Essay on Account for the Growing Interest in Islam and Oriental Studies During the Early Modern Period

Published: 2021/11/03
Number of words: 2400

Historians describe the early modern period, to be between the end of the middle ages and the start of the nineteenth century (Cameron)[1]. Within this time frame, a “movement”[2] known as the Renaissance took place. During the Renaissance, upheaval and transformation of art, culture, politics and society occurred within Europe. There also emerged a growing interest in Islam and Oriental studies as a whole. This includes studying near and far Eastern societies, and the predominant religion which existed within that geographical area.

During the course of this essay I will be attempting to answer, why this interest grew so much during the early modern period. There are various themes I will be exploring in order to answer this question. For example, some of the main subjects which fascinated, Renaissance scholars, this included; the language they spoke, their history, the Empire they owned and their culture. By exploring the reasons behind these themes popularity, I hope to better highlight the main causes for the overall rise in interest of Oriental Studies and Islam.

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One Eastern related subject, which interest grew about, was the language they used (particularly Arabic). Abraham Wheelock, in 1647 began a translation of the Arabic Qur’an into Latin and Greek[3]. Some humanists felt that if they learned about Islam and the Qur’an, they would be in a far better position to convert them to Christianity[4]. Missionaries were sent from the Western world to certain Islamic nations, in order to try to turn the inhabitants Christian.

There were other reasons why the Qur’an was translated. Matar feels that the more which could be learned about the Islamic religion, the more likely it was, they could prevent Christians converting to Islam[5] (converts were known as Renagardos). The general method which was used to put off prospective converts, was to write about the Qur’an with contempt and attempt to discredit it. William Bedwell was one English scholar who did this. Focusing upon the negative aspects of Islam[6], in the hope it would stop any Christians converting.

With the Qur’an now printed in languages Western Christians could understand, they were now able to learn about the Qur’an and quote what they felt to be the negatives from it. Their views could be passed on to the Muslims they wished to convert, or Christians they hoped to prevent converting. Christian writers focused particularly on the paradise Islam offered, to be a blasphemous heaven itself[7] which any reasonable man, would not wish to go to. This shows that the interest in Islam and Oriental studies grew, due to the translation of texts which were previously in Arabic, into Western languages. Now the texts were more accessible, it made them more of an interest to the public, as well as something that could now be used in propaganda against Islam. In the same way, Christians used the Bible, translated into Arabic to give to Christians living in the Ottoman Empire states. Historians note, that living in the predominantly Muslim Ottoman Empire, there would have been many pressures upon you to convert, as you are integrated into the celebrations and feasts of Islam[8]. It was hoped a Bible in Arabic would keep Christians in the Ottoman Empire closer to their Christian culture and prevent them straying.

Another reason why people became interested in Islam and Oriental studies was trade. In order to trade with Islamic countries, it was vital to be able to have someone who could speak their language and have some knowledge of their culture. Britain during the early modern period in particular did great trade with Levant and North Africa which were predominantly Muslim. Britain attained much wealth from the lucrative trade they practiced with these nations[9]. This shows interest grew in Islam and Oriental studies, because Western countries new they needed to learn more about the nations, to help them trade with Eastern countries.

It also helped when peace treaties were being created. Knowing something about the people you are negotiating with, insures both sides find it equally agreeable, insuring peace between East and West[10]. By learning about the ‘other’ (Islam and the Orientals) scholars felt that peace could be promoted. John of Segovia was one scholar who studied the Qur’an intently. Hoping to learn more about Islam and discover the best way to promote peace between Christians and Muslims. His main goal was that an interfaith conference could be set up where the differences which existed between the two faiths could be discussed[11]. This shows early modern people may of gained interest in Islam and oriental studies as they felt it could benefit them when trading, or could ultimately help lead to peace with themselves and the Muslims.

Historians and scholars became interested in the notion of “otherness”[12], during the early modern period. They wished to be able to separate themselves from other cultures they considered different from their own. This could be one reason why the study of Islam and Oriental studies became so popular. By studying another culture, they able to better define themselves. Even before the early modern period, the Latin Christian identity, was blending with humanism and scientific views, to form what was seen to be a Western identity[13].

But the study of Islam and Oriental studies only highlighted the cultural differences which existed between East and West. Meserve feels that humanists may have had a bleak view on Islam, and the study of it was done to establish a sense of superiority over the Eastern Muslim nations[14]. Early modern scholars, may have been so interested in the divisions which existed between East and West because they were mimicking a classical culture. Historians such as Bisaha believe a sense of East and West was an idea introduced by the Romans and the Greeks[15]. During the Renaissance, there was an increase in enthusiasm for ancient Greek/Roman texts and classical languages[16], this could show they wished to study an East, West divide to further assimilate themselves with the classical cultures they were so interested in. In general early modern scholars became more interested, in Islam and Oriental studies as it helped them gain a further understanding of their own culture, and further the studies of other subjects they were interested in, for example the study of classical societies.

During the early modern period, many feared the Ottoman Empire. They believed Islam had the potential to destroy their civilization and send them back to the dark ages[17]. This fear of the Ottoman Empire may have been the reason why interest in Islam and Oriental studies grew. If they learned more about them, then they believed they could think of an explanation, of how to warn off the Ottoman threat. One method of discrediting the Ottomans was to attack the legitimacy of their empires. Scholars found that Osman, the founder of the dynasty had gained his lands threw illegal means, making them an illegitimate empire[18].

Scholars also made an attempt to trace the origins of the ‘Turks’. Aeneas was particularly interested in this subject, dismissing their Persian and Trojan heritage and stating they were just Scythians from a “barbarous land” [19]. By studying the Turks past, they hoped to be able to learn more about the enemy which could be useful in battle. Scholars, like Aeneas were said to have a “compulsion to look to the past in order to make sense of a messy present”[20]. In 1603 The Generall Historie of the Turkes was published in England[21]. This and other works on the Turkish threat, were seen as essential reading in combating the threat of the Ottoman Empire. This would show that interest grew in Islam and Oriental studies, as early modern citizens may have seen it as neccasary learning in order to protect themselves, and their nation.

According to Nancy Bisaha, writing about Islam and Oriental studies was not considered a typical topic of study for a Renaissance scholar[22]. However she goes on to state that during the early modern period, more began to read up on the subject. Despite it not being Western or classical related[23]. Fransetto believes that as more people became ‘Turk’ (converted to Islam), interest in the subject of Islam and Oriental studies grew[24]. This correlation between converts to Islam and interest in the subject shows that could be the reason for its new found popularity.

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During the early modern period there were thousands of converts to Islam across Western Europe. Some were genuine converts, others were forced against their will[25]. Some converts, such as Joseph Pitts were slaves who had been captured by Islamic pirates[26]. News of pirates capturing and converting Christians spread fear throughout the British Isles[27]. Nabil Matar feels that converts living among the Christians made Islam an issue which was no longer about distant lands[28], this made it a topical subject and could be the reason its study became more popular.

To conclude, there is no doubt that popularity for Islam and Oriental studies grew during the early modern period. This is indicated by the word ‘Islam’ first being used in England in the 17th Century[29]. There were numerous reasons for the growing interest. Most are related to the Ottoman Empire and the power that it held during the Renaissance. The way in which Islam was so negatively described as the ‘scourge of God’[30] by many scholars of the Renaissance, shows that interest certainly derived from a negative feeling, which the West had towards Islam and the East. Interest in Islam and Oriental studies has continued to grow since the Renaissance, with the University of Oriental and African Studies, formed in 1916 becoming one of the most popular educational institutions in Europe.

References

Nabil Matar, Islam in Britain 1558-1685 (Cambridge University Press 1998)

Nancy Bisaha, Creating East and West (Pennsylvania University Press 2004)

Fransetto/Blanks, Western views of Islam in Medieval and Early Modern Europe, (St Martins Press 1998)

George W. Southgate, A textbook of modern European History 1643-1848 (J.M Dent and Sons Ltd 1958)

Meserve, Empires in the Renaissance Historical Thought (Harvard University Press 2008)

Myron P. Gilmore, The world of humanism 1453-1517 (Harper Torchbooks 1962)

Colin Kidd, British Identities before Nationalism, Ethnicity and Nationhood in the Atlantic World 1600-1800 (Cambridge University press 1999)

Euan Cameron, Early Modern Europe, an Oxford History (Oxford University Press 2002)

Peter Burke, The Renaissance, studies in European history (Macmillan Press LTD 1987

[1] Euan Cameron, Early Modern Europe, an Oxford History (Oxford University Press 2002), p.XVII

[2] Peter Burke, The Renaissance, studies in European history (Macmillan Press LTD 1987), p.59

[3] Nabil Matar, Islam in Britain 1558-1685 (Cambridge University Press 1998) p.75

[4] Nancy Bisaha, Creating East and West (Pennsylvania University Press 2004) p.143

[5] Nabil Matar, Islam in Britain, p.22

[6] Fransetto/Blanks, Western views of Islam in Medieval and Early Modern Europe, (St Martins Press 1998) p.217

[7] Fransetto/Blanks, Western views of Islam, p.223

[8] Nabil Matar, Islam in Britain, p.28

[9] Nabil Matar, Islam in Britain, p.13

[10] George W. Southgate, A textbook of modern European History 1643-1848 (J.M Dent and Sons Ltd 1958) p.290

[11] Nancy Bisaha, Creating East and West, p.217

[12] Colin Kidd, British Identities Before Nationalism, p.289

[13] Nancy Bisaha, Creating East and West, p.13

[14] Meserve, Empires in the Renaissance Historical Thought (Harvard University Press 2008) p.12

[15] Nancy Bisaha, Creating East and West, p.2

[16] Myron P. Gilmore, The world of humanism, p.184

[17] Nancy Bisaha, Creating East and West

[18] Meserve, Empires in the Renaissance, p.5

[19] Meserve, Empires in the Renaissance, p.1

[20] Meserve, Empires in the Renaissance, p.2

[21] Nabil Matar, Islam in Britain, p.12

[22] Nancy Bisaha, Creating East and West, p.3

[23]Nancy Bisaha, Creating East and West, p.5

[24] Fransetto/Blanks, Western views of Islam, p.215

[25] Nabil Matar, Islam in Britain, p.15

[26] Nabil Matar, Islam in Britain, p.1

[27] Nabil Matar, Islam in Britain, p.8

[28] Nabil Matar, Islam in Britain, p.73

[29] Nabil Matar, Islam in Britain, p.4

[30]Fransetto/Blanks, Western views of Islam, p.210

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