스페인 Day 5(2) - 칼라오라 탑, 메스키타

칼라오라 탑(Torre de la Calahorra)

칼라오라 탑은 12세기 무슬림이 지은 망루를 14세기에 재건한 것으로 지금은 안달루시아 박물관으로 사용되고 있다.

박물관을 안 좋아하는 사람은 어떨지 모르겠지만, 생각보다 짜임새가 좋아서 또 가보고싶은 박물관이다.  

(박물관 : https://www.torrecalahorra.es/)

박물관 뿐만 아니라 탑 입장도 가능해서 탑 꼭대기에 올라가면 과달키비르 강을 가로지르는 로마 다리와 중세적 분위기를 물씬 풍기는 역사 지구(Historic Center of Cordoba)를 한 눈에 담을 수 있다. 

박물관(Museo Vivo de Al-Andalus, 알 안달루스 생활사 박물관 정도 되겠다) 같은 경우 1인당 4.5유로에 오디오 가이드를 빌려준다. 이 오디오 가이드는 방에 들어가면 저절로 켜지는 모양인데 자꾸 오작동을 일으켜서 같은 이야기가 여러 번 반복되곤 한다(친구 것도 그랬다고 한다).

남이 가르치려 드는 것을 좋아하지 않는 성격인지라 오디오 가이드를 그다지 즐기지 않는데 이 것은 여느 딱딱한 오디오 가이드와는 사뭇 다르다. 내용도 알차고 이야기도 입체감 있게 풀어나가서 나도 모르게 집중해서 들었다. 두 번째 전시실에는 안달루시아를 대표하는 인물 4명(이븐 루슈드, 마이모니데스, 알폰소 10세, 이븐 아라비)을 인형으로 세워두었는데 각자가 말하는 내용에 뭔가 뭉클함이 끼쳐올 정도였다. 특히 맨 처음의 이븐 루슈드는 서양철학에도 엄청난 영향을 끼친 그 '주석가 아베로에스'가 아닌가. 이븐 루슈드는 평소 아리스토텔레스의 주석가 정도로만 생각했었는데, 그의 합리성, 평등사상, 종교와 지역 전통 문화의 구분 등에 대한 누구보다도 진보적인 설명은 처음 들었기에 굉장히 인상 깊었다(정도가 아니라 어마어마하게 감동 받았었다. 포스팅 맨 아래에 오디오 가이드 대본을 더하였다). 이후 여행을 마치고 돌아와서도 한동안 이븐 루슈드에 관한 책을 찾아봤는데 죄다 아리스토텔레스 철학에 대한 주석 뿐이라 좀 아쉬웠다. 

박물관 안의 모형 알람브라 궁전(위) 메스키타(아래) 메스키타 사진 같은 경우는 워낙 실감이 나서 사람들한테 보여주니 많이 속았다는

이 외에도 이 박물관은 안달루시아 지역의 3대 문화(유대교, 기독교, 이슬람)를 잘 정리하였을 뿐만 아니라 그 시대의 시대상을 보여주는 미니어쳐와 디오라마가 전시되어 있다. 특히 시시각각 변하는 알람브라 궁전과 꼬르도바의 메스기타, 관계시설을 표현한 디오라마 등은 아주 흡족했다(=즉, 사진을 아주 많이 찍었다). 전시실이 많지는 않지만 안달루시아 문화를 잘 버무리고 농축한 전시였다. 탑 꼭대기에서 안달루시아의 찌르는 듯한 햇빛을 받으며 유네스코 세계유산을 조망할 수 있다는 점을 고려한다면 꼭 한 번 가봐야 할 박물관이다.

이제 우리는 로마 다리를 건너 개선문 아래를 통과한다. 마치 중세 시대로 시간 여행이라도 하는 기분이다. 개선문을 지나자 꼬르도바 단체 관광객은 여기에 다 모여 있다. 우리는 노인들과 작은 벤치를 공유하며 젤라또를 하나씩 입에 물었다. 교과서에서만 보던 메스키타가 바로 눈 앞에 있다. 두둥!

메스키타 성당(Mezquita Cathedral de Cordoba)

안에 들어가니 수반과 오렌지 나무가 심어져 있는 중정이 있고, 벨 타워가 큼지막하게 자리잡았다. 중정에서는 메스키타의 규모가 짐작이 안 된다. 입장하니 너무 쨍하게 밝은 곳에 있다 어두운 곳에 들어가서 그런지 순간 눈에 들어오지 않는다. 그러나 곧 눈 앞에 끝없이 펼쳐지는 아치형 기둥의 장엄함. 바로 이슬람 건축의 진수이다. 여기는~ 롯데월드~

이슬람 사원을 이르는 말은 아랍어로 마스지드인데 이것이 스페인어로 메스키타, 프랑스어 모스케를 거쳐 영어로 모스크가 되었다. 메스키타는 이슬람 사원을 칭하는 스페인어인데, 메스키타라고 말하면 바로 이 꼬르도바의 사원을 지칭할 정도로 이곳은 이슬람 사원을 대표한다. 세상에 성벽은 많지만 마치 장성이라하면 만리장성을 말하듯 말이다. 

메스키타는 여러 번 증축을 거쳐 지금의 형태에 이르렀다. 가서 보니 아치를 색을 칠한 것이 아니라 빨간색과 하얀색 벽돌을 번갈아 가며 조립하여 지은 것이라 더 놀랍다. 그 와중에 이곳을 성당으로 바꾸면서 중간에 굉장히 부자연스러운 공간이 있다. 건물을 부수지 않은 게 어디인가라는 생각이 들기는 했지만 나와 친구는 이 써글 기독교 양식 이 아름다운 건축에 무슨 짓을 한 거야라며 분개했다. 그런데 이보다도 날 화나게 한 것은 미흐랍이 공사 중이었던 것이다. 이슬람 사원의 꽃! 미흐랍을 철창 사이로 겨우 보면서 꼬르도바는 꼭 다시 와야겠다고 생각했다. 이번에 못 본 알카사르도 보고 싶고. 

점심도 먹지 않고 젤라또의 힘으로 돌아다녔더니 배가 고프다. 꼬르도바에서 유명하다는 소꼬리찜을 먹어야겠다.

*칼라오라 탑, 박물관 제2전시실에 있던 인물 4명에 대한 오디오 가이드 대본을 올린다. 

This flow and transfer of knowledge that al-Andalus absorbed, generated and then transmitted was personalized in the speech of four representative characters from the XII-XIII centuries; Averroes, Maimonides, Ibn Arabi and Alfonso X the Wise, whose effigies are represented in the museum.

Averroes-Maimonides-Alphonse X-Ibn-Arabi

Read the Roger Garaudy Foundation, the cultural center Torre de la Calahorra in Cordoba

Averroes , 1126-1198, the Muslim

- Ibn Rushd Ibn Rushd ... ...

(...) medicine, astronomy, the sciences ... You always want me to explain what Aristotle said, knowledge of the things of the earth. So you never ask yourself the last questions: ... Where do we come from? Where are we going ? Creation and, above all, the purpose and meaning of life and history?

- A disciple, Master, today ...

(...) Today, as always, our philosophy would be useless if it does not bind learned three things that I taught to unite my "Harmony Science And religion ". A science based on experience and logic to discover the causes. A wisdom that reflects on the goals of every scientific research to make our lives more beautiful. Revelation, that of our Quran. For it is only through revelation that we know the ultimate ends of our life and our history.

- A woman: But for us women? 

Women have the same final purposes as men. The Quran only distinguishes between those men and women who seek the Law of God and those who do not care. There is no other hierarchy between human beings ... But you, men, consider women as plants that are sought only for their fruits, procreation. And you make them separate, maidservants. These are your traditions: they have nothing to do with Islam. "

- Student: But our kings ...

The Prophet taught us that it is more holy war to tell the truth to an unjust ruler. The tyrant is the most slave of men. He is given up to his passions by his courtiers, to his terrors because he is afraid of his people.

- Another student: But it is then the best company? 

That in which every woman, every child, every man, is given all the means to develop all the possibilities that God has given him.

- Another: What power will set? 

It is not a theocracy, like the Christians of Europe, of a power of religious accomplices of tyrants: "God - says the Koran - has breathed into the man of His Spirit." Let us live it in every man!

- Another: What are the conditions of such a company? 

A society will be free and pleasing to God when no one will act either out of fear of the Prince or Hell or for the reward of a courtier or paradise. And when no one will say, this is mine.

- Another: Master, one word

I've had enough of your questions: First, I am not "Master"; God alone is Master, and the most frequent teaching of His Qur'an is to make an effort to reflect for oneself. You hear, by yourself.

Maimonides, 1135-1204, the Jew

In the synagogue, before the Torah he comments.

In what he said about the terrestrial sciences, Aristotle remains our master, but, beyond that, all these remarks resemble, to a very small extent, conjectures. If for Ibn Roshdd, the Holy Book is not our Torah but the Qur'an, we both agree on the contribution of reason and revelation: they are two manifestations of self- The same divine truth. There is no contradiction except when one sticks to a literal reading of the Scriptures, forgetting their eternal meaning. I have given the rules of this allegorical reading, which takes account of history, into my "Guide of the Lost". Our historical problems must be solved on the basis of eternal principles: there is no opposition between the absolute and the history. These eternal principles, my experience as a lawyer, have taught me that they are reduced to four, which you will find in my "Commentary on the Mishna" of our Jewish tradition:

1) The individual can develop only in a healthy society, where duties come before rights. 

2) The goal of any society faithful to God is a growth of man and not wealth. Man grows when he develops reason in its fullness: a reason that is conscious of its limits and its postulates. Such reason testifies to the presence of God in man. 

(3) The reason of man is only a participation in divine reason, which infinitely surpasses us, and which is realized only by the reception of biblical prophecy. 

4) A new cycle of history begins only when a Prophet, like Moses, comes down to the people to propose new laws to him.

Psalm of David: Why these vain thoughts among the peoples? Why do the kings of the earth rise up against the LORD and against his anointed? Break their bonds. Let us deliver their chains ".

Alphonse X, 1221-1284, the Sage

I am no more than the shadow of a king who was once called Alphonse X, the Sage, but the Pope and my own vassals deposed me in 1282. Perhaps my dreams were too great for this century? And yet we were on the verge of a great awakening? I was fortunate in my youth to be brought up in Toledo, where Bishop Raymond, with his Christian and Jewish translators, had introduced me to the culture of Islam. I had the Koran and the Talmud translated into Latin. You can see what was the most glorious act of my reign: to create, in Murcia, with the Muslim philosopher Mohammed Al Riqouti, the first school in the world where Christians, Jews and Muslims taught. In Seville I demanded teaching in the two languages ​​of my time: Arabic and Latin. Listen: one of my pages sings one of my songs: "O my Christ, who can welcome the Christian, the Jew, the Moor, provided that their faith is directed towards God." In my laws, as in my prayers, I have never forgotten that the disbelievers are of the same blood and nature as ourselves. My lawyers can, with pride, read you my codes:

"As the synagogue is the house where the name of the Lord is glorified, let us forbid that any Christian has the audacity to destroy it, take nothing away from it, or take anything by force." And with regard to the Muslims: "Let the Moors live among the Christians while preserving their faith, and not insulting ours." Yes, in my reign, through the efforts of the sages of our three religions, our 13th-century Spain could awaken the whole of Europe to a true rebirth: that which could be done not against God but with God.

 Ibn-Arabi, 1165-1240, the Sufi

"This is forbidden! This is allowed! "Lawyers tell us. But never: this is to be invented. You're responsible for yourself. Think for yourself! While the Qur'an calls us on every page. To hear them, there would be, between God and man, only relations of master to slave. Faith and philosophy begin where this desiccated juridism ends!

The Qur'an tells us "God will raise up men whom he will love and who will love him" (V, 54), and also: "If you love God, God will love you" (III, 31). God is unity. The unity of love, of the lover and of the beloved. All love is a desire for union. All love, whether conscious or not, is love of God. There is a natural love in which you try to satisfy only your own desire. But, it makes you feel that you are not enough to yourself. Even in the union of bodies, where you want to find ecstasy, you experience nostalgia and the need for what is not you. There is a spiritual love when you love the beloved only for the beloved. You then live only by surpassing yourself: preferring to yours his joy, his fullness of being. This love teaches you sacrifice. There is a divine love, the highest: you love in all things the One who created it, and you love God only for Himself. Without fear of punishment or desire for reward. This love that you bear to God is a reflection of the one He bears you.

You can not identify with Him, but act according to the purpose He revealed by His Messenger. The Prophet said, "When God loves you, He is the ear by which you hear, the eye by which you see, the step by which you advance, the hand by which you work." God "breathed into the man of His Spirit". Testimony of this presence of God in you, of the act of God that never ceases to create. Action is outside the faith. You make visible the invisible every time you go beyond: artist, when you express the beauty that God loves, lover, when you see and serve God in that which you love, learned, when you discover new truths, You created for each the conditions of its blooming.

To see in each being the act that created it and to submit its whole life to the will of this Creator, is what unites all men of faith. Every man is called by God. Do not despise those who seek Him, believe Him to see Him in what is not Him. Islam recognizes all prophets as messengers of the same God. Learn to discover in each man the germ, in him, of the desire of God, even if his belief is still confused, and sometimes idolatrous, to orient him towards the full Light.

I wrote, in a poem of love (with lute): "My heart has become capable of entering into all forms: pasture for gazelles and convent for the Christian; Temple for the idols and pilgrims of the Ka'ba; Tables of the Torah and book of the Koran. My religion is love: whatever the way of the caravan of love, this path is that of my faith. "