By A. Katie Harris
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 drugs inscribed in Arabic. The capsules documented the evangelization of Granada within the first century A.D. through 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 -- top referred to as the final outpost of Spanish Islam -- was once truthfully Iberia's so much historical Christian payment. Critics, although, 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 folks of Granada created a brand new civic identification 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 elements of a brand new ancient terrain upon which Granadinos positioned themselves and their urban. Discussing the ways that one neighborhood community's collective id used to be built and maintained, this paintings enhances ongoing scholarship in regards to the improvement of communal identities in smooth Europe. via its specialise in the intersections of neighborhood faith and native id, it deals new views at the influence and implementation of Counter-Reformation Catholicism.
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Additional resources for From Muslim to Christian Granada: Inventing a City's Past in Early Modern Spain
John the Evangelist was hidden with other relics in the upper part of the “Torre Turpiana”—a reference to the 1588 ﬁnds. The discovery sent the city of Granada into paroxysms of joy. Primed by their experience of the discoveries in the minaret seven years before, the people of Granada responded to the relics recovered from the Sacromonte with enthusiastic devotion. ”17 Penitent Granadinos made barefoot pilgrimages to the caves, where they kept silent vigils. 18 Felipe Navarro, a beneﬁced parish priest of the Church of St.
81 Local and Crown authorities repeatedly legislated against these and other markers of religious and community identity by issuing decrees prohibiting Morisco clothing and jewelry, the use of Arabic, and cultural and religious practices such as circumcision and the ritual slaughter of animals. The Christian population reciprocated the ambivalence of the Moriscos toward their new neighbors. Whereas elite Granadinos welcomed Moriscos with wealth or noble blood into their ranks, most immigrants mistrusted Moriscos.
63 While Converso councillors were certainly not unknown in other cities, the rather motley membership of Granada’s city council highlights the unusual degree of social opportunity and mobility to be found in postconquest Granada. While not all city councillors were members of the nobility (hidalgos), over the course of the sixteenth and seventeenth centuries, as in other cities throughout the Spanish kingdoms, the city council, and Granada’s social and political elites in general, took on an increasingly patrician cast.