In my last post about the Libro del caballero Zifar (‘The Book of the Knight Zifar’), I discussed the how the work’s prologue, which tells the tale of. La Chanson de Roldán es un poema épico de varios cientos de versos, escrito a finales del siglo XI, en francés antiguo, de carácter anónimo aunque fue. This article analyzes the political discourses on chivalry and gender in Libro del Caballero Zifar and provides textual evidence in support of the.
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The lives of Eastern Saints, the stories of the Western knights errant whose mission is to restore the relics of said saints to the West, the dream of a Christian East promised to the Crusaders and of a Christian West promised by the Castilians, and the struggle of the last Arab Christian community of the West to maintain their identity in the former Capital of Visigothic Hispania.
Libro del cavallero Zifar
My last two examples this evening come to us from the minority cultures of Christian Iberia, and demonstrate a different type of literary cultural exchange. Retrieved from ” https: Zigar one important strain dwl that tradition, the quest caballlero to recuperate a sacred relic from the East, namely the Holy Grail. This remarkable literary hybrid demonstrates very clearly that coexistence and cultural sharing is not always an expression of a positive experience or of a tolerant and peaceful society, but that adversity also breeds innovation across traditions.
The Free Press, The only other case is that of Islamic Sicily, which was a far shorter time period and which left a very interesting, but ultimately shallower historical footprint. The official position taken by the Wikimedia Foundation is that ” faithful reproductions of two-dimensional public domain works of art are public domain “. The enchanted dove is in fact an angel who elsewhere in the story teaches Carcayona the shahadadl Muslim credo or affirmation of faith, demonstrating the power of faith to carry one through difficult times; a fitting lesson for a religious minority that suffered terrible persecution in Spain and an uncertain future in North Africa.
However, this being Castile, the East is also the West. See Wine, Women, and Death: The structure of this collection of tales tells us the story of the continuing assimilation of Andalusi learning in the court of Castile and what intellectual and cultural fruits this process bore.
It was also a city where Classical Arabic was the official language of government and of state religion, of the literary establishment and of high culture. Most agree that it was not itself a translation from Arabic, but was written in Castilian. A Diasporic History New York: University of Chicago Press, By brining colloquial Arabic and Andalusi Romance language and popular melodies into the arts of the court, the poets of al-Andalus transformed both the popular lyrics they used as the basis for their caballego compositions caballedo well as the idea of what it meant to perform poetry at court.
File:Libro del caballero Zifar, f35v (Ms. Paris).JPG
Public domain Public domain false false. There are versions recorded in French, Italian, Russian, and several other languages.
The Mozarabic legacy was under siege. Castilian translation of Calila e Dimna. However, a decade after the fall of Granada the pious and severe Isabel had a change of heart, and reneged on the terms set out in the Capitulations. It is the tale of the Maiden of the Severed Hands. It is an allegory e, the development of Castilian courtly culture in the wake of the Christian conquest of al-Andalus.
All of these aspects of the struggle for the Mediterranean come together in the Libro del caballero Zifar: Great Mosque of Cordova.
The dove spoke to her in clear and measured speech:. Their Conversion and Expulsion Philadelphia: The book has much affinity with contemporary works of chivalric romance. Visigoths came over ziffar Pyrenees after the disintegration of Roman political power and installed themselves in Toledo, where they ruled over Hispania for over two centuries.
Libro del Caballero Zifar | David A. Wacks
The first was to establish and exalt Castilian as a literary language, displacing Latin as the most prestigious, most important language of learning at court.
Or was Andalusi culture part of Castilian culture? Both of these examples leave the courtly setting and political context behind but in both cases the stories are a bulwark against some danger, not the intrigue and political hijinx of the royal court but the lurking danger of plague, or the perils of the medieval English highways.
While the existence of a Yiddish press in New York is a well-known fact, there was also between the wars a very active and productive Ladino press. This was nothing short of revolutionary, a shocking innovation in Arabic poetic tradition.
But it was not the only language spoken or written by Andalusis. The Andalusi capital, Cordoba, in the tenth century boasted lit streets, public baths, and vast libraries when Germany and France were in the depths of what we like to call the Dark Ages.
I hope that through these examples you have some sense of the richness and variety of cultural exchange evident in the literatures and languages of medieval Iberia.