#la guerra de al ándalus

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@asongofstarkandtargaryen There's a triology I recently discovered that I want to read. It's the Banu Qasi triology writtenby Carlos Aurensanz, about the Banu Qasi and Iñiga-Aritza/Jimena families and their surroundings. The books can be downloaded on Internet (I have added the links for the download of each on of the books in esch of the titles if anyone wants to read them)

I. Los Hijos de Casio, 2009 (The Children of Casio)

"The exciting story of the rebel who came to be considered the third king of the Iberian Peninsula"

Musa Ibn Musa was destined from birth to rule and lead his people in the troubled region of the Upper March. His mixed blood (he is the son of a Muslim and a Basque woman) and the traits of his character, proud and refractory to submission, will make his government a unique case.

Musa knows exile, but he recovers and accepts his destiny, taking over the government of his people, a consubstantial ally of his Basque brothers, to seize Tudela from the Cordovan army of Al Ándalus. His decisions as ruler, inspired by a correct sense of justice but also by tolerance and a desire for sovereignty, earn him the respect of neighboring governments and at the same time arouse envy and a desire for revenge.

Elevated to the rank of wali of the city of Zaragoza by the Emir of Córdoba, Musa ibn Musa will live out his years of splendor surrounded by his relatives and seeing how the medinas reach their zenith of their cultural and economic development. But the difficulty in maintaining the political balance in the area will mean that Musa must constantly face an insoluble conflict: maintaining loyalty to his blood ties, which related him to the Basque Christians, or loyalty to the Muslim government of Al Ándalus.

Sample: Year 788, 171 of Hegira. Onneca was breathing heavily, clinging to both edges of the wooden bed, while the kabila leaned over her to speak to her in a calm but forceful voice. His hands, hidden under the folds of a rough linen sheet, revealed determined and precise movements: not in vain had the most experienced midwife in the region been notified. Every few minutes, the woman's face contorted in pain, her knuckles turning white as she felt the contractions. The midwife had ordered a table with two basins of clean, hot water and several cloths to be set up next to the bed. She herself had protected herself with an apron that covered her to her feet.

From time to time she inserted her fingers into a cylindrical clay container that contained a dark and oily substance, and continued his maneuvers. Meanwhile, two maids struggled to carry out his orders, trying tohide their fear and nervousness. They had tried to heat the bedroom with two metal braziers that were replaced periodically, but the wind slipped through the thick curtains that blocked the view from the central patio of the house, in the citadel of Arnit. Zahir ibn Fortun waited impatiently. The woman who was about to give birth in the next room was the widow of his brother, who had died three months ago in Saraqusta. Though she tried to put the tragic moment when the news was delivered from her mind, the memory fought to come back, and a familiar feeling of anguish clenched her stomach. His brother, M��sa ibn Fortún, had been called to Saraqusta to put down the rebellion that had arisen in the city after the accession to the throne of Qurtuba of Emir Hisham I, led by Said al Husayn. Mūsa managed to master thethe revolt after getting rid of the ringleader, and took control of the city, although he had to remain in it to ensure stability. The danger seemed to have been passed, and Saraqusta returned to her calm. But after three weeks, a freedman from the rebel Said assaulted Mūsa as he left the mosque after Friday prayers and pierced his heart with a dagger, without his guard being able to do anything to stop him. At that very moment, Zahir was unable to push away the image of his lifeless brother, because in the next room the last son of Mūsa came into the world, an orphan.

Onneca was a strong woman, like all of her Basque race, originally from the Pyrenean valleys. She had married Mūsa for the second time, after the death of her first husband, the Basque leader Enneco Jimeno, with whom she had had her first two children: Enneco and Fortuño, who were already eighteen and seventeen years old. After Jimeno's death, Onneca moved to Arnit with her new husband, but her children remained in their native valley, to grow up in contact with the town that one day they were destined to lead. Although the separation was painful for Onneca, he was aware of the important role that the men of his lineage had played among the Basques for generations.

Hearing the sounds from the next room, Zahir's thoughts returned to Onneca, widowed for the second time and about to give birth to a son who would never know his father. The voices of the kabila became imperious, confused with the moans of the mother. For a moment there was silence, broken at last by the crying of a child. The midwife had cut the umbilical cord and opened the child's orifices with her fingers. Then she began to wash it, while the mother watched from the bed. The kabila was an experienced woman, and she knew that that blank stare was caused by the exhaustion of childbirth. But in the case of Onneca something else was guessed: a sadness that arose from the depths. The midwife took long strips of linen that she had ordered the maids to cut, and began to wrap the small body, swaddling it until it was practically immobilized. Then she lifted the newborn in her arms and brought him closer to the bed, inviting the mother to take him into her lap. For a moment Onneca seemed not to understand, but finally she reached out her hands and settled the child against her chest. "A precious child, strong, healthy and well formed," said the kabila. "Like his father," Onneca answered with a small voice.

The midwife pretended not to notice the tears that slipped down the mother's face and continued with an animated voice: —Now I'm going to finish you off, we'll clean all this up and let you rest. I have chosen a trustworthy nurse who will be there when you arrive and will take care of the little one.

Onneca nodded slowly and let the woman do it, who took the child again and placed it carefully in a small wicker cradle prepared next to the bed. Finished with her work, she allowed the two maids, calmer now, to take care of removing the bedclothes. "It's the cradle that all my children have used," Onneca said in a whisper to the girls, outlining a smile. Zahir jumped to his feet as the door to the next room opened. He had no experience as a father, because his only marriage had not been blessed with the arrival of children. His wife had died years ago, and he hadn't taken another, so the birth he'd just attended was the closest thing to parenthood he'd ever experienced. The midwife, who was leaving the house, informed her: it had been a boy, and both mother and son were fine. He turned his head in the direction of the Qibla and gave thanks to Allah. "The mother wants to see you, and I must say goodbye." Do not hesitate to send a message if any setback arises. "We won't hesitate," he replied, at the same time he deposited a small leather bag in her hand. We appreciate the work you have done. Zahir entered the bedroom, and looked at his brother's wife, who opened her eyes when she felt his presence. The man approached the bed, and Onneca took his hand. "He is a child, whole and healthy," she announced. "I know, Onneca. At least this has gone according to your wishes. Onneca nodded gently, though her eyes had blundered again. "Now that the child is here, you must put into practice everything we have planned together." My children…” “Rest now,” Zahir interrupted. Time will have to take care of that when you recover. "Just one thing: I've thought about the name I'm going to give the child." His name will be Mūsa, like his father: Mūsa, son of Mūsa. “Sounds good, Mūsa ibn Mūsa…” “You know? I have a good feeling,” he confided. I'm sure he's going to do great things. It's not easy for me to explain it, but it's as if a star had gone out in our lives and with it another one lit up. Zahir agreed withwith a smile and, sitting on the edge of the bed, he squeezed the woman's hand until he noticed that her breathing became regular and slow. Then he got up carefully and left the bedroom.

He entered the room where Mutarrif was waiting and found the boy sitting on the stone bench near the fire, his eyes lost in the flames that heated the room. Noticing his uncle's presence, he gave him a questioning look, but managed to hold his ground in an effort to hide the uneasiness he felt. Zahir saw the worry in his too-bright eyes and smiled reassuringly before speaking, “Everything went well, Mutarrif. You have a new brother... a boy. Your mother is well, although very tired. The boy nodded and smiled but remained silent. His uncle sat next to him. On the bench on the opposite wall, little Fortún was sleeping soundly, judging by his regular breathing. The two brothers usually slept there, on light mattresses stuffed with straw that served as seats during the day. "Your mother is resting now, but tomorrow you can see both of them." -Thank you. Zahir leaned forward to rest her elbows on her knees, her hands cupping her face as she suppressed a slight yawn. The day had been long and exhausting. "Mutarrif," he said, sitting up, "I want you to know that I've been talking to your mother...The last few months have been very hard on you and your siblings, I know. Your father's death has affected all of us greatly. He paused to take a deep breath, calculating how to continue, "You are fourteen now, Mutarrif, almost a man, and now we must face the future." Allah Almighty has allowed the death of my brother, but in his mercy he has only wanted it to happen when you and Fortún are not children anymore. The boy made a gesture that indicated that this did not comfort him too much. “I have promised your mother,” Zahir continued, “that I will take care of you as long as it is necessary. Not only in terms of your maintenance, which we have secured due to the position we occupy, Allah be praised! What should concern us the most from now on is your training. As I know my brother had in mind, you must devote all your effort to study and training in the military. My father had already discussed it with me.

He wanted me to start accompanying him on some of his expeditions. He just had to wait until he was fifteen. Zahir noted the effort the boy was making to keep his voice steady. 'Yes, I suppose so, Mutarrif. However, we will have to modify those plans somewhat. I know your taste for the militia, and I have arranged with the officers of the garrison your transfer to their dependencies. You will live with them while you are introduced to the use of weapons and military arts. For a moment Mutarrif's face lit up. "But you must not neglect your learning at the mosque school with the other boys your age." I don't mean to scare you, but the imām is ready to work hard for you,” he said in a nonchalant tone, trying to break the tension. "I have to learn to ride well." My father said that to be a good army general you have to know how to handle weapons on horseback. "Ah, I think I can help you with that, it's my specialty," he replied briskly. This time Mutarrif looked at his uncle and smiled slightly. A moment later they had melted into an embrace. "Don't worry, boy… it's going to be all right," Zahir managed to say. We are going to understand each other.

Year 799, 183 of Hijra. The instability in Saraqusta continued after the death of Mūsa ibn Fortún. Revolts and attempts to seize power by different Arab factions followed one another, and the emir of Qurtuba, Hisham I, was forced to send his armies to quell the riots in what was considered the most important square in Uādi Ibru.

However, Saraqusta was not the only problem that kept Emir Hisham I busy. Since his accession to the Cordovan throne, he had had to face rebellions within Al Ándalus itself, in addition to successive campaigns against the northern border territories. His father, Abd al Rahman I, the first Emir of Qurtuba, had had three sons, but had not appointed his eldest son, Sulayman, to succeed him, but rather the second son, Hisham. At the time of the emir's death, Hisham, who was in Marida, hurried back to Qurtuba to take possession of the throne, but when Sulayman heard of his brother's proclamation, he rose up in arms and set out to conquer. of Qurtuba. The third brother, Abd Allah, who had not welcomed Hisham's elevation to the emirate, joined the eldest. Thus, one of the emir's first tasks was to fight for the throne against his two brothers. He had to mobilize the army to repel Sulayman's attack and encircle Tulaytula. After a year of conflict, the two brothers offered submission to Hisham and, after receiving from him seventy thousand gold dinars, went into exile in the Maghreb. The support given by the Banū Qasī family to the emir in Saraqusta, which had cost Mūsa ibn Fortún his life, was not forgotten. Mutarrif had just turned twenty-one when he was summoned to the capital by the governor of the march. Since his father's death, the boy, along with his brother Fortún, had dedicated every minute of their time preparing to assume the leadership of the family that would one day correspond to him, under the control and support of his uncle Zahir. When Mutarrif set out from Arnit in the direction of Saraqusta, following the route that skirted the river, little did he know the reason for the call. Eighty years ago, when the Muslims reached the lands of the Ibru under the command of Tariq, they were under the rule of Mutarrif's great-grandfather, the Visigothic count Casio, who did not hesitate to sign a pact with the newcomers and become the caliph's maula of Damascus. But the leaders of Banbaluna, as in many other Visigothic cities, opted for a different relationship: they maintained their control of the area in exchange for an annual tribute for the Qurtuba coffers. Non-payment of said tribute was a frequent reason for the emir's armed intervention, as had happened precisely in Banbaluna, which was under the control of the Baskunish, whose leaders dominated the area of ​​the western Pyrenees.

A new attempt to break away from the commitment had forced the governor of the March to intervene, and to guarantee the continuity in the payment of the tribute, he decided to leave a wālī at the head of the garrison representing the power of Qurtuba. The interview at Saraqusta was brief, for the governor was not a man of many words. He exchanged proper greetings with Mutarrif and praised his father's role. Precisely in recognition of this role of the Banū Qasī, he said, he had decided to call the young muladí to his presence: he would be the new worth of Banbaluna. He had to move to the city without wasting time and assume his new duties. After being informed by a high official of the details of the situation in the land of the Basques, and after receiving the appropriate instructions, Mutarrif left Saraqusta at the head of a large entourage. Since then, four years had passed in which things had changed a lot for the Banū Qasī.

After Mutarrif's departure, Fortún had grown into a strong and proud young man who had managed to earn the respect and consideration of his comrades in arms in the Arnit garrison. Gradually, he had seen how all the inhabitants of the area recognized his condition as a natural leader, just as it had happened with his father and before with his grandfather. Mutarrif had been at the helm of the Banbaluna government for a year when news of Hisham I's untimely death arrived in Qurtuba, who had been succeeded to the throne by his son Al Hakam I, who was only twenty-six years old. Since Mutarrif arrived in the city, relations had been strengthened with his brothers on the mother's side, Enneco and Fortuño, who were still on their lands in the Pyrenean valley of Salazar, two days away.

On several occasions Zahir had accompanied Onneca there to visit her older children. Little Mūsa traveled enthusiastically, eager to see his stepbrothers again, for whom he professed boundless admiration. During the first years of Mūsa's life, the stays in Isaba, where Enneco had his residence, were rather short, and they were limited to the summer season, when the good weather allowed the boy to enjoy playing in the green and endless meadows, bathe in the icy waters of the river, scare the sheep and milk the cows. However, over the years, the visits were prolonged, and Mūsa began to spend some time in the care of his brothers, especially the eldest son, who was amused by the little one's bright and spontaneous character and allowed him to share some of his memories with him. activities. During those summers, Enneco became the father Mūsa had never known. There were also many occasions when Fortún, from Arnit, went to visit his brother Mutarrif in Banbaluna. Zahir attended these interviews with satisfaction, and felt proud of these two young people in their early twenties who, perhaps forced by circumstances, acted with a maturity almost beyond their age. In such meetings they dealt with the political situation in the area, mainly in Saraqusta, where instability once again reigned. But the situation was not calm in Banbaluna either: a large group of Pamploneses, led by Balask al Yalaski, opposed the emir's authority over the city, and some attempts at confrontation had arisen. News reached Mutarrif that Balask and his followers were in favor of establishing relations with Charlemagne, the Carolingian monarch whose vast territory extended beyond the Pyrenees. The two brothers knew that the leadership role of their family in the lands of Uādi Ibru, after the hiatus imposed by the death of their father, would sooner or later lead them to intervene in the events that were taking place in the March, mainly in Saraqusta.

For this reason, according to Zahir, both decided to leave Arnit and move with the bulk of the military garrison to Tutila, located a shorter distance from Saraqusta and better communicated. Tutila was then a small town located at the confluence of the Uādi Qalash with the Uādi Ibru, at the foot of an elevation crowned by a modest defensive fortress. The existence of a bridge over the mighty riverbed made the enclave a strategic point in communications throughout the valley. Many of its inhabitants still recounted to the younger ones the passage through the city, twenty years ago, of the imposing army of Charlemagne on his return from Saraqusta, on the way to Roncesvalles.

II. La Guerra de Al Ándalus, 2013 (The War of Al Andalus)

The Upper Border of the Ebro, where the descendants of the great Mūsa ibn Mūsa resumed the path of revolt, ceded part of its leadership to the emirate's Córdoba, the nascent kingdom of Pamplona, ​​the mighty King Alfonso III in his new court in León and Bobastro, "the eagle's nest", refuge in the Malaga mountains of Umar ibn Hafsún, the muladí rebel who would end up jeopardizing the very survival of Al Ándalus. With surprising historical rigor and clear language free of artifice, Aurensanz masterfully intertwines the adventures of the protagonists in this diversity of settings, and offers an ambitious and complex story that will once again captivate the reader.

Fascinating second part of the saga already started with Banu Qasi: Los hijos de Casio that takes up the narration of the events carried out by the muladí clan that gives its name to this story.

Sample: Year 863, Hegira 249, Qurtuba. Sunset was undoubtedly the time of day that Onneca preferred. Although this was the third summer that she would spend in the capital, she had not managed to get used to the intense heat of the Córdoba summer and, if he missed something from his native land, there in the north, in Basque lands, it was the sunny but cool days of the mountains, which allowed him to maintain activity even during the hottest hours of midday. Not so in Qurtuba, of course. When the sun reached its zenith, both she and Fortún, her father, used to already find themselves sheltering in their comfortable rooms in the Dar al Rahn, the magnificent building destined to house the numerous political hostages of the emirate. The House of Hostages occupied a privileged space between the aljama mosque and the wall that separated the madinat from Uādi al Kabir. The main access to the building was next to the Puerta del Puente, a place of continuous movement of people and merchandise that delighted the young Onneca. At fifteen, she was a jovial and alert girl, in her father's opinion perhaps too much for a society like that, in which women had perfectly defined limits that they should not cross. The first weeks of his stay in Qurtuba had been hard: he still kept on his retina the images of the destruction of Pampilona and all the Basque villages that Muhammad I's army had had devastated in its path. She remembered her anxiety during the negotiation in which Fortún had to agree to be transferred to the capital as a hostage, and how she threw herself at her father's feet to beg him to take her with him. Those images returned to her again and again wrapped in a cloud of unreality, which lasted in the three interminable weeks that they used to cross the entire territory of Al Ándalus from north to south. Three years. Only three years, but for Onneca it seemed like an entire existence had passed. In Qurtuba she had discovered a completely new way of life, of which she had only had references through the stories of her Muslim relatives from the Ebro. But then she was a girl, and for her all those stories of emirs and concubines, lavish palaces and enormous mosques they did not differ at all from the rest of the stories they used to hear during the cold nights in old Pampilona, ​​comforted by the warmth of the fire.

Their treatment from day one had come as a surprise to both her father and her. Even during their transfer, they had been provided with unthinkable comforts in the rear of a huge army such as that of Muhammad I. It is true that the haymah they occupied during short nightly rests was permanently guarded by four members of the emir's personal guard, but the The mounts they rode on were excellent, the food they were offered was more than dignified, and they did not lack a pitcher of fresh water while they crossed the endless plains of the center of the Peninsula.

With her mother dead, the separation from her father, whom she adored, would have been unbearable. Having him by her side, being able to accompany him during his captivity, had made her feel strangely lucky from the start. The House of Hostages was a spacious and well-preserved two-story building whose rooms opened onto a patio that even had a singing fountain in the center. Fortún and Onneca occupied a lodging made up of three rooms attached to the southern wall, a location that allowed it to receive the first rays of the morning sun and kept it in the shade during the hot hours of the afternoon. The girl was one of the few women who lived in the building, whose inhabitants were mostly men, younger than old, belonging mostly to part to lineages of high birth.

Despite the diversity of origins and religions, the captivity had established strong bonds of friendship between them, and they had adopted the lively Basque as the daughter or sister that everyone would have wanted by their side. From the beginning, Onneca had worked hard to make her father's life as easy as possible. He would get up at dawn, to devote the coolest hours of the day to domestic chores that might involve some effort, and before the sun warmed they would go out together to the nearby market, where they would be greeted by the familiar bustle that so pleased him. At that early hour, the stalls were overflowing with merchandise from the nearby orchards and farms, and soon the basket that hung from her arm contained what was necessary to supply the small pantry. In In recent months, the person in charge of carrying that load had been Abdel.

In the first interview they had with the chamberlain, they were offered the possibility of having one or two slaves to attend to their needs, and Fortún was grateful and willing to accept the proposal. As soon as they were alone, however, Onneca made another suggestion to her father. She would take care of the simple household chores, and in return Fortún would ask for something on the quarterdeck. Ever since she learned her fate, Onneca had decided not to waste time during her captivity, and the first goal she set for herself was to speak the Arabic language correctly. Although it was true that he already knew its rudiments, thanks to contact with his relatives and with the many Muslim merchants who visited Pampilona, ​​he did not intend to miss the opportunity offered by his forced stay in that splendid city, the capital of the emirate. But he needed someone with enough knowledge at his side.

Abdel entered the Dar al Rahn only two weeks after Onneca's arrival. He was a seventeen-year-old boy, tall, thin, and dark-haired, whose gaze barely lifted from the ground, and whose company became habitual since he introduced himself to both of them with a low voice. Every day, in the hottest hours, Fortún retired to his bedroom, and it was not surprising that he fell asleep hearing his daughter repeat old Arabic sentences over and over again, occasionally corrected by the masculine voice of her young teacher. Little by little, his visits became more frequent and extended to the central hours of the morning. With a studied gesture of surprise, He would pretend to bump into Onneca in the market, offer to carry her basket, and accompany her to the House of Hostages. Once there, they both looked for any excuse to prolong the meeting, and with Fortún's acquiescence, the boy ended up accompanying them in their frugal lunch, before beginning the daily lessons. In the middle of the afternoon, after a brief rest, Fortún would return to make an appearance in the spacious room, and then Abdel would get up and with a slight bow he would say goodbye to both of them. That was the moment when Fortún, taking advantage of the shadow of the buildings and without ceasing to admire the superb southern wall of the main mosque, used to cross the square in the direction of the fortress.

He had discovered what for him it constituted the greatest treasure in the palace of Muhammad, a treasure of which he had already had complete news through the abbot of Leyre, there in the distant foothills of the Pyrenees: the magnificent library of the fortress housed thousands of volumes, and a part nothing insignificant of these was translated into Latin. It had not cost him any effort to obtain the necessary permits to access its premises, and in those years he had established a relationship of frank friendship with the senior official to whom the emir personally delegated his authority as responsible for the conservation and expansion of that center of knowing. Although the hours for Fortún passed quickly there, his desire to enjoy his daughter's company did not diminish, so he soon began to borrow scrolls and volumes with which to fill his time without having to leave the Dar al Rahn. His Christian faith had taken root firmly under the influence of both his father and the Bishop of Pampilona, ​​Willesindo, confessor and friend of the family, so his first readings had been directed to the works of the fathers of the Church, who with great surprise had found in those immense shelves. There he had discovered De civitate Dei, by Agustín of Hipona, and had even had the opportunity to enjoy some of the twenty volumes of the Etymologies of the old bishop of Ishbiliya, Isidoro. The deep meditations of the old masters were a balm for him, as they somehow compensated for the impossibility of practicing worship in the city's churches, something that the sovereign had prohibited at the beginning of his reign, after the serious events carried out by christian martyrs who, led by Bishop Eulogio, had defied the religious laws of the emirate until they ended up executed. That afternoon at the end of summer, in the middle of the month of Rajab, the city was abuzz with rumors, as the return of the victorious Cordovan army, under the command of Prince Abd al Rahman, was imminent. Apparently, Alaba's campaign against King Ordoño of Asturias had been a real success. No inhabitant of Qurtuba expected anything different, since, last spring, they had seen with their own eyes the enormous display of men from all the groups of southern Al Ándalus who had gathered on foot and on horseback on the esplanade of the musara, ready to leave. The narrators who walked the streets and squares of Qurtuba spared no praise for a sovereign that had led them to a new victory against the infidels of the north: twenty Christian counts had bitten the dust according to the stories that circulated by word of mouth, and King Ordoño's own brother had been killed during the battle. Onneca had expressed concern about the fate of her relatives, but Fortún was able to reassure her after confirming in the fortress that on this occasion the people of Pamplona had not taken part in the conflict. Undoubtedly the vanguard of the army was approaching the city, for the Bab al Qantara, the nearest gate to the river, was wide open, and a high-ranking procession from the quarterdeck was heading towards it flanked by the crowd, there was also expectation in the Dar al Rahn.

The men were preparing to leave, and Onneca, after trying to glimpse something of what was happening outside above their shoulders and heads, headed determinedly to her lodging, where she found Fortún devoted to reading a heavy volume. "Father, the army is coming!" They are already coming out to receive them. Fortún looked up and regarded the girl with a slight smile. "Ah, youth…" he said with a sigh. You want to go out and you want me to come with you…” “Perhaps it won't be necessary, Father. Abdel can do it, he's still by the door, I can see him from here. Fortun studied the pages before him. - Be it, my daughter. However, you must not go far from the building. And be back before nightfall. Onneca's face lit up, she kissed her father on the cheek and left the room, hiding her hair under a light scarf. He ran across the courtyard, not giving much thought to the decorum that a girl of her position was supposed to hold, she slipped through the people grouped under the lintel of the gate and, once outside, looked around for Abdel. He did not find it immediately, since the boy did not count on his presence and had tried to approach the entourage, but due to his height his head stood out above the rest. Onneca managed to almost push his way through, and laughed heartily at the shocked face of the young man as he stood beside him. "Onneca!" You should have warned me! It's not safe for a girl…” “Shhh! he snapped. Who are they? he asked, his eyes fixed on the two superb horsemen approaching from the opposite end of the esplanade. “They are the sons of Muhammad. The first is the crown prince, Al Mundhir. The one who advances behind the guard is Abd Allah.

No doubt they are going to receive their brother Prince Abd al Rahman right here, who is returning to lead the troops. —How can they be brothers being so different? Al Mundhir is dark and has curly hair, but look at Abd Allah: his skin is fair, his hair is blond... and those blue eyes. 'Both are sons of the emir, but certainly conceived by different wives. I understand they were born the same year. But Abd Allah is much more like his father. "How many children does Muhammad have?" Onneka asked. —At least twenty males and fifteen females... But look at their clothes, and their mounts... they are magnificent! "Let's get closer," Onneca said as she tried to push through, curious. The crowd barely allowed us to walk. Whole families went to the streets to see the heirs to the throne up close, a spectacle that was not repeated often. Onneca advanced sideways and, at the cost of enduring some complaints, made a place for herself in the front row, next to a woman with a young child who was looking at the procession with astonished eyes. Al Mundhir was passing in front of them, and Onneca took in his face, beautiful but pockmarked. He also observed that a dog was running naturally among the riders, as if wanting to take part in the party. The boy also saw it and separated from his mother to approach him, but the animal backed away in fear, until it was just a few elbows from Abd Allah's horse, which was waving to the crowd gathered on the sides. Onneca sensed the danger immediately. The mount reared, raising its front legs into the air.

The mother gave a warning cry, but it was Onneca who rushed towards the little boy, took his arm and, with a jerk that landed both on the ground, prevented the horse's hooves from crushing his body at the last moment. tiny. When the boy was already cared for by his mother and Abdel was advancing towards her, the girl looked up and discovered that the prince was trying to control his mount without taking his blue eyes from her face. The scarf that covered her head had fallen off, and she suddenly felt exposed to all eyes. Unable to control the situation, he pushed through the crowd and disappeared in the direction of the Hostage House. Abdel tried to follow her, but a voice behind him stopped him. -You! Do you know the girl? asked Abd Allah gravely. Abdel stopped and adjusted his posture to address the prince respectfully. “I know her, my lord. It is the daughter of one of your guests, Fortún, heir to the kingdom of Banbaluna. He is staying with his father at the Dar al Rahn, and I myself have been assigned to improve his knowledge of our language. The prince narrowed his eyes and seemed to smile. He waved the boy away with one hand, so Abdel, with a slight nod, stepped back to follow Onneca's steps. He had to report on the conversation he had just had. When a footman from the keep entered the Dar al Rahn's quarters the next morning with a scroll in his hand, Fortune took it with a trembling hand. He was sure he knew its contents.

III. La Hora del Califa, 2015 (The hour of the khalifa)

At the dawn of the 10th century, the Iberian Peninsula was divided between the Christian kingdoms in the north and the emirate of Córdoba in the south, places where this story takes place. Caught between the two, the Banu Qasī clan, already in low hours, defends with blood and fire their most precious possession, the city of Tudela. However, the domains they have held for two centuries now find themselves in no man's land, where the inevitable clash between two irreconcilable civilizations will take place. With the historical rigor that has characterized him since the first installment of the trilogy, Aurensanz delights us once again with his enormous ability to turn documents into a narrated story and transport the reader, through detailed descriptions, to another time and another place. In this latest installment, he makes it clear that he has a formidable narrative talent that seems to have reached its absolute maturity.

Sample: The emir remained standing in the middle of the silence, broken only by the whistling of the wind through the branches and the screeches of the birds of prey that flew over the cliffs, until he looked back at his son and, with a gesture, asked him to it will come closer. “Remember while you live this moment, Al Hakam. The road to get here is drenched in the blood of tens of thousands of good believers. Fifty years and the tenacity of four emirs have been necessary to break the resistance of this nest of perdition. When I was born, the Umayyad state as you have known it, the same one that seems so immutable to you now, was about to give up under the pressure of the rebels who had their refuge in this place. You know, because I have told you, that the chief who governed in Burbaster came to set fire with his projectiles in the aljama mosque of Qurtuba. The efforts of many men have been necessary so that you and I can tread these paths. Open your eyes and ears wide, because the stories you are going to hear and what you are going to experience in these days are the foundations on which we have to build the future of our dynasty. Today is the first day, listen to me carefully, of a new era for the Umayyads. A day that has taken longer to arrive than the person responsible for all this could ever suppose

Characters II Locations II Words & Etymologies

[republicachecaespaabalonmano]

¿Cuál es la historia de la batalla de C.D. Covadonga y su relevancia en la historia de España?

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¿Cuál es la historia de la batalla de C.D. Covadonga y su relevancia en la historia de España?

Batalla de C.D

La Batalla de C.D, un hito que marcó la historia de la lucha por el poder entre dos facciones rivales. Este evento épico tuvo lugar en un campo de batalla lleno de intriga, estrategia y valentía. Las fuerzas enfrentadas se prepararon durante semanas para este enfrentamiento decisivo, donde el destino de todo un reino pendía de un hilo.

Las tropas de ambas facciones se alinearon frente a frente, listas para el choque final. Los tambores de guerra resonaban en el aire, mientras los líderes de cada bando inspiraban a sus hombres con discursos apasionados y llamados a la victoria. La tensión era palpable, y el olor a polvo y sudor llenaba el campo de batalla.

La Batalla de C.D fue feroz y sangrienta. Espadas chocando, flechas silbando por el aire, y hombres luchando con fiereza por sus vidas y por la gloria. El sonido de los caballos galopando se mezclaba con los gritos de los heridos, creando un escenario dantesco de destrucción y caos.

Al final, solo uno de los bandos saldría victorioso. La Batalla de C.D fue un punto de inflexión en la historia de la región, con repercusiones que se sentirían durante generaciones. Los relatos de aquel día todavía se cuentan en las tabernas y hogares, recordando la valentía de los caídos y la ferocidad de los supervivientes.

La Batalla de C.D quedará grabada en la memoria colectiva como un ejemplo de la brutalidad y la gloria de la guerra, un recordatorio de que en la lucha por el poder, solo los más fuertes y astutos prevalecen.

Contexto histórico de España

El contexto histórico de España abarca miles de años de civilización y transformación. Desde la presencia de los íberos, celtas, fenicios y griegos, hasta la llegada de los romanos en el siglo III a.C., España ha sido testigo de numerosas culturas y civilizaciones que han dejado una huella imborrable en su historia.

Uno de los períodos más significativos en la historia de España fue la ocupación romana, que duró más de seis siglos y dejó una profunda influencia en la lengua, cultura y leyes del país. Tras la caída del Imperio Romano, la Península Ibérica fue invadida por pueblos germánicos como los visigodos, que establecieron un reino duradero hasta la llegada de los musulmanes en el año 711.

La presencia musulmana en la Península Ibérica durante casi 800 años marcó un periodo de esplendor cultural y científico conocido como el periodo de Al-Ándalus. Durante esta época, ciudades como Córdoba, Sevilla y Granada se convirtieron en centros de arte, ciencia y filosofía.

En 1492, con la caída del Reino Nazarí de Granada, finalizó la Reconquista cristiana y se completó la unificación de España bajo los Reyes Católicos, Isabel de Castilla y Fernando de Aragón. A partir de entonces, España se convirtió en uno de los principales imperios coloniales del mundo, extendiendo su influencia por América, África, Asia y Europa.

Hoy en día, el legado histórico de España se refleja en su arquitectura, arte, gastronomía y tradiciones. Un país rico en historia y cultura que continúa fascinando a visitantes de todo el mundo.

Relevancia de la Batalla de Covadonga

La Batalla de Covadonga, que tuvo lugar en el año 722 en el norte de la península ibérica, es un acontecimiento de gran relevancia en la historia de España. Esta batalla marcó el inicio de la Reconquista, un largo proceso mediante el cual los reinos cristianos de la península ibérica lucharon para recuperar los territorios ocupados por los musulmanes.

El enfrentamiento tuvo lugar en las montañas de Asturias, donde el ejército cristiano, liderado por Don Pelayo, logró una sorprendente victoria contra las fuerzas musulmanas. Aunque en términos militares la Batalla de Covadonga no fue especialmente grande, su importancia radica en el simbolismo y en las repercusiones que tuvo en la historia posterior de la península.

Tras esta victoria, se inició un proceso de resistencia y expansión de los reinos cristianos en el norte de la península que culminó siglos más tarde con la conquista de Granada en 1492. La Batalla de Covadonga se considera el punto de partida de la lucha contra la ocupación musulmana y el inicio de la construcción de la identidad española.

Hoy en día, la Batalla de Covadonga es recordada como un hito fundamental en la historia de España y es un símbolo de la resistencia y la lucha por la libertad. Es importante recordar y valorar este acontecimiento para comprender mejor las raíces de la historia y la cultura españolas.

Cronología de la historia española

La historia de España es una de las más ricas y fascinantes del mundo, llena de acontecimientos que han marcado el curso de la humanidad. Desde la antigüedad hasta la actualidad, España ha sido testigo de importantes transformaciones políticas, culturales y sociales que han influido en gran medida en la historia europea y mundial.

La cronología de la historia española se remonta a la prehistoria, con evidencias de asentamientos humanos que datan de miles de años atrás. Durante la época romana, la península ibérica fue conquistada y se convirtió en una provincia del Imperio Romano, lo que dejó una profunda huella en la cultura y la arquitectura de la región.

La Edad Media fue un período tumultuoso para España, marcado por la invasión de los pueblos germánicos, la expansión del Islam y la posterior Reconquista llevada a cabo por los reinos cristianos. La unificación de España como un solo reino bajo los Reyes Católicos en el siglo XV marcó el comienzo de la era moderna y el inicio de la exploración y colonización de América.

Durante los siglos siguientes, España se convirtió en una de las potencias más importantes de Europa, con un vasto imperio colonial que se extendía por todo el mundo. Sin embargo, los conflictos internos, las guerras y la decadencia económica llevaron al declive del imperio español en los siglos XVII y XVIII.

En la época contemporánea, España ha experimentado importantes transformaciones políticas, como la Guerra Civil y la dictadura de Franco, seguidas por la transición a la democracia en la década de 1970. Hoy en día, España es un país moderno y diverso, con una rica herencia histórica que sigue fascinando a millones de personas en todo el mundo.

Influencia en la historia de España

La influencia en la historia de España ha sido significativa y diversa a lo largo de los siglos. Desde la época de los romanos hasta la era contemporánea, varios imperios y civilizaciones han dejado su huella en la tierra española, moldeando su cultura, arquitectura y tradiciones.

Uno de los periodos más influyentes en la historia de España fue la ocupación romana, que duró varios siglos y dejó una profunda marca en la organización política y social del país. La construcción de ciudades, acueductos y caminos por parte de los romanos contribuyó al desarrollo de la Península Ibérica y sentó las bases para la futura civilización española.

Otro momento crucial en la historia de España fue la llegada de los árabes en el siglo VIII, que introdujeron el islam y una nueva forma de gobierno. El periodo de Al-Ándalus dejó un legado arquitectónico impresionante, como la Alhambra de Granada, y tuvo un impacto duradero en la lengua, la comida y la cultura española.

La influencia de la Iglesia Católica también ha sido fundamental en la historia de España, especialmente durante la época de la Inquisición y la colonización de América. Las exploraciones y conquistas lideradas por España contribuyeron a la expansión del imperio y al intercambio cultural con el Nuevo Mundo.

En la actualidad, la historia de España sigue siendo una fuente de orgullo y controversia, con debates sobre el legado colonial, la Guerra Civil y la transición a la democracia. La influencia en la historia de España es un recordatorio de la diversidad y la riqueza cultural de este país fascinante.

[condadodecastilla]

La dama de Jacobsland - Novela histórica

Jacobsland, año 968. Nunilo Fáñez, condesa de Breixos, hereda unas ricas propiedades en la costa gallega, y sabe que debe elegir un esposo entre los clanes norteños. Corren tiempos difíciles. Hay guerras continuas en la frontera de al-Ándalus y los ataques de los vikingos se han multiplicado. La ruta a Jacobslad está en peligro, y con ella, la entrada de oro y tributos. Por eso, cuando Nunilo…

[gonzalo-obes]

IMAGENES Y DATOS INTERESANTES DEL DIA 16 DE ENERO DE 2023 Blue Monday (Día más triste del año) (¿¿seguro??), Día de Martin Luther King, Día Internacional de The Beatles, Año Internacional del Mijo y Año Internacional del Diálogo como Garantía de Paz. San Marcelo, San Roldán y Santa Priscila. Tal día como hoy en el año 929: Abderramán I se proclama califa de Córdoba, convirtiéndose en el jefe político y religioso de Al-Ándalus. En 1547: En Rusia, se proclama zar Iván El Terrible, uno de los gobernantes más inflexibles de la historia. En 1605: En Madrid se publica la primera edición de El Ingenioso Hidalgo Don Quijote de La Mancha, la gran obra de Miguel de Cervantes. En 1909: La expedición de Ernest Shackleton afirma haber alcanzado el polo sur magnético, aunque la ubicación registrada puede ser incorrecta. En 1957: Se produce en Estados Unidos el primer vuelo de circunvalación del mundo sin escalas, por parte de varios aviones de reacción. En 1991: George Bush ordena el comienzo de la Guerra del Golfo con la operación Tormenta del Desierto en Irak, y se inician los bombardeos aéreos sobre Bagdad. En 2003: Despega desde Cabo Cañaveral el transbordador espacial Columbia, que se destruirá en la reentrada 16 días más tarde. Muchas más imágenes en http://obesia.com/miscelaneas

[lectulandia]

Banu Qasi: Los hijos de Casio

Destinado desde su nacimiento a gobernar y dirigir a su pueblo, Musa ibn Musa toma su nombre del gran conquistador de la Península, que varias generaciones antes había alcanzado el valle del Ebro para someter a clientela a Casio, el conde visigodo que dominaba la zona. Sus descendientes, los Banu Qasi, ya convertidos al Islam, están llamados a desempeñar un papel más que relevante en la agitada región de la Marca Superior durante el siglo IX de nuestra era. En la apasionante trama concurren personajes históricos de excepcional relevancia, cuyas trayectorias se entrecruzan no sólo por motivos políticos, sino también por lazos familiares. Junto al caudillo árabe, dos de sus coetáneos comparten el protagonismo: por una parte, Iñigo Arista, hermano de madre de Musa, que en esta época ha de convertirse en el primer rey de Pamplona. Por otra, el emir de Córdoba, Abd al Rahman II, gran artífice del esplendor político y cultural de Al Ándalus en este período. En un escenario caracterizado por el enfrentamiento entre las dos grandes formas de contemplar el mundo entonces conocido, el Islam y el Cristianismo, Musa e Iñigo tratan de mantener en la frontera, entre el Ebro y los Pirineos, la soberanía y la independencia de sus pueblos colocando sus lazos familiares y la fuerza de la sangre por delante de sus diferencias de credo. Sometidos a los vaivenes de la Historia, no son conscientes de que ambos se convertirán, también, en sus protagonistas. Banu Qasi combina el crudo relato de la guerra, las intrigas y las rebeliones con la descripción de la vida en Al Andalus hace más de mil años. Sus inolvidables personajes se nos revelan en toda su complejidad y la riqueza de detalles es fruto de una investigación minuciosa. En suma, un relato basado en hechos históricos que logra enganchar al lector, permitiéndole acceder a un mundo casi desconocido que resulta fascinante.

La entrada Banu Qasi: Los hijos de Casio se publicó primero en 🥇 Lectulandia - Descarga eBooks Gratis en formato ePub y PDF.

https://ift.tt/2UCCXPR #Lectulandia

[aaristizabalarjona]

La Mano de Fátima

La Mano de Fátima

Otro libro de Ildefonso Falcones con el que, esta vez, nos transportamos a Al-Ándalus en el siglo XVI. Mientras unas guerras de religión destrozan a Europa, otras guerras de religión destrozan a España: las de unificación religiosa y social libradas por los reyes Habsburgo en los territorios reconquistados del Reino de Granada y del Califato de Córdoba. Para ello, Falcones nos presenta la…

[josemimontalban]

El grifo de Pisa, una escultura datada aproximadamente en el siglo XI d.C., una pieza de arte islámico, que aunque es conocido por este nombre tiene su origen en Al Ándalus (probablemente Granada o Almería), durante el dominio almorávide. Es una pieza de enorme importancia dado que representa un ejemplo de la escultura metálica islámica. Aunque como les digo, su origen es islámico, se encuentra desde la Edad Media en la ciudad italiana de Pisa, donde seguramente llegó como parte del botín de guerra de alguna de las numerosas batallas libradas contra los musulmanes en aquella época. Una vez en la ciudad de Pisa la escultura fue colocada en la parte superior del tímpano del ábside de la catedral. Actualmente lo podemos admirar en el Museo dell'Opera del Duomo de la ciudad de Pisa. https://www.instagram.com/p/CbaPBsDIZgq/?utm_medium=tumblr

[librospdfgratismundoepub]

Y al final, la guerra. La aventura de las tropas españolas en Irak - Lorenzo Silva y Luis Miguel Francisco (2013)

Y al final, la guerra. La aventura de las tropas españolas en Irak - Lorenzo Silva (2013)

Nayaf, 4 de abril de 2004. 12 horas. La base Al-Ándalus sufre el ataque de los milicianos del Ejército del Mahdi. Más de dos centenares de soldados españoles encuadrados en la División Mecanizada deben movilizarse azarosamente, tomar oposiciones y abrir fuego en un combate que durará horas y que supondrá el fin de la labor reconstructora de España en Irak. Los últimos datos actualizados ofrecen…

[cmatain]

Puentesinos ilustres: Rodrigo Jiménez de Rada, El Toledano (Puente la Reina, Navarra, c. 1170-cerca de Vienne —navegando por el Ródano—, 1247), arzobispo de Toledo durante casi cuarenta años, consiguió la Primacía de esta sede. Sirvió como consejero y diplomático del rey de Navarra Sancho VII el Fuerte y de los castellanos Alfonso VIII y Fernando III. Organizó la cruzada cristiana contra los almohades de al-Ándalus, dirigiendo personalmente varias campañas de la guerra de Reconquista, entre ellas la de Las Navas de Tolosa (1212). Erudito y políglota, fue autor de una crónica titulada _De rebus Hispaniae_, también conocida como _Historia gótica_ o _Crónica del Toledano_, en la que se describe la historia de España desde sus orígenes hasta 1243. En su sepulcro en el monasterio de Santa María de Huerta (Soria) se lee este epitafio: «Mater Navarra, nutrix Castella, Toletum Sedes, Parisium Studium, mors Rhodanus, Horta mausoleum, coelum requies, nomen Rodericus. Bis quater adde fuit, erit constructio plana» («Madre Navarra, nutriz Castilla, su silla Toledo, su estudio París, la muerte en el Ródano, su sepultura en Huerta, el reposo en el cielo, su nombre Rodrigo. Añade ocho veces “fue” y la construcción resultará llana»). En el Instituto «Ximénez de Rada» (léase, por favor, Jiménez), de Pamplona, estudié yo el BUP y el COU (en aquel tiempo, años 80, el «Ximénez de Rada» era el instituto masculino y el «Príncipe de Viana» el femenino; años después ambos se unificaron, como instituto mixto, bajo el nombre de Instituto «Plaza de la Cruz»). #PuentelaReina #Gares #Navarra #Historia #RodrigoJiménezdeRada https://www.instagram.com/p/CRgOCIdptMQ/?utm_medium=tumblr

[jaimeariansencespedes]

JUL 16 – UN DIA COMO HOY – AÑO (622) – EL PROFETA MAHOMA INICIA SU VIAJE DESDE LA MECA HACIA MEDINA, ES LA HÉGIRA. -

Mahoma, nació en La Meca, el  26 de abril de 570 y falleció en Medina, el 8 de junio del año 632, fue el fundador del islam. En la religión musulmana, se considera a Mahoma «el último de los profetas» el último de una larga cadena de mensajeros enviados por Dios para actualizar su mensaje, entre cuyos predecesores se contarían Abraham, Moisés y Jesús de Nazaret. A su vez, el Bahaísmo lo venera como uno de los profetas o "Manifestación de Dios", cuyas enseñanzas habrían sido actualizadas por las de Bahá'u'lláh, fundador de esta religión.

La Hégira, la vida de la pequeña comunidad musulmana en La Meca no sólo era difícil, sino también peligrosa. Las tradiciones árabes afirman que hubo varios atentados contra la vida de Mahoma, quien finalmente decidió trasladarse a Yazrib (la actual Medina) en el 622, un gran oasis agrícola donde había seguidores suyos.

Rompiendo sus vínculos con las lealtades tribales y familiares, Mahoma demostraba que estos vínculos eran insignificantes comparados con su compromiso con el islam, una idea revolucionaria en la sociedad tribal de la Arabia.

Esta migración a Medina marca el principio del año en el calendario islámico. El calendario islámico cuenta las fechas a partir de la Hégira, razón por la cual las fechas islámicas llevan el prefijo AH (año de la Hégira).

Mahoma llegó a Medina como un mediador, invitado a resolver querellas entre los bandos árabes de Aws y Khazraj. Logró este fin absorbiendo a ambas facciones en la comunidad musulmana y prohibiendo el derramamiento de sangre entre los musulmanes.

Sin embargo, Medina era también el lugar donde vivían varias tribus judías. Mahoma esperaba que estas tribus lo reconocieran como profeta, lo cual no ocurrió. Algunos académicos afirman que Mahoma abandonó la esperanza de ser reconocido como profeta por los judíos, y que, por tanto, la alquibla, es decir, la dirección en la que rezan los musulmanes, fue cambiada del antiguo templo de Jerusalén a la Kaaba en La Meca.

Mahoma emitió un documento que se conoce como La Constitución de Medina (en 622-623), en la cual se especifican los términos en que otras facciones, particularmente los judíos, podían vivir dentro del nuevo estado islámico.

De acuerdo con este sistema, a los judíos y cristianos les era permitido mantener su religión mediante el pago de un tributo. Este sistema vendría a tipificar la relación entre los musulmanes y los dhimmis, y esta tradición es la razón de la relativa estabilidad que normalmente existía en los califatos árabes.

Las principales tribus judías de Medina (Banu Qurayza o Banu Nadir) no fueron citadas por La Constitución de Medina.

Después de una corta enfermedad, Mahoma falleció el 8 de junio de 632 en la ciudad de Medina a la edad de 63 años. La dolencia es tradicionalmente atribuida a la ingestión de una pieza de carne envenenada, preparada por una mujer perteneciente a una población judía de Jáibar. Esto se produjo tres años antes de su muerte, tras la caída y represión de Jáibar frente a las tropas islámicas.

Abu Bakr, el padre de Aisha, la tercera mujer de Mahoma, fue elegido por los líderes de la comunidad musulmana como el sucesor de Mahoma, pues éste era el favorito de Mahoma. Cualesquiera que hayan sido los hechos, lo cierto es que Abu Bakr se convirtió en el nuevo líder del islam. La mayor parte de su corto reinado la pasó combatiendo tribus rebeldes en lo que se conoce como las Guerras Ridda.

A la fecha de la muerte de Mahoma, había unificado toda la Península Arábica​ y expandido la religión islámica en esta región, así como en parte de Siria y Palestina.

Posteriormente los sucesores de Mahoma extendieron el dominio del imperio árabe a Palestina, Siria, Mesopotamia, Persia, Egipto, el Norte de África y al-Ándalus (España). Historia del Mundo en Movimiento - jaimeariansen@outlook.com

[diegojkrblog]

Naipes y su significado

El papel actual está fabricado de fibras vegetales, fundamentalmente de celulosa, pero esto no era así en la Edad Media. Aproximadamente desde el siglo XI ya se conocía en algunas zonas de Europa (como Al-Ándalus, por ejemplo) una especie de papel primitivo hecho con seda y con ropas viejas, triturado y prensado. Este papel, con algunos cambios, fue el que perduró hasta el siglo XIX, hasta que el papel actual, con celulosa y productos químicos, lo sustituyó. Lo malo que tiene el papel, y por eso no se conservan barajas medievales (la más antigua es una veneciana de finales del siglo XV) es que se descompone con facilidad. El soporte que se solía usar para recoger documentos importantes en la época era el pergamino, que no se pudría, pero era mucho más costoso; demasiado para las cartas. He aquí una reproducción de unas cartas polacas del siglo XVI. 

 Los orígenes de los juegos de cartas siempre nos han resultado difusos existen algunos datos  que nos remontan a al siglo XIII. Lo que si nos resulta claro es que antes de emplearse como un juego, los naipes se empleaban como instrumento de adivinación con el que se trataba de entender lo que nos resultaba impredecible o ininteligible: el futuro, los fenómenos ambientales, las guerras, etc.

Probablemente los juegos de cartas que se practicaban en la antigüedad se utilizaban primero con símbolos mágicos y luego simbolizando batallas. 

Pero las primeras menciones del juego de cartas en Europa datan de los siglos XIII y XIV y se postula que desde el Lejano Oriente fueron introducidas en Europa por los Cruzados, aunque por otra parte, también se dice que las cartas de la baraja serían una adaptación de las piezas de ajedrez. En ocasiones se usaron para entretener a los niños, en papeles realizados a mano. En 1397 un decreto dictado en París prohibió jugar a los naipes a las clases trabajadoras en días de labor. Por otro lado, algunos investigadores estiman que las cartas se fabricaron por primera vez en España en 1392 para entretenimiento del rey Carlos VI; esto fue expresado por el padre jesuita Menéstrier (1631-1705), quien en un artículo publicado en 1702 en el Journal del Trévoux expuso que el juego simbolizaba la estructura feudal.

Según este criterio, en la Baraja Española de 48 naipes, divididos en los 4 cuarto símbolos apuntados: Oros simbolizarían la monarquia o burguesía (en relacioón con sus riquezas); las Espadas, la nobleza y al ejército; los Bastos, la agricultura o el pueblo (pobres cercanos a la naturaleza, el cultivo), y las Copas, la Iglesia o el clero (por simbolizar el Cáliz). Cada serie es de doce cartas cada una, siendo su numeración del uno (conocido por "As" hasta el doce. Esta última carta y las dos anteriores, o sean el 11 y el 10, se conocen por los nombres de Rey, Caballo y Sota respectivamente.       

Otro  dato simbólico de los naipes que no todo el mundo conoce es el referido a los cortes que hay en el contorno de las cartas (imagen inferior). Si nos fijamos en estos contornos, veremos que aunque en los Oros son continuos, no ocurre lo mismo en las Copas (un corte), en las Espadas (dos cortes) o en los Bastos (tres cortes). Esto no es más que una manera de identificar rápidamente los palos viendo únicamente un pequeño fragmento de la carta, aumentando la privacidad del jugador al no tener que desplegar todo el taco. Esta marca se conoce como "la pinta".

Fuentes:

-http://www.brandemia.org/el-curioso-origen-y-significado-de-los-simbolos-de-los-naipes

https://bonusclass.wordpress.com/2011/02/18/naipes-y-su-significado/

https://www.taringa.net/posts/info/16283217/El-Origen-de-Los-Naipes-y-significados.html

http://www.weimark.es/brann/fournier-y-el-origen-de-los-naipes/

http://www.mazingervigo.net/contenido/400/la-historia-de-las-cartas

[schoolcalidity]

Foto en mi casa estudio de la calle Venus / Peligro en Gracia cerca de la Plaza del Raspall ( zona Gitana Catalana) 1987 Barcelona 

Extracto de texto: “González Ferrín abordó la escritura de este libro de más de 600 páginas porque "era una cuestión de justicia". "¡Hay tanta morralla sobre la interpretación de lo árabe! Desde la especialidad había que hacer una obra divulgativa", comenta el autor, que ha sido profesor invitado en las universidades de El Cairo, Ammán y Damasco."Desde 711 hasta 756 son años de guerra civil. Hubo una cantonalización de la península. El norte va por un lado; Levante, por otro; Portugal, por otro. España sufre una hambruna y una guerra civil generalizada a la que se incorporan tropas del norte de África que no son árabes ni bereberes, sino púnicos, visigodos, vándalos y bizantinos", relata el autor. El libro niega la invasión islámica y niega también la Reconquista. "Ya decía Ortega y Gasset que una Reconquista que dura 800 años es demasiado larga para llamarla Reconquista. La historia no avanza a telonazos. Si no hubo una conquista, ¿dónde queda Al-Ándalus? Al-Ándalus es un primer renacimiento europeo, es un producto genuinamente europeo. En el siglo XIII, Averroes es prohibido en la Sorbona, en París, no en El Cairo, donde no se le leía. Todos los que llamamos judíos andalusíes escribían en árabe", añade González Ferrín."Al-Ándalus se filtra y esa filtración produce elementos esenciales para el Renacimiento español. El erasmismo español es una filtración de Al-Ándalus. El erasmismo aboga por una menor formalidad litúrgica y más contenidos", comenta.”

mas: https://elpais.com/diario/2006/11/17/andalucia/1163719349_850215.html

[munove]

Cuando Franco era considerado “un buen musulmán”

Corría diciembre de 1936, la Guerra Civil acababa de estallar y Radio Tetuán anunciaba a todo el protectorado español en Marruecos que el general Francisco Franco había preparado un barco militar de vapor para llevar a trescientos musulmanes de Ceuta a Jedda, el puerto saudí donde empieza el peregrinaje a la Meca.

etiquetas: al ándalus, historia, francisco franco, islam, españa

» noticia original (www.elindependiente.com)

[asturgalicia]

GUERRA ISLAM (II) - Estado Islámico sí que tiene las ideas claras, no como los progres buenistas españoles: Amenaza en un vídeo a España con recuperar Al Ándalus, para que sea parte de su califato, y vengarse por aquello de la Inquisición. Nada de velitas, nada de 'All you need is love', y lo de 'Welcome Refugees' se las pela. ¿Qué hacemos ahora, progres del mundo? ¿Les enviamos a la Colau y la Carmena para que los evangelicen?

GUERRA ISLAM (II) – Estado Islámico sí que tiene las ideas claras, no como los progres buenistas españoles: Amenaza en un vídeo a España con recuperar Al Ándalus, para que sea parte de su califato, y vengarse por aquello de la Inquisición. Nada de velitas, nada de ‘All you need is love’, y lo de ‘Welcome Refugees’ se las pela. ¿Qué hacemos ahora, progres del mundo? ¿Les enviamos a la Colau y la Carmena para que los evangelicen?

El Estado Islámico amenaza a España en un nuevo vídeoque ha difundido por las redes, advirtiendo en él de que recuperará Al Ándalus y devolverá a los cristianos la sangre derramada por la Inquisición española. La grabación está centrada en los atentados de Barcelona y en ella aparecen dos presuntos terroristas del Estado Islámico. Uno de ellos, identificado en la imagen como “Al Qurtubí” -en…

[librosgratisxyz]

Banū Qasī. La Guerra de Al Ándalus - Carlos Aurensanz

Banū Qasī. La Guerra de Al Ándalus – Carlos Aurensanz

Amores, batallas, diplomacia, intrigas, rebeliones, descripciones de los palacios, alcazabas, murallas, campos, aldeas, pueblos, bosques y demás hacen que realmente se logre que nos traslademos al siglo IX y podamos casi vivir el momento que estamos leyendo. Hay detalles que son magníficos como que el emir Abd Allah, hijo de una vascona, también se había casado con otra vascona pues parece ser…

[lilyserpent]

Forma parte de la historia de Al Ándalus. Un capítulo demasiado breve, ya que la ciudad brillante solo estuvo en pie 70 años debido a la guerra. El poeta andalusí Isner Allí cuenta que esta metrópoli surgió de una historia de amor. Azahara era una esclava del harén del Califa que cautivó tanto el corazón de Abderramán III. Este mandó a construir para ella una hermosa ciudad que sigue en pie desde entonces. Y que desde el pasado 1 de julio es Patrimonio Mundial de la Humanidad.

La Ciudad Califal de Medina Azahara fue declarada hace unos días Patrimonio Mundial de la Humanidad. De esta manera Córdoba, única ciudad en el mundo con cuatro monumentos reconocidos por la Unesco (Mezquita, Judería y Patios) sitúa a España en el tercer lugar de este ranking mundial, detrás de China e Italia. La ciudad brillante fue también una ciudad fugaz, que solo duró en pie 70 décadas, debido a las guerras que se produjeron durante Al Ándalus.

La ciudad brillante supone el máximo exponente arquitectónico y artístico de la dinastía omeya. Abderraman III decidió levantar la Medina Azahara a 7 kilómetros de Córdoba entre los años 936 y 976 para poder gestionar todas las labores administrativas y residenciales del califato. Estudiando el terreno decidieron construirla en torno a tres alturas. La más alta estaba destinada a la residencia de la familia real. Allí también se desarrollaba la función privada y la gubernativa.

Cuentan que, como todas las historias que quedan en el imaginario colectivo popular para la posteridad, Madinat al-Zahra surgió de una historia de amor, la de Abderramán III con Azahara. Y constituyó el más bello testimonio de esplendor de Al Ándalus, ya que no había ciudad más bella en el mundo que la ciudad brillante. Sin embargo, otras voces dicen que el califa merecía una ciudad que reflejara la grandeza de la dinastía Omeya y por eso fundaron esta maravilla a los pies de Sierra Morena, frente al valle del Guadalquivir.

Parece que la historia así lo documenta y Abderramán III escribía en sus memorias: “este año como el anterior grabación a las arcas del tesoro para la construcción de su ciudad palacio Medina Azahara. Hemos finalizado el salón del trono. Ahora todo el conjunto es tan inmenso y complejo como Samarra, el paacio de los Abásidas. Y ahora me corresponde a mí pagar a los maestros canteros, los talleres de tejidos, los orfebres de oro y los broncistas que están forjando las nuevas fuentes de Medina Azahara”.

Su breve existencia no le impidió ser el máximo exponente de arquitectura y arte de la dinastía omeya. En Medina Azahara había espectaculares columnas de mármol rojo, capiteles de oro y piedras preciosas. Ahora que cuenta con el reconocimiento de Patrimonio de la Humanidad queda reconocida la riqueza de sus detalles y calidades; además de su historia: fue una ciudad levantada para plasmar una ideología, un concepto único en su tiempo.  

Medina Azahara es extraordinariamente importante para Andalucía y para España por ser el yacimiento más grande del país. También es un testimonio único del urbanismo Califal temprano. Estamos muy contentos de esta gran noticia y esperamos que muchas personas se acerquen a esta maravilla para poder visitarla y conocer su historia de cerca, ya que mucha gente aún desconoce su existencia.