Drawing from both Christian and Islamic sources, Reconquest and Crusade in Medieval Spain demonstrates that the clash of arms between Christians and Muslims in the Iberian peninsula that began in the early eighth century was transformed into a crusade by the papacy during the twelfth and thirteenth centuries. Successive popes accorded to Christian warriors willing to participate in the peninsular wars against Islam the same crusading benefits offered to those going to the Holy Land. Joseph F. O'Callaghan clearly demonstrates that any study of the history of the crusades must take a broader view of the Mediterranean to include medieval Spain. Following a chronological overview of crusading in the Iberian peninsula from the late eleventh to the middle of the thirteenth century, O'Callaghan proceeds to the study of warfare, military finance, and the liturgy of reconquest and crusading. He concludes his book with a consideration of the later stages of reconquest and crusade up to and including the fall of Granada in 1492, while noting that the spiritual benefits of crusading bulls were still offered to the Spanish until the Second Vatican Council of 1963. Although the conflict described in this book occurred more than eight hundred years ago, recent events remind the world that the intensity of belief, rhetoric, and action that gave birth to crusade, holy war, and jihad remains a powerful force in the twenty-first century.

A magisterial, myth-dispelling history of Islamic Spain spanning the millennium between the founding of Islam in the seventh century and the final expulsion of Spain's Muslims in the seventeenth In Kingdoms of Faith, award-winning historian Brian A. Catlos rewrites the history of Islamic Spain from the ground up, evoking the cultural splendor of al-Andalus, while offering an authoritative new interpretation of the forces that shaped it. Prior accounts have portrayed Islamic Spain as a paradise of enlightened tolerance or the site where civilizations clashed. Catlos taps a wide array of primary sources to paint a more complex portrait, showing how Muslims, Christians, and Jews together built a sophisticated civilization that transformed the Western world, even as they waged relentless war against each other and their coreligionists. Religion was often the language of conflict, but seldom its cause -- a lesson we would do well to learn in our own time.

This collection of essays by European and American scholars addresses the changing nature and appeal of crusading during the period which extended from the battle of Nicopolis in 1396 to the battle of Mohács in 1526. Contributors focus on two key aspects of the subject. One is developments in the crusading message and the language in which it was framed. These were brought about partly by the appearance of new enemies, above all the Ottoman Turks, and partly by shifting religious values and innovative currents of thought within Catholic Europe. The other aspect is the wide range of responses which the papacy's repeated calls to holy war encountered in a Christian community which was increasingly heterogeneous in character. This collection represents a substantial contribution to the study of the Later Crusades and of Renaissance Europe.

“Massive, beautiful . . . unquestionably some of the best writing on Spain [and] the best that Mr. Michener has ever done on any subject.”—The Wall Street Journal Spain is an immemorial land like no other, one that James A. Michener, the Pulitzer Prize–winning author and celebrated citizen of the world, came to love as his own. Iberia is Michener’s enduring nonfiction tribute to his cherished second home. In the fresh and vivid prose that is his trademark, he not only reveals the celebrated history of bullfighters and warrior kings, painters and processions, cathedrals and olive orchards, he also shares the intimate, often hidden country he came to know, where the congeniality of living souls is thrust against the dark weight of history. Wild, contradictory, passionately beautiful, this is Spain as experienced by a master writer.

Reveals a fluid, often volatile society that transcended religious boundaries and attracted Jewish colonists from throughout the peninsula and beyond.

The phrase “The Black Legend” was coined in 1912 by a Spanish journalist in protest of the characterization of Spain by other Europeans as a backward country defined by ignorance, superstition, and religious fanaticism, whose history could never recover from the black mark of its violent conquest of the Americas. Challenging this stereotype, Rereading the Black Legend contextualizes Spain’s uniquely tarnished reputation by exposing the colonial efforts of other nations whose interests were served by propagating the “Black Legend.” A distinguished group of contributors here examine early modern imperialisms including the Ottomans in Eastern Europe, the Portuguese in East India, and the cases of Mughal India and China, to historicize the charge of unique Spanish brutality in encounters with indigenous peoples during the Age of Exploration. The geographic reach and linguistic breadth of this ambitious collection will make it a valuable resource for any discussion of race, national identity, and religious belief in the European Renaissance.