Abengalbon: A Christian Military Leader?

Under the reign of Alfonso VI, Spain sought to become more unified under the Christian religion. Under Gregory VII, the papacy became more centralized and there was a “more frequent and more effective exercise of papal authority” (O’Callahan 201). Alfonso’s main military leader was Rodrigo Díaz de Vivar, or “El Cid”, with whom he had a tumultuous relationship. Historically, under Alfonso, the Cid was able to free Valencia from the control of the Almoravids, becoming the first Christian military leader to do so, and began to conquer lands all across the Eastern half of Spain (Arbeth 81). The Cid’s conquests made him a hugely powerful force politically. 100 years after his death, the Poem of the Cid was written, detailing his exploits. The
Abengalbon proves his worth as a noble figure when he welcomes the Cid’s daughters: “ When the Moor heard of their arrival he was delighted and went out of the town to give them a joyful welcome, doing everything possible to please them” (Hamilton 161). Abengalbon is shown as a gracious character who only reserves the best for his guests, and he behaves like a proper noble with the lavish welcome. He is also very kind and shows his loyalty to the Cid by giving them sanctuary in his town after the Infantes de Carrion have abused them. In fact, Abengalbon, a Muslim, is shown in a more positive light than the wretched Infantes, even though they should be moral Christians (along the image of Cid). Abengalbon’s response to the Infantes plot to kill him further shows his chivalry and dignity: “I have kept faith with you and in return you have plotted my death. If I did not forbear for the sake of the Cid . . . I should exact such vengeance as would startle the world (Hamilton 163). The Infantes’ plot is something that can be punished by death, because no one should dare to kill someone as noble and good as Abengalbon, regardless of his religion. However, his response shows his chivalry and his loyalty to the Cid. Because of his trust in Abengalbon’s good character, he is portrayed as one of
The “bad” non-Christians, like Rachel, Vidas, and King Yusuf and his soldiers, all have mortal vices that show how they are immoral and intolerant persons. The good figures are closely allied with the Cid and show how religious minorities can be kind and just as noble as the Christians portrayed in the poem (namely the Cid). The Cid’s image is glorified regardless of which characters one is referring to; the bad ones’ own moral failures help show the Cid’s outstanding qualities, and the good ones are the ones he befriends and keeps close as allies on his crusading mission to regain Alfonso’s favor. However, it is important to note that the portrayal of the Cid discounts his historical role; his character was actually a mercenary in real life (Arbeth 83). The crusading spirit helps to show him as a knight and gentleman in order to create a rallying symbol for Spain to unify behind. Furthermore, the portrayal of non-Christians reflects the larger dichotomy on the atmosphere of tolerance in medieval Spain around this time. For most people, there was a “difference in the attitudes of those Christians who had continual contact with Muslims and those who did not. The zeal and fanaticism displayed by the latter contrasted sharply with the comparative tolerance of the former” (O’Callahan 197).