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Through Stone Age, Hectare and Granary

Fortress and town

The primitive urban nucleus of Madrid (Majriṭ) was founded in the late 9th century (from 852 to 886) as a citadel erected on behalf of Muhammad I, the Cordobese emir, on the relatively steep left bank of the Manzanares. Originally it was largely a military outpost for the quartering of troops. Similarly to other fortresses north of the Tagus, Madrid made it difficult to muster reinforcements from the Asturian kingdom to the unruly inhabitants of Toledo, prone to rebellion against the Umayyad rule. Extending across roughly 8 ha, Muslim Madrid consisted of the alcázar and the wider walled citadel (al-Mudayna) with the addition of some housing outside the walls. Up until the proclamation of the Caliphate, local power was exerted by the Banū Sālim. By the late 10th century, Majriṭ was an important borderland military stronghold territory with great strategic value, owing to its proximity to Toledo. The most generous estimates for the 10th century tentatively and intuitively put the number of inhabitants of the 9 ha settlement at 2,000. The model of repopulation is likely to have been by the Limitanei, characteristic of the borderlands.

The settlement is mentioned in the work of the 10th-century Cordobese chronicler Ahmad ibn Muhammad al-Razi, with the latter locating the Castle of Madrid within the district of Guadalajara. After the Christian conquest, in the first half of the 12th century Al-Idrisi described Madrid as a "small city and solid fortress, well populated. In the age of Islam, it had a small mosque where the khuṭbah was always delivered," and placed it in the province of the sierra, "al-Sārrāt". It was ascribed by most post-Christian conquest Muslim commentators, including Ibn Sa'id al-Maghribi, to Toledo. This may tentatively suggest that the settlement, part of the cora of Guadalajara according to al-Razi, could have been transferred to Toledo following the Fitna of al-Andalus.

The city passed to Christian control in the context of the conquest of Toledo; historiography debates whether if the event took place in 1083, before the conquest of Toledo, in the wake of negotiations between Alfonso VI and al-Qadir, or afterwards, as a direct consequence of the seizure of Toledo in 1085.

The mosque was reconsecrated as the church of the Virgin of Almudena (almudin, the garrison's granary). The society in the 11th and 12th centuries was structured around knight-villeins as a leading class in the local public, social and economic life. The town had a Muslim and mozarabic preexisting population (a number of the former would remain in the town after the conquest while the later community would remain very large throughout the high Middle Ages before merging with the new settlers). The town was further repopulated by settlers with a dominant Castilian-Leonese extraction. Frank settlers were a minority but influential community. The Jewish community was probably smaller in number than the mudéjar one, standing out as physicians up until their expulsion. By the end of the Middle Ages, the best-positioned members of the mudéjar community were the alarifes ('master builders'), who were tasked with public works (including the management of the viajes de agua), and had a leading role in the urbanism of the town in the 15th century.

Since the mid-13th century and up to the late 14th century, the concejo of Madrid vied for the control of the Real de Manzanares territory against the concejo of Segovia, a powerful town north of the Sierra de Guadarrama mountain range, characterised by its repopulating prowess and its husbandry-based economy, contrasted by the agricultural and less competent in repopulation town of Madrid. After the decline of Sepúlveda, another concejo north of the mountain range, Segovia had become a major actor south of the Guadarrama mountains, expanding across the Lozoya and Manzanares rivers to the north of Madrid and along the Guadarrama river course to its west.

The society of Madrid before the 15th century was an agriculture-based one (prevailing over livestock), featuring a noteworthy number of irrigated crops. Two important industries were those of the manufacturing of building materials and leather.

John I of Castile gifted Leo V of Armenia the lordship of Madrid together with those of Villa Real and Andújar in 1383. The Madrilenian concejo made sure that the privilege of lordship did not become hereditary, also presumably receiving a non-sale privilege guaranteeing never again to be handed over by the Crown to a lord.

Later, Henry III of Castile (1379–1406) rebuilt the town after it was destroyed by fire, and he founded El Pardo just outside its walls.

During the 15th century, the town became one of the preferred locations of the monarchs of the Trastámara dynasty, namely John II of Castile and Henry IV of Castile (Madrid was the town in which the latter spent more time and eventually died). Among the appeals the town offered, aside from the abundant game in the surroundings, the strategic location and the closed link between the existing religious sites and the monarchy, the imposing alcázar frequently provided a safe for the Royal Treasure. The town briefly hosted a medieval mint, manufacturing coins from 1467 to 1471. Madrid would also become a frequent seat of the court during the reign of the Catholic Monarchs, spending reportedly more than 1000 days in the town, including a 8-month long uninterrupted spell.

By the end of the Middle Ages, Madrid was placed as middle to upper-middle rank town of the Castilian urban network in terms of population. The town also enjoyed a vote at the Cortes of Castile (one out of 18) and housed many hermitages and hospitals.

Facing the 1492 decree of expulsion, few local Jews opted for leaving, with most preferring to convert instead, remaining as a non-fully assimilated converso community, subject to rejection by Old Christians. Likewise, adoption of Christianism by the mudéjar community facing the 1502 pragmatic law of forced conversion was also widespread. Seeking to protect its economic interests, the council actively promoted assimilation in the latter case by awarding tax and economic benefits, and gifts.

The 1520–21 Revolt of the Comuneros succeeded in Madrid, as, following contacts with the neighbouring city of Toledo, the comunero rebels deposed the corregidor, named Antonio de Astudillo, by 17 June 1520. Juan Zapata and Pedro de Montemayor found themselves among the most uncompromising supporters of the comunero cause in Madrid, with the former becoming the captain of the local militias while the later was captured by royalists and executed by late 1520. The end of revolt came through a negotiation, though, and another two of the leading figures of the uprising (the Bachelor Castillo and Juan Negrete) went unpunished.

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