Customer Reviews

Moorish Spain

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Any casual reader traveling to Southern Spain for the first time should read Fletcher's book before departure. Simply put, it is one of the best summaries of the 700 years of Islamic rule in Moorish Spain. Fletcher's sharp analysis and story-telling skills make this book a real stand-out. If you are familiar with the work of Bernard Lewis, the gifted and prolific Middle East historian, I suspect you will appreciate the efforts of Richard Fletcher.

My wife and I own a home in one of the oldest Moorish & Jewish quarters in Southern Spain, have visited many significant Moorish sites and have read dozens of books about Spain's Islamic period, including Maria Rosa Menocal's "Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain."

We want you to know Fletcher's book remains one of the most dog-eared, and borrowed books about Spain in our library today. If you are a fan of Moorish architecture, history, music, poetry and art, I suspect Fletcher's book will become an important companion for many years to come.

Dealing with the 700 years of Muslim civilisation in Iberia, this is a gem of popular history, entertaining without sacrificing scholarly attention to detail. The prose is sharp, evocative, and eminently easy to read; the pages are filled with ancedotes and stories that bring this lost world to life. A taster rather than comprehensive, this is an essential companion to travels in Spain, or an ideal way to begin learning more about this oft-overlooked period.

Richard Fletcher's MOORISH SPAIN is an excellent addition to the library shelf holding Bovill's GOLDEN TRADE OF THE MOORS and Peter Russell's PRINCE HENRY 'THE NAVIGATOR': A life. The book is an easy and enjoyable read, but probably intended more for the lay reader than for scholars of al-Andalus (indeed, the author states that the work "is intended as an introduction to the history and culture of Islamic Spain" which lays "no claim to deep or original scholarship" which explains why it only includes a list of recommended reading rather than a complete bibliography with chapter sources). That being said, the book should deepen the understanding of the general reader.

Fletcher details the Islamic, Arab-led Berber invasion of Visgothic Spain (formerly a Roman territory) from northern Africa in 711 (after the conquest of northern Africa). We are informed that in large part the conquest was intended to further the Islamicization of the Berbers. Many of the cities were originally surrounded and reached an accomodation with the invaders allowing the continued existence of djimmis of Christians. Those which did not were crushed and the lands of those who made any attempt to oppose the invasion were taken and redistributed (with the Arabs getting the most arable land and the Berbers getting the remnants). Captives were either ransomed or - if too poor or otherwise unable to pay ransom - sold into slavery. Conversion from Christianity meant an opportunity to advance oneself and to avoid periodic outbreaks of anti-Christian violence. In the meanwhile, the conquest was pushed back from those northernmost areas considered least habitable, setting the stage for the slow "reconquest" of Spain.

Following Arab-Berber conflict, a descendant of the expelled Umayyad dynasty took control of Cordoba and his descendants, including the blue-eyed, red- (except when dyed)haired Rahman III who also had the blood of enslaved Christian concubines and hostages. The rule of the Amir of Cordoba extended to cover al-Andalus and he took the title of Caliph. During this time, periodic "crusades" and slave raids took place against inhospitable northern (and Christian) Spain while the Islamic conquest of Christian lands (as in Sicily) continued. Despite this, the weak Christian states of the north slowly began extending southward. Then in the 11th Century, civil war erupted in al-Andalus, resulting in the eventual establishment of various independent ethnic states (taifas).

These taifa states were slowly consolidated leaving 6 major states: Seville, Granada, Bajajoz, Toledo, Valencia & Zaragoza in which the arts and crafts blossomed. On the other hand, instead of al-Andalus interfering in the affairs of client states in the Christian north, the Christian kings and counts began interfering in the affairs of the taifa states while the al-Andalusian influence in northern Africa waned. Then a new wave of invasions occurred as the Almoravid fundamentalists came to buttress the Spanish Islamic states against the Christians. Shortly thereafter, the Almohads entered Spain took control of the Islamic states but lost ground to the Christians as they continued to push southward from the 11th to the end of the 15th Centuries. The last chapters deal with the existence and fall of the kingdom of Granada, last of the Islamic states in al-Andalus. Here we see the interactions and tensions between the Spanish Nasrids and the Moroccan Marinids (and the latter's successors, the Fezzans). During this time, an uneasy peace existed between the Nasrids and the Christian Spaniards; however, the Turkish conquest of Constantinople resulted in a determination to complete the Spanish reconquest.

Fletcher touches on the existence of djimmis (or "protected" communities) of Christians and Jews in al-Andalus and of Muslims communities in Christian controlled areas. In both cases, these communities managed to survive and flourish, to some extent, despite their second-class status. These communities were very vulnerable and were often used as tools in Christian-Muslim relations. Just as many Christians in al-Andalus either converted to Islam or immigrated north, so many Muslims in Christian Spain either converted or moved south; however, the Mozearabs (arabized Christians under Muslim control) and the Mudejars (westernized Muslims under Christian control)continued to exist and develop their own, unique cultures. Both groups faced massacres, forced conversions and ethnic cleansing as the powers faced off and as more or less fundamental influence predominated (as with the Almohads and the Inquisition). With the end of Granada, conversion or expulsion eventually became the rule although the Moriscos (often only publically Christian) were expelled in the 1600s due to their sympathies with Turkish Corsairs. The conquest had ended.

Fletcher's goal is to serve the "inquisitive traveller." That's a perfect description of me. I'm going to Spain next year and have been trying to learn more about the country and its history. I've already read a book on medieval/Visigoth Spain. It was OK, but it was more detail than I need and it was not written in a very engaging style. Fletcher's book, in contrast, fit my needs perfectly. He treats the topic broadly--but you never feel that he's trying to tell you everything there is to know. He illustrates issues with vivid, but select, examples. His style is easy and inviting. As a former history major, I appreciate how he discusses what kind of evidence exists for the period and how he evaluates it. But these musings are never a barrier to his just telling a good story about an interesting period in Spanish history.

I have been fortunate enough to live near and visit the sights presented in this book. The author gives insightful and consise analogies to the everyday life, economic, religious, cultural, artistic, military power of the Moors of Medieval Southern (Andalucian) Spain. Visiting the cities of Valencia, Granada, Sevilla, Cordoba, Jerez, Cadiz, Puerto de Santa Maria, Rota etc. This book compliments these grand and old cities excellently. If one wants to see what the Moorish/Muslim influence of the past and present of Spanish Culture were and are today. I highly recommend this book.

This is a little gem of a book. Coming in at just 175 pages in my edition, it manages to convey the feel of the time period more vividly than much longer books with detailed narratives. Although it is written primarily as an introduction for the general reader, I think more serious readers will find Fletcher's perspective useful and don't have much of an excuse for not reading it. It discusses interesting political themes of the period, such as ethnic tensions between Arabs and Berbers, as well as dedicating substantial attention to relations between Christians, Muslims, and Jews in Moorish Spain.

Chapters are arranged mostly chronologically but some are thematic. There are chapters, for example, on the invasion, Caliphate period, the taifa kingdoms, the Almoravid/Almohad period, as well as the Nasrids. This helps the reader keep the broad historical outline in mind while sparing readers who don't want too much narrative detail.

A major success of the book is the excellent use of primary sources. Fletcher is not afraid to dedicate regularly half of a page or more to a well selected quotation. These are excellent for conjuring up the flavor of the time period and also illustrate the difficulties that the historian faces when trying to write history based on documents that are sometimes difficult or sparse.

Some histories of this time period seem to take a romanticized opinion of Moorish culture, depicting it as a time of harmony between Muslims, Christians, and Jews as well as a period of great cultural and scientific achievements. While there doubtless were great achievements and relative harmony during this period, the author goes to lengths to avoid an overly rosy view. He points out that, while Christians and Jews were provided religious toleration, they did not have full political equality at any time nor did many people take an active interest in learning about their neighbors' religions. This seems like a useful corrective.

I highly recommend this book. I doubt you will be disappointed and, even if you are, the shortness of the book means you will not feel like you have wasted much time.

[The following autobiographical information is provided to help you decide how much to trust my review. I am not a professional historian but read history extensively for entertainment. I have read 8 or 9 books on Spanish history, although only 3 or 4 treated the medieval time period. I have been to Spain twice.]

After spending three and a half weeks in Andalucia Spain this book helped me form a more cohesive picture of the Iberian peninsula during the time of the Moors. It fits the bill for someone who is interested in more than a cursory introduction but not wanting to get bogged down in data that a critical analysis would entail. Written chronologically, I found myself fascinated and wanting to find out "what happened next." This book gives an understandable and presumably balanced historical account of Moorish Spain.

For all students of Islam, Richard Fletcher's 175 pages of text are critical reading that dispel the widely disseminated myths of a kind, gentle "golden age" of Andalusian Islam.

Many accounts exist from Islamic conquerors and subjugated Christians, but only three important contemporary reports meet scientific tests---a "single but crucial administrative document from the Islamic side," "a small amount of archaeological evidence" and an anonymous Christian, Latin narrative (aka "Chronicle of 754")---give a "more reliable account of events in Spain during the first half of the eighth century than any other surviving narrative sources."

In 711, after early 8th century Arab raids had laid waste to "several provinces," North African governor Musa ibn Nusayr sent Tariq's army to Spain, followed shortly after with his own fully equipped legions.

Tariq's Islamic invaders decisively defeated Roderic of Spain (and murdered him) in 712 at the "Transductine promontories," most likely situated between Algericas and Jerez.

In Toledo, Musa executed prominent nobles, wasted the countryside, also then devastating the Ebro valley and Zargoza, where he inflicted further mass murder. Toledo's Bishop fled. When the Umayyad Caliph recalled Musa to Damascus---with innumerable enslaved Visigoth lords and their gold bullion and jewels---he assigned Spain's governorship to his son Abd al-Aziz, who by 715 conquered provinces throughout the Iberian peninsula.

Other documents corroborate the Toledo Bishop's arrival in Rome, archaeological excavations discovered signs of violent 8th century devastation alongside 711 to 713 coins. Also, Abd al-Aziz' April 5, 713 treaty promised Theodemir lordship over seven southeastern Spanish towns and free Christian practice---in exchange for stiff annual poll taxes (one silver dinar per person) plus wheat, barley, unfermented grape juice, vinegar, honey and oil and promises not to aid the Islamic conquerors' enemies.

As-Samh distributed Visigoth monarchy lands "by lot" to Muslim governors and conquering soldiers from 718 through 720; the Arab minority obtained most fertile lands and North African Berbers got the less fertile central and northern peninsula and southern and eastern mountains. Some 150,000 to 200,000 Arab and Berber warriors migrated to Spain as well.

The Berbers 739 Maghreb revolt precipitated an "endemic civil war" in Andalusia. In 750, the Abbasids (descended from Mohammed's uncle Abbas) defeated the Umayyads---shifting Islam's center east to Baghdad, where the Abbasid Caliphate established its capital in 762. But in 756 Umayyad Abd al-Rahman escaped Abbasid Caliph al-Saffah ("shedder of blood"), crossing to Spain, and establishing a rival Umayyad empire in Cordoba, which ruled Spain until 1031.

It was never a kind and gentle rule or "Islamic golden age," despite frequent claims to the contrary. Apart from 8th Century devastation and waste of Spain, the Umayyads wrecked havoc later too. Emir al-Haken (796-822) established a palace cavalry of 2,000 and standing army of 60,000; crucified 72 people in 805, and leveled Cordoba's southern suburb in 818. The Umayyads divided Spain into three regions--"tugurs" (meaning "front teeth)---ruled by military governors. These remained in virtually constant states of war. Burgos, for example, was laid waste "to its foundations" in 884.

Even reputedly enlightened Abd al-Rahman III (912-961) wielded mighty military power and devastated many areas. A Pyrenean monk at San Juan de la Pena monastery documented the July 26, 920 slaughter in Valdejunquera, southwest of Pamplona. Similarly, al-Nasir's May to July 920 expedition besieged Muez castle on July 25, 920, and "put to the sword" all "combatants," including upwards of 500 "counts and knights" and destroyed many other villages en route back to Cordoba. Poet Ibn Abd Rabbihi described Osma as being left "like a blackened piece of charcoal."

On al-Rahman III's 961 death, he owned 3,750 slaves in his Cordoba palace alone.

After Rahman III's death, al-Hakem II ruled until 976, but Almanzor or Al-Mansur ("the victorious") --- Abu Amir Muhammad ibn Abi Amir al-Ma'afari --- then arose bringing freedman and general Ghalib into his circle. They headed his first campaign, against Leon, in 977.

Overall, Almanzor led 57 campaigns. He sacked Barcelona and the San Cugat del Valles monastery in 985, and plundering of Coimbra (now in Portugal) in 987. In 995, he captured Castile's count, and destroyed Carrion and Astorga. In 997 he attacked Santiago de Compostela, in 999 destroyed Pamplona and in 1002 flattened Roija and the San Millan de la Cogolla monastery.

He raided Catalonia in 1003, Castile in 1004, Leon in 1005, and Aragon in 1006. So evil was Almanzor--- who self-described all wars against Christians as jihad---he was said to be "seized by the Devil."

Yet worse came with the 11th century invasion of Morocco's Almoravids, who traversed the Atlas mountains to conquer Morocco's plain and then Spain---which they ruled from about 1080 until its liberation in 1248 by Fernando. Historian Ibn Khaldun described the Almoravid religious and military fervor as such that "noting can stand in their way...for their outlook is the same and the object they desire is common to all and is one for which they are prepared to die."

In 1148, for example, the Almohads massacred 100,000 Jews in Fez and 120,000 Jews in Marrakesh and wrecked devastation and death in Spain, from Seville to Tortosa.

Thus in 1148, the renowned Jewish philosopher and physician Maimonides fled Almohad persecution in Cordoba with his whole family disguised as Muslims, until finding asylum in Fatimid Egypt. Arabs and Muslims had "persecuted us severely, and passed baneful and discriminatory legislation against us," he later wrote. "Never did a nation molest, degrade, debase, and hate us as much as they."

His 1172 Epistle to the Jews of Yemen Maimonides advised his persecuted Jewish brethren that forced conversions they reported in Yemen duplicated those that Berbers had also forced upon Jews across the Maghreb and Spain. Maimonides referred to Mohammed as "the Madman," despairing that the objective of his "invented ... well known religion," was "procuring rule and submission...."

This book gives the true details of Andalusia, Muslim Spain.

--Alyssa A. Lappen

This book is one of those books that makes you wonder why you bother with fiction. Fletcher has created such brilliant characterizations, and his writing is so witty and fine, that it is a sensual pleasure to read. This kind of book is why one bothers to read at all; truly lovely.

MOORISH SPAIN is a well-written and well-organized history of the nearly 800 years (711-1492) of political rule of parts of the Iberian peninsula by avowed Muslims. It was originally published in 1992, so it predates 9/11, but on balance I believe that is a plus. There was less reason or temptation to sacrifice broad historical perspective and the several judgments that Fletcher ventures are less likely to be dismissed or criticized as tainted by the more recent politico-religious furors. Probably the central point that Fletcher seeks to make, and substantiate, is that Moorish Spain, for all its artistic and intellectual accomplishments, was not a quasi-utopian oasis of peace and enlightened religious toleration, in stark contrast to Christian Europe of the Crusades and anti-Semitic pogroms. Another noteworthy lesson, at least to my mind, is that the Muslim conquests on the Iberian peninsula were motivated more by political considerations than by religious fervor.

There are a few slow patches (for example, Chapter 3) and several lapses into mind-numbing lists of political succession, but on the whole Fletcher, who obviously is conversant with a considerable number of both secondary and primary sources and clearly knows his stuff very well, does an admirable job of summarizing and synthesizing. I would be surprised to find another brief (less than 200 pages) history of the period and region that is comparable, much less superior.