Thursday, March 13, 2025
Elder of Ziyon
From the London Papers, March 29.Rome, Feb. 26.A Decree of the Vicar General was published here the 22d inst. forbidding the Jews, under the penalty of corporal punishment, on occasion of their approaching feast of Purim, (called by abuse, their Carnaval,) to wear masks either within or out of their houses, to give feasts, balls, or any other public diversions, of whatever kind, whether Christian or Jewish, to receive into their houses any Christian of any state, sex or condition. This declaration further gives notice, that any that shall contravene the above order, whether Christians or Jews, shall be rigorously proceeded against by the Inquisition.
What was the Church's problem with Purim celebrations in Rome, and why were they so concerned about mingling between Jews and Christians specifically on Purim? After all, Jews lived in the ghetto, and social interaction would be expected to be minimal outside of business dealings.
My theory is that Purim celebrations were looked upon as a serious temptation for Christians to violate the restrictions of Lent.
Outwardly, Purim celebrations resembled Carnaval in Rome, which also involved drinking, costumes, masks, feasting and public performances ahead of Lent. In 1774, Purim was celebrated during the second week of Lent. The Papal leaders may have been concerned that the boisterous Jewish celebrations would tempt Christians to join in. It is similar to how Muslim countries today ban all public eating during the days of Ramadan, even by non-Muslims.
Even though the Jews were largely confined to the ghetto, their Purim-spiels - the comedic Purim plays that Jews would perform - likely attracted non-Jews. These plays, influenced by Italian Commedia dell’Arte , drew in Christians over the years in other parts of Europe. Encyclopedia Judaica notes, " The printed version of the Akhashverosh-shpil was burned by the city fathers of Frankfort
presumably because of the play's indecent elements. This
was probably the reason for a public notice of 1728 in
which the leaders of the Hamburg community banned the
performance of all Purim-shpils."
In 18th century Rome, theatres were closed during Lent and public performances were restricted or banned. A Purim spiel, even in the ghetto, would have been a strong attraction for Christians.
Moreover, by that time period, Purim-spiels had evolved from satires of the Book of Esther into other topics. It can be assumed that by 1774, these plays satirized contemporary issues, lampooning Christianity and political leaders. When the decree mentions "public diversions" it almost certainly refers to the Purim-spiels - and possibly plays that were subversive.
Not only that, but Jews in Italy - like the Christians during Carnaval - would wear costumes and masks during the holiday. Christians who chafed under Lent restrictions could don masks to disguise themselves to enjoy a night out during Lent.
Tonight, as we celebrate Purim 250 years later, this decree shines a light on a hidden moment in history. The Church wasn’t just worried about Purim-spiels or satire—they were worried about losing control during Lent. By banning Purim celebrations, and emphasizing that the ban is not only for Jews, they tried to stop Christians from skipping the fasting and joining the party in the ghetto. This shines a light on a previously unknown chapter in Jewish-Christian relations in the Papal States during the 18th century.
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