First performed by Shakespeare’s rivals in the 1590s, Christopher Marlowe’s The Jew of Malta was a trend-setting, innovative play whose black comedy and final tragic irony illuminate the darker regions of the Elizabethan cultural imagination. Although Jews were banished from England in 1291, the Jew in the form of Barabas, the play’s protagonist, returns on the stage to embody and to challenge the dramatic and cultural anti-Semitic stereotypes out of which he is constructed. The result is a theatrically sophisticated but deeply unsettling play whose rich cultural significance extends beyond the early modern period to the present day. The introduction and historical documents in this edition provide a rich context for the world of the play’s composition and production, including materials on Jewishness and anti-Semitism, the political struggles over Malta, and Christopher Marlowe’s personal and political reputation.

Set in Malta, a European island off the coast of Italy, The Famous Tragedy of the Rich Jew of Malta by Christopher Marlowe follows a rich Jewish merchant, Barabas, who enjoys the privileges that his wealth allows. When the governor of Malta, Ferneze, summons Barabas to his office, Barabas is intrigued and complies immediately. However, when the governor tells Barabas of a deal he is keeping with the Turks, Barabas is appalled. Ferneze demands that Barabas gives up half of his wealth in order to help the government pay tribute to the Turks, but the merchant refuses to cooperate, protesting the injustice. Filled with anger, Ferneze then decides to seize all of Barabas’ assets, including his home. Unable to dispute the decision, Barabas leaves to begin plotting his revenge. First, he is determined to recover the treasure he has hidden around his home, which Ferneze turned into a convent to mock Barabas’ own religious beliefs. After his plan to steal back some of the hidden fortune in his house is successful, Barabas begins to enact his revenge. Using his daughter as a pawn, Barabas promises to marry her to two men. As Barabas continues his cunning scheme to harm Ferneze, a chain of tragedies ensues, involving manipulation, murder, and even the threat of war. Christopher Marlowe’s The Famous Tragedy of the Rich Jew of Malta was an immediate success following its first performance in 1592. Compelled by the drama, characterization and the complex themes of religion, class, capitalism, and prejudice, audiences have been invested in Marlowe’s tragedy for centuries. This edition of The Famous Tragedy of the Rich Jew of Malta by Christopher Marlowe is now presented in an easy-to-read font and features a striking new cover decision, creating an accessible reading experience. With these accommodations, The Famous Tragedy of the Rich Jew of Malta is restored to modern standards while the original genius and vivid imagery of Marlowe’s work is preserved.

In 1981, while working as New Mexico State Historian, Stanley M. Hordes began to hear stories of Hispanos who lit candles on Friday night and abstained from eating pork. Puzzling over the matter, Hordes realized that these practices might very well have been passed down through the centuries from early crypto-Jewish settlers in New Spain. After extensive research and hundreds of interviews, Hordes concluded that there was, in New Mexico and the Southwest, a Sephardic legacy derived from the converso community of Spanish Jews. In To the End of the Earth, Hordes explores the remarkable story of crypto-Jews and the tenuous preservation of Jewish rituals and traditions in Mexico and New Mexico over the past five hundred years. He follows the crypto-Jews from their Jewish origins in medieval Spain and Portugal to their efforts to escape persecution by migrating to the New World and settling in the far reaches of the northern Mexican frontier. Drawing on individual biographies (including those of colonial officials accused of secretly practicing Judaism), family histories, Inquisition records, letters, and other primary sources, Hordes provides a richly detailed account of the economic, social and religious lives of crypto-Jews during the colonial period and after the annexation of New Mexico by the United States in 1846. While the American government offered more religious freedom than had the Spanish colonial rulers, cultural assimilation into Anglo-American society weakened many elements of the crypto-Jewish tradition. Hordes concludes with a discussion of the reemergence of crypto-Jewish culture and the reclamation of Jewish ancestry within the Hispano community in the late twentieth century. He examines the publicity surrounding the rediscovery of the crypto-Jewish community and explores the challenges inherent in a study that attempts to reconstruct the history of a people who tried to leave no documentary record.