1 00:00:17,750 --> 00:00:26,090 Hello, everyone. Welcome to another of the six lectures being given by the Slade Professor of Fine Arts, the 2021. 2 00:00:26,090 --> 00:00:29,870 These lectures are an important tradition at the University of Oxford. 3 00:00:29,870 --> 00:00:38,660 John Ruskin was the first to give a series of public lectures on art in 1870 after being appointed as the initial slate professor of fine art. 4 00:00:38,660 --> 00:00:43,420 Every year, a distinguished scholar is asked to follow in his footsteps. 5 00:00:43,420 --> 00:00:49,210 My name is Geoffrey Bachem, I'm professor of the history of art here at the University of Oxford. 6 00:00:49,210 --> 00:00:56,170 It is my great pleasure to introduce this year's slate. Professor Professor Dr. Jerilyn Dodds. 7 00:00:56,170 --> 00:01:04,420 Terry Dodds is Harlequin, a Dear Dutchman, Professor, Faculty of Art History at Sarah Lawrence College in the United States. 8 00:01:04,420 --> 00:01:09,280 Professor Dodd's scholarly work is centred on mediaeval, Spanish art and architecture, 9 00:01:09,280 --> 00:01:14,800 and especially on issues of trans transcultural Asian and identity formation. 10 00:01:14,800 --> 00:01:23,170 Amongst her many publications are arts of intimacy, Christians, Jews and Muslims in the making of custodian culture. 11 00:01:23,170 --> 00:01:25,910 A renowned cover of the textbook. 12 00:01:25,910 --> 00:01:35,620 In addition to other books, catalogues and essays, Jerry has also curated a number of important exhibitions and made films to accompany them. 13 00:01:35,620 --> 00:01:44,110 In 2018, in recognition of her exceptional contributions to the dissemination of knowledge of Spanish history and culture, Prof. 14 00:01:44,110 --> 00:01:50,450 Dodds was the recipient of the Cross of the Order of Civil Merit from the Government of Spain. 15 00:01:50,450 --> 00:01:54,620 We are honoured the Professor Dodds accepted our invitation to deliver this year's state 16 00:01:54,620 --> 00:02:01,910 professor of fine art lectures and are now happily hand over the microphone to her. 17 00:02:01,910 --> 00:02:06,500 Thanks so much. As ever, Professor Batch, and for your kind words. 18 00:02:06,500 --> 00:02:10,310 My abiding thanks to the Committee for Slade lectures for this honour, 19 00:02:10,310 --> 00:02:30,380 for the support of the Department of Art History and to Liz Green and the torch team. 20 00:02:30,380 --> 00:02:37,670 This celebrated miniature is part of a manuscript of the Atlas of Liberals commentary on the apocalypse of Saint John, 21 00:02:37,670 --> 00:02:46,070 painted by the artist miles near the frontier of a Syrian and Lebanese and umpired lens around 9:45. 22 00:02:46,070 --> 00:02:50,510 It depicts a scene from the Book of Daniel included here because St Jerome's commentary 23 00:02:50,510 --> 00:02:56,180 on the prophet was added as a kind of Old Testament mirror of St. John's prophecy. 24 00:02:56,180 --> 00:03:03,230 You might know the story. King Baltazar has defiled the temples of the vessels of the temple. 25 00:03:03,230 --> 00:03:07,670 He's using them to feast with his nobles, wives and his concubines, 26 00:03:07,670 --> 00:03:13,400 and meiosis gives this last part of the guest list the concubines particular attention. 27 00:03:13,400 --> 00:03:18,860 As Baltasar is feasting, fingers appear from behind a candlestick as if it were. 28 00:03:18,860 --> 00:03:24,320 The text says the hand of a man riding upon the surface of the wall. 29 00:03:24,320 --> 00:03:32,210 The frail picture of the Prophet Daniel watches the handwrite three words on the White House walls of a 30 00:03:32,210 --> 00:03:41,900 red and white banded arch and interprets the words to mean that Baltasar Empire's kingdom will fall. 31 00:03:41,900 --> 00:03:46,460 This is the earliest surviving appearance of this event in the Baptist manuscripts, 32 00:03:46,460 --> 00:03:51,530 and though Miles looks at Bible prototypes for other images of his Daniel cycle. 33 00:03:51,530 --> 00:04:00,700 This is not one of them. The slightly later Leon Bible of 1960 gives us only a disembodied hand. 34 00:04:00,700 --> 00:04:08,650 Now, both the Tsars dinner guests are indebted to Roman tradition, his diners recline very much like Dido in A. In the fifth century, 35 00:04:08,650 --> 00:04:14,620 Roman Virgil, even the servant offering wine is here, though from the opposite side. 36 00:04:14,620 --> 00:04:18,580 And yet the setting is very different. 37 00:04:18,580 --> 00:04:26,050 The Palace of Baltasar is depicted as an arch that draws a new, instantly recognisable meaning into the narrative. 38 00:04:26,050 --> 00:04:36,900 The words from his dream are written on its very. And they give a contemporary meaning to Daniel's prophecy, as Menendez Vidal noticed long ago. 39 00:04:36,900 --> 00:04:45,120 An architectural form becomes a signifier for a vilified Islam, thus the Great Mosque of Cordoba and by extension, 40 00:04:45,120 --> 00:04:52,770 the Amite emirate takes place in a visual historian that links the miniatures present with divine history. 41 00:04:52,770 --> 00:05:01,960 Apparently, the minds were not the only ones who saw banded arches as emblematic of their rule on the Iberian Peninsula. 42 00:05:01,960 --> 00:05:10,510 Now, the horseshoe arch itself alone appears indiscriminately throughout the tumultuous story of the end of times told in the Morgan beaches, 43 00:05:10,510 --> 00:05:17,920 and in these cases, workshop, convention and elaborate decorative formulas obscured the arts, the arches structure. 44 00:05:17,920 --> 00:05:26,710 But this Daniel page is uncommonly structural and specific and unique within the context of the manuscript. 45 00:05:26,710 --> 00:05:33,910 It shows that consciousness alive to how an architectural motif might shape an identity and reaches 46 00:05:33,910 --> 00:05:44,730 out of its textual discourse into contemporary textual could contemporary contemporary times. 47 00:05:44,730 --> 00:05:52,290 In the Tarboro and up, they are painted by disciples of Maia's and from the same family of manuscripts. 48 00:05:52,290 --> 00:05:57,720 The image might still maintain the same ideological message, but without the same immediacy, 49 00:05:57,720 --> 00:06:05,580 a more conventional composition Centre's Daniel disconnecting the action from the arch as John Williams, 50 00:06:05,580 --> 00:06:10,540 the master chronicler of the Baptist tradition, noticed. 51 00:06:10,540 --> 00:06:20,740 But the Morgan page bears all the marks of meiosis personal invention, the tilt of Daniel's head as he looks up to read the writing on the wall, 52 00:06:20,740 --> 00:06:27,730 the positioning of the candlesticks so that the hand can write directly on the White House floor of the arch. 53 00:06:27,730 --> 00:06:32,800 Meiosis image might suggest resistance to white hegemony in the 10th century, 54 00:06:32,800 --> 00:06:40,120 and yet the text of the 8th century commentary on the uncle of BATAS is famous for what is seen as an 55 00:06:40,120 --> 00:06:47,170 almost perverse refusal to explicitly align the very recent Islamic context conquest of the peninsula. 56 00:06:47,170 --> 00:06:50,310 With the end of times, that was its subject. 57 00:06:50,310 --> 00:06:58,200 Lucy Pick, however, considered beyond just this text in terms of its segmented episodes in which the reader was invited to meditate, 58 00:06:58,200 --> 00:07:04,290 quote within the gaps of a narrative in order to complete the mental images evoked, 59 00:07:04,290 --> 00:07:09,720 the commentary did not so much provide answers she proposes as it outlined patterns 60 00:07:09,720 --> 00:07:14,970 of thought and behaviour and suggested avenues of comparison between past, 61 00:07:14,970 --> 00:07:22,530 present and future. So they'll be accused in the 8th century, does not explicitly mention Muslims in Spain. 62 00:07:22,530 --> 00:07:27,900 He invites the incorporation of contemporary history into his readers meditations. 63 00:07:27,900 --> 00:07:37,200 The combination of text and image uses what Mary Carruthers called race memorable police clues for meditative reading connexions, 64 00:07:37,200 --> 00:07:43,600 inviting the active reader to fill in the gaps between present and future. 65 00:07:43,600 --> 00:07:48,970 Something we're surely meant to do when the horror of Babylon appears cross-legged on a cushion. 66 00:07:48,970 --> 00:07:56,740 Not all of the men manuscripts of the commentary of the apocalypse of Beatrice are so intensely engaged in contemporary reference. 67 00:07:56,740 --> 00:08:04,670 But Maya's masterwork in the 10th century seems to some scholars to have been one. 68 00:08:04,670 --> 00:08:16,380 The page predicting Maltesers downfall might also function within the long exegetical tradition of Daniel 02:21, God changes times and ages. 69 00:08:16,380 --> 00:08:28,040 Erects and transforms kingdoms. Now, Jerome's understanding was that it was by the will of God that kingdoms are governed, altered and terminated, 70 00:08:28,040 --> 00:08:36,890 and that men only intervened in the grand course of history when their sins excited God's anger in the north of the peninsula with a new Morgan, 71 00:08:36,890 --> 00:08:44,300 Bachus was made. The Chronicle of Alfonso the third represents the amide conquest as a scourge allowed by 72 00:08:44,300 --> 00:08:51,650 God to punish the Goths temporarily for transgressing divine law until kings like Alfonso, 73 00:08:51,650 --> 00:08:57,470 the third of the North might lead his chosen people back to their promised land. 74 00:08:57,470 --> 00:09:06,040 And this is from a wonderful analysis by Kenneth Wolfe. In the Chronicle, though, you call office, called the King of Babylon, 75 00:09:06,040 --> 00:09:13,810 and Muslims are often called Chadians after the Babylonian dynasty or satraps after Babylonian governors from the Book of Daniel, 76 00:09:13,810 --> 00:09:18,940 an evocative metaphor appearing in texts both from the North and the south. 77 00:09:18,940 --> 00:09:23,710 This this allows us to see this particular image of Babylon on the left, 78 00:09:23,710 --> 00:09:33,100 from the introduction to Daniel in meiosis beato in context, the city entirely embraced by serpent like dragons. 79 00:09:33,100 --> 00:09:42,400 Its long inscription includes the words and the vessels of the Lord were carried from Jerusalem to Babylon by King Nebuchadnezzar. 80 00:09:42,400 --> 00:09:52,930 And because of the wrath of God, there are dragons, ostriches around the city and owls and sirens sing seductively in the wicked city. 81 00:09:52,930 --> 00:09:59,490 I don't find the Owls to be particularly threatening, but the dragons are. 82 00:09:59,490 --> 00:10:06,540 The abduction of the vessels. Spoken about in this image connects this surreal and threatening image to the 83 00:10:06,540 --> 00:10:11,430 moment of truth regarding those very vessels during the Feast of Baltasar, 84 00:10:11,430 --> 00:10:16,810 which is depicted, of course, further on in the same manuscript. 85 00:10:16,810 --> 00:10:26,080 A drawing that copied a similar image of Babylon from a related Bachus manuscript was joined in the Roada Codex by a drawing of Nineveh, 86 00:10:26,080 --> 00:10:34,540 together with, interestingly, a drawing of Toledo. What Manuel Deoxy D asks do these cities have in common? 87 00:10:34,540 --> 00:10:43,780 He responds. They were all cities destroyed for their sins. As the Chronicle of 7:54 explains, Musa forced his way into Toledo. 88 00:10:43,780 --> 00:10:55,070 The royal city decapitated its noble lords, who remained devastating his Hispano by the judgement of God. 89 00:10:55,070 --> 00:11:00,740 This conviction is echoed in the 10th century amongst Christians living under my rule. 90 00:11:00,740 --> 00:11:06,290 In an interaction between John Bishop of Cordoba and a censorious john of Gorse, 91 00:11:06,290 --> 00:11:12,170 who had travelled all the way to Cordoba in the 1950s on an embassy from all of the third to Abdul Rahman, 92 00:11:12,170 --> 00:11:19,190 the third in the very years that the manuscript was being painted in the Christian Kingdoms in the north of the peninsula. 93 00:11:19,190 --> 00:11:27,740 Consider the Court of Bishops, Bishop said to the attorney and boy as he waited endlessly for his caliph for his audience with the Caliph, 94 00:11:27,740 --> 00:11:34,190 perhaps in the new medina of Zafira. Consider the Court of Bishops, Bishop said. 95 00:11:34,190 --> 00:11:42,530 Under what conditions we live in the midst of the great calamity we have suffered for our sins, we still owe it to them. 96 00:11:42,530 --> 00:11:52,010 The Almiron's the constellation of letting us live under our own laws and living very closely and diligently our Christian faith. 97 00:11:52,010 --> 00:11:58,100 Of course, Bishop John was an appalling was an apologist for the majority of Alusi Christians 98 00:11:58,100 --> 00:12:03,970 who had remained as peoples of the book Protected Monotheism in All and Loose. 99 00:12:03,970 --> 00:12:10,750 Christians lived in self-governed communities they could worship in their own churches, though not embellish them or build new ones, 100 00:12:10,750 --> 00:12:16,900 and were held to other restrictions regarding ritual display and social subordination. 101 00:12:16,900 --> 00:12:23,140 But what was perhaps more difficult, more difficult for some was that the church in Orlando Luce was no longer entitled to 102 00:12:23,140 --> 00:12:28,810 the substantial prestige and political power it had enjoyed under Visigoths rule. 103 00:12:28,810 --> 00:12:38,830 This was one catalyst for the voluntary martyr movement of the 9th century, in which 48 Christians were executed for apostasy or purposeful blasphemy. 104 00:12:38,830 --> 00:12:42,070 These Christians were a vocal minority who, and Christie says, 105 00:12:42,070 --> 00:12:48,700 called a group of extremists whose actions were at best an embarrassment to the Church of Cordoba. 106 00:12:48,700 --> 00:12:56,310 But they were prolific, prolific writers. And then in the mid 10th, in the mid 9th and 10th centuries, 107 00:12:56,310 --> 00:13:03,600 certain groups of NWC Christians travelled north to re-establish their monasteries in the Christian kingdoms. 108 00:13:03,600 --> 00:13:11,880 Did they chafe against the same complacency that excited the righteous indignation of John, of course, and the martyrs of Cordoba? 109 00:13:11,880 --> 00:13:18,160 And what would be their place within Christian ruled lands? 110 00:13:18,160 --> 00:13:23,200 Meiosis Badghis was likely made in the Monastery of Tarboro in the north of the peninsula in 111 00:13:23,200 --> 00:13:28,690 an area near the Douro river that had only been informally settled since the 8th century. 112 00:13:28,690 --> 00:13:31,180 It was not exactly depopulated. 113 00:13:31,180 --> 00:13:40,000 Rather, there was a demographic fragmentation and decentralisation of authority that had occurred over perhaps a century and a half. 114 00:13:40,000 --> 00:13:46,480 A minor bit of political chaos into which the Austrian and Lebanese monarchs jumped with glee, 115 00:13:46,480 --> 00:13:52,390 appropriating new territories and appropriating political and administration and administrative 116 00:13:52,390 --> 00:13:58,750 organisation in particular during the ninth century reign of Alfonso the third. 117 00:13:58,750 --> 00:14:04,330 This process incorporated a number of strategies and players, including an expanding nobility, 118 00:14:04,330 --> 00:14:10,060 existing and displaced lay persons and also the resettlement of monastic institutions, 119 00:14:10,060 --> 00:14:18,250 both indigenous communities and entire monasteries who came from all under loose in a symbiotic relationship with the Lanny's monarchy, 120 00:14:18,250 --> 00:14:25,710 which utilised monastic institutions to consolidate annexed lands. 121 00:14:25,710 --> 00:14:31,290 The collarbone of meiosis beaches states that it was made for a monastery of San Miguel. 122 00:14:31,290 --> 00:14:40,230 We know it was located at least in the 14th century at the monastery of San Miguel de Escalada, so that it seems likely it was made for the monastery. 123 00:14:40,230 --> 00:14:45,090 And San Miguel de Escalada had originally been founded by just such a group of Andalucia 124 00:14:45,090 --> 00:14:51,240 Christians who came in the words of their own dead Katori Inscription from Cordoba, 125 00:14:51,240 --> 00:14:56,500 their POP3 as part of this strategic repopulation. 126 00:14:56,500 --> 00:15:04,400 Sam McHale was at the centre of a group of buildings that had long been known as Mozur Arabic churches and still are in some quarters. 127 00:15:04,400 --> 00:15:13,540 And their study was set forth in a remarkable book of Manuel Gomez Moreno 100 years ago Iglesias Mozart a bass. 128 00:15:13,540 --> 00:15:22,180 A monument of field work and research. It created a canon of largely 9th and 10th century buildings that Gomez Moreno saw as reflecting 129 00:15:22,180 --> 00:15:29,260 the singular impact of Arabs Christians on the Iberian Peninsula in using the term miserable. 130 00:15:29,260 --> 00:15:39,520 He was following common 19th and 20th century usage, which identified a Christian Mazara as a Christian who lived under Islamic rule. 131 00:15:39,520 --> 00:15:48,610 The word itself is more complicated. It's derived from Musavi, a word that does not appear in Arabic written sources on the Iberian Peninsula, 132 00:15:48,610 --> 00:15:53,500 where Christians are referred to as Ajam or Nasira, amongst other terms. 133 00:15:53,500 --> 00:15:59,680 It does, however, derive from the Arabic lexicon and has a complex history. 134 00:15:59,680 --> 00:16:03,880 It can reference peoples of any religion who assimilate to Arab customs. 135 00:16:03,880 --> 00:16:08,080 That alone history, a graphical habit of thinking on the Iberian Peninsula, 136 00:16:08,080 --> 00:16:13,270 changed the ethnic differentiation to a religious one in the mediaeval Iberian 137 00:16:13,270 --> 00:16:18,160 Peninsula survives only in Latin documents beginning in the 11th and 12th centuries. 138 00:16:18,160 --> 00:16:27,280 Thus, the Arabic term was one known but apparently seldom used in Orlando loose, but then brought north by members of the NWC Christian community, 139 00:16:27,280 --> 00:16:33,460 where it was employed in places like Toledo in interaction between indigenous Christians and the others. 140 00:16:33,460 --> 00:16:42,400 Castilian said Franks, with whom they were obliged to come to terms as a collective in a new look in a new colonial world. 141 00:16:42,400 --> 00:16:55,200 Thus, the 11:18 Puedo General de Toledo lists different groups to whom the code pertains all citizens of Toledo, Castilian, most Arabs and Franks. 142 00:16:55,200 --> 00:17:01,140 But in 1919, Don Manuel used the term to modify artistic production. 143 00:17:01,140 --> 00:17:06,240 Seeing in the architecture, he called Mozur Arabic quote a stepchild of Cordoba, 144 00:17:06,240 --> 00:17:12,150 a perfect reflection of the absorbing cultural ambience of Arabs Spain. 145 00:17:12,150 --> 00:17:18,780 But then he also speaks of his fear, and I quote that outside of Spain, our chronology for these buildings will be criticised. 146 00:17:18,780 --> 00:17:23,980 Repeating that in Spain, there's no Christian art before French Romanesque. 147 00:17:23,980 --> 00:17:30,790 His work was part of the construction of a national narrative that he hoped would reveal a uniquely Spanish spirit, 148 00:17:30,790 --> 00:17:37,450 a full Christ emerging from the peninsula's uniquely, culturally and conventionally diverse Middle Ages. 149 00:17:37,450 --> 00:17:44,890 And so his great subject and also its name, had to insist on this unique cultural experience at the same time that he lamented 150 00:17:44,890 --> 00:17:49,060 the difference at which he imagined it placed in from the rest of Europe. 151 00:17:49,060 --> 00:17:59,350 And so into this, those sort of flames of this indecipherable koan, he threw the one form that signified alternative from Europe. 152 00:17:59,350 --> 00:18:01,290 The horseshoe arch. 153 00:18:01,290 --> 00:18:10,260 As a defining form, consequently incorporating countless buildings into his group that had little or no connexion to the most Arabs. 154 00:18:10,260 --> 00:18:17,610 That is to Christians from Alan Deluce for the horseshoe arch was characteristic of Iberian late antique architecture, 155 00:18:17,610 --> 00:18:25,530 both late Roman and from the busy gothic periods as Gomes Marino well knew not just to those connected to Alan Dallas. 156 00:18:25,530 --> 00:18:32,460 Moselle Arabic, if applied to all these works, propels us to privilege the parameters of that descriptor. 157 00:18:32,460 --> 00:18:36,720 It brings with it assumptions regarding the level of acculturation of an individual 158 00:18:36,720 --> 00:18:41,160 and impedes us from seeing any patron that works in all of their complexity. 159 00:18:41,160 --> 00:18:50,540 As we witless attempt to reapply reaffirm the implications of the name we used at most, Arabic art must be Arabs. 160 00:18:50,540 --> 00:18:57,080 When I first wrote about go the escalator, it was in the way of an attempt to recuperate the church's non-Arabs, 161 00:18:57,080 --> 00:19:00,810 meanings from the role of the term was Arabic. 162 00:19:00,810 --> 00:19:07,440 I saw the horseshoe arched arcade and partitioned space of some guilty escalator as far from Islamic State, 163 00:19:07,440 --> 00:19:16,050 but rather historic size than resistant, it seemed intransigent leaf frozen in an imagined pre-Islamic history of the peninsula. 164 00:19:16,050 --> 00:19:23,490 Typical of a church built before the advent of the Almiron's the late antique architecture of the busy gothic period. 165 00:19:23,490 --> 00:19:28,950 And I compare it here to the 7th century arcade of the Church of San Juan de Banyas. 166 00:19:28,950 --> 00:19:35,070 Was this a copy? No, it was more like an approximation of a style remembered something different from the 167 00:19:35,070 --> 00:19:40,020 indigenous architecture developed in the far north and under the Kingdom of Asturias, 168 00:19:40,020 --> 00:19:44,370 which did not, by the way, use the horseshoe arch. You'll possibly become very weary. 169 00:19:44,370 --> 00:19:49,680 Of course you are. Just before this is done, some Miguel's interiors seemed to me to be a stern, 170 00:19:49,680 --> 00:19:56,100 austere response to the emblematic polychrome of the illumination from the Morgan Bay arches, 171 00:19:56,100 --> 00:20:04,110 a position echoed in texts from the voluntary martyr movement resistant like Paula of our famous lament. 172 00:20:04,110 --> 00:20:11,550 Where is the Christian layman who reads the Latin commentaries on these scriptures for everyone who can write a letter to a friend in Latin? 173 00:20:11,550 --> 00:20:16,290 There are a thousand who can express themselves in Arabic with elegance. 174 00:20:16,290 --> 00:20:20,250 It seemed to me that for NWC Christians who came north, 175 00:20:20,250 --> 00:20:24,750 the loss of Christian cultural hegemony and frustration at rhetorical silencing 176 00:20:24,750 --> 00:20:29,670 were key issues for a sector of the church invited to subsist under amide rule, 177 00:20:29,670 --> 00:20:37,770 but with a bitter, though highly mythologised memory of lost political and cultural hegemony enjoyed under Visigoths rule. 178 00:20:37,770 --> 00:20:47,020 But then they were a minority. The path in this work had been laid for me by the inimitable Isidro Bangalter Rizo, 179 00:20:47,020 --> 00:20:53,950 who count who in countless studies of what he and Jose come on out the narco repopulation architecture offered 180 00:20:53,950 --> 00:21:02,190 a rethinking of this signal group of buildings that were at the heart of Spanish history and historiography. 181 00:21:02,190 --> 00:21:11,690 Bango brought to light 19, 9th and 10th century dedications that declared churches were built in in. 182 00:21:11,690 --> 00:21:18,020 Pardon me that declared the churches were built quote from the foundations of an abandoned 183 00:21:18,020 --> 00:21:26,300 site or quote on the foundation of an old church or on a site abandoned 200 years or more. 184 00:21:26,300 --> 00:21:35,630 In some cases, the presence of NWC monks in this royal resettlement project was explicitly laid out in carefully orchestrated scenarios. 185 00:21:35,630 --> 00:21:43,760 The dedication of Sen. Mark Martin of Castaneda reads This place with a small building of old for 186 00:21:43,760 --> 00:21:51,710 long time lay in ruin until Abidjan came from Cordoba to build it up or of San Miguel de Escalada. 187 00:21:51,710 --> 00:21:56,090 This place with a little building of old dedicated to the archangel Michael 188 00:21:56,090 --> 00:22:01,340 lonely and ruined until Abbot Alfonso coming with his brethren from Cordoba, 189 00:22:01,340 --> 00:22:06,470 his patria built up the ruined house in the time of Prince Alfonso. 190 00:22:06,470 --> 00:22:15,800 And then that same prince bought a site of a ruined Monastery of Sense of Saints for Kunduz and Primitiveness to give another abbot. 191 00:22:15,800 --> 00:22:23,960 Alfonso, who came from Espana Island to loose with his monks and the building of abandoned sites, could also be described in more detail. 192 00:22:23,960 --> 00:22:32,800 Exmoor empty quo in the old manner. But what did the old manor mean visually? 193 00:22:32,800 --> 00:22:38,800 If the programme involved a reconstruction of busy gothic, monumental topography, 194 00:22:38,800 --> 00:22:44,470 were there models from the period of busy gothic rule in the north of the peninsula for this programme? 195 00:22:44,470 --> 00:22:51,340 Indeed, there are few churches standing today from the from the late antique architecture of busy gothic rule. 196 00:22:51,340 --> 00:22:59,680 But it's important not to make the mistake of looking at the problem of surviving models, 197 00:22:59,680 --> 00:23:08,920 looking at the problem of a lack of surviving models in the 10th century as evidence that there were no not the models or since I seem to be studying. 198 00:23:08,920 --> 00:23:15,400 Let me put it in Jeremy John's words, the absence of evidence is not the evidence of absence. 199 00:23:15,400 --> 00:23:23,200 I might get a tattoo of that someday. This, however, leads us to a very contested ground today. 200 00:23:23,200 --> 00:23:28,510 Archaeologists in Spain have been tireless since the 1990s in reassessing churches that had 201 00:23:28,510 --> 00:23:36,040 originally been designated busy gothic out of a 19th century order for a romantic national identity. 202 00:23:36,040 --> 00:23:41,350 Excavations have corrected many of these attributions, and there have also been, on the other hand, 203 00:23:41,350 --> 00:23:49,390 important archaeological finds, including the new sites revealing large scale conduct construction during the busy gothic rule. 204 00:23:49,390 --> 00:23:55,960 But there's also been amongst some something of a systematic attempt to dismantle the corpus of late antique buildings of 205 00:23:55,960 --> 00:24:03,850 the busy gothic period in the service of the theory that large scale and national or construction only blossomed after 7:11. 206 00:24:03,850 --> 00:24:11,530 When it is posited, the Mayans are thought to have brought construction traditions and forms from this area. 207 00:24:11,530 --> 00:24:13,450 These traditions, the theory goes, 208 00:24:13,450 --> 00:24:23,580 were brought north by NWC Christians in and I quote eastern channel of transmission without the intervention of an indigenous style of the note. 209 00:24:23,580 --> 00:24:29,340 Forgive me, then, if I take a moment to defend the ancient honour of only two of the buildings swept up into this theory, 210 00:24:29,340 --> 00:24:33,510 which I consider to reflect late antique tradition from the busy gothic period. 211 00:24:33,510 --> 00:24:39,030 Santa Maria de Melky and San Juan de Banos not proposing them as specific models, 212 00:24:39,030 --> 00:24:44,970 but but but as a way of stabilising our understanding of the kind of models that might have 213 00:24:44,970 --> 00:24:50,310 existed during the 9th and 10th century resettlement as northern monastics were constructing, 214 00:24:50,310 --> 00:25:01,150 or, they would say, reconstructing a new identity on the frontier. Santamaria, the MLK, a grand vaulted crucible and building of almost cycle panache, 215 00:25:01,150 --> 00:25:06,010 law and horseshoe arches has no dated stratigraphy in its main body, 216 00:25:06,010 --> 00:25:12,310 except for a level that that yielded a busy gothic coin and a 17th century single order. 217 00:25:12,310 --> 00:25:16,930 Well, thermal luminescence and carbon dating could incorporate dates from the seventh. 218 00:25:16,930 --> 00:25:24,310 Through the ninth centuries, Milky conforms to a well-known Christopher formed Church of the Type, 219 00:25:24,310 --> 00:25:30,220 pretty well known in the sixth and seventh centuries on the peninsula and in the Mediterranean as well. 220 00:25:30,220 --> 00:25:39,670 It uses techniques that align with an Iberian and Roman past and decorative forms that find their roots in common Mediterranean lead antique lexicon. 221 00:25:39,670 --> 00:25:45,010 The alternative suggestion that it's masonry vaulting and stucco are the result of the intervention 222 00:25:45,010 --> 00:25:51,970 of Syrian masons and artists who arrived with Abdul Rahman in 1755 seems far less likely. 223 00:25:51,970 --> 00:25:56,830 The Almighty's employed local labour forces and labour practises and Corbet Cordoba, 224 00:25:56,830 --> 00:26:02,140 as well as in other locations, and used nothing like these techniques and their own patronage. 225 00:26:02,140 --> 00:26:08,830 Melky could have been built after 7-11 since this area was incorporated very late into the emirate, 226 00:26:08,830 --> 00:26:17,650 but as a continuation more of an established pre conquest tradition, the theory in the interests of which connexions to Syria are made. 227 00:26:17,650 --> 00:26:24,670 As Juan Carlos resolves and Alexander OSCA, Tesco have proposed into encyclopaedic rebuttals, 228 00:26:24,670 --> 00:26:31,410 tries to connect remote models while ignoring local networks and histories. 229 00:26:31,410 --> 00:26:39,780 A second model and one day bonus, the Basilicata, which I compared some some Miguel de Escalada has a long standing position as a dated, 230 00:26:39,780 --> 00:26:44,970 busy gothic basilica located associated with the busy gothic king. 231 00:26:44,970 --> 00:26:50,190 RECIST went through an in-situ 7th century dedicated inscription. 232 00:26:50,190 --> 00:26:56,220 San Juan was exhaustively surveyed in 1998 by Luis Caballero and Santiago Vigil, 233 00:26:56,220 --> 00:27:01,860 who tentatively called the 7th century dating into question on stylistic grounds. 234 00:27:01,860 --> 00:27:06,840 Related, I think primarily to a fragmented, ornamental frieze. 235 00:27:06,840 --> 00:27:08,580 However, its needs are paid for us. 236 00:27:08,580 --> 00:27:17,550 The signifying aspect of diagnosis elevation is intact and its beams and clamps are carbon dated to the late Roman period and the 7th century, 237 00:27:17,550 --> 00:27:25,290 respectively. So we will work today with these two examples one a late antique basilica and one a monumental, 238 00:27:25,290 --> 00:27:30,720 centrally planned building, both employing lekgotla, masonry and horseshoe arches. 239 00:27:30,720 --> 00:27:36,720 Traditional hallmarks of late antique architecture, obviously gothic rule. 240 00:27:36,720 --> 00:27:43,920 Churches like the Little Santa, a quarter of Santa comedy Bondi are probably amongst those restored in the 19th century, 241 00:27:43,920 --> 00:27:49,170 although although there's disagreement as to how much of it precedes its ninth century restoration, 242 00:27:49,170 --> 00:27:57,900 but its reconstruction in any case performs a busy gothic identity built on the site of one of those abundant ruined monasteries donated by Alfonso, 243 00:27:57,900 --> 00:28:04,140 the third this time in 1872. It was rebuilt, we're told from the foundations up. 244 00:28:04,140 --> 00:28:13,050 It must echo the ruined church on which it was built a horseshoe arch crucified and clan plan reminiscent of Melky. 245 00:28:13,050 --> 00:28:19,650 But in miniature, a 19th century construction that reaffirms the ideology of busy gothic renewal. 246 00:28:19,650 --> 00:28:24,000 All the more so because the horseshoe arch had not been a feature in plan or 247 00:28:24,000 --> 00:28:31,660 elevation in the architecture of Austria's Leon before the period of repopulation. 248 00:28:31,660 --> 00:28:40,960 So Basilica is like a Gallagher and sensibly under my thoughtI and centrally planned buildings like Santiago Kanaloa, 249 00:28:40,960 --> 00:28:47,860 all of them 10th century can be seen as signifiers of a policy of continuity with a lost, 250 00:28:47,860 --> 00:28:56,800 busy gothic past promoted by northern monarchies, a platform well documented in the vast literary output of the Laney's. 251 00:28:56,800 --> 00:29:02,140 A much repeated phrase from the Chronicle of Al Belder that King Alfonso, the second, 252 00:29:02,140 --> 00:29:07,000 established the entire order of the Goths just as it had been in Toledo, 253 00:29:07,000 --> 00:29:15,040 issued from the core development of the third, the very monarch who was constructing this powerful historical metaphor as the 254 00:29:15,040 --> 00:29:21,410 ideological framework for his appropriation and resettlement of territories. 255 00:29:21,410 --> 00:29:29,870 A remarkable page from the Codex, Abdul Densey illustrates this underlying ideology for the Kingdom of Navarre King Essential 256 00:29:29,870 --> 00:29:35,540 Essential Garcés in the centre of a grid that shows him as direct heir to Visigoths kings, 257 00:29:35,540 --> 00:29:38,090 whose law codes are contained in the text. 258 00:29:38,090 --> 00:29:48,710 The scribe vigilance and his disciples below it is, of course, a visual picture of the transmission of the text, but it's also a political diagram. 259 00:29:48,710 --> 00:29:56,750 Essential Garces is shown here as the continuation of the legendary busy gothic rulers who appear above him. 260 00:29:56,750 --> 00:30:03,890 But how did this policy in Leon, promoted by a chancery and by northern monastics associated with the Crown, 261 00:30:03,890 --> 00:30:08,300 interact with NWC institutions from the South? 262 00:30:08,300 --> 00:30:16,940 They were also partners in this ideological construction. But while northern bishops in abbots were concerned with the proliferation of typologies, 263 00:30:16,940 --> 00:30:21,140 the connexion of NWC Christians to these models was something more. 264 00:30:21,140 --> 00:30:26,570 It was also phenomenological the models were remembered by them because and Alusi monks 265 00:30:26,570 --> 00:30:31,190 had never stopped worshipping in late antique churches of the busy gothic period. 266 00:30:31,190 --> 00:30:39,750 Their memory very likely included the somatic experience of the horseshoe arch and of partition space. 267 00:30:39,750 --> 00:30:45,010 Only one church constructed under umpired rule partially survives. 268 00:30:45,010 --> 00:30:54,490 From this period in Andalucia at Bastrop, north of Malaga, the remains of a rock that basilica at the site of the stronghold of, but not soon, 269 00:30:54,490 --> 00:31:03,760 where the rebel leader had established a bishopric and sponsored the construction of churches before his result revolt was crushed by Abdul Rahman, 270 00:31:03,760 --> 00:31:15,470 the third. In this tripartite east and horseshoe shaped apps in plan and horseshoe arched arcade, exaggerated here by the rock construction bubble, 271 00:31:15,470 --> 00:31:25,630 Astros are the partitioned and confined spaces engendered by the Hispanic liturgy shared by all Iberian Christians. 272 00:31:25,630 --> 00:31:33,590 In the capital, in Cordoba St eulogies, the ardent here of the hero of the voluntary martyr movement. 273 00:31:33,590 --> 00:31:38,840 We might certainly consider him a hostile witness so we can believe him when he 274 00:31:38,840 --> 00:31:44,780 named 17 functioning churches in Cordoba or its vicinity by name in his writing, 275 00:31:44,780 --> 00:31:54,210 lamenting the enforcement of Emir Muhammad the first. 276 00:31:54,210 --> 00:32:01,490 Who and I quote ordered Church of Churches of a more recent construction to be destroyed. 277 00:32:01,490 --> 00:32:06,260 And commanded that whatever stood out in the way of new adornments on the old churches, 278 00:32:06,260 --> 00:32:13,220 that is anything that had been added to the structure of the old churches at the time of the Arabs be dismantled end quote. 279 00:32:13,220 --> 00:32:21,160 That's pretty specific. You load, yes. Thus, not only bears witness to the continued construction and repair of churches, 280 00:32:21,160 --> 00:32:26,540 but he also shows an acute understanding of their relative antiquity and relationship to the advent of the 281 00:32:26,540 --> 00:32:35,160 Almiron's lamenting the destruction of some church roofs quote nearly 300 years after their foundation. 282 00:32:35,160 --> 00:32:43,770 He is he interrupts his scurrilous, scurrilous, scurrilous biography of Muhammad to talk about the construction of churches 283 00:32:43,770 --> 00:32:49,080 when the Visigoths at King says about Quote held the royal dignity in Toledo, 284 00:32:49,080 --> 00:32:54,270 lauding the wonderful workmanship and high roof of one he's chronicling of 285 00:32:54,270 --> 00:32:59,550 such church buildings quote erected by the zeal and industry of our fathers, 286 00:32:59,550 --> 00:33:06,810 end quote and of their destruction was, in many ways, an attempt to cement those buildings into their own material history, 287 00:33:06,810 --> 00:33:18,200 a tendency to think about architecture in historical terms that would subsequently meet the politically inspired rebuilding of sites in the North. 288 00:33:18,200 --> 00:33:26,690 So it seems likely that the duplication of Horseshoe Arch Basilica and compact vaulted central plans in the North were triangulated in this 289 00:33:26,690 --> 00:33:34,850 visual construction of identity that it was a language understood for slightly different reasons in both the north and inland Duluth. 290 00:33:34,850 --> 00:33:38,750 The historic sizing conscious the surrounding church building in the south, 291 00:33:38,750 --> 00:33:48,380 grew from a sensitised notion of the passage of time in a context in which the act of building as a rhetorical expression was constricted. 292 00:33:48,380 --> 00:33:53,630 The architectural historicism of the northern Astri and Leonids court grew instead from a more 293 00:33:53,630 --> 00:34:01,130 conventional notion of historical renewal and renovation as a tool for practical political consolidation. 294 00:34:01,130 --> 00:34:06,950 The two attitudes came together in a kind of court meeting of matter and imagination, 295 00:34:06,950 --> 00:34:10,910 as Michael and Holly might have put it, a meeting more compelling. 296 00:34:10,910 --> 00:34:18,980 To my mind, because the interaction between the two groups intent attempted a reconciliation between a historic size, 297 00:34:18,980 --> 00:34:25,260 embodied memory and a strategized idealised ideological programme. 298 00:34:25,260 --> 00:34:32,280 Both northern and southern Christians were thus poised to perform a sort of material transfiguration 299 00:34:32,280 --> 00:34:40,540 of the last Christian hegemony on the peninsula before the advent of who might rule. 300 00:34:40,540 --> 00:34:49,690 As Professor Bango showed, churches were reconstructed or constructed novel using techniques more or less sophisticated buildings of 301 00:34:49,690 --> 00:34:57,580 coined or coerced rubble work and others have nicely fitted Ashlock are all aligned behind this same vision. 302 00:34:57,580 --> 00:35:04,660 This is not about building tradition. There were surely sites whose association with the busy gothic period were misunderstood 303 00:35:04,660 --> 00:35:09,580 or invented because this was on one level of fictive reinvention of the past. 304 00:35:09,580 --> 00:35:15,160 But it also seems there was a clear notion of what represented in the minds of these different patrons a 305 00:35:15,160 --> 00:35:24,820 building that could perform an imagined visual memory of a much lamented political and cultural hegemony. 306 00:35:24,820 --> 00:35:32,080 And so although my use was, in all probability, aliens monk, he participated in a common, 307 00:35:32,080 --> 00:35:41,290 historic sized and heightened sense of the capacity of architecture to create and signify specific identities and ideologies. 308 00:35:41,290 --> 00:35:48,940 These forms were indexed in a construction of community identities and a return to the Promised Land. 309 00:35:48,940 --> 00:35:53,350 Maybe you could consider it of the busy gothic monarchy and for my use, 310 00:35:53,350 --> 00:36:04,480 also a resistance to a Lutke mired architectural identity that threatened to erase their memory of that past. 311 00:36:04,480 --> 00:36:12,690 But then how does the meaning of this movement militant politicised and ingrained in memory? 312 00:36:12,690 --> 00:36:18,810 Transform utilises forms that are also recognisably Islamic, 313 00:36:18,810 --> 00:36:24,750 like the app's entrance to the little chapel of semi gilded Villanova with its compact allthese. 314 00:36:24,750 --> 00:36:35,430 That's the moulding that in frames the horseshoe arch, the same as it does at the Great Mosque of Cordoba or here in the Salon of Medina or Zafira. 315 00:36:35,430 --> 00:36:42,830 Also in in both of them, both of those extra extra doses are ballooning kind of grandly. 316 00:36:42,830 --> 00:36:50,270 Or consider Santiago de Pina Alba, the site of retirement of Sen. Canada, a great ally of the Kings of Leon, 317 00:36:50,270 --> 00:36:55,610 who set about rebuilding the sites founded by Visigoths extinct fruit juices and 318 00:36:55,610 --> 00:37:01,310 in founding institutions that revived his model of busy gothic monasticism. 319 00:37:01,310 --> 00:37:09,830 Its plan reflects across plan oratory from the busy, busy gothic period and the late antique double X-Type type as well, 320 00:37:09,830 --> 00:37:13,790 and it was conceived in an ideological context of resistance. 321 00:37:13,790 --> 00:37:23,540 The monastery received this jewelled cross from Leonids King Ramiro, the second in honour of his victory against Abdul Rahman at Sea Monkeys in 09:39, 322 00:37:23,540 --> 00:37:30,320 cementing the monasteries relationship with the monarchy and its triumphal goals. 323 00:37:30,320 --> 00:37:40,400 And yet, for all its historicism and militant order, both the app's entrance and the principal doorways are embraced by a fees, 324 00:37:40,400 --> 00:37:47,240 as in the 9th century door of the Great Mosque of Cordoba and the enclosed horseshoe arches. 325 00:37:47,240 --> 00:37:54,950 A more recent court of structures there, Springer is ending in sharp, elegant points. 326 00:37:54,950 --> 00:38:00,740 Maria de Los Angeles treasurer has called this transcultural, and I believe she's correct. 327 00:38:00,740 --> 00:38:08,750 But I do not see these changes in style happening only because of the possible intervention of NWC craftsmen or Muslim slaves. 328 00:38:08,750 --> 00:38:15,140 As has recently been suggested, these forms significantly impact the identity of the building, 329 00:38:15,140 --> 00:38:23,780 and they appear in multiple different workshop traditions in the context of the heightened consciousness of style that was 10th century Leone. 330 00:38:23,780 --> 00:38:29,720 It's difficult to imagine that the design and appearance of the apps would be passively abdicated 331 00:38:29,720 --> 00:38:37,130 by such engaged patrons as the monks of Santiago intent on reviving busy gothic monasticism. 332 00:38:37,130 --> 00:38:44,390 They were chosen in a way that might instead seem to us ideologically contrary. 333 00:38:44,390 --> 00:38:51,830 Indeed, when I first wrote about these churches, I could not imagine these two ideas coexisting temporally on one side, the retentive, 334 00:38:51,830 --> 00:38:58,220 conservative political narrative of gothic renewal and escalada with its erasure of post conquest 335 00:38:58,220 --> 00:39:04,580 history and the other which I saw as a more ambivalent cultural and ideological identity. 336 00:39:04,580 --> 00:39:14,750 And this apparent contradiction was one reason that John Williams and Patrick All-Clear both doubted the ideological freight of the Morgan Bay page. 337 00:39:14,750 --> 00:39:20,510 We all had had difficulty reconciling the implicit ideological inconsistency of 338 00:39:20,510 --> 00:39:25,910 the architecture and the manuscript in the face of this perceived contradiction. 339 00:39:25,910 --> 00:39:32,330 I sought to explain that those works of the 10th century corpus that showed a clear connexion with Andalucia 340 00:39:32,330 --> 00:39:41,410 architecture could be grouped in a later period in which ideology of resistance had reigned waned. 341 00:39:41,410 --> 00:39:49,330 But then there's a problem. Santiago de Panama dates only three years before the assumed date of meiosis feast in 342 00:39:49,330 --> 00:39:58,190 a manuscript that would soon be found at the monastery of San Miguel de Escalada. 343 00:39:58,190 --> 00:40:07,670 Where a reports completed in a later campaign than the nave is conventionally dated to the same years as the manuscripts execution. 344 00:40:07,670 --> 00:40:15,660 And that's kind of interesting that they might order the manuscript and make a new porch at the same time. 345 00:40:15,660 --> 00:40:20,880 The little window with a doubled horseshoe arch can be traced to Roman Envisat Gothic models. 346 00:40:20,880 --> 00:40:29,220 But the sharp, radical profile of the horseshoe arches of the porch and the office, there's something else altogether honouring the past. 347 00:40:29,220 --> 00:40:34,840 Yes, and yet not resisting the present. 348 00:40:34,840 --> 00:40:41,350 Amongst the canonical churches privileged by Gomez Moreno, the Basilica of Sensibly under Masotti, 349 00:40:41,350 --> 00:40:46,390 which cannot be securely dated, is also a consummately elite antique building, 350 00:40:46,390 --> 00:40:57,590 a horseshoe arched, wooden roofed basilica like San Juan de Banos Hispanic in its liturgical expression, almost Etonian in its monumentality. 351 00:40:57,590 --> 00:41:03,860 But it must there also arches painted with alternating blue swabs and a ballooning extra of the dose. 352 00:41:03,860 --> 00:41:11,130 Small vestiges of a grand lost painting scheme, which apparently covered much of the church. 353 00:41:11,130 --> 00:41:21,300 And this same polychrome is found at Santiago de Piniella in admiration of Under Lucy Forms. 354 00:41:21,300 --> 00:41:31,320 The banded arches at my Philip and Parnell, but cannot be budge to converge semiotic Lee within the arch that harbours Balthasar Southeast, 355 00:41:31,320 --> 00:41:37,380 and yet the monks at Penaloza and Escalada would certainly heartily agree with Myers's 356 00:41:37,380 --> 00:41:43,920 point that this architectural form marked the empire's regime that must fall. 357 00:41:43,920 --> 00:41:47,160 But while the alternating blue swarms took on a cosmic meaning as part of the 358 00:41:47,160 --> 00:41:53,580 connecting tissue of scripture and present in meiosis Beach's commentary, 359 00:41:53,580 --> 00:42:02,460 the ideological consistency generated in this cryptograms hermetic space was not possible in architectural expression, 360 00:42:02,460 --> 00:42:13,320 contrary to our general assumptions. It is in this case, I think in this group, Toria, that the ideological point would be made in an unsullied way. 361 00:42:13,320 --> 00:42:17,820 And yet both of these discourses, resistant and transcultural, 362 00:42:17,820 --> 00:42:30,670 existed simultaneously in the same times and in the same places amongst the same patrons. 363 00:42:30,670 --> 00:42:37,240 I didn't mean to do that. Reconciliation might well have come from Christians from the South. 364 00:42:37,240 --> 00:42:43,870 But not only from the text of the voluntary monitors, Dominic Law proposed in a brilliant article, 365 00:42:43,870 --> 00:42:49,180 I think that those and the legacy Christians who brought the term Muslim up north 366 00:42:49,180 --> 00:42:54,100 might have adopted the term both in pride at their assumption of Arab culture, 367 00:42:54,100 --> 00:42:59,170 a measure of prestige in along the loose and as they came north, 368 00:42:59,170 --> 00:43:04,150 also as a way of identifying with the earliest legendary Arab Christians who 369 00:43:04,150 --> 00:43:09,280 fought with the Byzantine in their first efforts against the expansion of Islam. 370 00:43:09,280 --> 00:43:19,180 They found a way or asserted to mould their Arab cultural identity into something like Mythic Christian feat of freedom fighters against Islam, 371 00:43:19,180 --> 00:43:24,310 as they offered themselves to the Lebanese Kings of the North. 372 00:43:24,310 --> 00:43:29,350 And some Christians proposed an identity resistant to Islamic culture. 373 00:43:29,350 --> 00:43:37,990 Others, proud of their NWC culture, proposed the creation of a militant Christian and Alusi identity. 374 00:43:37,990 --> 00:43:45,700 And there might be something to this theory, as it gave the Northern Kingdoms a structure for separating culture from confession. 375 00:43:45,700 --> 00:43:53,920 As NWC Christians were appointed to Episcopal acts as contemporary church councils began to crowd with Arabic names. 376 00:43:53,920 --> 00:44:01,570 And since, for instance, as De Fairchild's Ruggles reminded us in an essay on the variety of sources of Transco alteration, 377 00:44:01,570 --> 00:44:06,010 Ramiro, the second mother in law of the Greek Queen Toda of Navarre, 378 00:44:06,010 --> 00:44:13,810 was a great aunt of the Caliph Abdul Rahman, the third a product of the strategic reproductive practises of the Almiron's, 379 00:44:13,810 --> 00:44:21,240 told, by the way, brilliantly exploited those family connexions as Galera Anderson has shown. 380 00:44:21,240 --> 00:44:22,950 Profound interaction. 381 00:44:22,950 --> 00:44:33,090 Diplomatic envoys, tribute and truces, kaleidoscopic alliances, intermarriages trade, as Rose Walker's recent survey amply points out, 382 00:44:33,090 --> 00:44:39,090 were occurring amongst secular rulers, church officials, aristocrats and their families in the North. 383 00:44:39,090 --> 00:44:45,960 At the same time that all of their chances were protesting fierce resistance to a 384 00:44:45,960 --> 00:44:53,970 reductive Muslim vote and claiming uninterrupted continuity with busy gothic renewal. 385 00:44:53,970 --> 00:45:06,320 And then what was I thinking for? Well, I was trying to shoehorn resistant or transcultural architectural styles into separate chronological boxes. 386 00:45:06,320 --> 00:45:15,830 I was ignoring this in the same Bachus manuscript by my use as the feast of Baltasar and as that ominous page of Babylon, 387 00:45:15,830 --> 00:45:22,220 another image of Babylon is a glorious celebration of an Arab city bristling with colour, 388 00:45:22,220 --> 00:45:33,200 texture and interest and opulent objects a miniature problem probably also inspired by a portal of the court of a mosque. 389 00:45:33,200 --> 00:45:40,310 You have to look at this jubilant urban portrait for a long time before you see the city is in flames, 390 00:45:40,310 --> 00:45:49,700 flames so delicate and evanescent that they almost disappear. It is, in fact, Babylon in the throes of its own apocalyptic demise. 391 00:45:49,700 --> 00:45:57,440 The image, on one hand, equates Babylon with Cordoba, predicts the wicked cities destruction within the context of cosmic history. 392 00:45:57,440 --> 00:46:08,690 And yet this slippage, even for my use because on another level, it luxuriate in this animate florid urban fabric like the churches. 393 00:46:08,690 --> 00:46:18,470 It is strident in its politics, and yet it also so glories in a visual identity shared beyond confession that its attempt to 394 00:46:18,470 --> 00:46:26,180 subvert Babylon as an evil and doomed metropolis without dragons is really rather ineffectual. 395 00:46:26,180 --> 00:46:34,200 The simple religious metaphor metaphor was subsumed by a far more complex cultural identity. 396 00:46:34,200 --> 00:46:46,260 Just such a tangled cultural cultural identity can be read most poignantly, in the words of the Martyr Saint eulogies himself in his memorial, 397 00:46:46,260 --> 00:46:51,330 Santorum in the middle of an invective against the oppression of the voluntary martyrs 398 00:46:51,330 --> 00:46:58,220 by admired rulers eulogies wrote What might be a caption for this very image? 399 00:46:58,220 --> 00:47:05,330 One unspeakably cruel martyrdom took place, he said in quote, an era in which Abdul Rahman, 400 00:47:05,330 --> 00:47:10,820 the second had submitted almost the entire Iberian Peninsula to his hard rule. 401 00:47:10,820 --> 00:47:17,420 But it was also the time in which he'd elevated the city of Cordoba to its summit, covered it with honour, 402 00:47:17,420 --> 00:47:25,910 strewn with glory and accumulated riches, with an amplitude surpassing the imagination of a kind that crushes in its radiance. 403 00:47:25,910 --> 00:47:36,790 All his royal predecessors in all that touches secular display, while on the other hand, the Orthodox Church trembled beneath his yoke. 404 00:47:36,790 --> 00:47:45,940 There were multiple simultaneous discourses in the north, a polarised discourse about confessional identity and political resistance, 405 00:47:45,940 --> 00:47:51,880 and also numerous dynamic discourses about protean cultural identities. 406 00:47:51,880 --> 00:47:56,620 Their very languages were born of the fluidity of peoples and polities. 407 00:47:56,620 --> 00:48:02,530 Epistemological doors were still open by abrupt shifts in political and territorial ground 408 00:48:02,530 --> 00:48:07,630 and the resulting connexions with ideas from both north and south of an expansive, 409 00:48:07,630 --> 00:48:10,660 increasingly permeable frontier. 410 00:48:10,660 --> 00:48:20,680 Decoration such as the paintings of Masotti or Penaloza, reflect the conscious celebration of a cosmopolitanism dislodged from the idea of confession. 411 00:48:20,680 --> 00:48:29,770 When that apparently sat comfortably with the Lanny's ideology of a busy gothic renewal, both as it was felt by monastic and secular patrons. 412 00:48:29,770 --> 00:48:38,020 Clearly, those monks of Escalada Minnesota, who came from the South and their heirs did not believe they were bringing Muslim culture north. 413 00:48:38,020 --> 00:48:45,940 They were bringing the culture of their patria, both its late antique typologies and its elegant new cosmopolitan styles, 414 00:48:45,940 --> 00:48:50,770 their path via as the dedication of some of the escalada declared. 415 00:48:50,770 --> 00:48:59,560 Frontiers were, in fact, far more permeable, more mercurial than they appear in our historical imagination. 416 00:48:59,560 --> 00:49:09,810 And finally, finally, there's this. It sensibly under my filter and son, Santiago de Panopto, were entirely painted throughout their interiors. 417 00:49:09,810 --> 00:49:20,010 On what basis can I continue to insist on the pristine interior of San Miguel de Escalada so many times restored as a monument of austere, 418 00:49:20,010 --> 00:49:29,130 resistant to Islamic culture was Escalade Escalades interior originally also a riot of alternating bazaars? 419 00:49:29,130 --> 00:50:15,018 Heavens, I hope so. Thank you.