Américo Castro (1885-1972)

He was one of the most prominent Spanish critics and scholars. Born in Kantagalo, Brazil, he was one of the most famous disciples of the learned scholar, Mandith Bidal. He was a professor in Madrid University and the general supervisor of the Center of Historical Studies. He was also a visiting professor at Princeton University in the United States, a member in the school which belongs to the Spanish major, Mozarab or Arabiser Kodia, the master of Bathius and Gomez and tens of Arabisers who were just to the Arab-Islamic existence and civilization in Spain. In the middle of the 20th century, he followed an approach quite different from the historical studies which were common at that time in traditional Spanish culture. He has many writings in linguistic studies, such as the Strange Element in Languages. In Spanish literature in the golden age, a mention may be made of the Thought of Tharapantes. His Espana en su Historia (Spain in its History) is one of the richest contributions in the integrated Spanish cultural elements. It was first published in Buenos Aires, Argentina, in 1948. An abridged version of it was published under the title, Historical Reality of Spain, Mexico 1954.

From Espana en su Historia:

Their revival

“The Muslims came (to Spain) in 711 and, within a very short time, they were able to control most of the Iberian Peninsula. The Muslims were led by astonishing forces of political unity and religious deterrent. This inborn religion agreed with the spiritual and physical ambitions of the Bedouins. Although the Barbarian invasions overran Europe and left behind no significant central administration, the Muslims to the contrary, extended flexibly, carrying on their backs a good religious and political heritage, and the echoes of the best culture in the ancient world at the time. Soon, they revived these echoes and, since the 7th century, Arabic literature came to have an enormous treasure of ideas and means of expression matchless in Rome.”[1]

The effect of Islam

“Most specialists know that the echo of Islam remained in the works which survived in Cordoba, Granada, Seville, Toledo and other cities of less importance. Concerning language, we could talk about thousands of Arabic words and terms, some of which are still alive and others obliterated. Spanish literature was inspired by Arabian sources as seemed clear in the Clergy Rules through which Christianity spread in Spain and, from the 13th century, there were 33 tales of Oriental origin. When we think about the Spanish personality, we cannot discard nine centuries of social Islamic-Christian structure.”[2]

Language is the best indication

“Language is the best proof. There are thousands of Arabic words in Spanish and Portuguese embodying urgent needs and necessities. This was the case with Latin which borrowed thousands of Greek words. In short, there still are thousands of Arabic words in the literary as well as colloquial Spanish language.”[3]

There are also Qur’anic similitudes

“Many Qur’anic expressions are spoken in everyday language and, whoever reads the Qur’an carefully will discover many, say as much as thousands of Spanish sayings and proverbs taken from it. For example, it is said in Spanish that “so and so is like a donkey loaded with sciences.” That is, he is of no cultural value although he knows much. In Portuguese, a joking expression says: “A donkey loaded with books is a doctor.” The meaning of the metaphor seems clearer here. The Qur’an clarifies it very obviously: {the example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books].} [Al-Jumu‘ah 5]”[4]

[1] Américo Castro, Espana en su Historia, (Arabic translation), 59.

[2] Ibid. 63.

[3] Ibid. 75.

[4] Ibid. 92.

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