[105] De Mas Latrie (2), pp. 27–8. [↑]
[106] S. Leonis IX. Papæ Epist. lxxxiii. (Migne: Patr. Lat., tom. cxliii. p. 728.) This letter deals with a quarrel for precedence between the bishops of Gummi and Carthage, and it is quite possible that the disordered condition of Africa at the time may have kept the African bishops ignorant of the condition of other sees besides their own and those immediately adjacent, and that accordingly the information supplied to the Pope represented the number of the bishops as being smaller than it really was. [↑]
[107] A. Müller, vol. ii. pp. 628–9. [↑]
[108] S. Gregorii VII. Epistola xix. (Liber tertius). (Migne: Patr. Lat., tom. cxlviii. p. 449.) [↑]
[109] De Mas Latrie, p. 226. A number of Spanish Christians, whose ancestors had been deported to Morocco in 1122, were to be found there as late as 1386, when they were allowed to return to Seville through the good offices of the then sultan of Morocco. (Whishaw, pp. 31–4.) [↑]
[110] C. Trumelet: Les Saints de l’Islam, p. xxxiii. (Paris, 1881.) [↑]
[111] Compare the articles published by a Junta held at Madrid in 1566, for the reformation of the Moriscoes; one of which runs as follows: “That neither themselves, their women, nor any other persons should be permitted to wash or bathe themselves either at home or elsewhere; and that all their bathing houses should be pulled down and demolished.” (J. Morgan, vol. ii. p. 256.) [↑]
[112] C. Trumelet: Les Saints de l’Islam, pp. xxvi–xxxvii. [↑]
[113] Leo Africanus says that at the end of the fifteenth century all the mountaineers of Algeria and of Buggia, though Muhammadans, painted black crosses on their cheeks and palms of the hand (Ramusio, i. p. 61); similarly the Banū Mzab to the present day still keep up some religious observances corresponding to excommunication and confession (Oppel, p. 299), and some nomad tribes of the Sahara observe the practice of a kind of baptism and use the cross as a decoration for their stuffs and weapons. (De Mas Latrie (2), p. 8.) [↑]