After suppressing a long Muslim revolt in the mountains of western Sicily, Frederick II from 1223 deported the island's remaining Muslim population to Lucera in Apulia on the mainland, where they were settled as a royal colony — taxed directly by the crown, permitted their mosques and law, and supplying the emperor with archers and craftsmen. The transfer removed Islam from Sicily after three and a half centuries and created an isolated Muslim community of perhaps fifteen to twenty thousand in the middle of Latin Christendom. The colony survived Frederick's death and the Angevin conquest until 1300, when Charles II, under pressure from the papacy and needing money, had it destroyed: the inhabitants were seized, enslaved and sold, some killed, the mosques demolished, and the town repopulated with Christians. Julie Taylor's study of the community is the standard modern account. The episode is unusually well documented for a medieval forced transfer because the crown taxed the colony directly and left records.
Emperor Frederick II deported the remaining Muslim population of western Sicily to a segregated colony at Lucera in Apulia; in 1300 the Angevin king Charles II destroyed the colony and enslaved or dispersed its inhabitants
No independent count survives of the Muslims remaining in western Sicily when Frederick II began the deportations in 1223. Estimates of the Lucera colony itself range from about 15,000-20,000, the figure preferred by Abulafia, to as many as 60,000 in older literature; when Charles II destroyed the colony in 1300 its inhabitants were sold into slavery or dispersed. Sicily's Muslim population had been several hundred thousand under Islamic rule and had already collapsed through conversion, emigration and the rebellions of the 1190s-1220s.
No reliable toll. The 1300 destruction of Lucera involved killings as well as mass enslavement and sale, but the Angevin records document the sale of captives rather than a count of the dead.
The enslavement and sale of the colony's inhabitants and the demolition of its mosques in 1300 are documented in Angevin administrative records and analysed in Julie Taylor's study of the community.
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