág 30.  
  616. Eloy Benito Ruano (2003). Judío Çag Pardo. Juderías y sinagogas de la Sefarad medieval: en memoria de José Luis Lacave ... Pág 460. 
  617. Roger Louis Martínez-Dávila (2018). Judío Çag Pardo. Creating Conversos: The Carvajal–Santa María Family in Early Modern Spain.  
  618. Angel Canellas López (1984). Judío Jucef Pardo de Zaragoza. El archivo de Longares (Zaragoza): inventario de sus documentos sueltos, Volumen11. Institución "Fernando el Católico" (C.S.I.C.) de la Excma. Diputación Provincial. Pág 40. 
  619. Anun Barriuso - José Manuel Laureiro. vacarizu.es (2011). Abraham  Pardo y Çaco Pardo de Palencia. Judíos La presencia judía en el norte de Sefarad. 1. Documentos escritos que hacen referencia a judíos. Párrafo 2, 5. 
  620. Maria Jose SURRIBAS CAMPS.  Abram Pardo gallego. THE COMARCAL ARCHIVE OF CERVERA:A SOURCE FOR THE STUDY LIVES AND LINEAGES OF JEWS IN MEDIEVAL SPAIN. Pág 77. 
  621. Kevin Ingram (2009). Miembros de la familia Pardo retornan al judaísmo en Constantinopla. The Conversos and Moriscos in Late Medieval Spain and Beyond Volume 1. Departures and Change. Pág 65.
  622. ↑ Pilar Resurrección Pérez (2016). «Judíos de Sagunto desde tiempo Romanos y los Abnayub. El papel de la mujer sefardí en la conformación de patrimonios musicales. 2. LOS JUDÍOS EN EL REINO DE VALENCIA, párrafo 2. 
  623. Jonathan Ray (2023).  Judíos se relacionan con otros clanes judíos arabizados a través de enlaces matrimoniales. Jewish Life in Medieval Spain: A New History. Pág 145.
  624. JOSÉ HINOJOSA MONTALVO (2000). Judíos arabizados de Babilonia llegados a España. LOS JUDIOS EN LA ESPAÑA MEDIEVAL: DE LA TOLERANCIA A LA EXPULSION. Universidad de Alicante. Pág 26.
  625. Ira M. Lapidus (1988). Judeoconversos en la corte de los reyes. A History of Islamic Societies. Pág  309.
  626. Teofilo F. Ruiz (2018). Judeoconversos en la corte de los reyes. The Western Mediterranean and the World: 400 CE to the Present. Pág 129.  
  627. Jack Kitaeff (2006). Judeoconversos en la corte de los reyes. Jews in Blue: The Jewish American Experience in Law Enforcement. 
  628. Geronimo Zurita y Castro (1579). Aznarius Pardus.  Indices rerum ab Aragoniae regibus gestarum ab initiis regni ad annum 1410 ... Pág  91. 
  629. Soledad Beltrán Boix (2016). Judíos en ejércitos cristianos. La Dama de Seda. 
  630. Simon Dubnow (1959). Judíos en  ejércitos cristianos. Historia Universal del Pueblo Judío: Parte 4/10. Pág 276. 
  631. Alberto Duffo (2003). Judíos en ejércitos cristianos. Los judíos: reflexiones de un cristiano. Página 148
  632. Yitzhak Baer (1981). Judíos en ejércitos cristianos. Historia de los judíos en la España cristiana: Desde los orígenes hasta finales del siglo XIV. Pág 48. 
  633. Norman Roth (1994). Judíos en ejércitos cristianos y musulmanes.  Jews, Visigoths, and Muslims in Medieval Spain: Cooperation and Conflict. Pág 79. 
  634. Vicent Branchat (1785).  Aznar Pardo con altos cargos. Tratado de los derechos y regalías que corresponden al Real Patrimonio en el ... Pág 56.  
  635. Gaspar Escolano (1611).  Aznar Pardo con altos cargos. Segunda parte de la Decada primera de la historia de la... ciudad y Reyno de ... Pág 297.  
  636. Carles Recio (2016). Aznar Pardo con altos cargos. Historia sexual del Reino de Valencia.
  637. Vicente Boix (1845). Aznar Pardo con altos cargos. Historia de la ciudad de Valencia, Volumen 1. Pág 303
  638. ↑ José Hinojosa Montalvo (2018). Aznar Pardo con altos cargos.. Los Muncada, conversos valencianos (1391-1491). p. 397.
  639. Olga Pérez Monzón, Enrique Rodríguez-Picavea, Enrique Rodríguez-Picavea Matilla   (2001). Judíos con altos cargos. Toledo y las tres culturas. Pág 13.  
  640. Haim Beinart (1992). Judíos con altos cargos.   LOS JUDÍOS EN ESPAÑA. Pág 123. 
  641. José Hinojosa Montalvo (2008). Judíos con altos cargos. Los Judíos en la Corona de Aragón. La recuperación de la memoria histórica en torno a una minoría.  Pág. 93-142. Cap. 8. Las relaciones con el poder. Párrafo 7. 
  642. Vernice Grajeda (2011). Judíos con altos cargos. Nacionalismo Y La Expulsión De Los Judíos De España En 1492. 
  643. Salvador Aldana Fernández (2007). Judíos con altos cargos. Los judíos de Valencia: un mundo desvanecido. Pág  42. 
  644. ↑ Villardompardo. «Pedro Aznar Pardo».
  645. ↑ Juan Flórez de Ocariz (1676). «Uniones nobles». Libro segundo de las geneaologias del Nueuo Reyno de Granada. p. 221.
  646. ↑ Cecilia Tasca (1992). Converso Aznar Pardo de la Casta. Gli Ebrei in Sardegna nel XIV secolo: società, cultura, istituzioni. Pág. 243, 723, 763. 
  647. AISG , (2009). Converso Aznar Pardo de la Casta. Materia Judaica : Boletín de la Asociación Italiana para el Estudio del Judaísmo , Volumen14. Pág 249. 
  648. Encarnación Marín Padilla (2004). Aznar Pardo merino (juez) de la aljama de judíos de Zaragoza. Panorama de la relación judeoconversa aragonesa en el siglo XV: con particular examen de Zaragoza. Pág. 10.
  649. Manuel Serrano y Sanz (1918). Aznar Pardo merino (juez) de la aljama de judíos de Zaragoza. Origenes de la dominación española en América, tomo primero. Pág 35. 
  650. Revista Hidalguía número 126. (1974). Aznar Pardo gobernador y baile general. La revista de genealogías, nobleza y armas. Pág. 798.
  651. Luis Galán Campos (2023). Aznar Pardo gobernador y baile general. ¿Palabras vanas? Nobleza y conflictos de honor en Valencia durante el reinado de Martín I (1396-1410). Pág 100. 
  652. José Vicente Cabezudo Pliego (1996). Aznar Pardo gobernador y baile general.. PODER PUBLICO Y ADMINISTRACIÓN TERRITORIAL EN EL REINO DE VALENCIA, 1239-1348. EL OFICIO DE LA PROCURACIÓN. TOMO II. Pág 806.
  653. ↑ María Victoria López-Cordón, Montserrat Carbonell i Esteller (1997). «Aznar Pardo (Isaac Abnayub)». Historia de la mujer e historia del matrimonio. p. 88.
  654. ↑ 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.
  655. ↑ Juan Vicente García Marsilla (2002). «Prestamista Aznar Pardo (Isaac Abnayub)». Vivir a crédito en la Valencia medieval: De los orígenes del sistema censal ... p. 357.
  656. Juan Vicente García Marsilla (2002). Prestamista Aznar Pardo.Vivir a crédito en la Valencia medieval: De los orígenes del sistema censal ... Pág 284, 303. 
  657. ↑ Ja mes Casey, Juan Hernández Franco (1997). «Judío de la aristocracia Aznar Pardo (Abnayub)». Familia, parentesco y linaje. p. 85.
  658. José Hinojosa Montalvo.  Los Pardo Abnayub de la oligarquía judía. Abnayub. Una familia de la oligarquía judía de Valencia. (Universidad de Alicante). Pág 227.
  659. 468. ↑ Amparo Felipo Orts, Carmen Pérez (2014). «Genealogía de Aznar Pardo». La nobleza valenciana en la Edad Moderna: Patrimonio, poder y cultura.
  660. ↑ Cecilia Tasca (1992). Pedro Aznar Pardo de la Casta. Gli Ebrei in Sardegna nel XIV secolo: società, cultura, istituzioni. Pág. 243, 723, 763. 
  661. Attali, Jacques (2095). Conversiones entre miembros de la familia. Los judíos, el mundo y el dinero: Historia económica del pueblo judío.
  662. Christiane Stallaert (1996). Conversos que regresan  al Judaismo. Etnogénesis y etnicidad en España: una aproximación histórico-antropológica... Pág 31.  
  663. Bueno García Bueno (2005). Conversos que regresan al Judaismo.  Los judíos de Sefarad: del paraíso a la añoranza. Pág 216, 217. 
  664. Anna Foa (2000). Conversos que regresan al Judaismo. The Jews of Europe After the Black Death. Pág 96.
  665. Joseph Pérez (2002). Conversos que regresan al Judaismo. Breve historia de la Inquisición en España. Pág 24. 
  666. Revista Hidalguía número 126. (1974). Aznar Pardo gobernador y baile general. La revista de genealogías, nobleza y armas. Pág. 798.
  667. Gaspar Escolano (1879). Aznar Pardo gobernador y baile general. Décadas de la historia de la insigne y coronada Ciudad y Reino de Valencia. Pág. 129
  668. José Vicente Cabezudo Pliego (1996). Aznar Pardo gobernador de Valencia entre judíos. PODER PUBLICO Y ADMINISTRACIÓN TERRITORIAL EN EL REINO DE VALENCIA, 1239-1348. EL OFICIO DE LA PROCURACIÓN. TOMO II. Pág 806.
  669. Encarnación Marín Padilla (2004). Aznar Pardo consejero y juez (Dayan). Panorama de la relación judeoconversa aragonesa en el siglo XV: con particular examen de Zaragoza. Pág. 10.
  670. Jacobo Israel Garzón (2008). Rabino Pardo en Marruecos. Los judíos hispano-marroquíes (1492-1973). Pág. 263.
  671. ELIEZER PAPO (2006). Dinastía rabínica Pardo. PEDIGREE, ERUDITION AND PIETY; INVOLVEMENT AND MOBILITY: THE LIFE STORY OF RIBI DAWID BEN YA'AQOV PARDO A CASE STUDY IN THE MAKING OF TRADITIONAL SEPHARDIC HAKAM. Pág 173.
  672. ANDRÉS J. NICOLÁS-MINUÉ SÁNCHEZ. Caballeros y Capitanes Pardo (2018). Familias Nobles de Aragón Linages de Nobles e Infanzones del Reyno de Aragon y sus decendencias escritos por Juan Mathias Estevan. Pág 455. 
  673. Wikipedia. Pedro Pardo de Cela.
  674. Jaime Pardo Polo. (2021) «Alonso Pardo»
  675. Martín De Riquer (1955). Poeta Pedro Aznar Pardo de la Casta. La canción de San Valentín del poeta Pardo.
  676. 20 Minutos (2021). Poeta Pedro Aznar Pardo de la Casta. Quién fue San Valentín: el sacerdote que ofició bodas prohibidas en el Imperio romano.
  677. Estela Pérez Bosch (2005). Poeta Francés Carros Pardo de la Casta. FRANCÉS CARRÓS PARDO DE LA CASTA, UN HUMANISTA PARA EL CANCIONERO GENERAL. Pág 117.
  678. Real academia de la historia (2018). Virrey Gaspar Pardo de la Casta. Gaspar Pardo de la Casta-Aguilar y de Puixmarín-Rocafull.
  679. Vicente Branchat (1786). Herederos Pardo en la aristocracia. Tratado de los derechos y regalías que corresponden al real patrimonio en el reino de Valencia. Pág 648 
  680. David Einsiedler (1992). Tradicion de Familias descendientes del rey David. Can We Prove Descent from King David?. Avotaynu: The International Review of Jewish Genealogy
  681. Davidicdynasty.org (2005). Tradicion de Familias descendientes del rey David. Shaltiel: Early Descendants of Bustanai
  682. Wikipedia. Origen sefardita de Familias descendientes del rey David. Benveniste surname.
  683. Aish.com. Origen sefardita de Familias descendientes del rey David. Davidic Line Today.
  684. Pau Cateura Bennàsser (2000). Judíos Pardo de Mallorca. VALENCIA Y MALLORCA EN EL SIGLO XV. Pág 188.
  685. Alfonso Enseñat de Villalonga (1999). Comerciante judío de Mallorca Perot Pardo. La vida de Cristoforo Colonne: una biografía documentada : los años oscuros: 1446-1484 : la teoría genovista a revisión. Pág 311.
  686. Josep Mascaró Pasarius (1978). Comerciante judío de Mallorca Perot Pardo. Historia de Mallorca, Volumen10. Pág 139.
  687. Felipe de la Gándara (1672). Pedro Pardo padre de Aznar Pardo. Armas i triunfos, hechos heroicos de los hijos de Galicia, elogios de su nobleza. p. 223
  688. ↑ El Correo Gallego (2010). Hebreos  Pardos en Galicia.
  689. ↑ A. Rujula y Busel (1858). «Ancestros de Aznar Pardo salieron de Valencia, Reino de Aragón a Galicia». Nobiliario de los reinos y señorios de España. Pág.75
  690. ↑ Manena Munar (2020). «Refugio en Galicia». Por tierras gallegas en busca del legado sefardí.
  691. ↑ ISABEL HERVÁS JÁVEGA (2020). «Huida al Norte». Los judíos, de la Reconquista a la expulsión. Párrafo 11. 
  692. Richard Ayoun, Haïm-Vidal Sephiha (2002). Persecuciones contra judíos. Sefardíes de ayer y de hoy: 71 retratos. Pág 316. 
  693. Joseph Pérez (2005). Judíos conversos se casan con mujeres cristianas. Los judíos en España. Pág 142. Fuente 2: Divided Families In Conversos Spain.
  694. Sergio Rubén Maslatón. Judíos convertidos en cristianos nobles. Los Judíos en España y Portugal: Historia social, política y religiosa de ... 
  695. Felipe de la Gándara (1672). «Pedro  Pardo de Cela pariente de Aznar Pardo de la Casta». Armas i triunfos, hechos heroicos de los hijos de Galicia, elogios de su nobleza. p. 223
  696. ↑ A. Rujula y Busel (1858). Ancestros de Aznar Pardo regresan de Galicia a Aragón.. Nobiliario de los reinos y señorios de España. Pág.75
  697. ↑ Felipe de la Gándara (1672). «Familia de Aznar Pardo». Armas i triunfos, hechos heroicos de los hijos de Galicia, elogios de su nobleza. p. 223
  698. Jaime Pardo (2023). Informe de Pedro García Pardo judío converso.
  699. ↑ Carlos Alvar. «Pedro Garcia Pardo de Ambroa viaja a Tierra Santa». Maria Perez Balteira. p. 17.
  700. FR. ALFONSO ANDRE. (1947). Valdefuentes y la familia Pardo. Boletín de la Institución Fernán González y de la Comisión Provincial de Monumentos Históricos y Artísticos de Burgos. 4º embellecedor. Pág  613. 
  701. Ignacio Álvarez Borge (2019). Valdefuentes y los  Pardo.  Ascenso social y crisis política en Castilla c. 1300: En torno a Juan ... 
  702. Haim Beinart (1992). Fueros en España.   LOS JUDÍOS EN ESPAÑA. Pág 87, 88. 
  703. Julio González (1943). Petrus Pardus canciller. Regesta de Fernando II. Inst. de Historia Jeronimo Zurita. Pág 69. 
  704. Pablo RODRIGUEZ (1874). Petrus  Pardus alcalde. Diploma de Ramiro I, Vindicado ... Pág   356. 
  705. Enrique Flórez de Setién (1798). Pedro Pardo archidiaconus  de Castilla en  la iglesia. España sagrada: theatro geográphico-histórico de la iglesia de España ... Pág  315. 
  706. BERNARDINO MARTÍN MÍNGUEZ (1915). Petrus Pardus de Castilla en la iglesia. HISTÓRICO-LITERARIAS, LOS CONDES DE CASTILLA, LOS INFANTES DE LARA. Pág  63. 
  707. Antonianum XC (2015). Pardo copista en Toledo. LA INFLUENCIA DE RAMON LLULL EN EL ENTORNO DEL CANCIONERO DE JUAN ALFONSO DE BAENA. Pág 643. 
  708. FRANCISCO CANTERA BURGOS, PILAR LEON TELLO (1969). Pardo escribano  en Toledo. Judaizantes del arzobispado de Toledo habilitados por la Inquisición en 1495 Y 1497. Pág 58. 
  709. Maria Jose SURRIBAS CAMPS.  Abraham Pardo gallego. THE COMARCAL ARCHIVE OF CERVERA:A SOURCE FOR THE STUDY LIVES AND LINEAGES OF JEWS IN MEDIEVAL SPAIN. Pág 77. 
  710. Facultad de Filosofía y Letras, (1954). Pardos conversos en Rouen. Cuadernos de historia de España, Números 21-22. Pág. 291. 
  711. Isabel del Río de la Hoz (2000). Pardo  conversos en Flandes.  El escultor Felipe Bigarny (h.1470-1542) - Página 88.
  712. Isabel del Río de la Hoz (2000). Pardo conversos dueños de barcos. El escultor Felipe Bigarny (h.1470-1542) - Página 87.
  713. Eduardo Pardo de Guevara y Valdés (2004). Genealogías falsificadas de los Pardo conversos de Burgos. DE BURGUESES ENRIQUECIDOS... Y ENNOBLECIDOS, Testimonios heráldicos de una pretensión genealógica (Siglos XV y XVI). Pág 848, 851. 
  714. Manuel Barrios Aguilera (2011). Los conversos  falsificaban sus genealogías. Los plomos del Sacromonte: Invención y tesoro. Pág  56.
  715. Real academia de la historia (1993). Conversos Pardo entre judíos de Burgos haciéndose pasar por claros linajes cristianos. Congreso de Historia del Descubrimiento (1492-1556): actas, tomo II. Pág 430. 
  716. José Ángel Sesma Muñoz (2013).  Abraham Pardo judeoconverso de Burgos. Revolución comercial y cambio social: Aragón y el mundo mediterráneo (siglosXIV y XV).  Pág 258. 
  717. José Ángel Sesma Muñoz (2013).  Abraham Pardo judeoconverso de Burgos. Revolución comercial y cambio social: Aragón y el mundo mediterráneo (siglosXIV y XV).  Pág 260. 
  718. Anun Barriuso - José Manuel Laureiro. vacarizu.es (2011). Abraham Pardo judeoconverso de Burgos. Judíos La presencia judía en el norte de Sefarad. 1. Documentos escritos que hacen referencia a judíos. Párrafo 2.
  719. Jose Luis Villacañas (2021). Conversos Pardo de Burgos en la colonia de mercaderes  conversos de Brujas, Bélgica. Luis Vives. 
  720. Juan Gil (2001). Mercaderes conversos Pardo de Burgos juzgados por la Inquisición en Sevilla. LOS CONVERSOS Y LA INQUISICIÓN SEVILLANA Volumen V. Pág 34. 
  721. Jaime Pardo (2023). Informe de Pedro García Pardo judío converso.
  722. ↑Asociación Cultural de Estudios Históricos de Galicia (2020). «Fernando Perez Pardo». Nalgures Tomo XVI. p. 374.
  723. ↑ Jose Luis Lamigueiro. «Descendientes de Pedro Garcia Pardo». xenealoxiasdoortegal.net.
  724. Fernando Núñez Arenas (1993). Inquisidor Juan  Pardo Tavera descendiente de Pedro Pardo de Cela y de conversos Pardo. Relaciones de algunos sucessos de los últimos tiempos del reino de Granada. Pág 12. 
  725. Congreso por la Libertad de la Cultura (1959). Inquisidores conversos. Cuadernos, Temas34-39. Pág  14.
  726. Universidad iberoamericana (1993). Inquisidores conversos. Once del virreinato: 500 años de presencia de México en el mundo. Pág 60. 
  727. Vicente de cadenas y Vicent (1988). Escritora Emilia Pardo Bazán descendiente de Pedro Pardo de Cela y de conversos Pardo. Revista Hidalguía número 208-209. Pág 526.  
  728. ↑ El Correo Gallego (2010). Hebreos  Pardos en Galicia.
  729. Referencia de la familia de Francisco Franco con origen Judio. Pardos de Galicia son de origen Judio. 
  730. Angel Rodríguez-Valdés, Grijalbo Mondadori, (1995). Pardo de Galicia son de origen judío. El azotador de vientos. Pág 66. 
  731. IVÁN FERNÁNDEZ AMIL (2022). Pedro Pardo de Cela héroe de Galicia. Pedro Pardo de Cela, el noble que Galicia convirtió en uno de sus mayores símbolos.
  732. YouTube. Homenajes a Pedro Pardo de Cela. 
  733. YouTube. Homenajes a Pedro Pardo de Cela.
  734. YouTube. Homenajes a Pedro Pardo de Cela.
  735. YouTube. Homenajes a Pedro Pardo de Cela.
  736. YouTube. Homenajes a Pedro Pardo de Cela.
  737. YouTube. Homenajes a Pedro Pardo de Cela.
  738. Kevin Ingram (2009). Judío converso Juan Pardo. The Conversos and Moriscos in Late Medieval Spain and Beyond. Pág 54.
  739. ↑ Jaime Pardo Polo. (2021) «Alonso Pardo».
  740. ↑ Jaime Pardo Polo. (2021) «Anton Pardo Dasmariñas».
  741. ↑ Charles William Jefford (2017). Médico Judeoconverso Gregorio Pardo. Academia Nuts. p. 67.
  742. ↑ Berta Ares Queija (1992). «Judeoconverso Gregorio Pardo.». Humanismo y visión del otro en la España moderna: cuatro estudios. p. 24.
  743. Rodriguez Saiz (2016).  Edición: Miguel Romero Saiz (2021). Juan Pardo explorador.  Caballeros de conquista... Y mujeres de armas tomar: Génesis de la aventura ...
  744. ↑ Lucio de Sousa (2017). «Judios de China». The Jewish Presence in China and Japan in the Early Modern Period: A Social Representation.
  745. ↑ Angela Vargas Gomez (2017). «Caso N°5 de inquisición». Capitulo 3 casos inquiscion cartagena de indias 1610-1636. p. 38.
  746. Anna María Splendiani, José Enrique Sánchez Bohórquez, Emma Cecilia Luque de Salazar (1997). Judío Pardo juzgado por la Inquisición en Cartagena. Cincuenta años de inquisición en el Tribunal de Cartagena de Indias, 1610 - 1660. Pág 264.
  747. ↑ Abraham David. «PARDO, JOSEPH». Consultado el 1 de octubre de 2015.
  748.  E. H. LINDO (1848). Rab. David Pardo. THE JEWS OF SPAIN AND PORTUGAL.
  749. Referencias sobre Saul Pardo con Seudónimo Brown y su descendencia. Saul Pardo y su familia.
  750. Tzadikim. Rabbi. David Samuel Ben Jacob Pardo. d Samuel ben Jacob Pardo
  751. LUIS ALVARO GALLO MARTINEZ (2011). Mordejay de Isaac Pardo y Vaz Farro. INMIGRANTES A COLOMBIA PERSONAJES EXTRANJEROS LLEGADOS A COLOMBIA. Pág 383.
  752. LUIS ALVARO GALLO MARTINEZ (2011). David Pardo Cadet. INMIGRANTES A COLOMBIA PERSONAJES EXTRANJEROS LLEGADOS A COLOMBIA. Pág 382.
  753. ↑«PARDO, MOSES BEN RAPHAEL». www.jewishvirtuallibrary.org.
  754. Rabi Moshe Pardo Emisario de Jerusalen. Rabi Moshe Pardo.
  755. Wikipedia. Arvid Pardo
  756. ↑ Pothiti Hantzaroula. Rosina Asser Pardo. Child Survivors of the Holocaust in Greece: Memory, Testimony and Subjectivity.
  757.  Tina Pardo (2020). Tina Pardo. Yo quiero mi estrella.
  758. ^  Wikipedia, la  enciclopedia libre "Tamir Pardo  " 
  759. ↑ José Manuel Posada de la Concha. «Claudia Sheinbaum Pardo, Brillante Científica dedicada a la política». Consultado el 1 de octubre de 2015. 
  760. Francesc A. Martínez Gallego (2019). Samuel Ros Pardo de origen judío.  Samuel Ros, del humor nuevo a la camisa vieja (1905-1945). 
  761.  Universidad Ben Gurion del Negev (2014). Dra. Sharon Pardo. https://in.bgu.ac.il

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