Mudejar 507the SELJUKTURKSconquered the city. Zangi (r. 1127–46)
proclaimed his independence in Mosul from the Seljuks
in 1127. He established a Turkish principality that
became one of the launching places for attacks against
the crusader states. When it was part of the Zangid and
then the AYYUBIDstates, Mosul prospered in the 12th
and 13th centuries until it was destroyed by the MON-
GOLS under HULEGU in 1258. Although rebuilt, it
remained a poor and struggling provincial town in the
14th and 15th centuries and remain initially so under
the OTTOMANTURKS.
See alsoALEPPO;ANTIOCH.
Further reading:Douglas Patton, Badr al-Din Lulu:
Atabeg of Mosul, 1211–1259(Seattle: Distributed by the
University of Washington Press, 1991); Chase F. Robin-
son, Empire and Elites after the Muslim conquest: The
Transformation of Northern Mesopotamia (Cambridge:
Cambridge University Press, 2000).
motet Popular from the mid-13th century, a motet
was a piece of unaccompanied polyphonic MUSICsung
to a Latin liturgical text. For two voices with both sung
in a Gregorian melody, the motet included a second
voice singing a slightly different parallel text in the
same melody than that sung by the first voice. The
words of the texts were of primary importance.
Motets rapidly grew more complicated with the
addition of voices and texts. Some became linguistically
mixed. In most a bass sang the text in Latin, while other
voices sang in the vernacular. By the 15th century, the
motet had become polyphonic, but the words were
either exclusively Latin or exclusively vernacular.
Authors composed motets for the Mass and were mainly
concerned with introducing into choral music feelings
and ideas expressed by words and images. In the MASS,
motets were sung at the offertory and after the singing of
an ANTIPHON. In about 1320 Philip of Vitry (1290–1361)
wrote the Art of Composing of Motets that influenced
their composition for centuries. The Renaissance style of
motet of Josquin des Prez (ca. 1440–1521) prevailed
between 1480 and 1520.
See alsoMACHAUT, GUILLAUME DE.
Further reading:Mark Everist, French Motets in the
Thirteenth Century: Music, Poetry, and Genre (Cam-
bridge: Cambridge University Press, 1994); Sylvia Huot,
Allegorical Play in the Old French Motet: The Sacred and
the Profane in Thirteenth-Century Polyphony(Stanford,
Calif.: Stanford University Press, 1997); Daniel Leech-
Wilkinson, Compositional Techniques in the Four-Part
Isorythmic Motets of Philippe de Vitry and His Contempo-
raries, 2 vols. (New York: Garland, 1989); Robyn E.
Smith, French Double and Triple Motets in the Montpellier
Manuscript: Textual Edition, Translation, and Commentary
(Ottawa: Institute of Mediæval Music, 1997).
Mozarabs Mozarabs were Christians who remained in
the territories of the Iberian Peninsula that fell to ISLAM
after the conquest of 711. By the 12th century and with the
recapture of TOLEDO, Castilian royal authorities applied
this term to their Christian minority. It is not clear how
well they had been absorbed into tolerant Islamic states or
their reactions to the northern Christian RECONQUEST.
The rapid conquest and the occupation of the penin-
sula had introduced no more than 100,000 Arab or
Berber migrants, who were greatly outnumbered by sev-
eral million Christian inhabitants. The conquered Chris-
tians enjoyed the rights that Islam accorded to people of
the Book as DHIMMI. This meant freedom of worship in
exchange for a tribute from which Muslims were exempt.
They had their own count, and officials who regulated
the community’s internal conflicts, maintained order, and
raised taxes for the Muslim rulers. The Mozarabic Chris-
tian Church continued to exist and had a functioning
episcopal hierarchy under Islam.
In the midninth century, some 50 fanatical monks
and nuns provocatively requested martyrdom by publicly
asserting their apostatizing from Islam; the Muslims
reluctantly martyred them. During this period of decreas-
ing toleration there was a large migration toward the
Christian areas in the north and rebellions by those desir-
ing to return to their Christian identity. After these
revolts were put down, Islamization progressed rapidly,
and many Mozarabs served Muslim princes as mercenary
soldiers and tax collectors.
In the course of the Reconquest in the 11th century,
the victorious Christian princes moved populations
around while the ALMOHADSexpelled all infidels from
their territories. The Mozarabs were progressively inte-
grated back into Christian society as the Reconquest
moved slowly southward to its ultimate success at the
capture of GRANADAin 1492.
Further reading: Thomas E. Burman, Religious
Polemic and the Intellectual History of the Mozarabs, ca.
1050–1200(Leiden: E. J. Brill, 1994); W. C. Bishop, The
Mozarabic and Ambrosian Rites: Four Essays in Compara-
tive Liturgiology(Milwaukee: Morehouse, 1924); Mireille
Mentré, Illuminated Manuscripts of Medieval Spain(New
York: Thames and Hudson, 1996).Mudejar The Spanish term mudéjarand in the plural
mudéjaresdesignated the Muslims of the Iberian Peninsula
who remained in territory retaken by the advancing Chris-
tians. The word was only adopted in Castilian immediately
before and during the war of GRANADA around 1492.
Before that, the Mudejares were called Moors and SARA-
CENS. After 1520 the Muslims who chose to remain, or had
no choice but to remain, on the Iberian Peninsula had to
accept baptism and were no longer called Mudejares but
Moriscos. The Christian majority ceased to recognize the