In Visions of Deliverance, Mayte Green-Mercado traces the circulation of Muslim and crypto-Muslim apocalyptic texts known as joferes through formal and informal networks of merchants, Sufis, and other channels of diffusion among Muslims and Christians across the Mediterranean from Constantinople and Venice to Morisco towns in eastern Spain. The movement of these prophecies from the eastern to the western edges of the Mediterranean illuminates strategies of Morisco cultural and political resistance, reconstructing both productive and oppositional interactions and exchanges between Muslims and Christians in the early modern Mediterranean.Challenging a historiography that has primarily understood Morisco apocalyptic thought as the expression of a defeated group that was conscious of the loss of their culture and identity, Green-Mercado depicts Moriscos not simply as helpless victims of Christian oppression but as political actors whose use of end-times discourse helped define and construct their society anew. Visions of Deliverance helps us understand the implications of confessionalization, forced conversion, and assimilation in the early modern period and the intellectual and theological networks that shaped politics and identity across the Mediterranean in this era.
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VïSïONS OF DEïVERANCE
VïSïONS OFDEïVERANCE
MORI SCOS AND T HE POL I T I CSOF PROPHECY I N T HE E ARLYMODE RN ME DI T E RRANE AN
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Fîrst pubîshed 209 by Corne Unîversîty Press
îbrary o Congress Cataogîng-în-Pubîcatîon Data
Cover îmage: Vîcente Carducho,La expusîón de os morîscos(c. 627), detaî. Museo de Prado. Used by permîssîon.
The afaîrs o Spaîn were so conused, men were so perpexed, that ît seemed îke ît was a heaveny scourge, and that another destructîon and end woud come over these kîngdoms, worse than ît had been în the tîmes o the Kîng Don Rodrîgo. They beîeved în omens; they cast predîctîons and prognostîcatîons threatenîng great mîsortune. Some demons învented who knows what prophecîes, whîch some saîd were by St. ïsîdore, archbîshop o Sevîe, others by Fr. Juan de Rocacesa [John o Rupescîssa], and one o Merîn and other wîse men, and o St. John Damascene [John o Damascus], and weepîng or paînts that St. ïsîdore crîed over Spaîn. And în a o them [there were] so many bad sîgns o caamîtîes and destructîon or Spaîn that peopewereterrîIedandwentaboutdazed. Prudencîo de Sandova,Hîstorîa de a vîda y hechos de emperador Caros V(604), part , book 6, chapter 2
Co n t e n t s
Acknowedmentsîx Note on Transîteratîons and Cîtatîonsxî
ïntroductîon . Chrîstîan Vîsîonary or Musîm Prophet? Re-Creatîng ïdentîtîes în ate Spanîsh ïsam 9 2. The Return o Musîm Granada: Prophecy and Martyrdom în the Apujarras Revot (568–570) 64 3. Ottoman Rome: Apocayptîc Prophecîes în the Medîterranean (570–580) 00 4. “The Grand Morîsco Conspîracy”: Prophecy and Rebeîon Pots în Vaencîa and Aragon (570–582) 30 5. Prophetîc Fabrîcatîons o a Morîsco ïnormant: Gî Pérez and the Morîscos o Vaencîa 65 6. Prophecy as Dîpomacy: The Morîscos and Henry ïV o France 24 Epîogue 237
Appendîx A: Fîrst Pronostîcatîon o the War o Granada249 Appendîx B: Second Pronostîcatîon o the War o Granada254
v i i i
CONTENTS
Appendîx C: Thîrd Pronostîcatîon o the War o Granada258 Appendîx D: Prophecy o Fr. Juan de Rokasîya263 Appendîx E: Account o the Scandas That Wî Take Pace at the End o Tîmes în the Isand o Spaîn267 Appendîx F: Prophecy o St. Isîdore27 Appendîx G: Paînt o Spaîn274 Appendîx H: Muḥammad’s Prophecy about Spaîn277 Bîbîoraphy28 Index303
A c k n o w l e d g m e n t s
Over the years ï have amassed debt that wî never be repaîd. ï woud îke to thank peope who have been înstrumenta în the deveopment o thîs book. ï am grateu to my mentors at The Unîversîty o Chîcago who saw thîs project come to îe when ï was a graduate student. Corne H. Feîscher, Tamar Herzog, Fred Donner, John E. Woods, and the ate Farouk Mustaa taught me to thînk în deep, broad, and connected ways. Davîd Nîrenberg supported my work at a crucîa moment. Hîs work has served as an înspîratîon throughout the years, and ï am grateu or the oppor-tunîty to work wîth hîm. Therearerîendsandcoeagueswîthoutwhosehepïwoudnothavebeen abe to compete thîs book—peope who are true schoars în every sense o the word. Ryan Szpîech, a mode coeague and mentor, read an înîtîa u drat o the manuscrîpt and gave vauabe eedback. My conversatîons and coaboratîons wîth Evrîm Bînbaenrîched my work în countess ways, rom hepîng me acquîre sources to readîng every sînge chapter o thîs book. ï am deepy grateu or hîs rîendshîp and constant support. My husband Javîer Castro-ïbaseta’s sharp and crîtîca eedback on every aspect o my work has made me a better schoar. He saw thîs project în îts very begînnîng stages, and has been here to îts very end. ï am grateu to hîm or readîng and re-readîng and never growîng tîred o ît. Many coeagues heped me reIne many o the îdeas în thîs book. ï had the prîvîege and honor to have been part o the Medîterranean workîng group and the ïsamîc Studîes Program at the Unîversîty o Mîchîgan. Nu-merous rîends and coeagues dîscussed specîIc aspects o my book. Thanks to Kathryn Babayan, Paroma Chatterjee, Husseîn Fancy, Enrîque García Santo Tomás, Gottrîed Hagen, Mîchee Hannoosh, Kara Maette, Devî Mays, and Dîane Owen Hughes. Kara Maete and Mîchee Hannoosh pro-vîded împortant eedback on my transatîons rom ïtaîan and French. ï am grateu to a or makîng me ee îke ï was part o a strong înteectua amîy. Four brîîant schoars and dear rîends, María Doores Morîo, Eveyn Asutany,DeîrdreDeaCruz,andShobîtaParthasarathy,haveenrîchedme