The two previous volumes draw a fascinating picture of the confrontation between the Christians and Moors in Spain from the Christian side. This volume attempts to redress the balance by describing many of the same incidents from the Muslims' point of view.
The two previous volumes draw a fascinating picture of the confrontation between the Christians and Moors in Spain from the Christian side. This volume attempts to redress the balance by describing many of the same incidents from the Muslims' point of view.
The present work is an attempt to give in one volume the main features of Spanish history from the standpoint of America. It should serve almost equally well for residents of both the English-speaking and the Spanish American countries, since the underlying idea has been that Americans generally are concerned with the growth of that Spanish civilization which was transmitted to the new world. One of the chief factors in American life today is that of the relations between Anglo-Saxon and Hispanic America. They are becoming increasingly important. The southern republics themselves are forging ahead; on the other hand many of them are still dangerously weak, leaving possible openings for the not unwilling old world powers; and some of the richest prospective markets of the globe are in those as yet scantily developed lands. The value of a better understanding between the peoples of the two Americas, both for the reasons just named and for many others, scarcely calls for argument. It is almost equally clear that one of the essentials to such an understanding is a comprehension of Spanish civilization, on which that of the Spanish American peoples so largely depends. That information this volume aims to provide.
The popular image of Scotland is dominated by widely recognized elements of Celtic culture. But a significant non-Celtic influence on Scotland's history has been largely ignored for centuries? This book argues that much of Scotland's history and culture from 1100 forward is Jewish. The authors provide evidence that many of the national heroes, villains, rulers, nobles, traders, merchants, bishops, guild members, burgesses, and ministers of Scotland were of Jewish descent, their ancestors originating in France and Spain. Much of the traditional historical account of Scotland, it is proposed, rests on fundamental interpretive errors, perpetuated in order to affirm Scotland's identity as a Celtic, Christian society. A more accurate and profound understanding of Scottish history has thus been buried. The authors' wide-ranging research includes examination of census records, archaeological artifacts, castle carvings, cemetery inscriptions, religious seals, coinage, burgess and guild member rolls, noble genealogies, family crests, portraiture, and geographic place names.
This book is a collaborative contribution that expands our understanding of how interfaith relations, both real and imagined, developed across medieval Iberia and the Mediterranean. The volume pays homage to the late Olivia Remie Constable’s scholarship and presents innovative, thought-provoking, interdisciplinary investigations of cross-cultural exchange, ranging widely across time and geography. Divided into two parts, “Perceptions of the ‘Other’” and “Interfaith relations,” this volume features scholars engaging with church art, literature, historiography, scientific treatises, and polemics, in order to study how the religious “Other” was depicted to serve different purposes and audiences. There are also microhistories that examine the experiences of individual families, classes, and communities as they interacted with one another in their own specific contexts. Several of these studies draw their source material from church and state archives as well as jurisprudential texts, and span the centuries from the late medieval to early modern periods.
The German legend of the Red Jews, a medieval conflation of the Ten Lost Tribes of Israel with the biblical destroyers Gog and Magog, articulated throughout the Middle Ages and well into the sixteenth century a fundamentally antisemitic strain of popular apocalypticism. This undigested piece of medievalia disappeared as more strictly biblical narratives of the End replaced medieval myth. As a result, the Red Jews have not been noticed by modern historians though they were a universally-known feature of German apocalyptic belief for over three centuries.