notes to pages 106–107 231
Iaccenses, et quod dictus Johannes non vulit... restituere... .” One learns that
Vincent was an adalid from events described below. See also Catlos, “Mahomet
Abenadalill,” 286.
48. ACA, R. 65 , fol. 125 r ( 29 Mar. 1286 ): “Muçe de [P]ortella. Mandamus
[v]obis quatenus detis Abdu[a]het, janeto, ducentos solidos Barchinone quos
sibi d
Conradus Lan[cee] ab eo extorsit in Albayde ut asserit et facta sibi solucione re-
cuperetis ab eo presentem litteram et apocham de soluto. Datum Barchinone,
IIII kalendas Aprilis.” See also Catlos, “Mahomet Abenadalill,” 286. Although
Catlos sees this as an incident of theft, it may have been more complicated. The
case involves Conrad Lancia, who recruited and oversaw jenets for the Crown. See
chapter 2.
49. ACA, R. 81 , fol. 63 r ( 7 Mar. 1290 ): “... quod [ca]pia[t] M[o]sse Maymono,
Iudeo Valencie, qui surripuit quibusdam janetis [quadam] albarana sue quitacionis
et... tam diu quosque reddiderit albarana dictis janetis ut eisdem satisfecerit de ip-
sis albaranis prout fuerit faciendum.” See also Catlos, “Mahomet Abenadalill,” 285.
50. Catlos, “Mahomet Abenadalill,” 280 : “Accustomed as they would have
been to cross- border raiding and to all of the misery and opportunity which ac-
companied it, they also did their best to profit from the situation.”
51. Catlos, “Mahomet Abenadalill,” 283 n 92 : “This type of exchange, which
worked to the benefit both of the Castilian and Aragonese townsmen, is one as-
pect of the regular commercial ties between municipalities on both sides of the
frontier.”
52. See Catlos, “Contexto y conveniencia”; and idem, Muslims in Medieval
Latin Christendom, c. 1050 – 1614 , 515 – 35.
53. Catlos, Victors and the Vanquished, 85 : “[T]he ideological counterparts of
jihād in contemporary Christian society, the ideals of Reconquista and Crusade,
played an analogous role: justifying actions in certain situations, while answering
a need to express a sense of identity and purpose. As such, they can hardly be in-
terpreted as causes or determinants of events, certainly not on any grand scale and
normally not when they came into conflict with the ambitions of those individuals
who were their purported champions”; and ibid., 294 : “If Crusade ideology had
emerged in the previous two centuries, in the late thirteenth century it had yet to
determine Christian relations to Muslims either abroad or at home.”
54. Catlos, “Contexto y conveniencia,” 263 : “La identidad sectaria tendió a no
convertirse en una cuestión importante en la interacción cotidiana”; and ibid., 268 :
“La antipatía asociada a las diferencias sectarias, la confrontación monolítica de
Sánchez Albornoz, así como las tendencias hacia la aculturación enfatizadas por
Castro no son los determinantes del carácter de la interacción etno- religiosa de la
Península Ibérica durante la Edad Media, sino más bien sus consecuencias. En las
esferas legal, económica y social fueron los convenios negociados dictados por el
mutuo interés — conveniencia — los que determinaron las relaciones entre grupos
e individuos a través de las divisiones sectarias etno- religiosas.”