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Pedro José Ruiz Andrada MÁSTER EN HISTORIA DEL MUNDO MEDITERRÁNEO Y SUS REGIONES. DE LA PREHISTORIA A LA EDAD MEDIA TRABAJO DE FIN DE MÁSTER REALIZADO POR PEDRO JOSÉ RUIZ ANDRADA. DNI: 48742707-A. IDENTIDAD, INTERCAMBIOS Y TRANSCULTURALIDAD EN LA FRONTERA CRISTIANO-MUSULMANA DEL SURESTE IBÉRICO (SIGLOS XIV-XV) BAJO LA DIRECCIÓN DE JUAN LEONARDO SOLER MILLA. UNIVERSIDAD DE ALICANTE. Facultad de Filosofía y Letras Curso 2019/2020 1 2 ÍNDICE. Resumen/Abstract……………..………………………………..........pág. 4. 1. Introducción………………………………………………………pág. 6. 2. Objetivos y metodología…………………………………….……pág. 8. 3. Estado de la cuestión……………………………………….........pág. 11. 4. El concepto de frontera………………………….….…………....pág. 20. 5. La frontera castellano-granadina……………………..…...….….pág. 27. 5.1. Violencia fronteriza………………………………...…...pág. 34. 6. Perfiles sociales de la frontera………………………...……..…..pág. 51. 6.1. Alcalde entre moros y cristianos …..……………….……pág. 52. 6.2. Fieles del rastro o Ballesteros del monte………………..pág. 57. 6.3. Alfaqueques……………………………………………..pág. 61. 6.4. Atalayeros……………………………………………….pág. 68. 6.5. Guardas………………………………….......…………..pág. 69. 6.6. Adalides…………………………………………………pág. 70. 6.7. Renegados…………….……………………………...….pág. 75. 6.8. Élites en la frontera…………..………......………………pág. 93. 6.9. La mujer fronteriza………………………………………pág. 99. 7. Conclusiones………………………………………….…..........pág. 100. 8. Anexos…………………………………………….……….…..pág. 103. 9. Apéndice Documental……………………………………….…pág. 117. 10. Bibliografía………………………………………………..…..pág. 135. 3 RESUMEN. Los territorios que conformaban la Península Ibérica durante los siglos XIV y XV se dividían en cinco reinos, los cuales serían el embrión de los futuros estados modernos que conforman el territorio peninsular que conocemos hoy en día. Entre estos reinos encontrábamos cuatro de origen cristiano, formando sus territorios a partir de la llamada “reconquista”, mientras que el último de ellos, Granada, surgió como resultado de la desintegración de los terceros reinos de taifas en el siglo XIII, convirtiéndose en el último reducto musulmán peninsular. Ante esta situación, existía una continua tensión entre estos reinos que se enfrentaban constantemente en guerras fronterizas, destacando por encima de todas la frontera castellano-granadina, la cual ha sido siempre, desde su confección en 1246, un espacio sumamente dinámico, un lugar con unas peculiaridades específicas condicionadas por el aspecto religioso y vinculadas a la presencia de un “otro” al otro lado de la frontera, un espacio de riesgo constante en el que será necesario realizar una serie de estructuras defensivas, consiguiendo así establecer un límite manifiesto en el terreno. Además, será capaz de generar un tipo de sociedad excepcional en la que todos sus ámbitos estarán condicionados por la frontera, surgiendo unas peculiaridades económicas, sociales, culturales, políticas y jurídicas siempre vinculadas a esa violencia fronteriza en la que el enfrentamiento es constante, sin embargo, las grandes batallas campales eran muy escasas siendo mucho más frecuentes los asedios en los que se buscaba empobrecer al enemigo impidiendo su abastecimiento, o las rápidas incursiones y correrías en territorio enemigo que se daban incluso en periodos de tregua, y que proveen a esta frontera de una inquietud y una sensación de peligro permanente. Sus protagonistas fueron nobles, caballeros, alcaldes mayores, alfaqueques, adalides, fieles del rastro, atalayeros, espías, guardas, funcionarios, comerciantes, mercaderes, ganaderos, homicianos, cautivos, renegados, almogávares y un largo etcétera, hombres históricamente desconocidos en su gran mayoría, que forjaron los rasgos más característicos de este territorio implantando los cimientos de las peculiaridades políticas, sociales, económicas y culturales que incluso han subsistido hasta nuestros días. Este trabajo tratará de investigar principalmente uno de los perfiles sociales de la frontera valenciana, murciana y nazarí, el de los renegados, las personas que intercambiaron su fe procediendo a conversiones puntuales y a manifestaciones de roles religiosos plurales en una sociedad que acepta, vive y persigue, con toda su complejidad ciertos roles sociales y religiosos durante los siglos bajomedievales. PALABRAS CLAVE. Frontera, Violencia, Castilla, Aragón, Granada, Murcia, Orihuela, Lorca, Sociedad, Oficios, Instituciones, Almogávares, Renegados. 4 ABSTRACT. The territories that made up the Iberian Peninsula during the fourteenth and fifteenth centuries were divided into five kingdoms, which would be the embryo of the future modern states known today as the peninsular territory. Among these kingdoms, we find four of Christian origin (lined up fom the so-called “reconquest”), while the last of them, Granada, emerged as a result of the disintegration of the third Taifa kingdoms in the 13th century, becoming the last peninsular Muslim stronghold. Faced with this backdrop, there was a continuous tension between these kingdoms that constantly faced between each other through border wars. Among all these borders, we should highlight the Castilian-Granada border, which has always been since its creation in 1246, a highly dynamic space with specific peculiarities conditioned by its own religious aspect and directly linked to the presence of an "other" on the other side of the border, a space of constant risk in which it will be necessary to build a series of defensive structures to establish a clear limit between territories. The creation of this border will give way to a new type of exceptional society whose areas will be conditioned by the border, emerging economic, social, cultural, political and legal peculiarities always linked to the violence experienced on the border, in which the confrontation was constant. While, large pitched battles were very rare, sieges that sought to impoverish the enemy by preventing their supply, or rapid incursions and raids into enemy territory that occurred even in periods of truce were very common, and provided this border of a feeling of restlessness and permanent danger. Its protagonists were nobles, knights, “alcaldes mayores”, alphaqueques, “adalides”, “fieles del rastro”, watchmen, spies, guards, officials, merchants, ranchers, “homicianos”, captives, renegades, almogavars and a long etcetera, in their great majority, historically unknown men who forged the most important and characteristic features of this territory, laying the foundations of the political, social, economic and cultural peculiarities that have managed to survive nowdays. This work will try to investigate mainly one of the social profiles of the Valencian, Murcian and Nazarí borders, that of the renegades, people who exchanged their faith proceeding to specific conversions and manifestations of plural religious roles in a society that accepts, lives and persecutes, with all their complexity certain social and religious roles during the late medieval centuries. KEYWORDS. Border, Violence, Castilla, Aragon, Granada, Murcia, Orihuela, Lorca, Society, Trades, Institutions, Almogavars, Renegades. 5 1. INTRODUCCIÓN. Los perfiles sociales en la frontera castellano-granadina del sureste ibérico ha sido el tema elegido para realizar mi Trabajo de Fin de Máster debido a que, desde mi punto de vista, es un tema muy interesante para tratar en la comunidad autónoma a la que pertenezco. Hablar del reino de Murcia es hablar de frontera, una triple frontera con Aragón, Granada y el Mediterráneo, siendo esta última una continua amenaza debido a los desembarcos de corsarios, sin embargo, estos ataques eran mucho más esporádicos que los ocurridos en la frontera con Granada, la más activa. Guerra, paz y tregua son las tres fases fundamentales de la frontera oriental del reino de Granada en sus doscientos veintidós años de historia, desde 1266, cuando se delimita la frontera murciana tras vencer la rebelión mudéjar, hasta 1488, cuando los Reyes Católicos llevan a cabo un potente ataque desde Murcia y acaban conquistando toda la zona oriental granadina. Pronto, dicha frontera se restablecerá para delimitar los propios reinos cristianos, manteniéndose sin excesivos cambios hasta nuestros días y separando las actuales provincias de Murcia, Almería y Granada. Una frontera diferente a las demás, una frontera transcultural en la que lo que encontrábamos al otro lado era un mundo radicalmente distinto. De esta manera, mientras que las fronteras que separaban a los reinos cristianos entre sí eran permanentes al estar establecidas por tratados, la frontera de Granada no era legalmente reconocida, por lo que se trataba de una frontera viva, sin carácter permanente y que podía ser modificada en cualquier momento. Esta frontera condicionó todos los aspectos de la vida de estas poblaciones a ambos lados de la frontera con distinta religión, que, para los primeros autores, ha justificado siempre la idea de una frontera como un espacio belicoso donde se luchaba por la religión verdadera contra unos infieles a los que había que aniquilar. Para ello, se recurría en muchas ocasiones a la aparición de una intervención divina que guiaba a los cristianos a la victoria. Es cierto que la religión tendría un papel fundamental en la actividad bélica fronteriza con conceptos como el de cruzada o reconquista, que se unen para darle una finalidad divina a la lucha contra el infiel, sin embargo, debemos tratar con cuidado los datos que nos llegan de estos primeros autores que solían tender a la exageración para exaltar la victoria o justificar la derrota, además del uso de esa narración providencialista
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