Культура сирийцев в средние века - Страница 60

Нитрийская пустыня 132

Нубия 30, 230

Осроена 12, 24, 32, 34, 229

Палестина 7, 8, 31, 58

Пальмира 8, 31, 32

Париж 230

Парфия 8

Пафлагония 223

Пекин 28, 230

Передняя Азия 23, 27, 32, 115

Перат де Майшан см. Басра

Парс (Перас) 73

Персида см. Иран

Персидский залив 28, 56, 217

Персия см. Иран

Петра 14, 31, 32

Радан 81

Рев Ардашир 52, 216, 217, 222

Решайна 154

Рим 32, 142, 143, 151, 154, 169, 189

Русафа 39

Сабришо монастырь 80

Салак Внешний (Салак Нарсая, Бананас) 79

Самосата 34

Саура 78

Сафсафа 42, 78

Северная Аравия 7

Северная Месопотамия (Междуречье) 7, 9, 196

Селевкия 58, 81, 127, 188, 195, 210

Селевкия-Ктесифон см. Махозе

Семиречье 23, 230

Серрин 32

Сиарзур (Шахразур) 40

Сианьфу 23, 170, 221

Сирия 7-9, 12, 13 15, 24, 25, 31, 32, 107, 110, 115, 116, 119, 126, 128, 129

Сицилия 143

Соба см. Нисибин

Согд 24, 108

Содом 127

Средиземное море 22, 30, 32

Средиземноморье 21, 27, 56, 229

Средний Восток 21, 22, 25, 31

Средняя Азия 6, 14, 16, 17, 23, 25, 30, 73, 108, 217, 229, 230

Сузы 195

"Счастливая Аравия" см. Южная Аравия

Табсие 178

Тапробан см. Цейлон

Тбилиси 32

Тель Зельма 37, 81

Тигр 24, 32, 37, 56, 66, 81

Тир 143

Тирхан см. Гебилта

Турфан 230

Урха см. Эдесса

Фиваида 205

Филиппополь 223

Финикия 32

Фирузабад 40

Фракия 223

Франция 23

Фригия 119

Хабор 154

Хадрамаут 215

Хадитта (Хедатта) 79

Хазир 38, 42

Халван 49, 50, 212

Халкидон 15

Хара-Хото 230

Хардес 44, 78

Харран 25, 69, 137, 169, 229

Хатра 8, 122

Хедайаб, гора 40

Хедайаб, область см. Адиабена

Хенайта 81

Хенес 78

Хербат Гелал 79, 80

Херпа 42

Хетара 44, 78

Хефтун 43, 81

Хымьяр 30, 224

Хирта (Хира) 30, 80, 172, 202, 207, 209, 215, 221, 224, 229

Хорасан 45, 171, 172

Хорив (Хореб) 51

Хузистан 40, 63, 110, 206, 207

Хусай 214

Цейлон 16, 230

Центральная Азия 30, 56, 108

Шалмат 78

Шамира 44, 78

Шахргерд 195

Шебан 80

Шена 81

Шигар (Санджар) 71, 209

Шираз 40

Шурзак 37, 81

Шуштер (Турстар) 196

Эдесса 7, 8, 16, 22, 24, 25, 28, 31, 34, 35, 418, 52, 56-63, 65, 71, 82, 83, 91, 110, 118, 132, 137, 141, 143, 145, 148, 169, 170, 186-190, 196, 201, 212, 228, 229

Экра 78

Элам 45, 73

Элефантина 34

Эфес 14, 58

Эфиопия 6, 12, 16, 28, 30, 229

Южная Аравия 6, 7, 21, 29, 224, 229

SUMMARY

N. V. Pigulevskaya's monograph Syrian Culture in the Middle Ages is a new stage in her study of Syrian sources, It marks a transition from the use of these sources as a background material for the study of the history of Byzantium, Iran, Southern Arabia and India, to a comprehensive research into the history of the Syrian people proper and to the re-creation of their economic, political, ideological, cultural and scholarly life. N. V. Pigulevskaya set herself the task of providing an all-round characterisation of the spiritual culture of the Syrians and of showing its singular place in the history of the medieval world. She treats the history of Syrian culture not as a mechanical combination of parallel developments in literature, historiography, religion and science, but as an integral totality of knowledge and concepts, ideology and ethics. She discusses the cultural level of the people as a whole, including the spread of literacy and the scope of knowledge of an educated Syrian of this period. While concentrating on spiritual culture, which in medieval society was determined to a considerable extent by religious ideology, she observes these phenomena from a materialist point of view.

According to the original design, N. V. Pigulevskaya's book was to have consisted of three large chapters; the author's death, however, left this project unfulfilled. In Chapter 3, "The Spread of Syrian Culture", she planned to deal with the cultural activities of the Syrians in India, Central Asia, the Far East and Europe, which she linked to the major role the Syrians had played in the world trade and economy. She intended to assemble and present all data pertaining to the Syrians' trade and settlements along such important routes as the Great Silk Route and the Incense Road.

Chapter I, "Medieval Education of Syrians. The Syrians and Learning", consists of two large sections. The first deals with the content of Syrian culture at the educational level, presenting an ample exposition, based on Syrian sources (some of them unique), of the history of medieval Syrian schools, the organisation of education, the scope of the curriculum, the teaching methods and the activities of prominent teachers and educators. N. V. Pigulevskaya starts with a description of the initial stage in the teaching process, viz., the teaching of reading and writing. Elementary schools of the Syrians resembled the parish and monastery schools of the Latin West, the Greek East and all the Slav countries. Both the curriculum and the teaching methods used in elementary education were not only preserved over many centuries but had international features: in Osrhoene as throughout the Christian world, education began with the study of the Psalms. Further studies concentrated on the Scriptures as a whole, but especially on the New Testament and its interpretation. School education, therefore, was basically clerical. Yet the Syrians were interested in secular sciences as well. This interest was promoted by their wide-ranging commercial ties, which made literacy indispensable, and the needs of production, which encouraged the development of complex technical knowledge, such as alchemistry, geography and agronomy. A certain amount of professional learning was also required of physicians and master craftsmen.

Elementary school was the first step towards special education, ecclesiastical as well as secular. In a special section devoted to the characterisation of the sources on the history of higher education of the Syrians, N. V. Pigulevskaya examines first of all the Nisibis Academy Statutes. This unique record of Syrian culture contains information on such aspects of the early medieval higher school as its structure and the living conditions, customs and habits of students and teachers. Reflected in it was a striving for a reform of the higher education and a discontent of the students. The author then proceeds to describe Barhadbeshabba ?Arabaya's treatise The Reason of the Foundation of Schools and An Ecclesiastical History, which supplement the Statutes, and cites new facts as well. The Reason of the Foundation of Schools contains two parts, the theoretical one presenting a philosophical analysis of the cognition of the world, and the other dealing directly with school life.

N. V. Pigulevskaya pays special attention to the Academy of Nisibis, the medieval Syrian university. She offers a detailed account of the history of that school and its activities, basing her research on the two sources mentioned above. Her book also contains the first translation into Russian of the Statutes of the Academy of Nisibis.

In the second section of Chapter 1, the author gives a circumstantial analysis of the Syrians' achievements in philology, philosophy, medicine, geography, cosmogony, alchemistry and agronomy. This is supplemented by portraits of a number of prominent Syrian men of learning: Bar Daisan, a scholar, philosopher and poet; Afrahat the Persian Sage, an exegetist and philologist; Ephraim the Syrian, a poet of great talent who exerted a profound influence on the subsequent development of Christian literature; Sergius of Resh'aina, a physician reknowned for his extensive theoretical knowledge and practical activities. The author focuses especially on the Syrians' accomplishments in the field of translation, as a result of which links were established between the learning of ancient classical Greece and medieval Arabic, Indian and Iranian learning, and then, through the medium of the Arabs, with learning in Western Europe.