My ten favorite Queens of Spain
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My ten favorite Queens of Spain
The Infanta Paz of Bourbon and Her Humanitarian Assistance to Spanish Republican Exiles in Bavaria
Paz de Borbón was a Spanish infanta, a Bavarian princess, and a member of one of Europe's oldest royal dynasties, her final years were distinguished not by political partisanship but by humanitarian action. Following the end of the Spanish Civil War in 1939, she extended assistance to Spanish exiles living in Bavaria, including individuals who had supported the Second Spanish Republic. Contemporary biographical research suggests that her aid was motivated by compassion rather than ideology, reflecting the pacifist principles that had guided much of her public life.
Paz had long been associated with charitable work and international peace movements. During the First World War, she served as a nurse in collaboration with the Red Cross, while also participating in several international pacifist congresses and organizations, including the World League for Peace of Mothers and Educators in Munich. Her commitment to reconciliation and humanitarian service transcended national and political divisions, earning her recognition among European peace activists.
By the time Hitler came to power in 1933, Paz de Borbón was an elderly widow who lived quietly in Munich and devoted herself to writing and charitable work. The Gestapo monitored her correspondence with Spain and kept her residence under surveillance. This was a common practice of the Nazi regime toward individuals considered worthy of observation, though not necessarily regarded as dangerous.
After the defeat of the Republic, thousands of Spanish refugees found themselves scattered across Europe. According to the historian Pilar García Louapre, Infanta Paz offered practical support to Spanish refugees who reached Munich, among them republicans and even anarchists who had survived Nazi concentration camps. She reportedly provided financial assistance, personal protection, and employment by hiring some of these exiles to help rebuild parts of the family's bomb-damaged properties following the Second World War.
One of the most remarkable episodes illustrating the respect she inspired occurred upon her death in December 1946. Spanish republican exiles living in Munich, many of whom had benefited from her generosity, reportedly defied local authorities in order to carry her coffin during the funeral procession. One former refugee later wrote that her death represented not only the loss of a deeply loved benefactor but also the disappearance of "our hopes for a peaceful and fraternal reconciliation between the two Spains".
Source:
Pilar García Louapre, Paz de Borbón. Princesa de Baviera. Escritora y Pacifista
ME VUELVO LOCA MIS NIÑOS OS QUIERO MUCHO AJSBJSJDBDUDJEKDNBD
VAMOSSSSSS🇪🇸🇪🇸🇪🇸🏆🏆🏆⚽️⚽️⚽️0-1
The Royal Family after Spain's football players won the 2026 World Cup football tournament final match between Spain and Argentina at the New York/New Jersey Stadium in East Rutherford on July 19, 2026.
2026 world cup final
As Spaniard, my heart is with Spain, and I truly hope we bring the World Cup home. 🇪🇸❤️
But whatever happens, reaching the World Cup Final is already an incredible achievement and something every Spaniard can be proud of. This team has inspired us, fought with passion, and shown the world what Spanish football is all about.
I hope Spain and Argentina give us a final worthy of this tournament—full of great football, respect, and fair play on the pitch, with both sets of supporters celebrating the game together in the stands.
May the team that truly deserves it lift the trophy.
If it's Spain, as I sincerely hope, I'll celebrate with all my heart. If not, congratulations to the champions. We will still be proud, grateful, and happy for the remarkable achievement of reaching the World Cup Final.
Good luck to both teams, and may football be the real winner. ⚽🏆
In 2026, the historic struggle for women's equality marks a unique milestone: the 900th anniversary of the death of Queen Urraca I of Leon, a ruler whose legacy was overlooked for centuries despite being the first woman in Western Europe to be crowned and rule as queen in her own right.
On 8 March 1126, Queen Urraca died at the Castle of Saldaña. Today, that date is celebrated as International Women's Day, making the coincidence especially striking.
One of the most dramatic episodes of the reign of Queen Urraca I of León and Castile was the assault she suffered in Santiago de Compostela during the urban revolt of 1117. The incident, described most fully in the Historia Compostellana, illustrates the instability of the early twelfth century and the fragile balance between royal authority, episcopal power, and urban political movements in medieval Galicia.¹
The uprising originated in growing hostility toward Archbishop Diego Gelmírez, whose ambitious political program and fiscal policies had generated considerable opposition among segments of the urban population and the Galician nobility. Seeking to restore order and reaffirm royal authority, Queen Urraca entered Santiago accompanied by a relatively small retinue, apparently expecting that her presence would calm the unrest.² Instead, she became the target of popular violence.
According to the Historia Compostellana, the crowd surrounded the queen shortly after her arrival. She was forcibly pulled from her horse, struck, insulted, and publicly humiliated. The chronicler further relates that her garments were torn while the mob threatened her life, presenting the episode as an unprecedented attack upon the sacred dignity of an anointed monarch.³ Only through the intervention of loyal supporters was Urraca able to escape. The chronicle records that she briefly sought refuge in the church of Santa María do Camiño before leaving the city under protection.⁴
Although the Historia Compostellana remains the principal narrative source, modern historians approach its account critically. The work was produced within the circle of Archbishop Gelmírez and was intended in part to justify his political actions. Consequently, while the occurrence of the assault is generally accepted as historical, some of the more dramatic details may reflect literary embellishment designed to emphasize both the dangers confronting the queen and the necessity of episcopal leadership during the crisis.⁵
Footnotes
Historia Compostellana, ed. Emma Falque Rey (Turnhout: Brepols, 1988), II.25–29.
Bernard F. Reilly, The Kingdom of León-Castilla under Queen Urraca, 1109–1126 (Princeton: Princeton University Press, 1982), pp. 165–169.
Historia Compostellana, II.28: "Reginam de equo detraxerunt... vestimenta eius scindentes" ("They dragged the queen from her horse... tearing her garments.").
Historia Compostellana, II.28–29.
Simon Barton, The World of El Cid: Chronicles of the Spanish Reconquest (Manchester: Manchester University Press, 2000), pp. 189–191; Bernard F. Reilly, The Kingdom of León-Castilla under Queen Urraca, pp. 168–170.
Elisabeth of Valois and Sofonisba Anguissola
Before the Duke of Alba departed for the wedding in Paris, Philip II of Spain asked him to learn more about his future bride. When Alba discovered that Elisabeth of Valois enjoyed drawing, he recalled a talented young Italian noblewoman he had heard about during his years as governor of Milan. Sofonisba Anguissola, a native of Cremona, had trained with local masters and had earned the admiration of Michelangelo, who encouraged her artistic development through correspondence. News of her remarkable talent had spread throughout Italy. Philip II made inquiries, and Sofonisba accepted an invitation to join Elisabeth's household in Spain as a lady-in-waiting. Her journey to Spain mirrored Elisabeth's own, following the path of many young women who left their homeland to begin a new life at a foreign court.
Too old to make the trip himself, Sofonisba’s father asked two kinsmen to deliver his daughter to Spain. In January 1560, as Elisabeth and her sprawling convoy climbed into the Pyrenees, Sofonisba and her humble retinue braved the Ligurian Sea to Barcelona. From there, she travelled three hundred miles west into Castile, joining the Spanish court in Guadalajara in time to meet Elisabeth. There would be no need for the services of Monsieur de Lansac, the interpreter: Elisabeth already spoke Italian, her mother’s language, which Elisabeth had polished in the classroom and honed in the company of the young Clarice Strozzi.
Settled in the queen’s household, Sofonisba would teach the young queen to draw and paint. Elisabeth delighted in her art lessons with Sofonisba Anguissola and proved herself a talented student. She would ‘soon surpass even the lady who teaches her, who is a real master,’ Madame de Vineux prattled to Catherine de Medici, keen to flatter both the new queen and her mother. Sofonisba became one of Queen Elisabeth of Valois's closest companions and most trusted ladies-in-waiting. The two developed a close friendship.
During her years at the Spanish court, Sofonisba Anguissola painted portraits of Philip II and members of the royal family. She became one of the principal portrait painters at the Spanish court, working alongside artists such as Alonso Sánchez Coello. Such was Sofonisba's reputation that Pope Pius IV personally requested a portrait of Queen Elisabeth of Valois. After receiving the painting, he wrote to Sofonisba to thank her and praised her remarkable talent.
Following Elisabeth of Valois's death in 1568, the infantas Isabella Clara Eugenia and Catherine Michelle were entrusted in part to the care of Sofonisba Anguissola. According to an envoy from the court of Urbino, Sofonisba was so devastated by the queen's death that she declared she "did not want to continue living." Nevertheless, she remained in Spain for the sake of the young princesses, helping oversee their upbringing and becoming an important teacher of drawing and courtly accomplishments. She stayed with them for the next five years, until returning to Italy in 1573 to marry.
Source:
Leah Redmond Chang, Young Queens
Hades and Persephone
Hades, the powerful ruler of the Underworld, lived alone in the kingdom of the dead. Feared by gods and mortals alike, he rarely left his dark realm. Everything changed when he saw Persephone, the beautiful daughter of Demeter, goddess of the harvest, gathering flowers in a sunlit meadow.
Captivated by her beauty, Hades carried Persephone to the Underworld to become his queen. Demeter searched endlessly for her missing daughter, and in her grief she allowed the earth to wither. Crops failed, flowers faded, and winter spread across the world.
Seeing humanity suffer, Zeus ordered that Persephone be returned to her mother. But before she left, Persephone had eaten a few pomegranate seeds from the Underworld. By an ancient divine law, anyone who tasted its food was forever bound to that realm.
A compromise was reached. Persephone would spend part of each year with Demeter on Earth, bringing spring and summer with her return. During the remaining months, she would reign beside Hades as Queen of the Underworld, and the earth would enter autumn and winter.
Over time, later myths and literature transformed their story into one of enduring love and partnership. Persephone became not only Hades' queen but also his trusted equal, ruling the Underworld with wisdom and compassion. Together, they symbolized the balance between life and death, darkness and light, loss and renewal.
Today, the story of Hades and Persephone remains one of the most captivating tales of Greek mythology, reminding us that even in the darkest places, love and hope can take root
Eros and Psyche
The love story of Eros and Psyche is one of the most beloved and enduring tales of Greek mythology. It is a story of beauty, trust, sacrifice, and the triumph of love over impossible trials.
A Beauty That Rivaled a Goddess
Psyche was a mortal princess whose beauty was said to surpass that of any woman on Earth. People became so captivated by her that they neglected the worship of Aphrodite, offering their admiration instead to the young princess.
Enraged by this, Aphrodite ordered her son, Eros, to make Psyche fall in love with the most hideous man alive.
Love at First Sight
When Eros approached Psyche with one of his golden arrows, he accidentally pricked himself. Instantly, the god of love fell hopelessly in love with the very woman he had been sent to punish.
Unable to obey his mother, he carried Psyche to a magnificent hidden palace, where he visited her each night. He asked only one thing:
"Never try to see my face."
Psyche accepted, and for a time they lived in perfect happiness.
The Broken Trust
Psyche's jealous sisters convinced her that her mysterious husband must be a terrible monster.
One night, while Eros slept, she lit an oil lamp to look upon him. Instead of a monster, she saw the most beautiful of the gods.
Overcome with amazement, she accidentally spilled a drop of hot oil onto his shoulder.
Awakening, Eros sadly told her that love cannot survive where trust is broken, and he flew away.
Aphrodite's Impossible Trials
Heartbroken, Psyche searched the world for Eros. Eventually she came before Aphrodite, who imposed a series of impossible tasks.
She had to:
Sort an enormous heap of mixed seeds in a single night.
Gather golden wool from dangerous divine rams.
Fetch water from the source of the sacred river atop a sheer cliff.
Descend into the Underworld and obtain a box containing a portion of Persephone's beauty.
With help from nature, divine beings, and her own courage, Psyche completed every trial.
The Final Test
Returning from the Underworld, Psyche became curious.
Thinking that a little of Persephone's beauty might help her appear more worthy of Eros, she opened the box.
Instead of beauty, it contained a deathlike sleep, and she collapsed.
Love Conquers All
Eros, now fully recovered, found Psyche lying unconscious.
He gently brushed the deadly sleep from her face and awakened her with a kiss.
Then he appealed to Zeus, who agreed that their love deserved to endure forever.
Zeus granted Psyche immortality by giving her ambrosia, allowing her to join the gods on Olympus.
Happily Ever After
Eros and Psyche were finally married before all the Olympian gods. Even Aphrodite eventually accepted the union.
Together they had a daughter named Hedone (known to the Romans as Voluptas), whose name means "Pleasure" or "Bliss."
Their story symbolizes the soul's journey through suffering, faith, and perseverance until it is united with divine love. Because of its themes of forgiveness, redemption, and eternal devotion, the tale of Eros and Psyche has inspired artists, poets, and writers for nearly two thousand years and remains one of the greatest love stories in classical mythology.
Aphrodite and Ares
Among the love stories of the Olympian gods, one of the most beautiful and enduring is the tale of Aphrodite and Ares.
Despite representing opposite forces—love and war—they were drawn irresistibly to one another. Aphrodite was married to the divine smith Hephaestus, but ancient Greek mythology tells that her deepest passion belonged to Ares. Their secret meetings became famous throughout Olympus.
According to the myth, the sun god Helios discovered their affair and revealed it to Hephaestus. The craftsman forged an invisible net of unbreakable bronze and trapped the lovers together, calling the other gods to witness their embarrassment. Yet even after this humiliation, Aphrodite and Ares remained devoted to one another.
Their union produced several children, including Eros, the winged god of love; Harmonia, whose name symbolizes the reconciliation of love and conflict; and the twins Phobos and Deimos, who accompanied Ares into battle.
The Greeks saw their relationship as a poetic paradox: love has the power to tame even the fiercest warrior, while passion can be as powerful and unpredictable as war itself. For that reason, Aphrodite and Ares remain one of the greatest and most memorable romances in Greek mythology.
The cliché that all Spaniards are dark-haired and olive-skinned
The present-day population of the Iberian Peninsula is the result of thousands of years of mixing among different human groups. Ancient DNA studies show that modern Spaniards and Portuguese mainly descend from three major prehistoric populations: European hunter-gatherers, the first farmers who arrived from Anatolia during the Neolithic period, and peoples from the Eurasian steppes who migrated during the Bronze Age. These genetic foundations were later enriched by contributions from various historical peoples.
The Iberians and Celts formed part of the pre-Roman population of the peninsula. Later came the Phoenicians, Greeks, Carthaginians, and, above all, the Romans, whose long presence encouraged extensive mixing with people from across the Mediterranean world.
Subsequently, there were genetic contributions from the Suebi, Vandals, Alans, and Visigoths. However, while these groups had a significant political and cultural impact, their overall genetic influence appears to have been relatively limited because they were small in number compared to the existing Hispano-Roman population.
There were also genetic contributions from North Africa and the Eastern Mediterranean during the Muslim conquest of Iberia and the period of Al-Andalus, particularly in the southern and western regions of the peninsula.
Jewish communities were already present in Hispania during the Roman period and continued to flourish under both Visigothic and later medieval rule.
As a result, modern physical traits—such as skin, eye, and hair color—reflect a combination of thousands of years of genetic mixing. There is no single “Spanish look.” Throughout the Iberian Peninsula one can find people with fair or olive skin, brown, hazel, green, or blue eyes, and black, brown, blond, or red hair.
In summary, the physical diversity of the people of the Iberian Peninsula is the result of a long history of interaction and intermarriage among prehistoric populations and numerous historical peoples. No physical trait can be attributed exclusively to a single group, as more than four thousand years of migrations, exchanges, and genetic mixing have created a complex and shared heritage.
Mary I of England and The Grey Family
Frances Brandon was the eldest daughter of Mary Tudor (King Henry VIII’s sister) and Charles Brandon, Duke of Suffolk. This made Frances a first cousin to Queen Mary. Growing up in the royal circle, Frances and Mary shared a close bond. Mary even served as a godmother to Frances at her baptism, acting through a proxy because she was only 17 months older than her cousin.
During the reign of Edward VI, Frances and her husband, Henry Grey, Marquess of Dorset, became associated with the Protestant faction at court. Mary, by contrast, remained a committed Catholic. Despite these religious differences, there is little evidence of personal hostility between Frances and Mary before the succession crisis of 1553.
The relationship became strained when Edward VI's advisers, led by John Dudley, attempted to exclude Mary from the succession and place Lady Jane Grey on the throne. Frances and Henry Grey supported Jane's claim, although historians continue to debate the extent of Frances's enthusiasm for the scheme.
When Mary successfully claimed the crown in July 1553, she demonstrated remarkable restraint. It was left to Frances to defend the family line and she rode immediately to Mary, now at Beaulieu in Essex, to do so. Mary listened as Frances pleaded that the Grey family were victims of Northumberland’s ambitions.
Henry Grey was initially pardoned despite his prominent role in placing Jane on the throne. Mary showed considerable leniency and allowed him to retain his life. Jane was imprisoned in the Tower of London. Mary allowed Frances to remain at liberty.
Mary remained determined that Jane's life should be spared, and she intended to grant Jane a pardon after her trial had run its course. Jane had sent to Mary a letter exonerating herself of ever having wished to be Queen. Mary hoped that she could be reconciled to the Catholic faith and removed from politics.
In early 1554, Henry Grey joined Thomas Wyatt the Younger in Wyatt's Rebellion against Mary I. Henry raised forces in the Midlands but was quickly captured. This second act of rebellion proved fatal. He was convicted of treason. Mary now faced intense pressure from her council and foreign allies to eliminate Jane as a potential figurehead for Protestant resistance. Although reluctant to do so, Mary signed the death warrant. Jane and her husband, Guildford Dudley, were executed. Eleven days after his daughter had died, Henry Grey was executed. The Grey sisters, meanwhile, cleaved to their mother, Frances, who encouraged them to play the Catholic.
Contemporary evidence suggests that Mary did not regard Frances as one of her principal enemies. Even after the succession crisis, Frances was not subjected to the severe treatment that might have been expected for the mother of a rival claimant. In fact, Frances was eventually restored to favor at court and continued to enjoy a degree of royal acceptance. Some properties and lands were granted on her.
Only six months after Jane’s death, Katherine and Mary were back at court with their mother, and without their father’s ambition and religious fervour driving the family, their future looked safe, for the time being.
Both Katherine Grey and Mary Grey served in the household of Queen Mary. Katherine Grey is specifically recorded as a maid of honour to the Queen, while Mary Grey also attended at court as a gentlewoman in the Queen's service.
One notable sign of reconciliation came in 1555, when Frances Brandon married her Master of the Horse, Adrian Stokes. The marriage was socially unequal for a duchess, yet Mary did not object and allowed Frances to live quietly thereafter. With her marriage, however, Frances did retire largely from court, with worsening health, and reportedly enduring a series of failed pregnancies. Her younger daughter, Mary, now ten years old, remained in her care.
There is little about her in the sources until she was almost twenty years old, but Katherine, rising fifteen, was often at court, where she began to make her own life, against the current of Queen Mary’s stormy last years. Katherine, as the daughter of the Queen’s first cousin, had her own room at court, as well as personal servants.
Katherine Grey, like her mother and sister, maintained her old friendships with Protestant friends, but these friends, like the Greys, disguised their true beliefs. Katherine attended the funeral of Queen Mary in December 1558. At the time, she served as a lady-in-waiting to the new queen, Elizabeth I, and took part in the funeral procession held at Westminster Abbey. Katherine was dressed in her funeral garb like the others, the black cloth trailing to the ground.
It is fair to say that Queen Mary treated Katherine and Mary Grey with a degree of restraint and clemency, especially considering the political dangers they represented. Katherine Grey and Mary Grey were not executed, imprisoned for long periods, or permanently excluded from court.
Source:
Leanda de Lisle, The Sisters Who Would Be Queen: The Tragedy of Mary, Katherine & Lady Jane Grey
Did Edward of Norwich enjoy precedence over Catherine of Lancaster in the succession to the Castilian throne?
There is evidence that Isabel of Castile, her husband Edmund of Langley, and their son Edward of Norwich, resented the fact that Isabel’s sister Constanza and Edmund’s brother John of Gaunt had supposedly set aside Isabel’s rights to her late father’s throne: sometime between August 1385 and December 1392, Edmund and Isabel issued a petition claiming that Gaunt had done so unjustly.
The York couple argued that King Pedro I of Castile had left his kingdom to his and María de Padilla’s eldest daughter Beatriz and her male heirs, then to Constanza and her male heirs, and finally to Isabel and her male heirs. As Constanza had no male heirs, her only son John of Lancaster having died soon after birth in 1375, Edmund and Isabel stated that Castile should fall to Isabel’s male heirs instead, and their son made the same argument many years later.
King Pedro’s will of November 1362, which set out his planned succession to his throne, is cited in full in Pero López de Ayala’s chronicle. Pedro I of Castile made a point of specifying that the sons, preferentially, or the daughters, failing the birth of sons, of his three daughters could inherit his kingdom.
The chronicler Jerónimo Zurita, in correspondence with the Dean of Toledo in 1570, acknowledged that he possessed an original document dated 1413 from Edward of Norwich. In this document, Edward asserted that, as a male descendant, he believed he held precedence over his cousin Catherine of Lancaster in the succession to the Castilian throne.
According to the document, this claim was based on a clause contained in a lead-sealed will of his grandfather, King Pedro I, which Edward himself possessed. Zurita remarked that, if this were true, it must have been a later will drawn up by the king in response to the succession dispute in question, since the will of 1362, as Zurita confirms, gave preference to the daughter of Constanza, Duchess of Lancaster, over the son of Isabel, Duchess of York.
Sources:
Kathryn Warner, The Granddaughters of Edward III
Antonio Montero Alcaide, PEDRO I: Un rey castigado por la Historia, cruel para unos, justiciero para otros