Christian Spain from the Muslim invasion to about 1260

The unification of the peninsula was the recurring theme in the history of Christian Spain from the Islāmicinvasion in the 8th century to the coming of Ferdinand and Isabella in the late 15th. The Islāmic conquestdisrupted whatever measure of unity the Visigoths had achieved and raised new religious, cultural, legal, linguistic, and ethnic barriers to assimilation with the native population. A number of tiny Christian states eventually rose from obscurity in the northern mountains and, prompted by self-preservation and religio-cultural hostility toward Islām, initiated the Reconquest (Reconquista). Christian success was in direct proportion to the strength of Islāmic Spain at any given time. When Islāmic power was in decline, the Christians usually were able to advance their frontiers. The kings of Asturias-León-Castile, declaring themselves the heirs of the Visigoths, claimed hegemony over the entire peninsula. However, the rulers of Portugal, Navarre, and Aragon- Catalonia, whose frontiers began to be delineated in the 11th and 12th centuries, repudiated and often undermined the aspirations of their larger neighbour. The Reconquest was nearly completed by the middle of the 13th century. The Muslims retained only the small kingdom of Granada (Gharnāṭah) in vassalage to Castile until 1492.
The Trastámara dynasty, which came to power in Castile in the late 14th century, gave a new impetus to the search for peninsular unity by using marriage, diplomacy, and war to acquire dominion over the neighbouring Christian kingdoms. Ferdinand and Isabella linked Aragon and Castile by marriage and also brought the Reconquest to a conclusion by conquering Granada. They were unable to incorporate Portugal into a family union by marriage, and so the unification of the peninsula was incomplete. The political union of Castile and Aragon by itself, of course, could not overcome the two realms' centuries-old diversity of languages, laws, and traditions.
The Christian states, 711–1035
Soon after the Islāmic invasion, fleeing Visigothic nobles and the mountaineers of Asturias, under the leadership of Pelayo (718–737), a Gothic lord, united in opposition to the invader. Later generations acclaimed Pelayo's victory over the Muslims at Covadonga, about 718,as the beginning of the Reconquest and the “salvation of Spain.” Alfonso I (739–757) expanded the Asturian kingdom by occupying Galicia after the withdrawal of rebellious Berbers garrisoned there. He also devastated the Duero River valley to the south, thus creating a no-man's-land between Christian and Islāmic Spain. The Basques apparently recovered their independence in the western Pyrenees, while the Franks drove the Muslims from Septimania (southwestern France) and moved into northeastern Spain. Although Charlemagne failed to take Saragossa (Saraqusṭah) in 778, his troops captured Barcelona in 801 and occupied Catalonia. Later known as the Spanish March, this region consisted of several counties under Frankish rule and long maintained strong political and cultural connections first to the Carolingian empire and then to the kingdom of France. Thus for several centuries the Catalans looked to the north.
The Asturians, on the other hand, turned to the south. After advancing his chief seat to Oviedo, Alfonso II (791–842) tried to recreate Visigothic institutions there. In the late 9th century Alfonso III (866–910) took advantage of internal disorders in Islāmic Spain to plunder enemy territory and to seize notable strongholds such as Porto. He also initiated the repopulation of the lands reaching southward to the Duero that had been deserted for about a century. His construction of numerous castles to defend his eastern frontieragainst Muslim assaults gave that area its distinctive character and thus its name, Castile. During this time the earliest known Christian chronicles of the Reconquest were written, and they deliberately tried to demonstrate the historical connection between the Visigothic and Asturian monarchies. Portraying themselves as the legitimate heirs of Visigothic authority and tradition, the Asturians self-consciously declared their responsibility for the Reconquest of Islāmic Spain.
Asturian leadership did not go unchallenged, however: King Sancho I Garcés (905–926) began to forge a strong Basque kingdom with its centre at Pamplona in Navarre, and Count Wifred of Barcelona (873–898), beginning to assert his independence from the Franks, extended his rule over several small Catalan counties. His descendants were to govern Catalonia until the 15th century.
The apparent weakness of Islāmic Spain and the growth of the Asturian kingdom encouraged García I (910–914) to transfer the seat of his power from Oviedo southward to the city of León. Nevertheless, any expectation that Islāmic rule was about to end was premature. During the 10th century the caliphs of Cordova (Qurṭabah) not only restored order and unity in Islāmic Spain but also renewed their raids on the Christian north. The Christians suffered great destruction but occasionally gained some victories. The triumph of Ramiro II (931–951) over the great caliph ʿAbd ar-Raḥmān III at Simancas in 939 was extraordinary, but within his own dominions Ramiro encountered increasing hostility from the Castilians. As a frontier people hardened by exposure to the dangers of daily Islāmic raids, they were disinclined to bow to Leonese tradition and law. Fernán González (c. 930–970), the count of Castile, defied Ramiro and established the foundations for the later independence of Castile.
In the later 10th century, as Islāmic power steadily increased, the Christians suffered a corresponding decline. As ambassadors representing Ramiro III of León (966–984), Sancho II of Navarre (970–994), Count Borrell II of Barcelona (c. 940–992), and García Fernández, Count de Castile (970–995), made their way to Cordova to pledge homage and to pay tribute to the caliph, the abject status of the Christian rulers was manifest for all to see. Yet, despite their acknowledgement of Islāmic power, the Leonese kings, adhering to Asturian custom, continued to assert their rights as heirs to the Visigothic tradition. Their claim to domination over the entire peninsula was now expressed in the idea of a Hispanic empire centred at León. As the century drew to a close, the imperial idea surely offered some comfort when al-Manṣūr ( Almanzor), who exercised dictatorial authority in the caliph's name, regularly ravaged all the Christian states. His semiannual plundering expeditions in the north not only brought many slaves to Cordova but also helped to divert the Muslims from his usurpation of power. After defeating Count Borrell in 985, he burned Barcelona and three years later plundered León; in 997 he sacked the great Christian shrine of Santiago de Compostela. After al-Manṣūr's death, however, the caliphate of Cordova disintegrated.
Delivered from the Islāmic scourge that threatened to destroy them, the Christian states were able to breathe easily again. The ensuing civil wars among the Muslims enabled Ramon Borrell, count of Barcelona (992–1018), to avenge past affronts by sacking Cordova in 1010. Alfonso V of León (999–1028) took advantage of the situation to restore his kingdom and to enact the first general laws for his realm in a council held at León in 1017. Once the Islāmic danger seemed removed, the Christian rulers resumed old quarrels. Sancho IIIthe Great, king of Navarre (1000–35), was able to establish an undisputed ascendancy in Christian Spain for some years. As communication with the lands of northern Christendom increased, French influence grew ever stronger. French pilgrims trod the newlydeveloping route to Compostela; monastic life was reformed according to the Cluniac observance; and feudal ideas and customs alteredthe life of the nobility. Already in control of the counties of Aragon, Sobrarbe, and Ribagorza, and including Count Berenguer Ramon I of Barcelona (1018–35) among his vassals, Sancho III continued his aggrandizement by overrunning the county of Castile and challenging Bermudo III of León (1028–37). Sancho completed his triumph by seizing the city of León and taking the title of emperor in 1034, but his death the next year brought an end to the unity he had imposed.
The medieval empire, 1035–1157
By extending his rule over all the Christian states except Catalonia, Sancho III made an apparent advance toward the unification of Christian Spain. Choosing, however, to treat his dominions as a private patrimony to be divided among his sons, he turned away from the Leonese tradition of a united, indivisible kingdom. He assigned the kingdom of Navarre to García III (1035–54); to Ferdinand I (1035–65) he awarded Castile; Ramiro I (1035–63), who received Aragon, annexed Sobrarbe and Ribagorza in 1045 after the murder of a fourth brother, Gonzalo. As each of the brothers bore the royal title, Castile and Aragon thenceforward were regarded as kingdoms. Bermudo III recovered León after Sancho III's death, but Ferdinand I defeated and killed him in 1037. Taking possession of the kingdomof León, he also assumed the imperial title. During the ensuing 30 years Ferdinand sought hegemony over all of Spain, triumphing over his brothers on the battlefield, capturing Coimbra, and reducing the petty Muslim rulers (reyes de taifas) of Toledo (Ṭulayṭulah), Seville (Ishbīliya), and Badajoz (Baṭalyaws) to tributary status.
Count Ramon Berenguer I of Barcelona (1035–76), in the meantime, was actively fostering Catalan interests and relationships among the lords of Languedoc in southern France. He also published the earliest legal texts included in the compilation of Catalan law later known as the Usatges de Barcelona (“Usages of Barcelona”).
Adhering to his father's practice, Ferdinand I just before his death divided his realms between his sons, Sancho II (1065–72), who received Castile, and Alfonso VI (1065–1109), who obtained León. The two brothers quarreled, however, and, following Sancho's murder in 1072, Alfonso VI assumed the kingship of both Castile and León. Before acknowledging him, the Castilian nobility asked him to swear that he had not caused his brother's death. Among Alfonso's new Castilian vassals was Rodrigo Díaz de Vivar, known to history as El Cid Campeador (from Arabic sīdī, “lord”). Driven into exile by jealousies at court, he entered the service of the Muslim king of Saragossa and later provided protection for the king of Valencia.
At first Alfonso VI took advantage of the disunity among the petty kingdoms of Islāmic Spain to demand tribute from them, but he eventually determined to subjugate them. The surrender of Toledo in 1085 not only extended his frontiers to the Tagus River but also had great symbolic value. Possession of Toledo, the ancient seat of the Visigothic monarchy, enhanced Alfonso's claims to peninsular supremacy, which he expressed when he styled himself “Emperor of Toledo” as well as “Emperor of Spain.” According to Muslim sources, he described himself as “Emperor of the Two Religions,” thus underscoring his dominion over both Christians and Muslims. Thousands of Muslims and Jews, who in earlier times usually had retreated southward rather than submit to Christian rule, elected to remain within his kingdom. Also living in Toledo and the vicinity were many Mozarabs, or Arabic-speaking Christians. In succeeding generations the interaction among these differing religious and cultural traditions became especially tense.
Frightened by the fall of Toledo, the other Muslim petty kings appealed for help to the Almoravids of Morocco, an ascetic Islāmic sect of Berber zealots. After routing Alfonso's army at Zalacca (Az-Zallāqah) in 1086, the Almoravids also overran the petty kingdoms. By restoring the unity of Islāmic Spain, the Almoravids checked any further progress in the Reconquest for the time being and forced Alfonso to remain on the defensive thereafter. Although the Cid successfully repulsed the Almoravid attack on Valencia, his followers had to abandon the city after his death in 1099. All of eastern Spain as far north as Saragossa then came under Almoravid domination.
As Christians and Muslims contended for control of the peninsula, steadily increasing northern European influences emphasized the links of Christian Spain with the wider world of Christendom. The leading proponent of the general reform of the church, Pope Gregory VII (1073–85), demanded liturgical uniformity by requiring the acceptance of the Roman liturgy in place of the native Mozarabic rite that dated to earliest times. He also put forward claims to papal sovereignty over Spain, but, when the Spanish rulers ignored him, he did not pursue the issue. While French monks and clerics found opportunities for ecclesiastical advancement in Spain, numerous French knights came to take part in the wars of the Reconquest. The most fortunate among them, the cousins Raymond and Henry of Burgundy, married Alfonso VI's daughters, Urraca and Teresa, and thereby became the ancestors of the dynasties that governed León and Portugal until the late 14th century.
After succeeding her father, Urraca (1109–26), then widowed, married Alfonso I the Battler of Aragon (1104–34). The tension and conflict that plagued their marriage from the beginning finally caused Alfonso I to withdraw to his own realm. Alfonso VII (1126–57), Urraca's son by Raymond of Burgundy, restored the prestige of the Leonese monarchy. His coronation as emperor (the first and last imperial coronation in Spain) in the cathedral of León in 1135 was intended to assert Leonese claims to ascendancy throughout Spain; however, the newly formed federation of Aragon and Catalonia and the newly independent kingdom of Portugal soon offered a daunting challenge to Leonese predominance.
Alfonso I of Aragon, after dissolving his marriage to Urraca, extended his frontiers to the Ebro River by seizing Saragossa in 1118. Then, marching directly into the heart of Islāmic Spain, he liberated the Mozarabs of Granada (Gharnāṭah) and settled them in Aragon. The Mozarabic population left in Islāmic Spain thereafter appears to have been minimal. Before he died, Alfonso willed his realms to the military orders of the Hospitalers (Knights of Malta) and the Templars and to the Church of the Holy Sepulchre in Jerusalem, but his people rejected this arrangement. The Navarrese, who had been ruled by the kings of Aragon since 1076, chose their own monarch, García IV Ramírez (1134–50), and the Aragonese asked Ramiro II (1134–37), the deceased king's brother, to leave the monastic life and accept the kingship. After marrying and fathering a child, Petronila, who could inherit the kingdom, Ramiro returned to his monastery. Petronila was betrothed in 1137 to Count Ramon Berenguer IV of Barcelona (1131–62), who assumed responsibility for the governance of the kingdom. Alfonso II (1162–96), the child of this marriage, united in his person the kingdom of Aragon and the county of Barcelona. Despite countless vicissitudes this union of peoples with different linguistic and cultural traditions endured until the end of the Middle Ages. Catalonia, with a natural attraction to the sea, emerged as a maritime power in the Mediterranean, while Aragon, an inland kingdom with an agricultural and pastoral economy, was controlled by a landed aristocracy. Both regions retained their characteristic customs and laws and vigorously opposed all efforts at assimilation. The federation of the kingdom and the county isusually referred to as the Crown of Aragon.
The county of Portugal, originally part of the kingdom of León, which Alfonso VI had assigned to Teresa and Henry of Burgundy, also began to move from autonomy to independence. Their son, Afonso I Henriques (1128–85), repudiated Leonese suzerainty and took theroyal title around 1139. By becoming a papal vassal and promising to pay a yearly tribute, he hoped to safeguard himself against Leonese reprisals. Only in 1179 did the pope formally address him as king.
Meanwhile, internal dissension and the rise of the Almohads, a new Muslim sect in Morocco, led to the disintegration of the Almoravid empire. The Christian rulers, seizing the opportunity offered by civil war among the Muslims, raided at will throughout Islāmic Spain and conquered some important places. Afonso I, aided by a fleet of crusaders from northern Europe, captured Lisbon in 1147, while Alfonso VII and Ramón Berenguer IV, supported by a fleet from Pisa, in Italy, seized the great seaport of Almería (Al-Marīyah) on the southeastern coast. The fall of Tortosa (Ṭurṭūshah) and Lérida (Lāridah) to the count of Barcelona in the next year advanced the county's frontier to the mouth of the Ebro and concluded the expansion of Catalonia. Nevertheless, the Almohads, after crushing the Almoravids, invaded the peninsula and recovered Almería in 1157. By subjugating all of Islāmic Spain, they effectively halted any further Christian advance.
The rise of Castile and Aragon
Alfonso VII subverted the idea of a Leonese empire and its implied aspiration to dominion over a unified peninsula by the division of his kingdoms between his sons; Sancho III (1157–58) received Castile and Ferdinand II (1157–88) obtained León. While the Christians remained on the defensive in the face of Almohad power, Alfonso VIII of Castile (1158–1214) and Alfonso II of Aragon expressed their confidence in the future by concluding a treaty in 1179 apportioning the conquest of Islāmic Spain between them. Castile retained the right of reconquest to Andalusia and Murcia (Mursīyah), while Aragon claimed Valencia. Nevertheless, Alfonso VIII's efforts to dominate the other Christian rulers provoked contention and warfare and thwarted concerted effort against the Almohads. Thus, in 1195 the kingof Castile suffered a disastrous defeat by the Almohads at Alarcos (Al-Arak), south of Toledo. The other Christian monarchs, acknowledging that the Almohads threatened them all, came to terms with Castile. With the collaboration of Sancho VII of Navarre (1194–1234) and Peter II of Aragon (1196–1213) and Portuguese and Leonese troops, Alfonso VIII in 1212 triumphed over the Almohads at Las Navas de Tolosa (Al-ʿIqāb). That extraordinary victory marked the beginning of the end of the Almohad empire and opened the gates of Andalusia to the Christians.
While the kings of Aragon took an active role in the Reconquest, as counts of Barcelona they also had important relationships in southern France, where several lords were their vassals. When Pope Innocent III proclaimed a crusade to check the spread of the Albigensian heresy throughout that area, Peter II, though no friend of heretics, realized that his feudal rights and interests there were endangered by the arrival of northern French knights. In 1213 Peter was defeated and killed by the crusading army at Muret after he went to the aid of his brother-in-law, the count of Toulouse. In the generation after his death, Catalan ambition and power were steadily curtailed in southern France.
As the Almohad empire fell apart in the second quarter of the 13th century, the Christian rulers effected the reconquest of almost all of Spain. James I of Aragon (1213–76) for the first time utilized Catalan naval power in 1229 to conquer the kingdom of Majorca (Mayūrqah), the first significant step in Catalan expansion in the Mediterranean. The subjugation of the kingdom of Valencia was more difficult, especially as James was diverted temporarily by the expectation of acquiring Navarre. When Sancho VII died without children, the people of Navarre accepted his nephew, count Theobald of Champagne (1234–53), as their king. From then on French interest in Navarre steadily increased. Forced to give up his aspirations there, James I resumed the war against the Muslims and captured Valenciain 1238. Thousands of Muslims were now brought under his rule.
Meantime, Alfonso IX of León (1188–1230) was driving southward to the Guadiana River (Wādī Ānā). By capturing Mérida (Māridah) and Badajoz in 1230, he cleared the way to Seville. When he died, his son Ferdinand III, already king of Castile (1217–52) by reason of inheritance from his mother, Berenguela, a daughter of Alfonso VIII, succeeded him as king of León. Henceforth Castile and León were permanently united. Using their combined resources, Ferdinand conquered Cordova in 1236, Murcia in 1243, Jaén (Jayyān) in 1246, and Seville in 1248. The Muslims retained only the kingdom of Granada, whose rulers were obliged to pay an annual tribute to Castile. As a vassal kingdom, Granada by itself was not a threat, but, when supported by the Muslims of Morocco, this last outpost of Islāmic power in Spain caused great difficulty for the Christians.
Society, economy, and culture
The development of Christian society and culture in the first 300 years after the Islāmic conquest was slow, but major changes occurredmore quickly in the 12th and 13th centuries. Then the size of the population grew, communication with northern Europe intensified, commerce and urban life gained in importance, and the Reconquest was executed with greater success than ever.
By the middle of the 13th century, the kingdoms of Castile-León, Aragon-Catalonia, Navarre, and Portugal reached the frontiers that they would keep, with minimal alteration, until the end of the Middle Ages. As a confederation of the kingdoms of Aragon, Valencia, and Majorca, and the principality of Catalonia, the Crown of Aragon had a distinctive character among the Christian states.
The idea of hereditary succession gained early acceptance, but the vestiges of election could still be detected in the acclamation of a new king. Following Visigothic custom, the king occasionally was anointed and crowned. Peter II of Aragon, who received his crown in Rome from the pope, became a papal vassal and held his kingdom as a papal fief. The principal officials of the royal household were the chancellor, usually an ecclesiastic, who was responsible for the issuance of royal letters and the preservation of records; the mayordomo, a magnate, who supervised the household and the royal domain; and the alférez (Catalan senyaler), also a magnate, who organized and directed the army under the king's command. The merinos or, later, adelantados , who functioned as provincial governors in Castile, were also drawn from the nobility. The Catalan counties initially were part of the Carolingian empire, but the variouscounts gradually achieved independence. The counts of Barcelona had gained an effective sovereignty over all of Catalonia by the 11th century. Under the count's direction, vicars (vegueres) and bailiffs (batlles), responsible, respectively, for justice and taxes, administered the Catalan territorial subdivisions. The privilege of immunity granted to bishops, magnates, monasteries, and military orders prohibited royal officials from dispensing justice or levying taxes in immune lands, except in cases of negligence. The immunities of the archbishop of Compostela in Galicia and those of the military orders south of Toledo were among the most important.
Feudal ideas emphasizing private and personal relationships now had great influence on the governmental and military organization ofthe Christian kingdoms, as the Roman concept of the state became increasingly dim. Feudalism developed most fully in Catalonia, where French influence was strong. As vassals holding fiefs of the count of Barcelona, the Catalan nobles owed him military and court service, and they often had vassals of their own. In the western states royal vassals usually held land in full ownership rather than in fief. As vassals of the king or count, the magnates, called ricos hombres (i.e., rich or powerful men) in the west and barones in Catalonia, functioned as his chief counselors and provided the bulk of the royal military forces. Nobles of the second rank, known variously as infanzones, caballeros, or cavallers, generally were vassals of the magnates.
As agriculture and pasturage were the principal sources of wealth in the Christian states, the king and nobles of both ranks, as landlords, gained their income mainly from the exploitation of landed property. Peasants dwelling on noble estates cultivated the soil and owed various rents and services to their lords. The serfs (solariegos in Castile, payeses de remensa in Catalonia), who were effectively bound to the soil, bore the heaviest burden. The rights (the so-called evil usages) of Catalan lords were such that they could abuse their serfs at will. Castilian peasants living on lands known as behetrías were free to choose their lord and to change their allegiance whenever they wished, but their right to do so was challenged in the 13th century. Life on the frontier attracted many peasants because, while it exposed them to risk and adventure, it also promised freedom. Like pioneers in all ages, they developed a strong sense of personal worth and independence.
The progress of the Reconquest made possible the colonization of the Duero valley, where fortified urban centres (concejos), each surrounded by a broad dependent rural area, were established. Royal charters ( fueros ) set down the rights and obligations of the settlers and allowed them to choose their own magistrates ( alcaldes ) and to govern themselves. The basis of the municipal economy was sheep and cattle raising and booty won by the urban militia in the wars of the Reconquest. Industry and commerce were of secondary importance. The towns of Aragon and Catalonia had little autonomy, but some Catalan towns began to develop as important mercantile centres. The urban population rose significantly, and trade and industry began to develop substantially following the conquest of the Islāmic cities of Toledo, Saragossa, Lisbon, Cordova, Valencia, and Seville. Increasing numbers of craftsmen tried to protect their interests by organizing guilds. Merchants who made their living by large-scale commercial activity based on the use of money as a medium of exchange and credit instruments also became more numerous. A native overseas carrying trade began to develop as a result of the growth of shipbuilding at Santander, Barcelona, and other seaports.
Many thousands of Muslims and Jews came under Christian rule as a result of the Reconquest. The Mudéjares, as subject Muslims were called, were located mainly in country areas, but important Muslim quarters were also found in the towns. Jews, who were chiefly urban dwellers, engaged in trade and moneylending and often contracted to collect royal taxes. Both Muslims and Jews had to pay a regular tribute but otherwise were allowed to worship freely and to administer their own affairs according to Islāmic or Judaic law. The Christiansoccasionally assaulted their Jewish neighbours.
The increasing administrative, military, and economic importance of the towns eventually led the crown to summon municipal representatives to attend the royal council along with prelates and magnates. Alfonso IX convened the first such council (curia plena) atLeón in 1188, but similar assemblies appeared in the other states early in the 13th century. Later known as the Cortes, these assemblies had a variety of functions. One of the most important was to give consent to the levy of extraordinary taxes necessitated by the king's ever-increasing financial obligations, as royal activities and responsibilites steadily expanded. The growth of parliamentary institutions was a common European phenomenon, but it is noteworthy that it occurred at such an early date in the peninsular kingdoms.
Another consequence of the Reconquest was the restoration of former bishoprics or the expansion of existing ones. The five metropolitan sees of Toledo (which claimed the primacy), Tarragona, Braga, Compostela, and Seville formed the principal ecclesiastical divisions in Spain. From the 12th century the papacy intervened more frequently in peninsular affairs. The reforms of the French monasteries of Cluny and Citeaux had a profound effect on monastic life in the 11th and 12th centuries. The mendicant orders of Franciscans and Dominicans (the latter founded by the Spaniard Domingo de Guzmán) established themselves in the peninsula in the early 13th century. The military orders of the Templars and the Hospitalers, founded in the Holy Land, came to Spain in the 12th century, but in the second half of the century several native orders were organized—Calatrava, Alcántara, Santiago, and Avis. The knights followed a modified form of the monastic life, but they also played an increasingly important role in the military struggle againstIslām.
The ancient cultural tradition was preserved by the clergy, who also authored the few books that have survived from the early centuries of the Reconquest. A dispute concerning the nature of the Trinity, the so-called adoptionist dispute, gave rise to several polemical works in the 8th century. In the 9th century Eulogius (d. 859) and Alvarus (d. 861) of Cordova produced many books defending their fellow Mozarabic Christians against a hostile Muslim community. Early in the 13th century Alfonso VIII of Castile and Alfonso IX of León founded the Universities of Palencia and Salamanca, respectively, for the study of theology, philosophy, and Roman and canon law. Although Palencia ceased instruction by the middle of the century, Salamanca eventually attained international renown. The appearance about 1200 of the first great epic in the Castilian tongue, The Poem of the Cid, signaled the beginning of the development of a significant vernacular literature. Although the literary production of Spanish authors was still limited, Rodrigo Jiménezde Rada, archbishop of Toledo (d. 1247), through his historical works, fixed the standard for Spanish historiography for centuries to come.