Medieval Iberia
...d side by side in the Iberian peninsula” (Fletcher 8). Whether or not either myth is accepted, the interaction of both cultures existed indefinitely. The first myth takes the position that the Muslims and Christians got along harmoniously. “The Iberian peninsula is the area of Mediterranean Europe where the most prolonged and intimate encounter between Christendom and Islam occurred before a Christian political power became eventually dominant” (Fletcher 5). It is in this “prolonged and intimate encounter” that many cultural advances and artistic creations are conceived. Mosques and churches alike are made more appealing from the inside out. Cordoba becomes an extremely well-developed city of artistic activities and is dubbed the “ornament of the world.” The ninth and tenth centuries C.E. are known as the Golden Age of Iberia. Despite the diverse aspects of the two religions, the neighboring people temporarily live together in peace. “Philosophy was very much alive” (Fletcher 132). Seemingly such a simple branch of literature, this fact explains so much more of the era than meets the eye. When people are at war with each other or so primitive that food and survival is the imperative priority, they do not worry about writing or thinking creatively. The concept of philosophy being written during this time by the Moors says they are technically advanced enough to be artistic and feel confident enough about their safety that they can take the time to contemplate life. Even when Christians conquer the Moor people, they are still allowed independence in their private lives. “[Moors] were permitted freedom of worship. They were guaranteed possession of their property, freedom of movement, freedom to buy and sell” (Fletcher 137). Normally an authoritarian religion forces the conquered religion to either convert or be executed. But in this apparently cordial environment, the Christians allow the Muslims to keep their practice. Again, this is only the first interpretation of Medieval Iberia—as the second is not so amiable. Some historians consider the regaining of power by the Christians to be a Reconquest: “a second patriotic struggle to wrest power from alien hands and restore Christian dominion” (Fletcher 7). When this power struggle occurs, war is frequent and tensions are brutal. Upon controlling the Iberian Peninsula, the Muslims occupy nearly two-thirds of the land. The Christians are naturally threatened by the opposing control and hostilities are exchanged. Christian kingdoms are raided in Al-Andalus in the tenth century C.E. by the Muslims. Eventually the unity of cultures is destroyed by war and the rise of Party Kings (sectional, momentary rulers of a small land) occurs. Religions become more of a political distinction than spiritual practice and the people of each faction feel threatened. By the end of the tenth century C.E., invasions of Al-Andalus cause the mighty cultural capital of Cordoba to fall (Fletcher 79-103). In response the Christians slowly launch the Reconquista (a.k.a. the Reconquest) where they make their stand to gain power back in Iberia. Christians united to appeal to every culture group, including Berbers and Muslims, in order to regain control. The downfall of the Muslim authority relates to their inability to stay unified (i.e. Muslims commonly f...