Reading *The Dove’s Necklace*, by the Cordoban Ibn Hazm, was a decisive moment in Daniel Valdivieso’s professional career. The exceptional work of this Andalusian philosopher, theologian, historian, and writer opened the door to an understanding of Al-Andalus, thanks also, to some extent, to the influence of the Arabist María Jesús Viguera.

He directs the Al Andalus collection, published by Almuzara, which includes more than fifty volumes, and has just published his fourth book, titled precisely Ibn Hazm. Biography of a Sage,in which he recounts the eventful life of one of the most important Andalusian authors.

QUESTION. *The Dove’s Necklace* is the masterpiece of Al-Andalus literature and was translated into Spanish in 1952.

ANSWER. It had already been studied before; the thing is, Emilio García Gómez’s famous translation was published that year, and it is the one that has been used and continues to be used. In 2009, Jaime Sánchez Ratia published another translation through HiperiónPublishing.

Q. So, it was translated more than 900 years after it was written. What does this fact reveal about the place Al-Andalus occupies in Spanish historiography?

A.The *Collar de la Paloma* was translated 900 years later, but fortunately, it is by no means the only source that has been studied. All of the sources we have translated—and there are many—were produced in the 19th century and especially in the 20th century. Primary sources are always an interesting source of information. In the case of Andalusian texts, if they are contemporary, as is the case with the Apenal Palatinos of Caliph Al-Hakam II or even*The Dove’s Necklace* itself—you cannot always attribute a certain degree of veracity to them beyond the studies conducted on the historical context and the author. Obviously, sources introduce biases, although what they tell us is just as interesting as who is telling us and why they are telling us.

Q. By the way,*The Dove’s Necklace* was discovered by a Dutch Arabist in 1841 at Leiden University.

A. That’s right. The copy of*El collar de la paloma* that has been preserved is not the original. I hope so. And it has an interesting history because it has survived to this day purely by chance. A couple of centuries earlier,LevinusWarner, who was the Dutch consul in Istanbul, spent his time there collecting Andalusian manuscripts written in Arabic. Upon returning to his homeland, he bequeathed this collection to Leiden University.

As it happened, the famous ArabistReinhart Dozy came across this very copy of*El collar de la paloma* while working on his doctoral dissertation, and it turned out to be a major discovery because it is one of the masterpieces mentioned by many other Andalusian chroniclers. When it fell into his hands, he studied it and translated it into Dutch. From there, it was translated into other languages, including Spanish, a few decades later.

Q. Who was Ibn Hazm?

A. He was a very prominent figure. In Andalusian high society, especially between the 9th and 11th centuries, the figure of the sage—known as the hakim of Al-Andalus— was very common . Every man of noble birth was expected to study the Quran and the traditions of the Prophet. It was from there that the laws governing an Arabized society in general—and the society of Al-Andalus in particular—originated. He was particularly significant, not only for writing*The Dove’s Necklace*—which is considered the great treatise on love—but also because he was a man of great intellectual curiosity who did not confine himself exclusively to the traditionalist school of thought that existed in Al-Andalus, the Maliki school, but also because he explored other schools of thought, which led many rulers to reject him.

Despite the censorship he faced, he believed that a broad and unconventional education was essential. He was one of the key figures in the fitna, the civil war that brought an end to the Caliphate of Al-Andalus, as he himself defended the legitimacy of the Umayyad dynasty, a stance that led to his imprisonment on more than one occasion.

Q. By the way, a man from Córdoba who is overlooked in his own homeland.

A. It’s somewhat paradoxical because he’s one of the few people from Córdoba who has not one, but two monuments. Córdoba is home to the well-known sculpture of the Puerta de Sevilla, as well as the famous fawn of San Lorenzo, which many people don’t realize is dedicated to Ibn Hazm. Thanks to the information he himself provided us in his own handwriting, we know that he was born in what is now the San Lorenzo neighborhood. This stands in contrast to the fact that not many people from Córdoba know him, let alone can say anything about him. Since last year, the Axerquía Neighborhood Association has been holding a poetry reading next to this monument in San Lorenzo every November 7—the day it was founded. I was lucky enough to have been invited last year, and I’ll be participating this year as well.

Interestingly, inXátiva—the town in the Valencian Community where he composed*El collar de la paloma*—the work is practically required reading in some schools. And in Niebla (Huelva)—where he died and where his family was from—they know him there, too. It is curious that his biography is least known in the city where he was born—the city to which he felt the strongest connection.

Q. The Arabist Emilio García Gómez said that*The Dove’s Necklace* was a medieval precursor to the novel.

A.*The Dove’s Necklace* is a shining example within a body of literature—which we might call “essays”—dedicated to love or interpersonal relationships. In fact, any philosophical treatise that examines Ibn Hazm’s writings finds that he was familiar with Plato and classical philosophy. He is considered a Neoplatonic thinker. It is assumed that the Archpriest of Hita was familiar with*The Dove’s Necklace*.

Q. Does Andalusian literature occupy the place it deserves in the history of Spanish literature?

A. Andalusian literature is primarily associated with poetry. There is something appealing about this Arabic poetry. The great travelers and romantics of the 19th century also sparked a fascination with this Eastern culture that continues to this day. I think poetry is indeed recognized and recognizable as something exotic and fascinating. Andalusian literature has given us some great essays. For example, the philosophy of Ibn Arabi. We are talking about one of the great figures in philosophy and, of course, the foundation of Sufism.

It has also produced great works, such as that one E“Epistle of the Genies” by the Cordoban poet IbnShuhayd, whose influence can be seen in the DDivine Comedy. Knowledge of Al-Andalus literature focuses on poetry, but overlooks works of enormous importance, such as historical encyclopedias of the caliber of Al Muqtabisby Ibn Hayyan.

Q. Why did you choose Ibn Hazm for your fourth book?

A. Because of my entire professional career in this field, and also thanks to the Arabist María Jesús Viguera, who is my teacher and mentor. It all started, in fact, when I read*The Dove’s Necklace*. It fell into my hands almost by accident. I read it and was captivated—not only by the prose, but also by the significance of that written document. We’re talking about a small window into the 11th century and how it combined poetry, thought, and, above all, characters. He described Córdoba in such detail that I was fascinated, and that’s when my passion for Andalusian chronicles was sparked.

Ten years after the publication of the first book devoted, in part, to Ibn Hazm, I felt I had to settle this debt and publish a monograph on his life. A great deal has been written about his ideas, but not nearly as much about his life. And I modestly set out to try to give him his rightful place among the biographies of great Andalusian figures.

Q. Are there many sources available for annotating this author’s biography?

A. Paradoxically, most of the primary sources are in his own handwriting, which is wonderful. There aren’t many cases in which one can write a biography of a historical figure using information that the figure himself provides. In*The Dove’s Necklace*, he shares many personal reflections and provides a great deal of autobiographical information.

Works by other Arabists, chroniclers, and Andalusian historians round out this information. Even the discovery of a few lost documents helps to round out this biography, which, while not very extensive, is sufficient to cover his lifetime, which spanned from 994 to 1064.

Q. Do you reveal any unusual episodes from your life that weren’t previously known?

A. His whole life was very unique. It was the Andalusian paradigm. He was born during Almanzor’s reign. He had a happy time. His father was a vizier, and as a result, he was a well-to-do young man who received an exquisite, elite education. Suddenly, with the outbreak of the civil war, he lost everything and found himself caught up in a conflict that shattered his comfortable life.

The civil war began with the destruction of Medina Al Zahira, near where his family lived. He had to leave for the western part of Córdoba. In the year 1013, during one of the clashes between the people of Córdoba and the Berbers of CaliphSulaiman al-Musta’in, the western suburbs were destroyed, and he also lost that home. He fled Córdoba and was imprisoned on several occasions. He was involved in the famous incident in which his books were burned in Seville due to his conflict with EmirAl-Mutadid, who was the father of the famous poet-kingAl-Mutamid.

Q.What do you think of archaeologist Antonio Monterroso’s hypothesis regarding the location of Medina Al Zahira near Alcolea?

A. I find Antonio Monterroso’s perspective—he’s also a good friend of mine—very interesting, but I have a different opinion. Its information comes from the excellent LIDAR studies, but the sources provide different information and place it on the eastern side of Córdoba within the urban area. This is pointed out in an article published relatively recently by Juan Murillo, which provides some very interesting documentary and archaeological evidence.

P. Murillo sets it in one of the river’s bends, doesn’t he?

A. A palace or administrative complex of such importance would have had to be located along one of the main roads. During the Al-Andalus period, the ancient Via Augusta was one of the main routes into and out of Córdoba. Juan Murillo’s article places it next to a section near what is now the Cañero neighborhood, next to the Deza on Avenida de Libia.

When the Cañero neighborhood was built, the famous Burriciegos Bridge—dating back to the time of Almanzor—was discovered on what is now Acera del Arroyo Street. Interestingly, in the area where the Carrefour is located today, there is a farm whose original name was Al Zahira. All the information is found in that area, and, of course, this includes the information provided by Ibn Hazm.

Q. You also wrote your first book about LCórdoba of Ibn Hazm. What interests you about the fall of the Caliphate?

A. From the very beginning, what interested me most was the Umayyad period. Studying the fall of the Caliphate was the next natural step. It was a period that fascinated me, but one that was extremely difficult to tackle, since during the 22 years that the civil war lasted, there were so many caliphs and events that were hard to take in. In part, I was also motivated by the publication of The History of the rTaifa Kingdomss, by Almudena Ariza, who devotes nearly half the book to the fitna. That clear explanation of this period finally gave me the push I needed to tackle it.

Q. What do we still need to learn about Al-Andalus?

A. A lot. The Al-Andalus period is still often treated as a homogeneous entity, when in reality the Umayyad period has nothing to do with the early Taifa kingdoms, the Almoravid period, the Almohads, and certainly not with the Kingdom of Granada. These are very different periods historically, socially, and politically, although we still tend to lump them together under a single label.

And we need to approach it in our own way, rather than in a way that feels so foreign to us. We often say that we are Romans because it is a culture that is very close to our hearts. Al-Andalus culture also plays a significant role, especially in the south. The name of our autonomous community derives precisely from this period, in addition to its undeniable social influence, traditions, and cuisine. What we need to do is fully embrace it as a distinct period in Spanish history, rather than viewing it as something foreign. The Al-Andalus period is just another chapter in our history.

Q. We haven’t yet come to terms with the history of the Al-Andalus period as our own.

A. No, but I think there are other factors at play that have nothing to do with either idealizing or demonizing history. Historical presentism is one of the major problems that history has been facing in recent decades, especially in recent years due to the tendency to associate certain periods with certain schools of thought that contribute nothing to the study and understanding of history.

Q. Felipe Vidales, a historian and tour guide in Toledo, states the following: “There is no institutional interest in promoting theAl-Andalus past.” Do you know why?

A. I’m not sure if I agree 100% with this statement. There really is institutional interest in history. And also because of the Al-Andalus era. Of course, it depends on where. One need only look, for example, at the Medina Azahara archaeological site in Córdoba to see the wide range of activities organized by the Culture Department of the Regional Government of Andalusia. We’ve been offering free admission to the Salón Rico for two and a half years. Dramatized nighttime tours have been held every summer for the past 13 years. During the Christmas season, there is a full program of activities for people of all ages. It would have to be decided on a case-by-case basis. Although I’d like to see more done.

Q. The Regional Ministry of Tourism is currently headed by a party that denies the existence of Al-Andalus, and its second-in-command, Rafael Sánchez Saus, is a well-known historian who claims, for example, that Al-Andalus was an apartheid regime.

A. In the political context, it’s not my place to get involved, regardless of my own views. Based on the information I have gathered over the years—and I have been studying Andalusian sources for nearly 15 years—I believe that the discussion is based on a premise that treats Al-Andalus as a homogeneous period. The Almohad Caliphate abolished the protective status granted to non-Muslim minorities and forced them to convert or face expulsion from Al-Andalus.

I don’t know if he bases his claim on this period, but it certainly can’t refer to the Umayyad period. It is true that life was not idyllic back then, but there was an entire system in place that accommodated all these religions under certain conditions. It is important to remember that the Jewish quarters as such—that is, those areas that were isolated and segregated from the rest of the population—did not date back to the Al-Andalus period but rather emerged during the Christian era.

Q. Can we trust written sources?

A. To a certain extent. It is no surprise that the study of sources is a scientific discipline in its own right. What is told to us is just as important as who tells it, why it is told, or who made the copy. When someone analyzes sources, they need to have a certain amount of knowledge to do so rigorously. But this also happens when studying classical sources. Obviously, one cannot give full credence to those who demonized Caligula, Claudius, or Domitian when we know that these biographies were written by their opponents.

Q. Is the myth of coexistence a useful myth?

A. The same sources describe an administrative system that regulated social interaction, but by no means in the way they’re portraying it. From a historical perspective, I always clarify the term “coexistence,” because, to begin with, there weren’t three cultures, but rather three religions within a single culture: Al-Andalus. To put it very simply, if you were walking down the street, it was very difficult to tell just by looking at someone whether they were Christian, Muslim, or Jewish.

Q. Which cliché about Al-Andalus is the most harmful?

A. There is a widespread belief that Al-Andalus is something foreign to our culture. Or when he refers to the Muslim conquest as an invasion. The language used to refer to the Al-Andalus period is what does it the most harm, as it employs terms such as “invasion,” “expulsion,” or “interruption” of Spanish history. It is a historical period that has left us as rich a legacy as other periods we have experienced throughout our long history, and it has allowed us to be influenced by a wide variety of cultures.

Q. Is Averroes another forgotten figure from Córdoba?

A. I think Averroes is one of the most popular figures in our city. Everyone in Córdoba knows who Averroes is. They may not be able to provide a detailed biography of him, but they do know who he is. In addition to the educational centers dedicated to Averroes, there is also another very famous sculpture next to the Puerta de la Luna. Averroes is indeed one of those great figures from Córdoba who is both recognized and easily recognizable.

Q. And why do we know more about St. Thomas than about this great transmitter of classical philosophy?

A. That depends on other aspects of our recent history, which are more closely related to that historical narrative dating back to the 19th century, when Spain was formed based on the concept of nation as we know it today. We recently published a very interesting book by Manuel García Parody at Almuzara, titled *Aquí nació España*( Here Spain Was Born), which explores the formation of that national identity.

Q. Was Ibn Firnas the first Renaissance man?

A. He was the first man in history to make a scientific attempt at flight. He is one of the great figures of Al-Andalus, yet he remains largely unknown. The bridge on the Guadalcázar Highway is dedicated to this scholar, who was born in Ronda and came to Córdoba to pursue his entire scientific career. Not only did he build a flying machine and test it, but he also excelled in other fields such as metrics, mathematics, and astronomy. He built a sort of planetarium in his own home, complete with complex machinery that explained the movements of the celestial bodies and meteorological phenomena. He was one of the greatest scholars in history, who spent his career in the 9th century. In the Muslim world, he is regarded as their own Leonardo da Vinci.

Aristoteles Moreno