By Katharine Scarfe Beckett
Beckett reports the approximately 5 centuries from the increase of an Islamic coverage (A.D. 622) to the 1st campaign (A.D. 1096), having a look intimately on the wisps and strains of English wisdom of, touch with, and attitudes towards Muslims. the consequences are hugely interesting.
Who knew that Bishop Georgius of Ostia, a papal legate to England, said in 786 to the pope on synods he had attended and incorporated this decree: "That no ecclesiastic shall dare to eat foodstuffs in mystery, until because of very nice disorder, because it is hypocrisy and a Saracen practice"? Or that Offa, the king of Mercia (a quarter of the Midlands, north of London) through the years 757-96 had a gold piece struck in his identify, now on hand for view on the British Museum, which bore, as Beckett places it, "a slightly bungled Arabic inscription on obverse and opposite in imitation of an Islamic dinar"?
In fleshing out darkish a while' reactions to the hot religion, Beckett very usefully establishes the primitive base from which the English-speaking peoples even at the present time eventually draw their perspectives. She tells in regards to the distinctive English traveler's account to the center East relationship from this period (that of Arculf); tallies the dinars present in such locations as Eastborne, St. Leonards-on-Sea, London, Oxford, Croydon, and Bridgnorth; and totes up the center jap imports, comparable to pepper, incense, and bronze bowls. She unearths "continuing community of alternate and diplomatic hyperlinks" attached western Christendom to the Muslim countries.
As for attitudes, they weren't simply uninformed yet static. Beckett notes that preliminary responses to Islam have been formed via pre-Islamic writings, particularly these of St. Jerome (c. A.D. 340-420), on Arabs, Saracens, Ismaelites, and different easterners. This lengthy effect resulted from a reported loss of interest at the a part of Anglo-Saxons and such a lot different Europeans.
To finish on a jarringly modern be aware: dismayingly, the impact of Edward acknowledged has reached the purpose that his theories approximately Western perspectives of Muslims now succeed in even to the early medieval interval; Beckett devotes web page after web page to facing his theories. fortunately, she has the boldness and integrity (in her phrases) "to some degree" to dispute these theories.
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Extra resources for Anglo-Saxon Perceptions of the Islamic World
And J. , The First Crusade. Recently, Maier has directed attention towards the role of the minor orders in promoting the later Crusades: see his Preaching the Crusades and Crusade Propaganda and Ideology. The latter provides an edition of a number of model sermons meant for address to contributors to the crusading effort. 23 Anglo-Saxon perceptions of the Islamic world Said’s thesis, it does not touch the period in which he is secure, between the eighteenth century and the present day, where, indeed, his argument achieves most conviction by integrating the long-lived notions embodied in the literature of the day with the political motivations and material desires which also characterised this period.
John goes on to outline some arguments, based on information about Muslim rituals of pilgrimage, which Christians might use to justify their own religion and attack the validity of Islam. News of the conquests reached western authors far more rapidly and frequently than information concerning Islam as a religion. In Burgundy, a work known as the Chronicle of Fredegar was composed during the seventh 45 46 47 48 For a fuller account of this text, see below, pp. 140–64. Hurst, ‘The Epistle-Treatise’, pp.
Most famously, according to western histories, in 732/3 Charles Martel and an army of Franks defeated what was probably a Muslim raiding party at the battle of Tours and Poitiers. 22 t h e ë a b b a¯ s i d c a l i p h at e , a d 7 5 0 – 1 1 0 0 In AD 750, the Umayyad dynasty fell from power after an extensive propaganda campaign by supporters of another dynasty, the ë Abb¯asids, who then became the new rulers of the Islamic empire. The ë Abb¯asids moved the capital of Islam to Baghdad and adopted much Persian court ceremony and culture.
Anglo-Saxon Perceptions of the Islamic World by Katharine Scarfe Beckett