Samizdata

The Reconquest of Spain
D. W. Lomax
Longman, first published 1978

It is surprising to read (p. 179), “There seems to be no serious book in any language devoted to the history of the whole Reconquest,” (at least when the book was published in 1978) despite the fact that it would seem to be the underlying theme of the history of the Middle Ages in the Peninsula, with the nice firm dates of 711-1492. The author commends O’Callaghan’s A History of Medieval Spain.

Like everywhere else, from Persia to the Atlantic, Islam rolled unstoppably over the whole of Spain, except its tiny northern edge, probably leaving that out in favour of richer pickings in southern France. Even here, in Asturias, only active resistance to the Arabs ensured the survival of the tiny state and an early civil war amongst the Moslems led to the withdrawal of disaffected Berbers from northern territory which was then occupied by Christians.

The author claims, with some evidence, that quite early the ideal of Reconquest was the ambition of the Christian kings and people. However, the initial Ummayad emirate, subsequently caliphate, flourished until the end of, and particularly during, the tenth century, though the last caliphs were puppets. It is probably this period of the Muslim occupation that has been idealised as a time of toleration by Muslims of Christians and Jews, though these were definitely second-class citizens and persecution of them not unknown.

The break-up of the caliphate enabled the Christians to advance again, with some assistance from France; also the crusading ideal, though mainly focussed on Jerusalem, was some help, sometimes by crusaders en passant. The capitulation of Toledo, even though it remained something of an outpost, signalled this. However, about 1085, some of the Muslims, in desperation invited in from North Africa the Almoravids, a puritanical sect (often hated by the more liberal decadent Spanish Muslims) who, in the great battle of Sagrajas (1086) halted the reconquest. The Cid (1043-99) is of this period. Much of the time he as often served Muslim kings as Christian, but after capturing Valencia, “was the only Christian leader to defeat the Almoravids in battle in the eleventh century”. (p. 74)

By this time the Christian states were Portugal, Leon-Castille (gradually united), Aragon and Navarre, sometimes allied, but more often not and generally with no scruples about fighting each other with Muslim allies. However, Aragon was pushing down the Ebro valley, taking Saragossa in 1118, though the Almoravids fought back successfully to prevent it reaching Valencia, which had been evacuated after the death of the Cid.

Like the Caliphate before them, the Almoravids disintegrated and were largely replaced, from 1157, by another sect from Africa, the Almohads, who soundly defeated the Castilians at Alarcos in 1195. This defeat seems to have first cowed then roused the Christians (particularly the Pope); finally Christians from all the Spanish kingdoms, and some from France, united in a campaign which won the decisive victory of Las Navas de Tolosa (1212). In the forty years after the battle the Almohad empire broke into pieces which were annexed by” Castile and Aragon. Vital cities – such as Cordova (1236) and Seville (1248) – passed permanently into Christian hands so that “by 1252 the whole of the Peninsula was nominally under Christian suzerainty” (p. 129), though this, of course, did not mean the end of Muslim kingdoms.

The pace of reconquest slowed down, initially as a result of another transfusion from Africa, the Marinids, who, however, could only defend the Muslim rump. In 1340, at Tarifa, their sultan was decisively defeated and no successor state in Africa invaded Spain again. Muslim Spain survived as Granada for another 150 years, the Christians occupying much of the time fighting and rebelling against each other. One is forced to add: when they should have been completing the Conquest. The process, when it happened, certainly united Spain. In the end, “Fernando and Isabel could cure one crisis in 1481 simply by setting the war-machine to work once more to conquer Granada.” (p. 178)

The author, at his Conclusion makes the persuasive claim that “Only Spain [and also, I suppose to a lesser extent Portugal, which he does not mention] was able to conquer, administer, Christianize and europeanize the populous areas of the New World precisely because during the previous seven centuries her society had been constructed for the purpose of conquering, administering, Christianizing and europeanizing the inhabitants of al-Andalus.” (p. 178) As so often in books published from the 1970s on, the maps leave much to be desired; certainly places are mentioned in the text which are not to be found on them.

Two days after I had finished this book I listened to a discussion on “Cordovan Spain” under Melvyn Bragg’s chairmanship on Radio 4. The three other participants were Tim Winter, a Muslim convert, of the Faculty of Divinity, Cambridge University, Mary Nickman, a Jewess (carefully correcting herself from AD to Common Era) and an executive director of the Maimonides Foundation, and Martin Palmer, whose voice was not to me sufficiently distinguishable from the first, an Anglican lay preacher and theologian, and author of A Sacred History of Britain. Although the consensus was largely positive about the Ummayad regime, and their tone “multicultural” in the modern sense, the first two did seem to agree that the three religions, while coexisting, did not indulge in dialogue, let alone interpenetrate. This confirms an episode mentioned in the book, that even when promised immunity in a bilateral debate, a Christian was executed “when he expressed his real opinion of Mohammed”. (p. 23) Nor was the Koran translated into Latin “until the twelfth or thirteenth century”, someone said in the discussion. Needless to say, the rosy view of Muslim Spain did not take into account that the Muslim conquest fatally disrupted Mediterranean civilization, the burden of Pirenne’s Mohammed and Charlemagne. To pick up the shards and pass a few of them on does not strike me as a very large recompense.