While England and France laid the foundations of unified nation-states during the Middle Ages, Spain remained a conglomerate of independent kingdoms. By the middle of the fifteenth century, the kingdoms of Castile and Aragon dominated the weaker Navarre, Portugal, and Granada; the Iberian Peninsula, with the exception of Granada, had been won for Christianity (Map 12.3). But even the wedding in 1469 of Isabella of Castile and Ferdinand of Aragon did not bring about administrative unity. Their marriage constituted a dynastic union of two royal houses, not the political union of two peoples. Although Ferdinand and Isabella (r. 1474–1516) pursued a common foreign policy, until about 1700, Spain existed as a loose confederation of separate kingdoms, each maintaining its own cortes (parliament), laws, courts, and systems of coinage and taxation.

Ferdinand and Isabella were able to exert their authority in ways similar to the rulers of France and England, however. They curbed aristocratic power by excluding high nobles from the royal council. The council and various government boards recruited men trained in Roman law, which exalted the power of the Crown. They also secured from the Spanish Borgia pope Alexander VI the right to appoint bishops in Spain and in the Hispanic territories in the Americas, enabling them to establish the equivalent of a national church. With the revenues from ecclesiastical estates, they were able to expand their territories to include the remaining land held by Arabs in southern Spain. The victorious entry of Ferdinand and Isabella into Granada on January 6, 1492, signaled the conclusion of the reconquista (see Map 9.3). Granada was incorporated into the Spanish kingdom, and in 1512, Ferdinand conquered Navarre in the north.

There still remained a sizable and, in the view of the majority of the Spanish people, potentially dangerous minority, the Jews. When the kings of France and England had expelled the Jews from their kingdoms (see "Consequences of the Crusades" in Chapter 9), many had sought refuge in Spain. During the long centuries of the reconquista, Christian kings had recognized Jewish rights and privileges; in fact, Jewish industry, intelligence, and money had supported royal power. While Christians borrowed from Jewish moneylenders and while all who could afford them sought Jewish physicians, a strong undercurrent of resentment of Jewish influence and wealth festered.

In the fourteenth century anti-Semitism in Spain was aggravated by fiery anti-Jewish preaching, by economic dislocation, and by the search for a scapegoat during the Black Death. Anti-Semitic pogroms swept the towns of Spain, and perhaps 40 percent of the Jewish population was killed or forced to convert. Those converted were called conversos or New Christians. Conversos were often well educated and held prominent positions in government, the church, medicine, law, and business. Numbering perhaps two hundred thousand in a total Spanish population of about 7.5 million, New Christians and Jews in fifteenth-century Spain exercised influence disproportionate to their numbers.

Such successes bred resentment. Aristocratic grandees resented the conversos’ financial dependence, the poor hated the converso tax collectors, and churchmen doubted the sincerity of their conversions. (See “Tax Collectors,” page 367.) Queen Isabella shared these suspicions, and she and Ferdinand had received permission from Pope Sixtus IV in 1478 to establish their own Inquisition to “search out and punish converts from Judaism who had transgressed against Christianity by secretly adhering to Jewish beliefs and performing rites of the Jews.”2 Investigations and trials began immediately, as officials of the Inquisition looked for conversos who showed any sign of incomplete conversion, such as not eating pork.

Most conversos identified themselves as sincere Christians; many came from families that had received baptism generations before. In response to conversos’ statements, officials of the Inquisition developed a new type of anti-Semitism. A person’s status as a Jew, they argued, could not be changed by religious conversion, but was in the person’s blood and was heritable, so Jews could never be true Christians. In what were known as purity of blood laws, having pure Christian blood became a requirement for noble status. Ideas about Jews developed in Spain were important components in European concepts of race, and discussions of “Jewish blood” later expanded into notions of the “Jewish race.”

In 1492, shortly after the conquest of Granada, Isabella and Ferdinand issued an edict expelling all practicing Jews from Spain. Of the community of perhaps 200,000 Jews, 150,000 fled. Many Muslims in Granada were forcibly baptized and became another type of New Christian investigated by the Inquisition. Absolute religious orthodoxy and purity of blood served as the theoretical foundation of the Spanish national state.

The Spanish national state rested on marital politics as well as military victories and religious courts. In 1496, Ferdinand and Isabella married their second daughter, Joanna, heiress to Castile, to the archduke Philip, heir to the Burgundian Netherlands and the Holy Roman Empire. Philip and Joanna’s son Charles V (r. 1519–1556) thus succeeded to a vast inheritance. When Charles’s son Philip II joined Portugal to the Spanish crown in 1580, the Iberian Peninsula was at last politically united.