Mozarabs Research Papers - Academia.edu (original) (raw)

- by
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- History, Early Modern History, Social Identity, Mozarabs
- by Antonio Rei
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- Medieval Historiography, Mozarabs, Al-Andalus, Gharb al-Andalus
- by Juan Pablo Rubio Sadia
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- Mozarabs, Hispanic Liturgy, Toledo, Hispanic-mozarabic Rite
- by Pedro Herrera Roldán
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- Medieval Latin Literature, Mozarabs
- by Francisco A Marcos-Marín
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- Philology, Arabic Language and Linguistics, Romance philology, Mozarabs

The traditional argurnent in favour of an architecture,
and its corresponding sculpture, considered to
be Visigothic 01' of the Visigothic era, dated as the late
7th century, presents strong contradictions, answers
to which are atternpted by changing its cultural assignment
and its dating, saying that it is really post-
Visigothic. Thus, this production is explained as the
result of the arrival in the Peninsular of a new culture,
Islam. The authority of the histographic current
which has defended the traditional theory for the last hundred years reinforced its own argurnents, for
which there are hardly any data 01' valid analyses, instead
of facilitating discussion of its principIes. The
di fferent characters of the palco-Christian and pre-
Romanesque production are described and the arguments
for explaining the process of creation are su mmarised,
together with the main stages in the
development of the latter, considered until now as Visigothic
or of the Visigothic epoch.

- by Rafael Sánchez Saus
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- Medieval History, Mozarabs, Al-Andalus, Al Andalus (Islamic History)

La figura de Omar ben Hafsún ha sido interpretada durante los últimos dos siglos por diferentes autores para acercarse a la historia social y militar de al-Ándalus. Este trabajo tiene por objeto el estudio de la problemática mozárabe y muladí, el estudio de Omar ben Hafsún, su sede en Bobastro y como transcurren los acontecimientos de su rebelión, apoyada por gran parte del espectro de la sociedad de los siglos IX y X en el sur de la Península Ibérica.

- by Ismael Mora
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- Mozarabs, Al-Andalus, Al Andalus (Islamic History), Andalusia/Al-Andalus

Resumen: La llamada Crónica Mozárabe de 754 (CM) es la principal fuente latina que conservamos para el conocimiento del fin del reino visigodo, la conquista musulmana de la Península Ibérica y el periodo de los gobernadores dependientes de África. Sobre su autor, identificado erróneamente hasta el siglo XIX con un tal Isidoro Pacense, no disponemos de ninguna información, a excepción de lo que puede inferirse de la lectura de la propia crónica. El objetivo de este trabajo es precisamente revisar aquellas características de la obra que permitan trazar un perfil aproximado del cronista. Tras presentar las evidencias disponibles, trataremos de discutir, matizar o desarrollar algunas de las hipótesis que se han defendido sobre el particular. Abstract: The so-called Mozarabic Chronicle of 754 (MC) is the most important surviving account in Latin of the period covering the end of the Visigothic kingdom, the Arab conquest of the Iberian peninsula and the north African governorship of Hispania. All we know about the author of the chronicle (mistakenly identified until the nineteenth century as an otherwise unknown bishop by the name of Isidorus Pacensis) is what Little may be inferred from the text itself. The aim of this article is to piece together a profile of the author based on the evidence of the chronicle, and offer a detailed reanalysis, refinement and discussion of existing theories on the topic.

- by Daniel Solares Acebal
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- Medieval History, Medieval Studies, Mozarabs, Diplomacy

El artículo ofrece una visión panorámica y sintética de cambio de rito en las Iglesias hispanas, ciñéndose fundamentalmente a tres aspectos: los contextos de supresión del rito hispano, su olvido progresivo y los modos en que logró subsistir. Comienza con una exposición de los diferentes escenarios en los que el rito fue abolido, teniendo en cuenta a los principales agentes que intervinieron en cada uno de ellos. La exposición sigue un criterio cronológico: Narbona y la Cataluña carolingia, los reinos de Aragón y Navarra y, finalmente, el de Castilla y León, donde se alude a la problemática específica de Toledo. A continuación, el autor aborda los otros dos componentes de la transición ritual: el aprendizaje del nuevo rito unido al olvido del antiguo y, por último, las formas de pervivencia del rito hispano. Se trata, en suma, de una mirada selectiva sobre un momento trascendental de la Edad Media española.

- by Juan Pablo Rubio Sadia
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- Medieval History, Mozarabs, Liturgical History, Spanish Liturgical Chant
- by Giancarlo Mauri
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- Cultural Studies, James Joyce, Mozarabs, Gertrude Stein
- by Antonio Rei
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- Medieval History, Medieval Studies, Portuguese Medieval History, Mozarabs

The present work is an attempt to develop an approach towards a new, critical edition. In the first chapter we deal with the introductory materials to be found in Hafs' Psalter as well as in the two prose Psalters in Maghribi script that have been preserved. We are explaining here, among others, that the "frame-text"of the Maghribi Psalters exists in two different versions, a primitive version, and a revised version. In the second chapter we discuss the Psalter itself and its author. We discuss some of the historical references of his introductory urjuza, as well as the base-text and auxiliary materials used in the translation. Finally, we discuss the Arabic sources that shed some light on the life-span of our author. In the Conclusions, we summarize the working-method to be followed in a critical edition of Hafs' Psalter. Our work is cocluded by three Appendices. In the first appendix, we present an edition of the primitive version of the "frame-text" to be found in the Andalusian Psalters. In the second appendix, a corrected text of the introductory urjuza is provided, together with an English translation. This translation is based on Dunlop's translation of 1954. In the third and final appendix, there is a list of proposed emendations of the edition by Marie-Therese Urvoy (Psalms 1-34), as a practical illustration of the editorial methods to be followed in a critical edition, as discussed in our Conclusions.

- by Pieter Sjoerd van Koningsveld
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- Mozarabs, Andalusian Manuscripts

This is a survey of Christian-Arabic literature from medieval Spain, based on manuscripts and texts, in addition to the earlier studies of scholars on the same subject. There are special sections devoted to the 9th, 10th, 11th and 12th century. With the destruction of the Mozarab communities in Al-Andalus around the middle of the 12th century, Christian-Arabic literature from Spain came to an end.

- by Pieter Sjoerd van Koningsveld
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- Mozarabs
- by Javier Marín-López
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- Iconography, Mozarabs, String Quartets, Medieval Music

The Cordubensian Mozarabs of the 9th century were under the protection of the dhimma and had their own organization into the Andalusian society. But, because of their internal dynamics and Muslim pressure, they were reduced by Islamic conversions and divided into collaborationists and reluctants. Meanwhile, the cultural arabization and the decline of the Latin culture were developing, de-spite the revival of Córdoba as a cultural focus for the Mozarabs of all al-Andalus. Due to the education and the intellectual legacy of the Latin culture, there was an intellectual resistance against the arabization and the islamization that culmi-nated in the voluntary martyrdom, supported ideologically on the early-Christian martyrial culture and the anti-Islamic literature. After the fall of these movements, the Christian-Latin culture and the Mozarabic identity were defended by Hafs b. Albar in Arabic.

- by Iván Pérez Marinas
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- Mozarabs, Al-Andalus, Cordoba, Minorías (mozárabes, Mudéjares)
- by Yuliya Miteva
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- Cultural History, Spanish, Mozarabs, Historia Social
- by Aurelio Pretel
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- Mozarabs, Historia medieval de España, Historia Regional y Local

Leovigildo de Córdoba es uno de los escritores mozárabes del siglo IX menos estudiados. Probablemente esto se deba a que la calidad de su única obra literaria conservada, el De habitu clericorum, al igual que la trascendencia histórica de este personaje, no alcanza la de autores coetáneos de la talla de Eulogio de Córdoba, Pablo Álvaro de Córdoba o Sansón de Córdoba. Como autor menor, ha sido escasamente contemplado por la historiografía en obras generales sobre la sociedad mozárabe y la literatura cristiano-andalusí y en breves introducciones a ediciones de su obra.

- by Iván Pérez Marinas
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- Latin Literature, History of Dress, Mozarabs, Al-Andalus

Os Condes de Coimbra no século VIII. Ascendências e descendências ANTÓNIO REI, Ph.D. IEM / FCSH-UNL IPH e APG 1. Introdução-estado da arte Quando se fala nos Condes de Coimbra, relativamente à Alta Idade Média, entende-se, regra geral e quase implicitamente, que estão sendo referidos os descendentes de Hermenegildo Guterres, o presor da cidade do Mondego no ano de 878. O que pretendemos, tanto quanto possível, neste estudo, é historiar a linhagem dos primeiros Condes moçárabes de Coimbra, aqueles que estiveram à frente da comunidade cristã da cidade entre cerca de 715 e 811. Depois desta última data, a linhagem teve que abandonar a cidade, por questões de verdadeira e premente sobrevivência física. E aquele Hermenegildo Guterres atrás referido, neto do também chamado Hermenegildo que teve que se exilar da cidade do Mondego no início do século IX, voltou a ela, quase sete décadas depois. Como critério de análise, vamos procurar aquilatar da historicidade dos factos que surgem associados aos nomes de alguns desses senhores godos que continuaram à frente da Cidade de Coimbra e da sua região durante o primeiro século do poder islâmico na Hispânia, ou, noutra versão, em al-Andalus. Existem dois factores que são aprioristicamente algo condicionantes no relativo a este estudo: as poucas informações e a bibliografia onde se encontram tais informações.

- by Antonio Rei
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- Mozarabs, Coimbra (Portugal)

EL ISLAM: PRESENTE DE UN PASADO MEDIEVAL XXVIII SEMANA DE ESTUDIOS MEDIEVALES

- by Ana Echevarria
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- Mozarabs, Al-Andalus, Mudejares, Religious Minorities

Gli scritti di Antonio Thiery, a cura di Giancarlo Mauri - Il millennio tagliato e le origini dell'Europa. Temi di ricerca. Primo marzo 2002

We devote this second part of the study 1 to the analysis of the process of linguistic Arabization of the three indigenous communities that shared the Andalusian political and cultural space: Christians, better known as Mozarabs, indigenous Jews and Muladis, converted to Islam and forgotten by history. Each of the three communities devised its own strategies for adapting to the new political situation and launched mechanisms of cultural resistance. In the case of Christians and Jews, these mechanisms contributed to preserving the use of their community languages: Latin and Hebrew. However, the adoption of Arabic and the recognition of its official language status was the price they had to pay to integrate as minority communities within an Arab and Islamic state.

- by Yuliya Miteva
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- Arabic, Mozarabs, Al-Andalus, Medieval Romance

El trabajo estudia la situación de la Iglesia en tierras andaluzas tras la conquista musulmana del 711. Para ello empieza por analizar el impacto que supuso la irrupción del islam en la sociedad hispana y su Iglesia, así como las condiciones concretas que fueron impuestas a esta última. A continuación se pasa revista a los principales conflictos que se tuvieron que afrontar durante este período, tales como el brote de herejías, las conversiones al islam o la confrontación con el mismo por medio de los famosos “martirios voluntarios”. Por último, se estudian los acontecimientos más señalados que afectaron a la vida de la
Iglesia de al-Ándalus hasta su desaparición como tal a mediados del siglo XII

- by Pedro Herrera Roldán
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- Medieval History, Mozarabs, Church History

As archbishop of Toledo from 1495 to 1517, Francisco Ximénez de Cisneros carried out a multifaceted campaign of support for the Mozarabic rite, which had been preserved in the Middle Ages by Christians living in Toledo under Muslim rule. Although the Roman rite was introduced into the cathedral in 1086, the Toledan Mozarabs had continued to follow their ancient liturgy in their parishes. By the end of the Middle Ages, however, the rite was rarely celebrated. Fearing that it might become obsolete, in 1501 Cisneros endowed a chapel in his cathedral for the Mozarabic rite and established a clergy of thirteen chaplains to celebrate the Mass and Office regularly. Furthermore, he oversaw a committee that assisted a canon of the cathedral, Alfonso Ortiz, in preparing editions of the Mozarabic missal and breviary that were published in 1500 and 1502, respectively. Despite the contemporary descriptions of these actions as a restoration of a partly lapsed practice, the editions produced under Cisneros’s patronage and the choirbooks he had created for the chapel were as much a reinvention of the rite as a renewal of it. The resulting rite, which is more accurately termed “neo-Mozarabic,” gradually became an important component of Spanish national identity, and in this sense can be considered an instance of the “invention of tradition” as described by Hobsbawm and Ranger.
This article focuses on the reception history of Cisneros’s liturgical project in the early modern period, analyzing descriptions of the creation of the neo-Mozarabic rite. The earliest narrative sources are the prefaces to the editions of the Mozarabic missal and breviary, with their nearly identical colophons. Other sources used here include the early sixteenth-century account by Juan de Vallejo, the midcentury biography of Cisneros by Gómez de Castro, the early seventeenth-century biography by Eugenio de Robles, and other writings from the seventeenth and eighteenth century. What began as a philological project in the spirit of the humanist improvement of corrupted texts soon took on other associations. In 1509, a year after the use of the Mozarabic rite in the cathedral was approved by Pope Julius II, Cisneros led the conquest of Oran, which was part of a new crusade to North Africa to convert Muslims as an extension of the idea of Christian reconquest encouraged by the Catholic monarchs. It remains open to question whether the Cisneros “restoration” of the rite was inherently nationalist in inspiration, but it is certain that he commissioned a representation of the conquest of Oran for the ceiling decoration of the Mozarabic Chapel, and the juxtaposition was noted by every writer in the early modern period. By the eighteenth century, the medieval Mozarabic liturgy had become a national symbol. When the Archbishop of Mexico (and future archbishop of Toledo), Francisco Antonio Lorenzana (1722–1804), published an edition of Mozarabic mass for Saint James in Puebla (1770), he showed himself to be a true follower of Cisneros, who had effectively reinvented the rite and ensured its future status.
http://elischolar.library.yale.edu/yjmr/vol1/iss1/

- by Susan Boynton
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- Mozarabs, Spain (History), Early modern Spain, Medieval History of Spain

En pleno siglo XXI, ¿siguen siendo útiles las categorías, conceptos y valoraciones que han configurado la historia del arte medieval español? Quince especialistas cuestionan la idoneidad de términos como mozárabe, mudéjar o románico, se preguntan por el prestigio de los modelos en la Roma tardoantigua, la Córdoba, omeya, las taifas, el románico gallego, el gótico castellano o las actuales colecciones museísticas, exploran las connotaciones de las "arquitecturas del otro", el desnudo femenino y la iluminación natural, y proponen nuevas vías capaces de construir un relato más ajustado de nuestro pasado.

- by Javier Martínez de Aguirre
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- Medieval Iberian History, Mozarabs, Islamic Art, Al-Andalus

 1. Ponto de situação Os Moçárabes, os seus valores e realidades, e tudo o que envolve a realidade histórica, social e cultural dos cristãos que permaneceram vivendo dentro da sociedade andalusî, continua sendo um tema complexo, com o seu quê de controverso e de polémico. Vários autores espanhóis, alguns franceses e um que outro italiano, têm trabalhado com alguma persistência e profundidade sobre a temática moçárabe. Sobre a mesma temática elaborámos recentemente um ponto de situação, com especial incidência nos últimos 60 anos, e é constatável, na última década e meia, um novo e claro dinamismo, mercê de novas abordagens epistemológicas, e de novos objetos de estudo dentro deste âmbito científico. Vamos aqui abordar, sucintamente, os pontos que consideramos os mais importantes para a compreensão daquela extensa, mas diferente comunidade, e dos valores que os identificaram e nortearam ao longo de cerca de meio milénio, entre os primórdios do século VIII e os meados do século XIII, em al-Andalus, mas especialmente no Gharb.

- by Antonio Rei
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- Mozarabs, Identities

The substitution of arabic for Latin as the language of culture and administration was the most important linguistic historical change in the South and West Mediterranean between 439 and 929 A.D. In the study of the linguistic situation of Africa, there has been a tendency to reduce an intricate maze to formulae. those formulae, even when they are accurate, contribute mostly to divert the attention from the process to center it on the results, the loss of Latin. but Latin, as it was spoken in 439, continued its evolution into Afro-Romance variants or dialects, which did not become new Romance languages. nevertheless, they were used by speakers as variants of their common language. How long that situation remained, and how stable it was, is of great interest. the continuity in their use of those Afro-Romance forms of speech will help clarify some aspects of the Arabic conquest of al-Maghreb and al-Andalus and its linguistic consequences.

- by André de Oliveira Leitão
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- Medieval Studies, Mozarabs, Al-Andalus, Medieval Lisbon
- by Carmen Barceló
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- Mozarabs, Al-Andalus, Latin Epigraphy, Arabic Epigraphy

I.1. Introdução As produções literárias moçárabes coexistiram sincronicamente, com produções e/ou tradições textuais cristãs não-moçárabes 1 e, especialmente após o século X, também com tradições textuais árabes. Delimitaremos cronologicamente esta forma de cultura letrada e subalternizada, entre os séculos VIII (início da presença árabo-islâmica, que se manifesta por naturais reflexos político-culturais, neste caso para os hispano-godos submetidos ao novo poder) e o século XII (quando a 'Reconquista' peninsular já era comprometidamente romana e cluniacense 2 , e quando as atitudes político-culturais dos novos reinos peninsulares, em consequência daquele compromisso, eram cada vez mais favoráveis ao 'apagamento' daquela minoria cristã mais ou menos arabizada). Veremos que alguns textos, independentemente das tradições textuais em que se integraram e das expressões culturais que lhes deram origem (cristã moçárabe, cristã não-moçárabe ou islamo-árabe), estavam unidos pelo facto de compartilharem algumas das suas fontes.

- by Antonio Rei
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- Mozarabs, Liteature

While the Ethiopian Christian iconography relies on two major artistic traditions - Byzantine and Western European, the particular iconography of infernal demons was inspired by the Western European art. The Ethiopian tradition has developed four basic iconographic types of demons, each going back to different artistic schools, both in terms of place of origin and timing. Unexpected though evocative parallelisms between Ethiopian and Mozarabic depictions of Hell, Satan and other infernal beasts prompt to look for the historic opportunities that could have introduced the very specific Spanish pre-Romanesque art of the 10-11th centuries to Ethiopian artists. The studies of Aragonese-Ethiopian and Portuguese-Ethiopian contacts of the 15-16th centuries support the hypothesis of Ethiopian acquaintance with Mozarabic manuscript illumination.

- by Valeria Kuvatova
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- Ethiopian Studies, Eastern Christianity, Mozarabs, Romanesque Art

Estado de la cuestión del estudio del monasterio de Santa María de Melque (Toledo). Se inicia con un resumen historiográfico explicando las distintas posturas seguidas para explicarlo. Se describe la estructura monástica con sus distintos elementos, cercas, embalses y recintos, y las fases de su vida monástica, desde su construcción hasta su abandono. Finalmente se hace una exposición crítica de los datos utilizados para su cronología. Se termina con una breve nota comparativa sobre el monasterio de Santa Lucía del Trampal (Cáceres).

- by Luis Caballero Zoreda
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- Archaeology, Art History, Historiography, Early Medieval Archaeology

The response of the Mozarabic communities with respect to the obligation to adopt the Roman rite during the eleventh and twelfth centuries is an interesting phenomenon which sheds light on the extent to which the ancient Hispano-Visigothic liturgy was part of the essence of the Arabized Christian’s identity and
in what way did they conceive the foreign rite. This study proposes a review of the literature produced on this topic from the mid-twentieth century in three different areas: Portugal (Coimbra and Lisbon), Aragon (Zaragoza and the Ebro Valley) and Toledo. Our objective is to present and evaluate the interpretive models, the recurring themes and the characterization of figures and groups. Furthermore, we will enumerate current research areas and propose new themes for future studies.

- by Carmen Cardelle de Hartmann
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- Medieval Historiography, Mozarabs

One of the characteristics of the Hispanic euchology is its focus on the mystery known, mediated and participated in the rite by faith. This tri-partite division will determine our reflection on mystery. First, Mozarabic Rite is oriented ad consideranda divinis Mysteriis sacramenta. Second, for Mozarabs, the mystery is not so much a reminder of the unknowability of God but means his Trinitarian revelation. Finally, the Hispanic
euchology is marked by concern for adequately celebrating mysteriis solemnitatis.

- by Piotr Roszak
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- Medieval History, Liturgy, Medieval Studies, Medieval Iberian History

En las postrimerías del siglo IX la arabización cultural de los cristiano-andalusíes ha progresado tanto que la única manera de garantizar la preservación de la identidad
y la cultura hispano-visigodas es verter al árabe sus textos, tanto religiosos como civiles. En el caso de la traducción del Salterio por parte de Hafs ibn Albar el objetivo es conservar el conocimiento teológico del cristianismo proporcionado
por su fuente principal: las Sagradas Escrituras.

- by Iván Pérez Marinas
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- Bible Translation, Mozarabs, Al-Andalus

The 10th century saw the culture of Islamic Spain (Al-Andalus) at its most splendid. During this period, Christian scriptoria experienced an artistic revolution, and Spanish manuscript illumination of the 10th century possesses the strongest personality of the entire Middle Ages. Among the manuscripts then illuminated are Bibles, copies of Beatus’s Commentary on the Apocalypse, versions of Moralia in Job, and collections of Synodal Acta from the Visigothic period. Some of the illuminators (Vigila, Emeterio or En) are known by name and were aware of an oriental repertoire of monstrous creatures used to embellish Islamic sumptuary objects. These became known in northern Spain as a result of broader cultural exchange between Christians and Muslims, in Iberia as in the wider Mediterranean. The ivory, silk or silver treasures were obtained by means of trade, donation or tribute. In addition to manuscripts, this article examines the decoration of contemporary monastic churches in the kingdom of Leon. The appropriation of Oriental models is also evident here, in monumental art, evidence for which can be traced back to the Asturian period (especially at the Royal Palace of Santa Maria del Naranco). This continued into the 10th century in ivory carving in La Rioja. These fi gural trends and interests come
together in work done for the two most important promoters of sumptuous works of art in the kingdoms of León and Navarre, Fernando I (d. 1065) and his wife Sancha (d. 1067)
at a crucial moment in the rise of the Spanish Romanesque.

- by Gerardo Boto
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- History of Textiles, Mozarabs, Medieval Art, Medieval illuminated manuscripts

Gli scritti di Antonio Thiery, a cura di Giancarlo Mauri - Arte Medievale. Periodico internazionale di critica dell’arte medievale. II Serie, Anno II, n. 2, 1988, pp. 29-62 - Istituto della Enciclopedia Italiana fondata da Giovanni... more

- by Giancarlo Mauri
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- Mozarabs, Visigothic Spain, Storia delle Religioni, Medieval Iconography
- by Alejandro García-Sanjuán
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- Religion, History, Cultural History, Sociology of Religion

Tras un breve resumen de la historiografía del edificio de San Millán de la Cogolla de Suso, se presentan los principales resultados de su análisis por arqueología de la arquitectura. De una primera etapa constructiva se conservan dos naves en la actual zona de cabecera, orientadas longitudinalmente al frente de roca y aparejadas con sillería colocada a soga y tallada a cincel. Por hoy no tenemos datos que concreten su cronología “premozárabe”. La segunda etapa corresponde al edificio mozárabe, unitario, construido con sillería no escuadrada tallada a azuela, que aprovecha la configuración previa lo que condiciona su orientación paralela a la roca y su forma de dos naves, separadas por una arcada, con sendas cabeceras cubiertas con bóvedas esquifadas y habitaciones orientales, perdidas, que se adosarían a ellas. En una fase intermedia este edificio sufrió un fuerte incendio intencionado que permite diferenciar con nitidez lo mozárabe de su restauración, también mozárabe (sillería escuadrada, reposición de columnas y decoración de estuco); de la ampliación occidental románica; y de los daños y añadidos de época moderna y contemporánea.

- by Luis Caballero Zoreda
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- Art History, Construction Technology, Mozarabs, Architectural History
- by Virgolino Jorge
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- Art History, Galician Studies, Mozarabs, Medieval Church History

El concepto y la figura del "Enemigo interno" en las fuentes hispano-visigodas.

- by FEDERICO BELTRÁN TORREIRA
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- Mozarabs, Visigothic Spain, Medieval heresy