Page #/Line #
1.
Chapter 3
Quote
Period from 2000 BC to 250BC
2.
Chapter 3, Section
4, Page 81
Eventually the northern kingdom was destroyed and only the kingdom of Judah remained.
Problem
OF, FE
OF
Fact & Source
 Not a thing about Abraham and Jacob’s clan and Israel in
Section 1 or 2, except for an obscure video on Solomon, but a significant amount of material on Hindu and Buddhist religions in Section 1 and 2. Not until Section 4 do they get into Judaism which preceded both Hinduism and Buddhism in time.
Publisher’s response: We believe the textbook’s discussion of
Judaism and Jewish history in Section 3 of Chapter 3 is appropriately placed. It is not out of chronological order.
Events covered in Sections 1 and 2 of this chapter date back to at least 2000 B.C. The subjects covered in this chapter are presented in chronological order, but also regionally— therefore, topics that cover the same time frame are treated area by area, not based on religions. It also is appropriate to discuss Buddhism following Hinduism, because of the connection between the two religions.

Eventually the northern kingdom was destroyed by the
Assyrians (Assyrian capitol was Nineveh in northern present day Iraq) and only the kingdom of Judah remained.
Publisher’s response: General Note E: This world history course must not only comply with the TEKS in terms of what is to be included, but is also subject to other constraints both pedagogical and technical (e.g., reading level, concept
1

3.
Chapter 4, Section
1, Page 89
Israelites Migrate to Egypt
Some historians believe that another Asiatic group, the Israelites, settled in Egypt during the rule of the Hyksos.
HT
4.
Chapter 4, Section
3, Page 103
Zoroaster’s Teachings
Similarities to Zoroastrianism-such as the concept of Satan and a belief in angels-can be found in Judaism, Christianity, and Islam.
HT
OF
5.
Chapter 4, Section
4, Page 105
Confucian Ideas About Government
“…education could transform a humbly born person into a gentleman. In saying this, he laid the groundwork for the creation of a bureaucracy.
FE load, visual/verbal balance, space on the page); it is not possible to include all the historical details that one might wish. We believe the textbook’s discussion of the divided kingdoms of ancient Israel and Judah is appropriate for this grade level.
 The book of Genesis in the Bible states that Jacob’s tribe, the Israelites, settled in Egypt about 1650 BC likely during the rule of the Hyksos.
See General Note E. We believe the textbook’s discussion of the presence of Israelites in ancient Egypt is appropriate for this grade level.

It is unlikely that Zoroastrianism influenced Judaism but it was likely the other way around since Judaism preceded
Zoroastrianism and Christianity is a New Covenant with the
God of Abraham (Judaism) through His Son Jesus Christ.
Islam may have been influenced by Zoroastrianism and certainly by Jewish and Christian Scriptures since Islam was started by Muhammad 600 years after Jesus Christ and 2000 years after Moses.
See General Note E. We believe the textbook’s discussion of
Zoroastrianism in relation to other ancient religions is appropriate for this grade level. The textbook discusses similarities without saying definitively which way the influences went.

One of the characteristics of Confucianism is the significance of the role of education. It has nothing to do with setting groundwork for the creation of bureaucracy.

Confucianism has a special understanding of the values in education. In the relation between politics and morality,
Confucianism stresses the important role of morality in maintaining the social order. Education is therefore the significant element in the realization of social stability. http://www.china-review.com/sao.asp?id=2082
There is no factual error on p. 105. See General Note E. We believe the textbook’s discussion of Confucianism in relation to education and the bureaucracy that was built upon it is appropriate for this grade level.
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6.
7.
8.
1
.
1
7
.
1
9
Ancient Civilizations Over Time
CHART
After some of his followers had been attacked,
Muhammad decided to leave Mecca in 622.
In Medina, Muhammad displayed impressive leadership skills. He fashioned an agreement that joined his own people with the Arabs and Jews of Medina as a single community. These groups accepted Muhammad as a political leader. As a religious leader, he drew many more converts who found his message appealing. Finally,
Muhammad also became a military leader in the growing hostilities between Mecca and Medina.
FE

Great chart! Except Israelite can be traced back to about
2000 BC and Abraham. The 1100 or 1200 BC was the
Israelites return or Exodus from Egypt except that it was about 1400, Moses death, per the NIV Study Bible.
We will adjust the color bar in the chart on p. 113 to approximately 1365 B.C. (which “splits the difference
OF between the range of dates in the present historical debate).
We will also make a change to the text on p. 78 (“Let My
People Go” lines 1–2), to agree with this change (to read):
“perhaps between the mid-1400s and late 1200s B.C. (it currently reads: “perhaps between 1300 and 1200 B.C.”).

Muhammad was forced to leave Mecca after he made an alliance with Medina which included provisions of war against the Meccans. The parties to the treaty were asked
“ Do you realize to what you are committing yourselves in pledging your support to this man? It is to war against all and sundry.” Ibn Ishaq/Hisham 299; Ibn Ishaq/Hisham 305.
See General Note E. We believe the textbook’s discussion of
Muhammad’s biography and the rise of Islam is appropriate for this grade level.
OF, HT, B
 Muhammad may have displayed “impressive leadership skills” but the remainder of this paragraph is a gross falsification of the relationship between Muhammad and the
Jews of Medina. The community of Yathrib was established hundreds of years before the arrival of Muhammad by Jewish refugees who had fled from Roman and Byzantine persecution. Over the years, pagan Arab tribes settled around
Yathrib because of the economic activity created by the Jews.
When Muhammad arrived in 622 AD, there were three principal Jewish tribes (the Qaynuqa , the Nadir and the
Qurayza ), and two principal Arab tribes (the Aws and the
Khazraj ). The Arabs of Yathrib did accept Muhammad as a political and religious leader. They accepted his new religion in part because they had already been exposed to monotheism by the Jews. However, the Jews did not accept Muhammad as a political leader.” Nor did the Jews want to adopt
Muhammad’s new religion. They had been following their own monotheistic religion for over fifteen hundred years.
Muhammad considered this refusal to be a threat and a betrayal. As a result, he expelled two of the Jewish tribes
3

from Yathrib/Medina and destroyed the third, beheading the men and selling the women and children into slavery.
Without this important and essential historical fact of the
Medinan period it is difficult to accurately understand the rise of Islam without it.

A. Guillaume, The Life of Muhammad – A Translation of
Sirat Rasul Allah by ibn Ishaq (died 767 AD), Oxford
University Press (Oxford/New York, 1955/2006), pp.363-
364, 437-445, 461-469; Bernard Lewis, The Arabs in History,
Harper Torchbooks/Harper & Row (New York, Cambridge, etc., 1967), pp.40-45; Philip K. Hitti, History of the Arabs
(Tenth Edition), Macmillan/St. Martin’s Press (London, New
York, etc., 1970), pp.104, 116-17; M.G.S. Hodgson, The
Venture of Islam – Vol.1, The Classical Age of Islam,
University of Chicago Press (Chicago, 1974), pp.177, 190-
191; Norman A. Stillman, The Jews of Arab Lands – A
History and Source Book, Jewish Publication Society of
America (Philadelphia, 1979), pp.9-16; Albert Hourani, A
History of the Arab Peoples, Harvard University
Press/Belknap (Cambridge, MA, 1991), p.18; Andrew G.
Bostom, MD, Ed., The Legacy of Jihad – Islamic Holy War and the Fate of Non-Muslims (“Bostom, Jihad”), Prometheus
Books (Amherst, NY, 2005), pp. 37-39; Efraim Karsh,
Islamic Imperialism – A History, Yale University Press (New
Haven & London, 2006), pp.11-13; Andrew G. Bostom, MD,
Ed.. The Legacy of Islamic Antisemitism – from Sacred Texts to Solemn History (“Bostom, Islamic Antisemitism”),
Prometheus Books (Amherst, NY, 2008), pp. 66-74, 275-278,
283-287, 299-305.
See General Note E. We believe the textbook’s discussion of
Muhammad’s biography and the founding of Islam, and the level of detail included, is appropriate for this grade level. The text emphasizes that Muhammad became a political and military leader as well as a religious leader. It does not suggest that Jews adopted Islam. (This textbook has been reviewed by the Institute for Curriculum Services, a leading national organization that reviews instructional materials with an eye to accurate portrayals of Jewish history, among other topics, and ICS has found our textbook to be balanced in its treatment of this topic.)
4

9.
2
5
Sharia law requires Muslim leaders to extend religious tolerance to Christians and Jews.
FE, B

This statement is false, and represents one of the most egregious misrepresentations of Islam found in many textbooks. There is no requirement in
Shari’a law for Muslim leaders to “extend religious tolerance to Christians and Jews,” not in any way we would understand the meaning of
“tolerance.” Shari’a law imposes a litany of burdens and restrictions on Christians and Jews, both in their daily lives and in the practice of their religions. Professor Majid
Khadduri, a founding faculty member of the Middle East
Studies Program at the School of Advanced International
Studies at Johns Hopkins University, states that the restrictions and burdens imposed on non-Muslims under
Shari’a law “are the product of intolerance and oppression, not of toleration.” According to Reliance of the Traveller, an authoritative compilation of classical Shari’a law, whose
1991 English translation was warranted as authentic by al
Azhar University and the president of the International
Institute of Islamic Thought:
“[I]t is unbelief (kufr) to hold that the remnant cults now bearing the names of formerly valid religions, such as
‘Christianity’ or ‘Judaism,’ are acceptable to
Allah….This is a matter over which there is no disagreement among Islamic scholars….”

The nature of the “religious tolerance” which Islam has historically accorded to Christians and Jews is clearly reflected in the Qur’anic mandate to wage perpetual warfare on all non-Muslims until they submit and acknowledge the supremacy of Islam and in their characterization in the
Qur’an as “apes”, “pigs”, “dogs” and “farther astray” than
“cattle”.
1 In assessing the significance of these characterizations, it must be remembered that the Qur’an is considered by Muslims to be the immutable word of God, as revealed to Muhammad. These Qur’anic teachings remain widespread in the Muslim world today.
Al-Misri, Reliance, p.846
5

10.
Pg 269 Line 18
2
6
The word jihad means “striving” and can refer to the inner struggle against evil. However, the word is also used in the Qur’an to mean an armed struggle against unbelievers.
Qur-an Al-Madinah , p.28 ( Surah 2:65); pp.304-305 ( Surah
5:59-60); p.452-455 ( Surah 7:159-166); p.458 ( Surah 7:176); and p.1044. ( Surah 25:44).

The hadith also mandate hatred, intolerance and perpetual warfare against Christians and Jews. According to the authoritative hadith of both Muslim and Bukhari,
Muhammad commanded that Muslims “will fight against the
Jews and you will kill them until even a stone would say:
Come here, Muslim, there is a Jew (hiding himself behind me); kill him.” Both Muslim and Bukhari reported that with his last breath Muhammad called upon Allah to curse all Jews and Christians.
Hadith of Sahih Muslim, USC Sunnah and Hadith , Book 041,
Number 6981. See also, Hadith of Sahih Muslim, ibid.,Book
6981, Numbers 6982-6985; Hadith of Sahih Bukhari, ibid.,
Volume 1, Book 2, Number 25; Volume 4, Book 52,
Numbers 176-177,179.
Publisher’s initial response to individual reviewer: The text mentions the tax in its explanation of the treatment of "people of the book." The textbook's coveragae [sic] of Islam is an overview based on historical scholarship and does not engage in in-depth Quranic interpretation.
Publisher’s subsequent response to TTT: There is no factual error on p. 268. See General Note E. We believe the textbook’s discussion of Islam’s relationship to other religions, and the level of detail included, is appropriate for this grade level. The special status afforded the “people of the Book” (Jews and
Christians) under Muslim rule (sometimes called dhimmitude) is classified as a form of religious tolerance.
HT, OF, B
 The “inner struggle” meaning of jihad is listed first, incorrectly implying that it is the most important meaning.
In fact, according to most classical and modern Islamic theologians, jurists and scholars, “armed struggle against unbelievers”, specifically including aggressive warfare for the purpose of making Islam supreme over the entire world, was, and is, the predominant meaning of jihad . Explicit in the Islamic doctrine of jihad are two issues of extreme importance: (1) warfare in the name of religion, and (2) imperialist aggression.
6

11.
2 The persecuted people often welcomed the
7 invaders (the Muslims) and their cause and chose to accept Islam. They were attracted by the appeal of the message of Islam, which offered equality and hope in this world. They were also attracted by the economic benefit for Muslims of not having to pay a poll tax.
OF,B
12.
2
Because the Qur’an forbade forced conversion
8 Muslims allowed conquered peoples to follow their own religion. Christians and Jews, as
“people of the book,” received special consideration.
FE, OF,
HT, B

According to the Qur’an , it is the duty of every Muslim who is able to wage war to make Islam supreme in the world…[ ]
The Sunna , as recorded in the hadith , confirm the fact that the predominant meaning of jihad is waging warfare for the purpose of making Islam supreme in the world.
Bernard Lewis, The Political Language of Islam, University of
Chicago Press, Chicago, 1988/91. See also, Bernard Lewis, The
Crisis of Islam – Holy War and Unholy Terror, Modern Library,
New York, 2003.
Publisher’s response: We believe the dual meaning of
“jihad” is accurately described in the text, which makes clear which meaning was most relevant in the context of the expansion of Islam.

While some of this is acceptable the presentation removes the accuracy and leads to the designation of biased presentation. Many who were attacked by the Muslims converted to avoid being killed or sold into slavery.
Although the message of Islam offered equality, Islam does not offer equality, not to dissenting Muslims, women, slaves and conquered ethnicities.

The Poll Tax (Jizya) is a part of Dhimmitude – the status of living as a non-citizen pariah under the Sharia . It had no economic role in helping persecuted people accept Islam.
Karsh, Islamic Imperialism; Bat Ye’or, The Dhimmi - Jews and
Christians Under Islam NJ: Fairleigh Dickinson University
Press , 2003.
Publisher’s response: See General Note E. We believe the textbook’s discussion of Islam’s spread is appropriate for this grade level.
 The Qur’an did not forbid forced conversions.
“In the Muslim community, the jihad is a religious duty because of the universalism of the Islamic mission and the obligation to convert everybody to Islam either by persuasion or by force…”, Ibn Khaldun as cited in Karsh, page.67.
 As concerns the “special consideration” accorded Christians and Jews:
Muslim jurists agreed that the purpose of fighting with the People of the Book [Christians and Jews]…is one of two things: it is either their conversion to Islam or the
7

payment of jizyah . …This leaves no doubt that the primary goal of the Muslim community, in the eyes of its jurists, is to spread the word of Allah through jihad, and the option of poll-tax [jizya] is to be exercised only after subjugation [of non-Muslims].
Imran Ahsan Khan Nyazee, Theories of Islamic Law: The
Methodology of Jihad . The Other Press, 1994.

People of the Book (Arabic: لهأ الكتاب ′Ahl al-Kitāb) is a term used to designate non-Muslim adherents to faiths which have a book of prayer. There are actually three faiths mentioned in the Qur’an as people of the book: Jews,
Christians and Sabians.
Imran Ahsan Khan Nyazee, Theories of Islamic Law: The
Methodology of Jihad . The Other Press, 1994.
Rudi Paret (in "Sure 2,256: la ikraha fi d-dini. Toleranz oder Resignation?" Der Islam, 1969, Vol. 45, pp. 299-
300) argued that Koran 2:256 is not an endorsement of tolerance, but an acknowledgement of resignation.
The verse is not a prohibition of intolerance —since the pagan Arabs were forced to embrace Islam, or be killed —but a statement that it is impossible to compel one to accept the true faith, i.e., Islam:
…the pagan Arabs were forcefully compelled to accept
Islam; stated more accurately, they had to choose either to accept Islam or death in battle against the superior power of the Muslims (cf. surahs 8:12; 47:4).
This regulation was later sanctioned in Islamic law. All this stands in open contradiction to the alleged meaning of the Quranic statement, [noted above]: la
ikraha fi d-dini. The idolaters (mushrikun) were clearly compelled to accept Islam - unless they preferred to let themselves be killed. In view of these circumstances it makes sense to consider another meaning. Perhaps originally the statement la ikraha fi d-dini did not mean
8

that in matters of religion one ought not to use compulsion against another but that one could not use compulsion against another (through the simple proclamation of religious truth)…The statement of the
Qur'an, then, would be not a proclamation of tolerance, but much more an expression of
resignation.
A Long Tradition of Forced Conversions
Forced conversions in Islamic history are not exceptional—they have been the norm, across three continents—Asia, Africa, and
Europe—for over 13 centuries. Orders for conversion were decreed under all the early Islamic dynasties—Umayyads,
Abbasids, Fatimids, and Mamluks. Additional extensive examples of forced conversion were recorded under both
Seljuk and Ottoman Turkish rule (the latter until its collapse in
the 20th century). But the list is much longer yet. The Shi'ite
Safavid and Qajar dynasties of Persia/Iran. During the jihad ravages on the Indian subcontinent, beginning with the early
11th century campaigns of Mahmud of Ghazni, and recurring under the Delhi Sultanate, and Moghul dynasty until the collapse of Muslim suzerainty in the 18th century following the
British conquest of India.
Moreover, during jihad—even the jihad campaigns of the 20th century [i.e., the jihad genocide of the Armenians during World
War I, the Moplah jihad in Southern India [1921], the jihad against the Assyrians of Iraq in the early 1930s, the jihads against the Chinese of Indonesia and the Christian Ibo of southern Nigeria in the 1960s, and the jihad against the
Christians and Animists of the southern Sudan from 1983 to
2001], the (dubious) concept of 'no compulsion' (Koran 2:256; which was cited with tragic irony during the Fox reporters
'confessional'!), has always been meaningless.
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A consistent practice was to enslave populations taken from outside the boundaries of the 'Dar al Islam,' where Islamic rule
(and Law) prevailed. Inevitably fresh non—Muslim slaves, including children, were Islamized within a generation, their ethnic and linguistic origins erased.
Publisher’s initial response to the individual reviewer: See the response to the item noted above for page 268 (row 21) and for p. 270 (row 12). We believe that the comment here relates to the previous one such that the revision noted above may answer the objection. [Editor’s note: The publishers report does not have a response for page 268
(row 21) nor page 270 (row 12).]
Publisher’s subsequent response to TTT : During the TEA review panel, HMH agreed to make some changes to p. 270, under “Interaction with Conquered Peoples.” The paragraph below this heading will now read:
Muslims allowed conquered peoples to follow their own religion. Because the Qur'an forbade forced conversion of
“people of the book,” conquered Christians and Jews received special consideration. However, they were subject to certain restrictions. For example, they were not allowed to spread their religion. Also, they were required to pay a poll tax each year in exchange for exemption from military duties. Before entering the newly conquered city of
Damascus in what today is Syria, Khalid ibn al-Walid, one of AbuBakr’s chief generals, detailed the terms of surrender:
The paragraph below the Primary Source excerpt will now read:
At first, tolerance like this was practiced in Muslim territories in Africa, Asia, and Europe. Later Muslim rulers, however, treated non-believers more harshly. In North
Africa, for example, the Almohads killed Jews and
Christians who refused to accept Islam.
We believe that these changes also address the present reviewer’s concerns.
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13.
2 However, the Qur’an also declares that men and
9 women, as believers, are equal.
HT,OF
14.
3
0
After the fall of Rome in a.d. 476, … Muslim leaders and scholars preserved and expanded much of that knowledge.
FE
Examples of inequality in the Qur’an:

Surah 65. 6-11 All children belong to the husband
 Qur’an Surah 4:34 states that men are superior to women, and that a husband may beat his wife if he “fear[s] disloyalty” or “ill-conduct”.
 “The underlying reason for granting the authority of divorce to men is the weaker rationality of women, their being normally overpowered by emotions, and their inclination to disturb normal life.”
Ibn Rushd, The Distinguished Jurist’s Primer, Volume II, Garnet
Publishing , Reading, UK, Lebanon, 2006.
Publisher’s response: See General Note E. We believe the textbook’s discussion of the general equality of the sexes in the Qur’an is appropriate for this grade level. The subsection
“Role of Women”
begins with a statement about inequality.
 Islam wasn’t “revealed” until 610AD. Muslims began invading nations 156 years after Rome fell.
Publisher’s initial response to individual reviewer: We will revise the sentence beginning on page 276, line 2, follows, to clarify the time span following the Fall of Rome and the events that led to the era of Islamic scholarship:
Following the fall of Rome in A.D. 476, Europe entered a centuries-long period of general upheaval, during which scholarship suffered.
Please see The Oxford History of Islam (cited in row 19), especially chapter 4, "Science, Medicine, and Technology:
The Making of a Scientific Culture" to support our program coverage of this topic.
Publisher’s subsequent response to TTT: We already addressed this identical point in our responses delivered to
TEA on 9/24/2014. Our response was the following:
We will revise the sentence beginning on page 276, line 2, as follows, to clarify the time span following the Fall of Rome and the events that led to the era of Islamic scholarship:
Following the fall of Rome in A.D. 476, Europe entered a centuries-long period of general upheaval, during which scholarship suffered.
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15.
3 It is in architecture that the greatest cultural
1 blending of the Muslim world can be seen. To some extent, a building reflected the culture of people of the area. For example, the Great
Mosque of Damascus was built on the site of a
Christian Church.
HT
16.
3 Muslims believe in all prophets of Judaism and
2 Christianity.
OF, HT

Muslims build mosques on conquered sites as monuments to their religion and to remove proof of the existence of the other religions. It is one part of what is called “Soft Jihad” – the archeological conquest of civilization.

As an example the Haggia Sofia in Constantinople was
 converted to a mosque after the Muslims conquered the city and changed the name of the city to Istanbul.
Outside Jerusalem a mosque now covers the Prophet
Samuel’s tomb and Arabs pray there daily.
Publisher’s response: See General Note E. We believe the textbook’s discussion of Muslim architecture is appropriate for this grade level.

The Prophets of Judaism and Christianity, according to
Islam held the way for Allah and his Messenger.
Muhammad believed himself to be a prophet and messenger of God, the last in a line of seven prophets (beginning with
Abraham and ending with Jesus Christ, who was prophet number six) and responsible for inscribing the last and most important of God's direct messages to the world, the Arabic
Recitation, which is the full name of the work. The people of God, that is, the Jews and the Christians, were going astray; the purpose of the Arabic Recitation was to restore
God's faithful to the proper path. http://www.jewishvirtuallibrary.org/jsource/Bible/Quran.html
Publisher’s initial response to individual reviewer: We will revise the sentence on page 20, line 9, as follows, to clarify the importance to Muslims of Muhammad relative to "the prophets of Judaism and Christianity":
Muslims acknowledge the prophets of the Jewish and
Christian scriptures but believe Muhammad is the final prophet.
We believe the additional details mentioned by the commenter are beyond the scope of an overview of Islam for high school history.
Publisher’s subsequent response to TTT: We already addressed this identical point in our responses delivered to
TEA on 9/24/2014. Our response was the following:
We will revise the sentence on page 20, line 9, as follows, to clarify the importance to Muslims of Muhammad relative to
"the prophets of Judaism and Christianity":
12

17.
3
4
In 1099, the Crusaders captured Jerusalem and massacred its Jewish and Muslim inhabitants.
18.
3 ection 1, Page 591
In 1571, the Pope called on all Catholic princes to take up arms against the mounting power of the Ottoman Empire. Phillip responded like a true crusader.
Muslims acknowledge the prophets of the Jewish and
Christian scriptures but believe Muhammad is the final prophet.
Similar content also can be found on p. 268.
FE, OF, B

The second part of the sentence is correct. The first part
OF, B reverses history. It is typical of the faulty history of the
Crusades which leads students to believe that Christians were the initiators of the aggression in the Holy Land and that
Muslims were the victims who were merely defending themselves. The Christians were in Jerusalem centuries before the Muslims. Muslims invaded the Holy Land by the mid-7 th century. The Crusades were launched in the late 11 th century, some 450 years later, to wrest back control of the
Holy Land from the Muslims and liberate the Christians from the Muslim conquerors.
Publisher’s response: See General Note E. We believe the textbook’s discussion of the Crusades is accurate and appropriate for this grade level. The text on p. 316 first notes the Crusades as a “counterattack” by the West, then refers to the Crusade as a call to “recover Jerusalem from Muslim rule”—thereby clearly alluding to the prior takeover of the area by the Muslims. (The textbook also discusses the
Crusades in Chapter 14, Section 1, “Church Reform and the
Crusades,” pp. 381–386, again noting that, for the Christians’ part, they were an effort “to reclaim Palestine.”
 The use of “true crusader” appears to be an effort to denigrate Phillip II.

Phillip responded by supplying ships and weapons and the coalition, which included Spain and Venice, scored a major victory over the Muslim Ottoman Empire which lost more than half of their ships.
Publisher’s response: We believe that the intent of the text is clear and has been misconstrued by the reviewer. The meaning of “true crusader” merely emphasizes the zeal that
Philip exhibited in carrying out his “duty to defend
Catholicism against the Muslims” as the pope requested.
(The text earlier makes clear that the initial Crusades began at the instigation of the Roman Catholic leader, so the text likens this incident to that.)
13

19.
3
Section 1, Page
592
20.
21.
3
Section 3, Page
786
4
Section 3, Page
786
The Spanish Empire Weakens
Inflation and Taxes
When Spain expelled the Jews and Moors around
1500, it lost many valuable artisans…
Europeans Claim Muslim Lands
Setting the Stage
The Muslim lands that rimmed the
Mediterranean had largely been claimed as a result of Arab and Ottoman conquests.
Ottoman Empire Loses Power
Reforms Fail
They (Europeans) began to look for ways to take land away from the Ottomans.
OF, HT B

In the spring of 1492, shortly after the Moors were driven
OF
OF out of Granada, Ferdinand and Isabella of Spain expelled all the Jews from their lands and thus, by a stroke of the pen, put an end to the largest and most distinguished Jewish settlement in Europe. The expulsion of this intelligent, cultured, and industrious class was prompted only in part by the greed of the king and the intensified nationalism of the people who had just brought the crusade against the Muslim
Moors to a glorious close. The real motive was the religious zeal of the Church, the Queen, and the masses. The official reason given for driving out the Jews was that they encouraged the Marranos to persist in their Jewishness and thus would not allow them to become good Christians. http://www.fordham.edu/halsall/jewish/1492-jews-spain1.asp
Publisher’s response: See General Note E.

The Muslim lands that rimmed the Mediterranean had largely been claimed as a result of Arab and Ottoman conquests of largely Christian lands under the Byzantine
Empire and Roman Empire.
Publisher’s response: See General Note E.

They (Europeans) began to look for ways to take land away from the Muslim Ottomans just as the Muslims had taken the land from the Christian Byzantines in the 700’s.
Publisher’s response: See General Note E.
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Choices
1.
2.
3.
4.
Explanations
This text has minor changes that need to be made
This text has a moderate number of changes
This text has substantial changes that need to be made
This book is so flawed that it is not recommended for adoption.
Yes
Yes No
15