Al Mansūr’s Raid on Santiago de Compostela (CH17)

Background Information 

  • This narrative showcases the life of Muhammad ibn Abi Amir, a powerful courtier who took the title of caliph from the previous caliph’s young son. He adopted the title of al-Mansūr meaning “the victorious” which complemented his military leadership. During his reign he led over fifty campaigns and raids into Christian territory. He was a great military hero, but after his death the Umayyad rule came to a quick end and was replaced by the Taifa states.

Ode in Praise of al-Mansūr’s victory

  • This poem was written by Ibn Darrāj al-Qastalli who is considered one of the most famous poets of Muslim Spain. He was apart of al-Mansūr’s court and soon became his main poet. In this poem, he praises the caliph’s military victory over the Christians. He speaks as though he believes that Islam supports religious military raids, for example in the line when he says, “if it is called a conquest on Earth, its nickname is the fulfillment of grace” (pg 97). The poem condemns the Christians and praises Islam and al- Mansūr’s actions as a caliph.

Latin Account of al-Mansūr’s Raid

  • This is a Latin description of al-Mansūr’s raid written in France during the twelfth century. This text is written from the perspective of the Christians. The text describes one of al-Manūr’s raids in a Christian church. It is said the Christians were defeating him and his men thus al-Mansūr cried out “Oh God of the Christians, I will renounce my god Muhammad and will not come again to the land of great St. James bent on taking booty” (pg 99).
  • I think this text relates to the “Leer la Alhambra” reading because it shows the importance of churches/mosques as a safe place for its followers. This buildings had to be created with the knowledge that intruders would come, hence why the Alhambra is fortified with the Alcazaba.

How do these readings relate to our discussions?

  • At first glance, I found it a little difficult to relate these readings to the Puerta Vichez readings since it so heavily describes the architecture in the Alhambra. One thing which did strike my eye though was how in the story of al-Mansūr’s raid the Christians were protected by God in their church – their safe place. This made me think of the poetic inscriptions written on the walls of the Alhambra which are described in the Puerta Vichez readings. Even though the whole structure of the Alhambra is not a mosque or a place of worship, it has holly inscriptions written throughout its wall. Maybe these writings were meant to keep God close, maybe these writings made the Alhambra a safe place for those who lived inside of it – similar to how the church in the story above was a safe space for the Christians and how God protected them in this space.

Constable, Olivia R, and Damian Zurro. Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources. Philadelphia: University of Pennsylvania Press, 2012. Print.

 

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Visigothic Legislation Concerning the Jews

4) Visigothic Legislation Concerning the Jews

  1. A) Cannon III of the Sixth Council of Toledo (638)

Esta lectura es muy simbólica del tratamiento de los judíos durante esta época. En la sección A, el Sexto Concilio de Toledo afirma que el dios cristiano herirá a todos los que no son creyentes en Jesucristo y por lo tanto no son dignos de permanecer en el reino. El Concilio de Toledo ha pedido a la gente de la Península Ibérica para asegurarse de que los judíos no cumplen su fe Católica. “Whoever in time to come shall attain the highest authority in the kingdom shall not ascend the royal throne until he have sworn not to permit the Jews to violate the Catholic Faith.”

El Concilio de Toledo y los cristianos viejos de España creen que los judíos son una enfermedad que puede infectar a la fe católica. Mientras la Península Ibérica contiene a los judíos que viven junto a los católicos la tierra será impura y los católicos serán muy susceptibles a la enfermedad. Por lo tanto es creído por el pueblo católico que la única forma de curar la fe cristiana es limpiar la población judía, efectivamente cortando la fuente del padecimiento.

  1. B) Selections from Lex Visigothorum: Testimony of Faith by Converted Jews

Porque los cristianos viejos no se creían que los judíos convertidos eran sinceros acerca de su nueva religión católica, los conversos escribieron una carta al rey Recceswinth proclamando que Jesucristo es su Señor y Salvador. Los judíos proclamaron que jamás practicarán sus viejas tradiciones. “No se practica la operación de la circuncisión. No celebramos Pascua, Sabbath y otros días de fiesta, como encomendado a nuestros antiguos usos. No observamos, de cualquier manera, las ceremonias prescritas por la abominable práctica y los hábitos de los hebreos.” La manera en que estos judíos tienen que hablar de su religión antigua sólo demuestra cómo sincero fueron los judíos acerca de su nueva fe, y cómo los católicos de la Península Ibérica despreciaban la fe judía.

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A Catholic Bishop And An Arian King (Ben’s Interpretation)

My inaugural post!

In Medieval Iberia the chapter “A Catholic Bishop And An Arian King” features a story from an unknown author documenting the struggles of Catholics and Catholic bishops in a period of time (~630 – 589) where the ruling Visigoths in the Iberian Peninsula tried to force Arianism upon the Iberian population. This specific excerpt in the book is about a strong willed Catholic bishop, whom is referred to as a “man of God” being confronted by an Arian King who is depicted as barbaric, uneducated and isolated from any real wisdom of higher powers. The Arian king repeatedly threatens the bishop with exile and even death unless he converts to Arianism, but none of the king’s attempts concern the bishop because “God is everywhere”, so no matter what is done to him God will be there. The story ends with the king decreeing the bishop to be exiled and he gives the bishop an untamed horse  in the hopes that the horse will knock the bishop off on the way to exile and kill the bishop. To the king’s surprise, this untamable horse is metaphorically turned into  “a gentle lamb” through care and love and the bishop rides away peacefully.

While the setting is quite plausible and the characters too, this story seems more like an urban legend or myth that could be used as propaganda to promote Catholicism rather than a historical account to me. It paints the picture that anyone who is not Catholic is almost a class below and that the only way to love, be educated and find internal peace is through Catholicism. The bishop appears to be more cunning by constantly refuting the Arian king’s ideas and making clearer and more creative arguments. It is clear that the protagonist/person the reader should be rooting for is the Bishop, so subsequently we can tell most likely the religion of the author despite the exact name being unknown.  This urban legend certainly could be used for propaganda type uses to promote the righteousness of Catholicism and for historical accounts, since the winners always get to decide what gets put into history.

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In Praise of Spain

The introduction describes the life and background of the writer, Visigoth Bishop Isidore of Seville.  He was one of the most influential figures in the early medieval church, writing many books and three historical works.  This document was the prologue to his work on Visigoth history.

The work itself reads almost like a poem, one meant to glorify and personify the land of Spain.  He writes it as if he is talking to the land himself, referring to Spain as “you.”  Isidore gives the reader fantastic imagery with his descriptions as he tries to cover each element of the land that he loves.  “You are dressed in corn, shaded with olive trees, covered with the vine…full of flowers, your mountains full of trees” (3).  Although Spain is inherently beautiful, it’s important to realize that he did live his life in Seville, which was said to be the most beautiful place in the country.  As we read in Menocal’s work, many of the high command chose to spend their last days there.

Isidore finishes the work praising the Visigoths themselves, who ruled this land at the time.  He wants the land to know that all of the people love it and will continue to enjoy it just as the Romans did previously.  Isidore served as a Bishop in Seville until his death in 636, never leaving the land he loved.

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A Catholic Bishop And An Arian King

Description ~ This chapter is written through the lens of an unknown writer in Mérida around ca. 630.  The mysterious author praises Catholicism and makes it very clear that he is no fan of the Visigoths, specifically Leovigild, who tried to impose their Arian beliefs.

  • Leovigild (569-586) was the last Arian king before the Visigothic conversion to Catholicism.
  • The author portrays Leovigild as a monster who is trying to keep the people away from the true faith – Catholicism.
    • “The savage and cruel king of the Visigoths” (pg 5).
  • Leovigild apoointed a “false” bishop, Sunna, who was equally despised by the writer.
    • He was a supporter of wicked doctrine, a baleful and harsh featured man; his brow was wild, his eyes savage, and his aspect hateful, his movements horrifying” (pg 6). 
  • Author says  Visigoths and Catholics fought over control of churches.
    • Court hearing about who would get the church of St. Eulalia…Catholics won.
    • “God stopped the mouth of them that spoke wicked things” (pg 7). 
  • But the victory did not last, the Bishop who spoke on behalf of the Catholics (Masona) was sent to Toledo to speak in front of the king, Leovigild. Once there he was beaten until he renounced his faith… but he wouldn’t!

Conclusion ~ This short essay shows the religious intolerance of both the Visigoths and Catholics. The author portrays the Visigothic beliefs in a negative light while he depicts Catholicism as the one true faith. This story greatly contrasts with Menocal’s idea of coexistence between the two faiths of Islam and Catholicism.

Source ~ Constable, Olivia Remie., and Damian Zurro. Medieval Iberia Readings from Christian, Muslim, and Jewish Sources. Philadelphia, Pa: U of Pennsylvania, 2012. Print.

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Visigothic Conversion

Olivia Constable begins her anthology Medieval Iberia by relating documents of the Visigoth kingdoms at the start of the fifth century. In the chapter The Visigothic Conversion to Catholicism, she references a record of the Third Council of Toledo, which details the decrees of the newly converted King Reccared.

It is my opinion that the impetus for this conversion is understated. In this chapter’s forward, Constable suggests that this shift allowed for the unification of the country so as to better promote national stability. The Catholic Church was awarded huge concessions in socio-political power; their dominance over daily proceedings completely changing the Iberian climate. Here are some of the most salient changes that Reccared instituted:

-Ban on inter-faith marriage

-Chastity for bishops and deacons

-Respecting the will of the women and widows to decline marriage

-Excommunication or head-shaving for those asking for penance

-Active destruction of idols

-Prohibition of funeral rites deemed inappropriate by the church

-Proper action against child-murderers

-Churches and church goods belong to the bishops (implies defined ownership of religious buildings)

 

 

Source:

Constable, Olivia Remie., and Damian Zurro. Medieval Iberia Readings from Christian, Muslim, and Jewish Sources. Philadelphia, Pa: U of Pennsylvania, 2012. Print.

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Visigoth, Epitaphs, and the Saltiness of Eugenius II of Toledo

In these two epitaphs, Eugenius II of Toledo shows the power of his poetry. The first epitaph is for King Khindaswinth, king of the visigoths. It is important to note that during the reign of Khindaswinth and the time of Eugenius II, religious architecture dominated Toledo. This “Visigothic” architecture consists of high overlapping arches with slightly pointed tops. The map below includes pictures to help visualize this.

In the epitaph itself, there is a bitter and vengeful tone to Eugenius’ writing- he claims Khindaswinth is the “friend of mischief and perpetrator of crimes”. Eugenius proceeds to almost stand the king on trial because there is “no crime he did not commit”. This is interesting because Khindaswinth is the one who appointed Eugenius as bishop, this begs us to ask the question: why is there such hateful tone towards the king who brought the bishop his power?

In the next epitaph for Queen Reciberga, the tone of the poetry is much gentler. We do not know if Eugenius knew the Queen Reciberga as closely as he knew the king, but clearly the bishop did not despise the King as much as the first epitaph sets the grounds for.

Below we see the map of Toledo- one of the many cities in Spain where Constable draws his primary sources:

Please see source: Medieval Iberia by Olivia Constable

Constable, Olivia Remie. Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources. Philadelphia: U of Pennsylvania, 1997. Print.

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