[Mexico-Occidente]1638 Fwd: [Genealogia Noreste] 1908 Re: Familia Mendez, Nunez y Carvajal

---------- Forwarded message ----------
From: John Inclan <fromgalveston@yahoo.com>
Date: 2012/4/10
Subject: [Genealogia Noreste] 1908 Re: Familia Mendez, Nunez y Carvajal
To: Group Mexico <genealogia-mexico-noreste@googlegroups.com>
Cc: Mimi Lozano <mimilozano@aol.com>

Francisco Mendez cc Clara Enriquez

Sus hijos

Gabriel Enriquez

Justa Mendez-Enriquez

Justa Mendez se caso 1) Luis Rodriguez-de-Carvajal, El Mozo. Por los archivios de Londres,

el hijo de Justa y Luis,

Abraham-Israel Fernandez-de-Carvajal cc Maria Rodriguez-Nunez.

El hijo de Abraham y Maria,

Don Antonio Rodriguez-de-Carvajal,

por Jewish Historical Society of England

Don Antonio Fernandez Carvajal - On the basis, therefore, that the Ferdinand(o) ancestral line probably passes back through Antonio Fernandez Carvajal, I will summarise here the life of this remarkable individual. Throughout this

section I will rely, generally without further reference, on the secondary sources provided by
numerous publications of the Jewish Historical Society of England41, the wide range of which reflect
the importance ascribed to Carvajal by modern Anglo-Jewish scholars. Primary sources are generally

listed, and often reproduced, within the respective articles. For convenience I will generally adopt the

"z" ending of his first surname, though the sources as often use an "s" ending.

7a. Early Life

Some periods and aspects of Carvajal's life and character are very well documented, especially those

regarding his trading activities. In other respects, however, he remains a shadowy and mysterious

figure, and this is nowhere better exemplified than in regard to his birth and early life. By his own

account, giving evidence in a court case in later years, Antonio Fernandez Carvajal spent part of his
early life in Fundão, a small town of Lower Beira in central Portugal below the northern slope of theSerra da Guardunha42, where he was part of the large and flourishing crypto-Jewish (or "marrano")
community who hid their Judaism in order to avoid persecution. This has sometimes been taken to

indicate that he was born there, as indeed is possible, though it has also been suggested that he was

born in the Canary Islands. It has, however, also been stated that he spent part of his early life at

Santa Cruz in the Canary Islands, though this is not, of course, necessarily incompatible with his own
account of having spent time in Fundão. For the time being, at least, his precise place of birthremains unresolved, though there seems little doubt that he had early connections both with Fundão
and with the Canary Islands. It has been suggested that he may have been born a Christian and

converted secretly to Judaism, perhaps as a reaction to the intolerance of the Inquisition, it being

stated in ref.(vi) of footnote 40 that this was true of a large proportion of the marranos, including

those who settled in the Canary Islands, and in particular including a number of other Carvajals there.

The writer suggests that the fact that the discovery in due course that Carvajal had embraced Judaism

caused great surprise also contributes towards the notion that he was not a Jew by birth. This,

therefore, may be perhaps the likeliest scenario on the evidence, though it remains a possibility that he

was born into a Jewish family which, while publicly practising Roman Catholicism to evade
persecution, privately adhered to Judaism (ie "New Christian", as distinct from "Old Christian" borninto the Christian faith). Whichever of these possibilities represents the truth, these were dangerous
times for such heresies, and many Jews perished in flames at the stake during and after this period,

both in mainland Spain and Portugal and in colonies elsewhere, some Carvajals amongst them. The

harshness of the Inquisition regime is illustrated by the fact that if a victim recanted his or her Judaism

at the last moment and declared themself converted to Christianity, the only dispensation granted to

them was to be garroted at the stake, thus avoiding the agony of the flames. It has often been stated

that Carvajal was born around 1590, but from his own later evidence in a court case it appears more

likely that he was born in about 1596-97.

The Inquisition was very active against the Jews in Portugal during the first quarter of the 17th
century, particularly in Coimbra, a major centre about 50 miles from Fundão, and this led to a large
migration of Jewish merchants from Portugal to the Canary Islands, where there was in consequence a

revival of marranism. It is likely that Carvajal was involved in this wave of emigration, whether as a

child or a young adult. He acquired substantial property in the Canary Islands, and seems to have

begun there the process of establishing himself as a significant merchant. The earliest reference I

have come across which might possibly relate to him appears in the records of a court case in

Amsterdam in 1627, in which a 35 year old Portuguese in Amsterdam named Antonio Fernanades
gave a witness statement (see ref.(xviii) in footnote 41). Although the age would not be quite right
and the name is inconclusive, in particular omitting "Carvajal", it would not be inconsistent with what

we learn of Carvajal in later years that he may, perhaps temporarily, have been in Amsterdam, which

at the period contained a significant population of Sephardic Jews from Spain and Portugal. This

must, though, remain nothing more than an intriguing possibility.

In 1631 the Inquisition acted in the Canaries against the influx of immigrants, and investigations

revealed a colony of wealthy Jewish merchants there. It is stated in ref.(iv) in footnote 41 that a Jorge

Fernandez who was included on a list of people suspected of being hidden Jews was Antonio's

brother, though a few years later the same writer suggests merely that he may have been a close
relative of Antonio (see ref.(vi) of footnote 41). Whatever the truth of this suggestion, it seems not
unlikely that these investigations and the persecutions they threatened may have persuaded Antonio to

emigrate for a second time to escape the Inquisition. Now in his thirties, it is likely that he was by this

time becoming a merchant of some substance.

7b. Rouen

Carvajal next made his home and continued his business activities in Rouen, a city in northern France

which held a small community of Sephardic Jewish merchants with trading connections in various

other European cities. In a London court case a few years later Carvajal stated that he had lived in

Rouen for 3 years, although it appears likely from the evidence that the actual length of his stay there

may have been somewhat shorter than this. Like so many other parts of Europe, Rouen proved not to

be immune from the threat of persecution for the Jews, and as an illustration of what this meant in

practice I will summarise the events that lead to Carvajal moving on yet again. In 1632 an member of

the Rouen marrano community named Diego Oliveira wished to obtain a grant of naturalisation, and

as part of the process approached a Spanish priest then resident in Rouen for a certificate of good

conduct in relation to religion. He seems to have chosen badly, since the priest was an anti-Jewish

zealot, and he denounced Oliveira to the ecclesiastic court as a Judaiser. Oliveira in turn accused the

priest of espionage for Spain in collaboration with a representative of the Inquisition who had recently

come to France. The court reacted by imprisoning all three and referring the case to the Parliament of

Rouen, which body was opposed to the grant of naturalisation to the Portuguese immigrants and, in

turn, referred the matter on to the Royal Court. The priest was released and ordered to provide

evidence for his accusations, and several members of the Spanish and Portuguese community came to

his support. At least one of these was a former Jew who was now fully committed to Catholicism and

welcomed an opportunity to denounce his former compatriots as Judaisers. Early in 1633 a list of 36

alleged Judaisers, including "Antonio Fernandes de Carvajal", was produced, and this inevitably

caused consternation within the marrano community. While most of those denounced remained in the

city others, including Carvajal, decided that discretion was the better part of valour and fled. So for

the third time in his life Carvajal emigrated to avoid the threat of persecution, this time to London.

Following the dismissal by the Paris Court of the apostacy charges against Oliveira, most of those

who had fled returned to Rouen, where the marrano community continued largely unscathed.

However, for whatever reason, Carvajal decided not to return, though he retained trading links with

the city.

7c. London

So, still in his thirties, and already established as a substantial merchant, Carvajal began his new life

in London. The Civil War was a few years ahead and Charles I was still firmly on the throne, though

most of the factors which would bring the country into bloody turmoil were already in place. For the

merchant community, including Carvajal and his Sephardic compatriots, times were very favourable,

not least because trade beween England and Spain was booming and economic conditions in Spain

made this business especially profitable for those based in England. Carvajal and his fellow Jews

became an increasingly prosperous group.

I have already indicated that the dates of Antonio Fernandez Carvajal's marriage to Maria Rodriguez
Nuñez and of the births of his two sons are not known with any precision, but it seems clear from the
facts given earlier that all these events occurred after his arrival in London. It is unlikely that his wife

was born before about 1620, so she would still have been in her very early teens when he first came to
England. It is, however, interesting to note that Maria's brother Manuel Rodriguez Nuñez, himself a
merchant of substance, had, like Carvajal, lived in Rouen and was included in the list of 36 alleged
Judaisers during the Oliveira affair (see ref.(xv) in footnote 41). He also moved to London, either at
the same time as Carvajal or subsequently, and one could speculate whether his younger sister was

with him during this time, and when and where she and Carvajal first met. It seems likely that they

married in London during the late 1630s, when she was still young, and this merging of two of the

significant merchant families within London's crypto-Jewish community would no doubt have been

viewed as a propitious event. Their two sons were probably born during the early 1640s.

It appears that Carvajal may have moved to the house in Leadenhall Street in which he spent the last

decades of his life in about 1639. This emerges from the evidence of, rather unexpectedly, Carvajal's

barber who, on being called upon by Carvajal in 1656 to testify on his behalf in a dispute, stated that

he had known Carvajal for 18 years during which time the latter had kept house first in Creechurch
Lane and then in Leadenhall Street, where he had been for 17 years (see ref.(xiii) in footnote 41). It is
tempting to speculate that Carvajal's move into the Leadenhall Street house may have coincided with

his marriage, but there is no specific evidence to support this. An engraving purporting to be of

Carvajal's house in Leadenhall Street appeared in the 18 August 1983 issue of the London

cabbies' magazine "Taxi". A clearer copy of the same engraving, though described merely as an "old

house formerly in Leadenhall Street", appeared on p.186 of vol.2 of "Old & New London" by Walter

Thornbury (Cassell, prob. 1880-90's), of which I have a copy, where a date of 1672 can be seen on

what appears to be a shop or inn front with the name "L.Litchfield" and a cockerel over the door.

Alongside the main door is a scallop-shaped porch over a decorated doorway which both publications

identify as a synagogue entrance, the "Taxi" article suggesting that this is in fact the first Sephardic

synagogue in Creechurch Lane. Any identification of this building as the Carvajal house must

unfortunately be at best speculative, especially since Carvajal's house has been described as being
located almost facing the top of Creechurch Lane (see footnote 19), in which case the Creechurch
Lane synagogue would not have been immediately alongside the house. It is, though, possible that the

Creechurch Lane synagogue, just off Leadenhall Street, may have been correctly identified in the

engraving. The small area of the City close to Leadenhall Street and Aldgate and contained within the

parishes of St. Katherine Cree and St. James, Duke's Place was where the early Jewish population of

London was concentrated.

Despite the fact that the Inquisition held no power in England the pre-Civil War years were still

potentially dangerous ones for Jews in London. Although there is evidence that limited numbers of

Jews had lived in England over a long period of time, achieving in some cases important status in

society, they were as a group still subject to the exclusion which had begun in 1290 when Edward I

expelled all Jews from the kingdom. Consequently the small but growing number of Sephardic

merchants which emerged in London during the first half of the 17th century, whose foreignness in

appearance and speech could no doubt not be disguised, found it safer to present a public image of

themselves as Spanish Catholics, notwithstanding the at-times difficult relations that existed between

England and Spain. They even attended Mass at the home of the Spanish Ambassador, whilst

observing their Jewish faith within the privacy of their own homes. That this did not entirely protect

them from a degree of persecution is borne out by the fact that in 1640 Carvajal was successfully
prosecuted for recusancy (see ref.(x) in footnote 41). The habits of secrecy and deception that this
lifestyle demanded must by this time have been second nature to Carvajal and his fellow Jews,

conditioned as he and they were by their earlier experiences in Portugal, the Canary Islands and

Rouen. It appears likely that it was at least partly due to Carvajal's own initiative that Jewish divine

worship began to be held regularly in London, since the first rabbi of the secret synagogue established

in Creechurch Lane was Moses Israel Athias, a cousin of Carvajal, whom he had brought over from

Hamburg.
Numerous snapshots exist of Carvajal's wide-ranging trading activities over the 2½ decades or so of
his life in London, largely as a result of his and others' preparedness to resort to legal processes in

defence of their interests, with cases arising at regular intervals between 1637 and 1658. Among the

countless products involved in Carvajal's dealings were brushes, buckram, calico, Canary wine,

canvas, cloth, cochineal, coney hats, corn, drugs, ginger, gum arabic, gunpowder, hose, linen,

looking-glasses, Newfoundland fish, ointment, pewter, Sheffield knives, sugar, sumach, taffeta,

tobacco, whetstones, woollens, works of art and, significantly, gold and silver bullion. Seemingly

anything which promised a profit came within his scope. At one stage it was estimated that he was

importing bullion to a value of £100,000 per year, an almost unimaginable sum in modern terms,

especially in view of the risks which piracy, international politics and even war posed for those

involved in the shipping of goods of such value. Carvajal's trading tentacles reached places as diverse

as Bilbao, Cadiz, Corunna, Malaga and Sanlucar in Spain, Oporto in Portugal, Venice in Italy,

Dunkirk, Le Havre and Rouen in France, Antwerp and Ostend in Belgium, Amsterdam in the

Netherlands, Terceira in the Azores, the Canary Islands, Madeira and as far afield as the East and

West Indies, Brazil and Syria, as well as several British ports in addition to London. Both of these

lists emerge from Carvajal's various legal disputes, and there is little doubt that comprehensive lists

would be even longer. It appears that a typical venture might involve hiring a ship to take goods from

one foreign port to another one where they were sold and the proceeds used to buy further goods

which were in turn shipped into London. Profit would generally be taken at each stage though, as the

examples given below indicate, there was always the risk of loss. Towards the end of his life he was

even purchasing his own ships, presumably in order to cut out the middle man and maximise his

gains.

It is of interest to summarise a few examples of his many dealings. In 1637 one of his cargoes was

turned away from a port in the Azores for fear of "the sickness in London", and during the voyage

back home the ship was boarded by pirates off the Lizard peninsula and Carvajal's goods were

plundered. On another occasion, in 1639, Carvajal had to insist before the High Court of the

Admiralty that goods seized by the port authorities in Plymouth from a Scottish vessel were in fact

his, and not Scottish-owned. In 1641 he gave evidence to the same court regarding the alleged

purloining of bullion by the master of a ship sailing from Cadiz to England, and in a similar case in

1650 the captain of a ship sailing to London was alleged to have embezzled wine and sugar from one

of his shipments. In 1653, in testifying in a case concerning shipments of silver from Cadiz which

had been seized in Ostend, he stated that he had lived in Spain, and although there does not appear to

be modern evidence to support such a claim, it is not surprising that he made it, bearing in mind that

he and his fellow Portuguese Jews were at the time posing as Spanish Catholics. In 1656 a ship

named "The Peace" was seized by Commonwealth forces who suspected that it was foreign owned,

but a witness attested to the Admiralty Court that he had in fact bought the ship in Holland on

Carvajal's behalf for 3,500 Dutch guilders. Seizure of a cargo by the Inquisition authorities in Oporto

in reparation for a crime allegedly committed by Carvajal's agent was the subject of a dispute in 1657,

and in this case Carvajal had to pay a £200 penalty. In 1658, not long before he died, in an incident

similar to the affair of "The Peace", Carvajal claimed ownership of a small vessel of 60 tons named

"The George and Angel" which he had bought 6 years earlier from the Commissioner of Prize Goods

and which had been seized by Commonwealth forces.

A theme which seems to emerge from a number of these proceedings is a willingness to be less than

entirely straightforward in relation to certain cargoes, and there are references to "colourable" bills of

lading in some disputes. It seems to emerge that Carvajal was himself as open to such dubious

practices as those with whom he found himself in dispute, though in mitigation it might perhaps be

argued that the uncertain times in which he lived required a certain "flexibility".

It was not uncommon for Carvajal to petition the House of Lords or, in due course, the Lord Protector,

for protection or relief in various matters. One such petition in 1643 concerned a consignment of

gunpowder from Amsterdam seized by the Earl of Warwick "for Parliamentary service", and the

following year he sought restoration to himself of a picture of "St Ursula and the Eleven Thousand

Virgins" which had been on a ship bound from Dunkirk to Spain and had been "saved" when the ship

was driven close to Arundel Castle. 1643 also saw him petitioning the House of Lords against an

assessment of tax, and listing payments of nearly £350 he had made, including £100 to each of "the

service of Ireland" and "Parliament upon the Public Faith", £85 "paid in Subsidies" and £40 "paid in

Weekly Assessments". In 1646 Parliament had seized a large cargo of cochineal and bullion for an

infraction of navigation laws, and Carvajal made an advance of money to Government on the

cochineal. When war broke out with Portugal in 1650 his goods and ships were specially exempted

from seizure by a warrant of the Council of State. On more than one occasion, for example in 1655,

he petitioned Cromwell for protection of ships carrying his goods from the Canary Islands.
An intriguing entry appears in Spanish archives referring to a mulatto slave of one Duarte Enríquez
who reportedly, when his master tried to persuade him to be circumcised, refused and fled, and was

subsequently arrested and held in Carvajal's house before being sent to Barbados. On the subject of

slavery it is perhaps with a sense of relief that one notes that there is no mention of slaves in the list of

Carvajal's traded commodities, though one cannot help wondering whether this was for reasons of

conscience or merely for lack of opportunity. Perhaps it is simply that the British involvement in the

shipping of slaves had not developed suffiently by Carvajal's day.

The English Civil War and the subsequent Commonwealth regime inevitably impinged significantly

on Carvajal's trading activities, and although it appears that Carvajal's sympathies were with the

Parliamentary side, this may have been no more than a pragmatic merchant's desire to align with the

winning side. It would perhaps be more generous to conclude that this was in reality more than mere

opportunism, since the puritan philosophy tended to take a favourable view of what it saw as the

people of the Old Testament, and it would have been natural for this sympathy to have been

reciprocated to a degree. In 1649 Carvajal was one of five merchants in the City of London to whom

the Council of State gave the army contract for corn. In common with his fellow Jewish merchants in

London, Carvajal had many contacts abroad which also made him a valuable source of intelligence

for the Parliamentary side in London. In this he had dealings with JohnThurloe, Cromwell's

Secretary of State, who also headed the Government's Intelligence Service, and it has been suggested

that Carvajal was one of the chief sources of crucial intelligence to the Commonwealth regime during

wars with Holland, Portugal and Spain. He produced plans for the revictualling and fortification of

Jamaica, a matter which was of concern to Cromwell. Carvajal had, therefore, by his latter years,

established himself in a position of some influence not only within his own relatively small

community of crypto-Jews, but also more widely within powerful circles. He has been described as
"among the most important men in the City" and "virtually the treasurer of the Kingdom" (see
ref.(xvi) in footnote 41).

While it is frustrating that a man of such prominence and wealth does not appear to have been

represented in a portrait, it is nevertheless possible to form some impression of his personality from

the many available records. He emerges as a strong and colourful character who rode horses and

carried side arms, and his resilience and determination are plain from the account I have given of his

facility for prospering through difficult times. While he was clearly not reluctant to challenge those

who threatened his interests, it appears that he must also have commanded the respect of those with

whom he came into contact. This may be deduced from an event which took place in 1645, when for

the second time he and his household were denounced by an informer for recusancy, in particular for

not attending church under an old Elizabethan Act. His competitors in trade and many of the leading

merchants in the City petitioned Parliament on his behalf, and as a result the House of Lords

summoned his accuser and quashed the proceedings.

However, he clearly had an abrasive side to his character, even in old age. In 1658, when he was in

his early 60s, he had a dispute with the Commissioners of Customs, whose officials had seized a cargo

of 100 tons of "logwood" (the heartwood of a tree used for dyeing) valued at £15,000 which Carvajal

had imported from the Canary Islands, allegedly illegally. Carvajal collected a group of friends, not

all Jewish, as well as a smith armed with a sledgehammer, "riotously and violently" broke into the

warehouses where the goods were impounded, and carried them off, having first imprisoned the

Customs official in charge aboard a ship. The ensuing legal proceedings were only interrupted by

Carvajal's death the following year.

The endenization which Carvajal and his two teenaged sons were granted in 1655 formally

recognised the priviledged and respected status within England which he had achieved by this time.

They were the first members of the still small London Sephardic community to be honoured in this
way, and it this fact that prompted Lucien Wolf to describe Carvajal as "the First English Jew"18.
However, the consequences for Carvajal were nearly ruinous. At this time he had extensive property

in the Canary Islands, and when war broke out with Spain these goods were liable to seizure by the

Spanish authorities since Carvajal had just become a British subject. He sought Cromwell's

assistance and a plan was devised which involved chartering and renaming a vessel, manning it with a

Dutch crew and sailing it to the Canaries. Carvajal's agent there, under instructions from London,

loaded all Carvajal's goods on board and provided bills of lading addressed to merchants in

Amsterdam. Finally British men-of-war were instructed to provide assistance to the ship on its

voyage to London. The ruse appears to have succeeded, and the willingness of the highest authorities

in England to collaborate in such a scheme confirms Carvajal's own high status. After his death

Maria Carvajal was described as "widow of a man well known to have been a close associate of the

Usurper (viz Cromwell)" (see ref.(xi) in footnote 41).

7d. The Re-settlement

By the mid-1650s the Sephardic Jewish community in London has been estimated to have been about

160 men, women and children in all. Their usefulness to the Parliamentary cause had no doubt

contributed to their ability to maintain the pretence that they were Spanish Catholics, but it is difficult

to believe that those who were in close contact with them, including some of the authorities, were not

aware, or at least suspicious, of their true identity. Among the Puritan faction which had dominated

English politics for over a decade there was a sense that the Jews should be re-admitted to the nation,

albeit perhaps with a view to their ultimate conversion to Christianity, and this appears to have been

Cromwell's position by the time he accepted the title of Lord Protector in 1653. There was, however,

still anti-semitism in London, and opposition from many, including some London merchants, so it was

recognised that a formal re-admission would be bound to provoke discontent. Menasseh ben Israel, a

prominent rabbi based in Amsterdam, came to London in 1655 and petitioned Cromwell to accept the

Jews as citizens of the Protectorate and to allow them to worship and bury their dead openly. The

matter was discussed in the Council of State and in a special conference convened in Whitehall, where

the main arguments concerned economics rather than matters of principle, but no significant

conclusion was reached. Meanwhile London's marrano community, whilst maintaining their public

image as Catholic Spanish merchants, continued to worship privately as Jews in their own homes,

though seemingly now with the specific verbal consent of the Lord Protector.

Matters came to a head the following year. The war with Spain which had given rise to Carvajal's

difficulty following his endenization also led to another member of the London Sephardic community,

Antonio Rodrigues Robles, being denounced as a Spaniard, and as such confronted with a warrant in

March 1655/56 for the seizure of his very considerable property. Robles' reaction was

uncharacteristically direct for the secretive group of which he was a part. Encouraged no doubt by the

knowledge that Cromwell was personally sympathetic to the Jewish people, he petitioned the Lord

Protector, declaring himself to be "a Portuguese born and of the Hebrew nation". Robles sought the

support of his fellow Sephardic merchants, and several of them, including Carvajal, testified that he

was indeed what he now claimed to be. During the subsequent enquiry numerous witnesses were

called, including ten members of the marrano community, Carvajal amongst them, and the true Jewish

nature of the community emerged. Carvajal was one of those who declared that Robles was born in
Fundão in Portugal and that they had known his parents, and it is this testimony which has led to theview that Carvajal was probably himself born in Fundão. Despite an attempt by the original
informant to bribe a key witness the case against Robles was eventually dismissed, and his property

was restored to him. It is worth noting in this matter that, by virtue of the endenization he had been

granted only a few months earlier, Carvajal had less cause than his fellow merchants to throw his

support behind Robles, since he now already enjoyed the sort of protection they all desired. It speaks

therefore of his loyalty to his fellow-Jews that he was prepared to join himself to their cause in such a

public way.

The Robles affair must have caused anxiety amongst the small London Jewish community, and a few

days after the case opened Carvajal was amongst six of their leaders who, together with Menasseh ben

Israel, presented a petition to Cromwell entitled "The Humble Petition of The Hebrews at Present

Residing in this City of London". Thus, for the first time, Carvajal openly admitted his Judaism, and

in fact this document appears to be the first one in which he used the name "Abraham Israel

Carvajal". The petition acknowledged the favours and protection already granted to the London Jews

to carry out their devotions in their own homes, but sought now written

--------------------------------------------------------------------------------------------

Vuida, Justa se caso en cuidad Mexico con 2) Francisco Nunez o Rodriguez, hombre rico

Título de la unidad: "Inventario y cuentas de secuestros y confiscaciones del Tribunal de la Inquisición de México"
Archivo: Archivo Histórico Nacional

Signatura: INQUISICIÓN,4812,EXP.2
1642 / 1657

Inventario y cuentas tomadas por el contador de la visita general de México, Diego Martínez Hidalgo, en 1655 y 1657, a Diego de Cisneros, cerero, Esteban Camorlingo, tundidor, Juan de Mendoza, ropero, Pedro de Mesa, sombrerero, y Luis de Medina, dueño de recua, como fiadores de Duarte de León Jaramillo, depositario secuestrador de los bienes de Isabel Núñez, reconciliada; y resultas que de dichas cuentas se sacan contra el contador y receptor, Bartolomé Rey y Alarcón. El inventario fue realizado en 1642 por el notario de secuestros, Miguel de Almonacid. También se hallan las cuentas tomadas, por el citado contador de la visita general de México sobre los bienes de Luis Pérez Roldán, reconciliado, y Francisca Núñez, relajada, hijos de Francisco Núñez, alias, Francisco Rodríguez, abjurado de vehementi, y de Justa Méndez, relajada, y resultas que de dichas cuentas se sacan contra el contador y receptor, Bartolomé Rey y Alarcón

Los hijos de Francisco y Justa (que yo descubri datos).

1) Luis Perez-Roldan se caso Diciembre 13, 1627, Santa Catarina Martir, Santa Catarina, Cuidad Mexico, D.F., Mexico

con Isabel Nunez, hija de Diego Hernandez y Leonor Nunez

2) Isabel Nunez-Mendez, bautismo Octubre 22, 1603, Asuncion, Cuidad Mexico, D.F., Mexico

3) Francisca Nunez-Mendez, bautismo Octubre 14, 1605, Asuncion, Cuidad Mexico, D.F., Mexico

John Inclan

Libros

The Martyr Luis de Carvajal, a secret Jew in Sixteenth Century Mexico, by Martin A. Cohen

Luis de Carvajal The Origins of Nuevo Reino de Leon, by Samuel Temkin.

From: John Inclan <fromgalveston@yahoo.com>
To: Group Mexico <genealogia-mexico-noreste@googlegroups.com>
Cc: Benicio Samuel Sanchez <josbencai@yahoo.com.mx>
Sent: Monday, April 9, 2012 3:08 PM
Subject: Familia Mendez y Nunez

Francisco Mendez cc Francisco Mendez

Sus hijos

Gabriel Enriquez

Justa Mendez-Nunez

Justa Mendez-Nunez cc Francisco Nunez-o-Rodriguez

Nota: Título de la unidad: "Inventario y cuentas de secuestros y confiscaciones del Tribunal de la Inquisición de México"
Archivo: Archivo Histórico Nacional
Signatura: INQUISICIÓN,4812,EXP.2
1642 / 1657

Los hijos de Francisco y Justa (que yo descubri datos).

1) Luis Perez-Roldan se caso Diciembre 13, 1627, Santa Catarina Martir, Santa Catarina, Cuidad Mexico, D.F., Mexico

con Isabel Nunez, hija de Diego Hernandez y Leonor Nunez

2) Isabel Nunez-Mendez, bautismo Octubre 22, 1603, Asuncion, Cuidad Mexico, D.F., Mexico

3) Francisca Nunez-Mendez, bautismo Octubre 14, 1605, Asuncion, Cuidad Mexico, D.F., Mexico

John Inclan

Libros

The Martyr Luis de Carvajal, a secret Jew in Sixteenth Century Mexico, by Martin A. Cohen

Luis de Carvajal The Origins of Nuevo Reibo de Leon, by Samuel Temkin.

(desde mi SmartPhone)

Benicio Samuel Sanchez
Genealogista e Historiador Familiar

Email: samuelsanchez@genealogia.org.mx
Website: http://www.Genealogia.org.mx
Office (81) 8393 0011 Cellphone 811+513+8354 Skype: Genealogia.org.mx

"Haz tu Arbol Genealogico...El Arbol mas Hermoso de la Creacion"
Por medio de la historia familiar descubrimos el árbol más hermoso de la creación: nuestro árbol genealógico. Sus numerosas raíces se remontan a la historia y sus ramas se extienden a través de la eternidad. La historia familiar es la expresión extensiva del amor eterno; nace de la abnegación y provee la oportunidad de asegurarse para siempre una unidad familiar".
(Élder J. Richard Clarke, Liahona julio de 1989, pág.69)

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Genealogia de Mexico - Occidente

martes, 10 de abril de 2012

[Mexico-Occidente]1638 Fwd: [Genealogia Noreste] 1908 Re: Familia Mendez, Nunez y Carvajal

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