중세이슬람 고지도(古地圖)의 발전과정과 세계이해
The Development and the World View of the Mediaeval Islamic Mappamundi
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The medieval worlds of Islam and Christianity had inherited from Greek civilization a common fund of scientific knowledge, which described the heavens and the earth in both theoretical and practical terms. The Greek inheritance came to the Latin West first via Roman popularizers and encyclopaedists, and early Christian neo-Platonists. The Islamic world received its Greek legacy via Byzantium, as well as the civilization of India and Persia. By the ninth century, Arabs had at their disposal a complete library of Greek scientific writings, including those of Ptolemy's Geography and Almagest and Aristotle. In the twelfth century contact between the two societies, mostly in Spain, brought increased intellectual riches to the West. Despite the availability of Ptolemy's Geography in the Islamic world, his work was apparently not fully understood, as it was not employed in map-making. Medieval Islamic maps were abstract constructions with little devotion to representing geographical forms or precise distances. The Islamic world produced a unique style of map in diagrams for use in determining Qibla, the correct orientation toward Mecca. In the construction of mosques a niche facing Mecca must be placed accurately in the wall, so that those praying can orient themselves properly. Islamic maps were completely devoid of theological content, being directed more to the mundane purposes of trade and empire or guides for arm-chair travellers. While Islamic writers speculated on Paradise and the Four Rivers, these features did not appear on their maps. Islamic maps seem to have been designed strictly for utilitarian rather than philosophical purposes. My paper focuses on the early Middle Ages in particular bridges Roman and undeniably medieval cartography, and further serves to identify the linkages between the two.
Abstract
The medieval worlds of Islam and Christianity had inherited from Greek civilization a common fund of scientific knowledge, which described the heavens and the earth in both theoretical and practical terms. The Greek inheritance came to the Latin West first via Roman popularizers and encyclopaedists, and early Christian neo-Platonists. The Islamic world received its Greek legacy via Byzantium, as well as the civilization of India and Persia. By the ninth century, Arabs had at their disposal a complete library of Greek scientific writings, including those of Ptolemy's Geography and Almagest and Aristotle. In the twelfth century contact between the two societies, mostly in Spain, brought increased intellectual riches to the West. Despite the availability of Ptolemy's Geography in the Islamic world, his work was apparently not fully understood, as it was not employed in map-making. Medieval Islamic maps were abstract constructions with little devotion to representing geographical forms or precise distances. The Islamic world produced a unique style of map in diagrams for use in determining Qibla, the correct orientation toward Mecca. In the construction of mosques a niche facing Mecca must be placed accurately in the wall, so that those praying can orient themselves properly. Islamic maps were completely devoid of theological content, being directed more to the mundane purposes of trade and empire or guides for arm-chair travellers. While Islamic writers speculated on Paradise and the Four Rivers, these features did not appear on their maps. Islamic maps seem to have been designed strictly for utilitarian rather than philosophical purposes. My paper focuses on the early Middle Ages in particular bridges Roman and undeniably medieval cartography, and further serves to identify the linkages between the two.
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