William of Tyre, Orientalism and the (De)Construction of Latin Identity in Twelfth-century Jerusalem

IF 0.1 Q3 HISTORY

Medieval Encounters Pub Date : 2022-12-14 DOI:10.1163/15700674-12340152

Ivo Wolsing

引用次数: 0

Abstract

This article examines the representation of Jerusalemite identity in William of Tyre’s Historia Ierosolymitana (c.1184). William laments that his contemporaries in Jerusalem did not live up to the standards of their forefathers anymore: they were not wise, virtuous men, but put their own needs before those of the community. In doing so, William makes use of a narrative strategy that is found in the Roman historians Livy and Sallust as well. In the histories of Livy and Sallust, it was contact with the Near East that prompted societal decline. The riches and dolce far niente of the East had, in their eyes, corrupted Roman morals. In William’s work, by contrast, the Eastern Other often functions as a mirror for the Self. This, in combination with William’s emphasis on former generations as reference point for the current generation allows for a much more dynamic interplay of identities than an orientalist binary East-West division.

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提尔的威廉、东方主义与十二世纪耶路撒冷拉丁身份的（德）建构

这篇文章考察了提尔的威廉（William of Tyre）的《耶路撒冷历史》（Historia Ierosolymitana，约1184年）中对耶路撒冷人身份的描述。威廉哀叹，他在耶路撒冷的同时代人已经达不到他们祖先的标准了：他们不是聪明、有道德的人，而是把自己的需求放在了社区的需求之前。在这样做的过程中，威廉运用了罗马历史学家利维和萨鲁斯特的叙事策略。在Livy和Sallust的历史中，正是与近东的接触促使了社会的衰落。在他们看来，东方的贫富败坏了罗马的道德。相比之下，在威廉的作品中，东方他者经常充当自我的镜子。这一点，再加上威廉强调前几代人是当代人的参考点，使得身份之间的相互作用比东方主义的东西方二元划分更加动态。

本文章由计算机程序翻译，如有差异，请以英文原文为准。

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来源期刊

Medieval Encounters Arts and Humanities-Religious Studies

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期刊介绍： Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.