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- не снова ли вариация истории Есфири = Елены Волошанки? Филлида как Есфирь-Елена?, Аристотель здесь - Иван Грозный?, Александр - видимо его сын Иван? Хотя возможно и смешение ролей.
http://www.jehsmith.com/1/2013/04/phyllis-rides-aristotle.html Phyllis was the preferred consort, perhaps the wife, of Alexander the Great, who in turn was a disciple of the philosopher. This much is historical fact. A legend arose over the course of the late middle ages according to which Aristotle grew enamored of Alexander's favorite, who for her part consented to give the philosopher what he wanted, but only as his dominatrix. In particular, she wished to ride on the his back, with the peripatetic down on his hands and knees like a beast. An anonymous Latin text relates that Aristotle had initially instructed his disciple to abstain from amorous relations with his own wife, since this diverted him from the manly projects in which he was engaged (empire-building, philosophy, e.g.). Phyllis was therefore spurned, and to get revenge she decided to seduce not her own husband, but the old philosopher who had drawn her husband away from her. This proved not so difficult, and soon enough Aristotle began to solicit her carnally. To which solicitations Phyllis responded: This I will certainly not do, unless I see a sign of love, lest you be testing me. Therefore, come to my chamber crawling on hand and foot, in order to carry me like a horse. Then I'll know that you aren't deluding me. ..In 1512 Lucas van Leyden gives us a depiction of the same scene in which Aristotle is wearing unmistakably Moorish or Islamic gear (below)..
https://psychiatry.uchicago.edu/sites/psychiatry.uchicago.edu/files/uploads/TJHP-Summer13%20format.pdf Aristotle and Phyllis: A Story Against The Dangers of Love by Carlos Espi Forcen, Ph.D., Department of Art History, University of Murcia, Spain The legend starts with Alexander during his conquest of Asia in the moment he had already reached the remote and unexplored territories of India. There he met a beautiful woman, Phyllis, and he fell in love with her to the extent that he dismissed his obligations as a ruler. His courtesans were deeply worried and they called his master Aristotle to make him focus on the government affairs and forget the delights and beauty of the young Indian damsel. Alexander followed his tutor’s advice and put some distance between him and Phyllis. Obviously young lady was not happy with the situation and she planned to take revenge on the old master. Phyllis seduced him with great success by even exposing the flesh of her leg and the old man fell deeply in love with her. He desired her with such passion that he was ready to do anything that she demanded. Phyllis told the old master that she would be his lover only if he let her to ride on his back around the courtyard of the palace. The Greek philosopher satisfied her request and he turned into the lady’s horse offering a terrible spectacle that was contemplated by Alexander, since Phyllis previously reported his intentions. Alexander required an explanation and Aristotle in return warned that if a woman could make a fool of an old and experienced man like him, she could be much more harmful with a young man like him.3 It has been suggested that this story arrived to Europe from Islamic sources, since some Arabic written legends parallel our story with different characters. The West would have inherited the topos of the legend and added the characters of Alexander, Aristotle and Phyllis.4 The first written sources we have of this legend are a French novel around 1230, Le Lai d’Aristote, and shortly after a German version, Aristoteles und Phyllis, that has been preserved in a manuscript from the second quarter of the 13th century. Slightly different versions of the story were written until the 15th century, sometimes the lovers were young and their parents disapproved their love, whereas other times they were adults. In a less demeaning version, Phyllis rode Aristotle’s back because she was tired and had sore feet.5 3 George Sarton. “Aristotle and Phyllis”. Isis 14 (1930): 8-9. 4 Ibid., pp. 9-10. 5 John M. Jeep, ed. Medieval Germany: An Encyclopedia, New York: Garland Publishing co., 2001, pp. 22-23. ...Figure 1. Wool embroidery. Early 14th century ...A wool embroidery dated also in the first quarter of the 14th century depicts the legend in two different scenes: first, Aristotle is gently touching the face of his beloved Phyllis through a window from an interior setting; secondly, we see the moment in which Phyllis is riding the scholar like an animal, she is pulling the brides and flagellating him to run faster (fig. 1).7 It seems to have turned into a popular iconographic motif in this century and it often appears in the so-called minor arts, either in ivory caskets, private utensilia, misericordia or illuminated manuscripts. One example is a late 14th century Netherlandish aquamanile that represents Phyllis riding the Greek scholar (fig. 2). Aquamaniles contained water and were used for people to wash their hands before having dinner. Its purpose would be no other than entertain people at the table with a popular story.8 In Early Modern German art this legend was frequently represented both in engravings and paintings. A good example is the engraving executed in 1513 by Hans Baldung Grien (fig. 3). Both Aristotle and Phyllis are already naked and the woman is riding on the philosopher while Alexander is watching the scene from the roof of the palace.9
Вышивки см. также здесь: http://wkneedle.bayrose.org/Articles/klosterstich.html Klosterstich: convent embroideries in wool by Christian de Holacombe
- сцена на вышивке (см. Racaire’s embroidery, Malterer tapestry), где Аристотель и Филлида общаются через окно, напоминает известную загадочную сцену ковра из Байе с Clericus и Aelfgiva - согласно ФиН, там изображено похищение Елены Троянской ( http://www.chronologia.org/krrus/01.html см. рис. 1.80).
http://www.liv.ac.uk/media/livacuk/cultures-languages-and-area-studies/liverpoolonline/Aristote.pdf HENRI DE VALENCIENNES THE LAY OF ARISTOTE Edited and translated with introduction and notes by Leslie C. Brook and Glyn S. Burgess Sources and analogues ..In the exempla the girl is presented as Alexander‘s wife and she tells him the time and place of the promised ride on Aristotle‘s back before it is carried out; unlike the maiden in the lay she rides without a saddle (Delbouille, p. 39). In the German versions the girl is also Alexander‘s wife. In Ulrich von Eschenbach‘s account she is known as Candace and in the anonymous version as Fillis or Phyllis (MSS EF of Aristote call her Blancheflor). ..Nor is there any reference in the exemplum to Alexander‘s conquests, or even to the fact that the story takes place in the East. The wife is referred to as ‗regina‘ by reason of her marriage to Alexander (who is referred to as ‗rex‘), but there is no indication that she was of Indian nobility. When she learns that Aristotle was the cause of Alexander‘s change in behaviour, she resolves on revenge, parades herself in the garden in front of Aristotle‘s window in a lascivious manner (‗lascivie‘), with enticing eyes and words (‗oculis ridentibus et verbis‘), and raises her dress to display her legs (‗vestes elevans atque tibias denudans‘). When the besotted Aristotle begs for her love, she insists that on the following day, when her husband is asleep, he prove his affection by agreeing to let her ride on his back in the garden. Her husband is meanwhile alerted and told to watch. The ride takes place, with no mention of a saddle, whereupon an angry Alexander initially threatens to put Aristotle to death. The latter, however, makes the shrewd observation that, if a wise and learned old man like himself can be so ensnared in this manner, how much easier it is for a young man such as Alexander to be so. Alexander is then placated by these wise, cautionary words and he spares his tutor.25 ..In any event it appears likely that the tale of a woman riding on the back of a humiliated man (whether it be a sage, a minister or a sovereign) has Eastern, particularly Arabic, parallels (Delbouille, pp. 35, 53–54) and also that the transfer of such a tale to the ridiculing of Aristotle was a purely thirteenth-century phenomenon.27
- сцены в саду и вообще всю историю можно сравнить с такими историями, как Сусанна и старцы, Давид и Вирсавия (и полководец Урия), Иосиф и жена Потифара. А может, и с Золотым ослом Апулея, раз Аристотель как бы превратился в лошадь/осла? Александр кстати, застав Аристотеля с Филлидой, первоначально разгневался и имел намерение убить Аристотеля. А унижение Аристотеля Филлидой можно сравнить с унижениями, которые терпел Сократ/Иов от жены. Жену Сократа звали Ксантиппа, что в переводе "рыжая кобыла".
http://speakeristic.blogspot.ru/2011/04/nothing-new-under-sons-men.html Well, the problem is that this is not a Greek legend at all -- rather the thematic story (a woman beguiling a wise man and persuading him to let her ride upon his back) is a story found in the Pañcatantra <पञ्चतन्त्र>, a collection that dates back to the 3rd century BCE (and was also later included in the famous Buddhist collection the Jātakas <जातक>. It appears to have been applied to Aristotle quite late because there is no record of it in any of the Alexander Romances or in any of the medieval biographies of Aristotle. The standard history of the story (George Sarton, "Aristotle and Phyllis", Isis, Vol. 14, No. 1, May 1930, pp. 8-19 ) states: No wonder that the story, thus transformed into a Christian sermon against lay wisdom, was immensely popular in Christendom. Our witnesses of that popular success are not so much the writings, few in number, as the sculptures decorating the doorways of cathedrals, the capitals of columns and pilasters, the misericords of stalls, not to speak of movable objects, such as aquaemanalia, ivory caskets, etc. But I am going perhaps a little too fast, for there is no absolute proof that the popular motive -- the wise man beridden by a gay damsel -- referred always to Aristotle. It had its place in the church anyhow, as an exemplum showing the danger of woman, (this had become a regular obsession to the medieval clerks). In fact it was often treated as a companion piece to other stories of the same kind: Adam and Eve, Samson and Delilah, David and Bathsheba, Hercules and Omphale, Virgil hanging mid-air in a basket. (If you are not familiar with the story of Virgin hanging mid-air in the basket, here it is: Virgil had been given an assignation by a Roman lady who lived at the top of a tower. He was to be lifted up to her room in a basket, but she left him dangling half-way throughout the night. Next day, the whole town came to watch the famous magician, who knew everything except the extent of feminine wiles. Note that the story is not in the standard medieval accounts of Virgil -- you can search Vincent of Beauvais and not find it.)
- сюжет изображали часто вкупе с такими историями, как Самсон и Далила, Геркулес и Омфала, Вергилий, обманутый дочерью римского императора и подвешенный в корзине в воздухе (кстати не вариант ли это истории о чудесной косе Рудабе, или аркане Заля, по которому взобрался к ней Заль-Дестан? См. анализ ФиН в "Шахнаме..." глава 4.3), Соломон, под влиянием жены/жён поклоняющийся идолам.
http://rbedrosian.com/Sex/Horowitz_1976_Aristotle_Women.pdf An amusing example of the legendary philosopher caught not living up to his principle is the scene of Aristotle crawling on his hands and knees, mounted by Phyllis (Fig. 1). The tale, an attribution to Aristotle of a stock Indian and Arabic story, first appeared in the first half of the thirteenth century in a sermon by Jacques de Vitry and shortly after in a long poem by Henri d'Andely.19 In the sermon version, Aristotle rebuked Alexander the Great for doting on his wife and neglecting public affairs. Alexander's wife, seeking revenge, sought Aristotle's love. Victorious, she gained his agreement to give her a piggy-back ride before she granted him her favors. She told Alexander, who was there to witness Aristotle's humiliation. In Henri d'Andely's version, the woman is Alexander's mistress, and the scene is witnessed in a garden by Alexander and his scribe. ..Sixteenth-century prints of Aristotle and Phyllis often appeared in a set of four, including Samson and Delilah, Solomon worshiping strange gods, and Vergil in the basket. ..Furthermore, the story embodies the popular belief, based on folk experience and dynastic experience, that even the mightiest ruler, a man of the stature of Alexander the Great, needs advice and example in order not to be ruled by his wife.2' The moral is that the hierarchy of male over female is not a natural product of sex distinctions but is in the fullest sense of the word "manmade." Women are capable of putting themselves on top like Phyllis of legendary fame or of remaking relationships on egalitarian lines.
http://www.brown.edu/Departments/Italian_Studies/heliotropia/02-01/papio.shtml ..The numerous instances, both in literature and in art, of a respected man who loses all — or loses out — thanks to his inability to resist a woman’s charms is a motif from which more can be gleaned by looking at the figures involved than at the polygenetic plot itself. Among these, we may count not only Dante and Solomon but Adam, Samson, Hercules, Hippocrates and many others as well. Some of the most widely known and most appreciated versions dealt with wise or culturally weighty men precisely because of the apparent incompatibility of reason and lust. Jacques de Vitry is one of the first named compilers of one particular legend that was subsequently disseminated even more widely in the Lai d’Aristote of Henri d’Andeli. According to the tradition, Alexander the Great, having grown weary of his teacher’s moralizing on the evils of temptation, arranged to have him cede to the enticement of his mistress (Phyllis, Campaspe or Pankaste depending on the version). She promised him her sexual attention provided that he allow her to ride him like a horse. Once the Philosopher had assumed this rather undignified equine position, however, Alexander popped out of hiding to expose the hypocrisy of his master. If Solomon is the chief example of the amusing tale of the lapsus sapientis in the Judeo-Christian line and Aristotle in the Greek, it should not be surprising that we find Vergil in the Roman. According to his legend (meticulously traced by Comparetti in the well-known study Virgilio nel Medioevo), Vergil is delighted when the daughter of the Emperor of Rome agrees to meet with him. She convinces the poet, however, that their amorous rendezvous is possible only if he gets inside a box, sometimes a basket, that will be hauled up to her window. To Vergil’s great dismay (but to the enjoyment of the reader), he is left suspended in the air to be derided by the citizens of Rome. Although Boccaccio does not elaborate expressly on the anecdotes related to Aristotle and Vergil, there can be little doubt that he, like most of his contemporaries, was familiar with them.
http://www2.latech.edu/~bmagee/201/phyllis/phyllis.htm Phyllis et Aristotles "Phyllis and Aristotle." Anonymous http://marinni.livejournal.com/435140.html Aristotle and Phyllis
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