Muhammad ben Ali al-Yayyar’s hopes came true when the three manuscripts he had hidden 500 years previously in a wall, supposedly in his home, were discovered when masons were working on the house on Calle Horno in the middle of the village of Cútar in June of 2003.

Al-Yayyar had carefully encased the books in straw and mud and placed them in the niche in the wall later filling it to prevent it from sounding hollow when hit.
This is his last entry:
“The Lord of Castile broke the agreement and let baptize the people of Granada in the beginning of de yumadà al-ulà, which is equivalent to the middle of the month of duyanbir (december) of the year 905 (1500). Almighty God make them perish and treat them in a manner which only one who is decent and worthy is able to. It happened on a friday at dusk.”

Muhammad ben Ali al-Yayyar, alfaquí, scholar of Islamic law, and imam of the mosque of Cútar, in la Axarquía of Málaga, must have sighed deeply. Something which gave a sign in some way of the pain and meloncholy that were produced by the thoughts that were envolved with scribing this note. It was included in his vademecum, manual and journal where he not only kept all of his legal references according to the laws of Islam that he would need in the function of alfaquí, but also many of the questions and observations he considered represented value to his Islamic culture. This culture that during 800 years had enriched the land of al-Andalus, but was successively reduced to the Nasarid Kingdom of Granada. After the seizure of the Guadalquivir valley, Jaén, Córdoba and Seville in the first half of the 13th century, the Nasarid Kingdom continued under constant threat of invasion from the Christian conquerors for another 250 years. This kingdom depended until that time on the cultivated slopes and terraces of Cútar and the neighboring villages. Its olives, and its vines which produced the most famous raisins in the world, in al-Yayyar’s day as well as today.

It had been a month since the Catholic queen, Isabel of Castile, had ordered, under the council of Cardenal Cisneros, the ”general conversion” (forced) of the Mudejar of the kingdom which had been conquered a decade earlier. We don’t know for sure why al-Yayyar hid the books at that time, whether it was fear of being discovered as a Cryptomuslim, or whether he believed, as his fellow Jewish citizens believed 10 years earlier, that the circumstances surrounding their forced conversion would be temporary - That possibly in some 10 years or so the situation which had been the case centuries earlier would some how return to its natural course, that the followers of the three Semitic religions would once again coexist in al-Andalus. Land that once came from the Vandels and Visigoths, considered by the Arabs and Moor for centuries to be the anteroom to paradise.

However, it didn’t turn out that, the intention of unifying everyone of Spain into one single faith was a fact. At this time it came to the realization of the Crypto-Jews, and not really much before. The Catholic monarchs began the expulsion, unique in the history of this country, and thereby the migration of the Hispanic Sefardim, taking with them their particular experience of al-Andalus to every corner of the Mediterranean, the Balkans, the Baltic and North Sea and the Americas.

The Muslims however prepared to put into practice for the first time since the inception of the teachings of the Profet in Mecca, the Koranic doctrine of concealment which allowed them to remain in Spain for almost 100 years longer, pretending to be Christian but practicing Islam clandestinely

After leaving the pen next to the inkwell, al-Yayyar, closed his book. He got up, taking the explanatory notes, his book on Islamic law and the family’s luxurious, polychromatic copy of the Koran and went to the top floor of the house, where he waited for his wife and children. There, just above the door on the ground floor, facing the courtyard, he had prepared a small cupboard. In that niche dug in the stone, gravel and mud wall he had put some earth and straw. Al-Yayyar placed the three books on the bed of straw and covered them with more straw, then with more earth. This way he filled the entire space so that, once refinished, the wall would not sound hollow. In this way he placed the books, which symbolically and materially meant fidelity to beliefs and a way of life that had been declared unwelcome in a land which had contributed to its cultural splendor for 781 years.

In less than ten years, members of the al-Yayyar family had gone from being free Muslims in an Islamic state to being Muslim citizens subject to particularly restrictive legislation applied by the Christian government. That is to say they became Mudejares (domesticated Arab Muslim), later to end up as Moriscos, Moors, or Christians of Muslim origins and in most cases, secretly continued practicing their former religion.

We do not know what happened later. Whether al-Yayyar and his family remained in Cútar, quietly preserving their Islamic loyalties until the general expulsion of the Moors from 1609-1612, or if their descendants stayed in Cútar, integrating with other new Christians to the mass of former Christians, and today, are the direct ancestors of some of the residents of this Cútar (Aquta) in the Axarquia. Or if, as did many of his coreligionists, once forcibly converted to Christianity chose to flee to North Africa in the hope, distant perhaps, of returning one day to be Muslims in a new al-Andalus.

However, something did happen that al-Yayyar probably didn’t expect. In June 2003, the Santiago family was getting ready to remodel their house on C/ Horno in Cútar. It was quite a surprise for the builders and children who were watching the demolition of the wall facing the courtyard. After the sledge hammer had pounded the wall, there appeared between straw and earth, some books with strange script in a language foreign to the present inhabitants.

As an aside, manuscripts of this kind are usually found by albañiles (masons). This Spanish word comes from the most important mathematician of western Arab world (al-Andalus magreb). His name was Al-Banna.

There were three books found:

The first was a bookof trade, a book of reference, that as an alfarquí, Islamic scholar of law, al-Yayyar, consulted when he needed to clarify any particular case relative to his position. It includes parts of notarial forms, affidavits, inheritance rights, mathmatics, traditions of the Prophet and legal questions concerning marriage.

It is well known that alfarquis were able to access once hidden Islamic power in the peninsula. Jurisdiction over certain civil cases, while there was a Moorish justice, they were in charge of administering, controlling donations to mosques and practically monopolizing the office of notary in Arabic.

This book is of paper with some loose pages and slips of paper some of which some were folded. The book is bound in parchment.

The second book, unlike the previous, was more personal. This is where Muhammad al-Yayyar gives us data and dates of his life and his community, but there are poems contained prophetic invocations, sermons, hadith and other chapters of religious, magic and esoteric character. It was his vademecum or journal.

This book is also of paper with inserted loose pages. The parchment cover has geometric designs. The back cover has tree type of Arabic script, possibly an earlier document later used to bind the book. Because the books were not reported the the Malaga Archive during the first week after their discovery, we don’t know if the placement of these loose pieces were of any significance.

The third book is a copy of the Koran, necessary and essential for every Muslim and therefore, for a alfaqui, faqih. This is certainly the family Koran, and is the oldest of the documents, since it was, in the time of al-Yayyar, more than a century old, being from the 14th century. It is was scribed with several colors of ink and, unfortunately, is incomplete because it lacks a few final pages, which really doesn’t matter so much due to its great historical importance. The Andalusian government financed the production facsimile editions. One of which was given to king Mohammed VI of Morocco, another will be housed in the Monfí Museum in Cútar.

Al-Yayyar was not able to retrieve his books, but their cultural successors, those who have found them, understand the significance that they must have had for him. We now have them to use and to treat them with due respect and appreciation.

We can say then that al-Yayyar’s hope have been fulfilled in that his lost books together with his memories and those of his people are now preserved for the benefit of everyone.

The source of the information used for this article is from the study by Maria Isabel Calero Secall, “Los manuscritos árabes de Málaga: Los “libros” de un alfaquí de Cútar del s. XV”,
Nicolás Roser Nebot, Departamento de Traducción

Monfi festival: Music, food and sweets of Al-Andalus, lectures on Andalusian culture and the three Arab language manuscripts found in Cútar, are some of the highlights included in the program of the two-day 2011 Monfí Festival in Cútar, Axarquia, this 8-9 October 2011.  For more info, or for info on how to get there and where to stay; please contact laCultura

Music, food and sweets of Al-Andalus, lectures on Andalusian culture and the three Arab language manuscripts found in Cútar, are some of the highlights included in the program of the two-day 2011 Monfí Festival in Cútar, Axarquia, this 8-9 October.

During this weekend, our small pueblo of Cútar relives its Moorish origins, unfolding along the narrow streets traditional aspects of Andalusian culture such as the souk, Andalusian and Sephardic music, mint tea and oriental dance, traditional clothing, falconry demonstrations, among other activities.

The festival was founded in memory of those Moorish rebels called Monfíes (the dispossessed) who resisted the conquest of their lands, the kingdom of Granada - Málaga, Granada and Almería, as well as the suppression of their people, religion, language, culture and traditions by the Catholic monarchs in the latter part of the 15th century.

After the Monfíes resisted this subjugation, without property they took refuge in the mountains of La Axarquía and Alpujarras, later uprising in rebellion which was soon suppressed. They were subsequently evicted from a land they had inhabited for eight centuries. The festival is aimed at promoting greater awareness and recovery of those cultures, which had advanced the search for knowledge during the previous centuries. Developed were the sciences, mathematics, astronomy, navigation, medicine and also knowledge of the ancient philosophy of Aristotle preserved in Arabic and translated into Latin during the 13th century.

Initiation for creating the Monfí festival was the discovery in Cútar, in July 2003, of three books written in Magred, western Arabic, carefully hidden, wrapped in fiber and incased in mud and straw to prevent the package from being found in the wall in a house in the center of Cútar. Researchers say that the manuscripts were probably hidden between 1500 – 01 due to entries made in them.

The continued decrees and royal orders increased tension only to be relaxed upon payment of exorbitant fees by the Muslim population. Much of the Moorish writings as well as property which had be past down from generation to generation became property of the crown, leaving the Andalusians dispossessed. This is the meaning of Monfí.

The  Monfi festival in Cútar was founded in memory of those who resisted the conquest of their lands. Welcome!
(link to hostal laCultura)

Phoenician colonies on the coast of Málaga
Except for only small portions and some photos, most of this article is a summary of Aubet, Maria Eugenia, The Phoenicians and the West, Cambridge University Press, 2nd ed. 200l

by Rudy Vigil

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From this map you can see that Cútar is in the middle of the largest concentration of ancient Phoenician settlements on the coast of Andalucía and the majority located on the coast of Málaga.

The Phoenicians, also known as the Canaanites, were a northern Semitic civilization from what is today primarily Lebanon in the eastern Mediterranean. They were made up of city-states, Ugarit, Byblos, Sidon, Berytus, Tyre, etc., located on small points or islands very close to the coast for protection and easy access to the sea. This is a settlement pattern that is reflected later in Andalucía as well as Ibiza, Sardinia, Malta and Carthage.

At times the Phoenicians had control of the Levant inland, as far as Syria and Jordan, from where they cultivated natural resources. However, during the 12th century BC there were a invading people know in ancient writings as the “Sea People”, possibly the Minoans. Along with other upheavals the Phoenicians were forced to seek resources elsewhere, eventually developing a maritime trading culture that expanded their influence from the Levant to North Africa, Greek Isles, Sicily, and the Iberian Peninsula. The

Phoenician expansion into the Mediterranean

Egyptian Wen Amon’s story, describes how what today is known as the Cedars of Lebanon were traded with the Egyptians during the 2nd millennium BC. In the prophesies of Ezekiel and the writings of Homer, solidly organized oligarchic elites and private trade are described, more akin to piracy than to mercantile activity proper. In Ezekiel we know of Phoenicians trade, locally of wheat, honey, oil and resins in Judah and Israel. A bit further away livestock, horses, sheep, wool were traded, still further in Asia Minor and upper Tigres and Euphrates, craft products, murex purple, embroidered cloth, other textiles and saddles were traded. The outer band in Babylonia and eventually the western Mediterranean, towards the end of the 8th century BC, the objects traded were luxury items, fragrances, precious stones and metals.

Our knowledge of the Phoenicians is scant. Ancient documentation seems to date inaccurately, but archeological finds during the last 40 yrs especially on the coast of Málaga and Granada have given us a better picture.

On the Iberian Peninsula Phoenicians found the Tartessos and the metals, silver, iron, tin and lead, from some of which they could craft exquisite vessels and figurines. A monetary system had not yet developed, so that these luxury items were the means of trade for other goods and often in the form of tribute and gifts. Phoenician religion centered usually on city deities. Along with Baal (Lord), Melqart (Hercules) and Astarte (Aphrodite) in Tyres, whose elite class were responsible for western expansion in the Mediterranean, were also a major elements of trade. Tribute being offered to Melqart in the temple near Gadir (Cádiz) the port which the Phoenicians established near the Tartessos and the mines of Río Tinto, beyond the pillars of  Hercules (the strait of Gibraltar). Cádiz is thought to be the oldest continually inhabited city in Europe, some 2,700 yrs.

The sources of information for Phonician colonies of eastern Andalucía are different from those for Gadir (Cádiz) due to the lack of ancient documentation. Knowledge of the settlements from Málaga to Villaricos in Almería has been one of the biggest surprises of Phoenician archaeology in recent times. This region like Ibiza, was practically unknown to classical historiography and even erroneously linked by a few classical authors to Greek or Carthaginian colonization. Today it constitutes one of the most spectacular and ancient archaeological clusters known in the western Mediterranean and its discovery has given an unexpected turn to the study of the Phoenicians in the west.

The strait of Gibraltar was often difficult to navigate at various times of the year, making it necessary to wait on the coast of Málaga before being able to pass into the Atlantic and the Port of Gadir.  It is thought that for this reason many Phoenician settlements were established on the coast of Málaga. The distance between these Phoenecian establishments were surprisingly short. It is possible that the building boom along the coast of Málaga during the 70s, however, destroyed some sites. For example in Fuengirola and Rincon de la Victoria located west and east of Málaga respectively. Cerro del Vellar, was situated at the mouth of the Guadalhorce. 4 km west from Malaka (the site of present Málaga). Toscanos, 27 km east of Malaka, was at the mouth of the Río Vélez and the watershed in which Cútar is located. 7 km further east was Morro de Mezquitilla and the necropolis of Trayamar at the mouth of the Río Algarrobo. 800 m from Morro was Chorreras and it’s necropolis in Lagos. Sexi, today’s Almuñécar, which was also the site of a necropolis, was 30 km east of Lagos.

It is not easy to determine the causes of objectives for such a high population. Their relationship with Gadir is difficult to assess as well. As mentioned the maritime factors could have caused any ship making for Gadir to drop anchor on this precise stretch of coastline. But this reason alone does not justify a density of such stable and permanent Phoenician installations.

The wealth of archaeological documentation recorded at some of the sites like Toscanos, or the sumptuous nature of the Phoenician necropolises at Trayamar or Almuñecar have occasionally led to the importance of these Phoenician establishments being exaggerated, overlooking the cultural and economic weight of Gadir on the Atlantic coast. Although it is said that Gadir was 10 ha., while Toscanos was extended from 2,5 ha. in the 8th century to 12-15 ha. by the 7th.

These recent archaeological finds, Greek imported ceramics as well as those produced in Tyre and on site, have established that the settlements must have been founded around the middle of the 8th century BC, Morro de Mezquitilla being the earliest, established at about the same time as Gadir, Carthage and in Sardinia.

Evidence indicated that Morro de Mezquitilla shows a small port installation, and judging by the category and the luxury of the earliest dwellings, relatively high-ranking eastern people may have lived there – merchants, perhaps, or businessmen – together with artisans and metallurgists who operated in accordance with the internal needs of the population. The find of a district of metal workshops does not just indicate the industrial and mercantile character of these first trading posts, it reveals, too, the existence of one of the most ancient iron metallurgies known in western Europe.

The majority of the Phoenician enclaves, however, seem to have arisen in the second half of the 8th century BC. This is true of