At length the turn of the Spanish Jews arrived. For the unbroken peace they had enjoyed, they had to atone by centuries of unexampled suffering. By degrees, the Arabs were forced out of the Pyrenean Peninsula, and the power they had to abdicate was assumed by the Catholic kings of Castile and Aragon. In 1236 occurred the fall of Cordova, the most important centre of Arabic Jewish culture. Thereafter Arab power held sway only in the province of Granada. The fortunes of the Spanish Jews underwent a calamitous change. The kings and the upper ten thousand were, indeed, favorably disposed toward them. At the courts of Castile and Aragon, the Jews were active as ministers, physicians, astronomers. But the people, incited by the propaganda of the clerics, nursed frightful hatred against the Jews, not only as "infidels," but also as intellectual aristocrats. The rage of the populace was the combustible material in the terrific explosions that occurred periodically, in the bloody saturnalia of the Pastouraux (1320), in the Black Death riots (1348), in the massacre of Seville (1391). Dire blows of fortune were unable to weigh down the Spanish Jew, accustomed to independence, as they did the German Jew. He carried his head proudly on high, for he was conscious that in all respects he stood above the rabble pursuing him, above its very leaders, the clerics. In spite of untoward fate his mental development proceeded, but inevitably it was modified by the trend of the times. By the side of the philosophic tendency of the previous age, a mystical tendency appeared in literature. The Kabbala, with its mist-shrouded symbolism, so grateful to the feelings and the imagination, chimed in better than rationalistic philosophy with the depressed humor under which the greater part of the Jews were then laboring. Another force antagonistic to rationalistic philosophy was the Rabbinism transplanted from France and Germany. The controversy between Rabbinism and philosophy, which dragged itself through three-quarters of a century (1232-1305), ended in the formal triumph of Rabbinism. However, philosophic activity merely languished, it did not cease entirely; in fact, the three currents for some time ran along parallel with one another. Next to the pillars of Rabbinism, Asheri, Rashba, Isaac ben Sheshet, loomed up the philosophers, Gersonides (Ralbag), Kreskas, and Albo, and a long line of Kabbalists, beginning with Nachmanides and Moses de Leon, the compiler of the Zohar, and ending with the anonymous authors of the mysterious "Kana and Pelia."