THE CULTURAL “IMPORT” OF THE ORIENT may have far-reaching effects in a land of the Occident, as we have already seen happening in Spain, and especially in Andalusia: Phoenicians and Hellenes, Punics and Romans, Berbers and barbarians, Arabs and Moors, Jews and Gypsies (Roma), along, of course, with the local Iberians, who had been the result of other intermarriages, created a complex and diversified racial and cultural blend full of vitality and dynamism.
It goes without saying that Andalusia, Iberia as a whole, is not a unique case: there are similar ethno-cultural mosaics in each and every crossroad of space and time, of geography and history. If Iberia is the bridge between Europe and Africa, the Balkans and Asia Minor form an infinitely more important passage connecting the “old” world of Europe with the even “older” and “wiser” Asia. It is as clear as a sunny day, “brighter than the sun”, as the Greeks used to say, that a “passage” between Scandinavia and Greenland, e.g. Iceland, would be of interest to almost no-one – except the Vikings! It is the destiny of those areas where, among other things, the sun is anything but bright…
If Iberia is the bridge between Europe and Africa, the Balkans and
Asia Minor form an infinitely more important passage connecting
the “old” world of Europe with the even “older” and “wiser” Asia.
“The lack of racial purity has had crucially beneficial resonances” in such cultural crossroads, Bartók has already made clear. “A complete separation from foreign influences means stagnation: well assimilated foreign impulses offer possibilities of enrichment.” Yet, a positive process ends up as negative, and everyone is in a hurry to secure exclusive rights on common, undivided heritage. rebetiko e.g. is “authentically Hellenic, free from outside influence”;flamenco, too, is “purely and absolutely Andalusian”. If we had politicians talking, we would pay no attention; but we have musicologists, the “experts”. The flamencologistDonn Pohren, as an American, is not obsessed to see everything… pure as the driven snow:
“In their patriotic insistence on regional purity of expression I cannot help but think that these Andalusian musicologists have overlooked one thing: that Andalusia is a fabulous blend of races and cultures, and as such has only relatively recently developed a culture it can call its own. If they would only permit themselves to think of their blood mixture: Phoenician, Greek, Celtic, Roman, Vandal,(a)Visigothic, Moorish, Negro (Negroes were first introduced into Spain as Moorish slaves and soldiers), Jewish, Syrian, Indian, and so forth. And as much as both sides might wish to deny the fact, there has certainly been a strong intermixing of gypsy and andaluz blood in Andalusia. There are few pure gypsies left in Andalusia, and as for pure andaluces; just what is a pure andaluz?” (Lives and Legends of Flamenco, A Biographical History, The Dance Introduction).
“There are few pure gypsies left in Andalusia, and as for pure
andaluces; just what is a pure andaluz?” (Donn Pohren)
Artistic creation at these crossroads of the Mediterranean is highly attractive – for the additional reason that during the last centuries it is strongly influenced by external factors: mainly by developments in northern Europe and across the Atlantic. However, the components of such hybrids, born through a natural process, are anything but stable: they may vary depending on the circumstances. The fragile equilibrium of these heterogeneous elements that imbues them with irresistible charm is sometimes in danger of being upset. Their advantage may well turn into a disadvantage.
We can see, therefore, that conditions similar to those which made these hybrids be born, can now wipe them out. When new political conditions emerge and frontiers are surpassed or redrawn, the situation changes most radically. Such a radical change has been the creation of the European Union, or of the so-called “global village” – as it was equally radical on Iberian scale centuries ago when the Castilians became dominant throughout the peninsula except Portugal, with the expulsion of the Moors, Arabs or Berbers, that brought about the end of Muslim rule in Iberia.
Flamenco began to take shape in those new circumstances, in the midst of the persecutions the Castilians unleashed against all non-Catholics, spearheaded by the odious “Holy” Inquisition. Thus, flamenco is only indirectly related to the Andalusian music that flourished during the preceding centuries on both sides of the Strait of Gibraltar, being restricted later just in the Maghreb: the two arts never coexisted.
This fact, however, does not seem to bother those who, either in search of their cultural identity (a romantic quest), or commercial gain (a cynical quest), try to create brand new hybrids, cloned or not, hoping that under the new “globalized” conditions they will be sustainable and – this is even more important – profitable. Unfortunately (or, rather, fortunately), viable hybrids are born in real life rather than in a test tube, bottom-up and not top-down, through a long coexistence of ordinary people from different ethnicities, not through some initiatives, noble or not, by individual artists, however distinguished and talented they are.
Viable hybrids are born in real life rather than in a test tube, bottom-up
and not top-down, through a long coexistence of ordinary people from
different ethnicities, not through some initiatives by individual artists…
According to their own genealogical trees, those “romantics” highlight either the Arabic or the Indian elements of flamenco, having related collaborations.(b) There are, however, some… “realistically romantic” musicians suffused with “romantic realism”, whose work, although not commercial, lies on a firm and sound basis. Their aim is not to combine two different – albeit akin – genres with an eye to… sex or marriage (i.e. mating or pairing them), but merely to revive a once live tradition, such as the Andalusian, in Spain. The simplest and most reasonable quest is often the most marginal…
Whatever the case, the conditions favour such ventures: the Arab world is a next-door neighbour, and the revival of Arab-Spanish relations is a very positive perspective – both economically and politically. The Indies, on the other hand, appear not only distant but also exotic. Even if the political motive is absent, such collaborations satisfy the public’s thirst for exoticism. This is one of the reasons that such hybrids proliferate – and are… sold out! The aficionados may turn their backs on such projects and thus the musicians alienate themselves from their best allies, but this seems hardly to bother them. Perhaps because they no longer depend on aficionados; they depend on the venues and the companies distributing music and organizing concerts. Living under a “market economy”, it’s natural for them to have “market behaviour”. The corrupting money…
“Money, not afición,(c)is today’s God, overwhelming both purity of expression and the flamenco way of life”,(d) Pohren comments in the Foreword of his Lives and Legends of Flamenco. And in The Song Introduction, under the heading Creation, he explains:
“In recent years there have been various attempts at creativity within the cante.(c)One has been the movement to take flamenco back to its Arabic roots, the result being called Andalusí. Lole and Manuel started the movement when she began singing Moorish-sounding love songs to abuleríasbeat. The result was interesting, but not considered flamenco by the serious aficionado.(c)Along the same lines Juan el Lebrijano and his guitar accompanist got together with a group of Moorish musicians, including an excellent Moorish singer, Mohamed Chkara, and alternated coplas.(c)The effect was much more Moorish than flamenco, exotic and catchy and a good seller of records… But el Lebrijano was tame compared to Enrique Morente, many of whose innovations were so unusual as to be nearly unrecognizable as flamenco. Some of Camarón de la Isla’s innovations carried more flamenco punch – others were based on crowd pleasing pop songs…
“I have tolerated El Turronero’s renditions of la cañaand el poloto the accompaniment of a punk rock group and two sexy go-go girls.* I have witnessed La Bernarda de Utrera on stage in Madrid sing onlycuplés por bulerías. This is truly sacrilege, for La Bernarda is capable of excellent, meaningful cante. I have watched such excellent flamenco dancers as El Güito and Merche Esmeralda merge flamenco with modern dancing to Emilio de Diego’s abstract guitar composition (taped) and the equally as abstract singing of a young cantaor.(c)The guitar composition was interesting if overly repetitious, but the dancing was simply dull and might be crossed off as a not-so-dazzling experiment. What was really maddening is that Güito and Merche, two of the finest flamenco dancers, were each permitted to dance only one authentic flamenco dance during the entire show. More subtly distressing was a performance of Enrique de Melchor, son of the late, great Melchor de Marchena. Enrique, in an accompanying role, proceeded to prove to the audience that he is without doubt one of flamenco’s top guitar virtuosos; he was simply bubbling over with technique… In the process, of course, he completely overshadowed the singers he accompanied, which used to be a major sin for accompanists. Oddly enough, if the singers realized what was happening (they must have) they didn’t seem to mind, for Enrique is much in demand as an accompanist. Perhaps the singers are getting used to it… Lastly, there are the many groups who have incorporated a variety of instruments into their pseudo-flamenco efforts…”
* Let’s consult The Encyclopedia of Flamenco in the first book of Pohren’s trilogy, The Art of Flamenco, to realize how grave Turronero’s sacrilege was:
“The caña and polo have become known as the most pure and ancient forms of flamenco still in existence… [They] say that they are the first outcroppings of gypsy cante. [Nevertheless], they are much too formal in structure, and greatly lacking in primitive emotion, signifying that they had a more literate background, very likely religious, probably the Gregorian chant…(e)
“Two early literary references to the caña cast light on its naming and pre-flamenco origin. The earliest was written by the Englishman Richard Ford in 1830. He wrote that the caña, ‘is actually the guannia, or Arabic song’… Another early writer, Estébanez Calderón, wrote in 1847 much the same information about the caña having derived its name from the ‘guannia’, which signifies ‘song’ in Arabic. He goes on to describe the singing of the caña in much the same way as Ford. What does this signify, if these gentlemen are correct? For one thing, that the name ‘caña’ came from ‘guannia’, and that before becoming flamenco it was an Arabic song. It follows that the polo had much the same birth. And something else, more important: that no doubt far more flamenco than theorists like to think had its origins in the Oriental music of Spain’s neighbors to the South.”
“Far more flamenco than theorists like to think had its origins in the
Oriental music of Spain’s neighbors to the South.” (Donn Pohren)
It is in such cases that those who consider a hybrid to be a bastard are justified. And it’s sad because, behind such characterizations and arguments, racist views perhaps underlie. Unfortunately, it is true: Although appealing with an irresistible charm, a hybrid may occasionally end up as ὕβρις–hybris (or hubris)…
STRANGELY ENOUGH, “a critical turning point in history… an important element mentioned by many sources, and yet given consideration by virtually none, is the simple fact that – in the midst of a cataclysm which destroyed almost every city in the eastern Mediterranean area – the Phoenician cities remained untouched… accorded a special status by the invading peoples”. Such is the conclusion of a specialist on Phoenicia, Sanford Holst, in his analysis “Sea Peoples and the Phoenicians: A Critical Turning Point in History”, adding equally unequivocally: “There was a relationship or partnership of some nature between the Sea Peoples and the Phoenicians”…
However, being ‘pro-Phoenician’, he tries to minimize the importance of the Minoans in his text regarding the “Origin of the Phoenicians, Interactions in the Early Mediterranean Region”. Reversing historical periods, he opts to portray the Minoans as the Phoenicians’ ‘pupils’ and uses the usual ‘beautiful’ phrases as a cover-up:
“Around 2000 BC”, he postulates, “the beautiful Minoan civilization arose on Crete, accompanied by many indications of ‘Eastern influence’. By that time the Phoenicians had long been established as major sea traders on the Mediterranean. That the Minoans received influences from them and others in the form of specific pottery, architectural practices, social practices, legends and language are very much in evidence”…
“A critical turning point in history… an important element mentioned by many sources, and yet given consideration by virtually none, is that – in the midst of a cataclysm which destroyed almost every city in the eastern Mediterranean – Phoenicia remained untouched… accorded a special status by the invading peoples… There was a relationship or partnership of some nature between the Sea Peoples and the Phoenicians.” (Sanford Holst)
The Phoenicians may be the ‘darlings’ of most historians; but none would ever claim that their civilization was older than that of the Minoans. The latter, therefore, were the real masters, and their good pupils, as it turned out, were not the Mycenaeans but the Phoenicians, when the Cretans often voyaged to Canaan for trade. “The Phoenicians began to develop as a seafaring, manufacturing, and trading nation when the Cretans – the first masters of the Mediterranean – were overthrown by the Greeks”, R. A. Guisepi notes in “The Phoenicians”. They probably ventured out in the open sea some time before, in the mid-16th century, trying to profit from the misfortunes of the Cretans.
“The Late Minoan I period as a whole represents the zenith of Minoan civilization”, W. Sheppard Baird writes in his study on “The Bronze Age Eruption of Santorini and Late Minoan IB Destruction Event”. “Their cultural and maritime economic influence throughout the Mediterranean and Black Sea would never be exceeded. This was a time of great social and political cohesion and commercial and industrial prosperity. Their only economic rival in the Mediterranean was the Egyptians. The Minoans at this time ruled the seas with the largest navy and commercial fleet ever seen in the Mediterranean. Then it all came crashing down with the incredible eruption of the Theran marine volcano”.(a)“When the Theran volcano exploded in the Aegean”, he notes writing on “The Origin of the Sea Peoples”, “it would have been difficult enough for the surviving Minoans to resurrect the Mediterranean trade routes amid the incredible devastation. The effective Minoan policing of the old trade routes from piracy that was in place before the eruption might have never again been achieved”. And he concludes describing the aftermath of the Sea Peoples’ raids: “By this time all of the great Bronze Age powers that had existed before the volcanic eruption, except the Egyptians, lay shattered, depopulated, and would never recover. In sharp contrast, the Phoenicians survived completely unscathed and invigorated. It was the beginning of the ‘Age of the Phoenicians’ in the Mediterranean. What did they do? They headed straight for the gold, silver, and tin of southern Iberia to establish trading outposts and colonies.”
Not “what did they do?” but “how did they make it?” should be the first question to ask – followed by the crucial query: “Who were the Phoenicians’ adversaries?” Sanford Holst explains:
“The Phoenician people had been dominant sea traders in the Mediterranean prior to 1500 BC [that is, they had attempted unsuccessfully to establish themselves as such after the Minoan eruption]. Then the rise of the Mycenaeans caused sea trade to fall into the hands of that new power. This pushed the Phoenicians backward from the west. The growth of Ugarit as a major sea trader located just north of the Phoenicians exerted additional pressure from that direction. Immediately beside that powerful city were the Hittites”.
The Phoenicians’ adversaries, therefore, were the Mycenaeans and the Hittites, including Ugarit. A war between Egypt and Hatti in the early 13th century was inconclusive and the Hittites kept all the lands they had taken. Then the great Pharaoh Ramses II died in 1213 BCE and four years later the Sea Peoples appeared on the scene waging their first unsuccessful raid against Egypt, “the breadbasket which had been supplying the Hittites with wheat via Ugarit”. The hungry Sea Peoples wanted bread and the breadbasket was Egypt, but this did not serve the Phoenicians’ interests. It was urgent for them that the Sea Peoples’ attention be turned elsewhere: to the Aegean and to Anatolia. “What led to the special treatment the Phoenicians seem to have been given by the Sea Peoples? What services could the Sea Peoples possibly have received from these maritime traders?”, Sanford Holst asks. The answer is, of course: bread – if not something more than bread. As for the ‘circuses’, well, the investing Phoenicians hoped that they would be rewarding enough; how profitable, not even the most optimistic Phoenician could ever dream of or imagine…
The hungry Sea Peoples wanted bread and the breadbasket was Egypt, but this did not serve the Phoenicians’ interests. It was urgent for them that the Sea Peoples’ attention be turned elsewhere: to the Aegean and to Anatolia…
Sanford Holst has the story unfolding:
“With the Hittites threatening their northern border,the Phoenicians would reasonably have supported whichever groups among Sea Peoples wanted to shift attacks away from the failed effort at Egypt and toward a more promising one against the Hittites. Though the Hittites themselves had no excess food to offer, they stood between the Sea Peoples and an achievable goal: the land of Canaan, which was second only to Egypt as a source of wheat. In addition, by going through the Hittite land and Canaan, the Sea Peoples would bring a force numbering hundreds of thousands to confront the wheat-rich Egyptians – rather than the handful of warriors who had failed on the first attempt. But a problem had to be overcome. The Mycenaeans continued to hold the Aegean and attacked the Anatolian people from the seaward side.(b) To deal with this, warriors and ships in the Sea Peoples confederacy poured from Anatolia and the Black Sea into the Aegean, where they ravaged the Mycenaeans. Following this widespread disruption the Mycenaean cities withered and eventually died. When the Aegean had been thus cleared, the people of western Anatolia were able to turn their full attention to the Hittites.(c) In 1182 BC Ugarit fell and the flow of wheat from Egypt was cut off. Approximately two years later the Hittite empire died. Now nothing stood in the way of the Sea Peoples’ exodus.(d) With their wives, children and household possessions in two-wheeled carts, the Sea Peoples – now more properly the Land Peoples – flowed across on their path of destruction and, observing their special relationship with Phoenicia, they by-passed that land. Flowing down through Canaan they destroyed the cities they encountered. Many settled beside the wheat fields and took some of the land for themselves and their families. A very large number of the Land and Sea Peoples continued onward and eventually arrived at the border between Canaan and Egypt. There a great battle was fought and the Sea Peoples were finally stopped.”
“The Mycenaeans continued to hold the Aegean and attacked the Anatolian people from the seaward side. To deal with this, warriors and ships in the Sea Peoples confederacy poured from Anatolia and the Black Sea into the Aegean, where they ravaged the Mycenaeans. Following this widespread disruption the Mycenaean cities withered and died. When the Aegean had been thus cleared, the people of western Anatolia were able to turn their full attention to the Hittites.” (Sanford Holst)
“The Sea Peoples may well have been Troy and its confederated allies, and the literary tradition of the Trojan War may well reflect the Greek effort to counter those raids.” (Eberhard Zangger)
As we have seen, the Egyptians won the battle but lost the war. Who else did? The Mycenaeans, the Hittites, Ugarit, and also the peoples of Canaan – except the Phoenicians. Even the militaristic Assyrians can be counted among the losers being obliged to withdraw to their land for protection. In short, all the great powers of the day. As for the winners, apart from the Sea Peoples themselves, there is no doubt:
“The Phoenicians seem to have gained more than anyone else from the mass migration of the Land and Sea Peoples”, Sanford Holst sums up. “Under the destructive force of the Sea Peoples’ attacks, all of the Phoenicians’ powerful adversaries had been destroyed. The Phoenician cities were untouched by this devastation that happened around them, which left these people in an advantageous position. The historical record shows their active cities quickly began to expand their domain by placing trading posts in Cyprus, the Aegean, Sicily, Sardinia, North Africa, Algeria, Morocco and Spain. Among the cities they created were these in Morocco: Lixis (modern Larache), Sala (Rabat), Mogador (Essaouira) and Tingis (Tangier); in Spain: Gadir (Cádiz), Malaka (Málaga), Ibisa (Ibiza); in Algeria: Icosia (Algiers); in Tunisia: Utica and Carthage; in Sardinia: Karalis (Cagliari); in Sicily: Panormus (Palermo) [one of too many similar cases: cities supposedly founded by the Phoenicians but known by their Greek names as the Canaanite toponyms were forgotten]; in Cyprus: Kition (Larnaca). The Phoenicians gave rise to a powerful and wealthy sea-trading empire which stretched from Morocco to the Levant.” Thus Holst is absolutely right to underline that “this element turns out to be one of the keys which help to unlock the mystery of the Sea Peoples – an event which changed the course of history.”
“Under the destructive force of the Sea Peoples’ attacks, all of the Phoenicians’ powerful adversaries had been destroyed. The Phoenician cities were untouched by this devastation that happened around them, which left these people in an advantageous position.” (Sanford Holst)
The resulting power vacuum was the golden opportunity for the Phoenicians to take advantage of and emerge as the true heirs of the Minoans, rising as a great maritime power. Their zenith in history (1200–800 BCE) coincides with the dark ages of their antagonists. Enjoying almost complete freedom of movement for a long time, they methodically built their trading empire; when the tide of history brought the great powers back on the scene subjugating Phoenicia from the 9th to the 6th centuries BCE (Assyrians, Babylonians, and Persians), they were prepared to shift the hub of the empire from the Near East to the centre of the Mediterranean, from Canaan to Tunisia. After the Persian conquest, many Phoenicians likely migrated to several colonies, mainly Carthage. There they could realize their dream to become a real empire, achieving military supremacy, as well, something that was infeasible in the narrow strip of Phoenicia. As for the Hellenes, they gradually woke up from their dark age and, starting in 800 BCE, rushed to make up for lost time founding their own colonies not only in the Mediterranean, but also in the Black Sea, where the Phoenicians never dared to enter. Studying a map of 550 BCE, the Greek superiority is obvious. The Phoenicians faced a very serious problem: lack of manpower. But they maintained a crucial strategic advantage: the control of the Pillars of Heracles, the Strait of Gibraltar,(e) where Carthage would impose a blockade to secure its trade monopoly with metal-bearing Iberia, the lost city of Tartessos, and in the Atlantic, north and mainly south. Using gold obtained by expansion of the African coastal trade in the mid-4th century BCE, Carthage minted gold staters bearing a pattern in the reverse exergue of the coins, which some have interpreted as a map of the Mediterranean with America (or Atlantis?) shown to the west.
This was the background of Phoenicia’s sea trade enterprise that spread across the seas from 1550 to 300 BCE. The Phoenicians were famous as ‘traders in purple’, referring to their monopoly on the precious purple dye of the murex snail, once profusely available in the eastern Mediterranean but exploited to local extinction; used, among other things, for royal clothing. In fact, the word Phoenicia derives from the Hellenic words φοῖνιξ and φοινός, meaning ‘purple’, passing to Latin and other languages as Punic. They called their country ‘Canaan’, which may also mean ‘Land of Purple’. If so, Canaan and Phoenicia would be synonyms. Hecataeus said Phoenicia was formerly called Χνᾶ (‘Khna’). The Greek term did not correspond to a cultural identity that would have been recognized by the Phoenicians themselves. It is uncertain if and to what extent they viewed themselves as a single ethnicity. It was a civilization organized in city-states similar to Hellas. They would come into conflict and one city might be dominated by another, though they could collaborate in leagues or alliances. In terms of language, life style and religion, there is little to set the Phoenicians apart from other Semitic cultures of Canaan as markedly different.
As Canaanites they were remarkable in seamanship. While trade and colonies spread, Phoenicians and Greeks split the Mediterranean into two with the former sailing along and finally dominating the southern shore, while the latter being active along the northern coasts, without excluding mutual intrusions, as the examples of Cyrenaica and Sardinia indicate. The two cultures clashed rarely, mainly in Sicily, due to its strategic position, settling into two spheres of influence. When Carthage took over, things changed dramatically. Apart from purple, the Phoenicians exported textiles, glass, and wine to Egypt, where grapevines would not grow; they obtained Nubian gold, Iberian silver, and British tin. Nevertheless, what was once thought to be direct trade is now believed it was indirect. Timothy Champion thinks it was under the control of the Celts of Britanny.(f) In any case, it seems that the recovery of the Mediterranean economy after the Bronze Age collapse was largely due to the work of Phoenician traders, who re-established long distance trade.
Despite the exergues which supposedly depict America, what we see on the other side of the Phoenicians’ ‘coin’ is a certain kind of cultural deficiency. Their art lacks unique characteristics that might distinguish it from its contemporaries. This is due to its being highly influenced by foreign cultures: primarily Egypt, Assyria, and Hellas. Their art was an amalgam of foreign models and perspectives. In addition, although they are credited for the spread of their ‘abjad’, from which all major alphabets originated, they used this script mainly for their trade business.(g) Apart from their inscriptions, they have left almost no other written sources, or they have not survived. We even ignore the name of their “Lord of the Sea”, their “Poseidon” – quite strange for a society of merchants and sailors where such a deity is quite important.(h)
Searching for clues about ‘Phoenician mythology’ e.g. in Wikipedia, we are redirected to a certain Sanchuniathon, a purported author of three lost works in the Phoenician language, supposedly surviving only in partial paraphrase and summary of a translation in Greek by Philo of Byblos, according to the bishop of Caesarea, Eusebius. All we know of Sanchuniathon and his work comes from Eusebius, who cites the only surviving excerpts from his writings, as summarized and quoted from his supposed translator, Philo. The hypothetical date of the alleged writings was before the Trojan War, close to the time of Moses, “when Semiramis was queen of the Assyrians”. Thus Sanchuniathon is placed in the mythic context of an antiquity from which no Hellenic or Phoenician writings have survived. Curiously enough, however, he is made to refer disparagingly to Hesiod, who lived in the 8th century BCE! Some have suggested that Eusebius’ intent was… “pious” [“eusebeia” means “piety” in Greek]: he wanted to discredit polytheism (“the end justifies the means”?); and others that it was a forgery by Philo himself. Of course, we can draw our own conclusions about the real motives behind the forgers, whoever they were. At any rate, anyone in search of clues on Phoenician mythology will certainly be quite astonished if he is redirected to a hoax – “pious” or not…