The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain [Hardcover]

Maria Rosa Menocal (Author)

Book Description

ISBN-10: 0316566888 | ISBN-13: 978-0316566889 | Publication Date: May 2, 2002 | Edition: 1

A brilliant and fascinating portrait of Medieval Spain during a golden age when Muslims, Jews and Christians lived together in an atmosphere of tolerance.

Editorial Reviews

Amazon.com Review

María Rosa Menocal's wafting, ineffably sad The Ornament of the World tells of a time and place--from 786 to 1492, in Andalucía, Spain--that is largely and unjustly overshadowed in most historical chronicles. It was a time when three cultures--Judaic, Islamic, and Christian--forged a relatively stable (though occasionally contentious) coexistence. Such was this period that there remains in Toledo a church with an "homage to Arabic writing on its walls [and] a sumptuous 14th-century synagogue built to look like Granada's Alhambra." Long gone, however, is the Córdoba library--a thousand times larger than any other in Christian Europe. Menocal's history is one of palatine cities, of philosophers, of poets whose work inspired Chaucer and Boccaccio, of weeping fountains, breezy courtyards, and a long-running tolerance "profoundly rooted in the cultivation of the complexities, charms and challenges of contradictions," which ended with the repression of Judaism and Islam the same year Columbus sailed to the New World. --H. O'Billovich

From Library Journal

Menocal (R. Selden Rose Professor of Spanish and Portuguese and director of Special Programs in the Humanities, Yale Univ.) has previously published The Arabic Role in Medieval Literary History: A Forgotten Heritage, as well as other books on the role of the vernacular in medieval cultures. This book certainly reflects her deep scholarship. Menocal offers persuasive evidence that the Renaissance was strongly foreshadowed by the intellectual climate of Spain in the preceding centuries, starting in 783 with the founding of Andalusia by Abd al-Rahman, an Umayyad from Syria. The culture created was receptive to intellectual pursuits not allowed in the rest of Europe for several centuries, including the creation of impressive libraries and the study and translation of Classical authors. Menocal claims that this environment was largely a result of the tolerance shown by this ruler and his successors toward Christians and Jews and their cultures. Menocal has not given us a history book so much as a demonstration that puritanical cultures of any ilk are detrimental to the development of science, art, and literature. Her arguments are convincing even without the dark background of September 11. Recommended for all libraries.
Clay Williams, Hunter Coll. Lib., New York
Copyright 2002 Reed Business Information, Inc.

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Product Details

• Hardcover: 272 pages
• Publisher: Little, Brown and Company; 1 edition (May 2, 2002)
• Language: English
• ISBN-10: 0316566888
• ISBN-13: 978-0316566889
• Product Dimensions: 9.4 x 6.3 x 1.2 inches
• Shipping Weight: 1.2 pounds
• Average Customer Review: 3.5 out of 5 stars  See all reviews (64 customer reviews)
• Amazon Best Sellers Rank: #557,303 in Books (See Top 100 in Books)

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32 of 35 people found the following review helpful:

4.0 out of 5 stars Monument to ideals on a flimsy foundation, April 30, 2004

By 

Stephen A. Haines (Ottawa, Ontario Canada) - See all my reviews
(VINE VOICE)    (HALL OF FAME REVIEWER)    (REAL NAME)   

This review is from: The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain (Paperback)

Writing history raises an inevitable challenge: relate events as they were or portray selected elements to emphasize a theme. The former method is often ponderous, the latter often misleading. Menocal has opted for the second option. In her survey of Medieval Spain, she gives us an entertaining and informative look at expressions of the intellectual elite over seven centuries of Muslim rule.

Menocal's approach aims to restore Spanish Islam's blemished reputation. Muslim Spain has endured a scathing censure imposed by "victorious" Christian Europe. In the Christian view, the Reconquista of Spain freed a population from a Muslim yoke. The European invasion of the Western Hemisphere carried that myth across the Atlantic while strengthening the crusading attitude of the conquistadores. Menocal uses romantic poetry, the advancement of selected scholars to high posts under the caliphate, and the literacy of the Muslim and Jewish communities as evidence of high, positive interaction. Even the Christians, normally disdainful of literacy, science and philosophy, joined the chorus of common interests.

Weaving her tale around the Cordovan Umayyad caliphs founded by exiled prince Abn al-Rahmad, she traces the building programs, internal disputes among the Islamic schisms arising along the Mediterranean, and the challenges posed by intruders from the north. For Menocal, the binding force across Islamic Spain was language. Arabic became a lingua franca with the power to transcend religious dogma and jurisdictional disputes. Jews and Christians alike became fluent in this imposed language due to its expressive power. Arabic was also used in the Eastern Mediterranean to recover and spread lost texts of the Greek scholars. Thus, often unattributed, the Muslims kept medicine, astronomy, philosophy and other disciplines alive. Christians would later adapt them joyfully, but the Dark Ages aren't misnamed for the rest of Western Europe.

Menocal might have produced a book of sweeping vision, restoring the image of Muslim Spain as one of civilisation's most noteworthy achievements. Instead, she sinks into a swamp of romantic fervour, highlighting erotic poetry and grandiose architecture. The farmers and small traders who were taxed to support these elitist endeavours likely had a different view. That is, when they weren't in hiding from the nearly continuous wars waged among the Muslims or between the Islamic invaders from the south or the Christian ones from across the Pyrenees.

As she skips over the centuries, Menocal introduces the rising tide of Christian aggressive attitudes culminating in the Jewish/Muslim expulsion. The French monastics at Cluny had adopted the liberal view of philosophy espoused by their Iberian neighbours. Deeper in Europe, however, the Cistercians, ardent crusaders, urged expunging Christianity of any Arabic taint. Viewpoints hardened, as Menocal recounts, through exchanges of essays and books. Menocal doesn't investigate whether these expressions reached the general populace, but the Church hierarchy system ensured local parish priests acted as mouthpieces of the regional bishops. The events of 1492 verified who had the louder voice.

Although tentatively concluding with the background of Columbus' departure, Menocal cannot resist extending her recital to the early 17th Century. How can one write on Spain without folding the La Manchan epic into the story? Finding Arabic roots in Cervantes is neither new nor difficult, but Menocal provides a new twist. Menocal suggests Don Quixote's worldview is that of any thinker of the Muslim period. Identity of any aspect of the world is muddled by a spread of conflicting, if not hostile, attitudes. La Mancha thus becomes the last gasp of an integrated Spanish society that is considered insane by the rigid-minded world that succeeded it.

Given the span of time and involvement of numerous articulate historical figures, one turns to the "Other Readings" at the back with high expectation. Turn the pages carefully, otherwise you'll miss it. Instead of a bibliography rich in selection, there are a few translations by Menocal's lady friends and a few, little known scholars of the subject. If Menocal lacked the ambition, time or knowledge to produce a proper reading list, she might have cited one or two good ones. Instead, there's a paucity of further reading. Except for the few maps, which mostly duplicate each other, the illustrations follow the pattern. A pity. Such an immense topic standing on so feeble a base makes this book good reading, but uninformative. [stephen a. haines - Ottawa, Canada]

269 of 331 people found the following review helpful:

2.0 out of 5 stars This 'Ornament' More Romantic Than True; Better Alternatives, June 11, 2002

By A Customer

This review is from: The Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain (Hardcover)

My wife and I have a home in Andalusia. We also are enthusiastic but 'minor' league students of Moorish & Jewish history in Spain. So I bought this book as a easy-to-please, generalist and wanna-be fan.

Unfortunately, this book comes up light on two levels: the lack of new insights and the lack of sharp writing spoils the book for me. For example, Menocal provides few new relevations about the role of Moors and Jews in Medieval Spain. Her book also lacks good story telling on the major figures and thought leaders of this 700-year period. I found Menocal's analysis sharp and able, but sometimes overdone. And like too many academics, Menocal is neither a good storyteller nor writer.

More broadly, the fundamental premise of the book: That Arabs, Jews and Christians lived peacefully under Moorish rule, is more romantic than true. Except for a very brief period of 50 or so years around 900 AD, there was more persecution than tolerance over the 700 year Moorish period. Ask the Jews of Granada that were slaughered in 1066, or the thousands of Christians who were deported by the Almoravid dynasty to Morocco as slaves in 1126. During the same period, it is well known the Berbers of Northern Africa would frequently pillage Spain, robbing Andalusian Arabs and Christians alike. Later, of course, a united Christian Spain would deport the heavily taxed and persecuted Moors in 1492; some authorities report Muslims were forced to leave their children behind as slaves for the Christian Monarchs to work in various trades.

I believe the book's only bright light is an interesting and original tale about how the enlightened Arabs and Jews of the period translated and preserved some of the world's best literature and science thought lost after the fall of Rome and Greece. The works of Aristotle, for example, were translated from Greek to Arab, then several hundred years later by the Christian clergy from Arab to Latin and other romance languages.

An alternative book about Islamic and Jewish influences in Andalusia is Richard Fletcher's "Moorish Spain." Fletcher is considered by some authorities to be the Bernard Lewis of Islamic Spain and his well-written 1990 book remains the one of best efforts covering that period. Another well-written book, but more detailed effort, is L.P. Harvey's "Islamic Spain 1250-1500." A third book, a superior piece of modern travel writing, rich in Moorish and Jewish history, is Gees Nooteboom's "Roads to Santiago."

All three of books are widely available, offer an unvarnished overview of Moorish & Sefardic Spain, and are worth consideration for people seeking a non-academic overview of this classic period.

Good luck and good reading!

20 of 23 people found the following review helpful:

5.0 out of 5 stars A Book I'll Read Again, July 4, 2006

By 

catfan (dhahran, saudi arabia) - See all my reviews

This review is from: The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain (Paperback)

Thank you Prof. Menocal for your book that should have been written by a Muslim! One previous reviewer of this book has mentioned that intolerance far outweighed the tolerance shown by the three religious groups sharing the Iberian Peninsula a thousand years ago. Does anyone really deny that? And where, by the way, was tolerance of religious minorities evident in any other culture of the 10th century CE? What we need to focus on is the legacy of convivencia so eloquently presented in this book and say in unison (as Christians, Jews and Muslims) "never again" to the religious intolerance of the past. Only then can we truly progress as a human species in this already too turbulent 21st century.