A History of Spain Part 3

The Visigoths were not an urban people like the Romans. The tendency of this age, therefore, was for a scattering of the city populations to the country, where the fortified village or the dwelling of a Visigothic n.o.ble with his retinue of armed followers and servants formed the princ.i.p.al centre. The cities therefore remained Hispano-Roman in character, and their manner of life was imitated more and more by the Visigoths. There was a laxity in customs which went so far that priests openly married and brought up families, despite the prohibitions of the law.[13] Superst.i.tion was prevalent in all cla.s.ses.[14] One of the popular diversions of the period seems to have been a form of bull-fighting.

[Sidenote: Royal power under the Visigoths.]

Before the Visigoths reached Spain the monarchy was elective, but within a certain family. The king's authority had already increased from that of a general and chief justice to something approaching the absolutism of a Roman emperor. With the extinction of the royal family there was a long period of strife between rival aspirants for the throne. Leovgild was the first to take on all the attributes, even the ceremonial, of absolutism, and was one of many kings who tried to make the throne hereditary. Despite the support given to the kings by the clergy, who hoped for peace through enhancing the royal power, the n.o.bles were able to procure laws for an elective monarch without limitation to a specified family; an a.s.sembly of n.o.bles and churchmen was the electoral body. These conflicts did not modify the absolute character of the king's rule; the king had deliberative councils to a.s.sist him, but since he named the n.o.bles who should attend, both appointed and deposed bishops, and in any event had an absolute veto, these bodies did no more than give sanction to his will. Heads of different branches of administration also a.s.sisted the king. The real limitation on absolutism was the military power of the n.o.bles.

[Sidenote: Visigothic administration.]

For a long time the Visigoths and the Hispano-Romans had different laws governing their personal relations, although in political matters the same law applied to both. In the case of litigation between Visigoths and Hispano-Romans the law of the former applied, with modifications which approximated it somewhat to the principles of the Roman law. In the eyes of the law these differences disappeared after the legislation of Chindaswinth and Recceswinth, but many of them in fact remained as a result of the force of custom and the weakness of the central authority.

In general administration the Visigoths followed the Roman model from the first. The land was divided into provinces ruled by officials called dukes, while the cities were governed by counts.[15] Each had much the same authority under the king as the kings had over the land. The Roman provincial and munic.i.p.al councils were retained, and their position bettered, since they were not made responsible for the taxes as in the last days of the empire. Complex as was this system and admirable as it was in theory there was little real security for justice, for in the general disorder of the times the will of the more powerful was the usual law. Taxes were less in amount than in the days of the empire, but only the Hispano-Romans were subject to them.

[Sidenote: The church in Visigothic times.]

The church became very influential after the time of Reccared, but lost in independence, since the kings not only appointed the higher church officers, but also intervened in matters of ecclesiastical administration, though rarely in those of doctrine. Churchmen had certain privileges, though fewer than in the last century of Roman rule and much fewer than they were to acquire at a later time. Their intervention in political affairs was very great, however, due not only to their influence with the ma.s.ses, but even more to their prestige as the most learned men of the time. Monasteries increased greatly in number; at this time they were subject to the secular arm of the clergy, for the bishops gave them their rule and appointed their abbots.

Religious ceremonies were celebrated by what was called the Gothic rite, and not after the fashion of Rome, although the pope was recognized as head of the church. As regards heresies the church had to oppose the powerful Arian sect throughout the period and to uproot the remnants of indigenous and pagan faiths.

[Sidenote: Economic backwardness.]

An agricultural and military people like the Visigoths, in an age of war, could not be expected to do much to develop industry and commerce.

Such as there was of both was carried on by some Hispano-Romans and by Greeks and Jews. Spain dropped far behind in economic wealth in this era. Roman methods were used, however, even in the agriculture of the Visigoths.

[Sidenote: Intellectual decline.]

[Sidenote: Saint Isidore.]

Spain also fell back in general culture. Public schools disappeared. The church became almost the only resort for Christians desirous of an education, but there were Jewish academies in which the teachers read from books, and commented on them,--the system adopted by the Christian universities centuries later. Latin became the dominant tongue, while Gothic speech and Gothic writing gradually disappeared. The Greek influence was notable, due to the long presence of Byzantine rule in southern Spain. The writers of the period were in the main churchmen, particularly those of Seville. Orosius of the fifth century, author of a general history of a p.r.o.nouncedly anti-pagan, pro-Christian character, was one of the more notable writers of the time. By far more important, one of the greatest writers in the history of Hispanic literature in fact, was Saint Isidore, archbishop of Seville in the early part of the seventh century. Among his numerous works were the following: a brief universal history; a history of the Visigoths, Vandals, and Suevians; lives of ill.u.s.trious men; an encyclopedia of Greco-Roman knowledge; and books of thoughts, of a philosophical and juridical character. He represented very largely the ideas of the Spanish clergy, and many of the principles enunciated by him were later embodied in the _Fuero Juzgo_. He maintained that political power was of divine origin, but that the state must protect the church. He supported the ideas of hereditary succession and the prestige and inviolability of kings as the best means of securing peace.

[Sidenote: The fine arts.]

In architecture the Visigoths followed the Romans, but on a smaller and poorer scale. Perhaps the only matter worthy of note as regards the fine arts was the presence of Byzantine influences, especially marked in the jewelry of the period.

CHAPTER V

MOSLEM SPAIN, 711-1031

[Sidenote: Importance of the Moslem conquest.]

The Moslem period in Spanish history is the subject of a number of popular misconceptions. The Moslems are believed to have attained to a phenomenally high stage of culture and to have lived in a luxury without parallel at that time in the world. While these views are not without truth, it is also true that the conquerors never shook themselves free from their tribal instincts, and it was not until the tenth century that their civilization was well established. Even then it was more largely through the efforts of others whom they imitated than through innovations of their own that they reached their high estate, which was the natural result of their power and wealth, although its ripest fruit was reserved for a later period, when much of their political authority had pa.s.sed. Nevertheless, the Moslem occupation of Spain was on other grounds fully as important for Europe as it has usually been regarded, and perhaps more important for Spain and Spanish America than has ever been stated. As to the first point, it is true that Europe, through Moslem Spain, gained a knowledge of cla.s.sical and Byzantine civilization. As to the second, racial elements entered the peninsula at this time which have left a deep impress on Spanish character, especially on that of the Andalusians and through them on Spanish America. The later Spanish colonization of the Americas pa.s.sed almost wholly through the ports of Seville and Cadiz, and was confined in large measure to Castilians. At that time, however, Andalusia was considered part of Castile, and it was only natural that the Andalusian "Castilians" should have been the ones to go. Many present-day Spanish American peoples p.r.o.nounce their language in the Andalusian way, although differing in degree of similarity and having certain practices peculiar to themselves. In other respects, too, one finds Moslem-descended Andalusian traits in the Americas.

[Sidenote: Conversion of the Arabs to Mohammedanism.]

The Arabs were a people dwelling in greatest part in that section of western Asia which bears their name. Prior to their conversion to Mohammedanism they led a tribal life, not as one great tribe but as many, some of them in settled fashion, and others in a nomadic way, but all were independent one tribe from another and all engaged in endless strife. There was no such thing as an Arabic national feeling or an Arabic political state. Early in the seventh century Mahomet began to preach the faith which he originated, a religion of extreme simplicity in its doctrinal beliefs, but based very largely on the Jewish and Christian creeds. The Mohammedans date their era from the year 622 A.D., but it was not until after that time that the Arabs were converted to the new religion. Once they did receive it they were for a long time its princ.i.p.al sword-bearers, since it fitted their fighting spirit and promised rewards which suited their pleasure-loving tastes. Most of them, however, were not nearly so zealous in their religious beliefs as they have at times been regarded; rather they were too sceptical and materialistic a people to be enthusiastic devotees of an abstract faith.

[Sidenote: Arabic conquests.]

[Sidenote: Elements of dissension among the Moslem conquerors.]

Nevertheless, the Arabs achieved a conquest which was remarkable alike for its extent and for its rapidity. Between 697 and 708 they overran nearly all of Syria and the entire northern coast of Africa, including Egypt. For their conquests they had formed themselves into a single state under the rule of a caliph, who was at the same time the head of the church, thus centering political and religious authority in one person. The state was divided into provinces, two of which were in northern Africa,--Egypt and northwestern Africa. This cohesion was more apparent than real, for the old tribal jealousies and strife continued, accentuated by differences both in religious zeal and in interpretations of the Moslem faith. Of the Arabs who entered Spain there were two princ.i.p.al parties, representing at the same time religious and tribal animosities, the Sunnites, or Sunnis, who were of Yemenite race, and the Shiites, or Shiahs, of Mudarite blood. Their quarrels in Spain, as elsewhere in Moslem realms, were a factor which rendered difficult the establishment or the maintenance of a strong political state. In northwestern Africa the Arabs had encountered the Berbers, who had submitted only after opposing a determined resistance.

The Berbers were by nature a devout and democratic people, and once they received the Moslem faith they took it up with fanatical enthusiasm.

They never regarded their conquerors with favor, however, and their hatred was intensified by the very religious indifference of the Arabs.

Here, then, was another element of dissension in Spain, for the Berbers took part in the conquest along with the Yemenite and Mudarite Arabs.

[Sidenote: Nature of the Moslem conquest of Spain.]

The military conquest took seven years (711-718), for after the fall of Merida the invaders met with vigorous, if also unorganized, resistance.

In characteristic fashion the Spanish peoples fought in guerrilla bands or defended their own towns with desperate courage, but did not aid one another. Some n.o.bles made terms whereby they were allowed to retain their estates, but the majority of them opposed the conquerors. Except for narrow strips in the mountain regions of northern Spain the entire peninsula had been overrun by the year 718, at which time the Moslem armies crossed the Pyrenees into southern France. Spain was organized as a district ruled by an emir under the governor of the province of Africa, who was in turn subject to the Moslem caliph. The bond uniting Spain to Africa was not in fact very tightly drawn, for the Spanish Moslems acted in the main with complete independence of the governor of Africa. The conquerors did not usually insist on the conversion of the Spanish peoples (although there were exceptions to the rule), preferring usually to give them the option of accepting the Mohammedan faith or of paying a poll tax in addition to the taxation on Moslems and Christians alike. Many of the Arabs opposed the conversion of the Christians, since the continuance of the latter in their own religion meant a lighter financial burden upon the Moslems. Since, also, the conquerors were outnumbered, they often found it wise to grant the Spanish peoples a right to retain their faith. In fine the conquest was not a matter of religious propaganda, but rather was one of a more or less systematic pillage.

[Sidenote: Division of the conquered lands.]

[Sidenote: Religious effects of the conquest.]

The lands of the Visigothic state, the Christian church, emigrating n.o.bles, and those who resisted were confiscated, but individuals who submitted, even n.o.bles (and in some cases monasteries), had their estates restored to them in whole or in part, subject to the usual taxation. A fifth of the confiscated lands were taken by the state, and the rest were distributed among the soldiers and the chiefs of the Moslem armies. The state holdings were re-allotted to Spanish serfs, who were required to pay a third of the produce to the government, being allowed to keep the rest for themselves. The Berbers were given lands in the north, while the Arabs took the more fertile south. These lands, too, were given over to serfs on much the same terms as those granted by the state. The ma.s.s of the people were not greatly disturbed. Indeed, the agricultural laborer advanced economically, because requirements were lighter than formerly, and, also, since the lands were divided among a great many proprietors, the evil of the vast estates which had existed formerly was for the time being corrected. Slaves profited by the conquest, in part because they were better treated, but also in that they might become free by the mere act of conversion to Mohammedanism if they were slaves of Christians or Jews. A great many Christians became Mohammedans, some of them to escape slavery, others to avoid the poll tax, and still others from sincere belief, and they came to form an important cla.s.s of the Moslem world, called "Renegados," or renegades, by the Christians, and "Muladies" by themselves. The conquest weighed more heavily on the Christian church, although, indeed, it was allowed to remain in existence. The church had to experience the curious practice of having its bishops named or deposed and its councils called by the Moslem caliph or his representative. The Jews gained more than any other element. The harsh Visigothic laws were repealed and Jews were employed in government and administration as allies of the conquerors.

[Sidenote: Civil wars.]

The Moslem invasion of France was carried on with varying success for several years. In 732 occurred the so-called battle of Tours, in fact fought near Poitiers, when Charles Martel and a Frankish army defeated the Moslems. It was not this battle which caused the retreat of the invaders from France, but rather a civil war in Spain eight years later, necessitating a return to the peninsula. The Berbers of Africa had risen in revolt against their Arabic rulers, and had defeated both them and a Syrian force sent to the latter's a.s.sistance. Thereupon the Spanish Berbers rose as well. For a time they were successful, but the emir was able finally to subdue them, being aided by the Syrian army in Africa, which he had induced to come to Spain. Then followed a terrible war between the Syrians and the emir, because the promises to the former had not been fulfilled. The struggle ended with a grant of some of the state lands in southern Spain to the Syrians, who were to receive the government's third of the produce, but not the t.i.tle to the lands.

Shortly afterward there was another civil war, this time between the Shiite and Sunnite Arabs, caused by the harsh treatment of the former by a Sunnite governor. The war lasted eleven years, being then given a new turn by the intervention of a man who was to play an important part in the history of the period.

[Sidenote: Coming of Abd-er-Rahman to Spain.]

Other parts of the Moslem world had been afflicted by the same sort of internal strife as that which was occurring in Spain. In particular there was a dynastic struggle, which resulted in the dethronement of the caliphs of the Ommayad family and in the rise to power of the Abba.s.side caliphs. The Ommayads were ordered to be put to death, but one of them, a youth named Abd-er-Rahman, contrived to escape. He took refuge successively in Egypt and northwestern Africa, and in 755 came to Spain with the object of establishing himself there. This he was able to do, though not without a struggle, setting himself up as emir with his capital in Cordova, and proclaiming his independence of the caliph.

[Sidenote: Abd-er-Rahman I.]

The entire reign of Abd-er-Rahman I (755-788) was one of war. He had to fight the Yemenite (Sunnite) Arabs, the Berbers, and many chiefs of various tribes, as well as the governors sent out by the Abba.s.sides, before his authority was recognized. His ideal was that of an absolute monarchy which should bring to an end the aristocratic independence and anarchy in Spain, but in order to accomplish this he had to combat Arabic tradition and pride, Berber democracy, and inter-tribal hatred.

Abd-er-Rahman was at least able to subject his opponents if not to change them. It was during his reign that the Frankish king Charlemagne invaded Spain and got as far as Saragossa. Obliged by events in France to recross the Pyrenees he was attacked by the Basques in the pa.s.s of Roncesvalles, and his rear-guard was completely destroyed. It was this event which gave rise to the celebrated French epic poem, the _Chanson de Roland_ (Song of Roland), in which the Frankish hero Roland is supposed to combat the forces of Islam. No Mohammedan forces in fact engaged in the battle, for the Basques were Christians; they were then, as later, opposed to any foreign army which should invade their lands.

[Sidenote: Internal strife.]

Hisham I, the next emir, was not free from wars, but his reign was more notable in its religious aspects. He was a devout Mohammedan, and enabled the religious cla.s.s to attain to great power. His successor, Hakem I, was a sincere believer, but did not refrain from drinking wine, thus breaking the religious law, and he conceded less influence in the government to the church than his father had. This led to several uprisings, in which the Renegados were a princ.i.p.al element. Hakem subdued them, and exiled many thousands, most of them Renegados, who went to different parts of northern Africa and Egypt. Another serious revolt broke out in Toledo, which had been enjoying virtual independence, though nominally subject to the emir. The citizens of Toledo were most of them Renegados, but they were also Spanish, and were unable to forget that Toledo had once been the capital of Spain. Hakem resolved to bring them into real subjection, and was able to effect his will. Seven years later, in 829, when Abd-er-Rahman II was emir, the people of Toledo revolted again, and it took eight years to subdue them.

War and disorder were also prevalent in other parts of the realm. The inhabitants of Merida, who were Christians, rose several times; in Murcia there was a seven years' war between the Sunnites and Shiites. At this time, too, the Normans began to attack the coasts of Spain just as they were doing in other parts of Europe. They made no permanent conquest, but rendered the coasts unsafe during the greater part of the century. Toward the close of the ninth century the emirate began to break under the strain of constant war. After repeated rebellions the city of Toledo formed itself into a republic, and on the basis of an annual tribute to the emir was recognized by the latter, who had no other right there. In Aragon the Visigothic but Renegado family of Beni-Casi founded an independent kingdom. A similar kingdom sprang up in Extremadura, and another in the mountains of southern Spain. Meanwhile, the Christian kingdoms were making gains. Except for them the new states were usually made up of Renegados. They did not work together, however, or the Arabic domination might have been completely broken: rather, each little state followed a selfish policy of its own. The most important was that of Omar-ben Hafsun in the south. Omar founded his kingdom in 884, with his capital at the castle of Bobastro. In 886 the emir attacked him, and for more than thirty years thereafter there was war between Omar and the emirs of Cordova. Omar was usually successful, acquiring nearly all of Andalusia, but his political plans ill.u.s.trate the lack of a truly Spanish ideal in the kingdoms carved out of the emirate. At first he planned only a tiny kingdom of his own; later he aimed to get the governor of Africa to appoint him emir of Spain; finally he became converted to Christianity, and resolved to wage a religious war, whereupon his Renegado followers abandoned him. During the same period civil wars of a racial nature broke out in other parts of Spain between the Arabic aristocracy and the Renegados, especially around the cities of Elvira and Seville. The Arabs despised the Renegados, who were at this time the princ.i.p.al industrial and commercial cla.s.s, especially in Seville, and envied their wealth. Many Arabic chiefs also refused obedience to the emirs. For a time the aristocratic party was successful, inflicting great blows on the Renegados, and increasing their own estates, but in the reign of Abdallah, early in the ninth century, they received a check. The same Abdallah inflicted a crushing defeat on King Omar. Thus the way was prepared for Abdallah's successor, Abd-er-Rahman III, who was to establish peace in Spain after two centuries of almost continuous disorder.

[Sidenote: Abd-er-Rahman III.]

Abd-er-Rahman III (912-961) was by far the greatest ruler in the history of Moslem Spain. His first problem was the establishment of the central power. Within a few years he had reduced not only the Renegado states of Toledo, Aragon, Extremadura, and Bobastro but also the aristocratic Arabs and the Berber chiefs in various parts of Spain. He then changed his t.i.tle from that of emir to caliph, thus signifying his intention of maintaining a robust absolute monarchy. He also drove back the Christian kings in the north, after which he proceeded to cultivate friendly relations with them. Even the Moslem province in northwestern Africa fell under his sway. In administrative matters as well Abd-er-Rahman III proved his ability. Not only did he create a great army but he also increased the strength of the navy (which the emirs before him had already founded) until it became the most powerful fleet in the Mediterranean Sea. Spain was recognized as the greatest state in Europe, and in western Europe it was also the centre of the highest culture.

Through the caliph's measures agriculture, industry, and commerce, and education, literature, and the fine arts developed to a high point, and Cordova became a city of half a million inhabitants.

[Sidenote: Almansor.]

Hakem II (961-976) continued his father's policy in all respects, but was able to devote even more attention to intellectual activities. In military affairs the next reign, that of Hisham II (976-1013), was particularly brilliant, but it was not the caliph who directed affairs.

In the time of Hakem II a certain Mahomet-ben-Abdallah-abu-Amir had attracted the attention and won the heart of the caliph's favorite wife.

Through her aid he became the chief minister of Hisham II, who was a minor at the time of his succession. Hisham was soon put aside by Mahomet, who sequestered the caliph in the palace, and ruled in the name of the virtually deposed monarch. Mahomet was princ.i.p.ally famous for his victories, on account of which he was called Almansor, meaning "the aided of G.o.d," or "the victorious by divine favor." He reorganized the army, making it a machine which was not only efficient in a military way but also personally devoted to him. Then in repeated campaigns he defeated the Christian kings of the northwest and northeast, reducing the greater part of their territories to his authority, and making himself arbiter in the kingdoms which were allowed to exist.

[Sidenote: Downfall of the caliphate.]

Almansor died in 1002, but the military supremacy of the Moslem state was sustained by his son Abdul Malik, who succeeded as chief minister and virtual ruler. The latter did not live long, however, being followed in authority by another son of Almansor, who was not so fortunate in his rule. The Moslem n.o.bles were hostile to the military absolutism of the Almansor family, chiefly, no doubt, because of the usual intractability of the aristocracy, but also because the military element, composed of Berbers and foreigners of all descriptions, even slaves (who might be powerful generals), had become the most important in the country. Civil wars broke out, therefore, and they resulted in the fall of the Almansor family, in 1009. The wars continued, however, between the generals of Almansor's army and the various pretenders to the caliphate (even though Hisham was alive during part of the time and was believed to be living for many years after he had probably died or been put to death). In 1027, the last of the Ommayads, Hisham III, became caliph, but in 1031 was deposed. Thenceforth, no one was able to make good a claim to the throne; Moslem Spain fell apart into a number of independent units, and the caliphate came to an end.