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The Shaman and the Jew

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While sadly foreseeing the impending cataclysmic termination to Moorish Muslim Spain by the Christian armies, the Sultan of Granada and his esteemed Jewish physician, Juan Diego Camerino de Valencia are in a rare private dialogue. It is 1492 and their empathic exchange is most remarkable. The Sultan knows he could never become a wanderer like the Jews and will heroically d While sadly foreseeing the impending cataclysmic termination to Moorish Muslim Spain by the Christian armies, the Sultan of Granada and his esteemed Jewish physician, Juan Diego Camerino de Valencia are in a rare private dialogue. It is 1492 and their empathic exchange is most remarkable. The Sultan knows he could never become a wanderer like the Jews and will heroically die in the final attack, while Doctor Diego, realizing there will be no future for Jews in Spain, bemoans the loss, once again, of a homeland for his family. His only son Antonio, with a name change to Christian, is sent to Cuba in the New World. The arrival of Christian, the son of Doctor Diego, changes the dynamic of events. Barely surviving a shipwreck, his unconscious body is found on the shore by the Karankawa, who kindly nurse him back to health, with the essential blessings of the Shaman. The friendship that soon develops between the Shaman and Antonio (who restores his name and identity as a Jew) impacts succeeding events. Though their bonding is strong and authentic, the Shaman harbors suspicians that Antonio is a messenger of God, whose powers will benefit the people.


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While sadly foreseeing the impending cataclysmic termination to Moorish Muslim Spain by the Christian armies, the Sultan of Granada and his esteemed Jewish physician, Juan Diego Camerino de Valencia are in a rare private dialogue. It is 1492 and their empathic exchange is most remarkable. The Sultan knows he could never become a wanderer like the Jews and will heroically d While sadly foreseeing the impending cataclysmic termination to Moorish Muslim Spain by the Christian armies, the Sultan of Granada and his esteemed Jewish physician, Juan Diego Camerino de Valencia are in a rare private dialogue. It is 1492 and their empathic exchange is most remarkable. The Sultan knows he could never become a wanderer like the Jews and will heroically die in the final attack, while Doctor Diego, realizing there will be no future for Jews in Spain, bemoans the loss, once again, of a homeland for his family. His only son Antonio, with a name change to Christian, is sent to Cuba in the New World. The arrival of Christian, the son of Doctor Diego, changes the dynamic of events. Barely surviving a shipwreck, his unconscious body is found on the shore by the Karankawa, who kindly nurse him back to health, with the essential blessings of the Shaman. The friendship that soon develops between the Shaman and Antonio (who restores his name and identity as a Jew) impacts succeeding events. Though their bonding is strong and authentic, the Shaman harbors suspicians that Antonio is a messenger of God, whose powers will benefit the people.

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