The Alcázar of Córdoba: The Seat of Islamic Power in Al-Andalus
Abstract
:1. Introduction
2. Previous Research
3. The Precedents: The Late Antiquity Civil Complex
4. The Evolution of the Al-Andalus Palatial Complex
4.1. The Period of the Emirate
“According to Ahmad b. Muhammad Arrazi: The Emir Abdarrahman b. Alhakam was the first of the Marwan caliphs to give prestige to the monarchy of Alandalús, he gave it the pomp of majesty and conferred it a reverential nature, (…), he built Alcázars, he performed works, built bridges, brought fresh water to the Alcázar from the mountain tops (…). He made the terrace that dominates the main gate of the caliph’s Alcázar, the first southern one, called Gate of the Azuda (Bab assuddah), placing it on top like a crown, which sealed its extraordinary grandeur (…) He was also the one who built the promenade to the banks of the river in the south-western part of the Alcázar, extending it from the eastern section of the city, to the end of the western section of the Alcázar, adding an extension to this section which connects it to the edge of the great market of Córdoba, and leaving the hill called Abu ‘Abdah at the gate of Arsenal (=Bab assina’ah), the northern one between the Alcázar, within which he also made great buildings and marvelous works that are attributed to him”.
“According to Isa b. Ahmad Arrazi: It was the emir Abdarrahman who built the treasury to the gates of the Alcázar, through the external part, and placed a team of four treasurers inside it (…). He was the first to build lavish buildings and generous Alcázars, using advanced machinery and traveling through all the regions in the search for columns, finding all the instruments of Alandalús and bringing them to the caliph’s residence in Córdoba, so that every famous construction there was his own building and design”.
4.2. The Period of the Caliphate
4.3. The Alcázar and the Almohad Alcazaba
5. The Umayyad Alcázar: About the Whole and Its Parts
5.1. The Limits of the Al-Andalus Alcázar
5.2. Internal Layout
6. Conclusions, Assessment, and Future Perspectives
Funding
Data Availability Statement
Conflicts of Interest
1 | We refer to this exhaustive work for the aspects related to the archaeological activities and discoveries produced up to the end of the 20th century (Montejo Córdoba and Garriguet Mata 1998, pp. 309–14). |
2 | This work proposes, reproducing the hypothesis of Murillo (Murillo Redondo and León-Muñoz 2019), the location of the main buildings that are part of the complex and mentioned by the sources. Regarding the archaeological information, a date from the 10th century is attributed for the stretches of wall currently preserved: “The elements of the wall preserved today date to the tenth century” (Arnold 2017, p. 21). This statement should be nuanced as it assigns a generic chronology to the whole complex from a part of the northern section in the “Parking la Mezquita”, where the preserved date of the eastern parts, as we shall see, is from the 9th century. |
3 | “The Prince of the Believers went at the front, in the direction of the Musāra, in the western end of Córdoba. There he was received by some of the most important members of the Qurayš and a group of māwlas, who stepped on the ground, blessed and worshiped him. Afterwards, they continued to the great market of Córdoba (…). From there, always embraced by successive groups of upper and lower people, he followed his route to the Alcázar of Córdoba, which he entered through the Iron Gate, located in the midday, in an unrivalled raid” (García Gómez 1967, p. 253). |
4 | In the case of Toledo, recent hypotheses place the court area complex in the Vega Baja, in the suburban area, and they include as part of this complex the Basilica of Saints Peter and Paul (ecclesia praetoriensis sanctorum Petri et Pauli) (Teja and Acerbi 2010, p. 4). |
5 | The Islamic sources mention in the moment of the conquest, the existence in the southern zone of the city of various splendid residences (called bālat-s) belonging to the Visigoth aristocracy. Perhaps these are some of “the building surrounding” [the palace], mentioned in the afore cited al-Maqqari. |
6 | We do not know whether the structures documented in 1928 were part of the same area: “in work for the sewers and beside the tower of the Alcázar by the Ronda de Isasa, remains have been discovered from the lesser part of a Roman wall forming an angle, one of whose paraments went to the north and another towards the interior of the Alcázar” (Santos Gener 1928, p. 21). |
7 | The archaeological material recovered from this layer of red clay dates from the first half of the 9th century. |
8 | This bath may be the one mentioned by Ibn Iḍārī in the story of the death of Al-Mustaẓhir bi-llāh Abū al-Muṭarrif ‘Abd ar-Raḥmān (V) in 1024, who unsuccessfully tried to escape from the Alcázar through the bathroom door, into which an oven he was located and stuck, to finally die on the order of Muhammad III (Ibn Iḍārī 1993, La caída del Califato, [138–139], pp. 122–23 from the trans.). |
9 | Huici translates: “The day after the already-mentioned sacrifice party, he sat at dawn in his seat, happy for his Alcázar of Córdoba, for the audience of greetings and congratulations…” (Ibn Ṣāḥib al-Ṣalāt 1969, Al-Mann bi l-imāma, p. 185 from translation). |
10 | During the brief period of just eight months in which Córdoba was the government seat of Al-Andalus in 1162, with Abū Ya’qub—future caliph—and Abū Sa’īd, until their definitive transfer to Seville, the Almohad chronicler Ibn Ṣāḥib al-Ṣalāt reports that “they ordered to build their palaces and other buildings and to fortify their borders, and they brought builders, architects and workers to build their palaces and the houses in the neighbourhoods so they could build again. Their state was built and improved. The architect Aḥmad b. Bāso took care of it, who repaired all that which had been destroyed…” (Ibn Ṣāḥib al-Ṣalāt 1969, Al-Mann bi l-imāma, [206], p. 50 de trad.). |
11 | The excavations mentioned are as follows: C/Terrones, 4 and 6, C/Postrera, 5, C/Enmedio, 2, and 12, and the covered pen in the Royal Stables (Montejo Córdoba 2015, p. 5). |
12 | The names of some of these palaces are as follows: al-Kāmil (The Perfect), al-Muŷyaddad (The Renewed), al-Ḥa’ir (The Dam); al-Rawḍa (The Garden); al-Zāhir (The Shining); al-Ma’šūq (The Beloved), al-Mubārak (The Blessed), al-Rašīq (The Elegant), Qaṣr al-Surūr (The palace of Joy), al-Taŷ (The Crown),and al-Badī’ (The Marvelous) (Al-Maqqari, Nafḥ al-Ṭib II, pp. 11–13, taken from Rubiera Mata [1981] 1988, p. 122 and from Arjona Castro 1982, p. 207, doc no. 273). |
13 | The exception to the rule is the death of the caliph al-Mustaẓhir bi-llāh (‘Abd al-Raḥmān V), assassinated during the fitna (in 1124) in the boilers of the bath of the Alcázar, decapitated by al-Mustakfī (Muḥammad III) by his own hand, after which “he was taken to his house and buried there” (Ibn Iḍārī 1993, La caída del Califato [64] p. 219 from the trans.). |
14 | García Gómez indicated so in similar terms: “A royal palace (…) is already within itself a symbol of royalty: to occupy it is to invest oneself in its power. Its prestige comes from ºits antiquity” (García Gómez 1965, p. 320). |
15 | ‘Abd al-Raḥmān II built a pylon with the excess water, “before south central [the door] of the Alcázar, the called Garden Gate (Bāb alŷinān), where it poured into a pile of marble which all the people who went to the Alcázar or passed by it had access to” (Ibn Ḥayyān 2001, al-Muqtabis II, 1 [140r], p. 172 from the trans.). ‘Abd al-Raḥmān III “also ordered that a pylon be built in the fountain of the sewage who was at the entry of the Alcázar and its door, called the Gate of Lattice” (An anonymous chronicle, [28] p. 126 from trans.). |
16 | Marfil Ruiz (2010, pp. 464–65) proposed, from the structures documented in the 2008 intervention, the location of this door in the southern courtyard of the Episcopal Palace. However, the excavation led by R. Ortiz in 2015 obligates us to fully discard this hypothesis, as that interpreted as one of the buttresses of the door is, in fact, part of the south parament of a strong retaining wall towards the west. |
17 | “(…) also «he made (sic) the terrace that dominates the main gate… of the caliph’s Alcázar, the first southern one, called Gate of the Zuda (Bāb al-sudda), placing it on top like a crown, which sealed its extraordinary grandeur» (Ibn Ḥayyān 2001, Muqtabis II-1, p. 172). |
18 | The express mention of the Western Room (which led García-Gómez—1965—to suppose the existence of an eastern one) is repeated at Madinat al-Zahra. This duality has been subject to a recent revision of the Caliph city, from which the identification of the Western Maŷlis with the throne room of the sovereign is proposed, while the eastern room, linked to the heir, would correspond to the Central Pavilion (Vallejo Triano 2016, p. 454). |
19 | Also called Turbat al-Julafā’ (Ḏikr balād al-Andalus 1983, p. 142 of trans.). |
20 | According to this hypothesis, the Rawḍa would be found “in the area of the current San Basilio street in the Alcázar Viejo neighbourhood, as has been verified through the various work that has destroyed its remains” (Marfil Ruiz 2004, p. 57). However, there is no record of any material remains linked to this funeral space. |
21 | Even if the visible remains of its use as a waterwheel has been dated from the Christian Late Middle Ages (Córdoba de la Llave 2020), the existence of a waterwheel is recorded in the stamps of the city in the 14th century and an Almoravid era date has been proposed (1136–1137) from an unedited text located by Lévi-Provençal (Torres Balbás 1942, p. 462). However, its origin may be located in the 9th century from some documentary and architectural signs (Torres Balbás 1940, pp. 204–5; Ocaña Jiménez 1975, p. 40). Only an exhaustive archaeological analysis of the preserved structures will allow for the clarification of any doubts that are still caused by this unique building. |
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León-Muñoz, A. The Alcázar of Córdoba: The Seat of Islamic Power in Al-Andalus. Arts 2023, 12, 202. https://doi.org/10.3390/arts12050202
León-Muñoz A. The Alcázar of Córdoba: The Seat of Islamic Power in Al-Andalus. Arts. 2023; 12(5):202. https://doi.org/10.3390/arts12050202
Chicago/Turabian StyleLeón-Muñoz, Alberto. 2023. "The Alcázar of Córdoba: The Seat of Islamic Power in Al-Andalus" Arts 12, no. 5: 202. https://doi.org/10.3390/arts12050202