The Picturesque Antiquities of Spain / Described in a series of letters, with illustrations representing Moorish palaces, cathedrals, and other monuments of art, contained in the cities of Burgos, Valladolid, Toledo, and Seville.

by Nathaniel Armstrong Wells

LETTER XVIII.

THE ARABS IN SPAIN. ALCAZAR OF SEVILLE.

Seville.

The chief attraction of this most interesting of the provinces of the Peninsula, consists in the numerous well preserved remains of Arab art. The most sumptuous of their palaces are, it is true, no longer in existence, nor the principal mosques, with the exception of the metropolitan temple of Cordova: but there remain sufficient specimens to shew, that their architecture had attained the highest excellence in two of the principal requisites for excellence in that science—solidity and beauty.

The superiority of the Arabs in this branch of science and taste is so striking, that all other departments of art, as well as the customs and peculiarities of that race, and the events of their dominion in this country, become at once the subjects of interest and inquiry. It is consequently very satisfactory to discover that one can examine almost face to face that people,—probably the most advanced in science and civilization that ever set foot in Europe; so little are the traces of their influence worn away, and so predominant is the portion of it still discernible in the customs, manners, and race of the population of this province, and even to a considerable extent in their language.

There is something so brilliant in the career of the Arab people, as to justify the interest excited by the romantic and picturesque (if the expression may be allowed), points of their character and customs. Their civilization appears to have advanced abreast with their conquests, and with the same prodigious rapidity; supposing, that is, that previously to their issuing from their peninsula, they were as backward as historians state them to have been: a point not sufficiently established. Sallying forth, under the immediate successors of Mahomet, they commenced, in obedience to the injunction of their new faith, a course of conquest unrivalled in rapidity. Their happy physical and mental organization, enabled them to appropriate whatever was superior in the arts and customs of the conquered nations; and whatever they imitated acquired during the process of adaptation, new and more graceful modifications. It has been asserted that they owed their civilization to the Greeks; and, certainly, the first subjected provinces being Greek, their customs could not but receive some impression from the contact; but it is not probable that the Greeks were altogether their instructors in civilization. Had such been the case their language would probably have undergone a change, instead of continuing totally independent of the Greek, and attaining to greater richness. They are known to have possessed poets of eminence before the appearance of Mahomet, consequently before they had any communication with the Greeks; shortly after the commencement of their intercourse with them, they shewed a marked superiority over them in geometry, in astronomy, architecture, and medicine, and it would probably be found, but for the destruction of so many Arab libraries, that they did not yield to them in eloquence and poetic genius.

Established in Spain, they carried the arts of civilization—the useful no less than the elegant, to the highest perfection. They introduced principles of agriculture adapted to the peculiarities of the country. The chief requisite for a country, parched by a cloudless sun, being water—they put in practice a complete system of irrigation, to which the Spaniards are still indebted for the extraordinary fertility of their soil. Many other arts that have since been permitted to dwindle into insignificance, and some altogether to disappear, were bequeathed by them. The Morocco preparation of leather is an instance of these last.

Their high chivalry, added to their moderation after victory, would have divested even war of much of its barbarism, had they had to do with a race less impenetrable, and more susceptible of polish than were the iron legions of their Gothic antagonists. The persevering and repeated acts of treachery practised by these, at last drew their civilized adversaries, forcibly into the commission of acts of a similar nature—it being frequently necessary in self-defence to adopt the same weapons as one's enemy. When firmly settled in Spain, the Arabs no longer appear to have taken the field with a view to conquest. Abderahman the First, Almansor, and other conquerors, returned from their victories to repose in their capital; contenting themselves with founding schools and hospitals to commemorate their successes, without making them instrumental to the increase of their domination. After this time campaigns seem frequently to have been undertaken from motives of emulation, and for the purpose of affording them opportunities for a display of their prowess, and giving vent to their military ardour. They considered an irruption on the hostile territory, or an attack on a town, in the light of a tournament. The Christians, on the contrary, fought with a view to exterminate, and without ever losing sight of their main object—the expulsion of the Arabs and Moors from the Peninsula. It was thus that they ultimately succeeded—a result they probably would not have attained, had the Moorish leaders been actuated by similar views, and displayed less forbearance.

Much of the misapprehension which exists in Europe respecting this race is attributable to the exaggerations of writers; much more to the absence of reflection in readers, and to the almost universal practice of bringing every act related of personages inhabiting remote and half-known climes, to the test of the only customs and manners with which we are familiar, and which we consider, for no other reason, superior to all others—making no allowance for difference of education, climate, tradition, race. An European, subjected to a similar process of criticism, on the part of an inhabitant of the East, would certainly not recognise his own portrait—a new disposition of light bearing upon peculiarities, the existence of which had hitherto been unsuspected by their owner; and he would manifest a surprise as unfeigned, as a Frenchman once expressed in my hearing, on finding himself in a situation almost parallel. Conversing on the subject of a play, acted in Paris, in which an Englishman cut a ridiculous figure—a lady present remarked, that, no doubt, in the London theatres the French were not spared; upon which the Frenchman I allude to—a person possessed of superior intelligence—exclaimed: "How could that be, since there was nothing about a Frenchman that could be laughed at?"

On reading of a reprehensible act attributed to a Mahometan, some will brand Mahometanism in general, and of all times and places, with the commission of the like crimes, placing the event at a distance of a thousand leagues, or of a thousand years from its real place and date: forgetting that power has been abused under all religions; and that we only hear one side of the question with respect to all that relates to the Oriental races—our information only reaching us through the medium of writers of different and hostile faith. It is a singular fact that the popular terror, which so long attached itself to the idea of a Saracen, and which derived its origin from the conquests of the Mahometans, has its equivalent in certain Mahometan countries. In some parts of the empire of Morocco, the idea of a Christian is that of a ruffian of immense stature and terrific features; calculated to inspire the utmost fear in the breasts of all who approach him. Such is their notion of his ferocity, that one of the emperors, Muley Ismael, in order to terrify his refractory subjects into obedience, was in the habit of threatening to have them eaten up by the Christians.