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By Charles L. Tieszen

In Christian id amid Islam in Medieval Spain Charles L. Tieszen explores the innovations deployed through authors of medieval anti-Muslim polemic that helped them to forge a non secular id for his or her groups in mild of Islam.

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In other words, when Bulliet’s estimate of 6 percent corresponds with the year 767, he is not arguing that 6 percent of Islamic Spain had converted by 767, but that 6 percent of all Christians who converted to Islam had done so by that time (Bulliet, Conversion to Islam in the Medieval Period, 117). Note especially Mikel de Epalza, “Mozarabs: An Emblematic Christian Minority in Islamic Al-Andalus,” 158–160. Though de Epalza appreciates Bulliet’s innovation, he balks at the notion that large portions of the population remained Christian.

Translated Texts for Historians, 9 (Liverpool: Liverpool University Press, 1990). See also Collins, Early Medieval Spain, 156–162 and Tolan, Saracens, 78–85. , 80 and Collins, Early Medieval Spain, 158. 9 Ibid. ” Watt and Cachia, 9. 10 Watt and Cachia, 13; M. Shaban, “Conversion to Early Islam,” in Conversion to Islam ed. , 1979), 29. 11 Collins, Early Medieval Spain, 155; Watt and Cachia, 14; and Bernard F. Reilly, The Medieval Spains, Cambridge Medieval Textbooks (Cambridge: Cambridge University Press, 1996), 52.

According to one Christian account, Roderic (r. 710–711), newly and controversially appointed king of Spain, opened a palace in Toledo which had been sealed for years. ”4 Depicted on the cloth were Arabs en route to war. The pictures terrified Roderic and he immediately re-sealed the palace. Other sources attribute the Muslim army’s access to Spain to a sexual affair and a vengeful Count Julian, governor of Ceuta, opposite Gibraltar. Accordingly, Wittiza (r. c. 692–710), king of Spain, spoke in his royal court about the beauty of women.

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