I Wonder Why...?

The Aljafería in Zaragoza was declared a National Monument of Historical and Artistic Interest on the 4th June 1931. In 1947, however, it still remained a woeful sight in rags, according to the architect Francisco Íñiguez Almech, who for over thirty years undertook a slow and thorough recovery task. After his death in 1982, this was continued by the architects Ángel Peropadre Muniesa, Luis Franco Lahoz and Mariano Pemán Gavín. The result of all these alterations, backed by several archaeological digs, has led to the present-day appearance of the building, in which the original remains can be distinguished from the reconstructed part.  

Moreover, the Regional Assembly of Aragon has its seat in one section of this collection of historical buildings. Work on the Assembly building was started in 1985 by the architects Franco and Pemán. This work is part of the aesthetic trends of contemporary architecture, and its authors have avoided including historical elements that could lead to possible mistaken interpretation. In 2001, UNESCO declared the Mudejar architecture of Aragon a World Heritage site, and praised the Aljafería palace as one of the most representative and emblematic monuments of Aragonese Mudejar Architecture.

This retains part of the primitive fortified enclosure on a quadrangular floor plan reinforced by great ultra-semicircular turrets, together with the prismatic volume of the troubadour Tower, whose lower part, which dates from the IX century, is the most ancient part of the architectonic building.

The Islamic Palace enclosure houses residential quarters in its central area which are similar to the typological model of the 'omeya' influenced Islamic palaces, just like those that had developed in the Moslem palaces in the desert (which date back to the VIII century). So, in contrast to the defensive spirit and the strength of its walls, the 'taifal' palace, which is of delicate ornamental beauty, presents a composite plan based on a great rectangular open-air courtyard with a pool on its southern side. Next come two lateral porticoes with a polycusped mixed line series of arches that acts as visual screens and at the far end some tripartite rooms, which were originally intended for ceremonial and private use. There is also a small oratory in the northern portico, with a small octagonal floor plan, in whose interior fine and lavish plaster decorations can be seen (with typical ataurique motifs) as well as some brightly coloured well contrasted pictorial fragments, which are of particular interest. All of these artistic achievements correspond to the work carried out during the second half of the XI century under the command of Abu-Ya-far Ah-mad ibn Hud al-Muqtadir, and they serve to highlight the cultural importance and the rich virtuosity of his court. Furthermore, the Aljafería is thought to be one of the greatest pinnacles of Hispano-Moslem art, and its artistic contributions were later copied at the Reales Alcazares in Seville and at the Alhambra in Granada.

The palace of the Catholic King and Queen was erected on top of the Moslem structure in around 1492, to symbolise the power and prestige of the Christian monarchs. However, the direction of the work fell to the Mudejar master, Faraig de Gali. The work blended the medieval artistic inheritance with the new Renaissance contributions. From this origin came some of the most significant examples of the so-called Reyes Catolicos style (that of the Catholic King and Queen).
 

The palace comprises a flight of stairs, a gallery or corridor and a collection of rooms known as The Lost Steps, which lead to the Great Throne Room. Of these, the most interesting are, on the one hand, the paving made up of small paving tiles and the tiles from Muel, and on the other, the gold and polychrome wooden ceilings among which the magnificent coffered ceiling in the Throne Room is especially remarkable.

From 1593, by order of King Phillip II, the Siennese engineer Tiburcio Spanochi drew up plans to transform the Aljafería into a modern style fort or citadel. Consequently, he provided the buildings with an outer walled enclosure with pentagonal bastions at the corners and an imposing moat surrounding it all (with slightly sloping walls and corresponding drawbridges). However, the real reason for building this fort was none other than to show royal authority in the face of the Aragonese people’s demands for their rights as well as the monarch’s wish to curb possible revolts by the people of Zaragoza. After this first military renovation, throughout the XVIII and XIX centuries, extensive alterations were made to the building to adapt it for its use a barracks. To this day the blocks built during the reign of Charles III remain, along with two of the NeoGothic turrets added during the time of Isabel II.
 
Lastly, it must be must be pointed out that very few Aragonese monuments have as many excellent architectonic examples such as those at the Aljafería in Zaragoza, summing up ten centuries of daily life as well as historic and artistic events in Aragon.

Although there are those who still think that Madrid has always been the capital of Spain, the truth is that it has not. Throughout the history of the country and for different historical reasons throughout it, the capital moved in the past to other cities such as Toledo, Valladolid, Cádiz or Valencia, among others. All this together with the first capitals that were part of the peninsula at the time of ancient Visigothic Hispania, at the time of the Roman Republic or at the beginning of the Kingdom of Spain that originated after the reconquest in Covadonga (Asturias). These are the cities that have been the capital of Spain:

Cordoba

Córdoba was founded by the Romans during the second century BC, and it also became the capital of Hispania in times of the Roman Republic, as well as the Betica province during the Roman Empire. But its moment of splendour as a capital occurred during the Muslim domination of the Iberian Peninsula when it rose as the capital of the Emirate of Córdoba. A history that has also led it to become the city that houses the most titles of World Heritage Sites and thanks to authentic treasures that still live on today such as the Mosque-Cathedral of Córdoba, its historic centre, the Fiesta de Los Patios or the palatine city of Medina Azahara, among others.

Barcelona

Barcelona was the first capital of Hispania Goda and it was reinstated several times specifically during the Visigothic period. Known at that time as Barcino, present-day Barcelona was a Roman city until the arrival of the Goths. Few remains from that Visigoth period are currently preserved in Barcelona, but most of what has been preserved can be seen in the archaeological basement of the Barcelona History Museum. Another important moment in the history of the city would be in 1937 when, in the middle of the Civil War, it was decided to move the headquarters of the Republican Government to Barcelona.

Cangas de Onís

In addition to being known as one of the must-see visits if you travel to Asturias, as well as for the Covadonga Cave, the Basilica and the famous lakes of Covadonga, Cangas de Onís was the first capital of Asturias and according to Asturians, it was also the first capital of the Kingdom of Spain. It was precisely in Covadonga where Don Pelayo won the battle against Muslim troops in 722, thus initiating the Reconquest. In Cangas de Onís, Don Pelayo first established the capital of the Kingdom of Asturias and later that of Spain.
 

Toledo

Toledo has had its role as capital in two moments in history. The first was in the year 567 when King Atanagildo decided to move the capital of the Spanish Visigothic Kingdom from Barcelona to Toledo. In this way, Toledo became the capital of the Kingdom of Spain. Hundreds of years later, between 1519 and 1561, Toledo once again became the capital of the Spanish empire with Carlos V, but they would finally end up in 1561 with the Cortes moving to Madrid.

Madrid

The history of Madrid as capital begins in May 1561 when Felipe II makes the decision to establish the Court permanently in this city. A decision that would forever change the history of the city, which at that time was just one more city in the kingdom. One of the main reasons associated with this decision is the geographical centrality of Madrid with respect to the rest of the peninsula, although this change has also been linked to political and love affairs on the part of Felipe II.

From this moment the accelerated growth of this city began, although it should be noted that between 1601 and 1939 the Cortes passed in different periods of time from Madrid to other cities such as Valladolid, Seville, Cádiz, Valencia or Burgos, the latter two, coinciding with the instability of the Spanish Civil War. It is finally in 1939 when the capital city returns permanently to Madrid.

Valladolid

For the city of Valladolid, history took an unexpected turn in 1601 after the advisor of Felipe III, the Duke of Lerma, managed to transfer the Court of Madrid to Valladolid. An unexpected event that made Valladolid the capital of the Empire from 1601 to 1606. An event that also brought this city its moment of maximum splendour.

Seville

Seville was the capital of Spain specifically for two years and at the same time that the Napoleonic wars occurred (between 1808 and 1810). In those years, a large part of Spanish territory was invaded by Napoleon's troops and Seville was one of the places where they fought with the greatest force against these troops. It was specifically on December 16, 1808, when Count Floridablanca, president of the 'Junta Central', summoned the Junta to Seville, from which time Seville became the Spanish capital, the Real Alcázar being the headquarters of the  'Junta Central'. This came to an end in January 1810 when Seville finally surrendered to the French army.

Cadiz

In addition to being the oldest city in Spain and also in Europe, its foundation being located eighty years after the Trojan War around the 13th century BC, Cádiz also became the capital of Spain after the transfer of the Cortes and after the handover of Seville to the French. Its period as capital city ran from 1810 to 1813 and it was in this city where the Spanish Constitution of 1812, La Pepa, was proclaimed.

Valencia

Valencia also experienced its time as the capital of Spain, something that occurred between November 1936 and October 1937, after the Council of Ministers made the decision to move the capital and due to the dangerous approach of Franco's troops to Madrid. A moment in history that corresponded to the Second Republic and in the midst of the Civil War. A new capital that happened from one day to the next. The current headquarters of the Cortes, the Palacio de Los Borja, was converted to the republican centre of operations.

Burgos

After the government of the Republic moved between 1936 and 1939 from Valencia, to Barcelona and Gerona and Figueras, finally, Burgos ended up holding the capital of Spain between April 1 and October 18, 1939, coinciding with the end of the Spanish Civil War. This resulted in Burgos becoming the capital of nationalist Spain after the coup against the Republic.

In the annals of Spanish history, few artefacts command as much reverence and awe as the Tizona sword. This legendary blade, purportedly wielded by Rodrigo Díaz de Vivar—better known as El Cid—, is not merely a weapon but a symbol of valour, gallantry, and the complex socio-political fabric of medieval Spain. El Cid, a formidable military leader and nobleman of the 11th century, is a seminal figure in Spanish lore, synonymous with the reconquest of the Iberian Peninsula from the Moors. The Tizona is integral to his mythos, embodying the essence of a hero who transcended mere mortal boundaries to become a legend.

The Tizona's origins are shrouded in the mists of history, with its first documented references dating back to the "Cantar de mio Cid," an epic poem that extols the virtues and deeds of El Cid. The sword's name, "Tizona," resonates with the force of thunderbolt, suggesting its invincible power and the fear it instilled in the hearts of its wielder's enemies. According to legend, Tizona was one of the two great swords belonging to El Cid, the other being Colada. These swords were not only weapons of war but also represented El Cid's authority and his martial prowess.

While the poetic saga glorifies Tizona as a singular weapon of unmatched potency, historical analyses suggest that it was a product of the sophisticated Andalusian steel-making techniques of the time. The craftsmanship attributed to the sword indicates a blend of various cultural influences, reflecting the confluence of Christian, Muslim, and Jewish traditions in medieval Spain. Swords of this era were typically made from high-carbon steel, with intricate patterns forged into their blades, a testament to the artisan's skill and the technology of the period. The exact dimensions and specifications of the original Tizona are matters of speculation, as multiple versions exist, each claiming authenticity.

The Tizona sword occupies a pivotal place in Spain's cultural and historical psyche. Beyond its martial significance, the sword symbolizes the Reconquista, a centuries-long campaign by Christian states to reclaim territory from Muslim rule. El Cid, straddling the worlds of Christianity and Islam, emerges as a unifying figure, with Tizona as his emblem. The sword represents the valour, honour, and cultural synthesis that characterized the medieval Iberian Peninsula.

Over the centuries, several swords have been identified as the legendary Tizona. One of the most famous is housed in the Museum of Burgos, Spain, purportedly donated by the Marquis of Falces in the 19th century. The authenticity of this sword has been the subject of debate among historians and scientists. In 2007, a study using advanced metallurgical techniques confirmed the sword's origin to the late 11th or early 12th century, aligning with El Cid's lifetime, thus lending credence to its legendary status. However, whether this sword truly belonged to El Cid remains an enigma wrapped in the layers of myth and history.

The Tizona sword, attributed to El Cid, transcends its identity as a mere historical artefact to become a beacon of Spanish identity and pride. It embodies the essence of a period marked by conflict, coexistence, and the melding of diverse cultures. More than a weapon, Tizona is a testament to the enduring legacy of El Cid, a hero whose life continues to inspire and captivate the imagination of people around the world. Whether resting in a museum or living on in the romanticized tales of yore, Tizona remains an indelible icon of Spanish heritage.

Many crimes have been committed in the name of paella but now researchers in Valencia have laid down 10 commandments of what thou shall and shall not put in their national dish.

The ten permitted ingredients are; rice, water, olive oil, salt, saffron (or food colouring), grated tomato, flat wide green beans, butter beans, chicken and rabbit. No fish or mussels or prawns or anything of the sort.

The research was carried out by social scientists at the Universidad Católica de Valencia at the instigation of local chef Rafael Vidal. The researchers questioned 400 amateur chefs aged over 50 from 266 Valencian villages.

The results were published in the International Journal of Gastronomy and Science and were presented at a meeting titled "A nightmare global discussion: what are the ingredients of Paella Valenciana?"

Ninety per cent of those interviewed agreed on the 10 essential ingredients, with some disagreeement over rabbit (88.9%). Paprika (62.5%) and rosemary (52.2%) are also considered acceptable and very common, as are artichokes (46.3%), when in season.

“Everyone has an opinion about paella but the idea was to do fieldwork to establish what are the essential ingredients,” says Pablo Vidal (no relation), an anthropologist at the university involved in the research.

“What we have shown is what is always an ingredient of paella, what ingredients are sometimes used and what should never be used.”

To the Valencians, their version of paella is "the" version and nothing else is worthy of the name. Some will even argue that it can only be made from water from the region.

If people in the rest of Spain want to add seafood, sausage or even black pudding, that’s their business, says Vidal, but in Valencian eyes, it’s not paella and never will be.

The "typical" mixed meat and seafood paella encountered elsewhere in Spain is generally dismissed by Valencianos as Arroz con Cosas (rice with things).

“In Valencia everyone thinks their recipe is the best which is why we carried out this research, to try to arrive at a consensus,” he said.

Last year the regional government declared Valencian paella a cultural asset. “Paella is an icon of the Mediterranean diet, because of both its ingredients and its characteristics as a representation of Valencian culture,” read the eight-page declaration which was published in Spain’s official state bulletin.

The new study says that paella’s global popularity “is both a success and a challenge”. One such challenge was the outrage caused by the British chef Jamie Oliver’s recipe for paella with chorizo.

“Oliver helped to provoke a discussion about what makes an authentic Paella Valenciana,” says Vidal. “I’m sure that one day he’ll have a street in Valencia named after him.”

Like a barbecue, paella is a dish for social events that are usually prepared at the weekend or on holidays. Vidal says there are as many recipes as there are cooks and what makes a good paella is a matter of opinion, except in Valencia, where it’s a question of science, or perhaps a religion.

The Spanish Civil War, lasting from 1936 to 1939, was a turbulent period that not only devastated Spain but also foreshadowed the global conflict that would follow with World War II. This internal conflict ultimately led to nearly four decades of dictatorship under General Francisco Franco. Here, we examine the origins, development, and culmination of the Spanish Civil War, culminating in Franco's rise to power.

The origins of the Spanish Civil War can be traced back to the profound political and social tensions that emerged in Spain during the early 20th century. The seeds of conflict were sown during the years following the industrial and agrarian revolutions of the 19th century, which had created significant disparities in wealth and opportunity. The establishment of the Second Spanish Republic in 1931 escalated tensions, as its ambitious social and political reforms polarized the Spanish society.

The Republic sought to modernize Spain's infrastructure, education system, and economy, but its secular policies, particularly those aimed at reducing the influence of the Catholic Church, alienated conservative segments of the population. Meanwhile, land and labor reforms alarmed the aristocracy and wealthy landowners. The military, too, was concerned by the republic's reforms and perceived weakness.

The immediate precursor to the war was a military coup attempt launched in July 1936 by Nationalist forces against the Republican government. The coup, led by a group of high-ranking army officers including General Francisco Franco, was only partially successful, leading Spain to be divided into a Republican-held area and a Nationalist-controlled zone.

The conflict quickly escalated into a full-scale civil war, as both sides sought support from international allies. The Republican government received aid from the Soviet Union and International Brigades composed of leftist volunteers from across the globe, while the Nationalist rebels were supported by Nazi Germany and Fascist Italy.

The war consisted of several major phases and key battles, including the Battle of Madrid, where Republican forces managed to hold the city against a Nationalist onslaught, and the Battle of the Ebro, the longest and bloodiest battle of the war. Despite several successes, the Republican side was plagued by internal divisions between anarchists, socialists, and communists, which undermined their efforts to create a cohesive military strategy.

The Nationalists, on the other hand, benefited from better coordination, superior weaponry supplied by their fascist allies, and a unified command under Franco. By the end of 1938, the Nationalist forces had captured Catalonia, cutting off the Republic from the French border and securing victory in the war.

The war formally ended on April 1, 1939, when the last of the Republican forces surrendered. The aftermath was brutal for those associated with the Republic, with tens of thousands executed or imprisoned in a sweeping wave of repression.

General Francisco Franco emerged as the unchallenged ruler of Spain, establishing a dictatorship that would last until his death in 1975. Under Franco's regime, Spain remained largely isolated from the rest of Europe and underwent a period of censorship, economic hardship, and political repression. The Francoist period also saw the imposition of conservative social norms, the reinstatement of Catholicism as the state religion, and a slow but eventual economic recovery and modernization from the 1950s onward.

The Spanish Civil War was more than a national conflict; it served as a prelude to World War II, embodying the ideological battles between fascism, communism, and democracy that would soon engulf the world. Its legacy is complex, marked by decades of dictatorship under Franco, the loss of hundreds of thousands of lives, and the deep divisions it created in Spanish society—wounds that, for some, have yet to fully heal. The war's end and the ensuing dictatorship under Franco dramatically shaped the course of Spanish history, leaving an indelible mark on the nation's identity and its path to democracy.

I bet you're thinking about this now as you bake in the relentless Summer heat! But would you live in a town that rains every other day? If you are one of those people who love the rain, this town may be perfect for you. This Spanish town in the province of Cádiz is located in the northeast of the province, in the reserve area of the Sierra de Grazalema Natural Park.

The name of the town is Grazalema and its rainfall rate is the highest in Spain, registering more than 1,962 mm of average annual rainfall in the municipality. To put that into perspective London has an annual rainfall of around 592mm!  And the average for the whole of the UK is 885mm per year. So more than double the UK average. In addition, it is unsurprisingly the home to the source of the Guadalete River.

It is the first mountainous area to encounter the humid Atlantic winds which enter from the southwestern coast, causing the town of Cádiz to have high rainfall. As the water passes through the low and warm lands, this air cools as it increases in altitude, causing the clouds that will later drop the rain.

Grazalema has a considerable variation of monthly rainfall according to the season. The rainy period of the year lasts for 8.5 months, from September 10 to May 28, with a sliding 31-day rainfall of at least 0.5 inches.

Within the municipality, we encounter a Cadiz village with its urban centre that was declared a Historic Site, where you can see various buildings built according to the typical popular architecture.

It also boasts several churches that must not be missed. The first of them, and the most important, is the 18th century Baroque Church of Nuestra Señora de la Aurora, accompanied by the Church of the Incarnation, from the 17th century but renovated in the 19th. We can also find the Church of San Juan, from the 18th century, followed by the Church of San José, from the 17th century. Without forgetting its only hermitage from the 20th century, under the invocation of Our Lady of the Angels.

Benamahoma is the name of the district which the arabas called 'Ben-Muhammad', meaning "sons of Muhammad." In this municipality, the Islamic influence can be seen in the peculiar layout of its streets. You can also go through the Museum of Textile Crafts where you can see artisan objects such as numerous collections of blankets. The town is famous for its traditional handmade blankets.

Without forgetting the fabulous traditional Cadiz cuisine, in Grazalema, you can taste numerous typical dishes. A wonderful example would be the Grazalema soup, a stew broth made with egg, chorizo, bread and mint. Some of its other specialities are the 'tagarninas' or the very typical roast lamb.

In the heart of Spain, amidst the vibrant hues and historical contours of Navarre, lies a festivity that captures the essence of Spanish fervour and tradition - the Festival of San Fermin. Celebrated with unmatched zeal in the city of Pamplona, this festival is not just an event but a cultural phenomenon that reflects the rich tapestry of Spanish heritage. From its historical inception to the plethora of traditions, events, and gastronomic delights that it encompasses, the Festival of San Fermin is a kaleidoscope of cultural vibrancy. 

The inception of the Festival of San Fermin is steeped in the annals of history, tracing back to the 12th century. The festival is named after Saint Fermin, the co-patron of Navarre, venerated as a martyr in the Christian faith. Originally, the festivities were in September, commemorating the saint's day. However, in the 16th century, due to the pleasant July weather, the celebration was moved to the 7th of July, marking the beginning of a nine-day festivity that combines religious devotion, tradition, and jubilation.

The historical evolution of the festival has seen it transition from a local fair and bullfighting event to an international spectacle, drawing visitors from across the globe. The essence of San Fermin, however, remains rooted in its traditions, a bridge between the past and the present.

The Festival of San Fermin is synonymous with the 'encierro' or the running of the bulls, an event that pulsates with adrenaline and ancient customs. At the break of dawn, six bulls are released onto the streets of Pamplona, their hooves striking the cobbled pathways as thousands of 'runners' dash ahead, a dance of daring and dexterity. The encierro is a testament to courage and is enveloped in a cloak of rituals, including the singing of a benediction to San Fermin, seeking his protection.

The festival is also a visual spectacle, with participants donning the traditional attire of white trousers and shirts, accented with a red sash and neckerchief, symbolising the martyrdom of Saint Fermin. This uniformity in dress fosters a sense of camaraderie and unity among the participants, a celebration of collective spirit.

Amidst the fervour, the 'giants and big-heads' parade is a delightful tradition, featuring large papier-mâché figures that weave through the city, a nod to medieval festivities and folklore. The ‘peñas’ or social clubs play a pivotal role, orchestrating music, and dances, and ensuring the continuum of festivity throughout the night.

Beyond the heart-stopping encierro, San Fermin is a compendium of events that cater to a spectrum of tastes and ages. The 'Procesión de San Fermín', a solemn procession featuring the statue of Saint Fermin, is a blend of religious reverence and local culture, a moment of spiritual communion.

For aficionados of music and dance, the streets of Pamplona resonate with the melodies of traditional Basque and Spanish music, a cacophony of joy that invites participation. The ‘fire bull’, a structure adorned with fireworks that prances through the streets after dusk, appeals to the young and old alike, a spectacle of light and mirth.

The festival is not without its moments of contemplation, embodied in the ‘Pobre de mí’, a candlelit singalong that marks the conclusion of the festivities. This event is a poignant farewell to the days of exhilaration, a vow to return as the streets echo with the strains of nostalgia and promise.

No Spanish festival is complete without a homage to its culinary heritage, and San Fermin is a testament to the richness of Navarrese cuisine. The festival is an opportunity to indulge in gastronomic delights, from the simple yet satisfying ‘churros’ and ‘café con leche’ in the morning to the elaborate dishes that grace the dinner tables.

‘Pintxos’, a Basque country delicacy, takes centre stage, with bars and restaurants offering a myriad of these small snacks, a burst of flavours and textures. Traditional dishes such as ‘Trucha a Navarra’ (trout cooked with ham), and ‘Ajoarriero’ (salt cod with peppers and tomatoes) provide a deeper dive into local culinary traditions. The social aspect of dining, sharing tapas, and conversations, epitomises the communal spirit of San Fermin.

The Festival of San Fermin is more than just a series of events; it is a living tradition, a spectacle of human emotion and cultural exuberance. It weaves together the threads of history, festivities, camaraderie, and culinary delights into a vibrant tapestry that is emblematic of the Spanish ethos.

In the bustling streets of Pamplona, amidst the thunder of hooves and the melody of celebrations, the festival transcends its temporal bounds, uniting us in a universal expression of joy and togetherness. As the red sashes flutter in the breeze, the Festival of San Fermin remains a beacon of cultural pride, a testament to the enduring spirit of tradition and the unfettered joy of life itself.

The Real Monasterio de Santa María del Puig was declared a National Artistic and Historic Monument (Asset of Cultural Interest) in 1969. It stands in the town of El Puig, in the area known as the Horta Nord of the Region of Valencia, only 14 km from the city of Valencia.

The monastery was built in the style of a Renaissance religious building with Herrerian influence, with four towers as defensive features. It was founded by the order of King Jaume I, known as The Conqueror, in 1240. Its historic importance comes from the fact that this was the setting for the definitive confrontation in the conquest of Valencia in 1237, the Battle of El Puig.

The monastery was founded on the orders of King Jaume I. While the king was in the town of El Puig preparing to besiege the city of Valencia, San Pedro Nolasco, founder of the Order of Merced, unearthed a stone carved icon of the Virgin Mary that had been buried under a bell on the hill where the monastery stands today. The king regarded this find as a miraculous event and proclaimed Santa María de El Puig as the Patron of the Kingdom of Valencia, ordering a monastery to be built to house the image and appointing the Mercedarians as guardians of the sanctuary in perpetuity. No trace remains of the initial building, which would have been a simple chapel dating back to the Reconquest, except for the entrance to the present-day church, which is not in its original location.

The purpose for which the monastery has been used has changed a number of times over the years, as it has been a church, a prison and a school. Nowadays, part of the building is still occupied by the Mercedarians and the other areas serve as venues for cultural and political events.

Inside, you can visit the cloisters, the Royal room, exclusively for use by Spanish monarchs when they visit Valencia, the Jaume I Gothic room, where a reproduction of the king's sword is on display alongside a section of facsimile documents, and the Salón de la Cerámica (Ceramics room), housing numerous ceramic items dating back to the Romans, the Iberians and other periods in history.

To the south of Antequera is Torcal, a limestone mountain range where erosion has sculpted a formidable labyrinth of rocks with fantastic shapes such as the Tornillo, which looks just like an immense screw-threaded halfway into the planet. It was in the Jurassic Age, 150 million years ago, that these surprising rocks formed on the sea bed, as a result of the deposit and compacting of corals, mollusc shells and other shellfish of the era. Subsequently, time and geology worked together patiently, designing this landscape of narrow corridors. Its intersections opened to craters, basins and 'torcas' (clay-bottomed depressions), which give the place its name, and the boulders were shaped leading to tapering channels and the unique shapes of the Torcal which, rather than screws, look like hamburgers with many layers.

The repertoire of picturesque formations is completed with caves and chasms typical of a limestone enclave, with wild rose bushes, ivy, honeysuckle and 30 varieties of orchids. That is what the most beautiful and peculiar natural part of Andalusia is like.

The park centre recommends that visitors begin with the green route, a 1.5 km well-signposted pathway that covers the highest and most impressive area of the Torcal in under an hour. If you have the opportunity you must pay it a visit.

One of the most remarkable values of the El Torcal extensive fauna is the wide range of the birds that it supports, either in a sedentary way or simply as a transitive station in the migratory routes or as a nesting point. Thanks to this, the Natural Park was declared as a Special Zone for the Protection of Birds (ZEPA in Spanish).

But some of these bird species have become really rare due to man's irresponsible behaviour (poisons, the pillage of nests, uncontrolled sports activities, etc.), such victims have been the golden eagle, the peregrine falcon or the Bonelli’s eagle. The griffon vultures are also visible in the park and are usually over El Torcal, either passing between the Desfiladero de Los Gaitanes-Sierra Huma and the Sierras de Camarolos and el Jobo or when they come to eat cattle carcasses (authorized in some areas of the Paraje).

The reptiles present in the Natural Park depend to a large extent on the weather, so they are fully active in spring and summer, at which time they can be seen frequently. The most dominant species are; ocellated lizard, colilarga (long-tailed lizard) and Iberian lizard, stair snake, bastard snake and the snout viper, which does have a venomous bite.

El Torcal is a wonderful place to visit and if you enjoy nature it is really is a  must!

Before air conditioning became a household standard, people had to come up with ingenious methods to beat the heat, especially in countries with hot climates like Spain. Spain's rich history and geographical diversity have given rise to various traditional practices to stay cool during the scorching summer months. Here, we explore some of the age-old Spanish tricks that made the summers more bearable before the luxury of air conditioning.

White-Washed Walls

One of the most visually striking and practical traditional methods to keep buildings cool is the whitewashing of exterior walls. This practice was particularly prevalent in the Andalusian region. The white lime paint reflects the sun's rays, significantly reducing heat absorption by the buildings and keeping the interiors cooler. Towns like Ronda and the famous Pueblos Blancos are testament to this effective technique, showcasing picturesque villages that gleam under the sun while providing respite from the heat to their inhabitants.

Thick Walls and Small Windows

Traditional Spanish architecture features homes with thick walls made of adobe or stone and smaller windows than what modern design might dictate. These elements are crucial in insulating the house from the outside heat. The mass of the walls absorbs the heat during the day and releases it slowly during the cooler nights, maintaining a more constant temperature inside the homes. Smaller windows minimized the amount of direct sunlight entering the rooms, further helping to keep interiors cool.

Interior Patios and Courtyards

Many traditional Spanish houses feature an internal patio or courtyard, often with a fountain at its center. This design is not just for aesthetics; it serves a practical purpose in cooling. The courtyards offer shaded outdoor spaces protected from the direct sun, while the water from fountains adds humidity, helping cool the air through evaporation. Plants and trees in these spaces also contribute to a cooler microclimate, offering a pleasant refuge from the summer heat.

Cross Ventilation

Cross ventilation takes advantage of the natural breezes to cool homes. This strategy involves opening windows or doors on opposite sides of a house to allow air to flow through. In traditional Spanish homes, particularly those with inner courtyards, cross ventilation helps circulate air, pushing hot air out and letting cooler air in. This method is most effective during the evening and early morning hours when the outside air is cooler than the inside air.

Night-time Air Flow

Taking advantage of the cooler night air is another strategy employed in traditional Spanish homes. Residents would close their homes during the hot daytime hours to keep the heat out and open them up at night to allow the cool air to circulate through the interiors. Often, families would sleep on rooftops terraces or balconies to escape the day's accumulated heat within the home's walls.

Natural Fabric and Clothing

The traditional Spanish attire, such as the light and airy "flamenco" dresses or the loose, comfortable "camisa de manta," reflects an intrinsic understanding of how to stay cool. These clothes are usually made from natural fibers like cotton or linen, which are breathable and promote the evaporation of sweat, thus cooling the body more efficiently than synthetic fabrics.

Strategic Planting

The strategic planting of trees and vines around homes was another method used to create shade and protect buildings from direct sunlight exposure. Deciduous trees, which lose their leaves in the winter, were particularly valued as they provide shade during the summer while allowing sunlight to penetrate and warm the house during the colder months.

In the absence of modern cooling technologies, these traditional Spanish methods provided effective solutions to the problems posed by the summer heat. Today, with a growing interest in sustainable living practices, these time-tested strategies are gaining renewed attention. They remind us of the ingenuity of past generations and offer inspiration for ecologically responsible design in our quest to stay cool in the heat