All language subtitles for Civilisations.2018.s01e04.Picturing.Paradise.[MPup]
Afrikaans
Albanian
Amharic
Arabic
Armenian
Azerbaijani
Basque
Belarusian
Bengali
Bosnian
Bulgarian
Catalan
Cebuano
Chichewa
Chinese (Simplified)
Chinese (Traditional)
Corsican
Croatian
Czech
Danish
Dutch
English
Esperanto
Estonian
Filipino
Finnish
French
Frisian
Galician
Georgian
German
Greek
Gujarati
Haitian Creole
Hausa
Hawaiian
Hebrew
Hindi
Hmong
Hungarian
Icelandic
Igbo
Indonesian
Irish
Italian
Japanese
Javanese
Kannada
Kazakh
Khmer
Korean
Kurdish (Kurmanji)
Kyrgyz
Lao
Latin
Latvian
Lithuanian
Luxembourgish
Macedonian
Malagasy
Malay
Malayalam
Maltese
Maori
Marathi
Mongolian
Myanmar (Burmese)
Nepali
Norwegian
Pashto
Persian
Polish
Portuguese
Punjabi
Romanian
Russian
Samoan
Scots Gaelic
Serbian
Sesotho
Shona
Sindhi
Sinhala
Slovak
Slovenian
Somali
Spanish
Sundanese
Swahili
Swedish
Tajik
Tamil
Telugu
Thai
Turkish
Ukrainian
Urdu
Uzbek
Vietnamese
Welsh
Xhosa
Yiddish
Yoruba
Zulu
Odia (Oriya)
Kinyarwanda
Turkmen
Tatar
Uyghur
Would you like to inspect the original subtitles? These are the user uploaded subtitles that are being translated:
1
00:00:09,600 --> 00:00:14,720
Every year, thousands of people from
across the world come together
2
00:00:14,720 --> 00:00:18,280
at a single spot in rural Cambodia.
3
00:00:21,240 --> 00:00:23,640
It's the spring equinox,
4
00:00:23,640 --> 00:00:27,280
and they're here to witness
an extraordinary sight.
5
00:00:29,000 --> 00:00:33,760
The moment when the sun
rises over the central spire
6
00:00:33,760 --> 00:00:36,240
at the temple of Angkor Wat.
7
00:00:47,680 --> 00:00:50,480
I don't usually
think of myself as a pilgrim
8
00:00:50,480 --> 00:00:53,240
but this morning
I got up well before dawn with
9
00:00:53,240 --> 00:00:57,640
thousands of others to come to see
the sun at Angkor Wat.
10
00:00:59,360 --> 00:01:04,200
Certainly, when the sun seemed to
balance for a second or two
11
00:01:04,200 --> 00:01:07,280
on top of the central tower
of the temple,
12
00:01:07,280 --> 00:01:10,880
there were gasps of
amazement and wonderment.
13
00:01:12,240 --> 00:01:15,560
It's religious art at its most
spectacular.
14
00:01:15,560 --> 00:01:17,160
It's show stopping.
15
00:01:22,120 --> 00:01:25,600
But the spectacle of Angkor Wat
doesn't stop there.
16
00:01:27,200 --> 00:01:31,720
Built by the kings of the Khmer
empire in the 12th century,
17
00:01:31,720 --> 00:01:35,120
Angkor is intended to give
concrete form
18
00:01:35,120 --> 00:01:37,840
to the claims of Hindu religion.
19
00:01:39,360 --> 00:01:44,240
Five high towers are said to
represent the mythical Mount Meru,
20
00:01:44,240 --> 00:01:46,240
centre of the cosmos.
21
00:01:54,000 --> 00:01:58,080
Religious patterns
and symbols adorn the walls.
22
00:02:00,600 --> 00:02:04,200
And a seemingly endless
narrative frieze
23
00:02:04,200 --> 00:02:06,680
is wrapped around
the centre of the temple.
24
00:02:14,480 --> 00:02:16,800
Angkor Wat is one of the biggest
25
00:02:16,800 --> 00:02:19,920
and best-known religious
monuments in the world.
26
00:02:19,920 --> 00:02:22,160
When you look at the sculpture
27
00:02:22,160 --> 00:02:26,480
and the decorative patterns
on the walls, the extravagant,
28
00:02:26,480 --> 00:02:31,440
in-your-face superfluity
of it all, the sheer excess...
29
00:02:32,520 --> 00:02:37,160
..the basic point is clear that this
is a building
30
00:02:37,160 --> 00:02:43,160
designed to unify the natural,
the human and the divine worlds.
31
00:02:48,000 --> 00:02:53,840
For millennia, art has been used to
bring the human and divine together.
32
00:02:55,560 --> 00:02:58,280
And it's given us
some of the most majestic
33
00:02:58,280 --> 00:03:01,320
and affecting visual
images ever made.
34
00:03:05,160 --> 00:03:08,360
I want to explore what
really lies behind
35
00:03:08,360 --> 00:03:11,320
these extraordinary creations.
36
00:03:11,320 --> 00:03:15,560
And reveal the kind of religious
work that art does
37
00:03:15,560 --> 00:03:17,440
all around the world.
38
00:03:19,480 --> 00:03:24,360
But, for me, the story of religious
art is about more than this.
39
00:03:24,360 --> 00:03:27,760
It's about controversy and conflict,
40
00:03:27,760 --> 00:03:30,480
danger and risk.
41
00:03:30,480 --> 00:03:34,720
Whether it's Muslim or Christian,
Hindu or Jewish,
42
00:03:34,720 --> 00:03:39,720
I want to expose the dilemmas
that all religions face
43
00:03:39,720 --> 00:03:44,080
when they try to make gods
visible in the human world.
44
00:03:45,720 --> 00:03:50,560
When does the worship of an image
turn into dangerous idolatry?
45
00:03:51,640 --> 00:03:58,480
Where does divine glorification
end and worldly vanity begin?
46
00:03:58,480 --> 00:04:04,520
What actually counts as an image
of God or of God's word?
47
00:04:07,000 --> 00:04:11,840
Treading these fault lines,
I'll even show how the defacement
48
00:04:11,840 --> 00:04:16,680
of religious art is fraught
with its own problems and paradoxes,
49
00:04:16,680 --> 00:04:20,280
and I want to end on what
we often think of
50
00:04:20,280 --> 00:04:24,440
as the cradle of
Western civilisation itself
51
00:04:24,440 --> 00:04:26,880
to ask what it is we now worship
52
00:04:26,880 --> 00:04:31,800
and how far we still look
with the eye of faith.
53
00:05:08,120 --> 00:05:14,280
"There are gods, gods everywhere.
And nowhere left to put my feet."
54
00:05:16,960 --> 00:05:21,240
Those are the words of a 12th
century Indian poet, as he cast
55
00:05:21,240 --> 00:05:25,640
his eyes on the mass of religious
images that surrounded him.
56
00:05:29,000 --> 00:05:32,680
Several centuries on, you can
still see what he meant.
57
00:05:43,520 --> 00:05:46,360
Coming to a place I'm not
so familiar with, like India,
58
00:05:46,360 --> 00:05:51,600
helps to open my eyes to the fact
that religious art gets everywhere.
59
00:05:51,600 --> 00:05:55,640
You don't only find it in churches,
temples and galleries.
60
00:05:55,640 --> 00:06:00,400
Religion has always brought out
the artfulness in people,
61
00:06:00,400 --> 00:06:04,080
on the body, in the home,
and on the street.
62
00:06:05,880 --> 00:06:08,240
And it can seem quite simple,
63
00:06:08,240 --> 00:06:12,600
whether it's a matter of religious
awe, or a way of satisfying
64
00:06:12,600 --> 00:06:17,000
our curiosity by peeking into
the hidden world of the divine.
65
00:06:21,880 --> 00:06:24,160
But if we go a bit deeper
66
00:06:24,160 --> 00:06:28,600
and try to explore how these
religious images actually work...
67
00:06:30,720 --> 00:06:33,800
..it turns out to be a little
harder than you might think.
68
00:06:43,120 --> 00:06:47,600
It was 1906 when the artist-explorer
Christiana Herringham
69
00:06:47,600 --> 00:06:51,800
was trekking through this remote
part of central India.
70
00:06:53,200 --> 00:06:58,080
She had been intrigued by stories
of an ancient religious site
71
00:06:58,080 --> 00:07:00,080
long hidden in the hills.
72
00:07:01,480 --> 00:07:04,160
And, after weeks
of very rough travel,
73
00:07:04,160 --> 00:07:07,080
she was astounded by what she saw.
74
00:07:12,440 --> 00:07:17,520
Spanning an entire rock face
were the Ajanta Caves.
75
00:07:18,840 --> 00:07:21,600
This network of Buddhist
prayer holes
76
00:07:21,600 --> 00:07:25,800
and monasteries
was begun around 200 BC
77
00:07:25,800 --> 00:07:28,240
and added to over the centuries.
78
00:07:32,240 --> 00:07:35,200
Gradually, hundreds of sculptures
79
00:07:35,200 --> 00:07:38,920
and reliefs of the Buddha
were carved out of the rock.
80
00:07:42,800 --> 00:07:45,800
But what Herringham really
wanted to find
81
00:07:45,800 --> 00:07:48,640
lay inside the caves themselves.
82
00:07:53,240 --> 00:07:58,000
These are some of the earliest
Buddhist paintings in the world.
83
00:07:58,000 --> 00:08:03,200
By then in a perilous state,
Herringham set about recording them
84
00:08:03,200 --> 00:08:05,760
before they finally faded away.
85
00:08:11,000 --> 00:08:15,360
This amazing book is how
she preserved the paintings.
86
00:08:18,760 --> 00:08:21,960
You've got a preliminary
set of essays,
87
00:08:21,960 --> 00:08:26,840
talking about how the work was done
and what the paintings meant.
88
00:08:26,840 --> 00:08:31,640
But then the most gorgeous
colour plates.
89
00:08:33,400 --> 00:08:36,520
But Herringham not only
preserved these scenes
90
00:08:36,520 --> 00:08:38,360
from the life of the Buddha.
91
00:08:38,360 --> 00:08:41,120
In her mind's eye and on her page,
92
00:08:41,120 --> 00:08:45,680
she radically and problematically
reinterpreted them.
93
00:08:47,600 --> 00:08:53,320
When she looks at the colour,
the perspective,
94
00:08:53,320 --> 00:08:56,600
the careful lines and composition,
95
00:08:56,600 --> 00:09:00,680
what she sees is
the Indian equivalent
96
00:09:00,680 --> 00:09:03,800
of Italian Renaissance art,
97
00:09:03,800 --> 00:09:06,560
and she actually talks about them
as frescoes,
98
00:09:06,560 --> 00:09:10,160
and she talks about the caves
as a picture gallery.
99
00:09:10,160 --> 00:09:15,240
And, in a way,
this book is part of that vision.
100
00:09:15,240 --> 00:09:21,200
By giving you small snapshots
and giving you them like this
101
00:09:21,200 --> 00:09:25,560
so that you could, if you wanted
to, just put them up on your wall,
102
00:09:25,560 --> 00:09:31,160
as pictures, what this book
is doing is it's translating
103
00:09:31,160 --> 00:09:34,600
and Indian Buddhist site...
104
00:09:35,680 --> 00:09:39,200
..into the heritage of world art.
105
00:09:42,840 --> 00:09:45,720
Of course, we now see
plenty of religious art
106
00:09:45,720 --> 00:09:47,720
in the safe space of a gallery.
107
00:09:49,640 --> 00:09:53,600
But, to understand how these
paintings really work,
108
00:09:53,600 --> 00:09:57,400
we need to look at them in the caves
for which they were made.
109
00:10:05,280 --> 00:10:08,000
Almost every surface is painted.
110
00:10:10,160 --> 00:10:13,080
Some still showing
traces of vivid colour.
111
00:10:14,120 --> 00:10:16,760
Others have become muted over time.
112
00:10:19,400 --> 00:10:24,000
Over and over again,
we see the Buddha as he rejects
113
00:10:24,000 --> 00:10:27,920
the vanities of the world
in search of enlightenment.
114
00:10:29,360 --> 00:10:32,120
But this is not an easy read.
115
00:10:36,400 --> 00:10:39,920
The scenes are
often in a puzzling order
116
00:10:39,920 --> 00:10:42,800
and many details
get lost in the darkness.
117
00:10:45,120 --> 00:10:48,560
But it's partly
their fragmentary layout
118
00:10:48,560 --> 00:10:53,320
and their shadowy setting that gives
these pictures their meaning.
119
00:10:59,120 --> 00:11:03,960
These paintings made the viewers
do religious work.
120
00:11:03,960 --> 00:11:11,440
They demanded that you identify,
find and refind for yourself...
121
00:11:11,440 --> 00:11:16,320
..the stories that you probably
knew in outline already.
122
00:11:16,320 --> 00:11:19,400
You couldn't come here
and be a passive consumer
123
00:11:19,400 --> 00:11:20,840
of religious images.
124
00:11:20,840 --> 00:11:24,120
You had to be an active
interpreter of them.
125
00:11:25,560 --> 00:11:28,680
I think there's also
a point about the fragmentariness
126
00:11:28,680 --> 00:11:30,440
of religious narration.
127
00:11:31,440 --> 00:11:33,880
These paintings echo, in a way,
128
00:11:33,880 --> 00:11:38,080
the many different versions
we have of religious stories.
129
00:11:38,080 --> 00:11:40,880
Their open-endedness,
their contradictions,
130
00:11:40,880 --> 00:11:43,400
and their inconsistencies.
131
00:11:43,400 --> 00:11:49,000
And even the lack of light
has its part, too.
132
00:11:49,000 --> 00:11:53,520
When you came in here, with
your flickering candle trying to
133
00:11:53,520 --> 00:11:57,320
make out what was
on the walls, in a way,
134
00:11:57,320 --> 00:12:01,720
that was a perfect metaphor for one
kind of religious experience.
135
00:12:01,720 --> 00:12:05,400
The idea that you were
searching for the truth,
136
00:12:05,400 --> 00:12:08,880
searching for the faith
amidst the darkness.
137
00:12:11,120 --> 00:12:15,040
The images at Ajanta
invite their viewers to seek out
138
00:12:15,040 --> 00:12:17,520
the Buddhist message for themselves.
139
00:12:18,640 --> 00:12:21,680
And forge their own path
to enlightenment.
140
00:12:27,680 --> 00:12:31,080
But just when the last of these
scenes were being painted,
141
00:12:31,080 --> 00:12:34,480
on the other side of the world,
religious imagery was being
142
00:12:34,480 --> 00:12:39,440
deployed much more aggressively
in religious controversy.
143
00:12:43,320 --> 00:12:45,080
In the 6th century AD,
144
00:12:45,080 --> 00:12:48,000
the marshlands
of Italy's Adriatic coast,
145
00:12:48,000 --> 00:12:51,520
which had previously been host
to little more than remote
146
00:12:51,520 --> 00:12:56,160
fishing villages, became the front
line in an ideological war.
147
00:12:59,560 --> 00:13:02,040
Early Christians who, at this stage,
148
00:13:02,040 --> 00:13:04,640
were certainly not
a unified faith...
149
00:13:06,040 --> 00:13:10,200
..argued furiously over fundamental
parts of their doctrine.
150
00:13:14,040 --> 00:13:15,680
And, amid this controversy,
151
00:13:15,680 --> 00:13:19,840
they harnessed the power of art
in a most forceful way.
152
00:13:21,800 --> 00:13:25,240
Here in Ravenna is
the church of San Vitale,
153
00:13:25,240 --> 00:13:27,960
named after a local saint
and martyr.
154
00:13:31,760 --> 00:13:36,360
Built in the 540s from the ruins
of ancient Roman buildings,
155
00:13:36,360 --> 00:13:42,840
its very fabric is a reminder of the
Christian conquest of pagan Rome.
156
00:13:44,360 --> 00:13:48,600
And, throughout the church,
every technique has been used
157
00:13:48,600 --> 00:13:54,080
to assert the Christian message
and demonstrate its awesome power.
158
00:14:00,400 --> 00:14:05,880
Stories from the Bible tell how
the one true God first revealed
159
00:14:05,880 --> 00:14:07,800
himself to humankind.
160
00:14:20,960 --> 00:14:24,360
The image of the Christian emperor,
flanked by bishops
161
00:14:24,360 --> 00:14:30,560
and soldiers, expresses the unity
of the church, state and military.
162
00:14:32,120 --> 00:14:36,240
And the golden mosaics, the great
innovation of early Christian
163
00:14:36,240 --> 00:14:40,640
artists, reflect divine light
into the darkness.
164
00:14:44,640 --> 00:14:47,680
But there is one image
that dominates the church.
165
00:14:49,440 --> 00:14:51,520
It's the figure of Jesus himself.
166
00:14:54,240 --> 00:14:55,800
And it was he who lay at the heart
167
00:14:55,800 --> 00:15:00,640
of early Christianity's
theological battles.
168
00:15:05,680 --> 00:15:08,960
The early centuries of Christianity
were not a period
169
00:15:08,960 --> 00:15:11,120
of peace and goodwill. Far from it.
170
00:15:11,120 --> 00:15:14,960
They were torn apart by religious
controversy about the nature
171
00:15:14,960 --> 00:15:17,840
and divine essence of Jesus.
172
00:15:17,840 --> 00:15:20,560
There were crucial religious
issues at stake.
173
00:15:21,600 --> 00:15:26,040
What was the exact relationship
between Jesus and God?
174
00:15:27,120 --> 00:15:32,600
What and where had Jesus been
before he was born to Mary?
175
00:15:33,960 --> 00:15:38,400
How could a perfect
and indivisible God
176
00:15:38,400 --> 00:15:42,240
give up part of himself
to create a son?
177
00:15:42,240 --> 00:15:46,760
And, so - and this was the killer
question for many -
178
00:15:46,760 --> 00:15:51,880
were Jesus and God
made of the same substance?
179
00:15:51,880 --> 00:15:54,160
Or were they just
very like each other?
180
00:15:57,760 --> 00:16:03,720
The mosaics here make a very strong
case for the divine status of Jesus,
181
00:16:03,720 --> 00:16:07,040
as if to erode any misunderstanding
182
00:16:07,040 --> 00:16:13,200
because he appears as part of a
calculated scheme of images designed
183
00:16:13,200 --> 00:16:19,280
to end the controversy, telling
the viewer exactly what to believe.
184
00:16:22,120 --> 00:16:26,880
In perfect alignment are three
different aspects of Jesus.
185
00:16:28,040 --> 00:16:31,800
The apse, there's
the beardless Jesus, young,
186
00:16:31,800 --> 00:16:33,200
the son of God.
187
00:16:35,320 --> 00:16:37,800
The centre of the ceiling,
188
00:16:37,800 --> 00:16:42,080
there's Jesus as
the symbolic lamb of God,
189
00:16:42,080 --> 00:16:46,440
the Jesus who's to be sacrificed
on behalf of humanity.
190
00:16:46,440 --> 00:16:49,960
And, at the top
of the entrance arch,
191
00:16:49,960 --> 00:16:55,080
there's the older, bearded,
all-powerful Jesus,
192
00:16:55,080 --> 00:17:00,080
who's about as indistinguishable as
you could get from God the Father.
193
00:17:02,440 --> 00:17:07,520
So, there's a lesson here
in seeing Jesus.
194
00:17:07,520 --> 00:17:12,240
And, also, particularly in that last
image, a clear steer.
195
00:17:14,320 --> 00:17:20,920
These images are telling us never to
doubt the divinity of Jesus Christ.
196
00:17:28,480 --> 00:17:32,000
But elsewhere in the Christian
world, and at other times,
197
00:17:32,000 --> 00:17:37,160
images can have some unexpected and
just as controversial consequences.
198
00:17:41,600 --> 00:17:45,160
Behind the facades
of its palazzian churches,
199
00:17:45,160 --> 00:17:49,680
the city of Venice contains
a treasure trove of religious
200
00:17:49,680 --> 00:17:54,240
paintings that remain exactly where
they were intended to be seen.
201
00:17:55,520 --> 00:18:00,360
And beyond these walls
is one of the most spectacular.
202
00:18:03,800 --> 00:18:07,200
This is the meeting house
of a religious brotherhood,
203
00:18:07,200 --> 00:18:09,920
known as the Scuola di San Rocco.
204
00:18:13,640 --> 00:18:17,040
A bit like a Renaissance version
of a Rotary Club,
205
00:18:17,040 --> 00:18:20,160
moneyed Phoenicians
would meet here to share
206
00:18:20,160 --> 00:18:22,920
in their selfless concern
for the poor.
207
00:18:24,160 --> 00:18:26,240
And the paintings
that surrounded them
208
00:18:26,240 --> 00:18:29,400
offered reminders
of their charitable obligations.
209
00:18:32,800 --> 00:18:35,400
If you look at the scene
of the birth of Jesus,
210
00:18:35,400 --> 00:18:38,440
there's no doubt
that's happening in poverty.
211
00:18:43,160 --> 00:18:45,000
And if you look at the Last Supper,
212
00:18:45,000 --> 00:18:50,440
the most prominent figures
in the canvas in front of Jesus
213
00:18:50,440 --> 00:18:55,080
and the disciples are actually
two beggars and a dog...
214
00:18:56,960 --> 00:18:59,920
..who's presumably looking for some
scraps from the table.
215
00:19:01,720 --> 00:19:06,280
Most of the artwork we now see
was produced in the 16th century
216
00:19:06,280 --> 00:19:09,640
and the man responsible was
Jacopo Tintoretto.
217
00:19:09,640 --> 00:19:12,680
A home-grown Venetian favourite,
218
00:19:12,680 --> 00:19:14,840
he spent years decorating
219
00:19:14,840 --> 00:19:18,280
the meeting house
with over 50 paintings.
220
00:19:18,280 --> 00:19:20,920
And his most famous image is this...
221
00:19:24,080 --> 00:19:26,080
..the crucifixion of Jesus.
222
00:19:43,320 --> 00:19:47,080
People who come here now have
all kinds of different reactions
223
00:19:47,080 --> 00:19:51,160
to this painting.
Some are overwhelmed by the size.
224
00:19:51,160 --> 00:19:54,920
Some are puzzled by the busy
bits of detail.
225
00:19:57,080 --> 00:20:01,000
Critics and art historians have had
different reactions, too.
226
00:20:01,000 --> 00:20:05,160
Some of them have honed in
on the technique, picking out
227
00:20:05,160 --> 00:20:08,080
Tintoretto's bold brushstrokes
228
00:20:08,080 --> 00:20:11,640
or the contrast between
light and shade.
229
00:20:12,880 --> 00:20:16,360
Some have concentrated instead
on the emotion of the scene.
230
00:20:17,760 --> 00:20:21,800
And that's the line that John
Ruskin took in the 19th century
231
00:20:21,800 --> 00:20:26,040
when he was so dumbfounded by it,
that he said the painting
232
00:20:26,040 --> 00:20:29,240
was absolutely impossible
to analyse.
233
00:20:30,920 --> 00:20:33,240
Think he might have tried
a bit harder.
234
00:20:39,640 --> 00:20:41,480
What Tintoretto has done
235
00:20:41,480 --> 00:20:45,680
is blur the lines between
the viewer and the painting.
236
00:20:48,320 --> 00:20:52,600
Some of the characters there
are wearing modern,
237
00:20:52,600 --> 00:20:56,280
that is 16th century, dress,
not biblical outfits.
238
00:20:57,560 --> 00:21:00,520
And there are some
ordinary 16th century people
239
00:21:00,520 --> 00:21:05,560
doing the digging, tugging on the
ropes and putting up the ladders.
240
00:21:06,840 --> 00:21:12,400
More than that, if we stand in front
of it, it's almost as if you
241
00:21:12,400 --> 00:21:17,920
become part of the encircling crowd
around that central scene.
242
00:21:18,880 --> 00:21:23,880
What's being hammered home here is
the fact that the crucifixion
243
00:21:23,880 --> 00:21:29,240
is both a historical event
in past time
244
00:21:29,240 --> 00:21:32,440
and a religious event,
245
00:21:32,440 --> 00:21:36,480
which breaks down the barriers
of time and space.
246
00:21:41,400 --> 00:21:44,400
But there is another,
more controversial reading
247
00:21:44,400 --> 00:21:47,040
of this painting
which often gets lost
248
00:21:47,040 --> 00:21:49,880
on the connoisseurs
who stand before it.
249
00:21:51,720 --> 00:21:55,280
This painting was
produced at a really critical
250
00:21:55,280 --> 00:21:57,600
moment in the story
of the brotherhood
251
00:21:57,600 --> 00:22:02,480
when they were being attacked for
spending far too much on bling
252
00:22:02,480 --> 00:22:07,240
and on doing up their premises, and
not half enough on helping the poor.
253
00:22:08,400 --> 00:22:09,720
In some of his pictures,
254
00:22:09,720 --> 00:22:14,240
Tintoretto seems to be
responding to that charge.
255
00:22:14,240 --> 00:22:17,840
When he included beggars
in the scene of the Last Supper,
256
00:22:17,840 --> 00:22:20,720
or the kind of ordinary people
the brotherhood was supposed to
257
00:22:20,720 --> 00:22:24,600
support in the scene
of the crucifixion that really
258
00:22:24,600 --> 00:22:29,120
looks like a calculated
defence of their charitable aims
259
00:22:29,120 --> 00:22:31,200
in the face of opposition.
260
00:22:31,200 --> 00:22:37,200
But the whole controversy points to
a crucial problem in religious art.
261
00:22:37,200 --> 00:22:40,360
The more you plough
your resources
262
00:22:40,360 --> 00:22:43,320
into the visual glorification
of God...
263
00:22:44,800 --> 00:22:48,000
..the more you lay yourself open
to the accusation
264
00:22:48,000 --> 00:22:52,400
that you're more interested in the
material than in the spiritual.
265
00:22:52,400 --> 00:22:57,560
That you're more interested
in worldly vanities than in piety.
266
00:23:01,880 --> 00:23:06,200
We're now treading the fault lines
between art and religion
267
00:23:06,200 --> 00:23:08,920
and the problems
of picturing the divine.
268
00:23:10,240 --> 00:23:14,040
And here the perils of vanity
are just the beginning.
269
00:23:19,160 --> 00:23:23,480
Seville has been a centre of
Catholic image making for centuries,
270
00:23:23,480 --> 00:23:27,240
home to some of Spain's greatest
religious painters...
271
00:23:28,320 --> 00:23:31,640
..Velazquez, Zurbaran and Murillo.
272
00:23:35,600 --> 00:23:41,040
And images still play a big part
in the religious life of the city.
273
00:23:42,800 --> 00:23:47,040
WOMAN RECITES PRAYER IN SPANISH
274
00:23:53,880 --> 00:23:59,120
But, here in Seville, there's
one image that has a peculiar power.
275
00:23:59,120 --> 00:24:03,600
WOMAN CONTINUES PRAYING
276
00:24:12,040 --> 00:24:16,840
Housed in the church of the Macarena
is a statue of the Virgin Mary.
277
00:24:23,840 --> 00:24:27,160
She's been here
for over 300 years,
278
00:24:27,160 --> 00:24:30,960
crying in sorrow at the death
of her son, Jesus.
279
00:24:37,120 --> 00:24:38,960
She's tremendously impressive.
280
00:24:40,080 --> 00:24:43,240
She was started in the 17th century
281
00:24:43,240 --> 00:24:48,480
and one story is she's the work
originally of a female sculptor
282
00:24:48,480 --> 00:24:52,840
because only a woman could quite
capture the Virgin like this.
283
00:24:52,840 --> 00:24:55,400
But she's been added to ever since -
284
00:24:55,400 --> 00:24:59,000
when she got that
splendid gold crown,
285
00:24:59,000 --> 00:25:02,360
when she started wearing
those very big capes,
286
00:25:02,360 --> 00:25:06,120
and she's got a large wardrobe,
287
00:25:06,120 --> 00:25:09,080
and she often changes her dress.
288
00:25:10,480 --> 00:25:14,680
The every day care
and attention paid to this statue
289
00:25:14,680 --> 00:25:16,440
might at first seem a little odd.
290
00:25:17,880 --> 00:25:23,160
But she was intended to have
an aura of humanity about her.
291
00:25:26,360 --> 00:25:33,040
Her tears may be made of glass
but her hair is real human hair.
292
00:25:33,040 --> 00:25:38,320
Her exposed flesh, that's her head
and hands, are made of wood because
293
00:25:38,320 --> 00:25:42,440
they thought wood was much warmer
than marble, was more organic.
294
00:25:43,840 --> 00:25:49,160
And, in other ways, she's treated
as if she's a human being,
295
00:25:49,160 --> 00:25:54,400
so, no-one apart from the nuns
are allowed to take her clothes off.
296
00:25:55,720 --> 00:26:00,680
In many ways, she's not finished
but a work in progress which only
297
00:26:00,680 --> 00:26:05,440
becomes complete for a single night
at the most sacred time of year...
298
00:26:07,440 --> 00:26:08,720
..at Easter.
299
00:26:13,000 --> 00:26:16,600
The holy cross is
presented to the crowd
300
00:26:16,600 --> 00:26:19,520
and hooded penitents begin to
march.
301
00:26:24,360 --> 00:26:28,600
For many, this is highly charged
and emotional.
302
00:26:37,400 --> 00:26:43,000
Now they wait, longing for the
extraordinary moment when the Virgin
303
00:26:43,000 --> 00:26:45,760
appears at the threshold,
304
00:26:45,760 --> 00:26:49,360
and a moment of transformation
is at hand.
305
00:26:56,200 --> 00:26:58,520
HE KNOCKS
306
00:27:07,720 --> 00:27:11,960
Carried on a throne, she begins her
journey into the night.
307
00:27:13,400 --> 00:27:17,840
And, as she moves,
the statue seems to come to life.
308
00:27:20,480 --> 00:27:26,320
It's as if the likeness of
the Virgin has become her presence.
309
00:27:29,280 --> 00:27:32,360
And you can see that
in the astonishing
310
00:27:32,360 --> 00:27:34,560
reaction of the faithful.
311
00:27:34,560 --> 00:27:39,960
CHEERING BECOMES LOUDER
312
00:27:41,640 --> 00:27:44,880
But this adoration breeds suspicion
313
00:27:44,880 --> 00:27:49,640
because here in Seville there are
some in the church who fear
314
00:27:49,640 --> 00:27:51,840
that the image of the Virgin
315
00:27:51,840 --> 00:27:55,840
has stolen the limelight
from the Virgin herself.
316
00:28:00,760 --> 00:28:06,880
The big question is what
are the worshippers worshipping?
317
00:28:06,880 --> 00:28:12,760
Is it the idea of the Virgin Mary
who somehow is out there,
318
00:28:12,760 --> 00:28:14,320
beyond the image?
319
00:28:14,320 --> 00:28:17,680
Or are they worshipping
the statue itself?
320
00:28:19,040 --> 00:28:22,320
That's to say this is
the idolatry question,
321
00:28:22,320 --> 00:28:25,400
which almost all religions
have faced.
322
00:28:31,680 --> 00:28:35,120
The hierarchy of the church
has always been anxious
323
00:28:35,120 --> 00:28:39,840
about reactions to such statues
and the expense lavished on them.
324
00:28:43,120 --> 00:28:47,640
It has seemed uncomfortably
close to the worship of images
325
00:28:47,640 --> 00:28:50,440
prohibited by the Ten Commandments.
326
00:28:56,160 --> 00:29:01,640
The Catholic Church has to be very
careful about those people
327
00:29:01,640 --> 00:29:06,760
who are...
whose faith is not very deep.
328
00:29:06,760 --> 00:29:11,160
Because the problem is that
people in front of the statue
329
00:29:11,160 --> 00:29:12,760
think that that's all.
330
00:29:15,520 --> 00:29:20,360
The danger is that they believe that
everything is that, the statue.
331
00:29:20,360 --> 00:29:22,280
And we have to be careful.
332
00:29:22,280 --> 00:29:23,800
That's not the way.
333
00:29:25,200 --> 00:29:29,400
It has been blessed, and things
like that, but it's a statue.
334
00:29:29,400 --> 00:29:32,920
That's a representation
of something higher.
335
00:29:34,160 --> 00:29:37,080
You have to believe
that through that statue
336
00:29:37,080 --> 00:29:39,840
you go up to the divinity.
337
00:29:43,320 --> 00:29:47,360
It's a basic and perennial
problem of religious art,
338
00:29:47,360 --> 00:29:49,640
which all religions must face.
339
00:29:51,040 --> 00:29:54,960
But they take different views
of how to handle it.
340
00:29:54,960 --> 00:29:58,240
And of religious imagery
more generally.
341
00:30:07,680 --> 00:30:12,400
Out on the rural fringes of Istanbul
is one of the most striking
342
00:30:12,400 --> 00:30:15,640
religious creations of modern times.
343
00:30:20,480 --> 00:30:23,960
It appeared on the landscape
less than a decade ago
344
00:30:23,960 --> 00:30:26,560
and has drawn people in ever since.
345
00:30:31,480 --> 00:30:33,360
It's the Sancaklar Mosque...
346
00:30:35,040 --> 00:30:38,720
..the work of one of Turkey's most
visionary architects.
347
00:30:57,560 --> 00:31:00,880
This is one of the most startling
mosques in the world.
348
00:31:02,640 --> 00:31:05,920
What the architects wanted
to do is to harness
349
00:31:05,920 --> 00:31:07,760
the power of modernism, which is
350
00:31:07,760 --> 00:31:12,320
often thought of as a very secular
movement, to express the very
351
00:31:12,320 --> 00:31:17,480
essence of religious space,
stripped of all the non-essentials.
352
00:31:19,560 --> 00:31:23,080
And it's certainly untraditional
in all kinds of ways.
353
00:31:24,400 --> 00:31:25,840
But, in other ways,
354
00:31:25,840 --> 00:31:29,480
it's exploiting the traditions
of Islam very heavily.
355
00:31:29,480 --> 00:31:36,000
This inside space is meant to be
reminiscent of the Cave of Hira,
356
00:31:36,000 --> 00:31:39,120
where the Prophet Muhammad
first received
357
00:31:39,120 --> 00:31:43,760
the revelation of the Word of God
that became the Koran.
358
00:31:43,760 --> 00:31:45,480
And, of course,
359
00:31:45,480 --> 00:31:50,080
it also evokes one of the classic
stereotypes that many people now
360
00:31:50,080 --> 00:31:57,160
have of Islam, that it's a religion
that is in some way artless.
361
00:31:57,160 --> 00:32:01,320
That it prohibits not just
the image of God and the Prophet,
362
00:32:01,320 --> 00:32:06,400
but the images of living creatures
which only the creator, God,
363
00:32:06,400 --> 00:32:08,840
is supposed to be able to create.
364
00:32:10,040 --> 00:32:14,840
In fact, the only man-made
image is a wonderful
365
00:32:14,840 --> 00:32:19,360
piece of calligraphy which
is a quote from the Koran.
366
00:32:19,360 --> 00:32:24,200
It's as if what we're expected to
do when we come in here
367
00:32:24,200 --> 00:32:28,120
is to see and go away with
the Word of God.
368
00:32:32,880 --> 00:32:37,760
Islam, as a faith of the word,
is enshrined in the Koran itself.
369
00:32:39,520 --> 00:32:44,200
There are many famous sayings
and stories that condemn idolatry
370
00:32:44,200 --> 00:32:48,280
and give warning
about the dangers of images.
371
00:32:54,600 --> 00:32:57,480
But in the ancient
city of Istanbul itself,
372
00:32:57,480 --> 00:33:01,960
a very different picture of Islam
fills our field of vision.
373
00:33:19,080 --> 00:33:23,200
Islam is absolutely
not an artless religion.
374
00:33:28,560 --> 00:33:30,800
In the whole history of the faith,
375
00:33:30,800 --> 00:33:34,120
you cannot trace
a single, uncontested line
376
00:33:34,120 --> 00:33:38,560
about images of living creatures
or about the image of God.
377
00:33:39,680 --> 00:33:43,920
In the Middle Ages, the Islamic
world held some of the most
378
00:33:43,920 --> 00:33:48,880
intricate debates on aesthetics,
the nature of beauty,
379
00:33:48,880 --> 00:33:51,480
the optics of the human eye,
380
00:33:51,480 --> 00:33:54,840
and our sensory experience
of the natural world.
381
00:33:57,560 --> 00:34:00,280
And there's a kaleidoscope
of stories
382
00:34:00,280 --> 00:34:05,280
and parables that are Islam's
conversation with itself
383
00:34:05,280 --> 00:34:09,480
about the role of the artist
and the purpose of the image.
384
00:34:10,480 --> 00:34:13,280
And one of the most
revealing takes us
385
00:34:13,280 --> 00:34:17,960
into the domestic life
of the Prophet Muhammad himself.
386
00:34:21,680 --> 00:34:26,960
One day, Muhammad came home to
discover that his wife Aisha
387
00:34:26,960 --> 00:34:29,560
had acquired a tapestry
388
00:34:29,560 --> 00:34:34,120
with images of living creatures
woven into the design.
389
00:34:34,120 --> 00:34:35,760
And she'd hung it up.
390
00:34:35,760 --> 00:34:39,840
Muhammad is furious,
he won't even go into the house
391
00:34:39,840 --> 00:34:44,480
because it's the creator God
who's supposed to create living
392
00:34:44,480 --> 00:34:47,080
creatures, not some tapestry artist.
393
00:34:48,120 --> 00:34:52,640
So, Aisha takes it down
but she doesn't let it go to waste.
394
00:34:52,640 --> 00:34:56,720
She cuts it up
and turns it into cushion covers,
395
00:34:56,720 --> 00:34:59,760
and that, apparently,
creates no problem.
396
00:35:01,040 --> 00:35:05,440
The story of Aisha's cushion
is a wonderful illustration of how
397
00:35:05,440 --> 00:35:09,040
Islamic attitudes can shift
according to the role
398
00:35:09,040 --> 00:35:11,000
and the setting of the image.
399
00:35:12,480 --> 00:35:15,520
But there's one kind
of Islamic art whose role
400
00:35:15,520 --> 00:35:19,520
and function is much more
significant than any other.
401
00:35:24,040 --> 00:35:27,080
As soon as Muhammad received
the Word of God
402
00:35:27,080 --> 00:35:29,080
in the 7th century,
403
00:35:29,080 --> 00:35:34,600
calligraphy, or the art of
beautiful writing, was taken
404
00:35:34,600 --> 00:35:37,800
to the very heart
of Islamic identity.
405
00:35:41,720 --> 00:35:46,320
There's an obligation
on the calligrapher to serve
406
00:35:46,320 --> 00:35:50,800
the community in which
he or she is writing for.
407
00:35:52,040 --> 00:35:55,760
But calligraphers
were highly esteemed.
408
00:35:55,760 --> 00:35:59,400
The pen is the potent
symbol of knowledge.
409
00:36:06,360 --> 00:36:11,160
The art of calligraphy became
the means by which the sacred word
410
00:36:11,160 --> 00:36:17,080
could be set down, spread,
and remain uncorrupted for all time.
411
00:36:18,280 --> 00:36:20,400
From the very birth of Islam,
412
00:36:20,400 --> 00:36:25,240
the first verses revealed to the
Prophet Muhammad were by the pen.
413
00:36:25,240 --> 00:36:29,960
Therefore, it sanctified the use
of the pen at the outset of Islam.
414
00:36:29,960 --> 00:36:36,120
And, ever since that point, artisans
have been trying to beautify
415
00:36:36,120 --> 00:36:38,560
the divine word through that pen.
416
00:36:40,320 --> 00:36:42,760
Of course, the text of
the calligraphy
417
00:36:42,760 --> 00:36:44,480
is very impressive
418
00:36:44,480 --> 00:36:47,120
but, for me, what is more important
is the visual
419
00:36:47,120 --> 00:36:49,640
of the calligraphy, the graphic,
420
00:36:49,640 --> 00:36:53,160
the balance and the rhythm
of the calligraphy.
421
00:36:53,160 --> 00:36:57,320
To be a good calligrapher, you have
to have years of work in you.
422
00:36:57,320 --> 00:36:59,720
Even on one single letter.
423
00:37:01,520 --> 00:37:03,200
It takes a complete life
424
00:37:03,200 --> 00:37:06,640
to come to that maturity to do
a good calligraphy.
425
00:37:06,640 --> 00:37:09,840
So, you see all his life
in a single stroke.
426
00:37:13,800 --> 00:37:15,840
With exquisite penmanship,
427
00:37:15,840 --> 00:37:20,720
Islam had an art form to set it
apart from many other religions.
428
00:37:22,120 --> 00:37:26,000
And it was said that while the Koran
was received in Mecca
429
00:37:26,000 --> 00:37:28,240
and spoken in Cairo,
430
00:37:28,240 --> 00:37:32,720
it was Istanbul that produced
the finest calligraphers
431
00:37:32,720 --> 00:37:34,760
able to write it down.
432
00:37:38,080 --> 00:37:40,200
This is the Blue Mosque.
433
00:37:43,440 --> 00:37:47,520
It was commissioned in the 17th
century by Sultan Ahmed...
434
00:37:49,440 --> 00:37:53,480
..and, in its almost excessive
size and splendour,
435
00:37:53,480 --> 00:37:57,400
it was designed to surpass
all other mosques in the city.
436
00:38:00,920 --> 00:38:04,240
There are no idols or images
of living creatures.
437
00:38:04,240 --> 00:38:09,560
Instead, the walls are alive
with the most ornate patterns.
438
00:38:12,640 --> 00:38:19,040
Plants and flowers intertwine in the
most vivid glaze of ceramic tiles.
439
00:38:21,440 --> 00:38:23,360
And, laced into the scheme,
440
00:38:23,360 --> 00:38:25,800
are some of the most extraordinary
441
00:38:25,800 --> 00:38:30,160
examples of monumental
calligraphy in the Islamic world.
442
00:38:34,440 --> 00:38:39,240
It's as if the Blue Mosque itself
was conceived
443
00:38:39,240 --> 00:38:42,560
as a great library
of Islamic script,
444
00:38:42,560 --> 00:38:47,240
and it's here that we see
calligraphy at its most powerful.
445
00:38:50,400 --> 00:38:55,320
When you enter the building,
above the door, there's a message
446
00:38:55,320 --> 00:38:58,200
telling you to expect
something special,
447
00:38:58,200 --> 00:39:02,160
that you're going through
the Gates of Paradise.
448
00:39:02,160 --> 00:39:07,040
And that's just one of a whole
series of notices throughout
449
00:39:07,040 --> 00:39:11,920
the Mosque, often beautifully
written snippets of the Koran
450
00:39:11,920 --> 00:39:17,800
which guide the thoughts of the
faithful and interpret what you see.
451
00:39:17,800 --> 00:39:21,200
If you look up into the dome,
you're reminded that it's Allah
452
00:39:21,200 --> 00:39:25,080
who supports
the heavens and the world.
453
00:39:25,080 --> 00:39:28,400
And it was a message that basically
says that you should take back
454
00:39:28,400 --> 00:39:32,280
there into the outside world
the state of purity that
455
00:39:32,280 --> 00:39:34,600
you've reached through prayer.
456
00:39:34,600 --> 00:39:38,600
It's as if there's
a written programme here,
457
00:39:38,600 --> 00:39:43,960
telling you how to experience
the building and how to look at it.
458
00:39:49,520 --> 00:39:52,840
But for those who worshipped
and still worship here,
459
00:39:52,840 --> 00:39:56,720
there's another way
of reading this writing.
460
00:40:00,240 --> 00:40:05,920
Placed high above the prayer hall,
the script becomes almost illegible.
461
00:40:05,920 --> 00:40:07,800
When it was first painted,
462
00:40:07,800 --> 00:40:10,880
many of the faithful would have
been illiterate.
463
00:40:11,920 --> 00:40:16,360
And, even for those who could read,
the clarity of the message is
464
00:40:16,360 --> 00:40:19,800
obscured in the rhythm
and patterns of the text.
465
00:40:22,600 --> 00:40:27,400
This very magnificent, elaborate
script is quite complex.
466
00:40:28,960 --> 00:40:34,320
It's not always easy to read and I
don't think it was meant to be read.
467
00:40:34,320 --> 00:40:38,400
Sometimes it's there also
as a form of blessing.
468
00:40:38,400 --> 00:40:44,960
And, just by looking at it, you can
absorb some of that blessing.
469
00:40:49,120 --> 00:40:54,600
What we have to remember is that
writing can work in other ways.
470
00:40:56,040 --> 00:41:00,400
Here, we are seeing God represented
471
00:41:00,400 --> 00:41:04,240
in visual form but not as human.
472
00:41:04,240 --> 00:41:10,440
Here, God is displayed
as his word in the Koran.
473
00:41:10,440 --> 00:41:13,960
It's God in the art of writing.
474
00:41:16,280 --> 00:41:23,000
Now, Islam is by no means the only
religion to use writing
475
00:41:23,000 --> 00:41:28,480
as a way to negotiate the problem
of how you represent the divine.
476
00:41:28,480 --> 00:41:34,720
The Christian gospels, for example,
can claim that God is the word.
477
00:41:34,720 --> 00:41:37,280
But in Islam,
more than anywhere else,
478
00:41:37,280 --> 00:41:43,360
we see the image becoming the word,
and the word becoming the image.
479
00:41:46,000 --> 00:41:50,520
In the face of all the debates
and prohibitions on images, Islamic
480
00:41:50,520 --> 00:41:55,560
calligraphy evolved to redefine
what an image of God could be.
481
00:41:57,080 --> 00:42:01,120
No single religion has ever managed
completely to resolve
482
00:42:01,120 --> 00:42:06,280
the tension between word and image,
but there are some moments
483
00:42:06,280 --> 00:42:09,000
when it might just seem possible.
484
00:42:24,600 --> 00:42:28,680
These wonderfully appealing images
were made over 500 years ago
485
00:42:28,680 --> 00:42:32,080
and they're from the pages
of a Jewish Bible.
486
00:42:36,600 --> 00:42:41,040
What's so remarkable is that they
dance around a text that is
487
00:42:41,040 --> 00:42:45,080
dense with warnings
about idols and images.
488
00:42:45,080 --> 00:42:50,040
And, yet, they flout them in
the most charming and beautiful way.
489
00:42:53,400 --> 00:42:56,440
I've got this extraordinary book
open on the page
490
00:42:56,440 --> 00:43:00,320
of the second commandment,
the one that prohibits idols.
491
00:43:01,360 --> 00:43:03,840
Now, there have been
centuries of debate
492
00:43:03,840 --> 00:43:08,920
and disagreement about what
that prohibition actually meant.
493
00:43:08,920 --> 00:43:10,320
But, in this case,
494
00:43:10,320 --> 00:43:13,880
unless there's an appallingly
flagrant contradiction going on,
495
00:43:13,880 --> 00:43:19,720
it is not taken to forbid
a quite extravagant
496
00:43:19,720 --> 00:43:21,440
set of images,
497
00:43:21,440 --> 00:43:24,920
even on the same opening
as the second commandment,
498
00:43:24,920 --> 00:43:28,480
you get these two little chaps,
little big bums there.
499
00:43:29,600 --> 00:43:36,800
And, throughout the book,
you find really lavish pictures.
500
00:43:37,800 --> 00:43:42,120
Here is a full page of the menorah.
501
00:43:42,120 --> 00:43:45,560
And the rather lovely
narrative scenes,
502
00:43:45,560 --> 00:43:49,000
like Jonah and his encounter
with the whale.
503
00:43:51,040 --> 00:43:53,880
But what makes the Bible
so precious
504
00:43:53,880 --> 00:43:56,600
is that it's a testament
to a brief
505
00:43:56,600 --> 00:44:01,760
but extraordinary moment in Spanish
history when Muslim, Christian,
506
00:44:01,760 --> 00:44:04,520
and Jewish traditions
came together
507
00:44:04,520 --> 00:44:07,840
in a really productive
and imaginative way.
508
00:44:10,080 --> 00:44:14,320
If you look at this book, you can
see in some ways the Jewish artist
509
00:44:14,320 --> 00:44:20,280
really celebrating the mixed
traditions of medieval Spain.
510
00:44:21,760 --> 00:44:24,560
Some of it really clearly
511
00:44:24,560 --> 00:44:27,760
has roots in Islamic traditions.
512
00:44:27,760 --> 00:44:32,080
And this is a wonderful image,
rather like a carpet,
513
00:44:32,080 --> 00:44:35,120
and, at first sight,
it looks very, very Islamic.
514
00:44:35,120 --> 00:44:38,160
Then you discover,
when you look carefully,
515
00:44:38,160 --> 00:44:42,240
that it's got this incy-wincy
writing all around it,
516
00:44:42,240 --> 00:44:46,160
micrography, it's called, which is
really distinctively Jewish.
517
00:44:46,160 --> 00:44:49,920
So, it's a wonderful bit of cultural
blending in itself.
518
00:44:49,920 --> 00:44:54,560
And there are bits of Christian
tradition, a wonderful picture
519
00:44:54,560 --> 00:45:02,200
of King David actually
based on a European playing card.
520
00:45:02,200 --> 00:45:06,160
Now, the man who did these
extraordinary images
521
00:45:06,160 --> 00:45:09,280
very proudly signs his name
522
00:45:09,280 --> 00:45:15,200
over a whole page
at the very end of the book.
523
00:45:16,920 --> 00:45:19,400
He says that
524
00:45:19,400 --> 00:45:25,240
"I Joseph ibn Hayyim
decorated and finished this."
525
00:45:25,240 --> 00:45:29,200
Now, these Jewish bibles
are not very often signed,
526
00:45:29,200 --> 00:45:33,120
certainly not signed in a way that
takes a whole page.
527
00:45:33,120 --> 00:45:36,560
This is wonderful chutzpah,
it's a kind of artist who
528
00:45:36,560 --> 00:45:40,400
even at the very end of his work
can't keep that artistry in.
529
00:45:41,560 --> 00:45:43,960
But this is much more than a name.
530
00:45:45,760 --> 00:45:50,560
Here Joseph ibn Hayyim is addressing
the fundamental issue
531
00:45:50,560 --> 00:45:54,560
of word and image
that divides so many religions.
532
00:45:56,240 --> 00:46:00,640
And, in his own way,
he settles the debate.
533
00:46:00,640 --> 00:46:05,120
In his hands,
they're one and the same thing.
534
00:46:09,400 --> 00:46:14,760
The poignant fact is that under 20
years after this page was completed,
535
00:46:14,760 --> 00:46:19,520
the Catholics expelled
the Jews from Spain.
536
00:46:19,520 --> 00:46:24,520
This Bible survives not only
as a witness to integration,
537
00:46:24,520 --> 00:46:27,280
but also to religious war.
538
00:46:36,280 --> 00:46:38,760
So too in England.
539
00:46:38,760 --> 00:46:42,960
Through the 16th and 17th centuries,
Protestants and Catholics
540
00:46:42,960 --> 00:46:46,720
fought over this land
in a conflict whose visual scars
541
00:46:46,720 --> 00:46:49,880
can be found in churches
across the country.
542
00:46:51,680 --> 00:46:55,480
There's no more powerful evidence
of that than Ely Cathedral.
543
00:46:57,800 --> 00:47:00,280
Though later much restored,
544
00:47:00,280 --> 00:47:05,040
Ely remains an exquisite jewel
of Gothic architecture.
545
00:47:09,200 --> 00:47:11,320
Its cavernous knave,
546
00:47:11,320 --> 00:47:15,280
its ornate carvings that still
reflect their medieval colours.
547
00:47:18,320 --> 00:47:23,000
And high above, this extraordinary
Octagonal Lantern,
548
00:47:23,000 --> 00:47:25,280
almost a gateway to heaven itself.
549
00:47:27,520 --> 00:47:29,720
But during the great
religious schism,
550
00:47:29,720 --> 00:47:33,760
the splendour of Ely would fall
victim to one of England's
551
00:47:33,760 --> 00:47:36,800
most infamous Protestant reformers.
552
00:47:39,480 --> 00:47:43,720
On 9 January 1644, Oliver Cromwell,
553
00:47:43,720 --> 00:47:47,640
who was then Governor of Ely,
marched into this cathedral
554
00:47:47,640 --> 00:47:51,520
in what is one of the most
mythologised and probably
555
00:47:51,520 --> 00:47:56,720
highly embellished incidents
in the English Religious Civil Wars.
556
00:47:56,720 --> 00:48:01,400
It's hard to imagine it now because
it all feels so tranquil here,
557
00:48:01,400 --> 00:48:03,160
but the story goes that
558
00:48:03,160 --> 00:48:07,760
Cromwell went up to the priest
who was conducting evening service,
559
00:48:07,760 --> 00:48:10,680
told him to put away his version
of the prayer book,
560
00:48:10,680 --> 00:48:15,160
to stop the choir singing - a kind
of "turn off the music" moment -
561
00:48:15,160 --> 00:48:18,960
and then he either
actively encouraged
562
00:48:18,960 --> 00:48:25,040
or at least did nothing to stop
his troops turning on the fabric,
563
00:48:25,040 --> 00:48:29,800
and the images and the glass
in the place.
564
00:48:29,800 --> 00:48:32,320
As they went through the vestry
and the cloisters,
565
00:48:32,320 --> 00:48:35,840
what they did was basically
smash the place up.
566
00:48:38,680 --> 00:48:43,200
Cromwell's attack was just
one assault in a long campaign
567
00:48:43,200 --> 00:48:45,320
against the images at Ely.
568
00:48:45,320 --> 00:48:49,160
For these reformers,
the worship of holy images
569
00:48:49,160 --> 00:48:51,560
was a Catholic superstition,
570
00:48:51,560 --> 00:48:54,760
a distraction from
the pure word of God.
571
00:48:54,760 --> 00:48:56,720
The images at Ely had to go.
572
00:48:56,720 --> 00:48:59,440
And here in the Lady Chapel,
573
00:48:59,440 --> 00:49:04,960
there remains evidence of widespread
destruction on another occasion.
574
00:49:04,960 --> 00:49:08,400
Lots of different kinds of
iconoclasm have gone on here.
575
00:49:08,400 --> 00:49:13,440
The original stained-glass windows
are one obvious casualty.
576
00:49:13,440 --> 00:49:17,560
But they've also gone for the
figures - of saints, of kings
577
00:49:17,560 --> 00:49:19,920
and the scenes from
the life of the Virgin.
578
00:49:24,000 --> 00:49:27,720
Sometimes the whole sculpture's
just been removed,
579
00:49:27,720 --> 00:49:31,360
but quite often what they've done
is they've just taken away
580
00:49:31,360 --> 00:49:37,000
the head and the hands,
leaving the body in place.
581
00:49:37,000 --> 00:49:42,960
It's as if they were aiming to
destroy those bits of the sculpture
582
00:49:42,960 --> 00:49:47,680
that gave it its most living power,
the bits that you interacted with.
583
00:49:49,920 --> 00:49:55,200
The point is, I think, that this
isn't just random vandalism,
584
00:49:55,200 --> 00:49:59,080
this is quite focused,
even thoughtful destruction.
585
00:50:02,040 --> 00:50:05,680
Iconoclasm is something
we often deplore,
586
00:50:05,680 --> 00:50:07,760
but there is another way
of looking at it.
587
00:50:09,400 --> 00:50:16,080
Those figures minus heads and minus
hands have not been made invisible.
588
00:50:16,080 --> 00:50:17,640
It's almost as if they've
589
00:50:17,640 --> 00:50:21,400
been turned into a different
sort of image in their own right.
590
00:50:22,720 --> 00:50:25,800
An artful narrative
of religious conflict.
591
00:50:28,000 --> 00:50:32,200
But there are more
and perhaps unintended consequences
592
00:50:32,200 --> 00:50:34,280
to such artful destruction.
593
00:50:35,800 --> 00:50:37,800
Liberated, you might almost say,
594
00:50:37,800 --> 00:50:42,480
from the figures of saints and
prophets that once crowded the walls
595
00:50:42,480 --> 00:50:47,840
and with its clear stainless
windows, the Lady Chapel
596
00:50:47,840 --> 00:50:53,800
has been transformed, giving us
another version of beauty.
597
00:50:53,800 --> 00:50:59,000
This is a tremendously
aesthetically pleasing space.
598
00:50:59,000 --> 00:51:06,000
It's light and airy and a marvellous
mixture of austerity and decoration.
599
00:51:08,040 --> 00:51:11,440
And we owe that to the iconoclasts.
600
00:51:16,400 --> 00:51:20,280
This fine balance between
destruction and creation
601
00:51:20,280 --> 00:51:21,920
is often overlooked,
602
00:51:21,920 --> 00:51:25,920
but it's what makes iconoclasm
so interesting, so paradoxical.
603
00:51:25,920 --> 00:51:29,000
And it gets yet more intriguing
604
00:51:29,000 --> 00:51:32,240
when we look at other theatres
of religious war.
605
00:51:35,240 --> 00:51:41,160
When Muslim armies from Afghanistan
invaded India in the 12th century,
606
00:51:41,160 --> 00:51:43,920
they were horrified
by what they found.
607
00:51:46,360 --> 00:51:49,920
This was the original
home of the Hindu faith,
608
00:51:49,920 --> 00:51:55,400
were people worshipped not one God
but millions.
609
00:51:55,400 --> 00:52:00,040
Worse still, artists across India
were kept busy
610
00:52:00,040 --> 00:52:03,800
creating a never-ending array
of idols
611
00:52:03,800 --> 00:52:06,960
that were central to Hindu religion.
612
00:52:10,960 --> 00:52:13,880
Muslim writers often presented India
613
00:52:13,880 --> 00:52:16,640
as a place of image worship
gone mad,
614
00:52:16,640 --> 00:52:20,160
even as the very origin
of idols themselves.
615
00:52:20,160 --> 00:52:24,040
One story had it that idols only
spread more widely in the world
616
00:52:24,040 --> 00:52:26,640
because they'd been washed away
from India
617
00:52:26,640 --> 00:52:28,520
by the waters of Noah's flood.
618
00:52:30,200 --> 00:52:32,120
Along with these stories,
619
00:52:32,120 --> 00:52:35,720
legendary tales were sent back to
the Muslim world
620
00:52:35,720 --> 00:52:40,200
of mass idol-breaking and the total
destruction of Hindu temples.
621
00:52:41,720 --> 00:52:46,040
And in their place,
the Muslim crusaders built this.
622
00:52:55,800 --> 00:52:58,800
This is the first mosque in Delhi.
623
00:53:05,440 --> 00:53:08,320
Constructed in the 1190s,
624
00:53:08,320 --> 00:53:12,400
it was once known as the
most imposing mosque in the world.
625
00:53:14,960 --> 00:53:19,120
Huge arches form a grand gateway,
626
00:53:19,120 --> 00:53:24,800
a towering minaret proclaims
Islam as the one true faith.
627
00:53:24,800 --> 00:53:28,880
And in the centre,
surrounding the prayer hall,
628
00:53:28,880 --> 00:53:31,680
is this extraordinary
ornate colonnade.
629
00:53:36,280 --> 00:53:38,240
It's easy to imagine this
630
00:53:38,240 --> 00:53:41,440
as a sanctuary for
the Muslims who made it,
631
00:53:41,440 --> 00:53:45,400
an island of Islam
in an idolatrous Hindu world.
632
00:53:47,200 --> 00:53:48,880
But in this building,
633
00:53:48,880 --> 00:53:52,960
the Hindu world isn't quite
so distant as it may seem.
634
00:53:54,040 --> 00:53:58,160
Various elements of earlier Hindu
structures and images
635
00:53:58,160 --> 00:54:02,960
have actually been reused and
incorporated into its very fabric.
636
00:54:21,760 --> 00:54:25,440
One point must be to assert
conquest by Islam
637
00:54:25,440 --> 00:54:29,640
and to show how the Hindu idols
have at least been neutralised.
638
00:54:30,960 --> 00:54:34,560
But even when they have
been defaced, some aspects
639
00:54:34,560 --> 00:54:38,880
of the humanity of these
human figures have been preserved.
640
00:54:40,720 --> 00:54:42,880
The simple fact, for example,
641
00:54:42,880 --> 00:54:47,120
that they've chosen to place
most of them the right way up,
642
00:54:47,120 --> 00:54:51,480
suggests a respect for
the human form and its image.
643
00:54:53,720 --> 00:54:57,880
This remarkable mosque portrays
a certain appreciation
644
00:54:57,880 --> 00:55:00,680
of the very pictures
Islam condemned.
645
00:55:02,560 --> 00:55:05,040
And just like Ely Cathedral,
646
00:55:05,040 --> 00:55:09,680
it demonstrates that even in
the most severe cases of iconoclasm,
647
00:55:09,680 --> 00:55:14,240
art lives on -
inextricably bound to faith.
648
00:55:17,240 --> 00:55:21,280
But destruction can raise
even bigger questions too.
649
00:55:30,080 --> 00:55:34,520
I want to end at one of the world's
most famous and densest
650
00:55:34,520 --> 00:55:40,600
religious spaces, a place once
the home of the ancient gods,
651
00:55:40,600 --> 00:55:43,720
later converted
into a Christian church
652
00:55:43,720 --> 00:55:46,560
and later still
turned into a mosque.
653
00:55:53,440 --> 00:55:58,760
Built around 450BC, the Parthenon
was originally dedicated to the
654
00:55:58,760 --> 00:56:04,320
goddess Athena, and for centuries
it teamed with images of the divine.
655
00:56:08,760 --> 00:56:12,360
It used to be one of the richest
and most colourful,
656
00:56:12,360 --> 00:56:16,320
most intense religious places
anywhere.
657
00:56:16,320 --> 00:56:19,600
A real phantasmagoria
of religious images.
658
00:56:21,480 --> 00:56:25,600
And everywhere you looked,
there were religious offerings,
659
00:56:25,600 --> 00:56:28,400
altars for sacrifice and temples.
660
00:56:30,320 --> 00:56:34,680
Only the bare bones of Ancient Greek
or any other religion stand here
661
00:56:34,680 --> 00:56:40,520
today, but it's become the focus
of a worship of another kind.
662
00:56:42,160 --> 00:56:45,440
It's easy to come to a place
like the Acropolis and to assume
663
00:56:45,440 --> 00:56:50,760
that whatever religion there
once was here has gone for good.
664
00:56:50,760 --> 00:56:53,680
But I think we should be
a bit more careful.
665
00:56:53,680 --> 00:56:56,160
However secular they might be,
666
00:56:56,160 --> 00:56:59,320
when people here look at this
monument,
667
00:56:59,320 --> 00:57:04,120
when they admire its art
and engage with its mythology,
668
00:57:04,120 --> 00:57:06,680
many are reflecting on questions
669
00:57:06,680 --> 00:57:10,160
that religions have often
helped us face.
670
00:57:10,160 --> 00:57:13,800
Where do I come from?
Where do I belong?
671
00:57:13,800 --> 00:57:17,360
What's my place in human history?
672
00:57:18,920 --> 00:57:23,560
I think people are engaged
in a modern faith here,
673
00:57:23,560 --> 00:57:26,640
the one we call civilisation.
674
00:57:27,760 --> 00:57:31,600
It's an idea that behaves
very much like a religion.
675
00:57:32,600 --> 00:57:38,400
It offers grand narratives
about our origins and our destiny.
676
00:57:38,400 --> 00:57:41,320
Bringing people together
in shared belief.
677
00:57:42,760 --> 00:57:46,080
And the Parthenon
has become its icon.
678
00:57:48,840 --> 00:57:52,360
So if you ask me,
"What is civilisation?"
679
00:57:54,000 --> 00:57:58,200
I say, "It's little more than
an act of faith."
680
00:58:08,360 --> 00:58:12,240
The Open University has produced
a free poster that explores
681
00:58:12,240 --> 00:58:16,200
the history of different
civilisations through artefacts.
682
00:58:16,200 --> 00:58:19,240
To order your free copy,
please call...
683
00:58:22,600 --> 00:58:24,840
..or go to the address on-screen
684
00:58:24,840 --> 00:58:27,800
and follow the links
for the Open University.
92159
Can't find what you're looking for?
Get subtitles in any language from opensubtitles.com, and translate them here.