Infidels_ A History of the Conflict Between Christendom and Islam - Andrew Wheatcroft [221]
23. Cited in Chejne, Islam.
24. The full text is in Lea, Moriscos, pp. 434–7.
25. For these symbolic meanings, see Malek Chebel, Dictionnaire des symboles Musulmans: Rites, mystique et civilisation, Paris: Albin Michel, 1995.
26. All these appear in E. Saavedra, “Discurso,” Memorial de la Real Academia de la Historia 6 (1889), p. 159.
27. See Document 14.
28. See Lea, Moriscos, p. 263.
29. Ibid., citing Relazioni Venete, serie 1, tom VI, p. 408.
30. The Moriscos in the capital itself had already been expelled in June 1569.
31. Lapeyre, Géographie, p. 125.
32. Domínguez Ortiz and Vincent, Historia, p. 58.
33. Ibid., p. 62.
34. He gave some thought to the problem of limpieza and concluded it was not an obstacle.
35. See Boronat y Barrachina, Moriscos, vol. 1, p. 634. The bishop proposed that these people without a land should be taken to a land without people: “Este gente se puede llevar a las costas … de Terranova, que son amplissimas y sin ninguna población.” That would finish them off and, to make sure (specialmente), there would be “capando [gelding] los masculos grandes y pequeños y las mugeres [the adult males and boys and the women].” This could be done in sequence, taking those from Valencia to one place, those from Aragon to another, those from Castile to another. These solutions have remarkably close echoes to book IV of Swift’s Gulliver’s Travels (1726), where the Houyhnhnms debate the respective merits of exterminating or castrating the Yahoos. See Jonathan Swift, Gulliver’s Travels, London: Folio Society, 1965, pp. 215 and 240.
36. “Informe de Don Alonso Gutiérrez acerca la cuestión Morisca, Sevilla 5 Sept. 1588,” cited in Boronat y Barrachina, Moriscos, vol. 1. p. 346.
37. Ibid., p. 627.
38. AHN Inq. Leg. 2603 I. Cited in Cardaillac, Moriscos, p. 62.
39. See ibid., p. 60.
40. See Maria Soledad Carrasco, El Moro de Granada en la literatura del siglo XV al XX, Madrid: Revista de Occidente, 1956. The bulk of this was first published in English as “The Moor of Granada in Spanish Literature of the Eighteenth and Nineteenth Centuries,” Ph.D. thesis, Columbia University, NY, 1954.
41. See Miguel de Cervantes Saavedra, The Dialogue of the Dogs in Exemplary Novels, Warminster: Aris & Phillips, 1992.
42. For a clear parallel, see Caro Baroja, Formas, p. 459.
43. Pedro Azanar Cardona, Expulsión justificada de los Moriscos Españoles y suma de las excelencias Cristianas de nuestro rey D. Felipe el Católico tercero deste nombre (Huesca, 1612), translated in Chejne, Islam and the West, pp. 177–8.
44. Boranat y Barrachina, Moriscos, vol. 2, p. 172.
45. Ibid., p. 189.
46. Ibid., pp. 192–3; expulsion decree, clauses 9–12.
47. See Lea, Moriscos, p. 391. Others suggest that these were not Moriscos but Muslim slaves or servants.
48. Sanchez-Albornóz, Spain, vol. 2, p. 1245.
49. “Popular imagination was so horrorstruck at these terrible events [the Ottoman successes in the Mediterranean and Balkans] that thereafter the word ‘Turk’ was substituted [in traditional village plays] for the old terms used to designate evil-doers and bandits who had formerly been termed the ‘Saracens’ or ‘Moors.’ ” See Georges Hérelle, Les pastorales à sujets tragiques considerées littérairement, Paris: Librairie Champion, 1926, pp. 108–9.
50. Marlène Albert-Llorca, “Le Maure dans les fêtes Valenciennes de Moros y Christianos,” in Musée de la Corse, Moresca, p. 341.
51. Harold Lopez Mendez, España desconocida: La Alpujarra, rincón misterioso, Madrid: n.p., 1967, p. 90.
52. I am very grateful to David Nirenberg for introducing this whole area to me. In a private communication, he contrasted the performances in the Spanish Holy Week celebrations with Moros y Cristianos. In Spain, certainly, Moros