[SPAIN].

An attractive ms ‘probanza’ (proof) certifying the legitimate ‘limpieza de sangre’ (blood purity) and Christian descent of Francisco de Colmenares from the Spanish city of Caceres, in Estremadura. A fine example of early C17 Spanish Procesal-Encadenada calligraphy, it was written by the scribe Francisco de Medrano, recorded in Caceres until 1632 (Hurtado, p.511), in the presence of Licenciado Bernabe Vaca de Avila, alcalde mayor of Caceres. A final leaf includes a declaration, signed by three Caceres notaries, possibly Inquisitors, that Bernabe de Avila was indeed alcalde mayor, hence allowed to certify the ‘probanza’ on behalf of the king.

The ‘probanza’ was produced because of a ‘pedimento’ (petition) probably issued against Francisco de Colmenares, concerning his lineage and Christian descent. Francisco declares himself ‘the legitimate son’ of Rodrigo de Colmenares – probably the same recorded as a dyer c.1590 (Iglesias, p.14) – and Ana Garcia, legally married; they are defined, in turn, as legitimate children of Francisco’s grandparents, also mentioned. Witnesses were heard, such as neighbours who also knew his parents, as this kind of hearing entailed examination. The recurring formula, repeated by all witnesses, is ‘linpios de toda mala raza y macula de moros, moriscos y judios ni delos nuevamente convertidos’ (‘clean of every bad race or stain of Moors, Moriscos, Jews and of those newly converted’), as well as of anyone previously condemned by the Inquisition. Hearings might take years to reach completion, the present document dated 1622, and the final appendix certifying the identity of the signatory officer dated 1624.

From the second half the C16, the concept of ‘limpieza de sangre’ became a staple of Spanish society, as an alternative form of nobility aside from ‘hidalguia’. It caused ‘the proliferation of ‘encuestas’, with witnesses, and ‘probanzas’, which aimed to establish an ascertained genealogy’, thus making the lineage of those who had inhabited the land for generations socially valuable (Caillavet, par.11). This blended with Catholic orthodoxy, inseparable from the early modern idea of race, i.e., a pure ‘Spanish’ race implied steadfast Christian roots (Caillavet, par.12). The year after this document was produced brought about changes to the procedure for this type of ‘probanza’, forgoing the requirement for such documents in case of change of employment or if any random rumour simply suggested that a person was not purely Christian, from both a religious and ‘racial’ point of view.

A most interesting, remarkably well-preserved manuscript.