Showing posts with label Muslims. Show all posts
Showing posts with label Muslims. Show all posts

Friday, May 12, 2023

The Song of Roland

In 778, Basques ambushed the rearguard of Charlemagne's army as it was going northward through the Ronceveaux Pass in the Pyrenees. They had good reason, and they destroyed the rearguard and the baggage train. In the process, according to Charlemagne's biographer Einhard, they killed the "prefect of the borders of Brittany," Hruodlandus. Hruodlandus is translated as the name "Roland."

In the 11th century, a poet writing in Old French produced a 4000-word epic poem, La Chanson de Roland ("The Song of Roland") that turned the incident mentioned briefly by Einhard into the foundation of a literary cycle called the Matter of France. It tells a very different story from Einhard's brief description.

Instead of being pursued by Basques whose chief city of Pamplona had its walls torn down by Charlemagne's army on his way home, the poem has Charlemagne's army fighting Muslims in Spain for seven years. The last holdout is the city of Saragossa, ruled by Marsile. Marsile promises treasures to Charlemagne and that he will become a Christian if Charlemagne will leave and go home.

Charlemagne is satisfied with this. His nephew, Roland, selects Roland's stepfather Ganelon to carry the message of acceptance to Marsile. Ganelon, afraid that Roland wishes him ill by sending him to where Muslims might kill him, betrays them all by telling the Muslims how to ambush Charlemagne's army as they pass through Roncesvalles. The rearguard, led by Roland with comrades Oliver and Archbishop Turpin, finds themselves overwhelmed.

Oliver tells Roland to blow his horn and summon reinforcements. Roland believes that would be an act of cowardice. Roland, however, loves Oliver's sister, so Oliver tells him that Roland will not be allowed to see his sister again if he does not summon help. It is Turpin who ultimately convinced Roland to blow his horn (in the illustration above). Emperor Charlemagne hears the horn and starts back, but takes too long because Ganelon delays him. With Roland's men dead or dying, he blows the horn one more time so powerfully that his temples burst. He is taken to Heaven by angels.

Charlemagne finally arrives, finds Roland and all his men dead, and pursues the Muslims into the River Ebro where they drown. While burying their dead, the Franks are attacked by Baligant, emir of Babylon, who has come to support Marsile. The armies fight, Charlemagne kills Baligant, the Muslims flee, and Charlemagne now conquers Saragossa, returning home with Marsile's queen.

Ganelon's betrayal is discovered, and he is imprisoned; he argues that he acted out of legitimate revenge against his stepson, not treason against the emperor. Although Ganelon's friend, Pinabel, will fight anyone who claims Ganelon is guilty of treason, Thierry convinces the council of Barons that it was treason, since Roland was serving Charlemagne at the time of the betrayal. Pinabel challenges Thierry to trial by combat, Thierry kills Pinabel, Ganelon is executed by having four horses tied to him, one to each limb, and set to gallop.

There are many improbabilities and impossibilities here, not least of which Charlemagne did not become an emperor until many years later, and an "emir of Babylon" is unlikely to appear in northern Spain, thousands of miles west of Babylon. The poem became an important literary and cultural touchstone for medieval France, however. I referred above to the "Matter of France." There were three great "Matters" in the Middle Ages, and I'll tell you more about them tomorrow.

Friday, March 3, 2023

Abd-al-Raḥmân al-Ghafiqi

During the Battle of Toulouse in 721 and the defeat of the Muslim attempt to make inroads to Aquitaine and Gaul, the Muslim general was killed. A succession of Muslim leaders replaced him until they settled on Abd al-Rahman ibn Abd Allah Al-Ghafiqi. In 730, he was made governor of Al Andalus back in northern Iberian Peninsula.

For a 731 attempt by the Umayyad Caliphate to cross the Pyrenees and invade Western Europe, al-Rahman was put in charge of the army. This time, the Muslim army made swift progress. Toulouse had been won by surprise, but this time Duke Odo's light infantry faced a Muslim cavalry in open battle. Al-Rahman took Bordeaux and then defeated Odo at the battle of Garonne.

Odo fled northward to Charles Martel, who had declined to help him in 721. Martel had been planning since then, however, and with a financial loan from Pope Gregory II had hired, trained, and equipped a standing army to defend Christendom from the invading Saracens. He marched his people south and set up on a hill south of Tours.

Al-Rahman came upon Martel's army on 10 October 732 and paused. Martel had taken a superior position: high ground, with a wooded area at its foot that would impede the organized progress of the cavalry. After seven days when neither army made an offensive move, al-Rahman finally decided he could not delay. His cavalry charged uphill and broke through the Frankish phalanxes several times. The phalanxes did not scatter, however, and little progress was made by the Muslims.

Al-Rahman was killed in one of the charges, and the remaining officers could not agree on a leader or a new strategy. They were also concerned with the spoils of war they had gathered along the way, and the risk of losing and having their camp plundered motivated them to retreat.

Four years later, al-Rahman's son made another attempt at the request of the Caliph, this time by sea. His fleet landed at Narbonne on the Mediterranean coast, proceeded to Arles on the coast (already under Muslim rule), and then prepared to march north.

Charles Martel was ready. He brought his army south, along with help from King Liutprand of the Lombards. They liberated Avignon, Nîmes, and others. He then drove the Muslims out of Arles and burned the city to the ground to prevent its future use as a Muslim base. Once again, the Muslim invasion of Europe was turned back.

Liutprand of the Lombards was one of the most successful Lombard rulers, and we'll take a closer look at him next time.

Thursday, March 2, 2023

The Battle of Tours, Part 2

As the army of the Umayyad Caliphate, led by Abd-al-Rahman al-Ghafiqi, moved north into Gaul from Aquitaine in 732, their progress was slowed by the need to live off the land. Finding provisions for an army of at least tens of thousands was difficult. The most plentiful source of food would have been the wheat harvest, but in late summer and early autumn the harvest wasn't ready.

Still, their approach to Tours galvanized Charles Martel to bring his army south to meet them after he got word from Odo the Great. He arranged his army south of Tours in defensive mode, rather than going on the offensive. He set up his army in phalanxes on hills with a wooded area in front of them, which would force the Muslims to break up among the trees. The trees also prevented the Muslims from seeing beforehand the size and arrangement of the Frankish forces. The hills also meant that the Umayyads would have to attack while running uphill.

Al-Rahman's army arrived to the area on 10 October, but he did not want to attack immediately. After seven days of waiting, the Umayyads attacked, leading with their cavalry. The cavalry charged several times at the Frankish phalanxes, breaking through them repeatedly. The phalanxes were well-trained infantry, hired and extensively trained by Martel over recent years thanks to financial support from Pope Gregory II. They were disciplined and did not scatter.

The Mozarabic Chronicle of 754 goes on to say:

The northern peoples remained as immobile as a wall, holding together like a glacier in the cold regions. In the blink of an eye, they annihilated the Arabs with the sword. ... But suddenly, within sight of the countless tents of the Arabs, the Franks despicably sheathed their swords postponing the fight until the next day since night had fallen during the battle. Rising from their own camp at dawn, the Europeans saw the tents and canopies of the Arabs all arranged just as they had appeared the day before. Not knowing that they were empty and thinking that inside them there were Saracen forces ready for battle, they sent officers to reconnoiter and discovered that all the Ishmaelite troops had left. They had indeed fled silently by night in tight formation, returning to their own country.

Call it luck or call it the result of clever strategy by Charles Martel, the Umayyad Caliphate retreated to the Iberian Peninsula, abandoning Europe to Europeans. Al-Rahman was killed in battle. Despite the defeat, he is praised for being an able commander, and we should take a closer look at him next time, as well as his son, who attempted another invasion of Gaul just a few years after Tours!

Wednesday, January 4, 2023

Ramon Lull's Life

Ramon Llull (1232 - 1315) has been mentioned before. Born in Majorca, he married but lived what he later called a licentious life until, at the age of 30, as he writes in his autobiography Vita coaetanea ("A Contemporary Life"),

Ramon, while still a young man and Seneschal to the King of Majorca, was very given to composing worthless songs and poems and to doing other licentious things. One night he was sitting beside his bed, about to compose and write in his vulgar tongue a song to a lady whom he loved with a foolish love; and as he began to write this song, he looked to his right and saw our Lord Jesus Christ on the Cross, as if suspended in mid-air.

He develops three goals: change his life completely and focus on God, convert everyone to Christianity, write the definitive book against the errors of unbelievers.

The first goal meant leaving his wife and two daughters and travel the world, never to return to his family.

He approached the second goal a little more methodically. In order to convert the Saracens, he needed to be able to talk to them. After giving up all his worldly goods and making several pilgrimages to shrines, he went back to Majorca and purchased himself a Muslim slave in order to learn Arabic from him. He spent the next nine years studying Latin and Arabic, and expanding his knowledge of both Christian and Muslim theology and philosophy.

The third goal would take the remainder of his life, as he wrote and re-wrote a series of books, producing a massive philosophical system that tries to cover so many ways to examine questions and determine proper answers that it includes features that are considered precursors to computation theory and an election theory 450 years before French mathematicians developed it.

His philosophical system was enormously elaborate, and did not catch on in his lifetime. In the generations following, however, people like Nicholas of Cusa adopted some of Llull's ideas. Others were not so supportive. In 1376, an inquisitor named Nicholas Eymerich obtained a papal bull to prohibit Llullian teaching. Llull's philosophy was forbidden in the Faculty of Theology in France.

One of Llull's great successes was part of his second goal: he believed that to spread the truth of Christianity required understanding the language of those you wanted to convert. He argued all over for the creation of schools of language to aid this goal. In 1311, the Council of Vienne at Llull's urging created chairs of Hebrew, Arabic, and Aramaic at the universities of Bologna, Oxford, Paris, and Salamanca.

As understanding as he seemed to want to be, he argued that Jews refusing to convert needed to be expelled from their countries.

He produced many written works, including his book about knighthood, summarized here.

There is a story that Llull was stoned to death sometime in 1315 or early 1316 in Tunis, where he spent several years trying to convert the Caliph and the people. Llull's tomb is in Majorca, at the Franciscan church in Palma.

Nicholas Eymerich is an interesting character, and since this blog has not looked closely at the job of an Inquisitor, I think it's time.

Saturday, July 2, 2022

Ibn Khaldun

Ibn Khaldun (alias Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad ibn Khaldūn al-Ḥaḍramī) was born 27 May 1332 in Tunis. He was a Muslim Arab from a well-to-do family whose later works, both autobiographical and historical, provide modern scholars with some of the best available information on his time and the Ottoman Empire. When he was 17 years old, his parents both died from the Black Death. They had enabled him, however, to study with some of the finest teachers available, which helped determine the course of his life.

Part of that life was spent in government service, as described in this post from a few months ago. He wrote about the world around him, giving us insight into the history of his part of the world here.

His most enduring contribution to scholarship may have been the Muqaddimah, (Arabic "Prologue"). In it we find the first literature on sociology. He introduces the concept of social asabiyyah, (Arabic "tribalism" or "social cohesion" or "nationalism"); asabiyyah is either rising or falling, and societies go through these cycles. He points out that dynasties usually have the seeds of their own downfall, becoming complacent in their power and authority, allowing a peripheral asabiyyah unit to eventually take over. (A good example of this is how the "Mayors of the Palace" grew more powerful than their bosses, the Merovingian kings, and became the Carolingian dynasty.)

He also wrote about the relationship population growth and economic growth:

When civilization [population] increases, the available labor again increases. In turn, luxury again increases in correspondence with the increasing profit, and the customs and needs of luxury increase. Crafts are created to obtain luxury products. The value realized from them increases, and, as a result, profits are again multiplied in the town. Production there is thriving even more than before. And so it goes with the second and third increase. All the additional labor serves luxury and wealth, in contrast to the original labor that served the necessity of life. [source]

He also explained the basis of supply and demand:

The inhabitants of a city have more food than they need. Consequently, the price of food is low, as a rule, except when misfortunes occur due to celestial conditions that may affect [the supply of] food. [source]

Supply-side economics, the idea that lower taxes will lead to economic growth, also shows up in his theories:

It should be known that at the beginning of the dynasty, taxation yields a large revenue from small assessments. At the end of the dynasty, taxation yields a small revenue from large assessments. [Laffer Associates (November 11, 2003)]

This is known in modern times as the Laffer Curve, but even Arthur Laffer gives credit to Ibn Khaldun!

He spent much of his later life teaching. In 1384, the Egyptian sultan named him the Grand qadi (judge of Sharaia law) in Western Africa. Sadly, in that same year his wife and children died when their ship sank off Alexandria. His final years were spent writing his autobiography and teaching in Cairo. He died 17 March 1406.

All this talk of sociology brings up the question: what do sociologists think of the Middle Ages? How do they analyze cultural trends and practices centuries removed from being able to observe medieval society? There are different approaches, which I'll talk about next.

Friday, July 1, 2022

The Richest Man of All Time

Current estimates of the richest people living today show Elon Musk topping the chart at 200+ billion dollars, but I'm going to tell you about someone who had twice that (adjusted for modern values).

Mansa Musa (reigned 1312 - 1337) was the ninth mansa (Mandinka word, generally translated "king") of the Mali Empire. The Mali Empire of West Africa thrived from 1235 - 1670 and included what is now Gambia, Guinea, Mauritania, Senegal, and of course Mali.

Much of the history and lore that has come down to us about the Mali Empire is from the 14th century North African traveler Ibn Khaldun and 14th century Moroccan traveler Ibn Battuta.

Mali had two resources for which the world hungered: salt and gold (and to a certain extent, copper). Salt was sometimes more important than gold, especially south of Mali where it was scarce and needed for people's diet. Ibn Battuta reported that the salt mines were in the desert where there was nothing else, no trees. Those who worked the mines cut the salt into slabs from which they built their huts, roofed over with camel skins. Salt was sold in slabs—two slabs per camel—and cost more the further it had to be transported.

All gold mined or found was legally the property of the mansa; it was illegal to trade gold within the borders, and all gold had to be turned over to the Mali imperial treasury. Gold as converted to gold dust, carefully measured and bagged and counted as a mithqal, equivalent to 4.5 grams. Mithqal was used interchangeably with dinar, although dinar usually referred to a coin. There are no Mali coins.

Mansa Musa became well-known across Northern Africa and the Middle East for his generosity when he, a faithful Muslim, made a pilgrimage to Mecca. This hajj covered 2700 miles between 1324 and 1325, and supposedly consisted of 60,000 men in fine clothing, accompanied by 12,000 slaves, each of whom carried four pounds of gold bars, and 80 camels, each of which carried up to 300 pounds of gold dust.

Along the way, Musa paid for all the necessary provisions for his caravan. He also (it is reported) built a mosque each Friday, and gave gold and gifts to the poor and cities as he passed. He also bought souvenirs. Once reaching Medina and Mecca, he continued to give gifts of gold everywhere, knowing that he had plenty at home.  Unfortunately, he gave so much gold along the way that it became devalued, inflation rose, and it took awhile for prices of gold to increase again.

His generosity also meant that, on the way back home, he ran out of money and had to sell many of his possessions and souvenirs to get back to Mali.

The date of his death is recorded by Ibn Khaldun, but there is some confusion  when comparing it to other sources. It seems likely that his reign ended in 1337, and that is the likeliest year of his death. Khaldun was writing years later and doing his best from the available sources, most of which was oral stories from those who knew Musa.

Still, Ibn Khaldun was known for his contractions to philosophy and history, etc., and worth a closer look...next time

Saturday, April 2, 2022

The Berbers

They call themselves the Amazigh, but history knows them as Berbers, who inhabited northwestern Africa since at least 10,000BCE. The etymological origin of "Berber" is problematic. The obvious guess is that it comes from the Greek βάρβαρος ("barbaros"), used by the Greeks to refer to any non-Greek speaking people. One scholar thinks instead it's from the Bavares, a tribe known to exist in Mauretania from the 3rd to 5th century CE.

The historian Ibn Khaldun shared two popular theories of the origin of the Berbers. One was that they were descended from Canaan, son of Ham, son of Noah. Either that or they were descended from another son of Ham, Keloudjm.

As Muslims moved westward across northern Africa, Arabization had a profound effect on Berber culture: tribal practices were replaced with Islam. During the 12th century, Christian and Jewish communities became marginalized, although Jews continued to exist as dhimmis, protected peoples. 

Prior to the influence of Islam, however, most Berber groups were either Christian or Jewish or Animist. One of the most famous of early Christian fathers, St. Augustine of Hippo, was from a Berber family. On the other hand, so possibly was Arius, an early heretic. Another Berber who created an approach to Christianity that did not suit the mainstream was the heretic Donatus Magnus. Let's dabble in heresy next time.

Thursday, March 31, 2022

Ifriqiya

Along the Mediterranean coast of Northern Africa was an area controlled by the Roman Empire called the Africa Proconsularis. When the Empire broke up, the Byzantine Eastern Empire still controlled the territory until the Muslim Empire started its westward move, ultimately reaching the Iberian Peninsula.

To be clear, Islam existed in the area already, but Muslims did not have political control until the Umayyads took over in 703CE. Ifriqiya included modern Tunisia, eastern Algeria, and western Libya (shown here in red).

Control shifted from dynasty to dynasty: from Umayyads to the Aghlabids (who were regents for the Abbasids) to the Fatimids in 909, to their own regents, the Zirids, who slowly grew in power, then to the Almohads and finally the Hafsids. The capital city was Kairouan, or al-Qayrawān, founded in 670 by the Umayyads. It became an intellectual and cultural center for Sunni Islamic scholarship. Charlemagne sent envoys to Kairouan; they returned with reports of the amazing palaces and gardens, not to mention reports of the heavy taxation of the population that paid for the excesses of the ruling class.

Several mosques in Africa are the result of Muslim influence spreading out and southward from Ifriqiya. Swahili absorbs vocabulary from many languages, most recently English, but 16-20% of its vocabulary still is from Arabic, especially administrative terms.

Notable individuals from Ifriqiya include Constantine the African (mentioned in a recent post), and the historian Ibn Khaldun, who would be worth taking a closer look at in the next post.

Wednesday, March 9, 2022

The Order of Assassins

We cannot talk about the Order of Assassins without talking about the word "assassin" and its origin, and you may be surprised to learn that 1) the origin is not what you've been told, and 2) I've already gone over this. In fact, the founder of the Order referred to his members as Asāsiyyūn (or أساسِيّون), "people who are faithful to the foundation [of the faith]." The hashish derivation was added later by Europeans who did not know the whole story.

With that out of the way, we can discuss their origin more calmly. They were originally called the Nizari Isma'ili State, founded by Hassan i-Sabbah. Sabbah (c.1050 - 12 June 1124) was a Twelver Shia, called thus (in English, anyway) because they believed in twelve divinely ordained imams who are the spiritual successors to Muhammad.

Sabbah was strongly Twelver, but later in life embraced the Isma'ili doctrine. The followers of Isma'ilis believed that Isma'il ibn Jafar was the proper spiritual successor to Imam Ja'far al-Sadiq; other Twelver Shia believed Isma'il's younger brother, Musa al-Kadhim, was the true Imam. Sabbah further made "different choices" in Cairo when he gave his support to Nizar, the son of Isma'ili Imam-Caliph al-Mustanṣir, as the next Imam. Sabbah was jailed by the chief of the army, but the collapse of one of the jail's minarets was taken as a sign to get rid of him: he was therefore deported. He wound up in Isfahan in 1081.

Sabbah decided he needed a stronghold where he could found the Nizar Isma'ili State, maintain his own safety, instruct others in his beliefs, and from which he could conduct his mission to spread the word of his specific beliefs. In 1090 he and his followers captured Alamut Castle, the first and greatest of the Nizari Isma'ili fortresses. From here he used his Order of Assassins to covertly eliminate leaders—first Muslim, later Christian as well—who stood in the way of spreading his version of Islam.

The way he conquered Alamut Castle, and the castle itself, deserve more than a passing glance. I'll tell you about it tomorrow.

Tuesday, March 8, 2022

Benjamin of Tudela

I wrote a post about Benjamin of Tudela (1130-1173) back in 2012, but there is a lot more to him. His Masa'ot Binyamin (Travels of Benjamin) details eight years of traveling, and gives western scholar greater insight than we otherwise would have into Jewish (and other) inhabitants east of the Mediterranean. He frequently notes the mutual respect found in mixed communities of Jews and Muslims.

Here is a sample from early in his book (parasang is a Persian unit of distance of about 4 miles):

From Montpellier it is four parasangs to Lunel, in which there is a congregation of Israelites, who study the Law day and night. Here lived Rabbenu Meshullam the great rabbi, since deceased, and his five sons, who are wise, great and wealthy, namely: R. Joseph, R. Isaac, R. Jacob, R. Aaron, and R. Asher, the recluse, who dwells apart from the world; he pores over his books day and night, fasts periodically and abstains from all meat. He is a great scholar of the Talmud. At Lunel live also their brother-in-law R. Moses, the chief rabbi, R. Samuel the elder, R. Ulsarnu, R. Solomon Hacohen, and R. Judah the Physician, the son of Tibbon, the Sephardi. The students that come from distant lands to learn the Law are taught, boarded, lodged and clothed by the congregation, so long as they attend the house of study. The community has wise, understanding and saintly men of great benevolence, who lend a helping hand to all their brethren both far and near. The congregation consists of about 300 Jews—may the Lord preserve them.

All in all, he visited about 300 cities and many Jewish communities. His book contains one of the earliest descriptions of the ancient site of Nineveh. He also writes about the Al-Hashishin, the order of assassins who lived in the mountains of Persia and Syria. Maybe it would be interesting to look into them a little more tomorrow.

You can read his book at Project Gutenberg.

Saturday, March 5, 2022

Jerusalem Hospital

The Hospitallers were nicknamed thus because they were founded by members of the First Crusade who joined together to protect a hospital built at the Benedictine monastery of Saint John the Baptist. That hospital and monastery were in Jerusalem, in a section of the Christian Quarter called Muristan. In fact, "Muristan" comes from the Islamic Bimārestān, meaning "hospital." The hospital in question, however, built in 1023, was not the hospital for which Muristan is named.

The name Muristan appears much earlier, due to a hospital built by Abbot Probus about 600CE at the orders of Pope Gregory I. This was built to treat ill pilgrims who made the trek to the Holy Land. We should note that this is long before any Crusades to "liberate"—actually, "conquer" would be more accurate—the Holy Land. Muslims, Jews, and Christians all managed to coexist through many periods of time—though not always, as you'll see. About 614CE, a Persian army invaded, killing Christians and destroying their structures, including the hospital.

Jump ahead 200 years, and Charlemagne in 800 (after being crowned Holy Roman Emperor) revived Probus' hospital and expanded it, adding a library (Charlemagne was a great supporter of learning, as you can read about in a 2013 post.) Unfortunately, in 1009, Caliph al-Hakim bi-Amr Allah (sometimes called "the mad caliph" or the "Nero of Islam") destroyed the hospital as well as thousands of other buildings.

Which brings us up to 1023, when merchants from Amalfi and Salerno requested of Caliph Ali az-Zahir the opportunity to rebuild the hospital. It was granted, which brings us back to the Hospitallers several decades later, and the incarnations of the hospital are complete.

But there is a postscript. During excavations for a restaurant, he original structure was discovered and explored between 2000 and 2013 by the Israel Antiquities Authority. At its heyday, between 1099 and 1291, it was 150,000 square feet and could accommodate up to 2000 patients. Evidence exists that it served kosher food to Jewish patients, and that it also housed orphans, many of whom joined the Hospitallers. Bones from horses and camels found suggest it was also used as a stable. Part of a vaulted roof will be incorporated into the restaurant, and so the first home of the Hospitallers lives on in some small fashion.

But what about the "mad caliph" who destroyed a hospital and the kind caliph who let one be built? Would you believe they were father and son? Sometimes the apple does fall far from the tree, which we'll go into tomorrow.

Monday, February 28, 2022

Sharia Law in the Middle Ages

Christians and Jews living in Muslim-controlled lands in the Iberian Peninsula were subject to Sharia Law...to a point. Sharia (sharī'ah) in Arabic refers to God's immutable divine law, as opposed to fikh, secular interpretation of the law. The word appears exactly once in the Koran, defined as "way" or "path." It is used as the Arabic translation of the word torah in a 10th-century translation of the Torah.

The teaching of the law was not dissimilar to what we saw in medieval England. Arabic Madrasahs were similar to the English Inns of Court. The Latin qualification licentia docendi ("license to teach") was identical to the meaning of the Islamic ijazat al-tadris wa-l-ifta. (Note: the Latin phrase could be abbreviated "ld" but this is not the origin of LLD, Doctor of Laws.)

Islamic law studies had different statuses: faqih was a Master of Law, mufti was a professor of legal opinions, and mudarris was a teacher. These parallel the Medieval Latin terms magister, professor, and doctor. The mufti and the professor could express their opinion on what the law meant—even if they were wrong.

Sharia drew distinctions between men and women, Muslims and non-Muslims, free people and slaves. In many situations a woman's worth was considered half that of a man. A husband's financial obligations, however, gave wives some protection against divorce and following poverty. Women could be plaintiffs or defendants in Sharia courts, without having to rely on a male representative. A Muslim man could marry a Christian or Jewish woman, and she was allowed to worship at her own church/synagogue.

Non-Muslims were considered dhimmi, which literally means "protected person." This status was given to Jews and Christians, who were "People of the Book" (the book being the shared Old Testament). They had certain privileges—although in many cases "permissions" might be more accurate—and certain obligations. Dhimmi paid the jizya, a tax on non-Muslims residing in Muslim-controlled countries. If you were not a dhimmi but were, say, a pagan, you were not required to pay the jizya; you were required to convert to Islam or face death. (Later, dhimmi status was applied to pagans and many more types, such as Zoroastrians, Sikhs, Hindus, Jains, and Buddhists.

This is obviously the briefest of looks at Sharia law and how it might affect folk in the Middle Ages. I think it's time to head north. Tomorrow I'll talk about the above-mentioned Inns of Court.

Tuesday, February 22, 2022

De Gradibus

De Gradibus (Latin: Concerning degrees) was written by the Father of Arab Philosophy, Al-Kindi (801-873CE). In it, he applies mathematics to medicine, demonstrating a method he invented to determine the proper strength of a drug for a patient. Also, he discusses the degrees of the phases of the moon and how they help a physician to determine the most crucial days of a patient's illness.

When it was translated into Latin, the complex mathematical reasoning made it difficult for Western Europeans to grasp. Roger Bacon appreciated his approach, and endorsed it thusly:

The degree can only be determined by the method taught by Al-Kindi’s De gradibus, one extremely difficult and almost entirely unknown among Latin physicians of these days, as everyone is aware. Whoever wants to become perfect in this philosopher’s art must know the fundamentals of mathematics, because the species of greater and lesser inequality, the species of ratios, and the very difficult rules of fractions are all used by this author.

Plinio Prioreschi, a 20th century expert on the history of medicine, credits Al-Kindi with the earliest attempt to quantify medicine.

Al-Kindi was heavily influenced by noted Greek physician Galen (129-216CE). The stereotype of a Muslim rejecting any non-Muslim source of knowledge is tossed out by Al-Kindi's approach to knowledge. He wrote:

We must not hesitate to recognize the truth and to accept it no matter what is its origin, no matter if it comes to us from the ancients or from foreign people. My purpose is first to write down all that the ancients have left us on a given topic and then, using the Arabic tongue and taking into account the customs of our time and our capacities, to complete what they have not fully expressed.

How did Arabic works come to be available to European scholars. Was it haphazard, or was there a deliberate move to share knowledge. Tomorrow we will learn about Gerard of Cremona, and for a double treat, we will also talk about Gerard of Cremona. (Not a typo.)

Friday, August 20, 2021

Muslim Massacre

I have written about Muslim-Christian relations before (here and here). Conflict between the forces of Western European culture and the Arab world has been going on for centuries, with atrocities on both sides. One of the earliest atrocities was committed by King Richard I, called Lionheart.

Ayyadieh
After the fall of Acre during the Third Crusade, there was an agreement between Richard and his opponent, Saladin, to exchange prisoners.  Richard was willing to give up about 2700 hostages (men including soldiers, women, children) taken in Acre for 1600 Christian hostages held by Saladin. Richard also demanded 100,000 gold pieces and the True Cross.

Richard was an impatient man at best, and he wanted Saladin to release the Christian hostages first. Saladin, a powerful and proud man in his own right, of course demanded in turn that Richard release the citizens of Acre. Negotiations broke down. Richard decided to teach Saladin a lesson in delaying the fulfillment of Richard's demands.

On either August 16th or 20th, 1191, Richard had his captives to a hill called Ayyadieh, where they were in sight of Saladin's army. He had them all put to death. This enraged the watching army, who charged the Crusaders. Richard, however, had plenty of forces there, and they were able to retreat safely into the city.

An eyewitness Kurdish chronicler in Saladin's army, Baha ad-Din ibn Shaddad, claimed in his chronicle that many Crusaders did not approve of this particularly callous treatment of prisoners. Christian chroniclers do not mention that there were women and children, leading the reader to assume that only soldiers were massacred.

Saladin, outraged, and also know for harsh treatment of his hostages, had his Christian prisoners executed. The True Cross was sent to "Damascus, where it was said to be buried under the portals of the chief mosque." (The Dream and the Tomb: A History of the Crusades, by Robert Payne, p.239)

Wednesday, December 12, 2018

Odo the Great

The Umayyad Caliphate at the time of Odo
This blog has mentioned several men named Odo in the past, but never "the Great." He was born in southwest Gaul and became the Duke of Aquitaine as early as 679, or maybe 688, or even 692, but for certain by 700.

Gaul was a land mass, not a country: in that space were numerous areas ruled by different men. Odo was at odds with the political entity we normally think of as ruling Gaul at this time: the forces under Charles "the Hammer" Martel, who was the powerful "Mayor of the Palace" of the Merovingians and whose grandson would be known as Charlemagne and unite much of Gaul under his rule.

Martel's claim to fame (or one of them) was preventing the Muslim invasion of Europe, especially at the battle of Tours in 733. But Odo had already made some progress in that area. Odo's territory was just north of what is now Spain, bordering the Caliphate of the Umayyads. On 9 June 721, Odo defeated a Muslim army under Al-Samh ibn Malik al-Khawlani at the Battle of Toulouse. He then married his daughter to a Muslim lord, Uthman ibn Naissa, making an alliance with the area that would become Catalonia. This seemed like a smart move.

Charles Martel didn't really hold with the idea of making friends with Muslims, however. Moreover, his goal was to possess more territory. He invaded Aquitaine in 731, and while Odo was being defeated by Charles, on his other border Odo's ally Uthman ibn Naissa was being attacked by Abdul Rahman Al Ghafiqi, who defeated Uthman and sent Odo's daughter to a harem in Damascus. As Abdul Rahman advanced, Odo engaged him and was defeated. He had no choice but to turn to Charles Martel for assistance, which was offered on the condition that Aquitaine swear fealty to Charles. So Charles wins at the Battle of Tours, and Odo fell into historical obscurity. In 735 or so he abdicated as Duke of Aquitane; we think he went to a monastery.

Odo was not the eldest son of the Duke of Aquitaine, and got the position when his older brother abandoned his rights to it. That brother was named Hubertus; I'll tell you about him next.

Friday, March 11, 2016

The Pact of Umar

Copy of the Pact [source]
The Pact of Umar is a document that outlines rights and restrictions for Christians living in Muslim-held territory. Its true origin is uncertain, and different versions exist. Some of the points gleaned from the various versions follow:
  • The ruler would provide security for the Christian believers who follow the rules of the pact.
  • Prohibition against building new churches, places of worship, monasteries, monks or a new cell.
  • Prohibition against hanging a cross on the Churches.
  • Muslims should be allowed to enter Churches (for shelter) in any time, both in day and night.
  • Prohibition of Christians and Jews against raising their voices at prayer times.
  • Prohibition against teaching non-Muslim children the Qur'an.
  • Palm Sunday and Easter parades were banned.
  • Funerals should be conducted quietly.
  • Prohibition against burying non-Muslim dead near Muslims.
  • Prohibition against telling a lie about Muslims.
  • Prohibition against adopting a Muslim title of honor.
  • Prohibition against engraving Arabic inscriptions on signet seals.
  • Prohibition against non-Muslims to lead, govern or employ Muslims.
  • The worship places of non-Muslims must be lower in elevation than the lowest mosque in town.
  • The houses of non-Muslims must not be taller in elevation than the houses of Muslims.
It could have been worse: there could have been no Pact at all.

There is a legend that it was negotiated by Sophronius, the Patriarch of Jerusalem until his death on 11 March 638. After Arab armies conquered Jerusalem in 637, Caliph Umar ibn al-Khattab came to Jerusalem; he and Sophronius (a Syrian Arab by descent) toured the city together. When the time came for Umar to pray, they were near a Christian church. Sophronius suggested to Umar that he enter the church to pray. Umar (supposedly) declined, because future Arabs might take it as a precedent and want to replace the church with a mosque. Sophronius was moved by the ruler's graciousness, and gave him the keys to the church, which remain in the hands of an Arab family to this day. (For a more historically accurate accounting of the keys, see here.)

Many scholars prefer to believe that the Pact is of later origin, and was retroactively ascribed the Umar because he was the first Arab ruler of Jerusalem. Another possible source is Caliph Umar II (no relation)

Friday, November 6, 2015

An Arabian Polymath

Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm—let's just call him Ibn Hazm—was a prime example of how medieval scholars could be very "contemporary." To be honest, some of his "modern" thinking resulted from his literal interpretation of the Koran, but the results were very interesting for his time.

Ibn Hazm (November 7, 994 – August 15, 1064) was born into a family with powerful political connections, and from an early age he had more access to education and insights into politics than most. His close exposure to politicians gave him a healthy skepticism about the inherent (un)goodness of human beings. As a result, he turned to God as the only reliable source of morality.

Another outcome of his experience with politics was his respect for language. His analysis of language led him to the conclusion that Arabic, Hebrew, and Syriac had all sprung from a common source and changed over time as their peoples separated from each other. Contrary to the opinion of his peers, he saw no reason to consider Arabic to be superior to other languages.

This and other ideas of his caused him to be considered wise, yet controversial. He was famous in the Muslim world for finding no reason that women should be prohibited from prophethood, because the Koran did not forbid it.

The Koran also convinced him that the earth was round. In a passage in which it is stated that "He makes the Night overlap the Day, and the Day overlap the Night" the word for "overlap" derived from the word for "ball." Experimentation with models led him to conclude that the Earth was indeed a globe, and that at any moment of the day the Sun would be vertical to some point on the Earth.

He experimented with echoes in the Mosque at Cordoba to prove that sound travels at a certain speed. Also, he linked lightning and thunder, explaining the delay between the two by using his ideas about the speed of sound. He stated, but could not prove or explain in detail, that lightning caused the thunder.

His bold and controversial statements made him enemies of other scholars, but at a public burning of some of his works (we believe he produced 400 works, of which only 10% survives), he declared that the destruction of the materials did not destroy the ideas inside them.

Thursday, October 16, 2014

The Tolerant Khan

There were many Khans in the Mongol Empire, but none quite like Tëmur. Tëmur was a grandson of Kublai Khan, born on 15 October, 1265; his father was crown prince, but died before Kublai, and when Kublai died in February 1294, the choice to succeed him was between Tëmur and his brother Gammala. A competition was held between them to see which one knew better the sayings of Genghis Khan; Tëmur won.

Over the next 13 years, Tëmur continued the policies and economic reforms of his grandfather. His personal accomplishments were few, and mostly in the realm of cultural diversity and tolerance. A Mongol and a follower of Buddhism, he expanded the presence of various other religions and ethnic groups in his administration.

Besides Mongols and Han Chinese, he had Muslims and a few Christians working for him. He declared that Confucians were to be respected; he hired a Confucian, Hargashun, as grand chancellor. He increased the number of Tibetans in the administration, and a Tibetan even married into his family. Kublai had been anti-Taoist, but Tëmur appointed a Taoist as head of his Orthodox Unity School.

He also relaxed the burden of taxes on his subjects, and gave exemptions for taxes several times. Mongol commoners, for instance, were at one point given two years free from paying taxes to the crown. (Unfortunately, this largesse would have a bad effect on the economy, since the loss of revenue weakened the paper currency.)

Everything passes, however. Tëmur Khan died on 10 February 1307.

Friday, September 12, 2014

Knitting, Part 2

The Virgin Mary sits a-knitting in this
14th-century painting in Siena by Lorenzetti
Naalbinding, a pre-knitting method of linking thread/yarn over on itself to make clothing, was discussed here. What we call knitting may not have been created independently, but was likely developed from naalbinding when someone realized there had to be a more efficient way of linking or looping the threads that passing the end and whole remaining length of it through the previously made links.*

Like with naalbinding, our earliest examples of knitting come from Egypt, where the dry climate and soil helped to preserve archeological finds. They were a product of Muslim culture, whose artistic patterns follow such traditions that we can date items by their style of decoration. (Early knitting used cotton and wool. Both could be dyed, resulting in multiple colors and elaborate patterns.) In Egypt, we have pieces of true knitting that date to as early as the 8th century CE.

In Western Europe, the earliest examples of knitting come from Spain. A set of 13th-century bishop's gloves and two cushion covers knitted in silk are found in the Monastery of Las Huelgas.

The earliest examples of knitting also show a "jog" in the pattern which suggests to experts (knitting experts, not archaeologists) that early knitting like early naalbinding was done in the round. Because of this, knitting was best used for smaller items that curved, such as gloves or mittens, socks, hats, and small bags or purses. Examples of back-and-forth knitting don't show up (at least, none have survived) earlier than about 1600. That is when we start seeing larger items of clothing, like knitted jackets, made from flat pieces that result from a two-needle back-and-forth knitting technique. We know, however, that knitting was regularly producing garments before 1600: a British Parliamentary Act of 1552 that limited the selling of wool mentions knitted shirts.

The artist Ambrogio Lorenzetti, whose art happens to provide examples of everyday living (as in this post on the hourglass), shows the Virgin Mary knitting in a 1345 painting.

*This is all different from crocheting, which did not show up until the 19th century.

Wednesday, September 3, 2014

Who Were the Mamluks?

Mamluk going to war, from a 14th century History of the Tatars
The short answer to the question posed in the title is "slaves." The name mamluk (plural mamalik) means "property" or "owned" (as in, "owned by the king"). The Mamluks were a warrior caste composed of slaves that grew so important and powerful that they lasted as part of the culture for a millennium; some Mamluks even became sultans.

When they began exactly is still up for debate. Certainly the Abbasids in Baghdad had a military caste, believed to have been bought as slaves from foreign tribes. They became the largest part of the military by the end of the 9th century. By "owning" the military, a ruler was free from the fear that a powerful political family might have control of the military and therefore threaten the throne. (Western Europe often relied on mercenaries for the same reason, as in the case of John Hawkwood.)

Saladin had dealings with Mamluks. While trying to consolidate his rule against the encroaching Crusaders, he encountered a Mamluk leader named Surhak who had taken control of the strategic town of Harim. He offered Surhak a different city in exchange for Harim. Surhak held out for more, angering his own followers, who cast him out and into Saladin's hands. Later, Saladin rewarded a Mamluk who had helped Saladin escape assassination, by giving the Mamluk the town of Aleppo.

After Saladin's death, his sons fought reach other over his territory. Saladin's brother Al-Adil fought his nephews and brothers, adding each defeated leader's Mamluk armies to his own. His successors did the same. When the 7th Crusade came through Egypt in 1249, they found the Mamluk army there too powerful: King Louis IX of France was captured and ransomed. Around this time, Egypt was ruled by the last sultan's widow, Shajar al-Durr; political pressure to have a male ruler resulted in Shajar al-Durr marrying a Mamluk. After his death, the political struggle the ensued resulted in the Mamluk Qutuz taking over; the Mamluk Sultanate was begun, which was to rule Egypt (and Syria) from 1250 until 1517 when it was overthrown by the Ottoman Empire.

Mamluks, taken from their families and raised under strict military and religious discipline, were extremely loyal to their owner and supportive of their comrades. The lifestyle and privileges they enjoyed were such that some Egyptians would get themselves sold into slavery to be trained as Mamluks, ensuring a steady career.

Although very few people today know about the Mamluks, we owe them a debt for saving the West from the grandson of Genghis Khan...but that's a story for tomorrow.