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P. 144. See also pp. 137–47. For a view that is opposed to O’Connor’s on this question, see Donna Hamilton, Anthony Munday and the Catholics, 1560-1633 (Burlington, VT: Ashgate, 2005), pp. 73–97. 23 It was translated from a French work entitled Tre´sor des livres d’Amadis (1559), which was intended to educate its readers in the rhetoric of chivalry and courtesy through a collection of courtly speeches culled from Herberay’s French translation. 24 There was nothing explicitly religious about such goals.

35 He goes on to explain, reminiscent of the Book of Genesis, that far from being better suited to the world than humans, animals and their strengths exist only for the benefit of humans. Ortu´n˜ez’s argument against Pliny incorporates aspects of the scholastic natural-law arguments that were influencing Spanish and European 33 35 Margaret Tyler, pp. b1v–c3. , p. 7. 34 Ortu´n˜ez de Calahorra, Espejo de prı´ncipes, pp. 3–5. Transnational justice and the genre of romance 27 thought pertaining to the Americas.

See Palmerin D’ Oliva, The Mirrour of nobilitie, Mappe of honor, Anotamie of rare fortunes, Heroycall president of Loue: Wonder for Chiualrie, and most accomplished Knight in all perfections, trans. Anthony Munday (London 1588), sigs. b2 ff. Transnational justice and the genre of romance 23 In all of these works, the code of chivalry functions as the code of the Christian warrior. Medieval handbooks of chivalry were clear in tying the knight’s code of arms to the Christian faith as well as to the defense of Christendom.

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