In 1506 the Catholic Monarchs themselves stayed in that castle on their way through Langa. Years later, Enrique Enríquez, bastard brother of Leonor of Castile (daughter of Ferdinand III the Saint and Queen of England), was imprisoned in its tower, managing to escape thanks to a rope provided by the same neighbors. Centuries before, the Cid held the tenancy of the tower after suffering his first exile.

The own configuration of the urban helmet speaks to us of the vital and restless history of Ágreda. Their labyrinthine and irregular alleys remind us that in the conformation and modeling of the Villa the three cultures intervened: Moslem, Hebrew and Christian. In the year 415 the Visigoths arrived, who remained until the Arab domination having proof of the Muslim presence in the Villa already in the year 713. During the Emirate of Córdoba, Ágreda becomes a fortified city installed on the old castro of La Muela, with its corresponding Medina and Alcazaba.

What stands out is its location, as it is not situated on a hill or rock outcrop, as is typical, but in an isolated settlement. Its tower served the purpose of surveillance and defense for the local population against possible attacks. These occupations, throughout much of the Campo de Gómara and the Rituerto basin, would have occurred between the 9th and 11th centuries, prompted by favorable conditions for repopulation, or as a first line of defense since Medinaceli became the capital of the Marca Media.

In 1059, Fernando I of Castile, during a swift military campaign in the Upper Duero, took Gormaz and then moved on to Vadorrey, Aguilera, and later to Berlanga de Duero, where the Muslims, before fleeing, broke the wall in several places. These events led to the first repairs and renovations of the castle. In 1370, Berlanga passed into the hands of the Tovar family. Juan Fernández de Tovar, the first lord of Berlanga from this lineage and Admiral of Castile, was responsible for further modifications to the castle.

On the elongated hill where the fortress stands, there must have been a military structure since the 9th century, although smaller than the current one, as it would have only occupied the western sector of the hill. As the Kingdoms of León and Castile pushed their border southwards to the Duero River, the Cordobans fortified the so-called Marca Media (Middle March) in the lands of Soria and Guadalajara, with the fortress of Medinaceli as its main center. Therefore, Caliph Alhaquem II ordered General Gálib to expand this castle between 956 and 966 as a defensive stronghold on the Duero against Christian incursions.

The Hermitage of San Baudelio de Berlanga, located in the district of Casillas de Berlanga, is a Mozarabic construction from the second half of the 11th century, built during the reign of Ferdinand I’s conquests. A diverse iconographic program is developed in the mural paintings created in the mid-12th century, using a mixed technique of fresco and tempera. The themes of the paintings revolve around episodes from the New Testament, complemented by scenes taken from Muslim repertories. Part of these mural paintings were removed in 1926 and were transferred to various museums in the United States.

The castle of Calatañazor was commissioned by Infante Don Pedro as part of the royal defense system against the Infantes of the House of Larrea, during a period of political and social instability in the 14th century. It is located to the southwest of the walled town, separated by an artificial moat that was crossed by a drawbridge. The interior has an irregular layout adapted to the terrain, with corner towers and square towers. Externally, it was protected by another walled enclosure, resting on the edge of the cliff and flanked by circular towers at its ends. Notable features include the rectangular keep, with an elevated entrance, and the weapons courtyard.

In 934, the rock was refortified by Ramiro II of León, who built new sections of the wall. The appearance it had in the 10th century does not differ greatly from what it maintains today. A small military contingent controlled this defense, and ingenious solutions had to be used to effectively face the imposing and numerous Caliphate army camped at a short distance in Gormaz Castle. To give an idea of the military potential of the Muslims, it is worth mentioning that the archers’ corps of Abderramán III, the first caliph of Córdoba, was composed of 7,000 soldiers.

It was taken by Alfonso VI, who began its repopulation. From the beginning of the 12th century, Almazán gained significant importance as it lay on the borderline between the kingdoms of Castile and Aragon. In 1128, the Aragonese king Alfonso I the Battler fortified the town and took refuge there, being pushed back by the advances of the Castilian king Alfonso VII. Almazán hosted numerous kings and princes on various occasions, such as the Catholic Monarchs, Prince Don Juan, and King Philip II.

The castle of San Esteban de Gormaz was built by the Muslims and later renovated by the Christians. San Esteban de Gormaz was attacked by Abderramán III in the years 917 and 920, and was captured on the second occasion. Shortly after, it was recaptured by the Christians, and later lost again by Count García Fernández, until finally, in the year 1011, Soleyman handed it over to Sancho García as part of a pact for the help received against the Caliphate of Córdoba. According to the Cantar del Mío Cid, the daughters of El Cid were brought to this town after being dishonored and abandoned by the Infantes de Carrión, in the event known as the Afrenta de Corpes, near Castillejo de Robledo.

The keep is located to the southwest of the fortress. The original one is a slender rectangular tower from the 15th century, with eight turrets of various sizes and surrounded by the remains of the ancient wall. Next to it stands a later, circular tower built in the 16th century. The site offers a spectacular view, with a commanding position over the town of Caracena, located about a kilometer away. This area is protected by cannons that lead to the Caracena River.

In the 12th century, the Order of the Hospitallers of Saint John of Jerusalem established themselves here, reforming an existing Romanesque church and constructing the rest of the monastery. After many years of abandonment, the site was declared a National Monument in 1882. Later, it became an annex of the Numantine Museum.

The Castillo de Almenar has Arab origins and underwent significant modifications in the 15th century. It belonged to several noble families, including the Bravo de Sanabria, Saravia, and Ríos families. The castle inspired Gustavo Adolfo Bécquer in his legends, and after its abandonment, it was used as a Guardia Civil barracks in the 20th century. A plaque commemorates the birthplace of Leonor, the wife of the great poet Antonio Machado, at this location. It is one of the best-preserved castles in the province of Soria. Currently privately owned, it is also one of the main filming locations for the series El Cid.

The earliest documented records of its celebration date back to the first third of the 18th century (1728). However, it is most likely that ‘La Soldadesca’, like the ‘Moors and Christians fight’, began around 1198, when the peasant cavalry from the villages of the Sierra del Solorio, led by a local lord, defeated the Almohad expedition in a nearby location.

While it may have been a mere skirmish, the event was certainly celebrated with great enthusiasm by the surrounding towns, to the point that it became an annual tradition.

Ágreda had four walled enclosures, built over the centuries as independent fortifications rather than successive expansions. Christians, Muslims, and Jews all left their mark on the history, art, architecture, and customs of the town, which had one of the most significant aljamas (Jewish quarters) and Mudejar communities of the time. The Andalusian wall was the first defensive barrier erected in Ágreda.

Peñalcázar was a Celtiberian city later known as Centóbriga or Celtíbriga (high fortress) during Roman times. Subsequently, the settlement became part of the territories ruled by the Hispano-Muslims (9th–10th centuries). Following the incursions of El Cid in the region and the Christian conquest of the nearby town of Alcocer (12th century), the inhabitants opted to pay tributes to shield themselves from internal conflicts between the taifa kingdoms and Christian attacks. The Christian conquest of Al-qasr occurred in the year 974.

It is known that in the 11th century, during the time of General Gálib, Count Garci Fernández, breaking the truce that was being negotiated in Córdoba and taking advantage of the absence of the Andalusian general in the area, initiated an expedition with the troops of the Infantes de Lara against the towers of the Rituerto Valley and Gómara, Canales (Aldealpozo), La Pica, Masegoso, and Torre de Amril (Torambil).

The legend of the ghost of Masegoso is one of the most talked about in the area. A dramatized version of it, performed by the local residents, takes place in August and attracts a large audience. The story revolves around themes of love and jealousy, revenge, and collective poisonings, forming the core of this myth.

We are facing a building constructed by Abderramán III, a defensive tower, one of many built by this strategist who anticipated attacks from Christian rulers by constructing numerous fortresses, castles, and watchtowers. A caliph who built and repaired numerous buildings for defensive purposes. Among his last constructions are the Torreón de Trévago and others with similar characteristics, of Berber craftsmanship, built in the first half of the 9th century. When the Berbers arrived in the Iberian Peninsula, they were already Islamized, but this did not stop them from incorporating their identifying features into the constructions.

It is a 10th-century Muslim watchtower, one of many built in these borderlands, with notable examples still remaining.

Legend has it that this watchtower served as the deathbed of the Andalusian leader Almanzor, when he was retreating badly wounded towards his quarters in Medinaceli after being defeated in the Battle of Calatañazor. In the valley of the Torete River, there is a significant concentration of watchtowers or atalayas, which would have been part of a Muslim defensive route linking Medinaceli with Gormaz in the 10th century, a witness to multiple Muslim raids or Christian attacks during the campaigns of both sides.

The first records of the castle date back to the 9th century, specifically the year 890, when the rebel of the Emirate of Córdoba, Omar Ibn Hafsún, arrived in Baena. The castle played a significant role during the Late Middle Ages, as it was located on the frontier between the Kingdom of Granada and the Kingdom of Castile. During the Modern Age, the castle transitioned into a residence for the lords of Baena, who largely disguised its defensive characteristics in order to adapt it into a living space.

During the medieval period, the Córdoba countryside was a key territory on the border between the Kingdom of Castile and the Nasrid Kingdom of Granada. In 1236, Córdoba was conquered by Fernando III, a milestone that led to a process of strengthening the Castilian presence in the countryside and Subbética, through the construction of new castles and the reinforcement of Andalusian military structures. At that time, the area around Torreparedones was well known to the Castilians, who referred to it as Castro el Viejo (the Old Fort).

Studies conducted on the Torreparedones archaeological site suggest that this location has been inhabited from the 2nd millennium BC until the 16th century, reaching its peak during the Iberian and Roman periods. The Cerro de las Vírgenes is an extensive site known for its rich stratigraphic sequence. This area was continuously inhabited from the 2nd millennium BC and experienced its greatest prominence during the Iberian and Roman times.

During the medieval period, the site was occupied under the Caliphate, Almohad, and Almoravid periods. Some scholars believe that the medieval castle was constructed after the Christian conquest of Castro del Río in 1232. According to Sánchez de Feria, Fernando III donated this castle and its surrounding village to the adelantado (regional leader) and mayor of Córdoba, Don Pedro Ruiz de Castro, later transferring it to the city of Córdoba. The castle came under the ownership of King Alfonso X, who donated it in 1269 to Fernán Alfonso de Lastres, Lord of the Asturian territory of Lastres and mayor of Baena, in recognition of his services during the conquest of Andalusia. Subsequently, his son, Gonzalo Alfonso de Lastres, known as “the Captive,” sold it in 1296 to Pay Arias de Castro, the mayor of Córdoba and lord of Espejo, for his own release.

In 1328, King Alfonso XI, at the request of the Córdoba council, ordered that Fernán Alfonso, the mayor of Córdoba, become the governor of Castro el Viejo, placing it under Córdoba’s jurisdiction. This was later confirmed in a ruling by Gómez Fernández de Soria in 1352, which declared Castro el Viejo to be a castle of Córdoba, stating that “the said land and its territory should be considered the property of the people of the said town of Castro el Viejo.” After this, its jurisdiction was in constant dispute, despite King Henry III’s decree in 1406 to return it to the heirs of Pay Arias de Castro, a requirement that was not fulfilled. In 1469, Henry IV granted the fortress to the Count of Cabra, Diego Fernández de Córdoba, for his support in the civil war with Prince Sancho. However, it returned to the hands of the Córdoba council two years later. From that point on, the council continued to appoint governors until the early 16th century.

With the division of property into thirds, there were numerous changes in ownership and leases that led to a progressive depopulation of the village, which remained under the ownership of the city of Córdoba until the 19th century.

There is no reliable data on the construction date of the walled enclosure of the Almedina, to which the Torreón del Arco Oscuro belongs. However, some elements, such as the zigzag entrances characteristic of this tower, show a clear Almohad influence in their design.

The settlement of the Almoravids and Almohads in Baena dates back to the 8th century, following the fall of the Caliphate. Prior to this, and following the victory of Emir Abd Allah over Ibn Hafsún, Baena was the capital of the cora (an Andalusian administrative region, equivalent to a province), specifically the cora of Cabra, experiencing significant growth.

The fortress of Baena was handed over to Ferdinand III between 1239 and 1240. During the Christian period, the tower underwent various modifications and became the seat of the municipal council.

The walls border the current town center, the ancient village, located on the summit of a hill on the banks of the Guadajoz River. Part of the enclosure has disappeared, but a large portion of the wall sections and towers remain, which allows us to understand its layout. The walled enclosure has an irregular shape, adapting to the configuration of the land. On the eastern side stands the castle, and next to it, the Martos Gate, the main access point to the Muslim-era enclosure, where small side gates were later added.

The wall sections are made of masonry at the lower part and rammed earth in the upper part, with some areas showing brick reinforcement. The corners are reinforced with brickwork. The towers that line the wall are square and built in the same manner as the wall sections, with the corners made of ashlar stones. Over the centuries, the perimeter has expanded, starting from the highest defensible point, and now presents attached houses all along its perimeter.

Various late medieval objects have been found, including an enamelled bronze pendant, coins, whistles from the period, and a complete glass ring. All evidence suggests that this second walled enclosure may have been built during the 13th or 14th centuries to contain an outer settlement area and address the issues of occupation on this steep slope. It was intensively occupied between the 13th and 17th centuries.

The taujel is included within the so-called Mudejar Art, a truly Hispanic art (Hispanic because some remnants can also be found in South America). That is to say, it is a Muslim art created for buildings that were generally Christian (though some were Jewish, like the synagogue). It is important to note that this is an anonymous art form, as it developed through guilds of carpenters and was transmitted from masters to disciples, with the collective — rather than the individual craftsman — being the key to the creation of the work.

In the city of Baena, there existed a major mosque founded by Abd al-Rahman II. After the Christian conquest of the city in 1240, this mosque was likely consecrated as a church. The first record of this church of Santa María la Mayor dates back to 1280. In the late 15th century, the third Count of Cabra built the main chapel and rebuilt the vaults of the chapels on the Epistle side in 1525. It was during the second half of the 15th century and the early 16th century that the main body of the church was constructed. After an earthquake in 1681, the main vaults were demolished and rebuilt without their original ogival design. From 1770 to 1771, the renovations referenced in the inscription on the Puerta del Ángel took place, a restoration carried out by the master builder Pedro Ramos.

The tower is mentioned in various historical accounts. In the mid-19th century, the writer Luis María Ramírez de las Casas-Deza stated, “Similarly, to the west of this town [of Baena], the Torre del Puerto is located, a building almost in ruins on its high hill where the boundaries of Baena and Montilla meet. It is of Arab construction, and there are remains of buildings and Roman and Arab coins found there.”

Based on the Andalusian historian of Valencian origin Ibn al-Abbar al-Qudai, who dealt with the Andalusian kings of Granada, F. Valverde y Perales states in his History of the Town of Baena that “in the year 1242, the Christians won against Caachena, a place whose location we do not know…,” although this author suggests that it could have been located on Monte Horquera, not far from the Carchena stream.

Considering that the last year represented in the hoard is 272/885–6, the final year of Muhammad I’s reign, it is assumed that the hoarding took place in this same year due to the presence of the rebel Omar Ibn Hafsūn in the area. Indeed, upon Muhammad I’s death, his son and heir, who was facing Ibn Hafsūn, had to rush back to Córdoba to take charge of the emirate. The cessation of hostilities allowed Ibn Hafsūn to consolidate his power and expand his conquests over the territories of Beja, Jaén, Cabra, and other cities in the region. As Arab sources indicate, Baena, which already had considerable importance during this period, remained loyal to the Emirate throughout the conflict. However, it was not spared from being taken by Ibn Hafsūn shortly after, in 276/889–90, during the reign of Emir Abd Allah (successor to al-Mundir). After fighting, the city was forced to negotiate its surrender, but the rebel Ibn Hafsūn did not respect the terms of the agreement, looted the city, and killed or captured its inhabitants. Years later, in 298/910–11, Baena reappears in the Arab sources as the base for the emir’s cavalry in its confrontation with Ibn Hafsūn. The great prosperity that Baena enjoyed during the Umayyad period explains the numerous and continuous numismatic discoveries that have occurred and continue to occur in the area.

The historical events that may have led to the hiding of the small treasure began after the death of the Andalusian leader al-Mansur (Almanzor) in the fields of Medinaceli. Hixam II granted the same governing privileges to Abd al-Malik, the son of al-Mansur, living a period of prosperity and peace until the breakdown of the caliphate during the reign of his brother.

Among his works, several books stand out, dedicated to praising the Umayyads and the Qurayš tribe, another on genealogies, at least three collections of traditions, a book on garā’ib — rare terms — and his main contribution in the field of history, with a work mentioned by Casiri as Hispaniae Laudibus, which has not been preserved, as well as the translation of the History of Orosius, attributed to him by Ibn Khaldūn, with the collaboration of Walīd b. Jayruzan, a judge of the Christians.

The four legends mentioned are titled: The Virgin of Consolation, The Imprisonment of Boabdil, A Betrayal and a Challenge, and Mohamad.

The four legends mentioned are titled: The Virgin of Consolation, The Imprisonment of Boabdil, A Betrayal and a Challenge, and Mohamad.

In 1616, a major reform took place at this hermitage when the Dominican community acquired several nearby houses and settled in them until the construction of their convent, which would become the now-destroyed Convent of Jesús María de Scala Coeli, to which they moved in 1631.

In the Guadajoz-Campiña Este region, there are no Mudéjar palaces like those found in other cities. This may be because people typically resided in palatial homes within the city, with distinguished visitors staying in the castle or even in the convent. An interesting example of this can be found in Baena, where the convent is connected to the fortress through a wall and an elevated passageway.

We could say, in colloquial terms, that what is today the most important temple in the city of Teruel has had an “ascending and triumphant career”: construction began in 1171 as a parish church, with the Mudéjar tower at its feet completed in 1257. A tower that would serve as a model for the other towers in the city. In 1342, it was elevated to a Collegiate Church, and in 1587, it was definitively raised to the status of Cathedral. In 1987, its tower, drum, and roof were included in the list of Mudéjar monuments of Teruel declared World Heritage. Its roof is often referred to as the “Sistine Chapel of Mudéjar.

The Marca Superior, or northern frontier of Al-Andalus, encompassed the coras (provinces) of Huesca, Barusa, Lerida, Tudela, Zaragoza, and Barbitanya. The latter extended between the Alcanadre and Cinca rivers, initially with its capital in Boltaña. However, due to pressure from the Carolingians and their local allies, the capital was moved to Barbastro, which was newly founded by Jalaf Ibn Rashid in 802.

Sancho Ramírez temporarily took the city from the Muslims in 1064, marking what is considered the first crusade in history, but it did not permanently pass into Christian hands until 1100, under Pedro I of Aragon.

The Baños del Almirante were built between 1313 and 1320 by Pere de Vilarasa, a knight and jurist during the reign of Jaime II, resembling the vapor baths or hammams typical of Islamic architecture. Therefore, the complex can be considered part of the Mudejar architecture of Valencia.

In the 19th century, a restoration gave the baths a Neo-Arabic appearance. Another restoration project took place between 1961 and 1963, aimed at returning the baths to their original look. In 1993, the Baños del Almirante were declared a Bien de Interés Cultural (a Cultural Heritage site), and in 2001, they were renovated to make them accessible to the public.

In 1969, after expanding its collections with numerous objects of furniture, clothing, painting, and other items from the Valencian tradition and its native authors, it was decided that the museum would showcase, alongside ceramics, luxury art objects. As a result, it was renamed the Museo Nacional de Cerámica y de las Artes Suntuarias-González Martí.

Originating 1.8 million years ago during the Pleistocene, the Romans referred to this vast coastal lagoon as Nacarum Stagnum (Lake of Mother-of-Pearl), likely due to the iridescent reflections it emits at sunset. However, it was the Arabs of Al-Andalus who gave it its definitive name: al-buhayra. During the Andalusian period, the Treatise on Hydraulics and the Topography of the Mediterranean Coasts, by the Almohad prince Sid Abu Said, describes this lake. Starting in the 15th century, the introduction of rice cultivation sweetened the marshland system and accelerated the filling in of the original marshes. It was declared a natural park in 1986.

Construction of the Torres de Serranos began in 1392 under the direction of Pere Balaguer. The towers were built as defenders of one of the most frequently used access points to the old Valencia. In 1865, the city walls were demolished, leaving the towers exposed. From 1586 to 1887, they were used as a prison for the nobility. Later, the rear part of the towers was uncovered, and from Plaza de los Fueros, five rooms with pointed arches and ribbed vaults can be seen. The Torres de Serranos are a magnificent example of Valencian Gothic architecture.

The origin of Ruzafa lies in a recreational garden built by Abd Allah al-Balansi in the 9th century, about 2 km from the city of Valencia, modeled after the one his father, Abderramán I, had built near Córdoba. This estate likely disappeared fairly quickly, as Al-Balansi’s sons did not continue living in Valencia. However, the landscaped area around it was preserved and became a place of leisure and a public park, as evidenced by poets like al-Russafi, al-Saqundi, Ibn Amira, and Ibn al-Abbar, among others. Around these gardens, an alquería was formed, which became the nucleus of the later settlement.

Valencian ceramics experienced significant expansion starting in the 8th century with the arrival of the Arabs. They introduced important innovations such as the use of mineral pigments to achieve various colors. The most commonly used color was blue, derived from cobalt oxide. Tin oxide was used to produce white, iron created yellow, manganese gave black, and copper was used for green.

The relevance of Sufism in Al-Ándalus and its relationship with music is also crucial to understanding the cultural context of the time. Ibn al-Jatib mentions the respect shown by governmental authorities in Granada toward the mystical brotherhoods and Sufis, and he recounts that the ceremonial use of incense to purify the hall for the celebration continued with the sound of the dulzaina (al-mizmar). Although this oboe-like aerophone was not the most common in Sufi rituals, it was the cane flute (al-nay) that was more characteristic in the al-sama’ sessions. Many of those compositions from the cultured Andalusian tradition are still interpreted today in the current repertoires of Maghreb nawbas and in Sufi brotherhoods.

In Sufi traditions, the music often served not just as entertainment, but as a spiritual medium for reaching a higher state of consciousness, with the al-nay playing a central role in the meditative and trance-inducing elements of the ceremonies. However, the use of instruments like the dulzaina (especially in the ceremonial purification of the space) speaks to the broader cultural context in which both religious practices and musical traditions intertwined.

The first record of the construction of the Church-Fortress of San Félix dates back to 1367, when the building of a new church was ordered to replace the old one, which had been destroyed during the War of the Two Pedros. This coincided with the mandates of the bishops of Tarazona, Don Pedro Pérez Calvillo and Don Juan de Valtierra, whose heraldic symbols are prominently displayed in various parts of the magnificent interior of the building. Its construction was completed in 1420. Between the 16th and 17th centuries, Renaissance and Baroque altarpieces were added to the chapels. The church was declared a Historic-Artistic Monument in 1931.

During the emirate and caliphate of Córdoba, the frontier separating the territories of Al-Ándalus from the Christian kingdoms was organized into three sectors: the Upper March, which extended from the Mediterranean to Moncayo, with its capital in Zaragoza; the Middle March, which included the territories south of the Sistema Central, with an initial capital in Toledo that later moved to Medinaceli; and the Lower March, covering from Extremadura to the Atlantic, with its capital in Mérida. To prevent the advance of the Christians from the north and to protect the border population—a mainly rural population—the Andalusian leaders devised a system of fortresses, towers, and watchtowers of a military nature.

In the border area stretching between the Duero and Jalón rivers, covering a strip of land between 40 and 60 kilometers deep, there were two centers of power: Medinaceli (which, as we have noted, became the capital of the March) and Calatayud. Calatayud thus became the center of an extensive network of fortifications, and its founding, as a new settlement, was driven by a military need: to ensure the presence of Muslims and prevent the Christian advance.

Terrer is known from the Andalusian period, as it is mentioned in the Cantar del Mío Cid, and the remains of its Islamic castle can still be seen today. In the Middle Ages, it was a lordship of the Luna family. Its population was primarily composed of Mudéjares, who were engaged in agriculture and the production of bricks and tiles.

Originally, it was a Gothic-Mudejar church from the 14th century, which was extensively remodeled in the 16th century when the parish was expanded and the gable and upper part of the tower were built. The Church of Our Lady of the Castle in Aniñón was declared a Cultural Heritage Site in 1981. This declaration was later expanded and completed in 2001 by the Department of Culture and Tourism of the Government of Aragón.

According to tradition, the origin of the municipality’s name is due to it being a “place of Moors.” It is also thought that its immediate predecessor could have been the village of Manubles or Monubles—now a depopulated area between Ateca and Moros—which would also have given its name to the river. Tradition holds that the castle of Moros was ordered to be built by King Ayubb of the Taifa of Calatayud in the current area of the portilla. Presumably, its purpose was to serve both as a hunting leisure area and, ultimately, as a defense of the border area.

Around 1120, during the Battle of Cutanda, Alfonso I the Battler conquered the Taifa of Calatayud. Thus, in 1131, this king granted a charter and privileges to the Community of Calatayud, including areas from Berdejo to Villafeliche and from Chodes to Calmarza, within the Sesma of the Berdejo River. All of this is confirmed in a papal bull by Pope Lucius III, issued in 1182, in which the church of Moros is mentioned as part of the heritage of the Church of Calatayud. This affirms the existence of the village of Moros.

In 1238, Don Justo de Ateca, secretary to King James I the Conqueror, appointed the Lord of Monegrillo as the keeper of the castle of Moros and organized the soldiers of the town of Moros for the conquest of the Kingdom of Valencia. Furthermore, the locals still claim—based on oral tradition—that the Cid Campeador passed through the Cocanil ravine. The historian Jerónimo Zurita, in 1357, describes the castle of Moros as a stronghold defended by the villagers.

Gunpowder originated in China during the 9th century. From there, it was brought to India, and then to the Middle East between 1240 and 1280. It was the Arabs who introduced it to Europe starting in the 13th century. The origins of the gunpowder mills of Villafeliche date back to the Mudejar period, although they reached their peak between the 18th and 19th centuries. At the beginning of the 17th century, the Moriscos were expelled, which significantly reduced the mills’ production capacity. In 1764, there were 165 operating gunpowder mills, and by the year 1800, around 180. They continued operating until 1830, when a decree by Ferdinand VII led to the dismantling of the machinery to prevent any further production.

In the 19th century, gunpowder production fully entered the industrial era with the invention of dynamite by Alfred Nobel. In Spain, King Amadeo I granted a privilege for the production of gunpowder to the Sociedad Española de la Dinamita in 1872. Villafeliche continued to produce gunpowder irregularly until the early 20th century.

As it has been confirmed in the most recent intervention carried out on the building, once Calatayud was conquered in 1120 by the troops of Alfonso I the Battler, a temple dedicated to Santa María was erected on the site of the former main mosque. This temple was consecrated in November 1249 by Don Pedro Albalate, Archbishop of Tarragona, with the attendance of Don Arnaldo Peralta, Bishop of Valencia, and the Bishop of Tarazona, Don García Frontín.