Earticle

신성로마제국의 황제 오토 2세와 비잔티움의 테오파노의 결혼식(972)을 통해서 비잔틴 문화가 독일에 수렴되는 과정을 고찰하는 것이 본고의 목적이다. 특히, 테오파노를 중심으로 한 왕실 여성들의 역할과 이들의 상호 협력관계를 살펴보면서, 972년 이후 다양한 비잔틴적 전통이 독일 지역으로 전파되었음을 확인할 수 있었다. 이 과정에서 테오파노는 모국문화를 전파하는 문화 전도사로서의 역할을 적극적으로 수행하였다. 테오파노는 제국의 여성 통치자들과 강한 연대를 형성하였고, 왕실 수녀원은 문화 전파의 발판이 되었다. 성모 마리아와 정교회의 성인을 수호성인으로 선택한 교회와 수도원 설립, 성유물의 수입과 기증, 정교회 수도사와 학자 초빙, 정교회 전례의식 장려, 그리스어 서적 필사, 비잔틴 예술가 초청과 예술작품 제작지원 등의 방법으로 테오파노와 오토 왕실의 여성들은 비잔틴 문화를 서유럽에 이식시켰다. 외래문화에 대한 저항과 거부, 상층 엘리트 중심의 문화 전파 현상에도 불구하고, 모계 중심의 전파로 비잔틴 문화는 왕실의 보호와 지원을 받으면서 지배 계층 내부로 유입되었다. 이 과정에서 테오파노는 현지 주류사회와의 상호작용에도 소극적이지 않았으며, 상이한 문화를 수용하고 자신의 목적에 맞게 융합 내지는 활용하는 절충주의적 태도를 견지하면서, 모국문화와 서유럽 문화를 통합적으로 지향하는 모습을 보여주었다.

Throughout the period of Theophano’s marriage (972) to her death (991), Byzantine culture spread north to Ottonian Germany. By becoming Empress Consort of the Holy Roman Empire, Theophano exerted a butterfly effect on art, architecture, and the diplomatic documents of the chancellery. Furthermore, she did not abandon her relationship with Byzantine religion and culture, and consequently played the role of cultural ambassador. To assist in the transmission of the Byzantine culture, she also used the royal female religious foundations at Gandersheim, Quedlingburg, and Essen, to form a close community with the royal women. Through the translation of Greek literature, the provision of education for the nuns, and the invitation of the orthodox spiritual fathers, she successfully transplanted her native culture into Germany. Even though there was occasionally resistance to foreign cultural influence, the cultural transmission and mediation through the maternal line played a significant role in the diffusion of Byzantine culture among the Ottonian elite. With royal aid and protection, Byzantine culture diffused into the members of the royal family. The Greek-Latin bilingualism created a favorable environment for fostering social cohesion about ‘the other’ or integration with others. Despite criticism from clerical writers, the continuous use of her own language contributed to Theophano’s cultural identity. However, she was not a passive recipient of mutual interaction with the local culture, and maintained a close relationship with both local and Byzantine people to listen to their advice and opinions. Theophano’s grand plan was to adopt, integrate, and compromise the elements of both cultures.

This article focus on a complex of the Norman-Arab-Byzantine Culture in Sicily in the 12th century. A new culture in Sicily in the 12th is a complex of features held by the interaction of the Norman, Arab and Byzantine culture following the Norman conquest of Sicily from 1061, to around 1250. An intense Norman-Arab-Byzantine culture developed, exemplified by rulers such as Roger II of Sicily, who had Islamic soldiers, poets and scientists at his court. The Norman Kingdom of Sicily under Roger II was characterised by its multi-ethnic nature and religious tolerance. Normans, Muslim Arabs, Byzantine Greeks,Longobards and “native” Sicilians lived in harmony. Interactions continued with the succeeding Norman kings, for example under William II of Sicily. We find the Norman-Arab-Byzantine Culture in art, architecture and law. This Culture resulted from numerous exchanges in the cultural and scientific fields, based on the tolerance showed by the Normans towards the Greek-speaking population and the Muslim settlers. As a result, Sicily under the Normans became a crossroad for the interaction between the Norman-Catholic,Byzantine-Orthodox and Arab-Islamic cultures. Indeed, at that time Sicily provided the model for medieval Europe of how a diversity of peoples, races and tongues could be governed by a system of tolerance and law.