The Arabic Role in Medieval Literary History. Maria Rosa MenocalЧитать онлайн книгу.

      CHAPTER ONE

       The Myth of Westernness in Medieval Literary Historiography

      Leave to us, in Heaven’s name, Pythagoras, Plato and Aristotle, and keep your Omar, your Alchabitius, your Aben Zoar, your Abenragel.

      —Pico della Mirandola

      Modern civilization’s myriad pretensions to objectivity have unfortunately tended to obscure the fact that much of our writing of history is as much a myth-making activity as that of more primitive societies. We often regard tribal histories or ancient myths that do not cloak themselves in such pretensions as less objective than our own. We are prone to forget that history is written by the victors and serves to ratify and glorify their ascendancy—and we forget how many tracks are covered in that process. The writing of literary history, the close and often indispensable ancillary of general history, is preoccupied with the myths of our intellectual and artistic heredity, and it, too, tells those stories we want to hear, chooses the most illustrious parentage possible, and canonizes family trees that mesh with the most cherished notions we hold about our parentage.

      The most general, and in many ways the most influential and pervasive, image or construct we have is that of ourselves and our culture, an entity we have dubbed “Western,” a clearly comparative title. Whether it is spoken or unspoken, named or unnamed, we are governed by the notion that there is a distinctive cultural history that can be characterized as Western, and that it is in distinctive, necessary, and fundamental opposition to non-Western culture and cultural history. Few of us, even less as laymen than as scholars, have conceived of developments or tackled specific problems in the literary and cultural history of western Europe assuming anything other than that this is an appropriate model.

      While the value and accuracy of such a characterization for the modern (that is, usually the Renaissance and post-Renaissance) period is for others to decide, and while it has recently been the object of intense criticism,¹ its relevance for those whose scholarly domain is further back in time, namely Europe’s medieval period, has been less carefully examined. In fact, the continued relatively routine acceptance of the clichéd East-West dichotomy for the medieval period is particularly noteworthy because medievalists have for some time been attempting to overthrow a series of other clichés and simplistic perceptions of the Middle Ages.

      But this particular aspect of the myth of our past appears to be so fundamental that questioning it is not part of the various programs for the reorientation and revival of medieval studies, and its precepts continue to be part of the foundation of most studies, including many viewed as new, even revolutionary, in their approaches. What many consider to be the ravages of the new criticism have left at least this part of our old-fashioned notions intact.²

      The irony is that while the Kiplingesque dichotomy, with its tacit pre-supposition of the superiority of West over East, had its grounding in the visible particularism of Europe and the irrefutable dominance of European empires over their colonies in more recent periods, the medieval situation has been characterized by many, with ample documentation, as something more resembling the reverse. A surprising number of historians of various fields, nationalities, and vested interests have described the relationship in the medieval world as one in which it was al-Andalus (as Muslim Spain was called by the Arabs) and its ancestry and progeny that were ascendant, and ultimately dominant, in the medieval period. It has been variously characterized as the age of Averroes, as an Oriental period of Western history, a period in which Western culture grew in the shadows of Arabic and Arabic-manipulated learning, the “European Awakening,” with the prince, a speaker of Arabic, bestowing the kiss of delivery from centuries of deep sleep. For a considerable number of historians, the “renaissance of the twelfth century” is a phrase that in part masks a revolution instigated and propagated by Andalusians and their cultural achievements.³

      Remarkably little of the information and few of the hypotheses that have informed these views have passed into the realm of common knowledge, however. Even less so has this story—or its beginnings, the beginnings of a cultural history different from the one we are more used to nurturing—penetrated the ranks of the literary historians of medieval Europe.⁴ The resistance to a consideration of this different story of our parentage, of a displacement of our conception of our fundamental cultural lineage, is quite deep-seated. The tenor of some of the responses to the suggestion that this Arab-centered vision might be a more viable historical reconstruction for the West has occasionally been reminiscent of the reactions once provoked by Darwin’s suggestion (for so was the theory of evolution construed) that we were “descended from monkeys.” It is time to scrutinize such responses more closely and critically than we have in the past.⁵

      A preconceived and long-established, even canonized, image has a great impact on research on the literary and cultural history of a period. It would hardly be revolutionary to note that its import is enormous. We operate with a repository of assumptions, and knowledge based on those assumptions, that govern what concepts, propositions, and hypotheses we find tenable. The images we have of certain periods and cultures, the intellectual baggage we carry, is an inescapable determinant and shaper of what we are able to see in or imagine for those cultures or periods of time. Those images also determine what facts we include in our histories and what texts we canonize in our literary histories, although we then use those same facts and canons to justify and enhance the history they tell. The images and paradigms that thus govern or dictate our views, the parameters of our research, are not free of political and ideological factors or cultural prejudices, although the notion that there is such a thing as value-free, objective scholarship persists in many quarters to this day, particularly in literary scholarship.⁶

      But the veil of supposed objectivity is not limited to the older, explicitly historicizing philological period of our literary studies. One of the effects of the advent and popularity of American new criticism, with its emphasis on the primacy of the “text itself” was to give greater vigor to that myth of the possibility of objectivity, the possibility of considering a text with very limited or no interference from external, and possibly distorting, considerations. There is some irony in the fact that while previous historically based literary studies may have explicitly tied texts to a cultural and historical paradigm that served to explicate the text, the new criticism in most instances succeeded merely in masking the effects that such an image had on the readings of the texts. While making believe that they had somehow miraculously been eliminated from the literary worldview of the scholar, the structuralist analysis of much literature, in fact, further cemented and canonized the historicocultural images and parameters that an earlier period of criticism had felt obliged to reestablish in each piece of scholarship.

      At least in principle, the older procedure could lead to a questioning and criticism of the proffered cultural views and assumptions. There is little question, of course, of the benefits wrought by that shift in our perspective, of the value of many of the precepts of a supposedly purer and self-referential analysis of literary texts. It succeeded in restoring a notion of the special qualities of literature qua literature and corrected many of the deficiencies of