Volume 04 Issue 10-2024
37
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article discusses the influence of Eastern ideas and teachings on Western literature representatives and their
works. It examines views on how didactic Oriental motifs inspired European creators' thinking and how the synthesis
of Western and Eastern literature is reflected in their works. Information is provided on universal ideas, the essence
of Eastern teachings, and their impact on Western literature.
KEYWORDS
Eastern literature, Western literature, motif, art, culture, novel, Sufism, tariqa.
INTRODUCTION
"Light comes from the East," says an ancient Greek
proverb. Indeed, the sun rises in the East. The sun of
intellect and enlightenment was also born in the East
and made its way to the West. As noted by the scholar
N. Komilov, art and culture first emerged in countries
such as China, India, Central Asia, Arabia, and Egypt.
However, the thought that illuminated and ennobled
the Eastern world did not remain in its birthplace but
reached the West over time as a common property of
human consciousness and intellect. It gave new
inspirations to the moderate and peaceful soil of the
West. This "give and take" between East and West
continues to this day. Today's most impartial
renowned European scholars see the decisive
influence of Zoroastrianism, which originated in the
frontiers of Khorezm, in the emergence of ancient
Research Article
ORIENTAL MOTIFS THAT INFLUENCED WESTERN LITERATURE
Submission Date:
Sep 29, 2024,
Accepted Date:
Oct 04, 2024,
Published Date:
Oct 09, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue10-06
Umurova Nigina Rakhimovna
PhD Student at Bukhara State University, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 10-2024
38
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
classical culture. In turn, Western classical culture
became an integral page in the history of human
thought. Medieval Islamic science gave it new life. It
reintroduced dozens of geniuses like Aristotle, Plato,
Ptolemy, and Galen to Europe under the names of
Arastu, Aflatun, Batlymus, and Jalinus. At the same
time, it gave the world intellectual beacons such as Al-
Khwarizmi, Ahmad al-Farghani, Al-Farabi, Beruni, and
Ibn Sina. The West followed the East again. And this
phenomenon, which obeys the law of continuity,
continued until the 15th century.
Often, scholars ponder the question of where the most
ancient culture appeared: in the East or the West. N.
Komilov answers this question in his work "Caravans of
Thought" as follows: "By the mid-19th century,
comparative literature developed as a separate science
in Europe. Special schools of comparativism
(comparative literature) began to emerge in the West.
Particularly French scholars such as Paul Hazard, Georg
Brandes, and Paul Van Tieghem enriched literary
studies with new discoveries."
However, these scholars who committed to creating a
history of world literature recognized only the culture
of one continent, namely Europe (and even then, only
Western Europe). Spiritual wealth created by other
peoples remained outside their research. The
magnificent Eastern culture that had flourished many
centuries ago was pushed out of the general flow.
Comparative literary scholars considered it unworthy
of study. This was the influence of those who viewed
European people as a superior race, pursuing
colonialist and racist policies. According to the
representatives of this trend, which expressed the
ideology of colonialism, Eastern peoples have always
been backward; they have no contribution to human
progress. Regarding literary influence, they believed it
was only possible to speak about Europe's influence on
the East. For them, studying the East was merely about
collecting ethnographic data and enjoying exotic
ornamentations. This disdainful view of Eastern
peoples' culture was widespread not only among
literary
scholars
but
also
among
European
philosophers and historians. For instance, a historian
named F. Schlosser writes: "Eastern states are built on
the basis of despotism and hierarchy. Here, religion has
influenced everything, and customs, literature,
ideology, morality, the form of government, and even
art
have
been
considered
permanent
and
unchanging... They have always wanted their cultures
to remain so static and did not accept the influence of
others." Such views remained the dominant doctrine
in the West for a long time. They strongly denied that
their culture originated from the East and explained
that world history consists only of the history of
European peoples.
Those who sowed discord among nations claimed that
East and West have been enemies from time
immemorial and cannot unite. These ideas were
Volume 04 Issue 10-2024
39
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
quoted from an article titled "Europe, Russia, and Peter
the Great" published in the first issue of the journal
"Russkiy Vestnik" (Russian Herald) in 1841. This article
was harshly criticized by V.G. Belinsky at the time.
However, not all European intellectuals and literary
figures held such negative attitudes towards the East.
Especially significant was the contribution of Western
Orientalist scholars in proving the genius of the East.
Thanks to their efforts, several masterpieces were
translated into European languages. As European
readers became acquainted with the works of Eastern
peoples through these translations, they witnessed
that a mature culture had been established in Asia
thousands of years ago, and that a high literature had
been created, singing of deep, subtle human feelings
and great humanistic ideas. Moreover, the works of
Eastern writers greatly appealed to Western tastes and
sensibilities. European writers imitated and were
inspired by the creations of Easterners. The great
German poet Goethe, after reading Khwaja Hafez's
Divan in von Hammer's translation, was so impressed
that he declared himself a disciple of the Nightingale of
Shiraz. Through Hafez, he developed a lifelong love for
the entire East and wrote the "West-östlicher Diwan"
(West-Eastern Divan).
In Goethe's view, Eastern poetry, the works of
Ferdowsi, Saadi, Hafez, and Rumi were like the
"Fountain of Khidr". It was always pure and flowing,
emanating the breath of life. This was a source of spirit
and creativity, a realm of love and song... It's evident
that Western writers have always been captivated by
the East's elegance, beauty, mystery, and wonders. In
the development of science, Western scholars studied
the intellectual products of our encyclopedic scholars
from the Eastern lands as primary textbooks for
several centuries. Particularly, Ibn Sina's "Canon of
Medicine" was translated into Latin and deeply studied
in Spain until the 17th century.
The role of translation in the transfer of Eastern culture
to Europe was undoubtedly significant. The translation
of scientific literature from Arabic to Latin began to
flourish from the 12th century. Later, the translation of
these works into Spanish, French, and Castilian also
intensified. The cities of Toledo and Bologna became
major centers of translation during that period.
Separate competing translation schools were formed
in these cities, where groups of translators spent
several years translating Arabic books into European
languages. A special educational institution for training
translators was even opened in the Toledo Cathedral.
Arabic works on all sciences were systematically
translated into European languages and distributed in
multiple copies. Spanish Orientalist Menéndez Pidal
said that the translations carried out in Toledo "shook
Christian scholars." These translations constitute an
entire era in the development of world culture. He
divides the history of science into stages before and
after the activities of the Toledo school. However, it
Volume 04 Issue 10-2024
40
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
should be noted that not only the works of Eastern
scholars, but also the pearls of ancient Greek science
and knowledge, first entered Europe through
translations from Arabic. The philosophy of Aristotle
and his Eastern followers - Al-Farabi, Ibn Sina, Ibn
Rushd - struck at the root of the backward doctrines
and religious superstitions of that time, initiating
intellectual awakening and a new worldview. Indeed,
as one of our era's major Dante scholars, I.
Golenishchev-Kutuzov, says: "We would not be
exaggerating if we said that by studying the
translations of Aristotle's works into European
languages in the 11th-13th centuries alone, one could
create a history of the developed Middle Ages."
Even the great Hegel, despite being under the
influence of "Eurocentrism," was compelled to
acknowledge the mission of Eastern peoples: "After
science fell into decline among Western Christians," he
says, "the star of Aristotle shone with new radiance
among Eastern peoples. Later, they (the Easterners)
illuminated the West with Aristotle's philosophy."
Among Western translators, we encounter names of
renowned philosophers and writers. For instance,
Pedro Alfonso, the translator of "One Thousand and
One Nights," "Kalila and Dimna," and "Sindbadnama,"
also authored a book in this vein. Gerard of Cremona,
translator of over sixty philosophical and scientific
works, was an ardent promoter of Ibn Sina and Ibn
Rushd's ideas. Another translator, Michael Scot, wrote
several commentaries on the books of Eastern
scholars. At that time, in all European schools, works
translated mainly from Arabic were taught.
Thus, merchants, Jews and Armenians who mediated
between East and West, as well as Christians in Muslim
countries played an important role in disseminating
Eastern scientific and cultural achievements. In
particular, participants of the Crusades, having
assimilated much from the East, implemented these
upon returning to their homelands. "In Europe, they
also began to grow rice and watermelons, apricots and
lemons. Europeans learned silk weaving, glass making,
and fine metalworking from Eastern peoples. In the
West, they also started washing hands before meals
and bathing in hot baths." It's evident that Western
peoples adopted important social aspects such as
culture and morality specifically from the East.
Eastern literature and thought influenced many
Western creators. In the Middle Ages, Eastern scientific
research was primarily reflected in the works of
Western creators. We clearly see the direct influence of
Eastern philosophical worldviews and astronomy in
the works of Dante Alighieri. Dante Alighieri was
particularly inspired by our encyclopedic scholars like
Ibn Sina and Ibn Rushd. Additionally, there's an idea
that the events in the "Divine Comedy," specifically the
matter of transitioning to the afterlife, were written
based on Balkhi's "Mi'rajnama" motif. As is known, our
Prophet Muhammad (peace be upon him) ascended to
Volume 04 Issue 10-2024
41
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
heaven on the night of Mi'raj to see the conditions in
paradise and hell. This very motif, of going to the
afterlife while alive and seeing the conditions of hell
and heaven, is reflected in the Divine Comedy.
Dante Alighieri, the great poet of the Italian
Renaissance, was an artist with an extremely wide
range of knowledge and intellectual world. Like all his
contemporaries, the great Dante eagerly assimilated
the achievements of Eastern culture along with the
science of ancient Greece and Rome. He skillfully
infused his works with Eastern spirit and traditions.
Scientific observations from Eastern authors were
gradually assimilated and Latinized; Arabic names and
their original homeland were forgotten, and instances
of making them "one's own" occurred. For example,
the classification of sciences presented in Dante's
"Banquet" corresponds to Abu Nasr al-Farabi's treatise
"Ihsa al-Ulum". Naturally, the poet had no opportunity
to note this. The poet derived information on natural
sciences and astronomy from the works of Al-Farghani.
The works on astronomy by the 9th-century scholar
from Fergana served as the main guide for the Italian
poet. The reflections presented in the "Banquet" and
the and fine metalworking from Eastern peoples. In the
West, they also started washing hands before meals
and bathing in hot baths." It's evident that Western
peoples adopted important social aspects such as
culture and morality specifically from the East.
Eastern literature and thought influenced many
Western creators. In the Middle Ages, Eastern scientific
research was primarily reflected in the works of
Western creators. We clearly see the direct influence of
Eastern philosophical worldviews and astronomy in
the works of Dante Alighieri. Dante Alighieri was
particularly inspired by our encyclopedic scholars like
Ibn Sina and Ibn Rushd. Additionally, there's an idea
that the events in the "Divine Comedy," specifically the
matter of transitioning to the afterlife, were written
based on Balkhi's "Mi'rajnama" motif. As is known, our
Prophet Muhammad (peace be upon him) ascended to
heaven on the night of Mi'raj to see the conditions in
paradise and hell. This very motif, of going to the
afterlife while alive and seeing the conditions of hell
and heaven, is reflected in the Divine Comedy.
Dante Alighieri, the great poet of the Italian
Renaissance, was an artist with an extremely wide
range of knowledge and intellectual world. Like all his
contemporaries, the great Dante eagerly assimilated
the achievements of Eastern culture along with the
science of ancient Greece and Rome. He skillfully
infused his works with Eastern spirit and traditions.
Scientific observations from Eastern authors were
gradually assimilated and Latinized; Arabic names and
their original homeland were forgotten, and instances
of making them "one's own" occurred. For example,
the classification of sciences presented in Dante's
"Banquet" corresponds to Abu Nasr al-Farabi's treatise
Volume 04 Issue 10-2024
42
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
37-43
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
"Ihsa al-Ulum". Naturally, the poet had no opportunity
to note this. The poet derived information on natural
sciences and astronomy from the works of Al-Farghani.
The works on astronomy by the 9th-century scholar
from Fergana served as the main guide for the Italian
poet. The reflections presented in the "Banquet" and
the In conclusion, since the world's creation, two poles
have been living in creative collaboration and literary
connection with each other. Besides the examples
mentioned above, there are many works that our
scholars are still researching on this topic. The
incorporation of views akin to those of the great
geniuses of the East, Navoi and Rumi, and the
appearance of Ibn Sina's character in Giovanni
Boccaccio's "Decameron," considered one of the
pearls of world literature, is clear proof of our point.
We can list creators influenced by the East such as
Dante, Goethe, Giovanni Boccaccio, Fitzgerald
(inspired by Omar Khayyam and Hafez), Shakespeare,
John Ruskin, Montesquieu, Alexandre Dumas, Victor
Hugo,
British
Bernard
Shaw,
C.
Marlowe,
representatives
of
Russian
literature
like
Chernyshevsky, Leo Tolstoy, Brazilian Paulo Coelho,
and this list can go on.
CONCLUSION
In conclusion, we can say that Western scholars and
writers were influenced by Eastern motifs including
theoretical views in science, unique traditions in the
ghazals created in classical Eastern literature,
extremely delicate themes and ideas, Sufi views, Islam
and its mystical ideas, and moral thinking. The
contribution of Eastern teachings to world civilization
is incomparable.
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OCLC
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Publisher:
Oscar Publishing Services
Servi
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