Level 5 Reading 11B

Reading 11B

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WHEN THE MOORS RULED SPAIN From the Rock of Gibraltar, writer Thomas J. Abercrombie set out to explore a forgotten corner of Europe's past. "Perfect weather for a morning's sail—or an intercontinental passage," said my Spanish shipmate, Rafa, as I scanned the rising mists ahead. Suddenly a silhouette of our destination appeared above the haze ahead: Gibraltar. "Wow, what a beauty!" Rafa exclaimed. A beacon for mariners since the dawn of seafaring, the famous Rock of Gibraltar was one of the Pillars of Hercules (Jabal Musa, behind us on the northern coast of Africa, formed the other). For ancient Romans and Greeks, the pillars marked the boundary of the known world. For me, the stronghold marked the fist stop on a journey into a neglected corner of Europe's history, a distant time when Muslims ruled Spain and Islam had a powerful influence on the West. "Only recently have the Spanish begun to approach their Islamic past," Rafa told me. ln recent years, Rafa had presided over a Madrid-based institute that promotes cultural exchange between Spain and its Muslim neighbors. "We are finding that much of what we think of as 'pure Spanish,' our architecture, our temperament, our poetry and music—even our language— is a blend from a long Arabic heritage." Rafa and I were sailing in the wake of Tariq ibn Ziyad, a Muslim general. With soldiers and horses in four boats, he crossed from Ceuta camp on the narrow ledge below, on the African side—as did we— and set up camp on the narrow ledge below, where the town of Gibraltar sits today. In the spring of 711, he marched northward with 12,000 Muslims. At the Rio Barbate, south of Cadiz, the invaders met the hastily assembled forces of Spain's Visigoth king, Roderic. "Before us is the enemy; behind us, the sea," shouted Tariq, drawing his sword and invoking Allah for his blessing and support. "We have only one choice: to win!" The battle of Barbate proved a mortal wound for the weak Visigoth ruler. King Roderic was slain; his body was never recovered. Whole battalions of soldiers fled, and the Christian army collapsed. The Islamic conquest of Spain had begun. The creed of Islam had been revealed to the seventh-century prophet-statesman Muhammad in distant Arabia. It spread swiftly, embracing the entire desert peninsula by the time of his death in 632. Six years later, Syria and Palestine fell to the Muslims, and from their new capital in Damascus, Muslim armies spread eastward through Mesopotamia to India and Central Asia, westward to the Nile and across North Africa. A century after the birth of Islam, its call to prayer rang from minarets all the way from the Atlantic to the outskirts of China, an empire larger than Rome's at its height. History named the Muslim conquerors of Spain "Moors," probably because they arrived by way of Morocco, but the Moors themselves never used the term. They were Arabs, from Damascus and Medina, leading armies of North African Berber converts. Most married into Spanish and Visigoth families

摩尔人统治西班牙的时候 从直布罗陀岩石， 作家托马斯·J·阿伯克龙比开始探索欧洲过去被遗忘的角落。 我的西班牙船员拉法说：“这是一个完美的天气，适合早上的航行，或者洲际航行。”， 我扫视着前方升起的薄雾。 突然，我们的目的地轮廓出现在前方的薄雾之上：直布罗陀。 “哇，太美了！”拉法惊叹道。 自航海之初，它就是水手们的灯塔， 著名的直布罗陀岩石是赫拉克勒斯的支柱之一 （在我们身后的非洲北部海岸，贾巴尔·穆萨形成了另一个）。 对于古罗马人和希腊人来说，这些柱子标志着已知世界的边界。 对我来说，这座要塞标志着进入欧洲历史上一个被忽视的角落的旅程的第一站， 穆斯林统治西班牙和伊斯兰教对西方产生强大影响的遥远时代。 “直到最近，西班牙人才开始接近他们的伊斯兰历史，”拉法告诉我。 近年来，拉法主持了一个位于马德里的研究所 这促进了西班牙与其穆斯林邻国之间的文化交流。 “我们发现了很多我们认为的‘纯西班牙语’ 我们的建筑、我们的气质、我们的诗歌和音乐，甚至我们的语言-- 它融合了悠久的阿拉伯传统。" 拉法和我在穆斯林将军塔里克·伊本·齐亚德之后航行。 四艘船上有士兵和马匹， 他从休达营地穿过非洲一侧的狭窄岩架，我们也是-- 并在直布罗陀镇今天所在的狭窄岩架上扎营。 711年春天，他率领12000名穆斯林向北进军。 在加的斯以南的巴巴特河， 入侵者遇到了西班牙西哥特国王罗德里克匆忙集结的部队。 “我们前面是敌人，后面是大海，”塔里克喊道， 拔出他的剑，祈求真主的祝福和支持。 “我们只有一个选择：赢！” 巴巴特战役证明了这位软弱的西哥特统治者的致命伤。 罗德里克国王被杀；他的尸体再也没有找到。 整个营的士兵逃跑了，基督教军队崩溃了。 伊斯兰对西班牙的征服已经开始。 伊斯兰教的信条已经在遥远的阿拉伯半岛向七世纪的先知政治家穆罕默德透露。 它迅速蔓延，到632年他去世时，已经覆盖了整个沙漠半岛。 六年后，叙利亚和巴勒斯坦落入穆斯林之手，从他们的新首都大马士革， 穆斯林军队向东穿过美索不达米亚，到达印度和中亚， 向西至尼罗河，横跨北非。 伊斯兰教诞生一个世纪后， 从大西洋到中国郊区，宣礼塔上都响起了祈祷的呼声， 一个比罗马帝国鼎盛时期还要大的帝国。 历史将西班牙的穆斯林征服者命名为“摩尔人” 可能是因为他们经由摩洛哥抵达，但摩尔人自己从未使用过这个词。 他们是来自大马士革和麦地那的阿拉伯人，领导着北非柏柏尔皈依者的军队。 大多数嫁入西班牙和西哥特家庭

or took fair-skinned Galician slaves as wives. From this mix of race and culture sprang a civilization that would have a major influence on Spain, including its language: the name Gibraltar descends from Jabal Tariq, Arabic for "Tariq's mountain." From Gibraltar, I followed Tariq's footsteps northward. After the victory at the Rio Barbate, he moved swiftly, with Spanish cities falling to him in quick succession. Early in 712, his soldiers rode through the gates of the Visigoth capital, Toledo, where the remaining Christian armies were forced to retreat to the northernmost mountains of Spain. The Moors' hold of Toledo lasted for over 300 years. In 1085, it fell to Alfonso Vl of Castile and Leon, who thereby initiated the Reconquista—the Reconquest of Spain by the Christians. For several centuries after Toledo's recapture, the city remained liberal, tolerant, and bilingual. Alfonso X supported an important 13th-century translation school where Christian, Muslim, and Jewish scholars collaborated to translate manuscripts into Latin— works by the Greek scholars Aristotle and Ptolemy; empirical studies of algebra and mathematics by al-Khwarizmi; and the Canon of lbn Sina (Avicenna), which remained Europe's standard medical textbook for 500 years. Today, the whole city of Toledo has been declared a national monument, and it remains the country's religious capital. Mosques and synagogues have been restored and splendid palaces opened to the public— museums to display Toledo's abundant cultural heritage. But there is a dark side, too, to the region's history. In 1469, Prince Ferdinand of Aragon wed Princess Isabella of Castile, uniting Christian Spain under their rule. They waged war against Moorish rulers to the south and persecuted Muslims and Jews in their own lands. In 1480 they established the Spanish Inquisition. Before it was over, three centuries later, thousands of Muslims and Jews had died, and an estimated three million people had been driven into exile. Having lost many of its leading businessmen, artists, and scientists, Spain found itself a victim of its own cruelty. From Toledo, a train ride south brought me to Andalucia, a region where Islamic culture sank its deepest roots. Perhaps it is not surprising: Southern Spain, with its warm, gentle landscape, grape vines, and olive and citrus trees, is almost a mirror of parts of Morocco and the eastern Mediterranean. Here the Arabs felt at home. In 756, Prince Abd-al-Rahman, whose dynasty had been overthrown in Syria, planted his capital at Cordoba in Andalucia's heartland. Under his successors, Cordoba blossomed into a city of half a million people with more than 20 suburbs, 500 mosques, 300 public baths, 70 libraries, and long stretches of paved, lamp-lit streets. The largest city in western Europe, Cordoba rivaled Baghdad and Constantinople as the greatest cultural center of the world. The highlight for most visitors to Crdoba is its Mezquita-Catedral, or Mosque-Cathedral, which in 1986 celebrated its 1,200th anniversary. Begun by the first Abd-al-Rahman, it is a shrine that rivals in size Islam's holiest in Mecca, and that still today retains its status as the crown jewel of Moorish architecture.

或者娶皮肤白皙的加利西亚奴隶为妻。 从这种种族和文化的混合中产生了一种文明 这将对西班牙产生重大影响，包括其语言： 直布罗陀这个名字源自阿拉伯语“塔里克山”的Jabal Tariq 从直布罗陀出发，我沿着塔里克的足迹向北走。 在巴巴特河取得胜利后，他迅速行动，西班牙城市接连落入他的手中。 712年初，他的士兵骑马穿过西哥特首都托莱多的大门， 剩下的基督教军队被迫撤退到西班牙最北端的山脉。 摩尔人对托莱多的控制持续了300多年。 1085年，它落入卡斯蒂利亚和莱昂的阿方索五世之手， 因此，他发起了收复失地运动——基督徒对西班牙的收复。 托莱多被夺回后的几个世纪里，这座城市一直保持自由、宽容和双语。 阿方索十世支持了一个重要的13世纪翻译学派 基督教、穆斯林和犹太学者合作将手稿翻译成拉丁文-- 希腊学者亚里士多德和托勒密的著作； 花剌子米对代数和数学的实证研究； 以及lbn Sina（Avicenna）的佳能，500年来一直是欧洲的标准医学教科书。 今天，整个托莱多市被宣布为国家纪念碑， 它仍然是该国的宗教之都。 清真寺和犹太教堂已经修复，华丽的宫殿向公众开放-- 博物馆展示托莱多丰富的文化遗产。 但该地区的历史也有黑暗的一面。 1469年，阿拉贡的费迪南德王子与卡斯蒂利亚的伊莎贝拉公主结婚，将基督教西班牙统一在他们的统治之下。 他们向南方的摩尔统治者发动战争，并在自己的土地上迫害穆斯林和犹太人。 1480年，他们建立了西班牙宗教裁判所。 三个世纪后，在它结束之前，数千名穆斯林和犹太人已经死亡， 估计有300万人被迫流亡。 失去了许多商界领袖、艺术家和科学家后，西班牙发现自己成了自身残酷的受害者。 从托莱多乘火车南下，我来到了安达卢西亚， 伊斯兰文化扎根最深的地区。 也许这并不奇怪： 西班牙南部，拥有温暖温和的风景、葡萄藤、橄榄树和柑橘树， 几乎是摩洛哥和东地中海部分地区的镜像。 在这里，阿拉伯人感到宾至如归。 756年，阿布德·拉赫曼王子的王朝在叙利亚被推翻， 他在安达卢西亚中心地带的科尔多瓦建立了首都。 在他的继任者的领导下，科尔多瓦发展成为一个拥有50万人口的城市 有20多个郊区，500座清真寺，300个公共浴池，70个图书馆， 还有长长的铺好路面、灯火通明的街道。 科尔多瓦是西欧最大的城市，可与巴格达和君士坦丁堡相媲美，成为世界上最大的文化中心。 Crdoba的大多数游客的亮点是它的Mezquita大教堂，即清真寺大教堂， 1986年，它庆祝了成立1200周年。 由第一位阿布德·拉赫曼开始， 这是一座规模可与伊斯兰教圣地麦加相媲美的圣地， 至今，它仍然是摩尔建筑的皇冠上的明珠。

As my eyes grew accustomed to the darkness, l wandered through a forest of more than 800 columns and Moorish arches. My footsteps led me to the mosque's domed mihrab, or prayer area. Arabic calligraphy decorated the walls, declaring "... praise to Allah who led us to this place." In the dim vastness, I hardly noticed the cathedral. After the Christian Reconquest, Catholics began using the Mezquita as a church and for 300 years held services there. Then the clergy persuaded Emperor Charles V to raise a cathedral in its midst, despite strong protests from city leaders who felt that amending the building in this way would violate its sanctity. Later, when he inspected the rather banal addition to the extraordinary mosque, Charles confessed disappointment: "By installing something that is commonplace," he declared, "you have destroyed what was once unique." When Cordoba fell to the Christian Reconquest in 1236, and when Seville fell 12 years later, the Moors found themselves confined to a 320-kilometer strip along Spain's southeast coast, curving from Gibraltar to Almeria. Here sultans of the Nasrid dynasty ruled from their stronghold at Granada. From 1248 to 1354, they raised their masterpiece, a clay-red palace-fortress known as the Alhambra. I climbed the hill leading to the Alhambra with Professor Miguel Jose Hagerty, a lecturer on Arabic poetry at the University of Granada. "Arab Spain nurtured scores of poets, and many of its rulers—Abd-al-Rahman I, for instance— were poets in their own right," Professor Hagerty said. Strict Islamic tradition discourages the making of "graven images," so painting and sculpture never flourished among the Moors. Instead, they channeled creative energy into language. With its wealth of vocabulary, its distinctive sounds, its flowing calligraphy, Arabic is well suited to the task. "Little has been translated," he said, but he quoted some lines that survived the journey into Spanish in English. From Ibn al-Sabuni: I present you a precious mirror Behold there the beauty that consumes me O furtive love, your reflection is more yielding And better keeps its promises The Nasrid rulers' mansions of the Alham bra make up the most visited site in Spain. It is a miracle that they survived the centuries: They have been abused by squatters, eroded by neglect, and suffered various appendages, including a massive addition built during the Renaissance by Charles V. The integrity of the Alhambra endures nonetheless, a sublime Moorish mix of artifact and nature. Here the walls themselves speak—if you know Arabic. We found quotations and poems in the calligraphy of the walls, archways, and fountains. One marble fountain declared: No greater mansions I see than mine No equal in East or West. I had to agree. Even in the oil-rich Arab countries of today, architects with unlimited budgets have yet to match the Alhambra. The marriage of Ferdinand and Isabella sealed the fate of the weakening Granada sultans. In 1492, the same year that they launched Christopher Columbus on his historic voyage across the Atlantic, the king and queen rode into Granada to preside over the abdication of the last Moorish ruler, Muhammad Abu-Abdullah—Boabdil, as the Spanish call him. On the way out of Cordoba, I paused at a pass above the city called Suspiro del Moro, "the Sigh of the Moor." It was here Boabdil stopped to look back and shed a tear over his lost kingdom. According to legend, his domineering mother, Aisha, berated him for passively allowing his kingdom to fall: "Fitting you cry like a woman over what you could not defend like a man." The remote villages of the Alpujarras, halfway up the southern slopes of Mulhacen, Spain's highest peak, were the last domains of the Moors in Spain until they were finally driven into exile in 1609. Many towns still wear their Arabic names, as does Mount Mulhacen and the Alpujarras itself. I descended from the mountains via a series of sharp turns to a very different world: Spain's Costa del Sol—tropical, cosmopolitan, and booming. In 2018, 82 million visitors came to Spain, nearly two for every Spaniard. "It's an invasion— but a peaceful one," says Costa del Sol Tourist Board promotion manager Diego Franco. All over the coastal region are signs of modern-day Moors; signs in Arabic script point you to the Lebanese Delicatessen, the Banco Saudi-Espanol, to Arab doctors, a Muslim cemetery... Near the Andalucia Plaza Casino, I drank coffee with Mokhles "George" El-Khoury, a Christian Arab who moved here from Beirut to run a building-management firm. "[Andalucia] reminds me of Lebanon—without the wars and politics," George said. "You have the mountains, the sea, the fine climate of olives and palm trees. The Spanish are a warm people, not stiff and formal like many Europeans. The food is much like ours, so is the shape of the houses and the towns. To an Arab— well, Andalucia feels like home." Nowhere is this more true than in the old Muslim capital of Cordoba, where I spent my last Spanish days. I was awakened there early one morning by the noise of workmen at the Mezquita across the street. No other artifact more richly evokes the golden age of the Moors, a stormy millennium that brought together two faiths, two cultures, two continents. Throughout, while king and sultan fought bitterly for the hand of Spain, ordinary life prospered as people of different backgrounds worked together to create the brilliant civilization that helped lead Europe out of the Dark Ages. Ultimately the Moors themselves faded into history, leaving behind their scattered dreams. But Spain and the West stand forever in their debt. THE ART OF FLAMENCO Arabic poetry was crafted, above all, for recital and song. In Morocco and Spain, the soul-stirring music of cante jondo, the deep song of flamenco, is still played and sung by descendants of ethnic minorities who survived the Inquisition centuries ago. Throughout Spain the art of flamenco is threatened by its commercialization in shows called tablaos, characterized by dramatic lighting and loud amplifiers. Sacrificed in the process is flamenco's most distinctive aspect, its duende: soul. But after midnight, it is still possible to sample flamenco puro ("pure Flamenco") in the bars of Granada's Albaicin area, when locals gather to recall the moods and rhythms of a lost age.

当我的眼睛习惯了黑暗， 我漫步在一片有800多根柱子和摩尔拱门的森林里。 我的脚步声把我带到了清真寺的圆顶米哈拉布，或祈祷区。 墙上装饰着阿拉伯书法，宣称“……赞美引领我们来到这个地方的真主。” 在昏暗的浩瀚中，我几乎没有注意到大教堂。 在基督教收复失地之后， 天主教徒开始将Mezquita用作教堂，并在那里举行了300年的礼拜仪式。 然后，神职人员说服查理五世皇帝在教堂中间建了一座大教堂， 尽管城市领导人强烈抗议，他们认为以这种方式修改建筑将侵犯其神圣性。 后来，当查尔斯视察这座非同寻常的清真寺时，他承认自己很失望： “通过安装一些司空见惯的东西，”他宣称， “你摧毁了曾经独一无二的东西。” 当科尔多瓦在1236年被基督教收复时， 12年后塞维利亚沦陷， 摩尔人发现自己被限制在西班牙东南海岸320公里的狭长地带， 从直布罗陀到阿尔梅里亚。 在这里，纳斯里德王朝的苏丹从他们在格拉纳达的据点统治。 从1248年到1354年，他们建造了他们的杰作，一座被称为阿罕布拉宫的粘土红色宫殿堡垒。 我和米格尔·何塞·哈格蒂教授一起爬上了通往阿罕布拉宫的山， 格拉纳达大学阿拉伯诗歌讲师。 阿拉伯西班牙培养了数十位诗人和许多统治者，例如阿布德·拉赫曼一世-- 哈格蒂教授说：“他们本身就是诗人。”。 严格的伊斯兰传统不鼓励制作“雕刻的图像” 所以绘画和雕塑在摩尔人中从未繁荣过。 相反，他们将创造力转化为语言。 凭借其丰富的词汇、独特的发音和流畅的书法， 阿拉伯语非常适合这项任务。 “翻译得很少，”他说， 但他引用了一些在英语西班牙语之旅中幸存下来的台词。 来自伊本·萨布尼： 我送给你一面珍贵的镜子 看哪，美丽吞噬了我 啊，偷偷摸摸的爱，你的倒影更屈服了 更好地履行承诺 纳斯里德统治者的阿尔哈姆布拉宫是西班牙访问量最大的景点。 几个世纪以来，他们幸存下来，这是一个奇迹： 他们被擅自占地者虐待，被忽视，并遭受了各种附属物， 其中包括查理五世在文艺复兴时期建造的一座大型建筑。 尽管如此，阿罕布拉宫的完整性仍然存在，它是人工制品和自然的崇高摩尔混合体。 这里的墙壁本身会说话——如果你懂阿拉伯语的话。 我们在墙壁、拱门和喷泉的书法中发现了引文和诗歌。 一个大理石喷泉宣称： 我看不到比我的更大的豪宅了 无论东方还是西方，都没有平等的人。 我不得不同意。 即使在当今石油资源丰富的阿拉伯国家，预算无限的建筑师也尚未达到阿罕布拉宫的水平。 费迪南德和伊莎贝拉的婚姻决定了衰弱的格拉纳达苏丹的命运。 1492年，也就是克里斯托弗·哥伦布横渡大西洋的历史性航行的同一年， 国王和王后骑马进入格拉纳达，主持最后一位摩尔统治者的退位， 穆罕默德·阿布·阿卜杜拉——西班牙人称他为博阿卜迪尔。 在离开科尔多瓦的路上，我在一个名为Suspiro del Moro的城市上方的关口停了下来，“摩尔人的叹息” 正是在这里，Boabdil停下来回顾过去，为他失去的王国流下了眼泪。 据传说，他专横的母亲阿伊莎， 斥责他被动地让王国沦陷： “让你像女人一样为你无法像男人一样捍卫的东西哭泣。” Alpujarras的偏远村庄位于西班牙最高峰Mulhacen南坡的一半， 是摩尔人在西班牙的最后领地，直到1609年他们最终被流放。 许多城镇仍然保留着他们的阿拉伯名字，穆哈钦山和阿尔普贾拉山脉本身也是如此。 我从山上下来，经过一系列急转弯，来到一个截然不同的世界： 西班牙的太阳海岸——热带、国际化、蓬勃发展。 2018年，有8200万游客来到西班牙，几乎每两个西班牙人。 “这是一次入侵，但也是一次和平入侵。” 太阳海岸旅游局推广经理迭戈·佛朗哥说。 沿海地区到处都是现代摩尔人的标志； 用阿拉伯语书写的标志指向黎巴嫩熟食店， 沙特阿拉伯西班牙银行，阿拉伯医生，穆斯林墓地。.. 在安达卢西亚广场赌场附近，我和Mokhles“George”El Khoury一起喝咖啡， 一位从贝鲁特搬到这里经营一家建筑管理公司的阿拉伯基督徒。 乔治说：“[安达卢西亚]让我想起了黎巴嫩——没有战争和政治。”。 “你有山，有海，有橄榄树和棕榈树的宜人气候。 西班牙人是一个热情的民族，不像许多欧洲人那样僵硬和拘谨。 食物和我们的很像，房子和城镇的形状也很像。 对于阿拉伯人来说，安达卢西亚就像家一样。" 在古老的穆斯林首都科尔多瓦，这一点最为真实， 我在那里度过了最后的西班牙语时光。 一天清晨，我被街对面Mezquita工人的喧闹声吵醒了。 没有其他艺术品能更生动地唤起摩尔人的黄金时代， 一个风雨交加的千年，将两种信仰、两种文化、两大洲聚集在一起。 在整个过程中，当国王和苏丹为西班牙而战时， 不同背景的人一起工作，普通生活繁荣起来 创造了辉煌的文明，帮助欧洲走出了黑暗时代。 最终，摩尔人自己消失在历史中，留下了他们分散的梦想。 但西班牙和西方国家永远负债累累。 弗拉门戈艺术 阿拉伯诗歌首先是为朗诵和歌唱而创作的。 在摩洛哥和西班牙，cante jondo的激动人心的音乐，弗拉门戈的深沉歌曲， 仍然由几个世纪前在宗教裁判所幸存下来的少数民族后裔演奏和演唱。 在整个西班牙，弗拉门戈艺术都受到其在名为tablaos的节目中商业化的威胁， 以戏剧性的灯光和扩音器为特征。 在这个过程中牺牲的是弗拉门戈最独特的方面，它的duende：灵魂。 但午夜后，仍然可以品尝弗拉门戈舞（“纯弗拉门戈”） 在格拉纳达Albaicin地区的酒吧里，当地人聚集在一起回忆逝去时代的情绪和节奏。

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