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Castellio,
Concerning Heretics
, 3.
    45. Wilbur,
History of Unitarianism
, 1:62–63.
    46. The number of Jews expelled is estimated between 150,000 and 400,000 by Henry Kamen, “The Mediterranean and the Expulsion of Spanish Jews in 1492,”
Past and Present
119 (May 1988): 30.
    47. Bainton,
Hunted Heretic
, 5–16.
    48. Ibid., 16; Wilbur,
History of Unitarianism
, 1:61.
    49. Wilbur,
History of Unitarianism
, 1:52; Garcia,
Islam and the English Enlightenment
, 161, 278 n. 9.
    50. Wilbur,
History of Unitarianism
, 1:71; Garcia,
Islam and the English Enlightenment
, 161.
    51. Zagorin,
Toleration
, 99; Castellio,
Concerning Heretics
, 9–10.
    52. Quoted in Roland Bainton,
The Travail of Religious Liberty
(New York: Harper, 1958), 120.
    53. Castellio,
Concerning Heretics
, 126.
    54. Ibid., 123.
    55. Ibid., 132.
    56. Ibid.
    57. Ibid., 132–34.
    58. Ibid., 133.
    59. Tolan,
Saracens
, 214–74. Peter the Venerable had advocated this position since the twelfth century; see Schwoebel, “Coexistence,” 174.
    60. Castellio,
Concerning Heretics
, 150–51.
    61. Lecler,
Toleration
, 1:161.
    62. Perry and Schweitzer,
Antisemitic Myths
, 43, 47.
    63. Castellio,
Concerning Heretics
, 71; Jan Slomp, “Calvin and the Turks,” in
Christian-Muslim Encounters
, ed. Yvonne Yazbeck Haddad and Wadi Zaidan Haddad (Gainesville: University Press of Florida, 1995), 131.
    64. Castellio,
Concerning Heretics
, 203.
    65. Ibid. For discussions of “Saracen,” see Daniel,
Islam and the West
, 14, 79; Tolan,
Saracens
, 105–34. The term existed as early as the ninth century in Middle English to mean nomadic Arab peoples. For the best discussions of the “obscure” etymology, see Katharine Scarfe Beckett,
Anglo-Saxon Perceptions of the Islamic World
(Cambridge: Cambridge University Press, 2003), 93–104. See also the multiple pre-sixteenth-century English usages of “Saracen,”
Oxford English Dictionary
, 9:106.
    66. Robert White, “Castellio against Calvin: The Turk in the Toleration Controversy of the Sixteenth Century,”
Bibliothèque d’Humanisme et Renaissance
46 (1984): 573–74.
    67. Ibid., 573–86.
    68. Ibid., 575.
    69. Castellio,
Concerning Heretics
, 101.
    70. Wilbur,
History of Unitarianism
, 1:37.
    71. Ibid.; Castellio,
Concerning Heretics
, 93–94.
    72. Castellio,
Concerning Heretics
, 94.
    73. Zagorin,
Toleration
, 86.
    74. Castellio,
Concerning Heretics
, 95.
    75. Ibid., 97–98.
    76. Schwoebel, “Coexistence,” 180; Castellio,
Concerning Heretics
, 96; Franco Cardini,
Europe and Islam
, trans. Caroline Beamish (London: Blackwell, 1999), 147–49.
    77. Steven Ozment,
Mysticism and Dissent: Religious Ideology and Social Protest in the Sixteenth Century
(New Haven: Yale University Press, 1973), 141.
    78. Franck quoted in Castellio,
Concerning Heretics
, 96; in the Qur’an, see 2:256. Franck also observed, “At Constantinople there are Turks, there are Christians, and there are also Jews, three peoples widely differing from one another in religion. Nevertheless they live together in peace, which certainly they could not do if there were persecution.”
    79. The French scholar Jean Bodin (d. 1596) saw the burning of Servetus in Geneva; see Clarence Dana Rouillard,
The Turk in French History, Thought, and Literature (1520–1660)
(Paris: Boivin, 1941), 390–91; Marshall,
John Locke, Toleration and Early Enlightenment Culture
, 593.
    80. This tendency among Protestants would continue into the seventeenth century; see Ahmad Gunny, “Protestant Reactions to Islam in Late Seventeenth-Century French Thought,”
French Studies
40 (April 1986): 131–34. Not only radical English Protestants in the seventeenth century embraced the Ottoman example of religious toleration. Catholics and Protestants applied this comparative tactic, beginning in the sixteenth century. For the English precedent, see Garcia,
Islam and the English Enlightenment
, 1–59.
    81. Castellio,
Concerning Heretics
, 97.
    82. Franck quoted ibid., 101–2.
    83. Ibid.,