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Speaker 1: Oh, lessons from the world's top professors anytime, anyplace, world

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Speaker 1: history examined and science explained. This is one day university Welcome.

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Speaker 1: This is half hour history Secrets of the Medieval World.

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Speaker 1: I'm your host, Mike Coscarelli. This week we continue with

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Speaker 1: the early medieval period. Before there were knights and shining

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Speaker 1: armor at Arthur's round table or tower in cathedrals, there

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Speaker 1: was Rome. And Rome was the center of everything until

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Speaker 1: it wasn't. So what happened? We'll let Chris take it

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Speaker 1: from here. Well, right away, we have to ask ourselves

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Speaker 1: did Rome fall? And I have to tell you that

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Speaker 1: I'm one of those historians who doesn't believe that Rome

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Speaker 1: fell because it makes it sound like there was a

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Speaker 1: light switch. Right, So Rome is going along, everything is fine,

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Speaker 1: and then along comes the year four seventy six, a

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Speaker 1: light switch goes off, and then we're in the dark

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Speaker 1: ages for a thousand years. Doesn't work for me, So

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Speaker 1: I am more apt to say to my students and

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Speaker 1: to you that Rome had a certain demise, and that

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Speaker 1: Rome transformed from one form into another form. After all,

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Speaker 1: why does the Roman Catholic Church speak Latin officially? Why

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Speaker 1: is the city of Rome so important to Catholicism and

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Speaker 1: to Christianity. There are historical reasons for that, and they're

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Speaker 1: all tied up with the Roman Empire. It's simply impossible

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Speaker 1: to talk about the Roman Empire without talking about Christianity.

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Speaker 1: So let's take that date of four seventy six and

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Speaker 1: move back a couple of centuries, and what we begin

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Speaker 1: to hear, what we begin to talk about, is not

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Speaker 1: a story of Rome where everything was fine and then

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Speaker 1: it begins to crumble, and then it crashes, and then

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Speaker 1: something else happens. That discontinuity between one period and another

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Speaker 1: period is really part of an older school of what

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Speaker 1: we call historiography. Historiography is the history of history. It's

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Speaker 1: the history of schools of thought. And the school of

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Speaker 1: thought that I subscribe to is more something called the

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Speaker 1: late Antique school. Now it's a rather unfortunate title because

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Speaker 1: as soon as you say late antique, you think of

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Speaker 1: the antique road show. And we don't mean that furniture.

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Speaker 1: We mean the ancient world, antique being another word for

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Speaker 1: the ancient world. And if any of you are really

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Speaker 1: interested in Peter Brown's biography of Augustine of Bo, Peter

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Speaker 1: Brown is an a historian of this period, and he

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Speaker 1: tries to look at Augustine of Hippo, who dies around

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Speaker 1: four twenty or four thirty, as one of these people

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Speaker 1: who is a late antique character. He's Christian, he's also Roman,

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Speaker 1: and he's in this transitional period. In fact, he writes

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Speaker 1: his great work City of God because the city of

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Speaker 1: Rome had been sacked, and so he wants to talk about, well,

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Speaker 1: what's next, what's going on in this transformation of time.

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Speaker 1: So once we begin to look at this period as

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Speaker 1: a longer period, the year that kind of becomes very

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Speaker 1: important is the year two ninety three when a particular

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Speaker 1: Roman emperor by the name of Diocletian decides that running

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Speaker 1: an empire the size of if you recall the continental

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Speaker 1: United States, it's just too big. And so what he

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Speaker 1: does is he draws kind of a line in the

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Speaker 1: sand and he breaks the empire up. It's not quite

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Speaker 1: a fifty fifty split, it's more kind of like a

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Speaker 1: two thirds one third split, and he says, we're going

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Speaker 1: to have two sections. We're gonna have a Western Empire

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Speaker 1: and an Eastern empire, and the Western Empire is gonna

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Speaker 1: stay centered in Rome, and we're kind of looking for

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Speaker 1: a place to use as a capital for the Eastern Empire,

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Speaker 1: and that's going to become Constantinople, a new city in

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Speaker 1: a few decades, and so east and west, and then

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Speaker 1: around three twelve there's a new emperor by the name

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Speaker 1: of Constantine the Great. Some people say Constantine, it doesn't matter.

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Speaker 1: And Constantine was kind of really fascinated with the Greek

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Speaker 1: east more than the Latin west. He thought that's where

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Speaker 1: the energy isn't and I want to build that other capital.

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Speaker 1: So he takes basically a village called Byzantium and he

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Speaker 1: builds it up into this huge city that he calls Constantinople.

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Speaker 1: And this is very, very kind of arrogance because Constantinople

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Speaker 1: is his name, Constantine and the word polus, which means

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Speaker 1: city state in Greek, and that's when you get Constantinople.

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Speaker 1: And he calls it a nova Roma, a new Rome,

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Speaker 1: and he moves there. Now there's an emperor in the west,

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Speaker 1: but he goes to the east, and because he's really

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Speaker 1: the really powerful guy, the energy of the empire, are

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Speaker 1: the resources of the empire begin to shift over from

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Speaker 1: west to east, and that leaves the city of Rome

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Speaker 1: kind of vulnerable. And what happens is that the edges

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Speaker 1: or the frontiers of the Latin West begin to move backwards.

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Speaker 1: Rome doesn't explode. Rome implodes. Rome suffers from something called hypothermia.

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Speaker 1: All right, God forbid that should happen to us. But

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Speaker 1: if you suffer from hypothermia, what happens is that your

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Speaker 1: body says, well, I can't live without my brain, without

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Speaker 1: my lungs, without my heart and my major organ. So

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Speaker 1: I'm going to draw blood away from my extremities. I

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Speaker 1: don't want to live without my fingers and toes, but

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Speaker 1: I can actually survive without that. So the blood comes

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Speaker 1: in to save the heart. And the heart, of course,

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Speaker 1: is the city of Rome. So Rome begins to kind

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Speaker 1: of creep inwards, and the city of Rome becomes vulnerable

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Speaker 1: because these other tribes from outside of Rome can get

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Speaker 1: closer and closer in the city of romas full of money,

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Speaker 1: and so the city of Rome itself is sacked three

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Speaker 1: times in a fifty year period, in four ten and

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Speaker 1: four forty five, in four seventy six, and there's the date,

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Speaker 1: and let's finally talk about four seventy six. Okay, So

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Speaker 1: there's an emperor on the throne in Rome, and his

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Speaker 1: given name is Romulus, and his title as Augustus Emperor.

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Speaker 1: And if you look back in Roman history, Rome had

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Speaker 1: been founded by twins called Romulus and Remus. So historians

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Speaker 1: in the seventeen and eighteen hundreds see a Romulus at

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Speaker 1: the very beginning, say about a thousand BC or BC,

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Speaker 1: and they see a Romulus in four seventy six and

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Speaker 1: they think this is great, this is bookends boom. Four

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Speaker 1: seventy six is the fall of Rome, and that begins

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Speaker 1: this kind of you know, the thesis of a line

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Speaker 1: in the sand. So what's happening is that as the

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Speaker 1: Roman Empire transforms in the west and the energy moves

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Speaker 1: to the east, power begins to shift from the western

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Speaker 1: capital of the city of Rome up north. And Clovis

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Speaker 1: rather unusual name, isn't it. Clovis converts in the year

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Speaker 1: five h three, and Clovis is pretty much a tribal

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Speaker 1: chieftain in the area of France and Germany modern France

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Speaker 1: and Germany, Germania and Gaul in Latin ideas, and that's

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Speaker 1: going to be an important moment for the PowerShift of

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Speaker 1: Christianity later on. And so there's really no western emperor,

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Speaker 1: So who's left in the city of Rome. But this

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Speaker 1: guy called the Bishop of Rome, who over time becomes

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Speaker 1: so powerful in a civil and a religious way that

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Speaker 1: we call him the Pope with all of what that means.

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Speaker 1: And then we have this notion of the barbarian invasions

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Speaker 1: coming in right now. A barbarian is a relative term.

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Speaker 1: Barbarian is is one of the one of those distinctions

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Speaker 1: between us versus them. And to put it in kind

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Speaker 1: of trite terms, but maybe terms that can help us.

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Speaker 1: If you live in Chicago, Cubs fans call white Sox

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Speaker 1: fans barbarians, and white Sox fans called Cubs fans barbarians.

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Speaker 1: They just you know, it's not us, So it's them.

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Speaker 1: And every culture dating back to the ancient Greek says,

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Speaker 1: anybody who doesn't know our language speaks like blah blah

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Speaker 1: blah blah blah. And that's where barbarians as a word

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Speaker 1: comes from. And these barbarians again, this notion that the

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Speaker 1: barbarians invade Rome because Rome is collapsing, Well, how many

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Speaker 1: of you would run into a burning building. I wouldn't.

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Speaker 1: So obviously, these tribes are coming into Roman territories because

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Speaker 1: Roman territories have things that they want, like aqueducts, like

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Speaker 1: clean running water, like the equivalent of flush toilets, not

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Speaker 1: quite like better nutrition, like better organization, safer streets, and

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Speaker 1: so these people begin to move in and they take

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Speaker 1: their own native Germanic culture and they marry it with

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Speaker 1: Roman imperial systems, and we begin to get the early

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Speaker 1: Middle Ages. And these people were probably pushed also. They

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Speaker 1: were going towards something that they wanted, but they were

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Speaker 1: pushed from behind by Attila the Hun who dies in

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Speaker 1: four fifty three, and the other Huns, and they may

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Speaker 1: have been pushed by other marauding tribes in China or Russia,

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Speaker 1: probably because of bad harvests, and so these people needed

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Speaker 1: to move forward to find food. That's after Rome in

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Speaker 1: the west. What's going on in the east, Well, that

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Speaker 1: little village of Byzantium has now been transformed into the

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Speaker 1: city of Constantinople, and there's an emperor in Constantinople, the

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Speaker 1: air of Constantine until the year fourteen fifty three. I

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Speaker 1: didn't make a mistake there, that's one four five three.

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Speaker 1: The emperor in Constantinople is going to claim to be

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Speaker 1: the heir of ju LEAs Caesar who is killed in

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Speaker 1: forty four BC, Augustus of Constantine until fourteen fifty three,

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Speaker 1: and the big one, early one in our period is Justinian.

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Speaker 1: Justinian has a very long reign from five to twenty

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Speaker 1: seven to five sixty five, has this ragin where he

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Speaker 1: is recreating Western learning in a Greek key or a

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Speaker 1: Greek riff, if you will, and this very close marriage

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Speaker 1: of church and state. Now, the context here is that

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Speaker 1: Justinian dies right before that Muslim push that we were

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Speaker 1: talking about. And again the Muslims kind of bounce off

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Speaker 1: of Constantinople after six thirty two and they go across

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Speaker 1: North Africa and over to the West because they can't

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Speaker 1: take over Constantinople until fourteen fifty three when Constantinople finally falls.

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Speaker 1: And there's a golden age of Byzantine history from about

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Speaker 1: eight fifty to about twelve fifteen. And it's when things

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Speaker 1: get a little tight there that the Eastern Emperor writes

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Speaker 1: a letter to the Western Pope and says, hey, I

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Speaker 1: need some help here. The Muslims are at my gates.

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Speaker 1: And that's one of the one of the impetus for

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Speaker 1: the Crusades. As we're going to see let's go back

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Speaker 1: to Justinian for a second. Had a fascinating wife by

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Speaker 1: the name of Theodora, and Justinian and Theodora really reigned

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Speaker 1: almost as partners, and Justinian inherited from Constantine this notion

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Speaker 1: of sacred kingship. Constantine saw himself. He called himself a

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Speaker 1: thirteenth apostle, a priest and king. And of course that's

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Speaker 1: a Christian version of the idea that the Roman emperor

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Speaker 1: was divine, and it goes back into history with this

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Speaker 1: very close relationship between say Pharaoh, who is divine, the

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Speaker 1: son of Ra and so as we're going to see

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Speaker 1: further down the line, this very uneasy relationship of what

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Speaker 1: kind of we call a theocracy, where the church and

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Speaker 1: the state are the same thing. They would have never

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Speaker 1: separated those words. Pitts an Eastern emperor versus a Western pope.

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Speaker 1: And Justinian is so fascinated by Rome that he redoes

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Speaker 1: the law code for his part of the empire. It's

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Speaker 1: called the Codex Justinianus. Again, he rather not humbly names

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Speaker 1: it after himself, and it's a revision of the Roman

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Speaker 1: law code. And then once he's got that, he starts

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Speaker 1: traveling west. He takes over southern Italy, he takes over Sicily,

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Speaker 1: and he's trying to now push the energy not from

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Speaker 1: west to east, as Constantine had done, but from east

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Speaker 1: to west. And Constantinople is going to remain this Eastern

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Speaker 1: jewel for years where royal authority was given as patronage

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Speaker 1: to thinkers and artists. And an example of that, the

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Speaker 1: most beautiful physical example of that is the Church of

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Speaker 1: Hagia Sophia, which has been a church and then a

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Speaker 1: mosque and back and forth several times. That's what's going

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Speaker 1: on in the east. Well, right now we're heading into

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Speaker 1: a short break. But when we turn Vikings plus what

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Speaker 1: it was like to live under Islamic rule, what's going

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Speaker 1: on way in the north. In fact, even those areas

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Speaker 1: in Scandinavia where Rome never showed up. And that brings

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Speaker 1: us to the vikings. A lot of people don't know

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Speaker 1: where to put the vikings. You think of the vikings,

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Speaker 1: and you think of cartoons, and you think of thor

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Speaker 1: and you say to yourself, but where does that go

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Speaker 1: in my chronology and my geography, And the answer is

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Speaker 1: it goes in the early medieval periods. Some of you

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Speaker 1: may have read these Vinland sagas. So the Vikings are

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Speaker 1: called the norse Men because they come from the north,

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Speaker 1: and so the north Men are the norse Men. And

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Speaker 1: that's really how they show up in the ancient sources.

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Speaker 1: They don't show up as the Vikings. And they start

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Speaker 1: moving around around eight hundred or around eight fifty, and

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Speaker 1: they start moving around in the summer, right because you

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Speaker 1: can't sail in the winter, so they move around in

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Speaker 1: the summer. And their raiding parties, the Vikings are hit

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Speaker 1: and run operations. They plunder, they strike, and they plunder

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Speaker 1: and they leave rather than settle. When they do settle,

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Speaker 1: they settle as staging posts for further raids, as opposed

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Speaker 1: to something that's more permanent. Now, some of those staging

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Speaker 1: posts naturally grew, but they were never intended to be permanent.

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Speaker 1: And so one example, way up in northeast Europe would

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Speaker 1: be on the eastern portion of England in the city

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Speaker 1: of York. York is actually a Viking or Norse word

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Speaker 1: for your vic jo r v i K, And the

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Speaker 1: city of York to this day takes its Viking heritage

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Speaker 1: very very seriously, and there's a your viccent there now

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Speaker 1: where there's been an archaeological dig and a recreation of

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Speaker 1: what the city or the village of Yorvic looked like

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Speaker 1: in that period. But when we think of the Vikings,

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Speaker 1: we think of cold weather, okay, but they actually also

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Speaker 1: did these strike and plunder raids in the Iberian Peninsula.

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Speaker 1: They didn't quite get into the Mediterranean too far because

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Speaker 1: of the way their ships were built, and bit by

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Speaker 1: bit they moved from England to Iceland, to Greenland and

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Speaker 1: all the way across North America into what is Canada's

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Speaker 1: Newfoundland around the year one thousand and Again that was

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Speaker 1: a smaller community, although what people say is the Viking

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Speaker 1: Well or the Viking Tower in Newport, Rhode Island certainly

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Speaker 1: is not, but it still draws tourists. There now one

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Speaker 1: other player. So we've had after Rome, we've had Byzantium,

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Speaker 1: we've had the Vikings, and now Islam. So to repeat,

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Speaker 1: Mohammed's birth is about the year five seventy a d

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Speaker 1: or ce. Even Muslim sources aren't sure about that. Everybody agrees.

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Speaker 1: He dies in six thirty two, about six ten, when

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Speaker 1: he's about forty years old. He receives the first revelation.

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Speaker 1: The angel Gabriel comes to him and says recite, there

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Speaker 1: is no God but Allah, and Mohammed is his prophet,

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Speaker 1: which is the first revelation, but it actually doesn't occur

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Speaker 1: in the first surah or chapter of the Koran, because

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Speaker 1: the Koran doesn't go chronologically, and so it's about two

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Speaker 1: thirds of the way through. And what Mohammed does is

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Speaker 1: he attacks local idol worship in Mecca, the area in

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Speaker 1: modern day Saudi Arabia, and Mohammed is very much like

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Speaker 1: Abraham was in the ancient Biblical times because he is

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Speaker 1: a monotheist surrounded by polytheists. And so he's thrown out

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Speaker 1: of Mecca in the year six twenty two in something

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Speaker 1: that shows up in the sources as the Heijira, and

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Speaker 1: he's thrown out of Mecca and he goes to Medina.

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Speaker 1: This happens to be year one of the Muslim calendar, right,

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Speaker 1: so we've had a change in the Christian calendar year

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Speaker 1: one of the Muslim calendar. We have an ancient Jewish

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Speaker 1: calendar as well. He dies in six thirty two and

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Speaker 1: in a one hundred year period that historians couldn't make

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Speaker 1: up if they tried. From six thirty two to seven

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Speaker 1: thirty two Islam begins its advance. Now there is a

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Speaker 1: lot of controversy about Islam's advance. A lot of people

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Speaker 1: say Islam advanced its faith at the point of a sword. Well,

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Speaker 1: Islam was spreading, and excuse me, but Christianity had spread

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Speaker 1: that way as well, And so there's notion that Christianity

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Speaker 1: spreads peacefully is not true in all cases, in all places,

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Speaker 1: at all times, and the same as true of Islam. Yes,

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Speaker 1: there were bloody encounters, but there were also encounters where

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Speaker 1: communities welcomed Islam. It was the dam dating force. Why

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Speaker 1: are you're going to fight against that tide? And they

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Speaker 1: cut deals with Islam in much the same way that

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Speaker 1: people deals with the Roman Empire. Come to town, we

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Speaker 1: will be loyal, but leave us alone to worship as

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Speaker 1: we wish. And so in six thirty two to seven

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Speaker 1: thirty two, Islam takes over the modern day Holy Land,

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Speaker 1: gets as far as Constantinople, but can't take over Constantinople

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Speaker 1: for another seven hundred years. Saudi Arabia and all of

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Speaker 1: those areas today like Kuwait and all of North Africa,

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Speaker 1: jumps the Iberian Peninsula Spain and establishes a capital in Kordeba,

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Speaker 1: And so there are a lot of places in the

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Speaker 1: United States and in fact around the world where Jewish, Muslim,

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Speaker 1: and Christian dialogue takes place, and a lot of these

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Speaker 1: programs are called Kordeba House or the Kordeba Program because

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Speaker 1: Kordaba becomes kind of an example of how the three

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Speaker 1: faiths could have coexisted. So it's they're stopped in the

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Speaker 1: East in the year seven eighteen by a Byzantine emperor

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Speaker 1: by the name of Leo the Third fighting against a

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Speaker 1: very very interesting Islamic general called Suleiman comes up in

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Speaker 1: the sources as Suleiman the Magnificent, and they're stopped in

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Speaker 1: the West in seven thirty two by Charlemagne's grandfather, who

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Speaker 1: was named Charles Martel. Now you can't open up a

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Speaker 1: phone book from that period of time if one did

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Speaker 1: exist and finds Martella Charles, because Martell is a Frankish

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Speaker 1: word for the hammer, kind of sounds like a mafia boss.

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Speaker 1: Charles the Hammer, And he's called the Hammer because he

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Speaker 1: was such a forceful fighter that running into him was

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Speaker 1: like running into a brick wall. Remember Stonewall Jackson from

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Speaker 1: the American South, And so everybody has to come together

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Speaker 1: under Charles's command to do what nobody had been able

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Speaker 1: to do for a hundred years, which is stopped the Muslims.

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Speaker 1: And in fact he does that at a battle on

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Speaker 1: a field between the two cities of Poitier and tour

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Speaker 1: It actually was closer to Poitier, but both of those

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Speaker 1: two cities claim to this day to have been the

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Speaker 1: spot where Charles Martell stopped the Muslim advance. Because of

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Speaker 1: tourism dollars, and Charles Martel has had a new life

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Speaker 1: in the last ten or fifteen years because of the

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Speaker 1: very politicized notion that some have that Islam is trying

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Speaker 1: to capture or take over Western civilization. So people who

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Speaker 1: are looking for some political character to say, oh, we

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Speaker 1: need to be like, they picked Charles Martell, an obvious

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Speaker 1: example of politicizing history. And so the Muslims fall back, oh,

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Speaker 1: from that area in Gaul, they go back over the Pyrenees,

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Speaker 1: and then the story of seven thirty two to fourteen

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Speaker 1: ninety two from the Christian perspective is called the ray

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Speaker 1: Konquista or the Reconquest, where Christianity is pushing down, down,

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Speaker 1: down down the Muslims and the big moment is Toledo's

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Speaker 1: fall in ten eighty five, and we'll see later that

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Speaker 1: it's the fall of Toledo in ten eighty five in

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Speaker 1: the West that makes the Pope say, well, if we

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Speaker 1: beat the Muslims there, maybe we can beat them in

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Speaker 1: the Holy Land. And the Crusading movement begins eleven years

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Speaker 1: later in ten ninety six. I want to spend a

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Speaker 1: moment talking about dynasties. Now again, you may think that

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Speaker 1: this goes against my notion that I don't want to

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Speaker 1: talk about names, dates, and places, But I do want

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Speaker 1: to talk about these dynasties because the dynasties from this

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Speaker 1: period remain important dynasties throughout history because they are centered

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Speaker 1: in cities that are still very important in history. And

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Speaker 1: so the first dynasty after Mohammad dies, Mohammed doesn't have

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Speaker 1: a son, he doesn't have a natural air, so it's

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Speaker 1: his son in law that takes over, and very quickly

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Speaker 1: Islam splits into Sunni and Shia, and there's also a

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Speaker 1: Sufi mystic movement that crosses over the two of them

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Speaker 1: in much the same way that Christianity splits into East

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Speaker 1: and West early on as well. And so you have

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Speaker 1: it takes a little while for dynasties to set themselves

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Speaker 1: up in these arrival dynasties, and the first major dynasty

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Speaker 1: is the Umayad dynasty, which is based in Damascus. Damascus

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Speaker 1: remains the capital of modern day Syria, and that's for

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Speaker 1: about one hundred years after Muhammad till about seven fifty.

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Speaker 1: And then the Abbasids, who are based in Baghdad, yes

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Speaker 1: that's Baghdad in modern day Iraq, which actually is not

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Speaker 1: far from ancients Babylon, and they basically control Islam, especially

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Speaker 1: in what we call the modern Middle East, from about

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Speaker 1: seven fifty to twelve fifty eight, and the power shifts

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Speaker 1: to Egypt in the capital of Cairo under the Fatimids

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Speaker 1: for a period of time within there, and then the

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Speaker 1: Mamluks take over from twelve fifty to about fifteen thirty.

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Speaker 1: It's in fact the mom Luks who take over Constantinople

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Speaker 1: in fourteen fifty three. And then the Ottomans. And folks

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Speaker 1: know the Ottomans from courses that you've taken if you

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Speaker 1: remember famous cartoons of the sick Man of Europe on

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Speaker 1: the eve of World War One. The Ottoman Empire is

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Speaker 1: that very corrupt decentralized, shaky organization that gets destroyed by

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Speaker 1: the imperial Western powers and gets chopped up officially in

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Speaker 1: the Treaty of Versailles, and in fact Europe in the

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Speaker 1: modern Middle East are still dealing with some of the

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Speaker 1: fallout from those decisions. How did Muslims live with Christians

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Speaker 1: and Jews? Well, you know, we don't want to again

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Speaker 1: use cartoon characters, but it is generally true that in

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Speaker 1: the medieval period it was better to be a Christian

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Speaker 1: or a Jew living under Islamic rule than a Muslim

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Speaker 1: or a Jew living under Christian rule, because Muslims didn't

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Speaker 1: have this notion that they needed to evangelize, that they

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Speaker 1: needed to convert everyone underneath them. And so let's use

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Speaker 1: an example from the Roman Empire. The Jews and the

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Speaker 1: Roman Empire was what was called a religio licta, a

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Speaker 1: permitted religion. That is, the Jews were left alone. Or remember,

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Speaker 1: the Jews are Monotheists and apollotheistic setting in the Roman Empire,

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Speaker 1: and Jews are allowed to practice their faith as long

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Speaker 1: as they pray to their God Yahweh for the safety

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Speaker 1: and security of the empire and pay tribute. Night's fancy

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Speaker 1: word for taxes, and so there is a measure of

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Speaker 1: tolerance toward Jews, and this happens a little bit with

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Speaker 1: Christians as well, but Christianity becomes persecuted in the Roman Empire,

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Speaker 1: as do the Jews later on. And so the notion

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Speaker 1: of Islam is that Islam goes into a culture and

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Speaker 1: it assimilates what's there, and it enculturates what's there. It

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Speaker 1: doesn't destroy the culture. It encounters the culture and says,

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Speaker 1: what can we marry here, which is precisely what the

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Speaker 1: Roman Empire had done when spreading north in Europe, and

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Speaker 1: precisely what Christianity will do in its best moments assimilate

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Speaker 1: and enculturate as well. And that's why some people who

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Speaker 1: are used to using the phrase pox Romana the Roman

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Speaker 1: peace have looked upon this period as a pox Islamica.

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Speaker 1: It's a controversial term, not everybody subscribes to it, but

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Speaker 1: by and large, if you paid your taxes and you

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Speaker 1: didn't cause trouble, you were allowed to practice your Christian

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Speaker 1: or Jewish faith. That is not to say that there

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Speaker 1: weren't the equivalent of what we call programs against Christians

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Speaker 1: and Jews under Islamic rule, but then again, there were

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Speaker 1: programs under Christian rule against Jews and Muslims as well,

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Speaker 1: So we have to tell the whole story. And so

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Speaker 1: there is no need for an Islamic Renaissance because there's

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Speaker 1: no Islamic Dark Age. Muslims are having these great advances

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Speaker 1: in medicine and math and exploration in the sciences. The

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Speaker 1: face of the Roman world has significantly changed. Next time

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Speaker 1: on Secrets of the Medieval World, the Renaissance and the

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Speaker 1: Renaissance men behind it, not just Da Vinci. Half hour history.

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Speaker 1: Secrets of the Medieval World from One Day University is

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Speaker 1: a production of iHeart Podcasts and School of Humans. If

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Speaker 1: you're enjoying the show, leave a review in your favorite

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Speaker 1: podcast app, and check out the Curiosity Audio Network for

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