Day 1

-> ARRIVAL TO MADRID AT. AIRPORT & TRANSFER TO OUR FIRST DESTINATION,

The model of cities as protected, stable environments, where men of different sciences where commissioned to study and develop the different sciences, had already brought a cultural revolution in the East. Such cities such as Damascus and Baghdad collected and further developed elements from the Byzantine, Persian, Hindus and Chinese, integrating them within the Islamic holistic approach to knowledge. Further, the wise Hispano-Muslims, strongly influenced by this eastern revolution, also studied divulged ancient Greece's philosophical work. New ways to sail at sea where opened by the development of the compass, new methods of irrigation for the fields where introduced and paper was manufactured towards books of science.

Abd al-Rahman I was a strong and hard leader, but at the same time encouraged the intellectual movement that was to help al-Andalus become a centre of learning and culture equal to Baghdad from the 9th to 11th Centuries. Furthermore, music and poetry were strongly encouraged during the time of Abd al-Rahman II who reigned between 822 and 852.

In 822 the then-famous musician Ziryab arrived from the Baghdad court to al-Andalus by invitation of the Emir Al-Hakm I. Upon arrival he found that Al-Hakm I had just passed away, though his son Abd al Rahman II renewed his father's invitation and Ziryab became one of the four most favoured (and hence powerful) people in his Abd al Rahman II’s court. Ziryab, also known as the 'Blackbird', brought the traditions and influences of the eastern Islamic empire to al-Andalus, becoming a trendsetter in Andalusian culture. Well-versed in several scientific disciplines as well as being an accomplished poet and musician, he contributed in fields such as gastronomy and dressing fashions of the time.

The dazzling level an Eastern Muslim culture led many Christians to aspire to and imitate it. They chose Arabic names and spoke Arabic. The bible was translated into Arabic. These old Christians formed a large cultural movement of their own that lead them to being referred to as Mozarabs or al-mustaribun – ‘the arabized ones’ and where mostly of Arian, Unitarian faith.

The earliest Andalusian pottery centre has been dated to 850 in Pechine (Bajana) where the first glazed pottery has been found. By 900 AD glazed pottery was being made in Cordoba, Seville, Toledo, Valencia and other cities – one and a half centuries before it was made in Europe.

Cotton and moreover, silk production was learnt by the Muslims from the Chinese and was introduced into al-Andalus through the silk routes during the middle of the 9th Century. Abd al-Rahman II set up royal workshops for the weaving of silk, wool and cotton garments that were inscribed with his name and were gifted to dignitaries and officials as robes of honour. By the 10th century, distinctly Andalusian designs were being produced which included human and animals figures, floral and vegetative patterns and were often bordered by a band of kufik calligraphy. Cordoba artists visited the east to learn new techniques which they applied in the royal workshops of Madinat al-Zahra and in Cordoba there were 5000 embroiderers, both men and women, making up an entire district of the city (one of the 32 districts in Cordoba at that time).

The brocades of al-Andalus won fame and were exported to the east and sold in Damascus, Baghdad and other further-flung cities. In Egypt, Fatimid rulers sent out gifts of silk cloth and carpets made in al-Andalus. Almeria became renowned throughout the Islamic world for its brocaded textiles, which it exported to Christian Europe and Byzantium.

Though we cannot under mind the importance of cotton and silk in a more prominent function, the production of paper. Paper was the key to the spreading of knowledge in all sciences. It was through these early paper production techniques that the libraries in Córdoba could enjoy the richest sources in knowledge of all sciences and could compete with cities such as Alexandria, Damascus or the very Baghdad.

Following the time of Abd al-Rahman II, there was a slow decline of the power of the Umayyad Caliphate in al-Andalus until Abd al-Rahman III came to power in 912 and reigned for 49 years.

Islamic power in al-Andalus reached its peak during these years as Abd al-Rahman III, breaking free from the Abbasids in Baghdad, Abd al-Rahman III built the strongest navy along North Africa, to be used for commerce and protection. He entertained ambassadors from places such as Byzantium, Germany, France and Italy. Commerce and agriculture flourished and so did arts, sciences and technology, reaching its peak with important manuscripts describing theory and biographies of the eminent scholars of al-Andalus.

During the Caliphate period, Cordoba had up to eight hundred fountains and six hundred public baths. There is discussion over the population figure of the capital of al-Andalus, Cordoba, some say it didn't have more than 300.000 inhabitants, an enormous figure for the Muddle Ages, though others go further to say it had up to 1 million and over. Whichever the case, It was one of the three largest cities in the world, along with Constantinople and Baghdad.

The other most populated Hispano-Muslim towns where Sevilla, with around 83.000 inhabitants; Toledo with 37.000; Granada and Badajoz, with 26.000; together with Zaragoza and Valencia with 15.500. Around each city resided large rural communities going from the flat fields to the very top of mountains where we would frequently find temples and key defensive fortresses. To this population we must also add a generous figure for travellers, who would come by earth or sea, to benefit from this harmonious civilisation, ahead of it's time.

During the time of the Taifa kings, poetry and music continued to be highly popular and to flourish. Some princes became accomplished singers and musicians. One such prince was Al-Mutamid who ruled in Seville from 1069-91. Seville became known as the capital for literature and the arts as well as a centre for the manufacture of musical instruments. Toledo and Zaragoza were particularly known for philosophy and science.

Even during the time of the Almohads (1088-1145), when a more puritanical climate swept the country and music declined in popularity and quality, Islamic philosophy and science matured and began to make its way into Europe.

Muslims and non-Muslims often came from abroad to study in the famous libraries and universities of al-Andalus after the Reconquista of Toledo in 1085. The most noted of these was Michael Scot (c.1175 to c. 1235), who took the works of Ibn Rushd ("Averroes") and Ibn Siena ("Avicenna") to Italy. This transmission was to have a significant impact on the formation of the European Renaissance.

On the other hand even as the Catholics took over al-Andalus, they continued to make use of the fine Muslim craftsmen in their territories. The traditional Muslim Andalusi styles under Spanish Christian rule in architecture, gardening, music, and most textile crafts is known as "mudejar", or ''adopted'' in Arabic language. Buildings were built that looked just like their Muslim predecessors, save for the inclusion of Spanish Christian motives within the otherwise Muslim decorative scheme.

However these ‘mudejar’ communities within the newly adopted Christian Kingdoms, would shortly have to face harsh measures by the Spanish Inquisition, mostly becoming newly baptised Christians or “Moriscos”. Likewise, those who could afford to migrate and were not either crutial to the Christian society and their economy, or isolated in remote rural locations and useful to their surrounding villages, would be prone to migrating, to avoid prosecution and the growing tension. Paradoxically in Spain today, most of today’s rural terminology is directly derived from Arabic vocabulary, and a great part of it’s culture is derived from it’s preceding Islamic, arabic and berber influences.