Abstract: This dissertation studies the Spanish translations of the Dialogues of Love (Dialoghi d'amore), written by Yehuda Abravanel (Leone Ebreo). First published in Rome in 1535, the Dialogues harmonized Neoplatonic concepts of love with biblical and kabbalistic teachings. Three translations of this popular work were published in Spanish in the sixteenth century, the best known of which was made by Inca Garcilaso de la Vega (Madrid, 1590). What drove the translation of this work into Spanish and how did the translations compete with one another? The first translation (Venice, 1568) rescued the Hebrew and Spanish identity of the author and his text, and subverted the prevailing notion that Abravanel had converted to Christianity. In contrast, the second version (Zaragoza, 1584), translated by an Aragonese nobleman, attempted to render the work less suspect to ecclesiastical censors by converting some of Ebreo's concepts into less ambiguous language and inserting references to Catholicism not found in the original. Inca Garcilaso de la Vega (1590), in following these first two, made lexical choices and used margin annotations (derived largely from the 1564 Latin translation) to create a version of the Dialogues that retained the ambiguity of the Italian and opened the work to implications for the debate about the conquest of the Americas. Garcilaso's translation must therefore be seen in the context of the previous two in order to be understood fully. Finally, included is a study of a Spanish manuscript translation, Ms. 1057 of the Biblioteca Pública Muncipal in Porto, Portugal. This manuscript, written in the sixteenth or seventeenth century, displays a re-division of the book and greater manipulation by the translator, who subtracted and re-wrote passages that he considered doctrinally problematic from a Christian perspective. The translator remains unidentified, though a possible link to Garcilaso's re-editing of his own translation should be explored. These last three translations and the modifications to the original text contained therein indicate an intellectual climate in the Spanish-speaking world in which Platonism is still of great interest despite its being suspect from a doctrinal perspective, and they point to new directions for the study of this literary era.