Toledo, Spain
Toledo is a city and municipality in Spain. It is the capital of the province of Toledo and the de jure seat of the government and parliament of the autonomous community of Castilla–La Mancha.
Toledo is primarily located on the right bank of the Tagus in central Iberia, nestled in a bend of the river.
Built on a previous Carpetanian settlement, Toledo developed into an important Roman city of Hispania, later becoming the capital of the Visigothic Kingdom and seat of a powerful archdiocese. Often unsubmissive to Umayyad central rule during the Islamic period, Toledo nonetheless acquired a status as a major cultural centre promoting productive cultural exchanges between the Islamic world and Latin Christendom, which it retained after the collapse of the caliphate and the creation of the Taifa of Toledo in the early 11th century. Following the Christian conquest in 1085, Toledo continued to enjoy an important status within the Crown of Castile and remained open to Muslim and Jewish influences for the next two centuries. In the early modern period, the economy stayed afloat for a while after the loss of political power to Madrid thanks to the silk industry, but Toledo entered a true decline in the 1630s, in the context of overall economic recession.
In the 21st century, population growth in the municipality has largely concentrated in the Santa María de Benquerencia district, a modern residential area detached from the historic centre located upstream on the left bank of the Tagus., the municipality had a population of 86,526. The municipality has an area of.
The city has a Gothic cathedral and a long history in the production of bladed weapons, which are now commonly sold as souvenirs. Toledo was declared a World Heritage Site by UNESCO in 1986 for its extensive monumental and cultural heritage.
Toponym
Over the centuries, the city has been known by various names: Toletum in Latin, Tulaytulah in Arabic, Toldoth in Judaeo-Spanish, and Tolétho in Andalusi Romance. The earliest written reference to Toletum appears in the work of the Roman historian Livy, who suggested that the name derived from Tollitum, which evolved into Tollitu, Tollito, Tolleto, Tolledo, and eventually Toledo. The name is thought to mean "raised" or "elevated". An alternative interpretation, cited by Martín Gallego, attributes the name to the "double bends or meanders formed by the river that surrounds it." The 12th-century writer Abu Abd Allah al-Ayyubi claimed that Tulaytulah, the Arabic name for the city, means "the joyful", though he offered no further explanation. Jewish tradition derives the name from the Hebrew toledot or tulaytula, associating it with Jewish exiles who are said to have settled in the area following the destruction of Jerusalem in AD 70.The name Toledo has been adopted by five cities in the United States—located in the states of Ohio, Illinois, Oregon, Iowa, and Washington—as well as by other localities in Canada, Belize, Brazil, Portugal, Colombia, the Philippines, and Uruguay. In Spain, there are four additional places bearing the name in the provinces of Huesca, Ourense, Asturias, and Tenerife.
One of Toledo's well-known epithets, "The City of Three Cultures", refers to a historical period during which Christians, Jews, and Muslims coexisted in the city. However, this label has been described as "grandiose" and is often attributed to politicians and tourism promoters. Critics argue that the myth of peaceful religious coexistence masks a more complex history marked by religious oppression.
Coat of arms
The town was granted arms in the 16th century, which were based on the coat of arms of the King of Spain by special royal privilege.History
Roman era and late antiquity
Toledo is described by the Roman historian Livy as urbs parva, sed loco munita. Roman general Marcus Fulvius Nobilior fought a battle near the city in 193 BC against a confederation of Celtic tribes, defeating them and capturing a king called Hilermus. At that time, Toletum was a city of the Carpetani tribe in the region of Carpetania. It was incorporated into the Roman Empire as a civitas stipendiaria and later as a municipium. With this status, city officials obtained Roman citizenship for public service, and the forms of Roman law and politics were increasingly adopted. At approximately this time, a Roman circus, city walls, public baths, and a municipal water supply and storage system were constructed in Toletum.The Roman circus in Toledo was one of the largest in Hispania. The circus could hold up to 15,000 spectators. A fragmentary stone inscription records circus games paid for by a citizen of unknown name to celebrate his achieving the sevirate, a kind of priesthood conferring high status. Games were held in the circus late into the 4th and early 5th centuries, an indication of active city life and ongoing patronage by wealthy elites.
Toledo started to gain importance in late antiquity. There are indications that large private houses within the city walls were enlarged, while several large villas were built north of the city through the 3rd and 4th centuries. Church councils were held in Toledo in the years 400 and 527 to discuss the conflict with Priscillianism. In 546, Visigoth rulers installed the capital of their kingdom in Toledo. King Theudis was in Toledo in 546, where he promulgated the only law of which records remain from the period, known from a single manuscript.
Throughout the 7th century, a series of further church councils—the so-called Councils of Toledo—attempted to reconcile differing theological views and enacted anti-Jewish laws. By the end of the 7th century, the bishop of Toledo was the leader of all other bishops in Hispania, a situation unusual in Europe. The city was also unmatched as a symbolic center of monarchy.
When internal divisions developed among the Visigothic nobles, Tariq bin Ziyad captured Toledo in 711 or 712 on behalf of the Umayyad Caliphate of Damascus as part of the Islamic conquest of the Iberian Peninsula. Tariq's superior, Governor Musa, disembarked in Cádiz and proceeded to Toledo, where he executed the Visigothic nobles, destroying much of the existing power structure.
Middle Ages
Following the Umayyad conquest, invaders were ethnically diverse, and available evidence suggests that in the area of Toledo, Berber settlement predominated over Arab. In 742, the Berbers in Al-Andalus rebelled against the Arab Umayyad governors. They took control of the north and unsuccessfully laid siege to the city.The city retained its importance as a literary and ecclesiastical centre well into the mid-8th century, as the Chronicle of 754 demonstrated. During this period, several letters show of the primacy that the church of Toledo held.
Under the Umayyad emirate of Cordoba, Toledo was the centre of numerous insurrections against the Cordoban government from 761 to 857. Girbib ibn Abdallah, a poet from Toledo, wrote verses against the Umayyads, helping to inspire a revolt in the city against the new emir in 797. By the end of the 8th century, the Umayyads had made Toledo the administrative center of the Central March of Al-Andalus. In 852, a new revolt broke out in Toledo. The Umayyad governor was held hostage to secure the return of Toledan hostages held in Córdoba. In reprisal for a prior attack by Toledans, Emir Muhammad I sent an army to attack them but was defeated. Toledo allied with King Ordoño I of Asturias. They fought together at the Battle of Guadacelete but lost. Later in 857, the Toledans attacked Talavera but were again defeated. In 859, Muhammad I negotiated a truce with Toledo. Though locked in conflict with neighboring cities, the city became virtually independent for twenty years. Cordoban authorities re-asserted control over Toledo in 873, after the successful Umayyad siege on the city, which forced defenders to submit. The Banu Qasi gained nominal control of Toledo until 920. A new period of unruliness followed in the 920 and 930s, until Caliph Abd-ar-Rahman III captured the city in 932 after an extensive siege.
In the wake of the early 11th-century Fitna of al-Andalus, Toledo became the centre of an independent polity, the so-called Taifa of Toledo, under the rule of the Dhu l-Nunids. The population of Toledo at this time was about 28,000, including a Jewish population of 4,000. The Mozarab community had its own Christian bishop. The taifa was centered on the Tagus and bordered Sierra de Guadarrama, Guadalajara, Medinaceli, the Taifa of Valencia and the Mountains of Toledo.
The taifa, however, fell into political disarray, owing to the economic draining caused by the parias imposed by the Kingdom of León as well as territorial mutilations, and so a revolt erupted in 1079, which was followed by the Aftasid ruler of Badajoz taking control of the city.
On 25 May 1085, Alfonso VI of León took Toledo and established direct personal control over the city from which he had been exacting tribute. Around that time, the city's demographics featured a heterogeneous composition, with Mozarabs, Muslims, and Jews, to which incoming Christians from northern Iberia and Frankish elements were added. Initially, therefore, different fueros were simultaneously in force for each community. After the Christian conquest, the city's Mozarab community grew by immigration from the Muslim south.
Toledo preserved its status as a cultural centre. A translation centre was established in which books in Arabic or Hebrew would be translated into Castilian by Muslim and Jewish scholars, and from Castilian into Latin by Castilian scholars, thus letting long-lost knowledge spread through Christian Europe again. Under the Roman Catholic archdiocese of Toledo, multiple persecutions and burnings at the stake of Jews occurred; the Kingdom of Toledo followed up on this tradition with forced conversions and mass murder and rioting and bloodbath against the Jews of Toledo.
A major popular revolt erupted in 1449, with elements of tax mutiny, anti-Jewish and anti-converso sentiment, and appeals to the civic community, eventually expanding from an urban revolt to anti-seigneurial riots in countryside settlements outside the city.