Taifa of Seville
Taifa of Seville | |||||||||
|---|---|---|---|---|---|---|---|---|---|
| 1023–1091 | |||||||||
 The Taifa of Seville at its greatest extent in green, c. 1080 | |||||||||
| Capital | Seville | ||||||||
| Common languages | Arabic, Berber, Mozarabic, Hebrew | ||||||||
| Religion | Islam, Roman Catholicism, Judaism | ||||||||
| Government | Monarchy | ||||||||
| Historical era | Middle Ages | ||||||||
• Downfall of Caliphate of Córdoba | 1023 | ||||||||
• Death of last king Al-Mu'tamid and defeat after Almoravid troops | 1091 | ||||||||
| Currency | Dirham and Dinar | ||||||||
| |||||||||
| Today part of | Spain Portugal Gibraltar | ||||||||
| Historical Arab states and dynasties |
|---|
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The Taifa of Seville (Arabic: طائفة إشبيليّة Ta'ifat-u Ishbiliyyah) was an Arab[1][2][3] kingdom which was ruled by the Abbadid dynasty. It was established in 1023 and lasted until 1091, in what is today southern Spain and Portugal. It gained independence from the Caliphate of Cordoba and it expanded the territory it ruled in the mid-11th century. The emerging power of Castile led Seville to ask military assistance from the Almoravids, who then occupied Seville.
History[edit]
The taifa (principality) began as a small, weakly-defended territory comprising parts of the modern Spanish provinces of Seville, Huelva, and Cádiz, but quickly emerged as the most powerful taifa of the time, after its rulers began a policy of expansion.[citation needed]
The first emir of Seville was Abu al-Qasim (1023–1042). He was qadi of Seville and declared independence from the Caliphate of Córdoba after its downfall in 1031, becoming Abbad I, emir of Seville. His son, Abbad II al-Mu'tadid (1042–1069) who succeeded him, expanded the taifa by conquering Mertola, Niebla, Saltés and Huelva, Silves, Santa María de Algarve during his reign.[4]
His son, Muhammad al-Mu'tamid (1069–1091), turned Seville into a major centre of Ibero-Muslim culture. He seized Córdoba in 1071,[5] and maintained a precarious hold on the city until 1091 (with a brief interlude in 1075–1078). While his vizier and fellow poet Ibn Ammar, conquered Murcia.[4]
During al-Mutamid’s reign, Seville began paying parias, or tribute, to King Alfonso VI of Castile. After crucifying Alfonso VI’s envoy, Ibn Shalib, when the official rejected the coins given in tribute because they were debased and the gold because they weren’t minted, al-Mutamid requested assistance from the Almoravids in 1082.[6] Al-Mutamid is noted of saying “Better to be a camel-driver for the Almoravids than a swineherd for Alfonso”.[7] The Abbad dynasty felt insecure from Castile's military successes in Aragon, Valencia, and especially from the fall of Toledo in 1085 under the leadership of King Alfonso VI. In 1085, the Taifa of Seville was attacked by Christian mercenaries who passed over the Taifa of Granada leading to the taifa being weakened by the time the Almoravids arrived.[8] The Almoravids established themselves at Algeciras, and after allying with the taifas of Seville, Granada, and Almeria, and with al-Mutamid bravely leading the al-Andalusan forces, they defeated the Christians at the Battle of Sagrajas in 1086, occupied the other Muslim taifas, including Seville itself in 1091. Following this, the Almoravids would go on to occupy and control vast swathes of present-day Spain.[4] After they ravaged the city, al-Mu'tamid ordered his sons to surrender the royal fortress (the location of the present-day Alcázar of Seville)[9] in order to save their lives. He was taken prisoner to Aghmat, where he was executed in 1095.[citation needed]
Besides the intrigues and the eagerness for conquests of the kings, many artists of the time moved to the court of Seville, as the Almería poet Ibn al-Abbâr and Abû 'Âmir ibn Maslama had done. Abû'l-Walîd al-Himyarî made a compilation of literary works of both of them.[citation needed]
Culture[edit]
Like the other taifas in the 11th century, the Taifa of Seville was a Muslim-majority territory. It did have Christians and Jewish inhabitants, although they were often treated as secondary to Muslims.[10] Christian inhabitants of al-Andalus who adopted Arabic culture were called Mozarb Christians, "Mozarb" being a corruption of the Arabic must'arab which meant "wannna-be Arab". Antisemitism certainly existed, but compared to their Christian neighbors to the north, the taifas was far more tolerant.[11] Jews were known to attain high governmental positions, like how the taifas of Granada and Seville both went to war under Jewish prime ministers.[12]
Toledan judge and historian of science Said ibn Said labelled the taifa of Seville as the “kingdom of poetry”. Seville’s poetry largely focused on wine and eroticism, with poets performing for their king being given the opportunity to earn riches and land. [13] Seville’s rulers were strong proponents of the arts and sciences. Al-Mutadid hosted acclaimed Andalusian poet Ibn Zaydun[14] and al-Mutamid, the final ruler of the taifa of Seville, is noted as a skilled poet himself.[15] Most of Al-Mutadid's poetry had to do with conquests, while his son, al-Mutamid's famous poetry was noted to be sentimental and romantic even when describing events like the conquest of Córdoba.
Córdoba was a center of scholarship when the Umayyad Caliphate was in control of al-Andalus. Seville’s annexation of Córdoba in 1058 and academics fleeing from Toledo after Alfonso VI’s conquest of it in 1085, led to it having the reputation of being the pinnacle of al-Andalusian culture.[16] A miriad of scientists are noted to of lived in Seville, like astronomer al-Zarqullah who created an improved astrolabe, and Ibn Bassal, an agronomist who tended to the royal gardens.[17]
The city used to produce a variety of lusterware from the latter half of the 11th century. Several pieces of lusterware was found from the Ebro valley which indicated decorations found similar to ceramics made in the Taifa of Seville. These ceramics bear inscriptions to two Abbadid princes of Seville, who are identified by their proper names and titles. These production centers were operated under the authority of the Abbadid princes over several decades during the late 11th century.[18]Among the products produced would have been glazed polychrome food serving vessels, such as bowls, platters, and pitchers. These would have been a staple of Islamic communal food service and hospitality for residents of Seville.[19]
Relations with Christian Kingdoms[edit]
The taifa of Seville was one of many taifas to pay parias, a tribute, to Christian kingdoms for protection and military support.[20] Taifa armies’ sizes when recorded were often small and so they relied on paying mercenaries and other Christian kings to support their military efforts.[21] This often increasing tribute led to the increase of taxation on Seville’s population, leading to al- Mutamid to be less popular and face revolts towards the end of his reign from cities unhappy with their money going to Christian kings. These notions likely were an advantage to the Almoravids when they moved in to annex the taifa of Seville.[22] Along with monetary contributions, al-Mutamid would assist Alfonso VI by turning over his brother, Garcia, who was taking refuge in Seville. In exchange, al-Mutamid had access to Alfonso VI’s knights in his war against the taifa of Granada, one of Seville’s greatest enemies.[23] This alliance would not be strong, as al-Mutamid would fight against Alfonso VI with the Almoravids in the battle of Zallaqah and later bargain for his support by offering his daughter in law to the Christian king in a marriage pact when the Yusuf ibn Tashfin moved to conquer the taifa.[24]
Taifas during the 11th century were known to have Christians and Muslims fight alongside each other, as would the Christian kingdoms to their north. Seville was no exception to this policy, relying on Christian mercenaries to bolster their forces. After the united Muslim Almoravids invaded al-Andalus, this occurrence would become less frequent.[25]
Legacy[edit]
While historians in the mid 20th century have painted a picture that the taifas, including Seville, were merely barbarians[1], modern historians have explained how they were geopolitically placed into positions where they had to be ruthlessly pragmatic to survive. Similar to the other taifas of the 11th century, the taifa of Seville saw a massive increase of sophisticated culture alongside a continuing degradation as a political entity.[2] This taifa is an example of how the taifa kings would maneuver to unite Al-Andalus under their own banner, but the infighting between the taifa kings would lead to their territories becoming unsustainable by 1085.[3] The end of the taifa of Seville by the Almoravids would be a cause to identify by religion more than by region for Muslims and Christians, since the unpolarized state in between the Berbers and Christians was gone.[26]
See also[edit]
References[edit]
- ^ a b Enrique Gordo, Moorish Spain: Cordoba, Seville, and Granada (New York: Crown Publishers, Inc, 1963), 62-75.
- ^ a b Brian Catlos, Kingdoms of Faith: A History of Islamic Spain (New York: Basic Books, 2018), 203.
- ^ a b Hugh Kennedy, Muslim Spain and Portugal: A Political History of al-Andalus (London: LongmanLimited, 1996), 153.
- ^ a b c "ʿAbbādid dynasty | Muslim dynasty | Britannica". www.britannica.com. Retrieved 2022-04-27.
- ^ "Medieval Spains: Seville". 2003-08-15. Archived from the original on 15 August 2003. Retrieved 2022-04-27.
- ^ Joseph, O’Callaghan, Reconquest and Crusade in Medieval Spain (Philadelphia: University of Pennsylvania Press, 2003), 167-168.
- ^ Brian, Catlos, Infidel Kings and Unholy Warriors: Faith, Power, and Violence in the Age of Crusade and Jihad (New York: Farrar, Straus and Giroux, 2014), 104.
- ^ ‘Abd Allāh, manuscript, early twelfth century, in Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources 2nd ed, ed. by Olivia Remie Constable (Philadelphia: University of Pennsylvania Press, 2012), 142-146.
- ^ Urquízar Herrera, Antonio (2017). Admiration and Awe : Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. Oxford: OUP Oxford. p. 17. ISBN 978-0-19-251800-2. OCLC 986032907.
- ^ Ibn Darraj Al-Quastalli, manuscript, Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources 2nd ed, ed. by Olivia Remie Constable (Philadelphia: University of Pennsylvania Press, 2012), 93-98.
- ^ Ian Almond, Two Faiths, One Banner: When Muslims Marched with Christians across Europe’s Battlegrounds (Massachusetts: Harvard University Press, 2009), 31.
- ^ Ian Almond, Two Faiths, One Banner: When Muslims Marched with Christians across Europe’s Battlegrounds (Massachusetts: Harvard University Press, 2009), 36.
- ^ Brian Catlos, Kingdoms of Faith: A History of Islamic Spain (New York: Basic Books, 2018), 215.
- ^ Joseph O’Callaghan, A History of Medieval Spain. (London: Cornell University Press, 1975), 316.
- ^ Edwyn Hole, Andalus: Spain under the Muslims (London: Robert Hale Limited, 1958), 29-30.
- ^ Brian Catlos, Kingdoms of Faith: A History of Islamic Spain (New York: Basic Books, 2018), 215.
- ^ Brian Catlos, Kingdoms of Faith: A History of Islamic Spain (New York: Basic Books, 2018), 215.
- ^ BARCELÓ, CARMEN; HEIDENREICH, ANJA (2014). "Lusterware Made in the Abbadid Taifa of Seville (Eleventh Century) and ITS Early Production in the Mediterranean Region". Muqarnas. 31: 245–276. doi:10.1163/22118993-00311P10. ISSN 0732-2992. JSTOR 44657304.
- ^ James, Boone, Lost Civilization: The Contested Islamic Past in Spain and Portugal (London: Gerald Duckworth and Co, 2009), 138-139.
- ^ Hugh Kennedy, Muslim Spain and Portugal: A Political History of al-Andalus (London: LongmanLimited, 1996), 145.
- ^ Hugh Kennedy, Muslim Spain and Portugal: A Political History of al-Andalus (London: LongmanLimited, 1996), 150.
- ^ Ian Almond, Two Faiths, One Banner: When Muslims Marched with Christians across Europe’s Battlegrounds (Massachusetts: Harvard University Press, 2009), 37.
- ^ Brian, Catlos, Infidel Kings and Unholy Warriors: Faith, Power, and Violence in the Age of Crusade and Jihad (New York: Farrar, Straus and Giroux, 2014), 77.
- ^ Brian, Catlos, Infidel Kings and Unholy Warriors: Faith, Power, and Violence in the Age of Crusade and Jihad (New York: Farrar, Straus and Giroux, 2014), 113.
- ^ Ian Almond, Two Faiths, One Banner: When Muslims Marched with Christians across Europe’s Battlegrounds (Massachusetts: Harvard University Press, 2009), 24-42.
- ^ Ian Almond, Two Faiths, One Banner: When Muslims Marched with Christians across Europe’s Battlegrounds (Massachusetts: Harvard University Press, 2009), 42.
External links[edit]
