The immensely influential legal document, known as Siete Partidas was created in order to unify Iberian laws, although because authoritative in alterative ways. The Siete Partidas holds importance to historians, researchers, and educators alike as though it was deemed uneffective and a failure during its original release, it became an example of genuine law and justice for later generations and future generations. The seven-part collection titled Siete Partidas is analyzed and examined as it is contended as one of the most important legal documents of the middle ages, as well as affecting the lives of immigrants, slaves, Jews, women, and the improvished under the reign of Alfonso X of Castille.

Siete Partidas is a legal document is an essential sample of medieval law and justice, written under the reign of Alfonso X of Castille, which includes the influence of religion and morals of the time period. By personal definition, Siete Partidas was a seven-part code created under the reign of unifying Iberian under one legal ideology. “Visigothnic law codes regularly continued to concern Christian rulers and jurists in the later Middle Ages. By the thirteenth century, however, Jews were not the only religious minority living under Christian rule, and law codes began to include laws pertaining to Muslim subjects” (Scott, 399). The ideology of the whole of Iberian geographical area falling under one single law code makes sense, although it would be quite difficult as different regions has diverging moral codes. A huge part of this is the heavy influence of religion during the medieval ages, Siete Partida’s content is steadily shaped by the

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varying religions in Iberia, the main religious organizations being Christianity, Judaism, and Islam. Religious influence ties in with the Siete Partidas is the material demonstrating what individuals of varying religions can and cannot do, especially limiting Jews and Muslims in contrast to the Christians in the area. For example, “Jews should pass their lives among Christians quietly and without disorder, practicing their own religious rities, and not speaking ill our lord Jesus Christ, which Christians acknowledge” (Scott, 398). This quote demonstrates there are societal privileges of being Christians, as well as there is a bias or discrimination against Jews or non-Christian dominations. “We decree that Moors shall live among Christians in the same way that we mentioned in the preceding title that Jews shall do, by observing their own law and not insulting ours” (Scott 402). The Siete Partidas makes it crystal clear that other religions can practice their preferred religions, although they absolutely cannot get involved or in the way of Christians, as they had a certain priority. “Christians should endeavor to convert the Moors by causing them to believe in our religion, and bring them into it by kind words and suitable discourses, and not by violence…”(Scott 403). This quote demonstrates they Judaism and Islam individuals do have rights and freedoms, in order to practice a religion of their choice, although they still faced criticism and discrimination, they also could be persuaded to convert to Christianity. The relationships between the differing religions with their connections, and the rules affecting each organization’s rights and freedoms is extremely intricate and sinuous, though quite interesting. Furthermore, the laws and material included in the Siete Partidas made great efforts to divide and separate the varying religions, creating tension and strained relationship between the diversified groups. “We also forbid any Jew to dare to leave his house or his quarter on Good Friday, but they must all remain shut up until Saturday mornings; and they violate this regulation, we decree that they shall

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not be entitled to reparation for any injury or dishonor inflicted on them by Christians …” (Scott 400). The obvious separation between the dominations, affects deeply how the society was so divided because of moral and religious differences, and the rules and legislations in the Siete Partidas document is a large part of that. The seven-part legal document titled Siete Partidas as highly used for research and anlyzation of researchers today as it perfectly exposes the religious and moral codes and commonly known rules of the time period of Medieval Spain.

The seven-part official document of Siete Partidas has a critical and predominant history regarding its creation and production. A large section of the content of the Siete Partidas revolves around enslaved people, and the rules and regulations regarding this. Firstly to define servitude, “Servitude is an agreement and regulation which people established in ancient times, by means of which men who were originally free became slaves and were subjected to the authority of others” (Scott, 394). Servitude connects to the Siete Partidas as this is the system uses to create and keep enslaved people. Researchers and historians alike, have found that yes, slavery was very prevalent in Iberian society, especially with individuals that were from another areas (Northern Africa for example) as slaves and wealthy higher class men as owners. Slavery has a quite different meaning in this time period, in comparison the American slave trade, “Most medieval slaves were not used for agricultural labour. Instead, they were often put to work as domestic servants or as labours in urban industries” (Scott, 393). It is quite revoking and riveting to understand what daily tasks and orders slaves had to commit to better and ease the lives of the individuals who owned them.  Individuals became slaves in three different situations or reasons, “There is three kinds, the first is those taken captive in war who are enemies of the faith; the second, those born of female slaves; the third, when a person is free and allows himself to be sold” (Scott, 394). This information is

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extremely interesting as some people sold themselves into slavery. “First, the party must voluntarily consent to be sold; second, he must receive a part of the price; third, he must know that he is free; foruth. The party who purchases him must believe that he is a slave; fifth, he who permits himself to be more than twenty years of age” (Scott, 394). It is extremely intriguing and thought-provoking as one today would wonder why exactly someone would give away their rights in order to live and work for someone else. This makes someone wonder what the slave’s intentions were, but when the quote reads “… receive a part of the price…” (Scott 394), we could concur that this decision may has financial gain, i.e. becoming enslaved and collect part of the payment to give your family. Referring back to the first paragraph, religious influences also greatly affected the laws and regulations referred in Siete Partidas. “Neither a Jew, a Moor, a heretic, nor anyone else who does not acknowledge our religion, can hold a Christian as a slave” (Scoot, 396). This is quite intriguing as we can analyzing what a privilege Christians had over diverging religions in Medieval Iberian, even in slavery. Slavery in medieval Iberian is very interesting and compelling as it truly does differ from forms of slavery in different time periods and geographical areas, like the slave trade prevalent in the American south, as understanding their personal stories would explain their reasons of how they ended up in slavery.

                 Siete Partidas has affected Castilian society, especially because of the political, religious, and societal ideologies during Alfonso X of Castille’s reign. Alfonso X, also known as Alfonso the wise, is one of the most well known and famous leader of Medieval Iberia, and was also in power during the production and publication of Siete Partidas. Alfonso X is known as an extremely intelligent and a true academic, “The son and successor of San Fernando X, commonly known as “El Sabio” (the learned), because of attainments in science and letters. Almost

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immediately upon his accession he took up his father’s legal project and his reign was marked by a succession of works culminating in the Partidas” (Lobingier, 489). This quote demonstrates that Alfonso was determined to continue in his father’s interests and legal achievements. “In order to present a well-rounded portrait of Alfonso X’s reign, it is essential to comprehend the diversity of his kingdoms, his political ideology, the instruments of government, and his relations with the principal political forces of the church, the nobility, and the municipalities” (O’Callaghan,4). One of the achievements Alfonso X of Castille is best known for is the creation and production of the law document, Siete Partidas. Alfonso creates this seven-part document because he used all of Iberia under a single legal code, making it easier to commend rules and justice to all areas. Although Alfonso and the academics thought this document would be absolutely revolutionary and extremely popular, but that wasn’t the case. Siete Partidas didn’t catch on immediately because many societal groups did not believe the document would be beneficial to them. “Although completed between 1256 and 1265, it has long been argued that Alfonso’s law code, the Siete Partidas, was not promulgated until the 14^th century, and even then only as a supplementary law” (Ruiter, 309). As the quote explains, Siete Partidas was not originally was well known, although in the 14^th century and beyond the legal document became a famous sample of legal documentation, so much so that many countries took material and ideologies from Siete Partidas. “Immeasurably superior as were the Partidas to any preceding Spanish legislation, their merits did not impress the contempory nobles and “hidalgos”. As a learned editiors observes, the new code, composed in great part of Roman law and decretals, was at war with established prejudices of the country and opposed by powerful interests” (Burns, 47).  When Siete Partidas was in the process of being written and produced, the material took a large part from traditionally

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Roman law, as well as another well known influences in order to create something amazing and revolutionary. “One aspect of the Siete Partidas worth noting is both in its construction as a law code, as well as the ideology behind the laws, it was influenced by past events and legislation. Modelled on Roman law codes and influenced by inter-religious relations, particularly those between the Christians and Jews, by everything from the Visigothic rule of Spain to the Talmudic controversy of Judaism, Alfonso, although adding nuanced distinctions of his own, was for the most part following a pre-existing model of ideology an philosophy in his Siete Partidas” (Ruiter, 310). This quote is wonderful with explaining exactly what the Siete Partidas what was made of, as well as a religious aspect, which is extremely important in a society that is so consumed with moral and religious influences. The seven-part code serves as a complete in-depth collection for Medieval Iberian legislation and justice, with each part focuses in a particular area of law. “The four books of the latter touched on many subjects belonging to practically all branches of the law government, criminal law, private, substantive law and procedure. The deficinies most apparent in it, superficiality and lack of logical arrangement, – are those of the age to which it belongs” (Lobingier, 489). This organization in such a old text is very useful to researchers and historians alike, who are aiming to analyze and understand Medieval Iberian legislation and the influence of this text. Siete Partidas is an amazing legal collection that is still references and researchers today, and still remains one of Alfonso X of Castile’s greatest achievements.

The seven-part law document, Siete Partidas continues to affect and influence legal ideologies and system in the modern world and beyond. When analyzing and researching Siete Partidas, it is absolutely critical to understand what the document is, how it affected the enslaved people of Castile, as well as what was the influence of Alfonso X in the material and production

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of Siete Partidas. Furthermore, discovering the influence of religion with the material in the code, as well as differing reasons to becoming a slave as well as the tasks a slave would commit. The legal document titled Siete Partidas is extremely influential to later legal systems as well as an amazing research tool to historians to analyze the rules and legal ideologies from Medieval Iberia.

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Bibliography

Burns, Robert I. Jews and Moors in the Siete Partidas of Alfonso X the Learned: A Background Perspective. Palgrave Macmillian, London, 2002. https://doi.org/10.1057/9781403919779_3

Burns, Robert I. Emperor of Culture: Alfonso X the learned of Castile and his thirteenth-century renaissance. Philadelphia, University at Pennisylvia Press, 2015. Emperor of Culture: Alfonso X the Learned of Castile and His Thirteenth … – Google Books

Lobingier, Charles Sumer, California Law Review. California Law Review, Berkley, 1913. https://doi.org/10.1057/9781403919779_3

O’Callaghan, Joesph F. The Learned King: The Reign of Alfonso X of Castile. Philadelphia, University of Pennisylvia Press, 2016. The Learned King: The Reign of Alfonso X of Castile – Joseph F. O’Callaghan – Google Books

Ruiter, Michael. Alfonso X of Castile: Alfonso the Tolerant? Constellations, Edmonton, 2013. Emperor of Culture: Alfonso X the Learned of Castile and His Thirteenth … – Google Books

65. Slavery in Castille, Siete Partidas. Trans. S.P. Scott, in Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources, ed. Olivia Remie Constable, Damian Zurro, 393-398. Philadelphia, University of Pennisylvania Press, 2012.
66. The Legal Status of Jews and Muslims in Castille, Siete Partidas. Trans. S.P. Scott, in Medieval Iberia: Readings from Christian, Muslim, and Jewish Sources, ed. Olivia Remie Constable, Damian Zurro, Philadelphia, University of Pennisylvania Press, 2012.