Of course, with Columbus just then finding the New World when the Inquisition was in force, it was not possible for Jews and Muslims to sail away as the northern European dissenters did, and so, of course, there was as considerable effect on those groups.

             Henry Kamen is one historian who thinks that the Inquisition was not so much a juggernaut against anyone, but rather was, in 1480, "the sign of the closure of a medieval tradition of the coexistence of the 'old Christians," i.e., the Castilian Catholic majority, alongside of two entrenched minorities, the Jews and the Muslims" (Loomie 1999 356). In fact, so many Jews had converted, becoming New Christians (perhaps something like the modern-day Jews for Jesus groups), that their sheer numbers frightened the Old Christians concerning the possible loss of their own dominant status; the New Christians (also called Conversos) had not been fully assimilated (Loomie 1999 356), and were thus seen as "other" and a threat. "There were doubts raised over the sincerity of the Christian beliefs of the 'New" in Seville after an insurrection in 1480, when leading Conversos were known to have supported the rebels" (Loomie 1999 356).

             After that, it was necessary to pacify Andalusia, so Isabella and Ferdinand established a tribunal charged with probing the true practices and beliefs of the Conversos. It was not until then, in 1492, that anti-Semitism began to expand throughout the court until finally, Isabella and Ferdinand could not help issuing a royal mandate demanding that the Jews be baptized or leave Spain (Loomie 1999 356). Thousands chose exile in Portugal or North Africa, but many also remained. It was the end of the peaceful coexistence of Christianity and Judaism that had held throughout the medieval era, but only for Jews. The Muslims did not face a similar decree until 1610. The interesting note is this: The Holy Office in Rome did not get involved at either time, leaving the entire matter one of Spanish/Portuguese conduct entirely.