When the Spanish Christian monarchs Ferdinand and Isabella recaptured Granada on January 2, 1492, they ended almost eight centuries of jihad ravages (described by Bertrand in 1934, and in 2016 here) — massacres, pillage, mass enslavement, and deportation — and the grinding imposition of Sharia by Spain’s various pious Muslim conquerors, and rulers. Bertrand’s unsparing narrative describes the bitter, chronic fate of Spain’s Christians under Islam, both those fully subjugated and the populations never entirely subdued in the semi-autonomous northern regions:
To keep the Christians in their place it did not suffice to surround them with a zone of famine and devastation. It was necessary also to go and sew terror and massacre among them. Twice a year, in spring and autumn, an army sallied forth from Cordova to go and raid the Christians, destroy their villages, their fortified posts, their monasteries and their churches, except when it was a question of expeditions of larger scope, involving sieges and pitched battles. In cases of simply punitive expeditions, the soldiers of the Caliph confined themselves to destroying harvests and cutting down trees. Most of the time they took the field to win booty. A district was allowed to re-people itself and be brought under cultivation; then it was suddenly fallen upon. Workers, harvesters, fruits and cattle were seized.
The religious Islamic jihad motivations for this devastation, and related “pious,” sadistic savagery of their triumphal execution, were underscored by Bertrand:
If one bears in mind that this brigandage was almost continual, and that this fury of destruction and extermination was regarded as a work of piety — it was a holy war against the infidels — it is not surprising that whole regions of Spain should have been made irremediably sterile. This was one of the capital causes of the deforestation from which the [Iberian] Peninsula still suffers. With what savage satisfaction and in what pious accents do the Arab annalists tell us of those at least bi-annual raids!A typical phrase for praising the devotion of a Caliph is this: “he penetrated into Christian territory, where he wrought devastation, devoted himself to pillage, and took prisoners. After that he brought the Musulmans back to Cordova safe and sound and laden with booty.” Abd er Rhaman [r. 912-961 A.D.], in the course of a campaign in Navarre, “did not fail, whenever a Christian retreat was to be found in the neighborhood, to carry destruction there and deliver the surrounding countryside to incendiarism, so that the Christian territory was ravaged by the flames to an extent often square miles.”
The same Caliph, when he laid siege to Toledo, began by destroying everything in the rich plain which surrounded the town. “He commenced by doing the rebels unimaginable harm. He remained there for thirty-seven days without ceasing his devastation cutting down the trees, pillaging and ruining the villages, destroying all the crops.” And again: “the strongholds of this region were reduced to ruins. Not one stone was left upon another…, The suburbs were surrendered to the flames, the harvests and all the property in the neighborhood were utterly ravaged and laid waste.”
Bertrand also chronicled the 11th and 12th century North African Berber Muslim Almoravid and Almohad invasions of Spain. These renewed jihad campaigns wrought not only further ravages and persecutions of Spain’s Christians, but massive population transfers:
From the outset of the Almoravid invasion the destruction of Christian churches had begun. … The faquis [Muslim clerics] commenced to persecute the Christian Mozarabs [dhimmis] so intolerably that they begged the King of Aragon, Alfonso the Warrior, to come and deliver them. The Aragonese did not succeed in taking Granada. When they retreated, the faquis avenged themselves on the Mozarabs in the most merciless fashion. Already ten thousand of them had been compelled to emigrate into the territory of Alfonso to escape their enemies’ repression. The remainder were deprived of their property, imprisoned, or put to death. Many of them were deported to Africa. They were established in the neighborhood of Sale and Meknes, where oppression of all kinds compelled them to embrace Islam.Ten years later there was a fresh expulsion. The Christians were again deported to Morocco en masse. Here, then, were cities and whole districts depopulated by massacres and proscriptions. This corresponded with a plan drawn upon in advance, a systematic course of action. “Sultan Yousouf,” writes [Muslim historian] Marrakeshi, “never failed to repeat at every one of his audiences: ‘To rid the [Iberian] Peninsula of the Christians that is our sole purpose … ’” Accordingly, after having expelled the Christians, he replaced them by Berbers. “To combat our enemies,” said Yousouf himself, “I shall fill Spain with horsemen and footmen who think nothing of repose, who do not know what it is to live softly, whose sole thought is to groom and train their horses, take care of their arms, and hasten to obey their orders.” The Almohads devoted themselves no less ardently to repopulating the South of Spain by filling it with Africans and Arabs.