The Cambridge History of Arabic Literature: The Literature of Al-Andalus explores the culture of Iberia from the eighth to the thirteenth century, and to the centuries following the Christian conquest, when Arabic continued to be used. While the focus is on literature, the study extends to the related fields of philosophy, art, architecture and music. Edited by an Arabist, a Hebraist and a Romance scholar, with individual chapters by a team of the world's leading experts in the field, this is a truly interdisciplinary and comparative work offering a radical new approach.

One of the finest of epic poems, and the only one to have survived from medieval Spain, "The Song of the Cid" recounts the adventures of the warlord and nobleman Rodrigo Diaz de Vivar both - 'Mio Cid'. A forceful combination of heroic fiction and historical fact, the tale seethes with the restless, adventurous spirit of Castile, telling of the Cid's unjust banishment from the court of King Alfonso, his victorious campaigns in Valencia and the crowning of his daughters as queens of Aragon and Navarre - the high point of his career as a warmonger. An epic that sings of universal human values, this is one of the greatest of all works of Spanish literature.

A fascinating history of a brilliant lost civilization with powerful lessons for the modern world.

"Once upon a time in the mid-eighth century, an intrepid young man named Abd al-Rahman abandoned his home in Damascus, the Near Eastern heartland of Islam, and set out across the North African desert in search of a place of refuge. Damascus had become a slaughterhouse for his family, the ruling Umayyads, who had first led the Muslims out of the desert of Arabia.... This sole survivor was undoubtedly too young—he was in his late teens or early twenties—to be terrified at the odds against him, nor was his flight westward, toward what was the farthest frontier of the Islamic territories, as arbitrary or hopeless as it might have seemed....

"This book tells the story of how this remarkable turn of events... powerfully affected the course of European history and civilization. Many aspects of the story are largely unknown and the extent of their continuing effects on the world around us is scarcely understood...."
-From The Ornament of the World

A portrait of the vibrant civilization of medieval Spain, The Ornament of the World is the story of an extraordinary place and time. Both history and literature often depict the Middle Ages as a dark and barbaric period, characterized by intellectual backwardness and religious persecution. Now María Rosa Menocal brings us an altogether different vision of medieval Europe, where tolerance was often the rule and literature, science, and art flourished in a climate of cultural openness.

The story begins as a young prince in exile—the last heir to a glorious Islamic dynasty—flees the massacre of his family and founds a new kingdom on the Iberian peninsula: al-Andalus. Combining the best of what Muslims, Jews, and Christians had to offer, al-Andalus and its successors influenced the rest of Europe in dramatic ways, giving it the first translations of Plato and Aristotle, the tradition of love songs and secular poetry, advances in mathematics, and outstanding feats of architecture and technology.

In a series of captivating vignettes, Menocal travels through time and space to reveal the often paradoxical events that shaped the Andalusian world and continue to affect our own. Along the way, we meet a host of intriguing characters: the brilliant and dedicated Jewish vizier of a powerful Muslim city-state; the Christian abbot who commissions the first translation of the Quran; the converted Jew who, under a Christian name, brings a first taste of Arabic scholarship and storytelling to northern Europe.

This rich and complex culture shared by the three faiths thrived, sometimes in the face of enmity and bigotry, for nearly seven hundred years. Ironically, it was on the eve of the Renaissance that puritanical forces finally triumphed over Spain's long-standing traditions of tolerance, ushering in a period of religious repression. In the centuries since, even the memory of the vital and sophisticated culture in which Muslims, Jews, and Christians once lived and worked side by side has largely been overlooked or obscured.

In this remarkable book, we can at last uncover and explore the lost history whose legacy is still with us in countless ways and whose lessons—both inspirational and cautionary-have a powerful resonance in today's world.

The Literature of Al-Andalus is an exploration of the culture of Iberia, present-day Spain and Portugal, during the period when it was an Islamic, mostly Arabic-speaking territory, from the eighth to the thirteenth century, and in the centuries following the Christian conquest when Arabic continued to be widely used. The volume embraces many other related spheres of Arabic culture including philosophy, art, architecture and music. It also extends the subject to other literatures - especially Hebrew and Romance literatures - that burgeoned alongside Arabic and created the distinctive hybrid culture of medieval Iberia. Edited by an Arabist, an Hebraist and a Romance scholar, with individual chapters compiled by a team of the world's leading experts of Islamic Iberia, Sicily and related cultures, this is a truly interdisciplinary and comparative work which offers a interesting approach to the field.

Arabic culture was a central and shaping phenomenon in medieval Europe, yet its influence on medieval literature has been ignored or marginalized for the last two centuries. In this ground-breaking book, now returned to print with a new afterword by the author, Maria Rosa Menocal argues that major modifications of the medieval canon and its literary history are necessary. Menocal reviews the Arabic cultural presence in a variety of key settings, including the courts of William of Aquitaine and Frederick II, the universities in London, Paris, and Bologna, and Cluny under Peter the Venerable, and she examines how our perception of specific texts including the courtly love lyric and the works of Dante and Boccaccio would be altered by an acknowledgment of the Arabic cultural component.

With the Spanish conquest of Islamic Granada and the expulsion of the Jews from Spain, the year 1492 marks the exile from Europe of crucial strands of medieval culture. It also becomes a symbolic marker for the expulsion of a diversity in language and grammar that was disturbing to the Renaissance sensibility of purity and stability. In rewriting Columbus's narrative of his voyage of that year, Renaissance historians rewrote history, as was often their practice, to purge it of an offending vulgarity. The cultural fragments left behind following this exile form the core of "Shards of Love," as Maria Rosa Menocal confronts the difficulty of writing their history.
It is in exile that Menocal locates the founding conditions for philology--as a discipline that loves origins--and for the genre of love songs that philology reveres. She crosses the boundaries, both temporal and geographical, of 1492 to recover the "original" medieval culture, with its Mediterranean mix of European, Arabic, and Hebrew poetics. The result is a form of literary history more lyrical than narrative and, Menocal persuasively demonstrates, more appropriate to the Middle Ages than to the revisionary legacy of the Renaissance. In discussions ranging from Eric Clapton's adaption of Nizami's "Layla and Majnun," to the uncanny ties between Jim Morrison and Petrarch, "Shards of Love "deepens our sense of how the Middle Ages is tied to our own age as it expands the history and meaning of what we call Romance philology.

A dynamic vision of medieval Castilian culture and the Arabic, Hebrew, and Latin strands that are woven into its fabric Named a Book of the Year by the Times Literary Supplement, this lavishly illustrated work explores the vibrant interaction among different and sometimes opposing cultures, and how their contacts with one another transformed them all. It chronicles the tumultuous history of Castile in the wake of the Christian capture of the Islamic city of Tulaytula, now Toledo, in the eleventh century and traces the development of Castilian culture as it was forged in the new intimacy of Christians with the Muslims and Jews they had overcome. The authors paint a portrait of the culture through its arts, architecture, poetry and prose, uniquely combining literary and visual arts. Concentrating on the eleventh and twelfth centuries, the book reveals the extent to which Castilian identity is deeply rooted in the experience of confrontation, interaction, and at times union with Hebrew and Arabic cultures during the first centuries of its creation. Abundantly illustrated, the volume serves as a splendid souvenir of southern Spain; beautifully written, it illuminates a culture deeply enriched by others.

Using the works of Dante as its critical focus, Maria Rosa Menocal's original and imaginative study examines questions of truth, ideology, and reality in poetry as they occur in a series of texts and in the relationship between those texts across time. In each case, Menocal raises theoretical issues of critical importance to contemporary debates regarding the structure of literary relations. Beginning with a reading of La vita nuova and the Commedia, this literary history of poetic literary histories explores the Dantean poetic experience as it has been limited and rewritten by later poets, particularly Petrarch, Boccaccio, Borges, Pound, Eliot, and the all but forgotten Silvio Pellico, author of Le mie prigioni. By blending discussions of Dante's own marriage of literature and literary history with those investigations into the imitative qualities of later works, Writing in Dante's Cult of Truth presents an intertextual literary history, one which seeks to maintain the uncanniness of literature, while imagining history to be neither linear nor clearly distinguishable from literature itself.