1 00:00:19,150 --> 00:00:28,180 Hello, everyone. Welcome to the first of the lectures being given by the Slate Professor of Finance the 2021. 2 00:00:28,180 --> 00:00:36,330 These lectures are an important tradition at the University of Oxford. John Roskam began this tradition by presenting a series of public lectures on 3 00:00:36,330 --> 00:00:43,160 art in 1870 after being appointed as the initial slate professor of fine arts. 4 00:00:43,160 --> 00:00:48,320 Every year, a distinguished scholar is asked to follow in his footsteps. 5 00:00:48,320 --> 00:00:54,390 My name is Geoffrey Bachem, and I am professor of the history of art at the University of Oxford. 6 00:00:54,390 --> 00:01:01,230 It is my great pleasure to introduce this UCLA professor, Dr. Geralyn de Dodds. 7 00:01:01,230 --> 00:01:09,860 Jerry Dodds is Harlequin of the German Professor, Faculty of Art History at Sarah Lawrence College in the United States. 8 00:01:09,860 --> 00:01:15,590 Professor Dodds, scholarly work is centred on mediaeval, Iberian art and architecture, 9 00:01:15,590 --> 00:01:20,850 and especially on issues of trans colouration and identity formation. 10 00:01:20,850 --> 00:01:28,950 Amongst her publications are arts of intimacy, Christians, Jews and Muslims in the making of Castilian culture. 11 00:01:28,950 --> 00:01:31,660 A renowned co-authored textbook. 12 00:01:31,660 --> 00:01:43,570 Another book titled Architecture and Ideology of Early Mediaeval Spain, and a third titled New York Majesty Masjid The Mosques of New York City. 13 00:01:43,570 --> 00:01:48,850 In addition, in 1992, Jerry was editor of the catalogue Al Andalus, 14 00:01:48,850 --> 00:01:57,920 The Arts of Islamic Spain for the Metropolitan Museum of Art and the Alhambra, and served as curator of the exhibition of the same name. 15 00:01:57,920 --> 00:02:04,850 She was also co-editor and curatorial consultant for the Arts of Mediaeval Spain at the Metropolitan Museum, 16 00:02:04,850 --> 00:02:10,820 co-editor and consulting curator for Vivid Confidential, The Arts of Jews, 17 00:02:10,820 --> 00:02:15,830 Christians and Muslims in Mediaeval Iberia, and with Edward Sullivan, 18 00:02:15,830 --> 00:02:24,210 co-editor and curator for Crowning Glory Images of the Virgin in the Arts, Portugal The New Museum. 19 00:02:24,210 --> 00:02:33,360 Interestingly, she's also written and directed a number of films in conjunction with museum exhibitions, as well as for wider audiences. 20 00:02:33,360 --> 00:02:41,910 In 2018, in recognition of her exceptional contributions to the dissemination of knowledge of Spanish history and culture, Prof. 21 00:02:41,910 --> 00:02:48,760 Dodds was the recipient of the Cross of the Order of Civil Civil Merit from the Government of Spain. 22 00:02:48,760 --> 00:02:53,140 We are honoured that Professor Dodds has accepted our invitation to present this 23 00:02:53,140 --> 00:02:59,370 year's slate lectures and are now happily hand over the microphone to her. 24 00:02:59,370 --> 00:03:07,110 Thank you so very much for those very generous words. It's an enormous pleasure and honour to speak to you today. 25 00:03:07,110 --> 00:03:13,440 Slide Lecture. Before beginning, I wish to extend my deepest gratitude to all of those who have worked under 26 00:03:13,440 --> 00:03:18,600 these very unprecedented constraints to allow me to deliver these lectures. 27 00:03:18,600 --> 00:03:20,700 In particular, Neil Mendoza, 28 00:03:20,700 --> 00:03:29,070 provost of Oriel College and the Committee for Slate Lectures Holy Knights and Liz Green of the torch team who literally made this possible, 29 00:03:29,070 --> 00:03:33,390 and most especially, I wish to thank Survey's roster. 30 00:03:33,390 --> 00:03:38,670 Professor of Mediaeval Art in the Art History Department and Oxford and Geoffrey Batching, 31 00:03:38,670 --> 00:03:45,420 professor of the history of art and head of art history for the practical and spiritual guidance in, 32 00:03:45,420 --> 00:03:59,830 as Professor Bethune would say, very unreal times. 33 00:03:59,830 --> 00:04:04,620 So the problem is, of course, maps like this. 34 00:04:04,620 --> 00:04:10,500 All maps like this chromatically proposing a unity of identity aligned with religion, 35 00:04:10,500 --> 00:04:16,890 eclipsing political alliance, shrouding social complexity, fixing temporality. 36 00:04:16,890 --> 00:04:23,010 These maps become in your rustic for visualising mediaeval history retrospectively from the point of 37 00:04:23,010 --> 00:04:31,270 view of the moment of the erasure of the last kingdom ruled by Muslims on the Iberian Peninsula. 38 00:04:31,270 --> 00:04:36,100 The periods I wish to explore in these lectures begin at the fall of the busy gothic reign. 39 00:04:36,100 --> 00:04:41,140 Also a time of discord and negotiation and not only one of religious unity. 40 00:04:41,140 --> 00:04:47,320 And yet it's not until the advent of the polities ruled by Muslims on the peninsula that these chromatic 41 00:04:47,320 --> 00:04:54,340 demarcations begin to dominate graphically with the Mayan emirate and the caliphate when disparate, 42 00:04:54,340 --> 00:05:03,490 often hostile principalities ruled by Christians or nevertheless united in one shade again and continue in fictive unanimity. 43 00:05:03,490 --> 00:05:12,910 As the great amide state breaks down into multiple principalities and a fragmented Christian North builds alliances across confessional boundaries, 44 00:05:12,910 --> 00:05:17,050 all of which is erased by the privileging of the religious binary. 45 00:05:17,050 --> 00:05:26,350 The map rejects and this continues through the fall of the Kingdom of Granada and its demise in fourteen ninety two with the rise. 46 00:05:26,350 --> 00:05:38,350 Sorry. In fourteen ninety two, with the rise of the Kingdom of Spain, when Isabel of Castiel married Fernanda Barragan. 47 00:05:38,350 --> 00:05:47,290 Although the prenup indicated that a dynastic union would be of two separate states, the Christians were still not unified. 48 00:05:47,290 --> 00:05:54,040 Now I need to say that these particular maps were made for a book that wished to tell a far more complex story, 49 00:05:54,040 --> 00:06:01,420 but that was so much the way in which we visualise things that this message went so unquestioned by the author. 50 00:06:01,420 --> 00:06:12,120 Thirty years ago, who was, of course, me? The desire to construct a clear history regarding a mediaeval demographic that does not exist 51 00:06:12,120 --> 00:06:18,300 today means that we tend to project the issues that seem most extraordinary to us on to the past. 52 00:06:18,300 --> 00:06:26,190 And what's most extraordinary to us, whether we view this as an interesting or benevolent thing or whether we view it as threatening? 53 00:06:26,190 --> 00:06:35,370 What's most extraordinary to us is to imagine a Western European place shared by Muslims and Christians under conditions of Muslim hegemony. 54 00:06:35,370 --> 00:06:43,410 Walter Mignola reminded us of the ways in which reconceive and borders can recenter our epistemological and hermeneutic habits. 55 00:06:43,410 --> 00:06:50,280 So perhaps one way to begin is to embrace the chaos of places without the clear borders of religions. 56 00:06:50,280 --> 00:06:57,250 And that's something, by the way, that Rose Walker approached rather courageously in her recent survey. 57 00:06:57,250 --> 00:07:02,320 Of course, these principalities themselves, both those ruled by Muslims and Christians, 58 00:07:02,320 --> 00:07:11,140 also wish to assert that their identities were defined by religions because one of the few truths we can state is enduring throughout the 59 00:07:11,140 --> 00:07:19,240 periods will explore in these lectures is that an individual's religion was then a transcendent factor of social and political identity. 60 00:07:19,240 --> 00:07:27,200 But however, sincerely felt uniquely sectarian categories of identity are enormously inadequate to the study of mediaeval. 61 00:07:27,200 --> 00:07:36,370 Liberia, Muslims and Christians lived in societies that maintained legal, religious and social stances of public hostility. 62 00:07:36,370 --> 00:07:43,120 But as Robert Burns has said, such public ritual expression consecrate societal hostility, 63 00:07:43,120 --> 00:07:49,090 but also frees participants from much of the burden of personal hostility. 64 00:07:49,090 --> 00:07:56,890 So Christians and Muslims join shared work together in economic, social, cultural and intellectual spheres. 65 00:07:56,890 --> 00:08:02,860 This was not cultural tolerance that would not have been seen as a public virtue by either group. 66 00:08:02,860 --> 00:08:09,990 It was instead, in Burns's words, an effective ground for unremitting interaction. 67 00:08:09,990 --> 00:08:15,330 I wish to suggest in the next few weeks that one way we can mine that slippage, 68 00:08:15,330 --> 00:08:23,460 the way in which the discourse of a simple bipolar opposition between Muslims and Christians breaks down is through a consultation of material 69 00:08:23,460 --> 00:08:33,390 culture that betrays its subconscious meanings that holds its conscious assertions of separateness simultaneously with its ambivalent, 70 00:08:33,390 --> 00:08:35,070 shared meanings. 71 00:08:35,070 --> 00:08:45,030 The approach involves mining both surface semantics asserted by work up works of art and also the web of deeper meanings engendered by social, 72 00:08:45,030 --> 00:08:47,670 political and economic forces. 73 00:08:47,670 --> 00:08:58,510 It's not so much about actual austerity as it is about the perception and instrumental ization of alterative within cultural expression. 74 00:08:58,510 --> 00:09:03,940 I'd like to begin here in the last years of the great admired caliphate, which we're going to talk about next week, 75 00:09:03,940 --> 00:09:12,310 not in its capital, but in Toledo, the former metropolis founded on the site of the capital of the former busy gothic monarchy. 76 00:09:12,310 --> 00:09:13,870 It had replaced. 77 00:09:13,870 --> 00:09:25,230 We can descend one of Toledo's vertiginous hills to the mosque of Ibn al-Hadidi, named for its patron, also known as the mosque of Babylon Makhdoom. 78 00:09:25,230 --> 00:09:35,790 After the gate of the city near which it was built, it was constructed in an elite sector of the city, not far from the dual Munich palace in 1999, 79 00:09:35,790 --> 00:09:41,520 where it was a pious foundation meant to serve as a neighbourhood mosque for daily prayer 80 00:09:41,520 --> 00:09:47,880 and also perhaps as a site for learnt pursuit of the elites who were its patrons. 81 00:09:47,880 --> 00:09:57,420 Its nine day plan makes it like a little miniature, hyper style mosque, eight metres square open on two sides with a close Kibler wall. 82 00:09:57,420 --> 00:10:02,800 The Kibler wall is, of course, the wall facing Mecca to the southeast. 83 00:10:02,800 --> 00:10:12,820 However, the interior opens up to a tiered set of nine rib domes these Christian favourites saw as a miniature vertical version of a mock Sora, 84 00:10:12,820 --> 00:10:20,090 a space set aside near the mirror up for the prayer of the elite of the Great Mosque of Cordoba. 85 00:10:20,090 --> 00:10:24,950 There's the cord of a mixture now such private foundations of nine bay mosques 86 00:10:24,950 --> 00:10:28,970 are found throughout the lands of Islam in North Africa or Central Asia. 87 00:10:28,970 --> 00:10:36,800 But though they share some plan sites, they are wildly divergent in elevation, echoing not each other. 88 00:10:36,800 --> 00:10:41,570 But the source of more August foundations in their own reasons. 89 00:10:41,570 --> 00:10:51,420 In this way, these little mosques visually knit together devotional spaces that are not bound by a central religious hierarchy. 90 00:10:51,420 --> 00:10:56,860 From Susannah Caldwell Kapila, we learnt that this mosque founder Ahmad Immunol Hadi, 91 00:10:56,860 --> 00:11:04,130 the ultra light to leave that to lead in was likely instrumental in these references to the Great Mosque of Cordoba. 92 00:11:04,130 --> 00:11:10,530 Even al-Khateeb tells us that he was a cultured and erudite faqih who was honoured to be amongst 93 00:11:10,530 --> 00:11:18,390 those present in Cordoba in 1976 for the acclamation ceremony of the admired Caliph Hisham. 94 00:11:18,390 --> 00:11:23,760 And so he saw himself the opulent additions that his son's father all had come. 95 00:11:23,760 --> 00:11:31,580 The second had made their. Reflections of Cordoba can also be seen in the little mosque's poorly lobbed arches. 96 00:11:31,580 --> 00:11:41,690 Interlacing arches and red and white blue Suarez, all constructed in the little mosque in local to lead a rich tradition. 97 00:11:41,690 --> 00:11:48,890 We cannot trace how his architect, Mousseau Ben Ali, learnt to reference them, or as is likely, 98 00:11:48,890 --> 00:11:56,450 if explicit references to Cordoba existed in other foundations of tifo, totally Toledo as well. 99 00:11:56,450 --> 00:11:59,600 I'm sorry, not Typekit Toledo, Umea Toledo as well, 100 00:11:59,600 --> 00:12:08,150 but the elaborate way in which Cordoba is referenced here must be seen in part as echoing the career and prominence of its founder. 101 00:12:08,150 --> 00:12:17,900 And it subsequently became a model for time for Toledo, for the oratory in the later palace nearby, as Khalwale has shown. 102 00:12:17,900 --> 00:12:22,670 And also it spawned a tiny copy of the Little Mosque of Lust toward Nereus, 103 00:12:22,670 --> 00:12:31,660 built in the market near the tiefer rule in during the tiefer rule of Alma Moon or of his grandson here. 104 00:12:31,660 --> 00:12:37,570 And yet the mosque have been Hadley would become something else altogether under Castilian rule. 105 00:12:37,570 --> 00:12:43,020 One hundred and eighty six years after its original construction. 106 00:12:43,020 --> 00:12:52,830 Around 11:45, an enormous apps and transept were grafted onto the eastern side of the fragile Nine Bay Pavilion, 107 00:12:52,830 --> 00:13:04,080 subsuming it without entirely erasing it, incorporating the mosque building into the Church of the Holy Cross Santa Cruz. 108 00:13:04,080 --> 00:13:11,100 The transept is only faintly expressed on the exterior, emphasising the fissure between the two buildings. 109 00:13:11,100 --> 00:13:17,940 The effect today is of a voluminous apps poised and incident before it consumes the mosque, 110 00:13:17,940 --> 00:13:26,340 which becomes a kind of spoil of war in a neat bipolar image entirely in keeping with its new 12th century patrons. 111 00:13:26,340 --> 00:13:32,360 The night of the Hospital of St. John. They were in military order, born in the Holy Land, 112 00:13:32,360 --> 00:13:37,130 but now in Iberia to aid both in military confrontation with Muslims and in 113 00:13:37,130 --> 00:13:42,560 transforming the trouble the troubled alliances of Iberian kings in this case, 114 00:13:42,560 --> 00:13:48,710 Alfonso the eighth of Castiel into the more regimented, confessional opposition of crusade. 115 00:13:48,710 --> 00:13:57,780 It's a compact, uncomplicated image of Christian victory over a reductive Islam. 116 00:13:57,780 --> 00:14:06,240 The destruction of the Kibler wall, the creation of a divergent and actualised orientation constituted a stage set for 117 00:14:06,240 --> 00:14:12,000 the emergence of new social and political powers within the economy of conquest. 118 00:14:12,000 --> 00:14:15,390 But as though news that those new actors emerged, 119 00:14:15,390 --> 00:14:33,550 the very act of conversion fragmented and complicated the discourse that strove towards a morality constructed around two simple, unequivocal poles. 120 00:14:33,550 --> 00:14:40,420 We might best step back for a moment to the changes of the previous two centuries in Toledo. 121 00:14:40,420 --> 00:14:43,450 Less than a decade after the construction of the Little Mosque, 122 00:14:43,450 --> 00:14:52,610 the Mayan caliphate fell and its land frank lands fragmented into a number of small Taifa kingdoms, of which Toledo was one. 123 00:14:52,610 --> 00:14:57,560 These were heirs to the rich culture of the minds, but not to their military capacity, 124 00:14:57,560 --> 00:15:02,870 creating more interdependent alliances with the kingdoms ruled by Christians, 125 00:15:02,870 --> 00:15:09,830 political relationships rarely polarised uniquely on the basis of religion for the type of struggled with one another, 126 00:15:09,830 --> 00:15:16,430 as did the sometimes fratricidal kingdoms of and Castiel, Galicia and Aragon in the North. 127 00:15:16,430 --> 00:15:22,160 And any one might as easily take a Christian king for an ally as a Muslim ruler. 128 00:15:22,160 --> 00:15:24,800 And as the northern kingdom strengthened over time, 129 00:15:24,800 --> 00:15:31,220 they did not at first seek to occupy or christianised taifa lands, but instead extorted colossal tribute. 130 00:15:31,220 --> 00:15:37,080 Police and military duties from the often fragile kingdoms. 131 00:15:37,080 --> 00:15:48,060 The fall of the city of Toledo, from Muslim to Christian hands, including occurred in ten ninety five a century before the foundation of Santa Cruz, 132 00:15:48,060 --> 00:15:53,070 the Taifa state of Toledo had already been in the Castilian clients for some time. 133 00:15:53,070 --> 00:15:59,850 And Alfonso, the six of Leon and Castiel, shuffled its ineffectual ruler, Al Kadir, off to a scenic. 134 00:15:59,850 --> 00:16:05,580 You're in Valencia. The administration of the city of Toledo had been in tatters and had been by. 135 00:16:05,580 --> 00:16:15,470 Some tells us that the very scion of The Balawi Hadadi, a minister and the grandson of the founder of the mosque, was assassinated in the street, 136 00:16:15,470 --> 00:16:27,940 an act believed by some to have been decisive in the capitulation of the city already shrouded in paranoia and uncertainty to its Castilian overlord. 137 00:16:27,940 --> 00:16:33,790 After a protracted siege, Rodrigo humility rather accounts Alfonso, 138 00:16:33,790 --> 00:16:40,870 the sixth took Toledo holding court in the palace of his former client and possessing its gardens. 139 00:16:40,870 --> 00:16:46,000 Its reception rooms. Its diminutive palette, Palatine Mosque. 140 00:16:46,000 --> 00:16:55,060 And a year later, Alfonso also appropriated Toledo's primary congregational mosque, converting it into a cathedral in alliance with his new Cluny. 141 00:16:55,060 --> 00:16:59,260 York Archbishop Bernard have said Iraq about this building. 142 00:16:59,260 --> 00:17:07,540 We know from best investigations, only that it is reconstructed as a hypos style mosque of 11. 143 00:17:07,540 --> 00:17:15,910 Ihls something like thirty nine by sixty one metres and might have possessed some forms, recalling the Great Mosque of Cordoba. 144 00:17:15,910 --> 00:17:20,630 Though I show you other vestiges of Islamic Toledo so as not to push the point. 145 00:17:20,630 --> 00:17:28,020 Because the point is to imagine the material presence of a mosque converted to a cathedral. 146 00:17:28,020 --> 00:17:37,380 Imagine worshipping in a type of style hole wrenched now towards the East with a growing line of chapels carved from its Kibler wall, 147 00:17:37,380 --> 00:17:43,890 its new altars, as Tom Nixon has shown. We're endowed with relics by the Pope and Alfonso himself. 148 00:17:43,890 --> 00:17:49,500 And Tom is surely correct to suppose that parts were soon painted. 149 00:17:49,500 --> 00:18:01,360 The mosque turned to cathedral was a powerful stage set for the performance of military and ecclesiastical victory in experiential spoil of war. 150 00:18:01,360 --> 00:18:07,090 But it was also a manifestation of deep devotion intensified in the face of another. 151 00:18:07,090 --> 00:18:15,730 There's little is moving in this regard as the memory of James of Berrigan, who just after the submission of Murcia in the 13th century, 152 00:18:15,730 --> 00:18:22,410 recalled in his book of deeds erecting an altar to the Virgin in the principal mosque. 153 00:18:22,410 --> 00:18:26,310 Embracing the altar, the formidable conqueror wrote, 154 00:18:26,310 --> 00:18:38,410 We wept so strongly and so heartily that for the time it takes to go a mile, we could not stop crying nor leave the altar. 155 00:18:38,410 --> 00:18:45,310 Perhaps for this very reason, the body of the mosque thus repurposed also became powerfully policy. 156 00:18:45,310 --> 00:18:53,770 MEUs, its forest of columns, would become the principal site of worship for Toledo's Christian community for over 130 years. 157 00:18:53,770 --> 00:18:57,850 Prominent families buried their dead and its sun in its courtyard. 158 00:18:57,850 --> 00:19:03,460 The altars that marked its Kibler now has relics that were index a call to holy bodies, 159 00:19:03,460 --> 00:19:09,080 fervently revered material sites of intersection with the divine. 160 00:19:09,080 --> 00:19:18,200 The mosque's conversion to cathedral served to bring to lead in Christians into intimate and proprietary contact with its own language of expression. 161 00:19:18,200 --> 00:19:24,080 The visual environment for phenomenological transformation of cute community experience 162 00:19:24,080 --> 00:19:29,990 that flowed above and around the simple imposition of a narrative of Christian victory. 163 00:19:29,990 --> 00:19:30,680 With time, 164 00:19:30,680 --> 00:19:40,430 it would become increasingly difficult for religious authority to be defined architecturally in Toledo so that what it began as a conversion 165 00:19:40,430 --> 00:19:54,060 had slipped into something like a translation or data on the mall appropriation and incorporation into a body of collective visual identity. 166 00:19:54,060 --> 00:19:58,830 Heather Edgar has shown the ways in which Alfonso's occupation of Toledo had been 167 00:19:58,830 --> 00:20:03,720 a testing ground for the formation of subsequent Castilian colonial policy, 168 00:20:03,720 --> 00:20:09,390 the city's neighbourhood mosques were confiscated by treaty dominated to the cathedral and 169 00:20:09,390 --> 00:20:16,020 converted into parish churches around which new local colonial administration was organised. 170 00:20:16,020 --> 00:20:20,190 But the mosque in Bernardini was part of a domestic properly public property, 171 00:20:20,190 --> 00:20:29,640 probably obtained in speculation or is a grant to a coloniser, and so it did not fall into Episcopal hands. 172 00:20:29,640 --> 00:20:34,740 In the ensuing century, Toledo became once again a frontier. 173 00:20:34,740 --> 00:20:43,740 With the advent of new North African dynasties, Al Moravec and subsequently the Alamo had to build a powerful and who built a 174 00:20:43,740 --> 00:20:49,080 powerful empire in the western Mediterranean by the middle of the 12th century. 175 00:20:49,080 --> 00:20:57,690 The idea of crusade by then, a consistent part of papal discourse began to emerge as a strategic alternative for Christian Iberian monarchs, 176 00:20:57,690 --> 00:21:03,990 bringing a wider swath of personal fiduciary support and a kind of high moral ground. 177 00:21:03,990 --> 00:21:10,650 Alfonso, the sixth grandson, Alfonso the seventh, would fight a crusade for the Elmer Albert port of Almeria, 178 00:21:10,650 --> 00:21:14,190 but he had nevertheless important Muslim vessels and allies. 179 00:21:14,190 --> 00:21:22,560 Saif Dalawa of the Hooded Dynasty, who also defended him against his Christian rivals, have any and even more. 180 00:21:22,560 --> 00:21:28,500 It's called the Wolf King, who, in Linnehan words, fought with an absence of confessional conviction. 181 00:21:28,500 --> 00:21:38,490 At least the equal of that of the King Leone. This alliance with even more damage of Valencia and Murcia with Castiel light green on the map. 182 00:21:38,490 --> 00:21:44,580 And if you look at the map, you'll see why this is a bad map, too, because even more Danish is light green. 183 00:21:44,580 --> 00:21:48,330 Thought ardently against the Alamo hugs who are dark green. 184 00:21:48,330 --> 00:21:56,910 But that Red Line is there to remind you who the Christians are and who the Muslims are to totally obscures the political situation. 185 00:21:56,910 --> 00:22:01,760 But I digress. Where was I? One. 186 00:22:01,760 --> 00:22:10,850 So when we say, oh, the alliance with even more Dornish of Valencia and Murcia with with Castiel continued through the minority of Alfonso, 187 00:22:10,850 --> 00:22:18,350 the eight who secured his throne in Toledo by overcoming the supporters of his uncle, the very Ferdinand of whom Linnehan spoke. 188 00:22:18,350 --> 00:22:30,280 And we very much lament Professor Linehan. One of the first to offer his fealty to the young Alfonso, the eighth was even more Danish himself. 189 00:22:30,280 --> 00:22:37,150 A ruler with his own anti Elmo hat policy who came to Toledo in eleven sixty seven, 190 00:22:37,150 --> 00:22:44,620 personally renewing his Vaseline with the little cane in return for his help in recuperating Alfonso's territories, 191 00:22:44,620 --> 00:22:53,590 a treaty would restrain the arrogance from attacking in readiness for five years in return for a tribute of 40000 more. 192 00:22:53,590 --> 00:23:03,160 A bit of gold and we're going to get back to those Moratinos. But in 11 72, even more Danish was killed and the Alamo had Caliph. 193 00:23:03,160 --> 00:23:15,670 Abu Yusuf launched an expedition appropriating his realm in expansion that met a papacy ardent to expand the idea of crusade on the peninsula. 194 00:23:15,670 --> 00:23:23,110 Now this map on the left from a wonderful new book about Alfonso the eighth by Miguel Gomes, Kyle Lincoln and Damien Smith is more like it. 195 00:23:23,110 --> 00:23:34,160 It's complicated, and I'm very sorry that I made such an awful scan of it because it's really a useful map. 196 00:23:34,160 --> 00:23:42,530 In three, only 11 years after Ibn Madonna just reception in Toledo, one Domingo Perez and his wife, Juliana, 197 00:23:42,530 --> 00:23:50,630 donated a little mosque on their property to the Knights of St. John of the hospital for a chapel dedicated to the Holy Cross. 198 00:23:50,630 --> 00:23:56,960 International military orders, like the hospitals, were essential to up until the eighth crusading ambitions. 199 00:23:56,960 --> 00:24:06,540 He was glad of the manner in which they could garrison a castle against an Elmo hard foe that lingered very ominously to the south and east of Toledo. 200 00:24:06,540 --> 00:24:14,400 However, the international orders fit awkwardly into local ecclesiastical structures and 186 document that sets out the 201 00:24:14,400 --> 00:24:22,020 terms of the hospital right to make a church of this small mosque seethes with a with Episcopal suspicion. 202 00:24:22,020 --> 00:24:26,370 It is clear Makhado comments that the king himself had to intervene to quiet the 203 00:24:26,370 --> 00:24:31,350 archbishop's opposition to the construction of even so small a church in Toledo. 204 00:24:31,350 --> 00:24:35,340 By that order, Archbishop Gonzalez president, 205 00:24:35,340 --> 00:24:45,210 finally allowed the celebration of mass at Santa Cruz on condition that the Knights of St. John received no parishioners nor tithes nor first fruits. 206 00:24:45,210 --> 00:24:50,280 In addition to a multitude of other strict assurances of Arch Episcopal Authority, 207 00:24:50,280 --> 00:24:56,010 the order received the king's aid because it was serving both his spiritual and political programme. 208 00:24:56,010 --> 00:25:05,730 In this moment, just after Alfonso's successful conquest of Cuenca as his chancery began to fashion him as king of the Christians, 209 00:25:05,730 --> 00:25:09,060 allying him with Christianity artist Christian Dham, 210 00:25:09,060 --> 00:25:18,510 not just the Christian cause, but a geographical place defined by Christianity in opposition to Islam and making him parenthetically, 211 00:25:18,510 --> 00:25:23,340 the peninsular defender of the faith but unremarkable. 212 00:25:23,340 --> 00:25:29,940 There was trouble in paradise, as other Christian Kings did not perform the requisite crusading image. 213 00:25:29,940 --> 00:25:40,470 Only the Spanish pope Celestin would lament and 11 92 allied themselves with Saracens to war against other Christians in eleven point ninety five. 214 00:25:40,470 --> 00:25:47,730 Addressing Kings of Spain, the same pope threatened excommunication against monarchs like Alfonso, 215 00:25:47,730 --> 00:25:52,590 the 11th of Leone, who would ally himself with Elmo hugs when convenient. 216 00:25:52,590 --> 00:25:59,340 Indeed, it's been suggested that the mosque of Ibn Haddadi fell into the hands of the hospitals in compensation for a hopeful, 217 00:25:59,340 --> 00:26:04,500 hopeful series of military initiatives and because their prior had intervened in a 218 00:26:04,500 --> 00:26:10,320 colloquium to broker a cessation of hostility between Afonso and his uncle Ferdinand, 219 00:26:10,320 --> 00:26:14,070 the second of Leone. 220 00:26:14,070 --> 00:26:25,530 Thus, the hospital is compact, monumental trophy of war was also an invitation to ignore the complexities and contradictions of that moment. 221 00:26:25,530 --> 00:26:33,780 Hostilities, hostilities between military orders and cathedral chapters and hostilities between Christian Kings, 222 00:26:33,780 --> 00:26:37,770 Santa Cruz invites the viewer instead to repose in a simple, 223 00:26:37,770 --> 00:26:47,790 bipolar, bipolar opposition between Christianity and Islam, writ large with an eye to the future to the new Jerusalem. 224 00:26:47,790 --> 00:26:52,290 This meaning resided not only in the building's obvious triumphalist gesture, 225 00:26:52,290 --> 00:26:56,610 its insistence that mosque and church belong to two different confessions. 226 00:26:56,610 --> 00:27:00,870 It is also present in the visible fissure between the mosque and church, 227 00:27:00,870 --> 00:27:09,210 which included a kind of temporal stratigraphy revealing two distinct historical realities before and after conquest. 228 00:27:09,210 --> 00:27:18,510 You might say that the renovated, renovated building chronicles this appropriation in the manner of a new memory eternally re-enacted. 229 00:27:18,510 --> 00:27:22,500 If the OP seems poised to devour the mosque, 230 00:27:22,500 --> 00:27:30,240 it repeatedly performs an ongoing military process in which the Knights of St. John were actively involved. 231 00:27:30,240 --> 00:27:33,180 Past and future are thus in dialogue. 232 00:27:33,180 --> 00:27:44,940 The physical rupture enacts a temporal one as the ultimate eradication of Islam is material materially mythically predicted and celebrated. 233 00:27:44,940 --> 00:27:49,200 Now I need before going on to the rest of this to thank a number of colleagues. 234 00:27:49,200 --> 00:27:57,810 If I haven't been able to be at Oxford, I've certainly had a wonderful intellectual community in this case Luli Feliciano, 235 00:27:57,810 --> 00:28:03,270 Abigail Bahubali and Umberto von Giannina for incredible discussions. 236 00:28:03,270 --> 00:28:11,940 A wonderful month on virtual virtual seminar, in fact, can turn concerning the work that follows. 237 00:28:11,940 --> 00:28:20,670 Celestin, the third pupil of Eleven Ninety Two, followed the capitulation of Jerusalem to Saladin in the 787. 238 00:28:20,670 --> 00:28:26,070 He, in fact urged the Kings of Spain to the kind of truce the hospital is mediated so 239 00:28:26,070 --> 00:28:30,960 that they might instead turn their hostilities to avenge the loss of Jerusalem. 240 00:28:30,960 --> 00:28:34,380 And I thank Miguel Gomez for help in this. 241 00:28:34,380 --> 00:28:40,740 Although there have been suggestions that the paintings of Santa Cruz responded to later crusading activities, 242 00:28:40,740 --> 00:28:46,500 we might instead think of drawing those same interpretations into this earlier time as part of the 243 00:28:46,500 --> 00:28:53,310 energetic days of the original rebuilding of the chapel in the late eleven eighties with Alfonso's aid, 244 00:28:53,310 --> 00:29:00,570 the years following the king's conquest of Cuenca as he angled for the role of Peninsular Defender of the Faith, 245 00:29:00,570 --> 00:29:08,220 buttressing his own peninsular power as the hospitals scrambled to mediate those Iberian Christian alliances. 246 00:29:08,220 --> 00:29:17,570 Cold War by successive popes. And before Alfonso's disastrous defeat, as at a luckless. 247 00:29:17,570 --> 00:29:24,320 A formidable Christ, Panopto Crutcher, against Blue Sky and a field of stars attended by prophets, 248 00:29:24,320 --> 00:29:31,430 saints and originally attached to Morph is enormously imposing even in its present abraded state 249 00:29:31,430 --> 00:29:38,360 because of the outside scale of the apps with regard to the little that enclosed Nine Bay nave, 250 00:29:38,360 --> 00:29:44,390 its Latin inscriptions intensified this authority, especially the passage from Matthew 25. 251 00:29:44,390 --> 00:29:52,160 Come you blessed of my father? Possess you, the kingdom prepared for you from the foundation of the world? 252 00:29:52,160 --> 00:30:01,130 Miguel Gomez, who transcribed and studied these passages, argued convincing convincingly that this is a triumphalist exhortation. 253 00:30:01,130 --> 00:30:06,710 The painting in all articulates the wider church's indisputable role as arbiter of the 254 00:30:06,710 --> 00:30:12,800 divine on Earth in a building where figural representation would have been unthinkable. 255 00:30:12,800 --> 00:30:19,220 Very, very, very, very few years before, well, a century before. 256 00:30:19,220 --> 00:30:24,260 Let's be honest, the two centuries before sorry, 257 00:30:24,260 --> 00:30:31,640 the Christ and Majesty sacrilege sacrifices the bellicose gesture of the chapel itself and the wars it memorialises 258 00:30:31,640 --> 00:30:38,570 in a building that would echo for centuries a material embodiment of Jerusalem for future Spanish builders. 259 00:30:38,570 --> 00:30:52,260 It is also an embodiment of the ideas expressed in Silverstein's 19 11 92 bill exhorting the Spanish kings to turn from each other to Jerusalem. 260 00:30:52,260 --> 00:30:57,840 How then, as we approach the task of practising art history in mediaeval, Iberia, 261 00:30:57,840 --> 00:31:06,570 do we reconcile these very triumphal, very international themes with the specific Spanish notion of reconquest? 262 00:31:06,570 --> 00:31:13,890 The term reconquest suggests a continuous seven century war of territorial recovery 263 00:31:13,890 --> 00:31:24,340 waged by a waged way by a Iberian Christians against Muslims in the name of confession. 264 00:31:24,340 --> 00:31:36,410 Let's try that again. A continuous seven century war of territorial recovery waged by Liberian Christians against Muslims in the name of confession. 265 00:31:36,410 --> 00:31:42,410 Depicted here in a remarkably obvious rainbow of territorial gain. 266 00:31:42,410 --> 00:31:52,540 This is the worst map that I'll show you. Far from being united in the cause of Christian context. 267 00:31:52,540 --> 00:32:03,070 These Spanish kings needed to be goaded. They needed actually to be threatened into unanimity by the papacy, by its legs and by its military orders. 268 00:32:03,070 --> 00:32:08,230 There certainly existed in early mediaeval Iberia and intermediate and intermittent 269 00:32:08,230 --> 00:32:14,500 teleological order to recuperate the lands and the ancient kingdom of the Visigoths. 270 00:32:14,500 --> 00:32:20,680 But the notion of a sustained programme to restore the territorial domain of Christianity begins in earnest, 271 00:32:20,680 --> 00:32:23,860 with a reformed papacy of the 11th and 12th centuries, 272 00:32:23,860 --> 00:32:31,750 which Damien Smith sees as gathering sporadic mediaeval Iberian ideas into a more formal concept. 273 00:32:31,750 --> 00:32:38,620 As the letters of popes to Iberian rulers become packed with terms like RECUPERAR and risky query, 274 00:32:38,620 --> 00:32:44,730 offering a particularly Iberian extension of crusading ideology. 275 00:32:44,730 --> 00:32:55,160 You mean you might say that reconquest was a rhetorical device developed to restrain Iberian kings from acting like Iberian kings? 276 00:32:55,160 --> 00:33:00,440 Santa Cruz was dragged into this corner of the discourse, not in the 12th century when it was built. 277 00:33:00,440 --> 00:33:08,750 But in the 19th century in Reconquista heyday, when Spanish identity became synonymous with triumphal Catholic confession, 278 00:33:08,750 --> 00:33:12,800 the romantic period required for Santa Cruz more than a crusade. 279 00:33:12,800 --> 00:33:18,430 It required the recuperation of a lost kingdom. 280 00:33:18,430 --> 00:33:25,900 In his 1857 Estonia, that was Templars de Espana, Alfonso Becker recounts the legend behind one of Santa Cruz, 281 00:33:25,900 --> 00:33:31,720 his name Christo de la Luthe Christ of the Light King Alfonso the the. 282 00:33:31,720 --> 00:33:40,960 The 6th is imagined riding past the Little Mosque in his triumphal entry to Toledo, accompanied by the mythologised hero of the reconquest. 283 00:33:40,960 --> 00:33:43,210 el-Said said this was impossible, of course, 284 00:33:43,210 --> 00:33:51,340 since the historical Rodrigo Diaz Davy bought and said was still in exile and not present at the taking of Toledo. 285 00:33:51,340 --> 00:33:56,950 He was. What's more, in the service of the Muslim ruler of Zaragoza, 286 00:33:56,950 --> 00:34:03,480 in whose behalf you waged war against the Christian Council of Barcelona in the King of Aragon. 287 00:34:03,480 --> 00:34:09,180 But in Becker's vision, the victorious entourage stops instead as the side horse, 288 00:34:09,180 --> 00:34:15,510 as the city's horse stops to kneel in front of the Little Mosque of Ibn al-Hadidi. 289 00:34:15,510 --> 00:34:20,610 The city investigates and finds hidden in the space beneath the mosque, a crucifix, 290 00:34:20,610 --> 00:34:28,590 an image of the virgin and a Visigoths lamp that had miraculously remained illuminated for 300 years, 291 00:34:28,590 --> 00:34:33,300 awaiting the reconquest of the city by a Christian king. 292 00:34:33,300 --> 00:34:38,790 The addition of the seed to the sea militarise as this image of Christian Toledo weighing 293 00:34:38,790 --> 00:34:44,730 in late laying in wait for its reconquest and it wraps it in a cloak of national unity, 294 00:34:44,730 --> 00:34:50,910 actually snatching the little mosque or snatching the Church of Santa Cruz from the grasp of cruise, 295 00:34:50,910 --> 00:34:57,810 from the grasp of the Crusaders who fought for all Christians and then dedicating its capture instead to Spain, 296 00:34:57,810 --> 00:35:03,360 a Spain that would not even be thought of for another three centuries after the chapel was built. 297 00:35:03,360 --> 00:35:08,070 The idea of a lost, originally busy gothic church beneath the mosque, 298 00:35:08,070 --> 00:35:17,550 which was given by subsequent scholars the dignity of a patron as grand as the busy gothic king, a sign of guilt clung to the site until the 1980s. 299 00:35:17,550 --> 00:35:24,150 This was still a very popular tourist narrative today, despite the archaeological record of the site, 300 00:35:24,150 --> 00:35:29,130 which makes it clear that there are no traces of the busy gothic church beneath it. 301 00:35:29,130 --> 00:35:35,460 No constructed strategic reviews at all between the mosque and the Roman Road, on top of which it was built. 302 00:35:35,460 --> 00:35:41,190 The archaeology The archaeologists reached a wall that has shown this fictive history. 303 00:35:41,190 --> 00:35:49,440 Busy Gothic church, followed by mosque, followed by once again victorious Christian Chapel creates a fairy tale ancestry for 304 00:35:49,440 --> 00:35:58,050 Santa Cruz and a kind of minor set of monumental genealogical diagram of Reconquista, 305 00:35:58,050 --> 00:36:03,080 an idea that did not die with the 19th century. 306 00:36:03,080 --> 00:36:11,900 Alejandro Go, Garcia said once recent biting critique of Raquel Keystone's survival in contemporary discourse included this remark 307 00:36:11,900 --> 00:36:20,240 from former Spanish president Jose Maria odds not pictured here in a prophetic earlier article dressed as El CID. 308 00:36:20,240 --> 00:36:27,200 I've not met a national fear of Islam after terrorist attacks in Madrid in 2004 with 309 00:36:27,200 --> 00:36:32,690 the same kind of 19th century pseudo historical revisionism that we saw in Becker. 310 00:36:32,690 --> 00:36:38,210 His comment? We are a nation made against Islam. 311 00:36:38,210 --> 00:36:44,970 But of course, these desperate narratives of conquest and erasure must eventually break down. 312 00:36:44,970 --> 00:36:51,600 Because even the triumphal incorporation of the little mosque into the chapel is accomplished through 313 00:36:51,600 --> 00:36:59,010 its integration through multiple agents into a wider artistic language that is local and transcultural. 314 00:36:59,010 --> 00:37:10,340 And now indigenous language of expression begun when Alfonso the 6th appropriated the Great Mosque of Toledo as the city's cathedral a century before. 315 00:37:10,340 --> 00:37:18,830 The dialogue with local builders resulted in a mantle of poorly lobed arches, an extension of the language in which the mosque is built. 316 00:37:18,830 --> 00:37:22,190 These ardent crusaders, even as they draw lines in the sand, 317 00:37:22,190 --> 00:37:30,590 have become part of endeavoured to raise its words, a local living tradition of urban architecture. 318 00:37:30,590 --> 00:37:36,290 And then Santa Cruz's figural and a bit graphic I can knowledge you of authority 319 00:37:36,290 --> 00:37:42,590 within is entirely and framed by sporadically legible Arabic calligraphy. 320 00:37:42,590 --> 00:37:45,740 I can graphically Santa Cruz can be seen to be. 321 00:37:45,740 --> 00:37:55,790 And this is, in Tom Nixon's words, authenticated by its exotic forms, the Arabic writing and high domes equating the building with the Holy Land. 322 00:37:55,790 --> 00:38:00,950 Such a meaning was explicit and not taken on passively, asserted Miguel Gomes. 323 00:38:00,950 --> 00:38:06,310 But as the expression of quote conscious conquerors. 324 00:38:06,310 --> 00:38:11,080 That said, this particular calligraphy is not generic. 325 00:38:11,080 --> 00:38:18,970 It is a fairly new and recognisable style that spells out alone good fortune and well equal and prosperity, 326 00:38:18,970 --> 00:38:27,610 occasionally incorrectly suggesting that it was suggesting that it was transcribed by the painter from a copy book, perhaps without understanding. 327 00:38:27,610 --> 00:38:34,860 The message is commonly commonly paired on widely disseminated luxury objects. 328 00:38:34,860 --> 00:38:42,090 The combination repeatedly appears on stamped ceramics on an ivory inlaid flute, for instance, 329 00:38:42,090 --> 00:38:46,410 the use of Arabic in the Chapel of Santa Cruz has thus often been considered in 330 00:38:46,410 --> 00:38:52,290 terms of confessional demographics through the much contested term conventions. 331 00:38:52,290 --> 00:39:01,410 And by now, you will have seen as we make another detour that what is most conflictive in the history of art is actually our agonistic history, 332 00:39:01,410 --> 00:39:09,570 a graphical tradition at the centre of which is this apparently harmless term. 333 00:39:09,570 --> 00:39:19,260 In Spanish convention means in the fact of living together without placing a value judgement on the quality of the cohabitation. 334 00:39:19,260 --> 00:39:23,820 It appeared in the work of the distinguished philologist Ramon Men in this piddle, 335 00:39:23,820 --> 00:39:28,170 but entered enduring critical discourse when his student, a medical Castro, 336 00:39:28,170 --> 00:39:35,970 used it to develop the impact of the lived experience of what he termed three castes Christians, Muslims and Jews, 337 00:39:35,970 --> 00:39:45,340 whose interaction proved productive and stimulating in framing Spanish identity through times of both peace and conflict. 338 00:39:45,340 --> 00:39:49,360 Co-invented did not signify for him tolerance or Hanham harmony. 339 00:39:49,360 --> 00:39:57,170 Indeed, he saw each cast as forced to live with the other two at the same time, it passionately desired their extermination. 340 00:39:57,170 --> 00:40:05,000 And this revealed the terms most persistent problem, the assumption of uniquely sectarian identities, 341 00:40:05,000 --> 00:40:15,630 as if to latest Franks and Castilian and most Arabs as Christians were united in cultural, social and political identity. 342 00:40:15,630 --> 00:40:20,460 An idealised version of Competencia served in the past to mystify interactions between 343 00:40:20,460 --> 00:40:26,340 religious groups while sympathy while simultaneously fetishising their differences, 344 00:40:26,340 --> 00:40:30,270 though now superseded or present inability to let go, 345 00:40:30,270 --> 00:40:39,240 has more recently been focussed on rehearsing Castro's dispute with Claudio Sanchez, a modern off or on quite learnt analysis of the term, 346 00:40:39,240 --> 00:40:45,840 which I take to be a kind of scholarly methadone, even as we abandon cold dementia, were kept lament. 347 00:40:45,840 --> 00:40:56,310 So Lucy pick in the Spain is different school of historiography as if these conditions existed in no other place. 348 00:40:56,310 --> 00:41:05,850 Popular notions of Competencia are perceived today as an answer to the right wing embrace of Reconquista or to Samuel Huntington's reductive Clash 349 00:41:05,850 --> 00:41:18,120 of civilisations convention as the collective projection of a 20th 21st century ideal of tolerance that the 21st century cannot itself achieve. 350 00:41:18,120 --> 00:41:23,160 The city of Toledo is still enmeshed in its well-known tourist campaign. Ciudad de Las Vegas, 351 00:41:23,160 --> 00:41:31,320 to the city of the three cultures that sails by the complex conditions of the violent marriage of the mosque and Church of Santa Cruz, 352 00:41:31,320 --> 00:41:37,320 enclosing it in a sentimental image of been throughout its extensive history. 353 00:41:37,320 --> 00:41:42,720 The Tourist Council of Toledo declares Toledo has been known as a cradle of tolerance. 354 00:41:42,720 --> 00:41:50,250 Or more recently as the city of three cultures with the coexistence of Jews, Muslims and Christians. 355 00:41:50,250 --> 00:41:54,000 Gregory Hutchinson has written very interestingly about this. 356 00:41:54,000 --> 00:42:01,410 Scholarly Eye-rolling has more recently obtained amended this statement, but the popularity of this approach remains. 357 00:42:01,410 --> 00:42:11,880 To which an outpouring of critical papers analysing the commodification of contrived cultural utopias can testify. 358 00:42:11,880 --> 00:42:20,670 My remarks this term will centre on relations between Christians and Muslims, but it must be said that this construct, a cradle of tolerance, 359 00:42:20,670 --> 00:42:27,600 was even more disturbing as Toledo's two standing synagogues are drawn into the web of its 360 00:42:27,600 --> 00:42:35,220 romanticised version of convention in the synagogue of Samuel Halevi Halevi Aboulafia Pedro, 361 00:42:35,220 --> 00:42:41,430 the first tree Chamberlain and treasurer who enjoyed it only three years after he was 362 00:42:41,430 --> 00:42:47,460 imprisoned and tortured to death in 13 sixty or the synagogue called today Santa Maria. 363 00:42:47,460 --> 00:42:52,650 La Blanca for the church became when St. Vincent Ferrer is thought to have incited a mob 364 00:42:52,650 --> 00:42:57,810 to anti-Jewish riots that led to its appropriation at the turn of the 14th century. 365 00:42:57,810 --> 00:43:08,910 During the years of devastating pogroms, conventions, like many liberal parties, can be dangerous in the wrong hands as dangerous as Reconquista. 366 00:43:08,910 --> 00:43:15,900 We might perhaps best see buildings like Santa Cruz as sets for colonial performances 367 00:43:15,900 --> 00:43:21,240 of essentialist ideologies that mask anxieties concerning their multiple, 368 00:43:21,240 --> 00:43:29,160 layered and dynamic identities not only in this case in the exterior marker of a mosque's Christian ization, 369 00:43:29,160 --> 00:43:38,210 but also in its absorption into an ideological prism that sought to purify its own creeping trends cultivation. 370 00:43:38,210 --> 00:43:43,770 And then that trance cultivation wasn't always about Muslims, because Arabic, 371 00:43:43,770 --> 00:43:50,990 a pig raphe in Santa Cruz hovers ceaselessly between the exotic and the local in 372 00:43:50,990 --> 00:43:56,810 this bilingual funerary cenotaph from Toledo dated a few decades before Santa Cruz. 373 00:43:56,810 --> 00:44:02,690 His consecration, the epigraph is clear, and the message is in Latin, in Arabic are coherent, 374 00:44:02,690 --> 00:44:09,450 complementing one another in their accounts of the death of the Christian Michael, son of Sam in. 375 00:44:09,450 --> 00:44:13,080 The Arabic text is slightly more complete and poetic, 376 00:44:13,080 --> 00:44:20,520 containing as it does a prayer and the Bismillah in the name of God, the mercy, merciful and compassionate. 377 00:44:20,520 --> 00:44:26,550 And the two texts are interwoven, not simply reproducing one another, but progressive complement, 378 00:44:26,550 --> 00:44:32,940 progressively complementing one another in the Toledo into which the hospital had come Arabic. 379 00:44:32,940 --> 00:44:38,990 And even the Bismillah could be dissociated from Islam. 380 00:44:38,990 --> 00:44:51,020 At Santa Cruz, the calligraphy is part of a language of forms taken from objects and settings of an urban context, shared priorities, priorities. 381 00:44:51,020 --> 00:44:58,820 That was the wrong word. Shared proprietary Lee, thank you very much. 382 00:44:58,820 --> 00:45:06,830 Shared as if by propriety, not just by Muslims and most Arabs, but also by Castilian, said Franks. 383 00:45:06,830 --> 00:45:12,050 And so the Knights of St. John sought to draw their Arabic calligraphy away from 384 00:45:12,050 --> 00:45:17,990 that and build those ambivalent local meanings that people felt entitled to. 385 00:45:17,990 --> 00:45:28,590 In Toledo, instead to a realm of clarity, something like confessional opposition. 386 00:45:28,590 --> 00:45:37,140 The ground of the text of the inscription at Santa Cruz, which is the image on the top, 387 00:45:37,140 --> 00:45:46,450 is red and textured in a way that might be interpreted as a textile and the writing black with a fine white outline. 388 00:45:46,450 --> 00:45:56,700 Other characteristic characteristics of inscriptions on elite textiles and here later textile of Alphonsus daughter very gwalia, 389 00:45:56,700 --> 00:46:04,390 which has been reversed. Though textiles travel through trade and direct commissioning, 390 00:46:04,390 --> 00:46:11,530 they're used here as repealing the appropriation of the mosque from a shared cultural language to a constructed memory 391 00:46:11,530 --> 00:46:20,350 of rich spoils of war that served in this type feel of signification to intensify the chapel's triumphal message. 392 00:46:20,350 --> 00:46:26,230 And yet there's also something alive and current about this appropriation discursive epic. 393 00:46:26,230 --> 00:46:38,820 Griffey is new and unusual and likely copied from a model that used my tooth, which is late on Robin or more than Nishi. 394 00:46:38,820 --> 00:46:48,420 Even the contact, I'll tell you, while Lake Bell might have carried a palimpsest of political meanings in the original model. 395 00:46:48,420 --> 00:46:58,860 In Amoroso points out that even Madonna Alfonso's old vassal used this refrain at a massive scale in official contexts and in cursive script, 396 00:46:58,860 --> 00:47:02,160 and sees it as something approaching a more ish, 397 00:47:02,160 --> 00:47:12,660 maybe dynastic model functioning as a Luke does in all my luxury arts as a marker of even more danishes political identity. 398 00:47:12,660 --> 00:47:24,330 And then the way that it frames the apps at Santa Cruz parallels the use of inscriptions in the classroom inside of a Madonna in Murcia, 399 00:47:24,330 --> 00:47:35,330 but possibly also transmitted through local buildings in Toledo or through objects manufactured for loyal royals and local elites. 400 00:47:35,330 --> 00:47:40,490 Though even my donors had died at least 15 years before, depending on how you date the paintings, 401 00:47:40,490 --> 00:47:44,930 this style of a graphic and its motto we're still fashionable at the time they were 402 00:47:44,930 --> 00:47:51,200 maladroit transcribed from a copy book onto the triumphal arch of Santa Cruz. 403 00:47:51,200 --> 00:47:56,480 The epigraph reflects the repeated impact of material culture from tribute or 404 00:47:56,480 --> 00:48:02,450 trade from Ibn Barnhardt by danishes period of Vaseline to the crown of Castiel, 405 00:48:02,450 --> 00:48:10,540 perhaps even of luxury goods that arrived in Toledo during his visit 15 years before. 406 00:48:10,540 --> 00:48:16,940 And it carried perhaps more of the memory of even more Dornish in particular than the hospital is imagined. 407 00:48:16,940 --> 00:48:23,560 Even more donations gold dinner of an al moravec type called the Castiel Mohabbatein or Lupino Lupino, 408 00:48:23,560 --> 00:48:28,720 as in Wolf King as they called him to distinguish it from less dependable coinage, 409 00:48:28,720 --> 00:48:35,290 became the standard of exchange in mediaeval Iberia and in the Mediterranean and beyond. 410 00:48:35,290 --> 00:48:43,550 Something like the Florin later on. The mortar of even more donations to contends dominated everything. 411 00:48:43,550 --> 00:48:50,770 It was the armature of monetary dominion. A year after even more donors, his death, Alphonso, 412 00:48:50,770 --> 00:48:58,240 the aid would continue the famous dinner at the same weight and value for trade and for political economy as a means. 413 00:48:58,240 --> 00:49:06,580 James Tedesco, firms of stabilising its economic value and continuing its hegemonic implications. 414 00:49:06,580 --> 00:49:17,760 Nixon, too, saw this as a bid for continuity. It's Arabic, a piggery is arranged like that from Ibn Bardon is just meant, as is the language of power. 415 00:49:17,760 --> 00:49:30,060 The imam of the church, Christian, the Pope, even Madonna, his coin pronounces him to be prince of the believers and may be aided by Allah. 416 00:49:30,060 --> 00:49:35,130 Alfonso's announces the prince of the Catholics, Alfonso's son of Santo. 417 00:49:35,130 --> 00:49:47,220 May God aid him and protect him. Barbel will suggest, in fact, that Alphonso was styling himself as the A.L. Mohamud successor of his former vassal. 418 00:49:47,220 --> 00:49:57,020 An idea that greatly complicates the notion of how you defend Christian and complicates the vision presented in the hospital as chapel. 419 00:49:57,020 --> 00:49:59,270 Because incorporating even more donations, 420 00:49:59,270 --> 00:50:09,140 coinage into Alfonso's material image was part of the construction of his identity as a defender of the Christian faith for the whole messy 421 00:50:09,140 --> 00:50:19,520 peninsula where the rim of IBM or the North Ark proclaimed Follow the path of Allah and if anyone desires a religion other than Islam, 422 00:50:19,520 --> 00:50:27,440 never will it be accepted of him. Alfonso's re posted in the name of the father and the son and the Holy Spirit, 423 00:50:27,440 --> 00:50:35,300 the one God Allah he that believeth and is baptised shall be saved more nuanced than conversion. 424 00:50:35,300 --> 00:50:40,600 This is this is translation as transformation. 425 00:50:40,600 --> 00:50:51,310 Forms associated with with even more Danish are not permeating Toledo as an instrument of his own political programme in the Church of Santa Cruz. 426 00:50:51,310 --> 00:50:57,790 The continuity of this particular kind of Arabic and the motto along volleyball equal marks the 427 00:50:57,790 --> 00:51:03,850 incorporation of the Wolf King's ambivalent identity into the fabric of the city's culture. 428 00:51:03,850 --> 00:51:13,680 In the years following his alliance with Alfonso, the 8th at both random and explicit embrace of his cultural mark. 429 00:51:13,680 --> 00:51:20,790 That this fashion should collide with the crusading ideologies of the hospital of Saint John is one of the incessant, 430 00:51:20,790 --> 00:51:28,270 fabulous ironies that spring from the material histories of mediaeval Iberia. 431 00:51:28,270 --> 00:51:37,060 So it is about Christian them in the end, but it is about a rich, messy Iberian style of Christian too full of not just Muslims, 432 00:51:37,060 --> 00:51:45,190 so Boltons, but charismatic Muslim allies, Arabs, Christians transformed colonials. 433 00:51:45,190 --> 00:51:56,230 The Knights of St. John worked hard to contrive that at Santa Cruz, a transcultural palimpsest would appear to be a triumphal appropriation. 434 00:51:56,230 --> 00:52:06,090 It was an attempt to polarise Toledo's persistent cultural slippage, as it could be read in the patterns of quotidian patronage. 435 00:52:06,090 --> 00:52:16,410 But to reinvent my Danish calligraphy as uniquely a marker of an exotic other or as a spoil of war in Toledo was ultimately futile. 436 00:52:16,410 --> 00:52:22,950 The AP Griffey and the skill of poorly logged arches at Santa Cruz would continue to echo the ways in which 437 00:52:22,950 --> 00:52:29,790 the Knights themselves were absorbed into the very cultural and political context they sought to control. 438 00:52:29,790 --> 00:52:36,860 Religious differences performative but also dynamically compensatory at Santa Cruz. 439 00:52:36,860 --> 00:52:43,400 It's perhaps in the space between Arabic writing as a token of victory and Arabic writing as a 440 00:52:43,400 --> 00:52:50,060 trace of transforming identity that carries the burden of the meaning of the Church of Santa Cruz. 441 00:52:50,060 --> 00:52:54,890 To work towards a less agonistic history of art in mediaeval Liberia, 442 00:52:54,890 --> 00:53:03,050 we need perhaps to continuously prod those histories as a protean web of relations rather than as a series of bounded 443 00:53:03,050 --> 00:53:12,080 subjects to destabilise meanings that can be too easily drawn on a map that are meant to appear unsullied by ambivalence. 444 00:53:12,080 --> 00:53:18,080 My hope is to explore a few more confused, fusing examples of this with you this term. 445 00:53:18,080 --> 00:53:23,730 With this in mind, I should warn you that they never completely untangle. 446 00:53:23,730 --> 00:53:45,019 Thank you very much.