By Roger Collins(auth.), John Lynch(eds.)
Roger Collins, a number one historian, investigates a time in Spanish historical past recognized for its multi-religious society - while Christians, Jews and Muslims lived in obvious concord - revealing a fuller, extra complicated photograph of this attention-grabbing period.
- Presents new principles and interpretations of a desirable but a lot misunderstood interval of Spanish and Islamic heritage
- A large and complicated therapy of the tenure of the Umayyad dynasty in Spain
- Debunks myths and investigates the historiography of latest scholarship of the interval
Chapter 1 Al?Andalus (pages 14–49):
Chapter 2 The Asturian state (pages 50–82):
Chapter three The Christians of al?Andalus (pages 83–103):
Chapter four priests, Books, and Saints within the Christian North (pages 104–120):
Chapter five Al?Andalus (pages 121–137):
Chapter 6 the dominion of Leon, 910–1037 (pages 138–165):
Chapter 7 Al?Andalus (pages 166–204):
Chapter eight the dominion of Navarre and the Pyrenean Counties, 799–1035 (pages 205–237):
Chapter nine The County of Castile, c.860–1037 (pages 238–256):
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Extra info for Caliphs and Kings: Spain, 796-1031
There were only ten of them in late tenth-century Cairo: Bennison, The Great Caliphs, 81. 44 AL-ANDALUS: WAR AND SOCIETY, 796–888 29 A good example of this may be found in M´erida, where an area along the river bank adjacent to the Roman bridge across the Guadiana, has been extensively excavated and reveals that a late Visigothic multiple occupation of former high status Roman houses was followed by a period of complete abandonment and by a phase of rebuilding in the ninth century. 46 However, it cannot be assumed that the reoccupation of this area, after a century or more of abandonment, proves a rise in population, as it could also be the result of contraction, with a declining body of inhabitants concentrating themselves in a smaller more easily defended nucleus inside the old Roman walls.
M¯an III to the Count of ´ 23 Barcelona, preserved in the Archivo de la Corona de Aragon. In consequence, we lack the kind of evidence in al-Andalus for local society, its ethnic composition, naming practices, land holding, economic exchanges, pious giving, social structures, legal and other values, and much else besides that can be recovered to a much greater extent from the documentary records of the Christian north. 24 Overall, while the politics and military activity of the Umayyad court can be depicted, sometimes in a remarkable degree of detail, knowledge of Andalusi society and its economy at the local level is at best thin and generalized.
There were other beneﬁts to the Umayyad regime from such a system. Successful raids resulted in loot and captives for sale in the slave markets. They also helped to promote a justiﬁcation for Umayyad rule over and above the need to satisfy the expectations of the jurists. The expeditions across the frontiers also provided a ready means for the rulers to make their presence felt within their own lands as well as beyond. Lacking the complex bureaucratic and administrative structures of the former Roman Empire (or of the contemporary Tang dynasty China), such peripheral Islamic monarchies as that of the Umayyads had limited means of supervising the conduct of their more powerful subjects and of obliging them to pay heed to commands, including the payment of tax, that they might prefer to ignore.