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Extra info for The History of the Devil and the Idea of Evil: From the Earliest Times to the Present Day (Open Court paperback)
66 Like earlier seamen they believed that the commercial and military treaties that had been negotiated between the king of Morocco and Charles I allowed them to use English ports for victualing and safety. Much to their horror they found themselves imprisoned and arraigned at Winchester, along with other coreligionists who had been captured on the Isle of Wight. Confused about how to proceed further, Lord Portland wrote 32 a Turks and Moors in England to Thomas Wyan asking him to help in the “Tryall of certaine Mores or Turkes” that was set to take place at Winchester.
82 Another problem may have arisen when one of the retinue died; where, as a non-Christian, could he be buried? Meanwhile, they traveled around the city, observing much of English social and commercial custom, attending royal celebrations, and looking at and being looked at by Londoners. ”84 That is why, when they were making preparations to leave England, John Chamberlain noted that neither “the marchants nor marriners will . . ”85 Indeed, judging by the surviving portrait of the ambassador, with his stern face and fierce look, the English painter, like the populace, may have found the Moors not just alienating but intimidating too.
117 Muslims never roused English xenophobia perhaps because there were not as many Muslims as there were Dutch or Walloon families, and because no Muslim ruler ever threatened England in the manner of Philip II and his Armada. The majority of these Britons were men but there were a few women too. But on the whole the British exposure to Muslims was predominantly confined to the male population. The writings of a few of these Britons—particularly those of William Harborne,Thomas Roe, and Dudley North—are both fascinating and informative about the Renaissance interaction with Muslims.