Abstract
Although the Chronicon mundi was written under Berenguela’s patronage, Lucas of Túy’s figure of the queen is relatively reticent, except when it comes to her support of Fernando’s wars against the Muslims. Like other chroniclers, Lucas especially celebrated Berenguela in the context of the 1236 conquest of Córdoba. Here, however, he described the queen’s role after the unification of Castile and León in 1230. Berenguela’s political and administrative ability afforded Fernando the opportunity to focus his energies on God’s enemies while she protected his flock at home:
Indeed his mother, Queen Berenguela, had such highness and wisdom that she wisely and nobly ordered all matters in the administration of the realm, on account of which King Fernando safely lingered at war against the Muslims; therefore, Queen Berenguela acted wisely in his stead in the kingdom of León and Castile. In both kingdoms [the people] enjoyed such peace and security, that no one, neither small nor great, dared to take anyone else’s things by force. She had struck such fear into all heretics, so that they all hastened to flee both kingdoms. Queen Berenguela sent to her son King Fernando, while he was at war, knights, horses, gold, silver, food, and all the things abundantly that were necessary for his army.1
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Notes
Jonathan Riley-Smith, The First Crusade and the Idea of Crusading (Philadelphia: University of Pennsylvania Press, 1986), pp. 18–25. O’Callaghan, Reconquest and Crusade, pp. 31–32.
Bernard F. Reilly, The Contest of Christian and Muslim Spain, 1031–1157 (Oxford: Basil Blackwell, 1995), pp. 211–12.
James A. Brundage, “Prostitution, Miscegenation and Sexual Purity,” in Crusade and Settlement, ed. Peter W. Edbury (Cardiff: University College Cardiff Press, 1985), pp. 57–58 [57-64]; Riley-Smith, First Crusade, p. 24.
Constance M. Rousseau, “Home Front and Battlefield: The Gendering ofPapal Crusading Policy (1095–1221), in Gendering the Crusades, ed. Susan B. Edgington and Sarah Lambert (New York: Columbia University Press, 2002), p. 38 [31-44].
James A. Brundage, “The Crusader’s Wife: A Canonistic Quandry,” Studia Gratiana 12 (1967): 441 [425-41]. For Queen Marguerite, see Joinville, The Life of Saint Louis, pp. 124-25.
Possibly, however, they reflected the new “short-timer’s attitude” complicating crusades elsewhere. See Laurence W. Marvin, “Thirty-Nine Days and a Wake-up: The Impact of the Indulgence and Forty Days Service on the Albigensian Crusade, 1209–1218,” The Historian 65.1 (Fall, 2002): 75–94; O’Callaghan, Reconquest and Crusade, p. 125.
On the date of the composition of the Poema, see Colin Smith, The Making of the ‘Poema de Mio Cid (Cambridge, UK: Cambridge University Press, 1983)
Richard Fletcher, The Quest for the Cid (New York: Knopf, 1999). On booty, see Dillard, Daughters of the Reconquest, esp. p. 75. Pick discusses in detail Rodrigo’s preference for conquest over booty, arguing that he was “for a long time out of step with his peers over the matter. Conflict and Coexistence, p. 17. On ritual purification, see DRH 9.13, p. 294.
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© 2009 Miriam Shadis
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Shadis, M. (2009). “The things that please god and men”: Berenguela, Conquest, and Crusade. In: Berenguela of Castile (1180–1246) and Political Women in the high middle ages. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230103139_6
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DOI: https://doi.org/10.1057/9780230103139_6
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