This review is probably about 15 years late, but I’ll do it anyway.
The Myth of the Andalusian Paradise (2006) by Dario Fernandez-Morera, was quite popular in the skeptic and atheist network some years ago. It was the one book to cite on comment forums if the topic of Muslim Spain ever came up. It was seen as a serious debunking of the notion that medieval Spain under Islamic rule was a ‘golden age of peace and tolerance’.
I had bought the audiobook but soon gave up on it, finding it ill-tempered and somehow unbalanced. Recently I returned to it, this time with a bit more background knowledge of the period in question. My initial impression is more than confirmed. I find the book dreadfully skewed, often factually wrong, and profoundly limited in its perspective. It is better seen as a crass and often laughable piece of propaganda. He is not concerned with the actual history at all, rather with promoting a particular view of “the West”, and defending the Catholic Church as a historical institution. The author also fails to debunk a strawman he himself set up.
As the background is not well known, I’ve tried to write this review as a kind of introduction to the history and the issues surrounding it.
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Some Background
Is “the West” also inevitably “the Christian West”?
The fact that a part of western Europe was under Islamic rule for about 800 years (roughly from 711 to 1492) is easily overlooked. It’s not taught much in western schools, though most will have heard of the Inquisition and the reconquest. The mass expulsions of Muslims, Jews and even unwanted Christians, and the systematic attempts to obliterate all trace of the Muslim (and Jewish) presence in Spain, is seldom acknowledged. If it is, it’s usually only as background to the triumphs of the reconquest.
Occasionally, more sympathetic coverage attempts to redress this oversight. Unfortunately these often display a tendency to romanticise the Islamic period as exotic rather than as a distinctive European culture. It still fails to be seen as an integral part of European history. “The Moors”, as they are often pointlessly labeled, are presented as if they belonged to a single monolithic entity, which suddenly invaded, stayed a while, were very exotic, and then got conquered and disappeared.
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The Controversy
What moved Dario Fernandez-Morera to write The Myth of the Andalusian Paradise was his perception that Spain’s Muslim history has come to be wrongly presented as a golden age of peace and tolerance.
The main culprit, according to Fernandez-Morera, is a book published in 2002: Maria Rosa Menocal’s Ornament of the World. This bestselling book is a celebration of the culture that arose under Islamic rule, (in particular the Umayyad period from the 8th to the 11th centuries).
Fernandez-Morera claims this book unleashed a tsunami of political correctness that swamped both academia and public discourse. Now no one dares to question this idyllic view of Muslim Spain for fear of being called a bigot. No one that is, except Fernandez-Morera, the lone outspoken dissenter.
Nearly 20 years later Fernandez-Morera’s fans can still be encountered on comment forums reflexively stating that “there was no Andalusian golden age!!!”, at the mere mention of Muslim rule in Spain — regardless of whether or not anyone had implied there had been.
Fernandez-Morera implies that Menocal credits the Umayyad rulers (and in effect the religion of Islam itself) with creating a peaceful and tolerant society more or less from the top down. He thinks therefore, that recounting violent actions and repression of Christians by Umayyad rulers counts as a rebuttal. But this portrayal of Menocal’s book is quite inaccurate. The hint is in her subtitle: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain. Menocal’s focus is largely on the culture that emerged slowly over several centuries through everyday contact among its diverse and often conflicting groups. The book is not without faults, but it vividly portrays the interactions amongst a diverse and politically volatile mix of people in Umayyad society.
Fernandez-Morera seems greatly concerned that its readers might draw an unrealistically positive impression of Islam from Menocal’s book. He starts off by criticising the writer of the Foreword, Harold Bloom, for asserting that Muslim rule in Andalusia offers a model for resolving the Israel-Palestine conflict. This of course is clearly a stupid idea and Bloom should be roundly criticised for it — if he had in fact said it. Which he didn’t. I don’t know where Fernandez-Morera got the idea that he did.
Bloom does however say that Menocal’s book “may to some degree present an idealization”, and faults her for blaming a pogrom in Granada “entirely on fundamentalist Berbers”. Bloom finds this “not entirely convincing”.
It is worth noting that Fernandez-Morera repeatedly claims that no one dares challenge Menocal’s narrative, yet that’s a direct challenge right there in the Foreword of her own book. Menocal herself was quite happy for her readers to encounter such criticism before they have even read a word she wrote. (Fernandez-Morera, incidentally, didn’t voice any opinion at all about the Granada pogrom, because he didn’t mention it — or any other persecution of Jews whatsoever. More on that later.)
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The Whole of Western Civilisation Rescued
Anyone who thinks that something valuable was destroyed with the reconquest, should consider the alternative! Everything we hold dear in the West would never have even existed at all, had the Muslim armies prevailed at the Battle of Tours in 732.
Historians differ considerably in their estimation of the importance of this battle. Some agree it prevented the Muslim take over of Europe, others argue that the supply lines of the Muslim armies were already overstretched, and that there was no plan or desire by Muslim leaders to keep rolling through Europe anyway. But Fernandez-Morera sees no controversy. He knows exactly what would have happened. Civilisation itself would have been prevented from arising.
Such ahistorical scaremongering is ridiculous on many counts, but I’ll focus one of them. His long list of the unique joys of Western civilisation concludes with the assertion that had the Muslims won at Tours, there would have been no music —
“…no rock & roll, no jazz.”
But the Umayyads — whose armies were doing the fighting — never banned music. Music was so much a part of Muslim society under the Umayyads that a Christian priest visiting Malaga in the early 1000s is on record complaining bitterly about the rowdy music coming from his Muslim neighbours all night.
Moreover, the guitar is itself largely derived from the Arabian oud — which was itself introduced for the first time into Europe around 790, when a celebrated Arab musician, Ziryab, brought it to al-Andalus. It was highly popular in the Umayyad courts. One could just as easily say that without the oud, there would have been no electric guitar, and therefore no rock & roll and no jazz either. And incidentally, Ziryab, also introduced the first deodorants. Without him, Europe today would be engulfed in a fog of body odour.
Fernandez-Morera’s ignorance is telling here. For him, Muslim = anti-music. But Andalusi classical music originating from that time is still well known.
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The “thoroughly Romanized” Visigoths
Each time Fernandez-Morera mentions those who inhabited the peninsula prior the Muslim invasion, he refers only to the Visigoths. He doesn’t say where they came from or how they got there. In fact, they more or less invaded and settled there, along with half a dozen other invader/settler groups. It was the Visigoths though who gained dominance and established a kingdom in the late 5th century. He treats them, however, as if they were the only group, and were the rightful owners in perpetuity.
He only gives one single piece of information about the. A single adjective, which he repeats and repeats and repeats, like a political slogan, every single time he mentions the Visigoths. They were “thoroughly Romanized”.
What he means by this is that they were Catholic.
The picture, it seems, that he wants to emerge is of a unified Catholic kingdom overrun by Muslims, but which ultimately managed to reclaim its stolen territory in the reconquest.
The “thoroughly Romanized” Visigoths were indeed Catholic — officially. Their king converted to Catholicism in 580, and ordered the entire kingdom to covert too. Until then the Visigoths had been mostly Arian Christians (rejecting the divinity of Christ). Rebellions by Arians were brutally put down. Anyone who did not become “thoroughly Romanized” during the intervening hundred years or so before the Muslim invasion is simply excluded from Fernandez-Morera’s narrative.
This odd and repeated insistence on “thorough Romanization” is necessary because it’s the Visigoths who put the “re” in reconquest. Their catholicism establishes the continuity between Spain’s pre- and post-Islamic periods. There was certainly historical continuity between the Visigoths and the reconquest, but an awful lot of history must be excluded to construct such a simplistic narrative as Fernandez-Morera does. Muslims on the other hand are thereby equated merely with foreign invading armies, rather than generation upon generation of citizens of their own country.
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Cultural Cannibalism
This double standard gets worse. Having simply declared the entire population who lived under the Visigoths to have suddenly become “thoroughly Romanized”, Fernandez-Morera openly accuses the Muslims of failing to develop any unique native culture themselves — over eight centuries.
Instead, they merely “cannibalized” elements of Roman, Greek, and Visigoth culture. Again, he repeats the term “cannibalization” over and over again for any case at all where cultural influences or borrowings by Muslims are mentioned. The Visigoths of course didn’t cannibalise Roman culture, nor did the Romans cannibalise Christianity. But when Muslims do it, it’s cannibalisation.
His favourite example of cannibalisation is the Great Mosque of Cordoba, built in 785. He says it was built on the ruins of a Visigothic church, which it probably wasn’t.
It probably was, however, indeed built on the ruins of some kind of Christian building. And while this building was indeed demolished by the emir who built the mosque, the emir also bought the building from the Christians and paid them for it before demolishing it. Fernandez-Morera is too busy repeating the word “cannibalize” to acknowledge this fact.
The mosque is still standing, and is one of the most extraordinary buildings in Europe.
After the Christians conquered Cordoba, it was used as a church, with only minor alterations. But in 1523 Charles V agreed to allow the center of it to be demolished and a cathedral inserted into the middle of it. When Charles finally saw the building for the first time, he was reportedly horrified. “You have destroyed something unique to build something common place”, he supposedly said. Apocryphal or not, the judgement is indisputable.

I recall my first visit — walking through the prayer hall utterly gobsmacked and humbled, and then stumbling onto the cathedral jarringly stuck in there. I had to choke back tears. And still do on each yearly visit.
Fernandez-Morera otherwise never mentions any case of Christians destroying Muslim buildings, but he makes an exception here. This act of destruction was not “cannibalization”. Instead he gleefully calls it “poetic justice”.
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According to him, the Muslims who built the Mosque “cannibalized” the Greek-style marble columns (which the Visigoths of course hadn’t cannibalized — in fact Fernandez-Morera baptises them “Greco-Roman” in this instance). And the Muslims “cannibalized” the Roman use of double arches (used in Roman aqueducts). Worst of all, they “cannibalized” the distinctive Visigothic horse-shoe arch. Fernandez-Morera accuses Menocal and her ilk of covering up this “cannibalzation” of the precious Visigothic horse-shoe arch and presenting it to the world as Islamic.
He is very excited about this horse-shoe arch. He thinks he’s discovered a major cover up and won’t shut up about it. He even seems to think he discovered the Visigothic origin of the arch himself.
He is right that Menocal doesn’t mention his beloved Visigothic horse-shoe arch — in her book on social history. But she does mention it in another book she wrote on Islamic, Christian and Jewish architecture in Spain. (It’s on page 18.) Tour guides in Cordoba routinely mention the Visigothic origin of the arch in passing. This random fellow on You Tube, (apparently a Muslim celebrating Muslim culture), mentions it in passing too, quite happily.
Not for the only time, Fernandez-Morera reveals how unfamiliar he is with the subject matter.
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Academics Who Stand with Fernandez-Morera (according to Fernandez-Morera)
Fernandez-Morera objects to scholars using the term ‘Iberian Peninsula’, which he sees as an attempt to cover up the inherently Christian nature of Hispania, as the Roman colonisers called it (before they were Christian, incidentally, but what the hey).
He also objects to scholars using CE to refer to historical dates instead of AD. He sees this as a deliberate denial of Jesus Christ. Worse still, he says, are scholars who use the Muslim calendar (AH) to refer to historical events — not only denying Jesus, but referencing Muhammed. He oddly seems unaware that nearly all of the documents from that period were written in Arabic and use the Muslim calendar. Scholars are simply making cross-referencing easier and usually provide both CE and AH dates. It’s not an irruption of fanatical Islam into academia as he thinks it is.
Equally bizarre is at least one entry on his list of ‘brave historians’ who stand with him in not buying into the wave of pro-Muslim political correctness he thinks is engulfing academia. I confess I haven’t read especially widely on this period, but I did recognise one of the names, Maribel Fierro, whose work I have read closely.
Her inclusion on his list reveals how little research Fernandez-Morera did for his book. Fierro’s special field is not the Umayyads (the subject of Menocal’s book), but rather the Almohads. This fanatical and militaristic movement came to power more than 100 years after the Umayyads fell, and 200 after their cultural high point.
The Almohads were so fanatical that they even tried to forcibly convert other Muslims to their sect. They banned Islamic theology, and declared their predecessors, the equally fanatical and militaristic Almoravids, to be even greater enemies than Christians. No one, not even their greatest fans, have ever called their reign a golden age of tolerance!
Yet Fernandez-Morera thinks that Fierro’s steadfast scholarly account of the Almohad revolution debunks myths about the Umayyads.
Conflating the Umayyads with the Almohads is like conflating the Ottoman Empire with ISIS. This is the same guy who wanted to shrink the Muslim presence in Spain from eight centuries down to less than five. Yet here he doesn’t even realise he’s stretching the Umayyad rule by an extra century or two.
Furthermore, Fierro has in fact commented on Christian perceptions of the Almohads. She says that although Christian (and western) philosophers acknowledge that the great philosopher Averroes (Ibn Rushd) was an Andalusian Muslim, they rarely admit that he was also a high ranking member of the Almohad elite.
Fernandez-Morera could have admitted that the great Catholic philosopher St. Thomas Aquinas, “cannibalized” Averroes’ great commentaries on Aristotle, which he kept open on his desk while writing the Summa Theologica. Instead, he says nothing about it. He could also have noted that the first translations of the Greeks from Arabic into Latin were carried out in Christian Toledo, by Jews and Christians who had been expelled by the Almohads. He chooses, however, to avoid the subject of expulsions altogether for some reason.
He does mention the transmission of Greek philosophy to Western Europe via translations from the Arabic, but only only to say the transmission was superfluous. The West later got hold of the Greek originals anyway, so the debt is expunged, he argues.
Maribel Fierro, incidentally, also once commented that she found the hype around the Andalusian convivencia a bit exaggerated. She suggested that Syria during the translation movement would be a better example of such living together of inter-religious harmony. Not really the kind of knock-down Fernandez-Morera would hope for.
(And, of course, she also uses both CE and AH, like all her colleagues.)
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The Oppression of Christians — by other Christians
Fernandez-Morera goes to great lengths to recount the of oppression of Christians at the hands of Muslims. But he never acknowledges the oppression of Spanish Christians by numerous Popes and Christian leaders. Of course, that’s not the subject of his book, but he should have noted it at least in passing, given the amount of time he devoted to oppression by Muslims.
The Visigoths had, as already noted, long been Arians before their forced conversion. After the Umayyad invasion in 711, Christians were allowed to continue practicing their religion — Arian or Catholic. Christian soldiers, when fighting alongside Muslims in Umayyad armies, were allowed to practice their faith, even while on campaigns (usually against neighbouring Christian lands).
The unique Visigothic liturgy survived for centuries under Umayyad rule, but was declared heretical by the Church and ruthlessly suppressed.
The same thing happened to the theology of Adoptionism, the view that Jesus was not literally the son of God but rather the adopted son. No doubt it had its origins in Arianism, but close contact with Muslims is also likely to have played a role in inserting a bit of common sense into the bizarre theology enforced by the popes. Unsurprisingly Adoptionism was unpopular with Rome and was quickly snuffed out.
One case where Fernandez-Morera correctly identifies Muslims as the culprits for poor treatment of a Christian is the case of Ibn Hafsun. After his death, the corpse of this “Christian rebel” was disinterred by the Umayyads and mutilated, and crucified outside the gates of Cordoba. Fernandez-Morera mentions this grotesque treatment at least three times. What he doesn’t say though is why the Umayyads were angry with him. He implies it was because he converted to Christianity and “rebelled” in some minor fashion. In fact, Ibn Hafsun had raised a large army and fought a highly damaging war against the Umayyads over several decades.
A few centuries later during the expulsions, those who like Ibn Hafsun had converted from Islam to Christianity were deemed by the Catholic rulers to be of impure blood and expelled. Fernandez-Morera doesn’t acknowledge this, nor does he breathe a word about the expulsions. But he takes the time to repeatedly bring up a mutilated corpse.
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The Jews (of course)
By some astonishing coincidence, each time Jews appear in Fernandez-Morera’s narrative, it’s as collaborators with the Muslims.
To be fair, the Jews do seem to have supported the invading Muslims in 711, exactly as Fernandez-Morera says. What he doesn’t say though is why they did. The Jews had lived happily enough under Visigothic rule as long as they remained Arians. When the king suddenly converted to Catholicism however, the severe persecution and oppression of Jews began. It need be no surprise that the invading Muslims were greeted as liberators, because for Jews (and for their allies, the remaining Arians) they were indeed liberators.
As elsewhere in Europe, Catholicism was used by the ruler as a way of enforcing unity on disparate groups and stamping out dissent. Certainly the Visigothic king used it as such. But it is also worth noting perhaps, that absolutely any “thoroughly Romanized” Christian group might also be rather keen to blame the death of Jesus on “the Jews”, rather than on those who did in fact execute him — namely the Romans.
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Concluding Thoughts
The biggest problem I have with Fernandez-Morera’s work is his lack of discrimination.
He conflates the Umayyads with the Almohads, whom he more or less conflates with the Taliban, which he then conflates with the whole Muslim world. He presents all Christians historically in the Iberian Peninsula as Catholic. He presents any appreciation at all of the society under the Umayyads as a capitulation to radical Islam. And completely excludes from his narrative one of the most heinous crimes of the last 500 years in history, namely the expulsion of Muslims, Jews and unwanted Christians from Spain.
As for Maria Rosa Menocal’s book, I found it at times fawning and oddly partisan in some historical controversies (like who the “rightful” caliph might be, for example). She does seem a little too keen for some kind of vague lesson about religious tolerance to be learned from the example of al-Andalus. But that’s not the main purpose of her book, nor the most important and valuable thing to be drawn from it. To quote from a review by Christopher Hitchens:
“It is no exaggeration to say that what we presumptuously call ‘Western’ culture is owed in large measure to the Andalusian enlightenment… The book partly restores to us a world we have lost.”
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