By Kevin Ingram
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The Virgin Mary used to be some of the most robust pictures of the center a long time, crucial to people's event of Christianity. throughout the Reformation, in spite of the fact that, many photographs of the Virgin have been destroyed, as Protestantism rejected the way in which the medieval Church over-valued and sexualized Mary. even if more and more marginalized in Protestant idea and perform, her strains and magnificent modifications endured to hang-out early sleek England.
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Additional resources for Conversos and Moriscos in Late Medieval Spain and Beyond, Volume 1: Departures and Change (Studies in Medieval and Reformation Traditions, 141 1 V. 1)
81). 34 francisco márquez villanueva as the Christian woman represented the same kind of erotic ideal for Muslims as the Moorish or Jewish woman for Christians. 49 It was she who gave him his only male child, the Infante Sancho, who died at a tender age fighting the Almoravids. The same is true of the last claimant to the title of Córdoban caliph, the abominable Abd al-Rahman Sanchol or Sanchuelo (984–1009), known as such after his maternal grandfather, King Sancho Abarca of Navarre. For a time, a multireligious Spain could have been ruled by political leaders of mixed Christian and Muslim descent.
Francisco Márquez Villanueva, Santiago. Trayectoria de un mito, Barcelona, 2004, pp. 121–125. 11 Thus characterized by Thomas F. Glick, “La frontera como imagen y creadora de paisaje,” in Cristianos y musulmanes en la España medieval (711–1250), Madrid, pp. 75–83. ”12 Here intermediate ways of life developed, including a law adapted to the circumstances, with institutions like the alcaldía mayor of the Christians (for disputes between Moors and Christians),13 the alfaqueques14 to rescue captives, the enaciado15 or trusted man recognized by both parties, and even the adalid16 or military chief who specialised in tracking and skirmishes, not to mention other methods of human contact and interaction.
Junta de Castilla y León, 1995, III, pp. 9–53 (pp. 11–12). 43 Primarily, in what today is Aragon, the case of the Banu-Qasi, who had a long and eventful political history in al-Andalus (I. de las Cagigas, Los mozárabes, I, pp. 158–159). 44 Ramón Menéndez Pidal, Leyenda de los Infantes de Lara, Madrid, 1896; “La leyenda del abad don Juan de Montemayor,’ ” in Poesía árabe y poesía europea, fifth edition, Madrid, 1963, pp. 161–209. 45 Antonio Luis Cortés Peña, “Mudejars et morisques grénadins: une vision dialectique tolerance-intolerance.