By A. Katie Harris
In 1492, Granada, the final self sufficient Muslim urban at the Iberian Peninsula, fell to the Catholic forces of Ferdinand and Isabella. A century later, in 1595, treasure hunters unearthed a few curious lead drugs inscribed in Arabic. The pills documented the evangelization of Granada within the first century A.D. by way of St. Cecilio, the city's first bishop. Granadinos greeted those curious records, referred to as the plomos, and the human continues to be accompanying them as facts that their urban -- most sensible referred to as the final outpost of Spanish Islam -- used to be truthfully Iberia's so much old Christian payment. Critics, even if, pointed to the files' questionable doctrinal content material and ancient anachronisms. In 1682, the pope condemned the plomos as forgeries.
From Muslim to Christian Granada explores how the folk of Granada created a brand new civic id round those recognized forgeries. via an research of the sermons, ceremonies, histories, maps, and devotions that constructed round the plomos, it examines the symbolic and mythological points of a brand new old terrain upon which Granadinos situated themselves and their urban. Discussing the ways that one neighborhood community's collective id used to be developed and maintained, this paintings enhances ongoing scholarship in regards to the improvement of communal identities in sleek Europe. via its specialise in the intersections of neighborhood faith and native id, it bargains new views at the effect and implementation of Counter-Reformation Catholicism.
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From Muslim to Christian Granada: Inventing a City's Past in Early Modern Spain
In 1492, Granada, the final autonomous Muslim urban at the Iberian Peninsula, fell to the Catholic forces of Ferdinand and Isabella. A century later, in 1595, treasure hunters unearthed a few curious lead pills inscribed in Arabic. The drugs documented the evangelization of Granada within the first century A.
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In 1582, for example, Bartolomé Lomelín Veneroso, a Genoese trader who first settled in Granada in 1563, married Juana Messia y Alarcón, the sister of a city councilman. He soon obtained a post of his own on the city council, and the permanent oªce of alguacil mayor of the Chancery. 57 Such openness was not wholly unusual in Spanish cities at the turn of the sixteenth century. 58 Granada’s particular historical circumstances, however, made its leadership exceptionally diverse. Drawn from cities throughout Andalusia, New Castile, and beyond, the city council’s member families were varied in their social origins.
Councilmen and their agents oversaw the city’s markets and guilds, stocked the city granary, arranged street repair, and organized festivities. From this body came the city’s two procuradores, or representatives at the Castilian parliament, the Cortes, in which the city enjoyed voting rights. Granada’s entry as the eighteenth member of the Cortes, e¤ected by royal decree shortly after the conquest, established and enhanced the city’s rank as one of the most important urban centers of the Spanish kingdoms.
Ferdinand and Isabella promised, for example, that Granadino Muslims would continue to live under sharia, Islam’s legal code. In the case of a dispute between a Christian and a Muslim, justice would be rendered by two judges, one from each faith. ”9 Two years after the conquest, German visitor Hieronymus Münzer marveled at the devout crowds who flocked to Friday prayer services at Granada’s main mosque. Hieronymite friar Hernando de Talavera, Granada’s popular first archbishop, respected the treaty’s guarantees against coerced conversions, preferring persuasion to force.