Algunos moros muy sabidores: Virtuous Muslim Kings in Examples 30 and 41 of El conde Lucanor

This is an Accep ed Manusc ip o an a icle published by Taylo & F ancis in he Bulle in o Spanish S udies on 04/03/2020, a ailable a : h ps://doi.o g/10.1080/14753820.2020.1729619. Fo a cou esy copy o he published a icle, please con ac he au ho a [email p o ec ed]u. 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).