Infidels_ A History of the Conflict Between Christendom and Islam - Andrew Wheatcroft [213]
31. From al-Wansharishi, Abul Abbas Ahmad, Kitab al-mi’yar al-mugrib, Rabat: 1981, p. 141. Translated from the Arabic in Harvey, Islamic Spain, pp. 58–9.
32. See Ibn Abdun, Hisba manual [market codes], translated in Olivia Remie Constable, Medieval Iberia: Readings from Christian, Muslim and Jewish Sources, Philadelphia, PA: University of Pennsylvania Press, 1997, p. 178.
33. Ibid., p. 179.
34. Douglas, Purity and Danger, p. 41.
35. First, in his Manual de gramática histórica Española elemental (Madrid: Suarez, 1904), but the idea of a culture built up from many different intertwined sources suffuses Menéndez Pidal’s later work, especially Orígenes del Español, estado lingüístico de la península Ibérica hasta el siglo xi, Madrid: Editorial Hernando, 1926. The extended concept of caste, casticismo, meaning purity of essence, has a powerful and somewhat malign meaning in Spanish history. This was in part the topic of Miguel de Unamuno’s volume of essays En torno al casticismo (1895). Hence the use of the idea of caste in the Spanish context has a strong resonance. Américo Castro took Menéndez Pidal’s notion and translated it into a theory of Spanish particularism; see Castro, Structure, pp. 607–15.
36. The definition is that of David Crystal in The Cambridge Encyclopaedia of Language, Cambridge: Cambridge University Press, 1997, p. 38.
37. The “oppositional” statements predominated from the mid–eleventh century, at a point when the confrontation between Islam and its Christian enemies became acute.
38. Nirenberg, Communities, p. 127.
39. See Geertz, Meaning, pp. 141–2.
40. The code envisaged that even after such a punishment, the woman might not be able to resist temptation a second time. “For the second offence, she shall lose all her property and … she shall be put to death.”
41. Jeffrey Richards, Sex, Dissidence and Damnation: Minority Groups in the Middle Ages, London: Routledge and Kegan Paul, 1991, p. 139.
42. Ibid., pp. 139–40. Peter Damian referred specifically to clerical acts of sodomy, but the tone is analogous to the general abhorrence of transgressive acts. The Seville market regulation of Ibn Abdun, for example, declared that catamites were “debauchees accursed by God and man alike”; see Olivia Remie Constable, Medieval Iberia: Readings from Christian, Muslim and Jewish Sources, Philadelphia, PA: University of Pennsylvania Press, 1997, p. 179.
43. The great Castilian law codes created by Alfonso X, the Siete Partidas, for example, were never promulgated at the time of their creation. They were not so much law codes as a representation of an ideal state.
44. Mark R. Cohen cites the study by A. L. Udovitch and Lucette Valensi on the modern Jewish community of Djerba (Jerbi) in Tunisia, to the effect that “although the ethnic and religious boundaries separating Muslims and Jews are by no means absent or obliterated in the market place, it is here that the lines of demarcation are most fluid and permeable.” See Cohen, Under Crescent and Cross, p. 118.
45. Francisco Benet, “Explosive Markets: The Berber Highlands,” in Louise E. Sweet (ed.), Peoples and Cultures of the Middle East, Garden City, NJ: Prentice Hall, 1970, pp. 171–203. Benet is writing principally of modern Berber culture, but Islamic Spain was predominantly Berber in culture, and the parallels drawn seem appropriate.
46. David Nirenberg has pointed out that in Spain, where the three castes lived side by side, meat (which had to be slaughtered to prescribed standards for Jews and Muslims) became a focus for violence and dispute; see Nirenberg, Communities, pp. 168–72. At times attempts were made to produce shared but segregated facilities, but this was rarely successful in the long term, unless they could be divided by time, as in the case of access to the communal bathhouses in ninth-century Cordoba, at least in the view of Janina Safran; see her “Identity and Differentiation.”
47. “If I give the name integralism to