Converging on Cannibals
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Jared Staller. Converging on Cannibals
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Converging on Cannibals
SERIES EDITORS: DAVID ROBINSON, JOSEPH C. MILLER, AND TODD CLEVELAND
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Afonso and his advisers also sought to affirm to European Catholic monarchs his right to rule by noting explicitly how his victory in 1509 made him heir to miraculous victories for Christ in the Catholic narrative of Christian civilization. Afonso’s rescue by Saint James would have seemed plausible, and legitimating, to his devout Portuguese sponsors. He noted how closely his own victory resembled the 1139 triumph of Afonso Henriques that had created the first Christian dynasty of Portugal.20 In that foundational myth, Afonso Henriques had called on Christ, who appeared and helped defeat the Moors, unifying Portugal under the House of Burgundy. Additionally, although not mentioned explicitly in Afonso’s letters, the white cross in the sky that appeared to his adversaries was the same image that had appeared to the Roman emperor Constantine before his victory that established Rome as a Christian realm. Thus, Afonso’s narrative of Christian triumph over heathen forces linked Kongo on a footing equal to other, even paradigmatic, Christian kingdoms.21
Though some might think it a bit strained to believe Afonso was asserting his place with Constantine and the full Catholic brotherhood of kings, he used the language of familial bonds throughout his other correspondence with both Lisbon and Rome. For example, along with a 1512 letter he sent to Rome, he also sent ambassadors to Pope Julius II pointedly belaboring the obvious, “as is the custom, and in necessary obedience, like the other Christian kings do.” In the same letter he referred to King Manuel I of Portugal as “my much beloved brother,” a sign of their equivalent standings as siblings under their holy father, the pope.22 In the inclusive terms of the Kongo classes of kinship, brotherhood, the relationship of sibling equality, was social or political rather than biological.
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