1. Domínguez Ortiz and Vincent, Historia , pp. 159-223.

2. Glick and Pi-Sunyer, "Acculturation," p. 153; and Burns, Islam under the Crusaders , pp. 249-264, 273-299.

3. Robert I. Burns, "Spanish Islam in Transition: Acculturative Survival and Its Price in the Christian Kingdom of Valencia, 1240-1280," in Islam and Cultural Change in the Middle Ages , Speros Vryonis, Jr., ed. (Wiesbaden, 1975), pp. 96-100.

4. Guichard, Nuestra Historia , 3:65-97.

5. On anti-Muslim preaching, see chap. 1; on Christian mob violence and on possible coercion in proselytizing of Valencian Musliums, see chap. 2.

6. See chap. 1 nn. 160-177. Also, ARV: B 1156: 502r-503r (5 July 1479) and 511v-512r (23 July 1479)—Muslims are fined for playing dice with Christians in

the tavern of Enova, near Játiva; ARV: B 1222: I 38v-39r (27 October 1496)—Muslims are prohibited from drinking in the tavern of Liria to prevent fights and scandals; B 1222: VII 50v (29 August 1500)—a Muslim shoemaker is fined for "bevent a una taverna al costat del alfondech a les nou hores de la nit"; and ACA: C 3645: 136v-137v (31 July 1488), C 3644: 209v-210r (9 August 1488)—procedure against various Muslims of Játiva who slept with a Christian woman. At first glance one might think that Mudejar wine-drinking is yet another sign of their acculturation to Christian practices. However, this was not necessarily the case, for Glick ( Islamic and Christian Spain , p. 80) points out that as a result of Iraqi, not Christian, influence, Andalusi jurists had declared the legality of wine-drinking during the reign of ^c Abd al-Rahman * II. Hence, it is not surprising that the documents do not record Mudejar jurists penalizing their fellows for drinking wine, even though it was originally a hadd * offense. Life in a Christian society probably strengthened the inclination of Hispano-Muslim jurists to disregard the Qur'anic * prohibition of wine-drinking.

7. ARV: B 1431: 67r (3 June 1491)—the accusation of the wife and sisters of Abdalla Çentido against his killer, Açen Muça: "dia de corpore christi ... en lo qual dia molts moros e crestians de diverses lochs del present Regne venen a veure la dita gran festa"; and ARV: C 137: 201v-202v (18 November 1494)—seigneurial Muslims go to the town of Murla for the festivities of San Miguel.

8. Robert I. Burns, "The Language Barrier: Bilingualism and Interchange," in Muslims, Christians, and Jews (Cambridge, 1984), pp. 172-192; Joan Fuster, Poetas, Moriscos y Curas , Josep Palacios, trans. (Madrid, 1969), pp. 123-146; María del Carme Barceló Torres, "La llengua àrab al País Valencià (segles VIII al XVI)," Arguments (Valencia), 4 (1979): 123-149; idem, Minorías , pp. 121-151.

9. Boswell, Royal Treasure , pp. 381-384.

10. Boronat y Barrachina, Moriscos , 1: 424, document no. 5.

11. Fuster, Poetas , pp. 142-146.

12. ARV: B 1431: 391v (3 April 1494); and, for example, B 1431: 192r (19 January 1492), describing the testimony of Caçim Abdalla of Málaga "migancant Ali Bellvis moro alcadi."

13. ARV: B 1432: 128v (8 August 1497)—the confession of Ubaydal Allepus.

14. ARV: B 1431: 65r-v (3 June 1491).

15. ARV: B 1431: 76v-77r.

16. ARV: B 1431: 80v-81r.

17. ARV: B 1431: 358r (10 December 1492).

18. ARV: B 1431: 358v-359r.

19. ARV: B 1431: 283v-284r (6 February 1493)—the testimony of Ursula.

20. ARV: B 1431: 90r (8 June 1491)—the testimony of Miguel de la Serra in the case against Açen Muça.

21. ARV: B 1433: 119v (1 February 1501)—the accusation of Angela de Vanya; and 120r-v for the words of the Cotallas to Angela.

22. Glick and Pi-Sunyer, "Acculturation," p. 140.

23. Glick, "Ethnic Systems,"p. 169.

24. Burns, "Dream of Conversion," passim; idem, "Journey from Islam: Incipient Cultural Transition in the Conquered Kingdom of Valencia (1240-1280)," Speculum 35 (1960): 337-356.

25. Boswell, Royal Treasure , pp. 379-380; and for the lamentations of Vicent Ferrer, Fuster, Poetas , pp. 112-113.

26. Barceló Torres, Minorías , pp. 143-144.

27. In their negotiations with Carlos I in 1526, the Moriscos requested that they not be compelled to pay any more taxes than the Old Christians, now that they were Christians themselves. See Boronat y Barrachina, Moriscos , 1: 425-426, document no. 5.

28. ARV: B 1432: 129r (8 August 1497) and 133v (11 August)—the confessions of Ubaydal Allepus.

29. ARV: C 140: 230v-231r (21 October 1500); and ARV: C 311: 146v, concerning the same case.

30. ARV: C 650: 241v-242r (12 April 1502).

31. On the difficulties faced by converts in receiving inheritances from Muslim relations, ACA: C 3636: 54v-55r (2 January 1481)—the Muslim Gaqeni family disputes the right of the convert Caterina to collect the inheritance of her deceased Muslim grandmother and their mother; and ACA: C 3655: 115r-v (21 February 1502)—a convert of Tarazona complains that "moros que se dizen parientes del quondam padre del dicho exponiente [the convert] que fue moro" have deprived him of lands left by his father. Boswell, Royal Treasure , p. 378, points out that thirteenth-century legislation declared the estate of the deceased convert forfeit to the Crown. In contrast, ARV: G 2350: Manus I: 16r-17v (27 January 1479)—the rights of a Muslim family to the property of a murdered convert relation are recognized.

32. Burns, "Journey from Islam," p. 341; Boswell, Royal Treasure , p. 379; Aureum opus , 40r: Jaime II prohibits Christians from calling converts "renegat vel tornadiç vel alio verbo consimili deshonestando eum."

33. ARV: G 2350: Manus I: 16r-17v (27 January 1479)—two Christians are accused of murdering a Muslim convert; and ARV: B 217: 185v-186r (11 January 1480)—Muslims of Villamarchante and Pedralba make a truce with Christians of Cuart who killed their son and brother, a convert.

34. Furs , Colon and Garcia, eds., II: 81: Llibre I: Rubrica VIII: 1. ARV: B 1220: VIII 14r-v (July 1487); and ARV: B 1159: 312r-v (23 January 1490)—a black female Muslim slave who received baptism is freed.

35. Furs e ordinations , Palmart, ed., Llibre V: Rubrica I: 40v (Jaime I). Vicenta Cortes, La esclavitud en Valencia durante el reinado de los Reyes Católicos (Valencia, 1964), p. 136. ARV: C 156: 202v-203r (21 April 1502)—"causa libertatis" between a baptized Muslim slave and his master; ARV: B 1157: 713r-v (2 September 1482)—a baptized Muslim slave runs away from his Christian master; B 1158: 423r-v (21 May 1488)—two slaves, one baptized and one Muslim, run away from their Christian master; in contrast, B 1160: 819v-820r (2 April 1494)—a slave from Granada was manumitted "apres feyt crestia."

36. ARV: B 1157: 381v (17 February 1483).

37. Francisco Pons Boïgues, "Retazos moriscos," El archivo 3 (1889): 131-134.

38. ARV: C 140: 230v-231v (21 October 1500)—"tornadizo" of Cocentaina; ARV: B 1160: 820r-v (2 April 1494)—a Maghriban Muslim comes to Valencia to convert; B 1162: 103v-104r (5 November 1500)—a new convert of Ondara; and ARV: B 1432: 129r—the convert Miguel Crestia.

39. ACA: C 3649: 10r-v (14 February 1492).

40. That feuding violence among Christians was a persistent problem in late medieval and early modern Valencia is apparent in the comments of Furió and Garcia, "Dificultats agràries," p. 303 n.44, and Casey, Kingdom of Valencia , pp. 206-222. The truces are contained in the registers ARV: B 217-221 (1479-1500). In contrast to the 120 truces between Muslims, there were only 21 made between Muslims and Christians.

41. Pierre Guichard, "Le peuplement de la région de Valence aux deux premiers siècles de la domination musulmane," Mélanges de la Casa de Velázquez 5 (1969): 103-158.

42. Barceló Torres, Minorías , pp. 133-136.

43. Míkel de Epalza, "Notas sobre el lingüista Ibn Sidah y la historia de Denia y su región en el siglo XI," Revista de instituto de estudios alicantinos 33 (1981): 163-166; Míkel de Epalza and Enrique Llobregat, " Hubo mozárabes en tierras valencianas? Proceso de islamización del Levante de la Peninsula (Sharq al-Andalus)," Revista del Instituto de Estudios Alicantinos , 36 (1982): 7-31; Burns, Muslims, Christians, and Jews , pp. 4-5, 178-179. Richard W. Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quantitative History (Cambridge, Mass., 1979), pp. 114-127.

44. For instance, see the studies collected in Ernest Gellner and Charles Micaud, eds., Arabs and Berbers (Lexington, Mass., 1972).

45. Guichard, Structures . Also, see the comments of Glick, Islamic and Christian Spain , pp. 137-146; on segmentary societies, David M. Hart, "The Tribe in Modern Morocco: Two Case Studies," in Arabs and Berbers , Gellner and Micaud, eds., pp. 25-58; idem, "Segmentary Systems and the Role of 'Five Fifths' in Tribal Morocco," in Islam in Tribal Societies from the Atlas to the Indus , Akbar S. Ahmed and David M. Hart, eds., pp. 66-105. There is a vast literature, mainly by social anthropologists, on the sociopolitical organization of Arabs and Berbers. Throughout this chapter I will cite only those sources I have found to be especially useful. Much of this literature is synthesized by Guichard and by Jacob Black-Michaud, Feuding Societies (Oxford, 1975), and can be found in their extensive bibliographies.

46. Guichard, Structures , pp. 213-214, 242, 290; David Wasserstein, The Rise and Fall of the Party-Kings: Politics and Society in Islamic Spain 1002-1086 (Princeton, 1985), pp. 163-189; Glick, Islamic and Christian Spain , p. 141.

47. Julio Caro Baroja, Los Moriscos del Reino de Granada (Madrid, 1976), pp. 65-80; Bernard Vincent, "Les éléments de solidarité au sein de la minorité morisque," in Le concepte de classe clans l'analyse des sociétés méditerranéennes XVIe-XXe siècles (Nice, 1978), pp. 91-100. This contradicts the views of the fourteenth-century historian-sociologist Ibn Khaldun * , The Muqaddimah: An Introduction to History , Franz Rosenthal, trans. (London, 1958), 1: 252-269, that sedentarization results in the loss of ^c asabiyah * . He was correct regarding tribal solidarity, but not regarding family and lineage solidarity.

48. F. H. Ruxton, Maliki * Law, Being a Summary from the French Translations of the "Mukhtasar" of Sidi * Khalil * (Westport, Conn., 1980 [London, 1916]), pp. 311-321.

49. For instance, Lapidus, Muslim Cities , pp. 79-142.

50. Caro Baroja, Moriscos , p. 77.

51. Boronat y Barrachina, Moriscos , 1: 424, document no. 5.

52. ARV: B 1157: 94r (22 August 1481).

53. ACA: C 3648: 219r-v (15 October 1491); C 3650: 156v-157r (5 October 1492); C 3652: 1r (29 October 1495)—Ybraym and his father still "pretendian" to make the marriage with Fatima; and C 3653: 239v-240r (16 July 1496). ACA: C 3665: 141v (2 September 1489) finds the brothers Mofferiz and Mahomat Margnan jointly protesting against excessive taxation.

54. ACA: C 3647: 60v-61r (15 February 1490). On divorce in Islamic law, see John L. Esposito, Women in Muslim Family Law (Syracuse, 1982), pp. 28-38, especially p. 35; and Ruxton, Maliki Law , pp. 91-92, 97, 105-108.

55. Guichard, Structures , pp. 27-36, 59-64; Robert F. Murphy and Leonard Kasdan, "The Structure of Parallel Cousin Marriage," American Anthropologist 61 (1959): 17-29; Reuben Levy, The Social Structure of Islam (Cambridge, 1957), p. 102; Raphael Patai, The Arab Mind (New York, 1983), pp. 92-93, 226-227; Joseph Ginat, Women in Muslim Rural Society (New Brunswick, N.J., 1982), pp. 77-82; and Jack Goody, The Development of the Family and Marriage in Europe (Cambridge, 1983), pp. 31-32.

56. Esposito, Muslim Family Law , pp. 39-46. Levy, Social Structure , pp. 245-246, and Ginat, Women , p. 79, note that in many Muslim societies women did not inherit. ARV: B 1156: 856v (14 September 1480)—two Muslim daughters inherit a carob orchard from their father.

57. On bridewealth, or dower as it is sometimes called, see Esposito, Muslim Family Law , pp. 24-26; Ruxton, Maliki * Law , pp. 91-92, 106-109, 111; Goody, Family and Marriage , pp. 19-21, 243, 261; and Levy, Social Structure , pp. 95-96. ARV: B 1160: 780r-781r (4 December 1493), B 1221: VI 35r (19 May 1487), B 323: 519r-520v (18 October 1481), and ACA: C 3649: 10r-v (14 February 1492) are all examples of Muslim women claiming their bridewealth either after separation or divorce or in order to prevent their husband's creditors from confiscating it.

58. Guichard, Structures , pp. 41-45; Patai, Arab Mind , p. 226; Murphy and Kasdan, "Marriage," pp. 24-28; Ginat, Women , pp. 90-91; and Donald P. Cole, "Alliance and Descent in the Middle East and the 'Problem' of Patrilateral Parallel Cousin Marriage," in Islam in Tribal Societies from the Atlas to the Indus , A. S. Ahmed and D. M. Hart, eds. (London and Boston, 1984), pp. 179, 181-182.

59. ARV: C 131: 61v (18 April 1483).

60. ARV: B 1433: 136v (1501)—Abdalla Murçi and Yuçeff Zignell are referred to as the "cunyats" of Mahomat Perpir; ARV: B 221: 566v (7 December 1499)—"pau final" between Mahomat Perpir and Azmet Murçi; and B 221: 696v (17 August 1500)—"pau final'' between Mahomat Perpir and Yuçeff Zignell.

61. ARV: B 1432: 361r-363v (23 November 1500).

62. ARV: MR 89: 181r-v (1479). Ali Orfayçi pays a 600s composicio for the crime.

63. ARV: MR 957: 6r (Alcira 1500). Mahomat and Abdalla Giber pay a fee of 8s "per un guiatge [against legal prosecution] a aquells atorgat per haver nafrat a Xixoni moro de la dita vall."

64. ARV: MR 959: 4v (Alcira 1502). Çat and Ali Bolarif pay a fee of 6s "per hun guiatge que li's fonch atorgat ... per benefici de pau per certes nafres que avien perpetrades en la dita vall."

65. ARV: MR 4282: 1v (Onda 1500). Ali and Mahomat Guayna pay a 100s composicio "per certes nafres que feren en la persona de Mahomat Malich."

66. ARV: C 128: 182v-183r (15 March 1481)—"quod Abdalla Cumaynet seracenus habitator olim dicti loci de Benipescar diabolica persuasione dictus nocturno temore necem in personam cuiusdam alterius seraceni Mahomet Carner vocati habitatories etiarn dicti loci de Benipescar perpetravit"; ACA: C 3653: 241v (19 July 1496)—Ybraym de Arrondi and Mahoma Cotin assert that while they were peacefully strolling down the street in Zaragoza they were assaulted by Yuçe Calan, whom, in self-defense, they mortally wounded by striking him on the nose with a stone; ARV: MR 951: 4r (Alcira 1494)—Mahomat Cheoquar and Selemica are fined "per esser exits al camin de Alberich [a] Ali Coxoxet e altres moros e havent nafrat aquell"; MR 957: 6v (Alcira 1500)—Mahomat Xalamci, Galip Xarch, and Çilim Guardar pay 30s "per un guiatge a ells atorgat ... per ells haver mort a Alasdrach moro"; MR 3055: 7r (Játiva 1495)—150s composicio from Obaydal Reyes "per quant aquell e altres moros foren denunciats per la mort de Çaat Abdulazis,'' and 240s composicio from Mahomat Alban of Corbera and Azmet Fondell of Pintor "per esser entrats en la moreria de Xativa e haver naffrat de una coltellada en lo cap a Mariem alias Cuqua viuda mora"; MR 3056: 6v (Játiva 1496)—300s composicio from Ali Cayduni "per esser exits ab armes a matar Abrahim Meter carnicer anava de sa casa"; MR 3058: 13r-v (Játiva 1498)—200s composicio from Çahat Asis "per cert homey que en dies passats aquell feu en un moro apellat Faratget ... de Anna e encara per altra mort que fonch denunciat per un altre moro apellat Ali Fino ... de Chella ensemps ab altres moros"; MR 3060: 13r (Játiva 1500)—Abrahim Anova and other Moors are denounced "per que en lo cami real li [Mahomat Nocayre] dispararen una ballesta," and 13v—900s composicio from Abrahim Arrona and Ali Mandonet of Alcocer "denunciat ensemps ah altres moros tots del dit loch per Çahat Abbet moro del loch de Sant Joan com a pare e coninucta persona de Yuçeff Abbes de edat de XVIII anys per haver lo mort apunyalades."

67. ARV: C 129: 142v-143r (13 September 1481).

68. ARV: B 1431: 79v-81r (8 June 1491). The testimonies of Johan Olzina of Bonrepos and Ubaydal Suleymen of Mirambell describe this murder.

69. ARV: MR 3055: 6v (Játiva 1495).

70. ARV: MR 953: 11v (1496).

71. ARV: B 1433: 107v-108v (13 October 1501). The accusations of the father Abdalla Pachando describe the attack on his sons in gory detail.

72. Black-Michaud, Feuding Societies , pp. 63-85, emphasizes that the feud is an essentially interminable process.

73. ARV: B 1156: 547r (16 August 1479)—license to Ali Chachaz and Fuçey Sinsinet of Oliva; 874r-v (12 October 1480)—license to Abdulazis Tarongera of Carlet; B 1157: 265v-266r (27 June 1482)—license to Çahat Mayor, alias Maqot; and B 1159: 250r (15 October 1489)—license to Fat Renda of the Vall de Uxó to bear arms in Valencia. That the Renda family had enemies is attested to by a number of truces in which its members were involved: ARV: B 217: 123r (3 March 1479), 685v (7 July 1484); B 218: 26r (25 January 1485); B 219: 335r-v (3 March 1489). Fat himself concluded a truce with Mahomat and Açen Navarro of the Vall de Uxó—B 219: 383v (4 April 1489).

74. ARV: B 1159: 48v (22 May 1488). Not long after, Yuçeff and Abrahim Albanne, alias Bizquey, concluded a truce with Abrahim Colombret (Corumbell)—ARV: B 219: 49v (19 June 1488).

75. ARV: B 1162: 418r-v (20 March 1503).

76. ARV: B 217: 169v (28 September 1479)—truce between Abrahim Murçi and Mahomat Perpir; B 221: 371r (22 August 1497)—truce between Abrahim Murçi and Ubaydal Murçi; 438r (27 September 1498)—truce between Abrahim Murçi and Ali Perpir; 524v (31 May 1499)—truce between Azmet Murçi and Omaymet and Ali Perpir; 527v (27 June 1499)—truce between Azmet Murçi and Ubaydal Murçi; 547v (30 September 1499)—truce between Azmet Murçi and Mahomat Perpir and others; and 566v (7 December 1499)—truce between Azmet Murçi and Mahomat Perpir, alone at the time.

77. ARV: B 1433: 394r-426v (16 June 1503)—the case of Nusa, wife of Abrahim Murçi versus Abdalla and Azmet Torralbi; 394v-395v, 402v-404r for the accusations of Nusa against the Torralbis.

78. ARV: B 1433: 406v-407v—the testimony of Ysabel, wife of Gil Sanchiz.

79. ARV: B 1433: 415v-416v—the testimony of Francesch Centelles, shoemaker of Valencia.

80. ARV: B 1433: 406v-407v—the testimony of Ysabel, wife of Gil Sanchiz: at the time of the assault Abdalla was walking "per ciutat venent lens" and Çahat was at the tannery buying leather; 413v—Isabel, wife of Joan Lop, testifies that Abdalla and Çahat were not at home when Azmet attacked Abrahim Murçi.

81. ARV: B 1433: 415v-416v—the testimony of Francesch Centelles.

82. ARV: B 1433: 394v-395v—the accusations of Nusa; 406v-407v—the testimony of Ysabel; and 420v-421v—the testimony of Gil Sanchiz.

83. ARV: B 1433: 426r-v—the testimony of Gabriel Gosalbo.

84. ARV: C 132: 194r-v (18 January 1485).

85. ARV: B 1431: 64v-99v (3 June 1491)—the case of Mariem, the wife of Abdalla Çentido versus Açen Muça; 65r-v, 70r-v—the confessions of Açen Muça.

86. ARV: B 1431: 95v-96r—the testimony of Yuçeff Ada.

87. ARV: C 317: 2v (15 June 1492). Another example is ARV: C 148: 199r-v (3 August 1493)—the mother of the murdered Azmet Jabar denounces the killer, Lopo Vellet, before the court of the lieutenant governor.

88. ARV: MR 89: 181r-v (1479)—"com lo dit Bolaix [wounded by Ali

Orfayçi and Mahomat Caffahi; see text above, near citation of n. 62] hagues posada a vollicio fon admes a la dita composicio [600s]"; MR 952: 8r (Alcira 1495)—a 500s composicio is received from Abdalla Baterna "perque sen porta la filla de Açen Gemi squerrer de la dita moreria la qual apres fon sa muller fon admes a la dita composicio"; MR 3058: 13r-v (Játiva 1498)—after his payment of a 200s composicio (see n. 66 [above] for the details of the crime) "lo dit Asis per les parts denunciants es stat remes e feta pau ab aquells."

89. Black-Michaud, Feuding Societies , pp. 149-150, notes that although feuding normally occurs in the absence of centralized government, "as long as feuding is restricted to conflicts between fairly small groups of equal status and does not upset traditionally defined relations between the different strata of the society ... the feud is perfectly consonant with centralized government." The Valencian situation substantiates this view, inasmuch as Mudejar feuding posed no threat to Christian authority or to the dominance of Christian society over the conquered and socially inferior Muslims.

90. For instance, ARV: B 221: 99v-100r (14 January 1496)—Abrahim and Mahomat Corunbell of Valencia make peace with Mahomat, Ali, and Çahat Lupe of Paterna "sobre lo coltellada e nafra per aquells [Lupes] feyta e perpetrada en lo cap del dit Mahomat Corunbell en lo dit loch de Paterna."

91. ARV: B 219: 373v-374r (31 March 1489).

92. There is no indication that the Crown consciously pursued a "divide and rule" policy, that is, encouraging Mudejar divisiveness as a means of social control. The fascinating modern study of the social anthropologist Abner Cohen, Arab Border Villages in Israel: A Study of Continuity and Change in Social Organization (Manchester, 1965) discusses how the Israeli authorities encouraged intravillage feuding between lineage groups ( hamula * ) as a means of preventing the Arabs from forming a united political front.

93. ARV: MR 93: 311v (1482); and ARV: B 217: 658r-v (15 November 1483)—a truce is concluded between the Bizquey and Roget families.

94. ARV: B 219: 374v (31 March 1489).

95. ARV: B 1158: 413r-v (5 May 1487).

96. Black-Michaud, Feuding Societies , pp. 86-118.

97. ARV: C 148: 210v (26 August 1493).

98. ARV: B 1433: 373r-374v (6 May 1503).

99. ARV: B 217: 599v (10 March 1483)—"pau final" between Abrahim Bizquey and Abdulmelich and Abrahim Roget; and 658r-v (15 November 1483)—"pau e treua" between Mahomat, Abrahim, and Yuçeff Bizquey and Mahomat, Abdulmelich, Mahomat and Abrahim Roget. On the various truces between the Perpirs and the Murçis, see n. 76.

100. ARV: B 217: 603v (7 March 1483).

101. ARV: C 132: 194v.

102. ARV: C 135: 183r (29 March 1480).

103. Black-Michaud, Feuding Societies , p. 171.

104. ARV: B 221: 263v (25 October 1496)—truce between Çale Pasunquet and Mahomat Alguarami, "ferrers" of Valencia; B 217: 690v (17 August 1484)—truce between Abdalla Çalema and Abrahim Murçi, "broquerers" of Valencia; B 221: 32v (11 April 1495)—truce between Ali Bachari of Oliva and

Yuçeff "peixcadors"; and B 219: 18r (15 January 1488)—truce between Mahomat Xoni and Abdalla Alloba, "espardenyers."

105. ARV: B 217: 599r (28 February 1483)—truce with Çatdon Caeli; B 218: 325r (20 December 1486)—in this truce Abdalla Torralbi is allied with the Bizqueys, and Ali Alarabi with the Caberos; B 221: 92v (4 January 1496)—truce with Çilim Maymo; B 221: 99v (14 January 1496)—here Çilim Maymo is allied with the Perpirs; and B 221: 413r (23 March 1498)—here the Perpirs are allied with Abdalla Chiulet and Ali Granati, a physician ( metge ).

106. ARV: B 217: 168v (23 September 1497)—truce with Çahat Carcaix; B 221: 524v (31 May 1499)—truce with Azmet Murçi; and B 221: 731v (16 November 1500)—here Azmet Naixe, a shoemaker of Mislata, is allied with Ali Perpir, while Maguarell and Abducarim have Azmet Claret, a linen dealer of Valencia, as an ally.

107. See n. 106.

108. ARV: B 1220: VIII 12r (16 July 1487).

109. ARV: B 1158: 264r (24 July 1486). ARV: MR 954: 6r (1497)—a similar case from Alcira in which Çahat Vinquiçi pays a 180s settlement for having chopped down Paziar family fig trees.

110. ARV: B 1159: 120v (28 August 1488).

111. ARV: B 1160: 361v-362r (5 December 1491).

112. ARV: B 1431: 545v (28 November 1494)—the testimony of Abraym Alfat, amin * of Alberique, who explains why Ali Gehini hid his money.

113. ARV: B 221: 225v (15 July 1496)—on account of this dispute, Mahomat and Abducalem had to make a truce.

114. ARV: B 1158: 403r-v (19 April 1487).

115. ARV: B 1158: 413r (5 May 1487), and 415r-v (12 May 1487).

116. ARV: B 1158: 414r-v (9 May 1497).

117. ARV: B 1158: 414r.

118. ARV: B 219: 75r (3 August 1488)—the truce; ACA: C 3650: 19r-v (15 May 1492).

119. Guichard, Structures , pp. 37-41, 91-96, 154-159; Patai, Arab Mind , pp. 90-95, 100-102, 104-106; and Goody, Family and Marriage , pp. 29-30. Registers of the Justicia Criminal of Valencia record considerable violence among Christian artisans as well, but thus far we know little about the motives of the parties involved or about the structure of the Valencian Christian family.

120. Black-Michaud, Feuding Societies , pp. 175-184.

121. ARV: B 1432: 128v-129v, 133r-134r (8-11 August 1487)—the confessions of Ubaydal Allepus; and 127r-128r—the accusations of Fuçey, the widow of Amet Biari.

122. ARV: B 1431: 73v-76r (6-7 June 1491)—the defense of Açen Muça; and 88v-89r (8 June)—confessions of Açen.

123. ARV: B 1433: 372r-385r (6 May 1503)—the testimony of Mariem, wife of Abrahim Montique; and 371r—the testimony of Mahomat Perpir.

124. Ahmed Abou-Zeid, "Honour and Shame among the Bedouins of Egypt," in Honour and Shame: The Values of Mediterranean Society , J. G. Peristiany, ed. (London, 1965), pp. 253-254, 256-257; Guichard, Structures , pp. 36-38, 41-43; Levy, Social Structure , pp. 91-94; Patai, Arab Mind , pp.

119-127; Ginat, Women , pp. 152, 173, 176; and Black-Michaud, Feuding Societies , pp. 217-225. ARV: C 132: 219v-220r (9 November 1495) shows that the wife lived with her husband's family.

125. ARV: C 126: 120r-121r (23 February 1480). ARV: B 1160: 412v-413r (1 March 1492) is a similar case; and ACA: C 3647: 112v-113r (30 January 1491) is an unusual case in which the wife's father is given partial custody of his four granddaughters after the demise of both parents. The other coguardian perhaps was an agnate of the girls' father.

126. ARV: B 1162: 497r-v (30 December 1503).

127. ARV: C 148: 125v (17 December 1492), and 137r-v (21 January 1493).

128. ARV: B 1160: 780r-781r (4 December 1493).

129. Abou-Zeid, "Honour," pp. 256-257; and Ruxton, Maliki * Law , p. 331.

130. ARV: C 129: 1v-2r (23 January 1481)—Mariem of Beniarjó is made a slave and sold by her lord as a punishment for adultery; and ARV: C 132: 108r-v (3 August 1484)—Mahomat Vaquer and Marien Tagarinia of Gilet are convicted of adultery and made slaves. MR 942: 1v (Alcira 1480)—a Muslim woman is made a slave "per eser sen anada de poder de son marit e esser stada atrobada en adulteri"; and similar cases from Alcira: MR 950: 4r (1493), MR 958: 4r (1501), and MR 959: 4v (1502); and from Játiva: MR 3054: 7r (1494), MR 3062: 15r, 15v (1502).

131. ARV: B 1431: 55r-56v (28 June 1491).

132. ARV: B 1431: 57r-61v (23 June 1491).

133. ARV: B 1431: 391r-393r (3 April 1494).

134. ARV: B 1433: 545r-v (6 May 1504).

135. ACA: C 3567: 150v (8 February 1496). See also Ginat, Women , pp. 222-225; and the very interesting study of David Gilmore, Aggression and Community: Paradoxes of Andalusian Culture (New Haven, Conn., 1987), pp. 126-135, 144-153.

136. Abou-Zeid, "Honour," pp. 253-254; Guichard, Structures , pp. 41, 51, 107, 109.

137. ARV: C 148: 62v-63r (17 August 1492). Çahat Menari of Relleu takes Marien, a "moratella donzella," from her father's house, along with jewels and clothing, and then goes to Busot, where he and Marien live together.

138. ARV: MR 3056: 6v (1496). Also, MR 944: 8r (Alcira 1488)—the Capo family pays a 240s composicio on behalf of Azmet Capo who "era estat condemnat per haver sen portat fugitivament la filla de Chanchan moro de la dita moreria"; MR 947; 26v (1490)—Çale b. Mahomat Çale of Cocentaina is made a royal slave "perque sen porta una mora que havia nom Zehayra la qual fou condempnada a pena de apedreguar [for sexual relations with Çale?]"; and MR 952: 8r—see n. 88 (above).

139. ARV: C 151: 84r-85r (23 January 1497). As an etymological note, it is interesting that the Catalan term for a Muslim prostitute, sabia , has two possible Arabic sources. Diccionari català-valencià-balear, inventari lexicogràfic i etimològic de la llengua catalana , Antoni M. Alcover, et al. (Palma de Mallorca, 1964), 2: 776, suggests that the source is s abia * , meaning girl. I would suggest sabia , meaning a captive woman, as a possible source, inasmuch as both the prostitute and the abducted or captive woman were shamed. Guichard Struc -

tures , p. 41, notes that sabi * was the term used to describe the abduction of the women of rival tribes in pre-Islamic Arabia.

140. Black-Michaud, Feuding Societies , p. 125; Guichard, "Peuplement," pp. 131-151; and idem, Structures , pp. 334-341.

141. ARV: C 148: 58r (1492).

142. ACA: C 3646: 30v-31r (27 April 1489); and ARV: C 148: 142v-143v (25 January 1493).

143. ARV: B 1156: 806r-807r (7 July 1480). ACA: C 3613: 179r (17 August 1485) refers to "lo cas de la resistencia feta per los officiales e moros de la Vall d'Alfandech al sorrogat de la loctinent del governador de Xativa."

144. ARV: B 1156: 668r-v (14 December 1479).

145. ARV: C 596: 66r-v (24 November 1489). The Muslims of Alcira had disputes of an economic nature with Muslims of other localities: AMV: g ³ 31: 220r-v (9 June 1487)—officials of Alcira confiscate the oil of a Muslim of Castellón at the urging of a Muslim of Alcira; and ARV: B 1161: 80r (23 May 1495)—the Muslims and lord of Corbera take the goats of a Muslim of Alcira.

146. ARV: C 310: 52v-53r (19 February 1496).

147. ACA: C 3642: 10v-11v (14 June 1486).

148. ARV: C 156: 5v (14 July 1501).

149. ARV: C 317: 36v-37r (23 August 1493). ACA: C 3645: 35r-40r (2 May 1488), ARV: C 138: 149r-150r (17 October 1497), and 228v (19 December 1498) treat an irrigation suit between the lords and aljamas of Cárcer and Alcantera; and see Glick, Irrigation , pp. 5-6, 68-93, on conflicts over irrigation.

150. ACA: C 3568: 121v-122r (25 September 1495). ACA: C 3650: 251r-v (19 May 1495) and C 3651: 162v (10 August 1495) treat the appeal of Maymo Borax, one of the killers.

151. James T. Monroe, "A Curious Morisco Appeal to the Ottoman Empire," Al-Andalus , 31 (1966): 295-300, where the Moriscos of Granada complain about being forced to abandon endogamy. See also Glick, Islamic and Christian Spain , pp. 141-142, who asserts that "Islam provided a framework which legitimated tribal values and gave them religious significance." Although Goody, Family and Marriage , pp. 6-33 (esp. 10-12), tends to play down the differences between Muslim ("Eastern") and Christian ("Western") social structures—in comparison to the more striking contrasts between the structures of sub-Saharan Africa and those of Europe and North Africa—the differences were, I believe, significant enough to give them considerable value for understanding the phenomenon of Valencian Muslim solidarity (Mudejar and Morisco) and resistance to Christianity.

152. ARV: B 1433: 415v (16 June 1503).

153. ARV: C 650: 242v (12 April 1502): "tots los moros de aquest Regne ... tenen ses intelligencies los huns ab los altres." On the Mudejars' political activities, see chap. 2.

154. ARV: B 1156-1162 contain 533 licenses granted to Mudejars to travel to the southern half of the kingdom and to Castile and Granada for commercial and other business. See also chap. 2.

155. ARV: MR 89-110 record the granting of mendicancy licenses to Mudejars. See chap. 4, table 14. ARV: B 1431: 358v (10 December 1492)—Maymo

Çabit of Manises testifies regarding the importance of alms-giving among the Mudejars, in this case to Muslim slaves.

156. There are numerous examples of this. Some of the official truces were made between Muslims of Valencia and those of other localities: for example, ARV: B 219: 35v (19 April 1488)—truce between Açen Torraboni of Valencia and Mahomat Cotayna of Mascarell. ARV: B 1431: 529r-v (20 May 1495)—Suleymen Alguarbi, a hemp-sandal-maker from the Vall de Uxó, testifies that he had a shop beside the door of the fonduk; 528r and 530r contain the testimonies of Muslim saddlers of the Vall de Uxó who stayed at the fonduk and sold their wares in Valencia. As for litigation, those cases tried before the tribunal of the bailiff general required the presence of litigants and witnesses in the capital.

157. See chap. 1 for more details.

158. See chap. 1 and chap. 3, table 2.

159. It is arguable that such contact between Mudejars of different localities for reasons of business and kinship was equally conducive to feuding. However, if the regional economy was to function with reasonable efficiency, the initiation of feuds as a result of such contacts must have been more the exception than the rule.

160. Burns, Islam under the Crusaders , pp. 196-197, 417; Ferrer i Mallol, Els sarraïns , pp. 95-100.

161. ARV: C 707 shows that from 1479 to 1484 Muslims from the following places traveled to Almería to collect inheritances: Castellnou (786v-787r), Valldigna (788v-789r), Estivella (790v-791r), Valencia (823r-v), Fanzara (827r-v), Vall de Uxó (832r-v), Serra (835r-v), Mascarell (838r-v), Castellón de Rugat (841r-v), and Alcudia de Veo (835r-v); and to Tunis: Valencia (795v-796r), Oliva (796v-797r), Vall de Uxó (797v-798r), Beniopa (800v-801r), Valldigna (802v-804r), Gandía (809v-810r), Alcira (812v-813r), Cuartell (862v-863r), Mascarell (863v-864r), Náquera (871r-v), Rubau (882v-883r), and Callosa (913r-v). ARV: MR 2480: 8r (Castellón de la Plana, 1492) records a Muslim coming from the Maghrib to split with his brother the estate left by their father in Castellón. ARV: C 707: 901v-902r (13 November 1481)—Ali Fotoffa is granted license to go to Tunis "per veure huns parents seus que te en les dites parts." See the methodological comments of Míkel de Epalza, "Les Morisques, vus à partir des Communautés Mudéjares précédentes, " in Les Morisques et leur temps , L. Cardaillac, ed. (Paris., 1983), pp. 36-39, who advocates viewing the Mudejars and the Moriscos as belonging to one post-Almohad western Islamic world.

162. ARV: B 1161: 440r-v (25; August 1497).

163. ARV: B 1220: VIII 52v (10 November 1487).

164. ARV: C 424: 33r-v (27 December 1487).

165. ARV: B 1161: 474v-475r (19 February 1498) is a license to Yahye Bellvis to reside in the kingdom for one year with his "mercaderies."

166. ARV: B 1159: 9v (27 March 1488).

167. See chap. 2 nn. 60, 78; and chap. 3.

168. Gual Camarena, "Aportaciones", pp. 173-174; idem, "Mudéjares valencianos," p. 471; and Piles, "Moros de realengo," pp. 244-245, note that Mudejars migrated to royal morerías because of the better conditions there, but

do not explain why the majority, in fact, did not migrate. Barceló Torres, Minorías , p. 52, points out this contradiction. ARV: C 650: 241r (12 April 1502)—the nobles remind Fernando that "fora lo cors de la vostra ciutat de Valencia en tot lo present Regne son molt mes los moros que no los crestians e molts d'ells poblats en serres, valls e montanyes."

169. ARV: MR 3055: 5v (1495).

170. See chap. 1nn. 141-144.

171. Domínguez Ortiz and Vincent, Historia , pp. 146-150.

172. See table 19.

173. Barceló Torres, Minorías , p. 52.

174. ACA: C 3568: 40v-41r (15 April 1493).

175. Burns, Islam under the Crusaders , pp. 198-201.

176. Nieto Fernández, "Morería de Orihuela," p. 765; Barceló Torres, Minorías , p. 139.

177. ARV: B 1431: 358v-359r (10 December 1492)—when asked where the faqih * Abdalla taught school, Abdulcarim of Oliva "dix que en Oliva e en altres lochs e en Ondara."

178. Barceló Torres, Minorías , p. 273, document no. 96 (16 June 1484), mentions a "maestro" in Tabernes, Ibrahim * al-Tarbani * .

179. Brunschvig, Berbérie , 2: 352-411; and Arié, L'Espagne musulmane , pp. 423-462, especially p. 423, where Almería is regarded as an intellectual center inferior only to Granada and Málaga.

180. Pons Boïgues, "Retazos moriscos," pp. 131-134.

181. Barceló Torres, Minorías , pp. 42-43, 139-140.

182. Luis García Ballester, Historia social de la medecina en la España de los siglos XIII al XVI , vol. 1: La minoría musulmana y morisca (Madrid, 1976), p. 72. This work was translated from Arabic into Catalan in Paterna in 1456, and into Latin by Juan de Bosnia in 1463.

183. García Ballester, Historia , pp. 65-70; and for the Arabic text of the letter, Julián Ribera y Tarragó, "La enseñanza entre los musulmanes españoles," in Disertaciones y opúsculos (Madrid, 1928), 1: 357-359.

184. The Arabic documents discovered by María Jesús Viguera Molíns, "Dos nuevos documentos árabes de Aragón (Jarque y Morés, 1492)," in Aragón en la Edad Media: estudios de economía y sociedad (siglos XII al XV) (Zaragoza, 1981), IV: 235-261, and Ana Labarta, "Reconocimiento de tutela a un mudéjar de Daroca (documento árabe de 1477)," ibid., V (Zaragoza, 1983), also advise a moderation of Boswell's view ( Royal Treasure , pp. 381-382) that the Aragonese Mudejars had almost completely lost a knowledge of Arabic.

185. ACA: C 3640: 77v-78v (26 January 1484).

186. Barceló Torres, Minorías , pp. 221-323.

187. Barceló Torres, Minorías , pp. 136-143.

188. ARV: B 1433: 134r (30 March 1501). In the trial of Azmet Axer of Alcira, ARV: B 1431: 385r (14 June 1493), there are presented as evidence "los albarans morischs de propria ma de aquell [Ageg b. Çahat Ageg] scrits, los quals splanats per lo alcadi Real en lengua materna."

189. ARV: B 1222: I 53v (9 December 1496).

190. For instance, ARV: B 1431: 278r-286r (6 February 1493)—the trial of the faqih * Alasdrach and Abdalla Sinube of Buñol, and Ali Alcayet of Chiva for having allegedly aided a Muslim slave in his escape. The main evidence of the prosecution was that the defendants had spoken in Arabic to the slave.

191. Bramon, Contra moros i jueus , pp. 144-154; and O. Hegyi, "Minority and Restricted Uses of the Arabic Alphabet: The Aljamiado Phenomenon," Journal of the American Oriental Society 99.2 (1979): 262-267.

192. Boronat y Barrachina, Moriscos , 1: 424-425, document no. 5.

193. Halperin Donghi, Conflicto , pp. 106-111.

194. ARV: B 1431: 384r (14 June 1493).

195. ARV: B 1431: 348v (29 October 1492)—the confessions of Abdalla, faqih * of Ondara.

196. ARV: B 1431: 358r—the testimony of Maymo ben Çabit of Manises.

197. ARV: C 650: 243v (12 April 1502).

198. ARV: C 650: 241r.

199. ACA: C 3665: 72r (23 April 1487). See chap. 2.

200. ARV: C 248: 31v-32r (6 July 1493).

201. ARV: B 1431: 361r-v—the testimony of Mahomat Alfaqi, faqih * of Manises; 348v—the confession of Abdalla; 358r-359v—the testimonies of Maymo ben Çabit of Manises and Abdulcarim of Oliva; and 357v—the testimony of Ayet, faqih of Paterna.

202. ARV: B 1431: 358r-v—testimony of Maymo ben Çabit: "per quant es home de sciencia va entre alfaquins del present Regne demanant per amor de Deu."

203. ARV: B 1431: 358v—"lo dit Abdalla Alfaqui es tengut ... reputat lo qual sa vida de moro sant."

204. ARV: B 1431: 360r-v—the testimony of Axir, qadi * of the morería of Játiva.

205. See Lapidus, Muslim Cities , pp. 130-144, on the role of the ^c ulama * '.

206. ARV: C 148: 214r-v (4 September 1493)—a faqih of Granada settles near Orihuela; ARV: B 1160: 354v-355r (26 November 1491)—a faqih from Málaga becomes a vassal in Manises; ARV: B 221: 413r (23 March 1498)—Ali Granati, metge , is party to a truce; and ARV: B 194 (1494-1497) records the Maghriban captives brought into Valencia, among whom were Ali Alcutentini, a faqih of Constantine (34r), four faqih s from Bône, including Ali who "dix que lig en les mezquites lo alcora [Qur'an * ]" (157r-158v), and a Muslim mystic who "feya vida ermitana que es morabit" (272r). On Sufi mysticism and "maroubtisme" in the eastern Maghrib, see Brunschvig, Berbérie , 2: 317-351.

207. ARV: B 1431: 348v. On the similarity in physiognomy of Valencian Muslims and Christians, see Bramon, Contra moros i jueus , pp. 129-132.