The Legacy of Muslim Spain, 2 vols.

The Legacy of Muslim Spain is a treasure trove that all those interested in the development of the Iberian peninsula in the Middle Ages can consult with profit. The work is divided into several sections: History, Language and Literature, Music, Art and Architecture, Economic History, Philosophy, Religious Studies, Science, Technology and Agriculture. In each section the reader will find a diversity of articles (some short, some long) contributed by a distinguished group of scholars. Each article is followed by a bibliography and at times by footnote references. Here I can only comment on a few of the riches of this work.

History, Language and Literature occupy the whole of volume one, which is divided almost equally between those themes. The introductory essay (the longest) by Mahmoud Makki surveys the political history of Al-Andalus from the Muslim invasion in 711 to the fall of Granada in 1492. This supplies a necessary framework for all subsequent essays, though the translator has not served English readers well by anachronistically speaking of the "Gauls of France" (1:12) and the "French King" in 161/778 (1:20); moreover, the "king of Byzantium" (1:27) ought to be rendered as "emperor of Byzantium."

Next, attention is directed to the three principal cities of Muslim Spain, namely, Cordoba, Seville, and Granada. Cordoba, the center of government under the Umayyad dynasty, was the wonder of the western world until the collapse of the caliphate in the early eleventh century. Robert Hillenbrand discusses the bilingualism of the population, the general cleanliness of the city, the buildings and their uses, and the libraries which served as an intellectual stimulus to so many scholars. After the decline of Cordoba, Seville assumed prominence as a taifa kingdom and then as the seat of Almoravid and Almohad rule in the peninsula. Granada also gained distinction under the taifas, but most especially as the Nasrid capital until 1492.

From the cities one turns to people, especially those whose status sets them apart from the dominant social group. Among them were the Mozarabs, the native Christian population now subject to Muslim rule. The existence of the Mozarabs, according to Mikel de Epalza, represented for medieval and modern Christian society the lasting Christian character of Hispanic society; at the same time, the presence of the Mozarabs in the midst of the Muslim world is cited as proof of the inherent tolerance of Islam. The apparent religious and cultural pluralism of Andalusi society also has a certain attraction for modern intellectuals who are wary of societies founded on monolithic principles, whether religious, ideological, or political.

As the balance of power turned in favor of the Christians, large numbers of Muslims came under Christian rule. The condition of the Mudejars, as these Muslims were called, mirrored that of the Mozarabs, in that they were allowed religious freedom and the right to live according to their own law. After briefly describing the Mudejars, L.P. Harvey turns to the Moriscos, that is, those Muslims who were forcibly converted to Christianity after the conquest of Granada in 1492. As their loyalty was always suspect they were expelled from Spain between 1609 and 1611. Along with Muslims and Christians, Jews constituted one of the chief elements in the land of three religions. Raymond P. Scheindlin provides a synopsis of their status. In Aziz al-Azmeh's essay we learn that Andalusi writers relied on stock images and stereotypes of the independent northern Christians. Writers commented on the lack of jealousy among Christian men and the comparative sexual freedom of Christian women, who were not as sequestered as Muslim women. Christians were also found to be ignorant of the basic principles of hygiene: "they never wash." On the whole they were regarded as filthy, barbaric warriors.

In the section on Language and Literature Salma Khadra Jayyusi contributes two very substantial essays on Andalusi poetry from the golden period down to the twelfth century, and on nature poetry. James T. Monroe suggests that poets immersed in the Arab literary tradition borrowed Romance metrical forms from the native tradition and made it their own. The consequence of this hybridization was the development of the zajal and its daughter, the muwashshaha. One of the geniuses of Andalusi letters was Ibn Hazm of Cordoba (d. 1064), author of the Tawq al-Hamama or The Dove's Neck Ring, a fascinating reflection on the perennial theme of love's ecstasies and disappointments. Lois A. Giffen explores the human wisdom of this masterwork. Arabic love poetry and treatises on love such as that of Ibn Hazm, in Roger Boase's view, directly or indirectly influenced the Provencal troubadours and European poets in general. Another group of essays focuses on linguistic issues, including those mentioned by F. Corriente, who rejects the attribution of Arabic influence on words such as infante and hidalgo. Dieter Messner compiles a list of Arabic words in the Romance languages, noting that from Spain many words eventually made their way into French and other languages.

Volume two is somewhat more diverse in that its contents range from music through philosophy and religion to science and technology. Owen Wright tells us that the texts of Andalusi music are not extant and the music of modern Morocco cannot automatically be assumed to accurately represent the music of the medieval era. Nevertheless, he emphasizes the influence of Arabic musical instruments in medieval Europe. In terms of architecture, Oleg Grabar remarks that one can view the buildings of al-Andalus as part of the larger whole of Islamic monuments or as distinctively Hispanic in themselves.

In his study of the social history of al-Andalus, Pierre Guichard challenges the traditionalist view that minimized the impact of Islam on the social and cultural life of the indigenous population. Given the intense interest in women's history in our time, Maria J. Viguera's essay on the social status of Andalusi women is noteworthy, especially when taken in conjunction with Robert Hillenbrand's comments on Cordoban women. Some earned their living copying books, working as secretaries, teachers, librarians, and even as practitioners of medicine and law. While we know much about aristocratic women, the lives of most women tended to be hidden from view and their situation was not an enviable one.

Miguel Cruz Hernandez writes a masterful summary of the development of Andalusi thought that includes the twelfth-century Aristotelians, Ibn Rushd and Ibn Tufayl (each the subject of an essay by other authors), and the great figures of the fourteenth century, Ibn al-Khatib and Ibn Khaldun. Recognizing that Islam pervaded every aspect of life, Manuela Marin describes the many religious practices and observances of good Muslims. The final section of the book contains important contributions on science and technology and a valuable chapter on translating activity by Charles Burnett. Many other subjects are included in this book such as calligraphy, clothing, and gardening.

This is an excellent resource for all who wish to learn more about Islamic Spain and its influence on medieval Christendom.

JOSEPH F. O'CALLAGHAN Fordham University