Infidels_ A History of the Conflict Between Christendom and Islam - Andrew Wheatcroft [219]
18. See Arturo Farinelli, Marrano (storia de un vituperio), Geneva: L. S. Olschki, 1925.
19. Pérez de Chinchon, Antialcorán (Valencia, 1532), cited in Cardaillac, Moriscos, p. 355.
20. “Almost nothing is known about the history of Granada from 1492 to 1499, but this period has survived in the ‘folk memory’ as a golden age of peace and prosperity. Disputes over the interpretation of the terms of the capitulation were settled by Zafra to the satisfaction of both Muslims and Christians; Talavera made every effort to convert the Muslims through education and example, established a seminary to train priests in Arabic and in the missionary traditions of the church, and accommodated the new converts’ Muslim dress, customs, and language. This period of peace was possible because both sides were willing to live in mutual toleration of one another, an attitude rooted in tradition and in the personalities of [the count of] Tendilla [the military commander] and Talavera”; Helen Nadar, The Mendoza Family in the Spanish Renaissance 1350–1550, New Brunswick, NJ: Rutgers University Press, 1979, pp. 157–8.
21. Alonso de Santa Cruz, Crónica de los reyes Católicos, ed. Juan de Mata Carriazo, Seville: Escuela de Estudios Hispano-Americanos de Sevilla, 1951, vol. 2, pp. 191–2.
22. See Lea, Moriscos, pp. 27–8.
23. He came from a Jewish converso family.
24. Luis del Mármol Carvajal, Historia del rebelión y castigo de los Moriscos del reyno de Granada (1600), Madrid: Sancha, 1797.
25. Ladero Quesada, Mudéjares, p. 77.
26. Cited in Liss, Isabel, p. 331.
27. See Lea, Moriscos, p. 461.
28. His brother served under Tendilla in the Alpujarras and went on to become one of the greatest soldiers of the age: Gonzalez de Córdoba, el gran capitán.
29. Ladero Quesada, Mudéjares, p. 81.
30. Liss, Isabel, p. 332.
31. Decree of May 12, 1511 (Seville), of Ferdinand the Catholic, authorizing new converts to use knives with a rounded point (cuchillos de punta redonda), Colección de documentos in-éditos para la historia de España, 113 vols., Madrid, 1842–95, vol. III, p. 568. The issue of bearing arms, whether for hunting or for other purposes, was a key area of contention between the Moriscos and the authorities. See Documents 1–6, 9, 11, and 13–17.
32. See Mercedes García-Arenal, “Moriscos and Indians; A Comparative Approach,” in van Gelder and de Moor, “The Middle East and Europe,” pp. 39–55.
33. Casas, Apologética, p. 1037, cited in Luis N. Rivera, A Violent Evangelism: The Political and Religious Conquest of the Americas, Louisville, KY: Westminster, 1992, p. 212. See also Document 20.
34. See Casas, Apologética.
35. Ibid., p. 1039.
36. See Richard Konetzke, Colección de documentos para la historia de la formación social de Hispanoamerica 1493–1810, Madrid: Consejo Superior de Investigaciones Científicas, 1953, vol. 1, pp. 32–3.
37. There are well-attested cases of ceremonial consumption of human flesh, especially in early European accounts of the New World. They became an extremely popular form of literature, like Hans Staden’s True History of His Captivity (1557). But at roughly the same time, the nature of the body and blood of Christ, which formed the essence of the ritual of the Holy Eucharist, became hotly contested between Protestants and Catholics. It was established at the Council of Trent that for Catholics “the bread and wine are transformed by the ordained priest into the flesh and blood of Christ so that only the appearance of bread and wine remains.” The nature of this transformation was theologically complex, but it was clear that this was a “real” and not merely a symbolic transmutation. This has resulted in the notion that Christians also practice a form of cannibalism.
38. Tomás de Vio Cayetano, Secunda secundae partis summae totius theologiae d. Thomae Aquinatis, Thomas a Vio Cajetani comentariis illustrata (1517), part 2, 2.66.8; cited by Luis N.