著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.4, pp.105-115, 2013-03-04

---

In this essay I discusss the academic debate called the Black Athena Debate. This debate was initiated by the publication of Martin Bernal's Black Athena in 1987. This book rejects the orthodox model that Aryans founded ancient Greek civilization and proposes a new model. Bernal agrgues that the orthodox model had been formulated through the many prejudices of modern Europe. I examine the debate in detail and conclude that Bernal's model has as many flaws and problems as his rival's model making both models untenable. However, Bernal's contention that the images of ancient civilization have been biased by many prejucices of modern Europe is Basically correct.この論文では、古代文明に対する歴史的なイメージ形成の問題の一環として、20世紀後半から繰り広げられている、いわゆる「『黒いアテナ』戦争」を追い、その意義を考察する。1987年に刊行が開始されたマーティン・バナールの『黒いアテナ』は、古代ギリシア文明の成立に関する学会の定説を覆し、その源泉は古代エジプトにあったとする新しいモデルを提示するだけでなく、現代の学説が信奉するモデルが、ヨーロッパの近代化の中でのアフリカや中近東地域に対する様々な偏見に基づくバイアスによって捏造されたものであると主張した。このバーナルの主張をめぐって、その妥協性を否定しようとする批判的議論が沸き起こった。たしかに、バナールの提示するモデルにも多くの問題があり、モデルをめぐる問題には決着が付けられない。しかし、この論争が持つ意義は、むしろ、過去の文明に対するイメージがいかに時代のバイアスを受けながら成立するかを浮き彫りにしたところにあり、この点にこそ、この論争の真の意義がある。

著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.4, pp.105-115, 2013-03-04

---

In this essay I discusss the academic debate called the Black Athena Debate. This debate was initiated by the publication of Martin Bernal's Black Athena in 1987. This book rejects the orthodox model that Aryans founded ancient Greek civilization and proposes a new model. Bernal agrgues that the orthodox model had been formulated through the many prejudices of modern Europe. I examine the debate in detail and conclude that Bernal's model has as many flaws and problems as his rival's model making both models untenable. However, Bernal's contention that the images of ancient civilization have been biased by many prejucices of modern Europe is Basically correct.

著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.4, pp.105-115, 2013-03-04

---

In this essay I discusss the academic debate called the Black Athena Debate. This debate was initiated by the publication of Martin Bernal's Black Athena in 1987. This book rejects the orthodox model that Aryans founded ancient Greek civilization and proposes a new model. Bernal agrgues that the orthodox model had been formulated through the many prejudices of modern Europe. I examine the debate in detail and conclude that Bernal's model has as many flaws and problems as his rival's model making both models untenable. However, Bernal's contention that the images of ancient civilization have been biased by many prejucices of modern Europe is Basically correct.

著者

森 貴史

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.4, pp.117-129, 2013-03-04

---

After Alexander the Great died, his successor Ptolemy I, known as Ptolemy Soter, became the ruler of Egypt and set about making the Mediterranean city, Alexandria, not only the center of politics, but also the center of learning and culture. Soter also founded the Great Library of Alexandria (hereinafter referred to as the Great Library), and the Great Library became most famous for its collection of cultural and intellectual works in the ancient world. All the remains and sites, however, were under water and their historical details are unclear. "Mouseion" had also the Great Library, and many top scholars and intellectuals were brought together to contribute to the development of the academic achievements during the Hellenistic period. It is also said that the Great Library played an important role in the Greek translation of the Old Testament, "The Septuagint," the translation of the seventy interpreters. The policies on religion included the creation of Serapis, an ancient Egyptian religion. Serapis was actually a composite of the Egyptian god and the Greek god, and was created to form a spiritually integrated world of both the Egyptian and Greek people. As the Ptolemy Dynasty in Egypt began to fade, the Great Library as well as Serapis decreased in strength. Nevertheless, the culture of Alexandria, the ancient academic city, and the characteristics of the Great Library are still worth reviewing because their concept is a prototype of criteria for modern universities and libraries.

著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.1, pp.67-76, 2010-03-08

---

Our images of the Mediterranean ancient civilizations were formed through the excavations and reseraches made by modern European countries. However, do these images reflect the ancient civilizations properly? In this paper, I take up the case of the excavation of "Palace of Konossos" by Sir Arthur Evans and reexamine the process of image-formation of this archaeological site. (1) Influence of Green Myth Evans had been deeply influenced by the Greek Myth of "the King Minos and the Labyrinthos". Evans believed that the building he found must be the King Minos' Labyrinthos (Fig.2). When he found a room in which a stone chair was installed, he concluded that this was the room of the king and named it "The Throne Room." He rehabilitated the room completely through many conjectures (fig.3). His interpretation of this building as the king's palace is uncertain. We must admit that this is the image made by Evans influenced by the Greek Myth. (2)Influence of Modern European Culture The Image-formation of the Minoan Culture was also influenced by the modern European culture. Europeans found that the aesthetic taste of ancient Minoans was similar to theirs (Fig.4,5). For example, they believed "Dolphin Fresco" in the "Queen's Megaron" as the manifestation of the love towards nature and formed a romantic image of the Minoan culture (Fig.6,7), but it is not certain whether such remains are manifestations of theis own naturalism. This seems to be the typical case of the image-formation problem. (3)Prince to the Lilies Evans reconstructed the notorious fresco "Prince of the Lilies" (Fig.9). Evans (and E. Gillieron) put together few remains of the fresco and favricated a clear image of the"Priest King." In fact, their reconstruction was dubious. Many scholars have tried to present a new reconstruction, but Evans' original image has been so influential that we cannot get rid of its power even today (Fig.10,11).

著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

no.1, pp.67-76, 2010-03-08

---

Our images of the Mediterranean ancient civilizations were formed through the excavations and reseraches made by modern European countries. However, do these images reflect the ancient civilizations properly? In this paper, I take up the case of the excavation of "Palace of Konossos" by Sir Arthur Evans and reexamine the process of image-formation of this archaeological site. (1) Influence of Green Myth Evans had been deeply influenced by the Greek Myth of "the King Minos and the Labyrinthos". Evans believed that the building he found must be the King Minos' Labyrinthos (Fig.2). When he found a room in which a stone chair was installed, he concluded that this was the room of the king and named it "The Throne Room." He rehabilitated the room completely through many conjectures (fig.3). His interpretation of this building as the king's palace is uncertain. We must admit that this is the image made by Evans influenced by the Greek Myth. (2)Influence of Modern European Culture The Image-formation of the Minoan Culture was also influenced by the modern European culture. Europeans found that the aesthetic taste of ancient Minoans was similar to theirs (Fig.4,5). For example, they believed "Dolphin Fresco" in the "Queen's Megaron" as the manifestation of the love towards nature and formed a romantic image of the Minoan culture (Fig.6,7), but it is not certain whether such remains are manifestations of theis own naturalism. This seems to be the typical case of the image-formation problem. (3)Prince to the Lilies Evans reconstructed the notorious fresco "Prince of the Lilies" (Fig.9). Evans (and E. Gillieron) put together few remains of the fresco and favricated a clear image of the"Priest King." In fact, their reconstruction was dubious. Many scholars have tried to present a new reconstruction, but Evans' original image has been so influential that we cannot get rid of its power even today (Fig.10,11).

著者

森 貴史

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.4, pp.117-129, 2013-03-04

---

After Alexander the Great died, his successor Ptolemy I, known as Ptolemy Soter, became the ruler of Egypt and set about making the Mediterranean city, Alexandria, not only the center of politics, but also the center of learning and culture. Soter also founded the Great Library of Alexandria (hereinafter referred to as the Great Library), and the Great Library became most famous for its collection of cultural and intellectual works in the ancient world. All the remains and sites, however, were under water and their historical details are unclear. "Mouseion" had also the Great Library, and many top scholars and intellectuals were brought together to contribute to the development of the academic achievements during the Hellenistic period. It is also said that the Great Library played an important role in the Greek translation of the Old Testament, "The Septuagint," the translation of the seventy interpreters. The policies on religion included the creation of Serapis, an ancient Egyptian religion. Serapis was actually a composite of the Egyptian god and the Greek god, and was created to form a spiritually integrated world of both the Egyptian and Greek people. As the Ptolemy Dynasty in Egypt began to fade, the Great Library as well as Serapis decreased in strength. Nevertheless, the culture of Alexandria, the ancient academic city, and the characteristics of the Great Library are still worth reviewing because their concept is a prototype of criteria for modern universities and libraries.大王アレクサンドロスの死後、エジプトの統治者となったプトレマイオス1世(ソテル)は、地中海沿岸都市アレクサンドリアを、政治の中心地だけでなく、文化の中心地にもしようとした。かれが設立したアレクサンドリアのく図書館〉は、古代世界でもっとも有名な知の殿堂となった。しかし現在、その遺跡はすべて水没して、いっさいが不明である。ムセイオンとこの<図書館>は、たくさんの優れた知識人が集うこととなり、ヘレニズム時代の学術の発展に貢献した。ギリシア語訳の聖書『セプトゥアギンタ』 (70人訳聖書)の成立にも大きな役割をはたしたとされる。また、宗教政策としては、セラピス神創造があげられる。これによって、ギリシア人とエジプト人のふたつの神を統合した神セラピスをつくることで、両市民の精神世界の統合をめざしたのである。やがて、プトレマイオス朝とともに、<図書館>やセラピス信仰も衰退していったが、学術都市アレクサンドリアの文化や<図書館>は、現代の大学や図書館の原型となっているため、いまもなお一顧するに足る対象であるだろう。

著者

中澤 務

出版者

関西大学文化財保存修復研究拠点

雑誌

Semawy Menu

巻号頁・発行日

vol.3, pp.21-30, 2012-03-08

---

In this essay I survey the historical process of the formation of the image of Egypt in 19th Century Britain. Following Foucault's and Said's of view, I analyze the following social phenomena in the 19th Cuntury : (1)The popular shows of Panorama and Diorama of Egypt, (2)The so-called "Egyptian Hall", (3)"The Great Exhibition of the Works of Industry of All Nations" in 1851, (4)The Importance of the "Crystal Palace," (5)Modern turism by Thomas Cook. In conclusion, I maintain that these social phenomena, which are deeply related to each other, created the modern image of Egypt.この論文の目的は、19世紀イギリスにおけるエジプトイメージの形成のあり方を歴史的に分析し、その特徴を明らかにすることにある。そのために、ミシェル・フーコーとエドワード・サイードの視点に立ち、次のような19世紀イギリスにおける多様な文化的現象を分析した。(1)パノラマ、ディオラマなどの見世物文化において、エジプトがどのように描写されているか。(2)いわゆる「エジプシャン・ホール」がエジプトイメージの形成に果たした役割。(3)1851年のロンドン万博博覧会の近代的特徴と、異文化イメージの取り扱い。(4)万博会場である「水晶宮」の果たした歴史的役割。(5)トマス・マックによる近代ツーリズムが、エジプトイメージ形成に果たした役割。以上の分析を通して、これらの社会現象が互いに密接に影響を与え合うことによって、近代的なエジプトイメージが形成されていったことが明らかになった。