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arzamas

арзамас

Университет Arzamas

история

арабы

ислам

Средние века

Западная Европа

философия

культура

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our today's lecturer, the famous

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Russian historian, Doctor of Historical

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Sciences, head of the center for cultural

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historical anthropology, Institute of

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General History of the Russian Academy of

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Sciences and head of the department of culture and

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science of medieval modern Europe,

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Institute of World Culture, Moscow State University,

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Svetlana Luchinskaya, thank you very much to everyone

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who came to my lecture I also want to

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thank the staff

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for this invitation and in general for the creation of

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this wonderful project, I think

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it has a wonderful future. It is a

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great honor and pleasure for me to speak

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in this audience today and you know that

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the topic of my lecture is how medieval

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Europe met with the weak you already have

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was not, I would be with you and you have some idea on it,

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but today we will look at a very complex and

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very ambiguous relationship between

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Europe and the Islamic civilization, their

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contacts that began in the Middle

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Ages and have continued continuously for more

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than fifteen centuries and we

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will turn to the origins of these contacts

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because everything really began

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in the Middle Ages and it was then that

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some models of interaction between

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Muslim and Christian civilizations emerged.

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You understand that this is a huge,

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intolerable topic and I have very little time

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and I hardly even had time to outline

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some general outlines of this issue

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but I will try to do this based on

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those studies that relate

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directly to the company’s scientific

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interests,

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I am not an orientalist and I am not a

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specialist in Islam, but

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the Westernizer has shared and accordingly we will

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consider contacts with one country of

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Western Europe in the 3d century, I would even

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say Latin euro

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because Latin was the language of culture of

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medieval Europe on the one hand and the

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Arabs of the Muslim East the

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world of Mediterranean Islam on the other,

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you know that in the fourteenth and 15th centuries

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Europe begins to act with a

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different type of Islam with Turkish

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Islam, but this would of course be a topic a

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completely different lecture

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before starting, I would like to

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say just a few words about how

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the story will be built so that it is easier for you to

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perceive, I will first remind you of some

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tourism and related to history will be broken by the

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Muslim conquest in order to

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raise the question of how the medieval

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Suslovs met for the first time

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Europe tried to determine

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its place in world history and who will

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talk about the perception of Islam as a

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religion and I will move on to the story of

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contacts between Muslim and

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Christian civilizations in the material

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cultural sphere in order to show

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that in parallel with cultural material

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exchange there was a process of obtaining

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new knowledge and exchange of ideas and in general we

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will talk about such a unified

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Mediterranean culture in which the

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Arab influence was quite noticeable and

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I will try to show that in the fourteenth and

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15th centuries, under the influence of various

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internal and external factors, this

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unity begins to collapse and then

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Europe opposes itself to the

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Muslim world, but now we

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will turn on

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the map I want to remind you of some

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trivial things, you know that Islam 1

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of the 3

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world man atheistic religions

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arose in the middle of the 7th century in Russian

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on page and and here on the map you see on the

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map you see the

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territory in the west of the Arabian

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Peninsula is shaded in yellow and then there is a historical

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origin the historical place of

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the origin of Islam, here are the

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holy cities of Mecca and Medina,

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and it was here at the beginning of the seventh century that the

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prophet Muhammad began his preaching,

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who called on the Arabs to move from

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paganism from polytheism to khaman atheism, and

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it must be said that from the very beginning,

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Muhammad sought to spread the new

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religion of Islam by all possible military

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and political means, and you see

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that at first the Arabian Peninsula is subordinate to Islam,

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this is the territory painted in

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green, and then the Arabs go beyond

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the island and conquer new territories,

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they are indicated here in blue, these are

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mainly the territories of two world empires,

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this is the Persian Empire, the territory of

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modern Iran and Iraq and the territory of the

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Byzantine Empire from which the Arabs

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tear off quite a decent piece,

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including Syria and Egypt and Palestine,

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after another hundred and fifty years, new conquests we

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see territories painted red in

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the west, the Arabs reach Europe, this will not

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decrease, the feeder to Africa and moves

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further, Europe captures Spain and in the

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east they stop at the border of

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China and go in

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this way we see that in a very

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short period of time the Muslims managed to

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conquer a

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very large part of the world and this

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dizzying rise of Islam amazed

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contemporaries because in a short

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time a handful of warriors in the desert

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conquered the richest and most

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populous parts of the world empires and

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of course these absolutely enormous

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successes supported Muslims’ belief

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that God was on their side,

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how medieval Christians reacted to this,

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their relationship was, from our point of view,

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completely paradoxical because

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today we know very well that the

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emergence of Islam is a very important

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watershed in world history, but for

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medieval Christians it it was not at

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all obvious, they didn’t know this,

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so at first they perceived the

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emergence of Islam as new

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conquests, they believed that Muslims were the

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same ordinary military and

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political opponents that they

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had already dealt with in their history, and

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they were by no means religious rivals, they

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believed that they were ephemeral

00:06:43

conquerors, their successes are short-lived and, in

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general, they do not pose a serious

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threat, just as Islam is not a

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serious spiritual challenge for the

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Christian world. This perception

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of Islam is largely explained by the fact that the

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Muslim authorities were quite

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tolerant towards their

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subjects, including Christian

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subjects, they allowed and they did not force anyone to practice their

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religious cult

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to convert to Islam, so Islam was not

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perceived as a serious religious

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threat;

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rather, medieval Christians were

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inclined to perceive only the lan as a

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manifestation of the wrath of God,

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as a punishment that God sends to the

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peasants for the sins they

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committed, they considered this divine retribution

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that they must go through

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this crucible of trials and after that the

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dawn of Christianity will come in one

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Eastern Christian text from the middle of the 7th

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7th century, it is very interesting that it is said from the mind

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that Muslim domination will not

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last long at all, only 10 weeks

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10 multiply by 7 it turns out 70 and in

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ten weeks this I faces a certain

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Christian king who will liberate

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Christians from Muslim domination

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then, of course, later authors

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increase the period all the time, but years passed,

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decades passed about the Christian

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crown appeared, moreover,

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Muslims earned more and more

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new territories, more and more Christians

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converted to Meshulam, new mosques were built

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and that’s when medieval

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Christians became take a closer

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look at these military and

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political opponents,

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but at first it was very difficult to

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interpret the Muslim

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conquests and somehow fit all these

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new events into their usual picture

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of the world, but still they managed to do it,

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how can the medieval

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mentality beat such a feature,

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it is always addressed into the past and when

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medieval people encountered some

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unusual event, an unfamiliar new

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phenomenon, they always turned to the run for an

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explanation and in the sacred scriptures,

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which in general was a real filter

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through which they passed all their

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knowledge, all their ideas in the sacred

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scriptures, they always found answers to

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their questions

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so it was and this time in medieval

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Christianity I help

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that all the peoples living in their times

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have their ancestors and these

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ancestors are most often

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biblical characters,

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for example with mine, who was, as you

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know, the firstborn of Abraham, remember from the

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Bible, is the ancestor

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of my team and of my people these are none

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other than Muslims, and now I want

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you to turn to the painting of the artist

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Petrovsky from the Tretyakov gallery, it is

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called the expulsion of Hagar in the desert from

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my tyan, medieval authors wrote that they

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call themselves with the Saracens, wanting to

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be known as commissars later, but in

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fact their name is true, and grief is not

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because that they come from Ogoli and we

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know from the Bible that the firstborn of Abraham

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was from mine who was born by his

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concubine Hagar his slave and Angin

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the master announces about Harry

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the birth of a son from mine he says these

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words he that is the future from mine

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will be like a wild ass among people hand

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him on everyone and the hands of everyone on him, that is,

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from mine he will be very warlike and

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indeed medieval Christians

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saw that from mine they are Muslims all the

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time luring new territories and

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then Abraham had another son Isaac

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from his legitimate wife Sarah and Isaac

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is considered by medieval culture

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as a progenitor Christians, I also

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mocked my younger brother

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Esau,

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and then Sarah, Abraham’s lawful wife,

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demanded that Abraham expel Hagar and

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her son, and I know you see exactly this

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plot depicted in this picture, and God

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ordered Abraham to listen to Sarah,

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promising that he is from the son of a slave, as it is said

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in the Bible will produce a great nation, this

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great nation of my misses, I am not a Muslim,

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and indeed, as is known from the Bible, from

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mine there were 12 frins, which most

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often medieval writers

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identified with the twelve tribes of the

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Arabs, here in this story there are

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certain people from mine who threaten Isaac’s

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younger brother and Muslims threaten a

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Christian but

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Muslims fit in cardo to the best of their ability scan text of

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world history of medieval Christians

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experience even greater difficulties when

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they tried to include the emergence of

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Islam in their picture of the world and glory

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sounded like a sharp dissonance in a very

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harmonious and harmonious system of

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ideas, but because in the picture of the

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world of medieval Christians there is very clearly

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and the place was determined for all non-

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Christian peoples and

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there were three of these non-Christian peoples:

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firstly, these are pagans with them, everything is clear,

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they are adherents of polytheism,

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idolatry, secondly, these are Jews, whose

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relations are very difficult, and

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thirdly, these are heretics, apostates, and

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in this harmonious picture there

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was no place for Islam, but medieval writers

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seemed to ban the situation and they

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began to identify Muslims with debuffs

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ude yama and for this there was a reason for

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some external similarity of rituals, or

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they identified with heretics and for

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this they also had reasons

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because Muslims are similar the great

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borrows something from Christianity,

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for example, they revere the Virgin Mary, they

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revere Jesus Christ, but they

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reject something, for example, they deny that

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Jesus Christ, the son of God, shakes his

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passions, and so on, and most often,

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medieval Christians

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identified Muslims with pagans,

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this myth possessed the worship of the myth of the

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polytheism of Muslims who were already called the

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Saracens ismo flawed Hagarians,

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this myth was quite firmly rooted in the

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minds of medieval Christians and now

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we will talk a little about the perception of

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Islam as a religion, it must be said that the myth

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of the idolatry of the Saracens and tar they

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burn as they were called quite early

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conquered Western Europe and

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we can

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already see its reflections in such a wonderful work of the

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French heroic epic as a

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song, I hope that you have heard about

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this work and already here in this

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essay which tells how the

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valiant knight Roland was

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defeated by the

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Saracens already in this work

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the Muslims

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who are called Saracens are depicted

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as real pagans

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in the song about Roland with the diet and the pagans

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pour out golden statues of their gods,

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they have three gods and the main one is

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Magomed, there are two other gods about the 1st

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Tarbagan and they worship this and the

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villainous trinity of gods is

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obvious this a mirror model of the Christian

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Trinity, they pray to them, honor them and

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ask their idols of their gods to

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help them defeat the

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Christians and it must be said that in the song about

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Roland, if we look at this text

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we will see that the army of Christians led by

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Charlemagne

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discovers in the mosques and the synagogues of

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Zaragoza city where they prostrate where they enter

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after the liberation of it by Christians they

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discover a huge number of idols

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a huge number of statues that

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just depict these gods Magomed and

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this Ghana is scorched and the Christian knights

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smash them with hammers this is the end of the song about

00:15:48

Roland

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very often the gods of the

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Saracens and come on Saracens were depicted in

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such an antique manner,

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for example, in this miniature

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from the Heidelberg sky manuscript of the song about

00:16:02

Roland, we barely see the

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Muslims of this Saracen who, as it were, was

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installed on such a colony and at night

00:16:11

resembles an ancient Roman column;

00:16:14

judging by this miniature, Islam

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seems to be a continuation of ancient

00:16:20

paganism

00:16:21

why is this so, the fact is that the oldest

00:16:24

songs about Roland were written at the

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end of the 11th-12th centuries and this is already the era of the

00:16:30

Crusades and in the 12th century

00:16:33

many writers are

00:16:34

chroniclers of the Crusades, they raise the

00:16:37

old topic about the conflict between paganism and

00:16:41

Christianity at this time the myth of

00:16:44

idolatry about In paganism, the Saracens

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become, as it were, the main biological

00:16:48

justification for the holy war of the war against the

00:16:51

infidels, and this miniature

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depicts exactly this

00:16:58

idea of pagan Muslims

00:17:01

in the chronicles of the Crusades and in

00:17:04

heroic songs, very often pagan

00:17:07

Saracens behave like their

00:17:09

ancient predecessors, they pray

00:17:12

to the gods they pray at home and they

00:17:20

often turn to the demons who

00:17:22

live in these statues and the veneration of these

00:17:26

stages gives them wild hatred

00:17:28

towards the peasants and this motive is

00:17:33

also reflected in the song about Roland, it must be

00:17:36

said that medieval writers

00:17:38

generally believed that just like in the

00:17:42

third century, paganism threatened

00:17:45

Christianity in the same way in the 12th century

00:17:48

during the Crusades,

00:17:49

paganism again begins to threaten

00:17:52

Christianity and the new pagan Saracens

00:17:55

pose a great danger to

00:17:57

Christians gradually the image of the Saracens the image of

00:18:03

Muslims is increasingly

00:18:05

demonized and in this miniature

00:18:07

from large French chronicles we see

00:18:10

that the Saracens are pagans they are depicted with

00:18:13

black faces, their monstrous

00:18:15

form terrifies the Christian army and the

00:18:19

image of Muslims acquires more and more

00:18:22

demonic features as a result, it

00:18:25

seems easy for the crusaders

00:18:27

to direct weapons against the Saracens during the

00:18:31

Crusades, the Saracens are depicted

00:18:34

not only as pagans but also as heretics

00:18:36

because in the twelfth century the attention of

00:18:38

Christians more and more attracted by the

00:18:40

figure of the Prophet Muhammad, they call

00:18:44

Magomed am i to vote below Ravana and the name of

00:18:46

the prophet and the prophet Mohammed, the Prophet Muhammad

00:18:51

is seen as such a real

00:18:53

richer,

00:18:54

he is the founder of dietary teaching and he

00:18:58

himself is a disciple of a certain

00:19:00

heresiarch who quarreled with the

00:19:02

Christian Church and decided to choose

00:19:05

Magomed as weapons of vengeance and now

00:19:10

a lot of geography of the prophet appears in

00:19:13

which a certain young merchant very

00:19:15

ambitious pretends to be a prophet in

00:19:18

order to become the ruler of the

00:19:20

Arabs and what does this young man do

00:19:23

to achieve his goal Magomed

00:19:25

resort to a variety of false

00:19:27

miracles a variety of tricks he, for

00:19:30

example, grows in a secluded in the place of

00:19:33

which he trains the bull to respond to

00:19:37

his call, he trains the dove to peck the

00:19:41

grain from him and dryly, and then he announces to the

00:19:44

ignorant Saracens that he will soon

00:19:48

create a new teaching, the Lord will send him

00:19:50

new ones taught

00:19:52

and having gathered the people for a sermon, he calls

00:19:55

the bull,

00:19:56

which comes out to him with a pre-tied

00:19:58

his ragom

00:20:00

Izhitsa Magomed announces that this is the Koran and

00:20:02

explains that the

00:20:04

dove pecking at his grain from Ufa is

00:20:07

none other than the

00:20:08

Archangel Gabriel who has taken the form of stocks,

00:20:11

who whispers to him the words of the Lord,

00:20:13

this episode is depicted in miniature of

00:20:17

one of the works of the famous

00:20:20

Italian humanist Giovanni Pokachu and

00:20:24

in these biographies Magomed announces the

00:20:27

creation of a new teaching,

00:20:29

of course this is Islam and the basic principles of

00:20:31

this teaching are polygamy, free

00:20:35

love and incest, and the ignorant Ramu

00:20:37

Arabs enthusiastically perceive this

00:20:40

teaching and

00:20:41

elect Magomed and

00:20:44

declare him a prophet as their ruler, but in fact,

00:20:47

as medieval Christians write, this

00:20:49

teaching was created by the devil what does

00:20:52

one of the miniatures from the French

00:20:54

encyclopedia of the 13th century say, we see that here,

00:20:57

behind the backs of his adepts bowing before the

00:21:01

magnets,

00:21:02

I stand for you, and Magomed himself,

00:21:05

like such a pagan antique statue, is

00:21:09

very similar to an idol, erected

00:21:15

on a pedestal on such an antique

00:21:18

pedestal that again reminds us

00:21:20

that Islam is also a continuation of

00:21:23

paganism and the meaning is obvious,

00:21:27

if Christianity is a religion that

00:21:29

leads to the salvation of souls that leads to

00:21:34

God, then Islam is a religion that leads

00:21:38

to the destruction of the soul and to the devil,

00:21:41

the last false miracle that is

00:21:43

already performed by the prophet of the heretic Magomed, he

00:21:46

performs it after his death, after his

00:21:49

death, his disciples hide his

00:21:52

lifeless body in an iron sarcophagus, and

00:21:54

they place this sarcophagus in a temple made of

00:21:57

pure Russian marble and

00:21:59

in the temples in the temple in the ceiling in made

00:22:02

so that the iron sarcophagus of the tomb with

00:22:05

Magomed seems to float in in the air she

00:22:07

floats in the sky Mickey and this is the last

00:22:10

false miracle that Magomed resorted to,

00:22:12

you are a heretic prophet in order to

00:22:14

support the ignorant Arabs in

00:22:16

error and numerous pilgrims are

00:22:19

still, as they say, firemen and

00:22:20

writers making a pilgrimage to bliss

00:22:24

in order to see the coffin of Magomed

00:22:27

hanging in in the air this tomb is decorated with

00:22:29

precious stones and after

00:22:32

the pilgrims

00:22:34

saw it by sea, they dig out their eyes

00:22:37

because they are no longer able to contemplate the

00:22:39

mortal world, but it must be said that in the same era

00:22:43

completely different ideas about

00:22:46

Islam arise, not so hostile, and here, for

00:22:48

example, is another example this is the attitude of

00:22:51

medieval Christians to the famous

00:22:54

hero of Muslim history, the commander

00:22:56

Saladin, he was the Sultan of Syria and Egypt,

00:22:59

and

00:23:00

in the second half of the twelfth century he had

00:23:02

the pleasure of uniting the Muslim

00:23:04

world and conquering a very

00:23:07

large part of the holy land from the crusaders, including the

00:23:10

holy city of Jerusalem, and it must be said

00:23:12

that during the capture In Jerusalem, he

00:23:16

showed

00:23:19

great generosity and humanity towards the peasants

00:23:22

because he allowed all Christian

00:23:24

residents to leave the holy city for a

00:23:27

small ransom and his attitude

00:23:29

towards Christians is strikingly different from the

00:23:32

attitude of Christians who, a century earlier,

00:23:35

during the first crusade,

00:23:37

conquered the holy city and literally

00:23:39

drowned it in blood and

00:23:41

Saladin performed many chivalrous

00:23:43

deeds that testify to his

00:23:45

generosity and in the minds of medieval

00:23:48

Christians he was such an example of chivalry, an

00:23:50

example of chivalrous behavior, but

00:23:53

chivalry is always associated in

00:23:55

medieval ideas with

00:23:57

Christianity and therefore medieval

00:23:59

authors began to endow the image of Saladin with

00:24:04

some Christian European

00:24:06

features.

00:24:07

came up with the idea that Saladin was

00:24:09

not actually a Muslim and then the French and then

00:24:12

their French counts due to the fact

00:24:14

that he traveled incognito in Western

00:24:17

Europe, that he participated in tournaments, that

00:24:22

he was accepted into the order of knighthood, and that

00:24:25

even he converted on his deathbed to

00:24:28

Christianity and his wisdom it was passed by

00:24:32

none other than the Italian humanism of

00:24:34

Savannah Pokachi you probably know and his

00:24:37

works Decameron to sail

00:24:39

it means 10 days and in this essay

00:24:42

as you remember several girls and

00:24:46

boys during the plague in Florence leave this

00:24:50

city and retire to a country villa and

00:24:53

there they to save themselves from illness

00:24:55

they tell each other different stories and

00:24:57

one of the stories is dedicated to the sum of Din the

00:25:00

heroine Decameron and tells

00:25:03

Saladin chewed to take possession of the wealth of 1

00:25:06

very wealthy Jewish merchant and

00:25:09

he decided to do it in an indirect way,

00:25:11

he asked the Jew a question which of the

00:25:15

creeds is the true authentic

00:25:18

Judaism and Christianity and Islam and this

00:25:23

Jew, realizing that this question is nothing more

00:25:25

than a trap, answers it with the stories of a

00:25:29

parable, the parable says that

00:25:31

a certain rich noble nobleman had a

00:25:34

wonderful ring that he chewed

00:25:36

to pass on to his descendants

00:25:38

and he ordered that one of his

00:25:42

sons be with him there were three sons to whom he bequeaths

00:25:45

this ring

00:25:46

to become the eldest, it seems, and will receive the

00:25:49

entire inheritance,

00:25:50

of course, these three sons argue with each

00:25:53

other, each of them wants to learn

00:25:55

the inheritance and the father, seeing them 40 and don’t know

00:25:58

who to choose, calls on the

00:26:00

secret of the jeweler and asks him to make it

00:26:03

two copies of this ring

00:26:05

and on his deathbed he gave each of his sons,

00:26:09

in secret from the others, a song

00:26:12

these rings are so good in the song these are

00:26:15

so similar that it is impossible

00:26:17

to determine which of them is genuine and

00:26:19

after the death of the father the sons begin to

00:26:21

argue about who has the original ring

00:26:23

and to whom you need to receive an inheritance and these

00:26:27

disputes continue endlessly because it is

00:26:30

impossible to determine which person

00:26:32

is genuine and

00:26:35

this Jew says the same thing, the Saracen peoples, Jewish and

00:26:38

Christian,

00:26:39

each of them believes that their beliefs are

00:26:42

genuine,

00:26:43

that this Saracen or

00:26:45

Christian people is the true

00:26:47

heir of the

00:26:48

father, that is, of God, but only God

00:26:51

knows what kind of creed

00:26:54

is actually truly

00:26:55

true, it must be said that not only the head of

00:26:58

cabbage and another great Italian Dante

00:27:02

treated Saladin out of sympathy and in the

00:27:05

divine comedy, you know, he

00:27:07

described his journey through the

00:27:09

afterlife there, he placed Saladin together with two

00:27:12

other

00:27:13

infidels, together with the famous

00:27:15

philosopher, and you roam yourself and together with the

00:27:17

famous Muslim

00:27:18

Muslim doctor Avicenna and beads,

00:27:21

he placed them in the first circle of hell, this is

00:27:24

where the carcasses of virtuous pagans generally live,

00:27:27

people who did not commit

00:27:29

any sins but simply were not

00:27:32

Christians, maybe they did not live before

00:27:33

Christianity,

00:27:35

thus we see that the attitude towards

00:27:39

Islam as a religion was quite

00:27:41

ambiguous and we and it could not

00:27:46

only be hostile, both Muslims and

00:27:48

Christians, only malicious heretics,

00:27:50

pagans, the attitude towards Islam could be

00:27:54

softer, not more tolerant, and if we

00:27:57

look at the width relations between

00:28:00

Muslims and the Christian world, then we

00:28:02

will see that in fact it was not religion that was the

00:28:05

primary factor in the development of these

00:28:07

relations; in fact, if we

00:28:13

turn to all contacts in the sphere of

00:28:16

culture and material contacts, then we

00:28:19

will see that it was these contacts that were

00:28:23

paramount for us today, it is very difficult for

00:28:26

us today it is difficult to imagine that in the

00:28:29

Middle Ages Islamic civilization was

00:28:32

significantly superior to Europe,

00:28:34

both materially and in the

00:28:35

intellectual sphere; in fact,

00:28:38

Europe in the Middle Ages was very poor

00:28:40

and economic activity

00:28:43

was mainly associated with natural

00:28:45

exchange and

00:28:47

with the agricultural sphere and there were quite a few cities in it the

00:28:49

most important city of the

00:28:51

Christian world, Constantine, the

00:28:53

largest city, and as for the Arab

00:28:58

Muslim east, the situation here

00:29:00

was different because Islamic

00:29:03

civilization was primarily an urban

00:29:05

civilization and you see that there are a

00:29:10

lot of cities here in the

00:29:12

Arab Muslim east, the Arabs

00:29:15

conquered brilliant cities such as

00:29:18

Alexandria and Antioch, which were and

00:29:20

then a wonderful civilization and then

00:29:23

they rebuilt and many conquered

00:29:25

cities Damascus

00:29:28

Damascus Cairo Jerusalem they built

00:29:31

religious buildings there and

00:29:32

on the territory of the extinct

00:29:37

Persian civilization the city of Baghdad grew up

00:29:39

which was a brilliant city of

00:29:41

Islamic civilization and if we

00:29:45

look at the map

00:29:46

we will see that these countries and The Arab

00:29:50

Muslim East is actually

00:29:52

located, as it were, in the news of world

00:29:53

trade; they are located, as it were, along the

00:29:56

trade routes that lead Byzantium to

00:30:00

China to India and the

00:30:02

Arabian Peninsula, the cradle of Islamic

00:30:04

civilization is washed by the seas on all sides

00:30:06

and therefore, by its

00:30:09

geographical position, the Arab

00:30:12

Muslim East was called upon to play

00:30:14

the role of such an intermediary in exchanges between

00:30:17

Europe and the Muslim East and India

00:30:20

through the hall we boarded the Persian Gulf and

00:30:23

through the Gulf of Aden the southern tip of the

00:30:26

Red Sea,

00:30:27

Arab merchants emerged from the wide waters of the

00:30:30

Indian Ocean and then followed the

00:30:33

branched ocean routes to India,

00:30:36

Indonesia, China and from there in a wide

00:30:40

stream there were

00:30:43

goods and products of the east for exchange and

00:30:45

sale in Europe and the Muslim east,

00:30:48

this show is from China, these are precious stones from the

00:30:53

islands in southern Asia, but these are also

00:30:55

spices, spices and sugar from India and

00:30:59

Indonesia, and all these goods, all these

00:31:01

products of the east,

00:31:03

were associated in the minds of the medieval

00:31:05

Christians with the image of such a base literally

00:31:09

rich Arab of the Muslim East who

00:31:12

invested fabulous material

00:31:14

abundance luxury the fact is that for

00:31:16

spices at that time for saffron or for

00:31:18

pepper which was literally weighed grain by

00:31:20

grain you could buy land you could

00:31:23

buy palaces you could buy

00:31:26

purebred Arabian horses these were

00:31:28

real luxury goods and if the Arabs

00:31:31

in this trade from the very beginning played

00:31:34

the role of the main intermediary, then

00:31:37

Europac joined this trade

00:31:39

exchange only in the eleventh century and

00:31:43

thanks to trade with countries, in

00:31:46

particular those located in the west of the

00:31:48

Muslim world, Europe gains

00:31:51

access to African gold, let me remind you that

00:31:55

Europe in this time is very poor in

00:31:57

circulation, mainly

00:31:58

silver coins attract us, sometimes even leather

00:32:00

coins in the Arab East, and even there

00:32:03

gold coins, so the image of the East

00:32:05

begins to be associated not only with

00:32:08

luxury goods, not only with

00:32:11

spices, but also with gold and

00:32:13

precious stones exchange between the

00:32:16

Christian West and the Muslim

00:32:18

East by countries that were

00:32:20

located on both sides of the Mediterranean

00:32:22

Sea led to the creation of a single

00:32:25

economic region and it was

00:32:27

no coincidence that Christians called the

00:32:29

Mediterranean Sea our sea, the Arabs

00:32:33

called it the Muslim lake,

00:32:36

it is noteworthy that all these material

00:32:38

exchanges went parallel to cultural

00:32:40

contacts, I now want to show

00:32:42

several examples of interaction between

00:32:45

cultures which led to the creation of a

00:32:47

synthesis of artistic forms, especially in

00:32:50

countries where Muslims lived side by side with

00:32:53

Christians in architecture, this is the so

00:32:56

-called Mudejar style, the

00:32:58

Moorish style of architecture,

00:32:59

very characteristic of southern Spain, we

00:33:02

see here the Alcazar palace with a villa or a

00:33:06

mosque in the city with a characteristic detail, here is a

00:33:10

horseshoe the arch is a very

00:33:15

characteristic detail of the Mudejar style, it

00:33:17

was later borrowed from

00:33:18

Western European art, or

00:33:21

another example of the influence of the Arabs on

00:33:25

artistic forms is the colored

00:33:28

tiles covered with glaze that

00:33:31

were brought by the Arabs to Spain and

00:33:34

Portugal, and an example is

00:33:37

this monument, the medieval gate in

00:33:39

the city of Obidos in Portugal and finally this is the

00:33:43

so-called bocce non-glazed

00:33:46

ceramics of Spanish origin,

00:33:49

you see it above on the facade of a

00:33:52

Christian church and below the same

00:33:54

samples of ceramic tiles that

00:33:57

decorated the facades of Christian churches and

00:34:00

their polished surface reflected the

00:34:02

sun's rays, making

00:34:03

Christian churches

00:34:06

appear from a distance shining, but the synthesis

00:34:10

occurred not only in the fine

00:34:11

arts, but also in literature at this time

00:34:14

many mixed genres of poetry appeared,

00:34:17

which was a fusion of

00:34:19

Arab political and Spanish-Roman

00:34:22

poetic traditions, and then these

00:34:25

mixed genres

00:34:26

had a significant influence on

00:34:28

Provençal lyrics, it is curious that

00:34:31

in one of the collections religious

00:34:33

chants in honor of the Virgin Mary

00:34:35

we see

00:34:36

Saracens and Christians playing music 7

00:34:39

together it must be said that the intermediaries in

00:34:42

these exchanges were most often religious

00:34:45

minorities, that is, these are Muslim

00:34:47

subjects of the Christian state, not

00:34:49

Christian subjects of Muslim

00:34:51

states, or they were slaves, or

00:34:54

it will be migrants and we see that the Arabs of the

00:34:57

Muslim world not only repelled

00:35:00

but also attracted and were perceived not

00:35:04

only in a negative way but also in a

00:35:06

positive way, and now the time has come

00:35:09

to show that the Arab Muslim east was

00:35:12

associated not only with material

00:35:15

abundance with wealth and luxury but

00:35:19

also with pagan antiquity with wisdom and

00:35:24

as in previous cases, it can be

00:35:26

noted that in the intellectual sphere

00:35:28

until the 13th century, the Muslim

00:35:30

East was significantly ahead of the Christian

00:35:32

West, and this was especially true for the

00:35:34

ancient learned tradition, which the Arabs

00:35:38

knew much better, why the fact is

00:35:41

that Latin, which, as I said, was the

00:35:43

language of culture Western Europe in

00:35:46

ancient times was never the language of science and

00:35:48

erudition, at least to the same extent as the

00:35:51

Greek language, and the most

00:35:55

famous scientists in the field of mathematics

00:35:57

are Euclid and Archimedes in the field of

00:36:00

astronomy, Ptolemy

00:36:01

in medicine, Galina Hippocrates and

00:36:04

of course the two greatest Greek the

00:36:06

philosophers of Plato and will be arrested, they all

00:36:08

wrote in Greek, a language that

00:36:11

until the twelfth century in Western

00:36:13

Europe was not known at all; in the Arab

00:36:17

Muslim world, the situation was

00:36:18

completely different and already in the eighth

00:36:21

century, at the court of the Arab caliphs,

00:36:25

Greek and Indian and Persian

00:36:27

cultures were mastered and

00:36:29

many scientific treatises on

00:36:31

medicine, astronomy, and geometry were translated into Arabic, and in the

00:36:34

ninth century, in the same Baghdad, a

00:36:37

college of experts was founded whose

00:36:39

spider name was the house of wisdom and ceilings

00:36:42

cme, and in this house of wisdom the

00:36:44

scientific work was translated

00:36:46

and

00:36:48

representatives of the most of different faiths,

00:36:50

Jews and Muslims and Christians, and this

00:36:53

house of wisdom experienced a flourishing when it was

00:36:57

headed by a very famous Syrian

00:37:00

translator, an Arab by language and a Syrian by

00:37:02

origin named hun and

00:37:05

and down haq, this man spoke four

00:37:08

languages Arabic Syriac Greek and

00:37:12

he had the opportunity to compare the translations

00:37:17

that were carried out house of wisdom, and

00:37:19

with the help of his students,

00:37:22

he translated

00:37:24

many Greek works on mathematics

00:37:27

and natural sciences into Arabic Syriac, and it is especially important

00:37:29

that he translated the work of Aristotle. It must be

00:37:32

said that Aristotle’s works

00:37:34

were practically unknown in the Latin West,

00:37:35

in any case, his texts

00:37:37

were inaccessible and Aristotle was a little-

00:37:41

known philosopher, she is an Arab in the

00:37:44

Muslim East who

00:37:47

regards the studio with great reverence and with deep

00:37:50

interest, why because the Arabs were

00:37:52

primarily interested in

00:37:54

natural science knowledge, or he was

00:37:56

the author of the nature of philosophical

00:37:59

works, and most of his

00:38:01

works were translated from

00:38:03

Greek into Arabic besides this in the house of

00:38:07

wisdom, a very

00:38:10

important treatise on astronomy was also translated by

00:38:11

Claudius Ptolemy. The tract was once

00:38:14

called the greatest construction in it,

00:38:16

as you know, it was proven that at the center

00:38:18

of the universe is the earth and the Arabs

00:38:21

translated his treatise, and by translating it

00:38:23

they immediately questioned this

00:38:25

geocentric model of the world but in any

00:38:27

case, in the Latin West, the treatise of

00:38:30

Claudius Ptolemy appeared precisely in an

00:38:33

Arabic translation and with the Arabic name

00:38:35

Almagest, under this name the treatise on the

00:38:37

topic was also known to the Christian

00:38:39

West, and

00:38:41

thanks to the translations that

00:38:44

were carried out in the house of wisdom, ancient

00:38:46

knowledge, first of all, Greek knowledge

00:38:49

began to spread throughout world and

00:38:51

already in the tenth century such a situation was created

00:38:53

when a young man but

00:38:56

received an education in Cairo in Damascus

00:39:00

much more subtle and much

00:39:02

richer than, for example, in monastic

00:39:05

schools in the Latin West, even on the

00:39:09

westernmost outskirts of the Muslim world,

00:39:12

two of the greatest philosophers worked with maps: the

00:39:14

Jews Maimonides and the

00:39:18

Muslim Averrose,

00:39:20

it must be said that both of them were experts in

00:39:23

Aristotle and his works and wrote

00:39:26

comments on his works, and then their

00:39:29

works were very useful in the West when

00:39:31

in the thirteenth century they became interested in the

00:39:32

legacy of Aristotle, and very

00:39:36

gradually the ancient knowledge that was lost in Latin Europe,

00:39:39

especially Greek

00:39:41

knowledge, begins to return in Europe and

00:39:45

in the eleventh century,

00:39:47

Western Christians became acquainted with Arabic

00:39:50

medicine and I want to give just one

00:39:53

example, a

00:39:54

certain Arab from Africa who appealed to

00:39:57

Constantine, he became known in Europe as

00:40:00

Constantine of Africa, spread

00:40:03

medical knowledge among Western Christians,

00:40:05

he was a Muslim doctor,

00:40:07

studied in Baghdad and then by will fate

00:40:09

ended up in southern Italy, Salerno, where he

00:40:12

discovered the enormous ignorance of

00:40:15

Western Christians in the field of medicine,

00:40:18

he stayed there and taught the art of

00:40:21

medical science, and from that

00:40:24

moment on, Salerno became a kind of center of medical knowledge from the 11th century,

00:40:27

but he not only taught the science

00:40:30

of healing, he also translated a lot

00:40:32

and thanks to him, Europe was

00:40:36

the first to become acquainted with the treatises of Galen and Hippocrates

00:40:38

on medicine;

00:40:39

it is interesting that the translation of the Middle Ages

00:40:42

was never accurate, and those who

00:40:44

translated always

00:40:47

added some of their own

00:40:50

comments to the works he translated, which you corrected and

00:40:52

supplemented with your reasoning; the

00:40:55

same thing happened with through the works of

00:40:56

Constantine the African, he translated and the

00:40:59

works he translated often passed off

00:41:02

as his own works; at the same time,

00:41:03

he gave these works the following

00:41:07

Greek names; the Greek language

00:41:09

was the language of erudition and it was very

00:41:12

prestigious, and under these Greek

00:41:14

names he passed off the translations as his own

00:41:18

works, and as one historian said the works and

00:41:21

Constantine of Africa appeared under

00:41:25

Greek makeup in this medieval

00:41:27

Mickey miniature, we see this

00:41:30

famous scientist, it must be said that in

00:41:34

Europe he converted to Christianity and

00:41:36

became a Benedictine monk, so

00:41:38

here he looks completely

00:41:40

European. Ivan is surrounded by his

00:41:42

patients and you see that they

00:41:44

are reaching out to him small vessels,

00:41:47

it is possible that these are the predecessors of

00:41:49

modern analyzes

00:41:52

in the twelfth century,

00:41:54

this process of teaching new buildings

00:41:56

is expanding and embraces new areas,

00:41:59

not only medicine, but also mathematics and

00:42:01

astronomy and philosophy, and it must be said

00:42:04

that the first who continued this

00:42:06

translation activity and in particular

00:42:08

began to study astronomical works and

00:42:10

there was Peter iphone se and here in this

00:42:14

miniature we see his image, you

00:42:17

will say that there are two people depicted here,

00:42:18

but I will tell you that this is one,

00:42:21

which is not because Peter’s real name is

00:42:25

Alphonse Moses and he was a Jew and then

00:42:29

he converted to Christianity and gave the

00:42:31

baptismal name Peter and

00:42:34

his godfather was no one, but the king of Aragon

00:42:36

Alfonso, so his name became Peter

00:42:40

Alfonso and he dedicated one of my most

00:42:42

famous treatises to the

00:42:45

dialogue between the Jew Moses, whom he

00:42:49

was in a past life, and the Christian Peter

00:42:52

whom he became then that is, this is a dialogue

00:42:55

of a person with himself in Peter iphone se

00:42:59

was a man of three religions of three cultures,

00:43:02

he came from Muslim Spain and

00:43:05

there he received a very decent

00:43:07

religious Jewish education and he

00:43:10

also asked for training from the Arabs, so he

00:43:13

knew Arabic philosophy and science well and

00:43:16

in in general, his knowledge would not be such a

00:43:19

rarity for his environment,

00:43:21

but when he crossed the Pyrenees he

00:43:24

turned out to be a man who would agree with the absolutely

00:43:26

extraordinary erudition of an extraordinary

00:43:28

culture and, as if by his education in his

00:43:30

own way by his culture, he was

00:43:32

called upon to play the role of an intermediary and he

00:43:36

installed in including taking up translation

00:43:38

and he translated in the city that summer,

00:43:41

this city was recently completely

00:43:44

conquered by Christians from the Arabs and there they

00:43:48

created unique situations because

00:43:51

in this city there was an excellent library

00:43:53

with Arabic manuscripts and

00:43:57

in this city there was a very motley

00:44:00

mixed population, they lived like rabbis

00:44:03

Zera Van and Christians who had previously

00:44:05

been subjects of

00:44:06

Muslim sovereigns did not leave this

00:44:09

city, many Muslims let it be conquered by

00:44:11

Christians from the Arabs and Jews lived there, and

00:44:14

in this environment the Arabic language would be very widespread,

00:44:19

so Arabic texts circulated there

00:44:22

on the one hand and on the other on the other

00:44:23

hand, there were people who were able to

00:44:26

translate these texts, and Peter Alfonso,

00:44:28

his entourage, did a lot to

00:44:31

disseminate this Arab

00:44:34

tradition of scientists, which, by the way, they rather

00:44:36

arrogantly contrasted the meager

00:44:40

European science with the meager Western sciences,

00:44:43

and first Peter Alfonso translated the

00:44:45

astronomical tables of

00:44:48

al-Khorezmi into Latin which his students later corrected

00:44:51

and then he also worked on

00:44:54

astronomical treatises and the manuscript of

00:44:57

Euclid's beginning, which he had already passed on to

00:44:59

his students, in general, Peter von sat down

00:45:02

as students and did not do so much, translated so much,

00:45:05

but they aroused in Latin Europe

00:45:08

an interest in Arab culture and in fact

00:45:11

in fact, a whole hand in the history of Tony before

00:45:13

was the activity of doing so repairs

00:45:15

who this is a miniature from his essay

00:45:18

who also work in this city and

00:45:20

translated Arabic into Latin for us 73

00:45:23

essay this is a huge number and his work is

00:45:26

remarkable not only in the number of

00:45:28

translations but also in their quality and

00:45:30

with variety, for example, he translated

00:45:35

Avicenna’s canon of medical science in medicine, this is a

00:45:38

wonderful text that, until the 18th

00:45:40

century in Europe, served as the best

00:45:43

textbook; he also translated

00:45:44

mathematical principles in a book, a manuscript

00:45:47

that left a hydration of functions, and what is

00:45:50

very important, he translated many of the

00:45:52

natural philosophical works of Aristotle,

00:45:54

which all they begin to become more

00:45:56

interested in Europe and when he

00:45:59

needs to go to the toilet and discovers a huge

00:46:00

variety of Arabic texts, he decides

00:46:03

to devote his life to translation, he wanted,

00:46:06

as he says, to collect all the most

00:46:09

beautiful flowers of Arabic wisdom and in

00:46:12

these satellites weave a wreath that he

00:46:15

wants to offer to

00:46:16

Latin Christianity that he

00:46:18

actually and did,

00:46:19

and thanks to his tireless activity,

00:46:22

these new texts and translations of

00:46:25

Sarov Greek gradually

00:46:27

reached the intellectual centers of Europe

00:46:29

and in the 13th century Europe experienced an even

00:46:32

deeper influence of the Greek Arabic

00:46:35

philosophy of science, a real revolution took place

00:46:37

and this revolution was

00:46:39

associated primarily with the new discovery of

00:46:42

Aristotle's legacy who began to be

00:46:44

very deeply interested in what

00:46:48

this interest in us is connected with, the lady will arrest this

00:46:50

matter is that in the thirteenth century in

00:46:52

medieval Europe a

00:46:54

completely new science of scholasticism is born,

00:46:57

scholasticism, the word denotes the systems of

00:47:01

medieval religious philosophy and its

00:47:03

method from the word with Holly school that school

00:47:06

philosophy and here are the scholastics they wanted

00:47:10

to adapt the logic of Aristotle, the

00:47:12

philosophical concepts and

00:47:15

methods of thinking he developed, to the Christian

00:47:16

doctrine in order to make it more

00:47:18

understandable and more accessible to believers, but at

00:47:22

that time the most important experts in

00:47:24

Aristotle’s works were, on the one hand, the

00:47:26

Jews Maimonides and on the other hand

00:47:28

the Muslim and you Royce the man who

00:47:31

dedicated all his life and interpretation of

00:47:33

Aristotle's texts, therefore, in order to

00:47:36

seriously study the works of Aristotle,

00:47:38

it was necessary to rely on the comments and you

00:47:40

royce,

00:47:41

therefore Aristotle returned to Europe, as

00:47:45

it were, in Muslim attire, one historian

00:47:47

said that he was arrested in a turban

00:47:50

and by this time, of course, the reception of

00:47:54

Greek science was very deep,

00:47:56

but nevertheless the attitude towards Aristotle

00:47:59

was quite ambiguous why the

00:48:03

point is that in general not only

00:48:06

because Aristotle

00:48:08

Aristotle came to Europe in

00:48:10

Muslim attire and in order to

00:48:12

study him you had to know the comments you

00:48:14

and Royce the point is that initially the

00:48:16

reception of Aristotle’s works on the

00:48:19

medieval West was not as

00:48:22

smooth and as consistent as, for

00:48:24

example, the reception of the works of another

00:48:26

great Greek philosopher Plato,

00:48:31

here in this fresco by

00:48:33

Raphael the fresco is called the School of Athens,

00:48:36

we see in the center Plato and Aristotle

00:48:39

Plato shows with his hand up for him the

00:48:44

world of ideas is of paramount importance

00:48:47

Orestovich shows with his hand down

00:48:50

because for him the main thing is the material world, we have

00:48:53

already talked about the fact that Aristotle was the

00:48:55

author of many books about nature,

00:48:58

why the Arabs revered their own ego so much

00:49:00

and why they translated it, but in

00:49:06

the West Ali Jelly was not so well known and it was

00:49:09

believed that his natural philosophical

00:49:11

works were dangerous for medieval minds

00:49:14

they were difficult to compatible with the Christian

00:49:17

doctrine and Aristotle was generally considered,

00:49:21

as they said then, a dark philosopher

00:49:23

cherry books on nature should be cleared

00:49:25

of errors, but Plato

00:49:28

was initially accepted and he had a

00:49:30

huge influence through the Neoplatonists

00:49:34

through St. Augustine, first of all,

00:49:36

on the Christian theology of Aristotle it

00:49:39

was very difficult

00:49:41

it was difficult to combine his philosophy with

00:49:43

theology, but in Western Europe in the

00:49:46

thirteenth century, thanks to the translations about

00:49:49

which I spoke, the text and Aristotle

00:49:52

were already available, but despite the

00:49:55

deep interest in his legacy and

00:49:59

despite the brilliant results of the

00:50:01

school of translations, not

00:50:04

all theologians in Europe were ready to

00:50:07

feast on these

00:50:09

intellectual fruits, and at this time

00:50:12

in the thirteenth century there were quite

00:50:14

lively discussions about our video drawing

00:50:16

in European universities, and

00:50:18

it went almost parallel to

00:50:20

the discussion of the discussion of works and you royce

00:50:24

his ideas and especially his idea of what is

00:50:27

true can be achieved in two ways through

00:50:29

philosophy through money, by the way, in this

00:50:33

fresco we see and you are rummaging around ahead of time with

00:50:36

colitis and rural after all, there is a

00:50:38

man with a book and behind him we see

00:50:41

such a figure in a prayerful almost belly in

00:50:44

green robes and a turban, this is none

00:50:46

other than a you Ruiz even before the idea

00:50:51

you were previously condemned in many

00:50:53

European universities in Paris,

00:50:55

first of all, they prohibit the works of Aristotle,

00:50:58

but these bans do not last long and

00:51:04

after a while Toulouse offers

00:51:07

students at the university, seduces

00:51:11

students with the promise that they will be

00:51:13

able to study the works of Aristotle,

00:51:15

which are prohibited in in Paris and very gradually the

00:51:18

work of Aristotle becomes, as it were,

00:51:20

part of university education and

00:51:22

is used in natural scientific works,

00:51:25

and finally, this new knowledge and new

00:51:27

ideas influence Parisian

00:51:29

theologians, primarily Thomas Aquinas,

00:51:32

who in fact became the founder of

00:51:34

medieval scholasticism, this is the

00:51:38

Western theologian who Let’s just

00:51:40

combine Aristotelian logic and

00:51:44

Christian doctrine, so we see him

00:51:47

in this beautiful painting by Crivelli,

00:51:49

he has a book in his hands because he is the author of

00:51:52

two fundamental works, the

00:51:54

theological sum, the sum of theology, the sum

00:51:56

means in Latin the top and the sum against the

00:51:59

pagans, he has the church in his other hand

00:52:01

because that he changed the structure of the church

00:52:04

and he still has a medal because

00:52:06

he is a doctor angelica his English

00:52:08

doctor it was higher and an academic degree of the

00:52:10

Western church

00:52:11

and so Aristotle, creating his

00:52:15

theological summation,

00:52:16

used many ideas from Thomas

00:52:18

Aquinas, creating the theological summation,

00:52:20

used many of Aristotle’s ideas

00:52:22

I completely he relied on his works of

00:52:25

metaphysics and the soul and of course he also

00:52:29

had to turn to the virus of labor

00:52:32

which he also knew well but

00:52:34

his attitude towards returned was quite

00:52:36

ambiguous because on the one hand

00:52:39

he used his comments on his

00:52:41

interpretation and on the other hand he

00:52:43

sought as they then said to fall and

00:52:45

Aristotle for Christianity, that is,

00:52:47

to cleanse Aristotle from Arab influences,

00:52:50

but as a result of studying difficult philosophers

00:52:53

and commentators, he essentially became

00:52:55

the creator of the Middle Ages, Holov

00:52:57

scholasticism, the principles of which he set out in a

00:53:00

theological sum, this is such a

00:53:02

cornerstone commission of Western European

00:53:05

philosophy, but you know that philosophy was

00:53:08

whereas they said the handmaiden of theology, that

00:53:11

is, philosophy gave a scientific form for

00:53:14

theology, and theology of theology

00:53:16

extracted the true reason from philosophy, and

00:53:20

Thomas Aquinas, using the philosophy of

00:53:24

Aristotle, using it to understand and

00:53:28

use his methods of thinking, made the

00:53:30

faith of the true faith, as it were, accessible to reason,

00:53:35

he made faith clear and understandable for

00:53:39

Western Christians, and at the same time he showed

00:53:43

that these two truths and philosophies and religions,

00:53:46

they generally do not contradict each other and

00:53:48

in this, no matter how they stuck out, he was just

00:53:50

a follower and you are Ruiz, but there was no relation to the

00:53:54

virus in the work of Thomas Aquinas in

00:53:56

Western Christian culture It’s

00:53:58

quite clear to me in a dream and the

00:54:00

Western Church enshrines the scheme of a certain

00:54:02

subordinate species hanging out in the creation of a

00:54:04

grandiose work from wine, then the

00:54:07

geological sum it really

00:54:09

was a synthesis of all the

00:54:10

medieval knowledge of theological natures

00:54:12

philosophical biblical it is that

00:54:16

Capricorns were correlated ambiguously,

00:54:18

this is evidenced by a work of

00:54:21

art that is dedicated to

00:54:22

one very famous and Ghana to the

00:54:24

graphic plot the triumph of St. Thomas

00:54:26

Aquinas here we see we see a

00:54:31

canvas by the Italian artist be not so

00:54:34

go whole here Thomas Aquinas he is

00:54:37

depicted in the center below we see a kind of

00:54:42

church council here clear the cardinals

00:54:45

and the pope are discussing the jam of St. Thomas

00:54:47

Aquinas asan

00:54:49

Aquinas is depicted between two philosophers

00:54:52

between Plato and Aristotle, and this

00:54:55

image is highly symbolic

00:54:58

because the geological sum of his work is

00:55:00

just combining the ideas of Plato and the

00:55:03

ideas of Aristotle, he combined philosophy,

00:55:06

ideology, but we see that Ivan has

00:55:09

such a small figure stretched out at his feet,

00:55:12

no one, this is like once I take it with this

00:55:18

way, the artist, as if symbolically with

00:55:22

the help of visual means,

00:55:23

shows the

00:55:24

subordinate status and you royce his place

00:55:27

in medieval scholasticism and here is

00:55:31

another picture that is

00:55:33

no longer for Filippo Lippi and here we also

00:55:36

see in the center Aquinas

00:55:38

in the foreground we see heretics in

00:55:41

front which are thrown into the book,

00:55:43

their teachings are rewritten and in the depths against the

00:55:47

background of such a sculpture which is very

00:55:48

reminiscent of a funeral we see the famu of

00:55:52

Aquinas

00:55:53

surrounded by 4 4 figures this is philosophy

00:55:58

astronomy theology the literacy of him but

00:56:01

weave you are being rubbed the old man

00:56:04

is stretching out the figurine and this figure is

00:56:07

the true Ruiz well and I Now I’m coming to the

00:56:11

conclusion,

00:56:12

we saw that as a result of this

00:56:15

meeting of medieval Europe with the weak,

00:56:18

Western culture borrowed a lot

00:56:20

from the Arab of the Muslim

00:56:22

East and then tried to distance itself from this

00:56:24

heritage

00:56:26

and in the 14th-15th centuries these ties

00:56:29

between European and Arabic culture

00:56:31

continue to weaken, the great era of

00:56:34

translations ended and is coming, but you are in the

00:56:37

era of the Renaissance, a

00:56:40

movement of humanists arises who are quite

00:56:42

radically opposed to the

00:56:43

previous culture of the medieval

00:56:46

culture of the clerical university

00:56:49

culture and the

00:56:50

humanists who admire

00:56:52

antiquity do not want to accept the whole

00:56:55

Middle Ages and especially what could be

00:56:57

considered medieval

00:56:59

culture as a kind of Germanic or

00:57:01

Gothic like them they also spoke about the Arab

00:57:03

element and they treated this with our

00:57:06

people very contemptuously and in connection with this

00:57:09

they seem to neutralize the contribution of the Arabs to

00:57:11

European culture, in particular in the

00:57:13

natural sciences,

00:57:14

they claim that it was the Greeks, they the

00:57:17

Arabs, who created the foundations of science and the Arabs

00:57:20

stole everything from the Greeks and generally ruined everything

00:57:22

they touched

00:57:24

they call to cleanse Gauguin, Hippocrates

00:57:27

and other ancient thinkers

00:57:29

from Arab influence,

00:57:30

and we saw that the great predecessor of

00:57:33

the revival, Dante, considered Avicenna,

00:57:36

I returned as virtuous pagans

00:57:39

abacate in the decameron, out of sympathy,

00:57:41

responded to co-ownership in the 15th century,

00:57:44

few of the humanists show

00:57:46

such openness of mind and the situation

00:57:49

is further aggravated by the fact that in the 14th and 15th

00:57:51

centuries the expansion of the

00:57:53

Ottoman Empire in the Balkans and Europe begins

00:57:56

and in connection with the Turkish danger, everything

00:57:59

connected with Islam is perceived as a

00:58:03

military and political threat, just

00:58:06

like in the middle of the 7th century by medieval

00:58:08

Christians to perceive Islam as everything

00:58:10

connected with Muslim civilization and

00:58:13

including Saratsk culture begins to

00:58:15

cause a reaction of rejection,

00:58:17

and this rejection of the Turkish i could

00:58:20

Greco-Roman antiquity gradually

00:58:23

leads to a radical restructuring of the historical and

00:58:26

cultural imagination of Europe;

00:58:29

it begins to gradually tear itself away

00:58:32

from this common heritage of the Mediterranean

00:58:35

culture and then

00:58:37

Islam begins to be perceived as an alien and

00:58:42

hostile civilization to Europe, thank you for your

00:58:46

attention

Description:

Лекция Светланы Лучицкой в Университете Arzamas. Подробности об Университете Arzamas: https://arzamas.academy/uni/eastwest

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