revolt on the news of the sufferings of their co-religionists. [435] He is said to have ordered a general massacre of the Christians, but when it was pointed out that no men of any intelligence or rank among the Christians had taken part in such doings [436] (for Alvar himself complains that the majority of the Christian priests condemned the martyrs [437]), the king contented himself with putting into force the existing laws against blasphemy with the utmost rigour. The moderate party in the Church seconded the efforts of the government; the bishops anathematised the fanatics, and an ecclesiastical council that was held in 852 to discuss the matter agreed upon methods of repression [438] that eventually quashed the movement. One or two isolated cases of martyrdom are recorded later—the last in 983, after which there was none as long as the Arab rule lasted in Spain. [439] But under the Berber dynasty of the Almoravids at the beginning of the twelfth century, there was an outburst of fanaticism on the part of the theological zealots of Islam in which the Christians had to suffer along with the Jews and the liberal section of the Muhammadan population—the philosophers, the poets and the men of letters. But such incidents are exceptions to the generally tolerant character of the Muhammadan rulers of Spain towards their Christian subjects. One of the Spanish Muhammadans who was driven out of his native country in the last expulsion of the Moriscoes in 1610, while protesting against the persecutions of the Inquisition, makes the following vindication of the toleration of his co-religionists: “Did our victorious ancestors ever once attempt to extirpate Christianity out of Spain, when it was in their power? Did they not suffer your forefathers to enjoy the free use of their rites at the same time that they wore their chains? Is not the absolute injunction of our Prophet, that whatever nation is conquered by Musalman steel, should, upon the payment of a moderate annual tribute, be permitted to persevere in their own pristine persuasion, how absurd soever, or to embrace what other belief they themselves best approved of? If there may have been some examples of forced conversions, they are so rare as scarce to deserve mentioning, and only attempted by men who had not the fear of God, and the Prophet, before their eyes, and who, in so doing, have acted directly and diametrically contrary to the holy precepts and ordinances of Islam which cannot, without sacrilege, be violated by any who would be held worthy of the honourable epithet of Musulman.... You can never produce, among us, any bloodthirsty, formal tribunal, on account of different persuasions in points of faith, that anywise approaches your execrable Inquisition. Our arms, it is true, are ever open to receive all who are disposed to embrace our religion; but we are not allowed by our sacred Qurʼān to tyrannise over consciences. Our proselytes have all imaginable encouragement, and have no sooner