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Algunos mo os muy sabido es. Vi uous Muslim Kings in Examples 30 and 41 o
El conde Lucano
*
Ma io Cossío Ola ide
Uni e si y o Minneso a
Abs ac : I analyse he ep esen a ion o Muslim kings in examples 30 (King al-Muʿ amid
o Se ille) and 41 (Umayyad Caliph al-Ḥakam al-Mus anṣi ) o El conde Lucano by Juan
Manuel, sus aining ha hey o e models o posi i e leade s whose i ues and mo als help
he au ho cons uc an idealised model o kingship. I examine how Juan Manuel adap s
Andalusī his o ical ch onicles and olklo ic adi ions in he examples in o de o o e his
eade s exempla y, al hough hype bolic, models o how a good king should beha e owa ds
his subjec s. I conclude ha his exe cise o cul u al ansla io, om al-Andalus o Cas ile,
se es a poli ical pu pose: o c i icise he ine icien poli ics and beha iou o a bad king,
Al onso XI o Cas ile.
Keywo ds: Don Juan Manuel; El conde Lucano ; kingship; al-Muʿ amid ibn ʿAbbād; al-
Ḥakam al-Mus anṣi ; Fe nando III; Al onso XI
*
This wo k was suppo ed by he Hella Mea s Fellowship o he Cen e o Ge man and Eu opean S udies
o he Uni e si y o Minneso a. I would like o hank Michelle Hamil on, Ani a Sa o, and Emma Snowden
o hei commen s on ea lie e sions, and Leona do Funes and Pablo En ique Sa acino o kindly making
a ailable o me a digi al copy o he C ónica manuelina.
2
Juan Manuel inished w i ing El conde Lucano (=CL) in 1335, a pe iod o Cas ilian his o y
ha he desc ibed in his book as ‘ u bio’, and in he Lib o de los es ados as a ‘dolo oso e
is e iempo’.
1
The p eceding decades we e ma ked by an almos pe manen con on a ion
be ween King Al onso XI and he high nobili y, o which Juan Manuel was one o he
mos impo an membe s. These e en s we e also in luenced by he eme gence o a new
u ban a is oc acy suppo ed by weak kings (Fe nando IV and he mino i y ule o Al onso
XI) ha challenged he igh s o he old noble amilies, and he disappea ance o he igu e
o he ex li e a us, epi omised by Al onso X and o a lesse ex en Sancho IV. Thus, he
a icula ing unc ion o a cou ly sys em o ideological and poli ical ela ions ha in he
hi een h cen u y had made possible he poli ical, mili a y, and cul u al consolida ion o
Cas ile no longe exis ed.
2
Ha ing dis anced himsel om Al onso XI, who managed o e-
es ablish oyal con ol o e he nobili y and ins i u e a new model o poli ical and cou ly
ela ions, Juan Manuel composed didac ic ea ises ha o e a dissiden poli ical model
in ended o sol e he p oblems acing Cas ilian socie y du ing he ea ly ou een h cen u y.
3
Chie among hem was he need o a econ igu a ion o oyal powe , which he unde s ood
as he main cause o his decadence.
An unusually long held consensus among Juan Manuel schola s is ha he Ch is ian
ule s ha appea in he examples o CL, like Richa d he Lion Hea (ex. 3), Fe dinand III
1
Juan Manuel, Lib o de los enxiemplos del conde Lucano e de Pa onio, p e ace by Ge mán O duna, in o. & ed.
Guille mo Se és (Ba celona: Cí culo de Lec o es, 2006), 232; Juan Manuel, Lib o de los es ados, ed. Ian
Macphe son & Robe B ian Ta e (Mad id: Cas alia, 1991), 72.
2
On he appea ance and oles played by he ca alle ía illana, see Luciana de S e ano, La sociedad es amen al de la
Baja Edad Media española a la luz de la li e a u a de la época (Ca acas: Uni e sidad Cen al de Venezuela, 1966),
143–54; José Manuel Lucía Megías, ‘Caballe o, escude o, peón. Ap oximación al mundo caballe esco del
Lib o del ca alle o Zi a ’, Sc ip u a, 13 (1993), 115–37; Teó ilo Ruiz, C isis and Con inui y. Land and Town in La e
Medie al Cas ile (Philadelphia: Uni e si y o Pennsyl ania P ess, 1994), 235–61; Césa González Mínguez,
Fe nando IV. 1295-1312 (Palencia: Dipu ación P o incial de Palencia, 1995), 45–7; Jesús Rod íguez Velasco,
O de and Chi al y. Knigh hood and Ci izenship in La e Medie al Cas ile (Philadelphia: Uni e si y o Pennsyl ania
P ess, 2010), 46–83. Fo Al onso X’s cul u al p ojec , see Fe nando Gómez Redondo, His o ia de la p osa
medie al cas ellana. Volumen 1. La c eación del discu so p osís ico: el en amado co esano (Mad id: Cá ed a, 1998), 423–
849.
3
Fo he idea o Juan Manuel’s “dissiden his o y”, see Leona do Funes & Ma ía Elena Qués, ‘La his o ia
disiden e. El luga del Lib o de las a mas en el discu so his o iog á ico del siglo XIV cas ellano’, A alaya. Re ue
ançais d’é udes médié ales hispaniques, 6 (1995), 71–8.
3
(ex. 15, 28, and 41), Coun Fe nán González (ex. 16, 37, and 41) and Empe o F ede ick II
(ex. 27), igu e in o he didac ic message o he book by o e ing posi i e models o
kingship.
4
Some c i ics ha e gone u he and p oposed ha he ep esen a ion o Muslim
mona chs, like Saladin (ex. 25, and 50), al-Muʿ amid (ex. 30), and al-Ḥakam (ex. 41),
e idences he opposi e, Juan Manuel’s nega i e ideas abou Islam and A abo-Islamic
cul u es. These eadings p opose ha he nega i i y o Muslim kings mani es s i sel in an
o ien alis discou se ha seeks o simpli y o e en idicule any p esence ha could be
associa ed wi h A abo-Islamic cul u es. This phenomenon has been desc ibed in wo
ecen essays as Juan Manuel’s mau ophilia.
5
Ce ain no ions associa ed wi h mau ophilia, a e m coined by Menéndez Pelayo o
desc ibe he six een h-cen u y li e a y ep esen a ions o Muslims ha coincided wi h he
ma ginaliza ion o Spanish mo iscos, ha e been applied in CL c i icism since he wen y
cen u y.
6
Lida de Malkiel sus ains ha he examples o Islamic a mosphe e a e ‘pa angón
de la ascinado a desmesu a o ien al’, while De o o says hey announce he au ho ’s desi e
o c ea ing ‘un o ien alismo a an la le e’. Recen ly Adams a gued ha hese s o ies o e
4
See Ian Macphe son, ‘Dios y el mundo. The Didac icism o El conde Lucano ’, Romance Philology, 24:1 (1970), 26–
38 (p. 35); Reinaldo Aye be-Chaux, El conde Lucano . Ma e ia adicional y o iginalidad c eado a (Mad id: Ediciones
José Po úa Tu anzas, 1975), 72–91; Ma a Ana Diz, Pa onio y Lucano . La lec u a in eligen e ‘en el iempo que es
u bio’ (Po omac: Sc ip a Humanis ica, 1984), 99–111; Alan Deye mond, ‘Cuen ís ica y polí ica en Juan
Manuel. El conde Lucano ’, in S udia in hono em Ge mán O duna, ed. Leona do Funes & José Luis Mou e (Alcalá
de Hena es: Uni e sidad de Alcalá, 2001), 225–39 (p. 229); San iago Disal o, ‘El halcón de don Manuel, is o
po su he mano y su hijo. Sob e la ce e ía en las Can igas de San a Ma ía y El conde Lucano ’, in Nue as mi adas
sob e la ie a media. El cuen o en el Occiden e eu opeo, ed. Glo ia Bea iz Chico e, Lidia Amo & Flo encia Cal o
(Buenos Ai es: Edi o ial Uni e si a ia de Buenos Ai es, 2006), 39–51 (pp. 44–51).
5
Ana Adams, ‘Se es aze . El sabe y la masculinidad de Saladín en El conde Lucano ’, La Co ónica. A Jou nal o
Medie al Hispanic Languages, Li e a u es, & Cul u es, 40:2 (2012), 145–68 (p. 146); Ana Adams, ‘Humo é nico en
El conde Lucano ’, eHumanis a. Jou nal o Ibe ian S udies, 34 (2016), 407–22 (p. 407)
6
Don Ma celino w i es: ‘[los mo os] esul aban muy biza os y galanes; espondían a una gene osa
idealización que el pueblo encedo hacía de sus an iguos dominado es, p ecisamen e cuando iban a
desapa ece del suelo español las úl imas eliquias de aquella aza’ (Ma celino Menéndez Pelayo, O ígenes de la
no ela, 2 ols [Mad id: Lib e ía Edi o ial de Bailly-Balliè e e Hijos, 1905-1915; ep . Mad id: G edos, 2008], I,
587). Fo an in-dep h discussion o mau ophilia om he i een h cen u y on, see Ba ba a Fuchs, Exo ic
Na ion. Mau ophilia and he Cons uc ion o Ea ly Mode n Spain (Philadelphia: Uni e si y o Pennsyl ania P ess,
2009), 4–10.
4
‘un enemigo digno y exó ico’, humilia ed by an au ho who applies ‘es e eo ipos é nicos
comunes pa a el en e enimien o, [la] educación y [la] pe suasión de los lec o es c is ianos’.
7
Acco ding o he las schola , he au ho cons uc s a nega i e exempla i y o
Muslim kings, opposed o he posi i e one he asc ibes o Ch is ian kings, a p ac ice which
allows him o o e his eade s ins ances o egal excesses and display he ices he
associa ed wi h Islam. Behind hese in e p e a ions o Juan Manuel’s Muslim cha ac e s lies
an essen ialised iew o medie al Cas ilian iden i y (i.e. Ch is ian), cons uc ed by
opposi ion o any A abo-Islamic cul u al elemen , in o de o exe cise domain o e i .
Thus, hei nega i e ep esen a ion is unde s ood as a o m o domina ion o he Muslim
O he ha is incompa ible wi h inding any posi i e alues in hese Muslim kings.
8
Juan Manuel Cacho Blecua and Ca los Heusch ha e ecen ly oiced dissen ing
opinions on his ma e , a guing ha Muslim kings in CL, a om being ep esen a ions
ha espond o a iew ha opposes all elemen s o Andalusī o Muslim Ibe ian o igin, end
o be posi i e igu es ha cons i u e a coun e poin o he o e whelmingly nega i e mo als
o Ch is ian kings. Fo he la e , hey ac ‘de mane a i uosa y en aco de con el sis ema de
alo es que compa ía Juan Manuel con su público’.
9
In his a icle, I u he explo e how
he depic ions o al-Muʿ amid in example 30 and al-Ḥakam in example 41 a e p ima ily
posi i e ones ha co espond wi h Cacho Blecua and Heusch’s p oposals. I also p opose
ha in he au ho ial e o mula ion o he sou ce ma e ials, namely A abic his o iog aphy
7
Ma ía Rosa Lida de Malkiel, ‘El mo o en las le as cas ellanas’, Hispanic Re iew, 28:4 (1960), 350–8 (p. 355);
Daniel De o o, In oducción al es udio de don Juan Manuel y en pa icula de El conde Lucano (Mad id: Cas alia,
1972), 433; Adams, ‘Se es aze ’, 164; Adams, ‘Humo é nico’, 408.
8
‘La inclusión de ases á abes y de anécdo as andalusíes son, po consiguien e, pa e de la e ó ica de pode
de Juan Manuel. No deben en ende se necesa iamen e como signo de la admi ación o ole ancia, sino como
es a egia de dominación e ó ica, polí ica, económica, eligiosa e incluso pe sonal que si úa al mo o en una
posición de in e io idad con espec o al c is iano que busca domina lo’ (Adams, ‘Se es aze ’, 156).
9
Ca los Heusch, ‘Yo e cas iga é bien commo a loco. Los eyes en El conde Lucano de Juan Manuel’, e-Spania. Re ue
in e disciplinai e d’é udes hispaniques médié ales e mode nes, 21 (2015), doi:10.4000/e-spania.24709, 19; Juan Manuel
Cacho Blecua, ‘Iden idad y al e idad. La ep esen ación del o o musulmán en El conde Lucano ’. e-Spania. Re ue
in e disciplinai e d’é udes hispaniques médié ales e mode nes, 21 (2015), doi:10.4000/e-spania.24697.
5
and olklo e, he e is an addi ion o seigneu ial alues ha co espond o he ideological
model cons uc ed by Juan Manuel in his wo k.
10
In he aming na a i e o example 30, coun Lucano ells his ad iso Pa onio
ha a man o en comes o him and ‘muchas ezes me uega e me pide quel ayude e le dé
algo de lo mío’ (133), and while he man is g a e ul a e ecei ing he a ou s, he soon
changes his a i ude and g ows ang y when he coun does no comply wi h new eques s,
accusing him o doing no hing o help him. Pa onio esponds wi h an example based on
he li e o al-Muʿ amid ibn ʿAbbād (in CL, Abenabe ), poe -king o he ai a o Se ille, and
his a ou i e wi e, al-Rumaykīya (in CL, Ramayquía). As John England has poin ed ou ,
his s o y ollows a ipa i e s uc u e common o olklo ic ales: a he beginning o he
ale al-Rumaykīya c ies a he uncommon sigh o snow in Có doba, whe e his beau i ul
phenomenon is a e; al-Muʿ amid esponds by o de ing almond-g o es plan ed h oughou
he moun ains a ound he ci y so ha ‘en el eb e o pa esciesen los almend ales lo idos,
que semejan nie e, po le aze pe de el deseo de la nie e’ (134).
11
La e , she sees women
making mud b icks in he i e -bank o he Guadalqui i , and he so ow e u ns. Al-
Muʿ amid ins uc s his se an s o
enchi de agua osada aquella g and albuhe a de Có do a, en loga de agua; e en
luga de ie a, ízola enchi de açúca e de canela e de gengib e e espic e cla os
e musgo e amb a e algalina, e de odas buenas especias e buenos olo es que
pudían se ; e en luga de paja, izo pone cañas de açúca . (134)
He hen in i es his wi e ‘que se descalçase e que ollase aquel lodo e que iziese adobes
dél cuan os quisiese’ (134). When she g ows so ow ul a hi d ime, al-Muʿ amid inqui es
abou he cause o al-Rumaykīya’s g ie , o which she asks ‘que cómo non llo a ía, que
10
In line wi h he analysis I ha e done on examples 25 and 50. See Ma io Cossío Ola ide, ‘The O he - o -me.
The Cons uc ion o Saladin in El conde Lucano ’, eHumanis a. Jou nal o Ibe ian S udies, 41 (2019), 246–65.
11
John England, ‘¿E non el día del lodo? The S uc u e o he Sho S o y in El conde Lucano ’, in Juan Manuel
S udies, ed. Ian Macphe son (London: Tamesis, 1977), 69–86 (p. 77–8); also see Cacho Blecua, ‘Iden idad’, 10.

6
nunca izie a el ey cosa po le aze plaze ’ (134). Calling a en ion o his wi e’s
o ge ulness, he eplies: ‘¿E non el día del lodo?’ (135).
The las pa o his example, he s o y o he mud and he ques ion o al-
Muʿ amid, is pa o a popula o al anecdo e abou him ha was la e picked up and e old
by Magh ebi his o ian al-Maqqa ī, in an accoun ha di e s only in mino de ails. Lea ing
aside he ich discussion o he gende poli ics in ol ed in his s o y and he p oblema ic
cha ac e iza ion o al-Rumaykīya (an o he wise posi i e his o ical igu e and amous poe
whose li e a y alen s i alled hose o he husband, bu who is he e depic ed as a i olous
wi e), I wan o cen e my a en ion on he di e en pu poses o he s o ies in each
con ex .
12
Al-Maqqa ī’s Na ḥ al-ṭīb, w i en in he se en een h cen u y, o e s a poli ical and
in ellec ual his o y o Muslim Ibe ian socie ies a e he auma ic expulsion o he mo iscos
om Spain. Fo him he anecdo e has a clea ly nos algic and elegiac one, ampli ied by i s
loca ion in he ex , be ween he accoun o he o ced exile o he oyal amily o No h
A ica a e he Almo a id conques and he accoun o he dea h o al-Muʿ amid. Thus,
he s o y o al-Muʿ amid and al-Rumaykīya becomes a con empla ion o he o me glo y
o he ai a o Se ille and he g ea ac ions ca ied ou by i s poe -king, as he ending o his
e sion ansmi s:
[…] and i is said ha when he was deposed om powe and she was speaking wi h
him, as i usually happens be ween husband and wi e, she said: ‘By god, I ha e
ne e seen any good om you’, o which he eplied: ‘No e en he day o he
12
The s o y also appea s in al-Tijānī’s Tuḥ a al-ʿa ūs wa-nuzha al-nu ūs, ha I will no discuss he e. Fo his
e sion, see Reinha Pie e Anne Dozy, Sc ip o um A abum Loci de Abbadidis, 3 ols (Leiden: B ill, 1852), II,
151–3. Fo he di e ences be ween all he e sions o he s o y, see Celia Wallhead Munue a, ‘Th ee Tales
om El conde Lucano and hei A abic Coun e pa s’, in Juan Manuel S udies, ed. Ian Macphe son (London:
Tamesis, 1977), 101–17 (pp. 112–6); Pila Li ola Delgado, ‘al-Rumaykīya’, in Biblio eca de al-Andalus. De al-
Qab ī ī a Zumu ud, ed. Jo ge Li ola Delgado, 10 ols (Alme ía: Fundación Ibn Tu ayl de Es udios Á abes,
2012-2017), VII, 184–91 (pp. 187–8).
7
mud?’, eminding he o he day when he had spen an amoun o money known
only o God. And she el ashamed and wen silen .
13
While he cap icious na u e o al-Rumaykīya is also p esen in his accoun , he message o
he ale seems o e ol e a ound he wo ypes o weal h possessed by al-Muʿ amid,
ea u es ha de ine he igu e o an ideal Muslim mona ch. The i s is his ma e ial weal h,
mani es ed in he expensi e spices and silk he commanded be b ough o he palace; he
second is his mo al weal h, he egal la ishness ha was a posi i e mo al ai associa ed
wi h kingly, and mo e b oadly cou ly, beha iou in medie al A abo-Islamic socie ies, such
as can be ound, jus o gi e an example, in he nume ous anecdo es ela ed o he
ʿAbbasid Caliph Hā ūn al-Rashīd.
14
Juan Manuel o egoes he s o y o al-Muʿ amid’s exile, a ea u e ha was ei he
absen in his sou ce, o pu pose ully edac ed o p o ec he image o he king as
ep esen a i e o an unal e able o de . He also conduc s a sligh ampli ica io o he spices: o
he ambe g is, musk and campho ansmi ed by he A abic accoun s, he adds suga ,
ginge , cinnamon, clo e, and ci e , all spices used in al-Andalus in he p oduc ion o
pe umes and medicines, as medical ea ises o he pe iod a es .
15
These added elemen s
a e no in ended o exo icise, as c i ics ha e a gued, bu a he , as al-Maqqa ī’s e sion
does, o augmen he os en a ious na u e o al-Muʿ amid’s ac ions and model an idealised
image o he magni icence o which Cas ilian kings should s i e.
13
Aḥmad ibn Muḥammad al-Maqqa ī, Na ḥ al-ṭīb min ġuṣn al-Andalus al- aṭīb, ed. Iḥsān ʿAbbās, 8 ols (Bei u :
Dā al-Fik , 1968), I, 440. The e is a sligh ly di e en e sion in IV, 272–3, ha adds a amous hadi h abou
women ansmi ed by al-Bukhā ī: ‘I you ha e always been good o one o hem [women] and hen she sees
some hing in you no o he liking, she will say: “I ha e ne e ecei ed any good om you”’ (273). Bo h
ansla ions a e mine.
14
See Fahmida Suleman, ‘Gi s and Gi Gi ing’, in Medie al Islamic Ci iliza ion. An Encyclopedia, ed. Jose
Waleed Me i, 2 ols (Abingdon: Rou ledge, 2006), I, 295–6.
15
See Ibn Wā id, Ki āb al-wisād ī l-ṭibb. Lib o de la almohada, sob e medicina, ed. Camilo Ál a ez de Mo ales &
Ruiz Ma as (Toledo: Dipu ación de Toledo, 2006); Jah Che i Abde ahman, Los a omas de al-Andalus. La
cul u a andalusí a a és de los pe umes, especias y plan as a omá icas (Mad id: Alianza Edi o ial, 2001), 76–90.
8
In his s o y al-Muʿ amid is a pe ec king, in con as o wha happens in o he
s o ies o El conde Lucano , like example 50, whe e Saladin mus be guided by he wo ds o
ex e nal agen s (a good wi e and a wise and old knigh ) o come o a mo al anagno isis
abou his beha iou . al-Muʿ amid esol es wi hou assis ance, and wi hin he adi ional
ipa i e s uc u e o olk ales, he con lic ha o igina es om al-Rumaykīya’s lack o
g a i ude, co ec ing he beha iou wi h wo ds ha make he ealise he mis ake, as a good
king should do wi h his assals.
16
In he inal e lec ion o e ed by Pa onio a e elling he s o y, he ad ises Lucano
o ac like al-Muʿ amid, ealizing ha he man he is helping is no g a e ul, and hus, does
no dese e his help. He also makes a poin o dispa aging al-Rumaykīya’s ing a i ude. The
pa allels implied by he s o y a e ob ious: al-Muʿ amid occupies he same posi ion in he
example as Lucano in he aming na a i e, a posi ion ha is hen p ojec ed o he ex a-
diege ic eali y, in which al-Muʿ amid’s gene osi y and beha iou could be pu o use o
sol e Cas ile’s poli ical con lic s.
Example 41 p esen s ano he model o good kingly beha iou . In he aming
na a i e Lucano ells Pa onio ha he is a amed hun e :
[…] e he echo muchas caças nue as que nunca izo o o omne. E aun he echo e
eñadido en las pihulas e en los capiellos algunas cosas muy ap o echosas que
nunca ue on echas. (164–5)
And while he is p oud o his me i s in his cou ly pas ime, hose who wan o c i icise and
idicule him sugges ha hese achie emen s pale in compa ison o hose o El Cid, Fe nán
16
As King Sancho IV ad ices his son, Fe nando IV, o do: ‘Bien andan es son las gen es que Dios da ey o
seño que los sepa cas iga e manda . […] El buen cas igo aze a las a es b a as que se amansen e que se
conoscan al omne que las gua da, e que ome el omne con ellas las o as. […] E g and a an aja llie a el que
cas iga de aquél a quien cas iga, ca el que cas iga es enseñado e el o o es desçiplo que lo ap ende dél. El que
cas iga demues a lo que sabe, e el que lo ap ende, ap ende lo que non sabe’ (Cas igos del ey don Sancho IV, ed.
Hugo Ósca Bizza i [Mad id: Ibe oame icana, 2001], 325–6).
9
González, and Fe nando III. When asked how o a oid his, Pa onio gi es an example
om he li e o he Andalusī Caliph al-Ḥakam al-Mus anṣi (in CL, Alhaquem).
Con en wi h main aining he s a us quo in he calipha e, al-Ḥakam ‘non se
abaja a de aze o a cosa on ada nin de g and ama, de las que suelen e de en aze los
buenos eys’ (165), and ins ead idly li ed in his palace. One day, while lis ening o a
musician play a lu e (“albogón”, 165), he no iced ha he quali y o i s sound could be
imp o ed, so he added a hole o he ins umen . Upon hea ing news o his, he people
s a ed o p aise he caliph in jes , and e e y ime hey would p aise someone, hey would
compa e i o he ‘añadimien o del ey Alhaquem’ (166).
When his saying eaches he caliph, he eels emo se and ealises his ac ions do no
co espond o his es a e, bu ‘como e a muy buen ey, non quiso aze mal en los que
dizían es a palab a’ (166). Ins ead, de e mined o es o e his good name, he commi s o
comple ing he expansion o he Mosque o Co doba, wo k le un inished by his a he ,
ʿAbd al-Raḥman III. The na a ion is in e up ed by Pa onio, who s a s desc ibing he
me i s o he mosque, in a passage inspi ed by he desc ip ion o he building in Al onso
X’s Es o ia de España. Pa onio says i is ‘la mayo e más complida e más noble mezqui a
que los mo os a ían en España’ (166) and ecoun s i s consec a ion as a Ch is ian ca hed al
a e he ci y’s conques by Fe nando III.
17
Re u ning o he ale, al-Ḥakam exp esses ha , since people jokingly p aised he
addi ion o he lu e, hey would now p aise him since ely o his addi ion o he mosque:
17
In he Es o ia de España: ‘[…] en la mezqui a de Có do a, que sob a a e ençíe de a ey e e de g andeza a
odas las o as mezqui as de los alá abes’ ( ol. 206 ). I quo e om he C ónica manuelina (B i ish Lib a y Ms.
Ege on 289), model o Juan Manuel’s C ónica ab e iada. The passage i sel o igina es om he Toledano’s
ch onicle: ‘E unc ene abilis Iohannes Oxomensis episcopus, egalis aule cancella ius, cum Gundisal o
Choncensi, Dominico Beaciensi, Adam Placen inensi, Sancio Cau iensi episcopis mezqui am ing essus es
Co dubensem, que cunc as mezqui as A abum o na u e magni udine supe aba ’ (Rod igo Ximénez de Rada,
Ope a omnia. Pa s I. His o ia de ebus Hispanie si e His o ia go hica, ed. Juan Fe nández Val e de [Tu nhou :
B epols, 1987], 299).