Some References on Turks and Moslems, mostly from MLA and Historical Abstracts, R. Baldwin, Jan 2002
More refs in Derbes, 1995, ns. 5-6; have not searched Bibliography of History of Art or Piccolomini’s Memoirs
Anderson, Ellen M., “Playing at Moslem and Christian: The Construction of Gender and the Representation of Faith in Cervantes' Capitivity Plays,” Cervantes: Bulletin of the Cervantes Society of America. 13(2), 1993, 37-59. .
Arat, Zehra F. (ed. and introd.). Deconstructing Images of 'The Turkish Woman, St. Martin's. New York, NY. 1998
Artemel, Süheyla, "The Great Turk’s Particular Inclination To Red Herring: The Popular Image of the Turk During the Renaissance in England,” Journal of Mediterranean Studies, 5(2), 1995, 188-208.
Bagby, Albert I.,Jr.. The Moslem in the Cantigas of Alfonso X, el Sabio. Kentucky Romance Quarterly.20, 1973,173-207
Banac, Ivo., “Political Themes in the Poetry of MavroVetranovic, A Benedictine of Dubrovnik,” American Benedictine Review 36(1), 1985, 23-43. [i]
Barbaro, Nicolo, The Diary of the Siege of Constantinople 1453, trans. J. R. Jones, New York: Exposition Press, 1969
Breisach, Ernst, “World History Sacred and Profane: The Case of the Medieval Christian and Islamic World Chronicles,” Historical Reflections-Reflexions Historiques. 20(3), 1994, :337-56.
Burton, Jonathan. “Anglo-Ottoman Relations and the Image of the Turk in Tamburlaine’,” Journal of Medieval & Early Modern Studies. 30(1):125-56. 2000
Camille, Michael, The Gothic Idol, Cambridge, 1989, ch. 3
Castillo Manrubia, Pilar, “Defensa de la Costa del Reino de Granada (1492-1600) [Defense of the coast of the Kingdom of Granada, 1492-1600].Revista General de Marina, 201(Aug), 1981, 81-96. [ii]
Chew, Samuel, The Crescent and the Rose: Islam and England During the Renaissance, Oxford: Ox. Un. Press, 1937
Cole, Penny, “’O God, the heathen have come into your inheritance:’ The Theme of Religious Pollution in Crusade Literature, 1095-1187,: in Crusaders and Muslims in Twelfth Century Syria, ed. M. Shatzmiller, Leiden, 1993, 84-111
Coles, Paul, The Ottoman Impact on Europe, London: Thames and Hudson, 1968
Comfort, W. W., “The Saracens in the French Lyric,” PMLA, LV, 1940, 628-659
Constable, Olivia Remie (ed.). Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources, Philadelphia, U of Pennsylvania Press,1997
Cook, R. F. “Crusade Propaganda in the Epic Cycles of the Crusade,” Journeys Toward God: Pilgrimage and Crusade, ed. B. N. Sargent-Baur, Kalamazoo, 1992, 157-175
Daniel, N., Islam and the West. The Making of an Image, Edinburgh, 1960
Daniel, N., “Crusade Propaganda,: in A History of the Crusades, ed. K. Setton, VI, The Impact of the Crusades on Europe, ed. M. Hazard and N. Zacour, Madison, 1989, 39-97
Derbes, Anne, “The Frescoes of Schwarzrheindorf. Arnold of Wied and the Second Crusade,” in M. Gervers, ed., The Second Crusade and the Cistercians, New York, 1992, 141-145
Derbes, Anne, “Crusading Ideology and the Frescoes of S. Maria in Cosmedin,” Art Bulletin, LXXVII, Sept. 1995, 460-478 [frescoes cycle in 1123 AD in Roman church by crusading pope, Callistus II, with scenes of Vision of Exekiel showing the destruction of the enemies of God who violate temples and destroy images, and a cycle showing the faithful like Daniel and the Three Hebrews violently persecuted by the infamous idolater, Nebuchadnezzar. These enemies were coded refs for Muslims in the East and in Spain and for the emperor in the period of the investiture controversy.
Donnelly, John Patrick, "The Moslem Enemy in the Renaissance Epic: Ariosto, Tasso, and Camoens", Yale Italian Studies, 1, 2, 1977, 162-170
Eysturlid, Lee W."Where Everything is Weighed in the Scales of Material Interest: Anglo-Turkish Trade, Piracy, and Diplomacy in the Mediterranean During the Jacobean Period,”. Journal of European Economic History, 22(3), 1993, 613-626.
Fleet, Kate, “Italian Perceptions of the Turks in the Fourteenth and Fifteenth Centuries,” Journal of Mediterranean Studies, 5, 2, 1995, 159-172
Friedman, Ellen G., “Christian Captives at Hard Labor in Algiers, 16th-18th Centuries,” International Journal of African Historical Studies, 13(4), 1980, 616-632. [iii]
Goellner, Carl. “Die Turkenfrage im Spannungsfeld der Reformation,” Südost-Forschungen, 34, 1975, 61-78. [iv]
Goldberg, Harriet, “Moslem and Spanish Christian Literary Portraiture,”Hispanic Review. 45, 1977, :311-26.[medieval lit]
Gorceix, Bernard., “Le Turc dans les Lettres Allemagnes aux XVIE et XVIIE Siecles: Johannes Adelphus et Abraham a Santa Clara,».Revue d'Allemagne 13(2), 1981, 216-237. [v]
Grislis, Egil., “Luther and the Turks,” Muslim World 1974 64(3): 180-193, 64(4): 275-291. [vi]
Grothaus, M., "Der Erbfeindt Christlichen Nahmens. Studien zum Türken-Feinde Bild in der Kultur der Habsburger Monarchie zwischen 16. und 18. Jahrhundert" [The scourge of Christianity: studies on images of the Turk as an enemy in Habsburg culture, 16th-18th centuries]., Ph.D., DAI-C 1987 48(1): 51; 48/220c.
Hamilton, Bernard, “The Ottomans, the Humanists, and the Holy House of Loreto,” Renaissance and Modern Studies, 31, 1987, 1-19
Heath, Michael, "Islamic Themes in Religious Polemic," Bibliothèque d'Humanisme et Renaissance, 50, 2, 1988, 289-315
Hoenselaars, A. J., “The Elizabethans and the Turk at Constantinople,” Cahiers Elisabethains. 47:29-42. 1995 Apr. 5
Jones, Meredith, “The Conventional Saracen of the Songs of Geste,” Speculum, 16, 1942,
Jones, Norman L., “The Adaption of Tradition: The Image of the Turk in Protestant England,” East European Quarterly 12(2), 1978, 161-175. [vii]
Juilliard Beaudan, Colette. «Reclusion et exclusion: L'Ambiguite du desir dans la representation de la femme islamique,» Nineteenth-Century French Studies. 23(1-2):35-41. 1994 Fall-1995 Winter.
Kahf, Mohja, “The Image of the Muslim Woman in American Cinema: Two Orientalist Fantasy Films,” Cinefocus., 3, 1995, 19-25.
Kahf, Mohja. “The Muslim Woman in Western Literature from Romance to Romanticism,” Ph.D., Rutgers U, New Brunswick. 1995 Dissertation Abstracts International. 55(12):4014A. 1995 June.; DAI DA9511487. June.
Kahf, Mohja. Western Representations of the Muslim Woman: From Termagant to Odalisque, U of Texas P. Austin, TX. 1999
Kaye, Jacqueline., “The Implications of a Too Regular Form: The Muslim Woman and the European Mind,” Universidade Fernando Pessoa. Porto, Portugal; 1996, 69-80 [medieval lit]
Keaveney, Colin Jarlath, "The Turk and the `Civilizing Process': Function and Significance of Images of the Turk in France during the Sixteenth and Seventeenth Centuries." Ph.D., Santa Barbara, 1998, DAI 2000 60(12): 4453-A. DA9953916
Kritzeck, James., “Moslem-Christian Understanding in Medieval Times,” Comparative Studies in Society & History.4, 1962, 388-401
Kruger, Steven, “Medieval Christian (Dis)identification: Muslims and Jews in Guibert of Nogent,” New Literary History, 28, 1997, 185-203
Luttrell, A., “The Hospitaller of Rhodes Confront the Turks: 1306-1421,” in Philip Gallagher, ed., Christians, Jews, and other Worlds: Patterns of Conflict and Accomodation, New York and London: Lanham Press, 1988
Lyle, E.B.. “The Turk and Gawain as a Source of Thomas of Erceldoune,” Forum for Modern Language Studies.6:98-102. 1970.
MacMaster, Neil. Lewis, Toni. “Orientalism: From Unveiling to Hyperveiling,” Journal of European Studies. 28(1-2), 1998, 121-35. Mar-June
Matar, N. I., "Turning Turk: Conversion to Islam in English Renaissance Thought,”Durham University Journal, 86(1), 1994, 33-41.
McCarthy, Kevin M.. “The Derisive Use of Turk and Turkey,”. American Speech. 45:157-59. 1970; pub. 1973.
Morris, C. “Propaganda for War: The Dissemination of the Crusading Ideal in the Twelfth Century,” in The Church and War: Papers Read at the Twenty-first Summer Meeting of the Ecclesiastical History Society, Oxford, 1982
Mout, M. E. H. N., TURKEN IN HET NIEUWS. BEELDVORMING EN PUBLIEKE OPINIE IN DE ZESTIENDE-EEUWSE NEDERLANDEN; {Turks in the news: the forming of an image and public opinion in 16th-century Netherlands].Tijdschrift voor Geschiedenis, 97(3), 1984, 362-38 [viii]
Munro, C., “The Western Attitude Towards Islam During the Crusade,” Speculum, VI, 1931, 329-343
Murphy, T. P., ed., The Holy War, Columbus: Ohio State Univ. Press, 1976
Musto, Ronald, "Just Wars and Evil Empires: Erasmus and the Turks," in John Monfasani, et al, eds., Renaissance Society and Culture: Essays in Honor of Eugene Rice, New York: Italica, 1991, 197-216
Nasralla, Abderrahim Ali., “The Enemy Perceived: Christian and Muslim Views of Each Other during the Crusades,” PhD, 1981, Dissertation Abstracts International. 41(12):5094A-5095A. 1981 June.
Nirenberg, David, Communities of Violence. Persecution of Minorities in the Middle Ages, Princeton University Press, 1996 [Christians, Jews, Moslems, lepers, and prostitutes in the 14th century; introduction is important theoretical discussion]
Patrides, C. A., "'The Bloody and Cruell Turke': The Background of a Renaissance Commonplace", Studies in the Renaissance, 10, 1963, 126-135 [reprinted in a later book of his essays]
Pérez de Perceval, José María, «ANIMALITOS DEL SEÑOR: APROXIMACION A UNA TEORIA DE LAS ANIMALIZACIONES PROPIAS Y DEL OTRO, SEA ENEMIGO O SIERVO, EN LA ESPAÑA IMPERIAL (1550-1650),” [Creatures of the Lord: approach to a theory of representations of one's own people and "the other" (whether enemy or slave) as animals in imperial Spain, 1550-1650], Areas, 1992 14: 171-184. [ix]
Potter, Lois. «Pirates and 'Turning Turk' in Renaissance Drama,” in Travel and Drama in Shakespeare's Time. Maquerlot, Jean-Pierre (ed. and introd.); Willems, Michele (ed. and introd.). Cambridge UP. Cambridge, England; 124-40. 1996
Prager, Carolyn., “Turks and Turkish Slavery: English Renaissance Perceptions of Levantine Bondage,” Centerpoint 2(1), 1976, 57-64.
Quinn, David B., “Turks, Moors, Blacks, and Others in Drake’s ‘West Indian Voyage’,” Terrae Incognitae 14, 1982, 97-104 [x]
Rais, Mahmoud. “The Representation of the Turk in English Renaissance Drama.” Dissertation Abstracts International. 34:1252A-53A(Cornell). 1973.
Ramey, Lynn Tarte, “Christians and Saracens: Imagination and Cultural Interaction in the French Middle Ages,” Harvard University, 1998, Dissertation Abstracts International, A (Humanities and Social Sciences). 58(9):3517. 1998 Mar.; DAI DA9810704.
Reites, James W., “Jean de la Goutte: Slave of the Turk,” Archivum Historicum Societatis Iesu, 51(102), 1982, 300-313. [French Jesuit, spent last two years as captive of Turks. 1554-6]
Riley-Smith, J., The First Crusade and the Idea of Crusading, London, 1986
Rouillard, Clarence, The Turk in French History, Thought, and Literature (1520-1660), Paris: Boivin, 1941
Rupp, Gordon. Luther against 'The Turk, The Pope, And The Devil,”in Seven-Headed Luther: Essays in Commemoration of a Quincentenary, 1483-1983. ed. Peter Newman Brooks, Oxford: Clarendon. 1983, pp. 255-273.
Samarrai, Alauddin. “Arabs and Latins in the Middle Ages: Enemies, Partners, and Scholars,” pp. 137-145 in Western Views of Islam in Medieval and Early Modern Europe: Perception of Other. Blanks, David R. (ed. and introd.); Frasseto, Michael (ed. and introd.)., St. Martin's. New York, NY;1999
Santucci, Monique. «La Femme sarrasine dans le roman de Gillion de Trazegnies,» in Les Representations de l'Autre du Moyen Age au XVIIe siecle. Berriot-Salvadore, Evelyne (ed.)., Saint-Etienne;: Univ. de Saint-Etienne., 1995, 189-202. [medieval lit]
Schoeck, R.J.. “Thomas More's Dialogue of Comfort and the Problem of the Real Grand Turk. English Miscellany:a Symposium of History, Literature & the Arts. 20:23-35. 1969.
Schwarzbaum, Haim., “Jewish, Christian, Moslem and Falasha Legends of the Death of Aaron, the High Priest,” Fabula. 5:, 1962, 185-227.
Schwoebel, Robert, The Shadow of the Crescent: The Renaissance Image of the Turk 1453-1517, Nieuwkoop, 1967
Seidel, Linda, Songs of Glory, The Romanesque Facades of Aquitaine, Chicago: Univ. Of Chicago Press, 1981
Seidel, Linda, «Images of the Crusades in Western Art: Models as Metaphors,» in The Meetingf of Two Worlds: Cultural Exchange Between East and West During the Period of the Crusades, eds. V. P. Goss and C. V. Bornstein, Kalamazoo, 1986, 377-392
Skidmore, M. The Moral Traits of Christians and Saracens as Portrayed in the Chanson de Geste, Colorado College Publications, Colorado Springs, 1935
Southern, R. W., Western Views of Islam in the Middle Ages, Cambridge: Harvard University Press, 1962
Stajnova, Mihaila and Raja Zaimova, "Le Theme ottoman dans le théatre de l'europe occidentale du XVIIe siecle", Etudes Balkaniques, 20, 3, 1984, 95-103 [Turkish rulers in French, Flemish, and German dramas]
Stein, Perrin, "Amédée Van Loo's Costume turc: The French Sultana," Art Bulletin, Sept. 1996, 417-438
Suistola, Jouni, "From Savagery to Nobleness: How the Turks Entered Mozart's Compositions," Faravid, 11, 1987, 131-137
Vitkus, Daniel J.. «Turning Turk in Othello: The Conversion and Damnation of the Moor,” Shakespeare Quarterly. 48(2):145-76. 1997 Summer.
Weiss, Daniel, recent book on St Chapelle and crusading ideology, 2000
White, Robert. Castellio against Calvin: “The Turk in the Toleration Controversy of the Sixteenth Century,” Bibliotheque d’Humanisme et Renaissance. 46(3):573-586. 1984.
Woods, Damon. “Racial Exclusion in the Mendicant Orders from Spain to the Philippines, UCLA Historical Journal, 11, 1991, 69-92. [xi]
Zach, Krista, “DAS TÜRKENBILD IN DER MOLDAUKUNST DES 15. UND 16. JAHRHUNDERTS AM BEISPIEL DER DARSTELLUNG JOHANNES DES NEUEN; Südost-Forschungen 40, 1981, 206-221.
[i] Mavro Vetranovic of Dubrovnik (Ragusa) reflects the political tensions and realities of his Croatian city-state in the Renaissance poetry he wrote in the early 16th century. As a Benedictine monk Vetranovic yearned for the divine deliverance of his native land, but he endorsed the political solutions and foreign policy of the Ragusan state, which exercised discretion in relations with the Christian West and the Moslem East.
[ii] The Kingdom of Granada, the last Moslem state in Spain, collapsed in 1492. The Spanish crown intended a peace generous to the Moslem inhabitants of Granada, but the religious fanaticism of Cisneros, the ambition of many, and fear for the security of the Granada coast combined to produce harsh treatment of the Moslem population. Mass conversions, prohibitions from inhabiting the seacoast zone, and severe restrictions on fishermen of Moslem background must be understood in the context of an abiding Christian fear of attacks and invasion from Moslem North Africa which, aided by cultural and religious kinsmen of Granada, might restore Moslem power in Spain. Christian repression, however, brought on the feared insurrections.
[iii] The thousands of Christian slaves in Algiers played a significant role in the local economy and, contrary to contemporary European views, were treated better than Moslem slaves in European hands.
[iv] Martin Luther's attitude toward war changed drastically over his lifespan from pacifism to militancy. But this militancy was conditional, and in the question of the crusade against the menacing Turk preached by Rome, Luther was more influenced by his antipapal feelings than by his desire to protect Christendom. He therefore was constantly suspicious and hostile toward the papal campaign to repel the Turks from Europe, seeing in it a pretense for reasserting the papal leadership in the political and moral spheres. In addition, Luther and his followers shared a certain resignation toward the danger of the Ottoman Empire as a scourge sent by God against a sinful world. This eschatological view accentuated the contradictory nature of Luther's attitudes toward the Turkish question.
[v] The German mentality of the 16th and 17th centuries was imbued with a terror of the Turks. Two who were in great measure responsible for this obsession were Johannes Adelphus Muling (d. 1522), Strasbourg humanist, and Abraham a Sancta Clara (1644-1709), an Augustinian preacher. The former wrote Die Türkisch Chronica, a history of the Turks designed to direct German hatred at Turkish cruelty, while the latter delivered 11 sermons against the Turks in which he accused them of every known vice and described them as the scourge of God sent against Europeans as a punishment for their sins. Both authors contributed to the development of German nationalism and racism.
[vi] Part I. Analyzes Martin Luther's theological and political perception of the Moslem Turks, 1518-46. In Luther's view the Turks were the rod of God used to punish sinful Christians, but they were also the servants of the devil who threaten the Christian world. They were to be opposed by lawful authorities with the support of the entire Christian population. Ultimately, however, it was not military force that would overcome the Turks, but God's intervention and the Christian's struggle with the devil, the lord of the Turks. Eventually, the violent Turks would be defeated by temporal and divine powers. Based on Luther's writings and secondary sources: Part II. Critical and biased against Islam, Luther saw the Turks as devil incarnate, commanded by law to kill and rob, and a threat to physical well-being and the Christian faith. In his view they replaced the Gospel with the Koran, and elevated Muhammad himself above Christ. Their institutions were as evil as their faith, dishonoring marriage and destroying secular government. The duty of Christians was not only to oppose Catholicism which sought to destroy the soul, but Islam as well which sought to destroy the body and the faith.
[vii] Explores the continuing medieval image of Moslems in religious literature during 1563-1640. The medieval Christian view that Moslems were "bloodthirsty, salacious heretics" was not changed by Protestants except that they began to use Islam as a model of heresy to which they compared Catholicism. This view of the Moslems was not changed until scholars developed an interest in Arabic. The first man who began to revise the traditional view was William Bedwell (1562-1632)
[viii] The Netherlands knew about the Ottoman Turks through news reports, travel accounts, and geographical descriptions. In general, the Dutch shared the feeling of many in Europe and considered the Turk the archenemy of Christianity and a cruel and ferocious warrior. However, there was also a feeling that the Turk was better than the Catholic Church. Many felt that it was better to be "Turkish than Popish."
[ix] Analyzes and categorizes the animal imagery of the period 1550-1650 relating to moriscos, Turks, and North Africans as opposed to Spanish Christians. The dichotomy between rationality and bestiality is distinguished from the notion of a hierarchy of animals. Imagery varies according to the genre of writing. Polemical texts described moriscos as dogs, wolves, foxes, or serpents. Christian moriscos were seen as docile lambs or industrious bees, whereas non-Christians were represented as breeding rabbits, swarming ants, or poisonous scorpions. The Turk, as the "great beast," became the dragon of traditional Christian iconography and hagiology.
[x] During Sir Francis Drake's voyage through the West Indies, 1585-86, he liberated several hundred European, black, Indian, and Moslem Spanish galley slaves and prisoners. Drake promised to return the Moslems to Turkey to curry favor for the Levant Company, but his plans for the remaining men may have included settlement on Roanoke. Events on Roanoke went unrecorded, and it is unknown whether the blacks and Indians remained or returned to England with Drake. Most of the Turks were repatriated.
[xi] Examines the reasons why the mendicant orders- Franciscans, Dominicans, Augustinians, Carmelites - failed to train a cadre of indigenous clergy in the Philippines during the Spanish colonial period. The concept of limpieza de sangre (purity of blood) excluded Jewish and Moslem converts from religious orders as such converts could not be trusted. Exclusion from mendicant orders in the Philippines may have stemmed from lack of trust in indigenous acceptance of the Catholic faith, but other factors were also involved. These included frustration over failure of missionaries in working among indigenous peoples and competition between orders over a dwindling indigenous population. The cultural gulf between Spaniard and Filipino was also of significance.