1 00:00:29,070 --> 00:00:38,010 Hello, everyone. Welcome to the second of six, Professor Slade, professor of Fine Art Lectures for 2021. 2 00:00:38,010 --> 00:00:45,930 This is an important tradition. At the University of Oxford was John Ruskin, who gave the first series of lectures on art in 1870, 3 00:00:45,930 --> 00:00:50,700 shortly after he was inaugurated as the initial state professor of fine art. 4 00:00:50,700 --> 00:00:55,650 Ever since, a distinguished scholar has been invited to follow in his footsteps. 5 00:00:55,650 --> 00:01:01,440 My name is Geoffrey Bachem and I am the professor for history of art here at the University of Oxford. 6 00:01:01,440 --> 00:01:11,100 It is my great pleasure to introduce this year's slate. Professor Dr. Geralyn de Dodds Gerry Dodds as Harlequin, a Dear Donlon Professor, 7 00:01:11,100 --> 00:01:15,860 Faculty of Art History at Sarah Lawrence College in the United States. 8 00:01:15,860 --> 00:01:20,960 Professor Dodds, scholarly work has centred on mediaeval, Spanish art and architecture, 9 00:01:20,960 --> 00:01:26,000 and especially on issues of trans culture and identity formation. 10 00:01:26,000 --> 00:01:34,160 Amongst her many publications are arts of intimacy, Christians, Jews and Muslims in the making of Castilian culture. 11 00:01:34,160 --> 00:01:37,030 A renowned co-authored textbook. 12 00:01:37,030 --> 00:01:45,730 In addition to her other books, catalogues and essays, Kerry has also curated a number of exhibitions and made films to accompany them. 13 00:01:45,730 --> 00:01:54,220 In 2018, in recognition of her exceptional contributions to the dissemination of knowledge of Spanish history and culture, Prof. 14 00:01:54,220 --> 00:02:00,440 Dodds was the recipient of the Cross of the Order of Civil Merit from the Government of Spain. 15 00:02:00,440 --> 00:02:05,330 We are honoured that Professor Dodds accepted our invitation to deliver this year's slate. 16 00:02:05,330 --> 00:02:12,810 Professor of fine art lectures and I now am honoured to hand over the microphone to her thank. 17 00:02:12,810 --> 00:02:14,760 Thank you so very much. 18 00:02:14,760 --> 00:02:22,770 My thanks once again to the Committee for Slade lectures for this enormous honour and for the support of the Department of Art History, 19 00:02:22,770 --> 00:02:43,800 the Great Torch Team and Professor Babatunde. The Great Mosque of Cordoba unfolds low and expansive at the city's heart, 20 00:02:43,800 --> 00:02:51,510 and from its centre grows the 16th century basilica that reminds us that it is today also a cathedral of Cordoba. 21 00:02:51,510 --> 00:03:00,120 In 2006, the Diocese of Cordoba surreptitiously registered in its own name, a number of properties assumed to be in the public trust. 22 00:03:00,120 --> 00:03:07,170 And amongst those appropriated was this building, which is both the cathedral and a national monument. 23 00:03:07,170 --> 00:03:15,360 For a mediaevalist, it's kind of thrilling in an anachronistic sort of way to see a cathedral chapter flex its muscles in this day and age. 24 00:03:15,360 --> 00:03:20,370 But in this case, 14 portends danger in a host of ways. 25 00:03:20,370 --> 00:03:26,460 Religious consecration responded The local government is not the way to acquire property. 26 00:03:26,460 --> 00:03:28,170 They were clearly not mediaevalist, 27 00:03:28,170 --> 00:03:36,860 and they were especially not his spinners for whom the acquisition of property is all about religious consecration. 28 00:03:36,860 --> 00:03:45,320 Through public outcry and various legal contests, the cathedral chapter of Cordoba has aggressively intervened in the construction of 29 00:03:45,320 --> 00:03:50,300 a tightly controlled historical narrative centred around Christian physical and 30 00:03:50,300 --> 00:03:56,150 ideological possession of the building instrumental losing the monumental 16th century 31 00:03:56,150 --> 00:04:02,660 church inscribed at its centre to create a teleological structure of Reconquista, 32 00:04:02,660 --> 00:04:08,180 in which the site and building are seen as primarily primordial Christian. 33 00:04:08,180 --> 00:04:20,630 While the mosque building is and I quote the is not sorry, there it is, the Islamic intervention between a fictive church and the present cathedral. 34 00:04:20,630 --> 00:04:26,030 And this is the flyer that you get and it and it talks about the history of the church and 35 00:04:26,030 --> 00:04:34,220 the entire mosque structure is is called an Islamic intervention in this Christian history. 36 00:04:34,220 --> 00:04:40,340 This level of discursive control is offered in opposition, of course, to popular secular narratives. 37 00:04:40,340 --> 00:04:48,890 The commodified competencia we spoke about last week celebrating an idealised religious pluralism in its most reductive form, 38 00:04:48,890 --> 00:04:55,040 exploited by a growing tourist economy in Watson and Waterton, called a consumption of otherness. 39 00:04:55,040 --> 00:05:04,510 The frizzle of exoticism met in encountering an enormous mosque possessing the centre of a European city. 40 00:05:04,510 --> 00:05:07,780 But was there a thrill of exoticism in the beginning? 41 00:05:07,780 --> 00:05:14,560 Did the forms of the mosque constitute a symbol of sectarian defiance when it was first constructed? 42 00:05:14,560 --> 00:05:18,790 I'd like to consider these thoughts today in two discussions. The first? 43 00:05:18,790 --> 00:05:22,750 How did the mosque take its place in the new Maya capital? 44 00:05:22,750 --> 00:05:26,140 The hitherto very Christian city of Cordoba? 45 00:05:26,140 --> 00:05:39,800 And then 200 years later, how other was the material form of the Great Mosque of Cordoba in the grand period of the 10th century caliphate? 46 00:05:39,800 --> 00:05:46,400 Between 711 and 718, several expeditions of troops under the command of an enterprising Tariq ibn 47 00:05:46,400 --> 00:05:52,850 Ziyad crossed the narrow streets that separated North Africa from Spain in time, 48 00:05:52,850 --> 00:05:58,760 defeating the Visigoths monarchy already fragmented by civil war and internal strife. 49 00:05:58,760 --> 00:06:04,070 Much of the Visigoths and Hispano Roman elite took advantage of the pacts offered by the 50 00:06:04,070 --> 00:06:09,470 conquerors through which they could maintain their estates and the practise of their religion. 51 00:06:09,470 --> 00:06:16,550 And it's probably to pragmatism on both sides, together with military conquest that the allied forces triumphed. 52 00:06:16,550 --> 00:06:22,310 This occupation was composed not only of Arabs, Visigoths and Hispano Romans, 53 00:06:22,310 --> 00:06:30,200 but also of restive Berbers and Syrians engulfed in mutual suspicion and militant rivalries, 54 00:06:30,200 --> 00:06:36,410 making it difficult to establish a stable provincial rule. 55 00:06:36,410 --> 00:06:42,830 Six years after the initial conquest, the capital of Ireland, Luce was transferred from Seville to Cordoba, 56 00:06:42,830 --> 00:06:48,020 probably because Seville's Visigoths gothic aristocracy was still resistant and peevish, 57 00:06:48,020 --> 00:06:51,800 intent on asserting their actual rights to their own property. 58 00:06:51,800 --> 00:06:59,870 Well, local elites were displaced from of intramural palaces, leaving the new conquerors more of a free urbanist. 59 00:06:59,870 --> 00:07:07,560 A canned. The lead in Teak City of Cordoba had been established close to the river in the southwestern section of the city, 60 00:07:07,560 --> 00:07:16,770 and it was here that the new medina, the new city, was constructed, appropriating late antique locations for civil and religious authority. 61 00:07:16,770 --> 00:07:21,480 The presence of a congregational mosque where the Muslim community joined for 62 00:07:21,480 --> 00:07:27,600 prayer on Fridays was an essential first step in establishing a colonial presence. 63 00:07:27,600 --> 00:07:35,190 The little square in blue indicates the first stage of the later mosque and the probable position of the original mosque, 64 00:07:35,190 --> 00:07:42,480 which was likely, however smaller, its functions were religious, political and social. 65 00:07:42,480 --> 00:07:47,100 As the place in which the community prayed together and experienced its unity, 66 00:07:47,100 --> 00:07:54,810 and also from which the imam led the community and declaring its allegiance to its ruler, amongst other ceremonies of authority. 67 00:07:54,810 --> 00:08:04,350 But in this early period, mosques were likely rudimentary on the Iberian Peninsula, and they did not require the erasure of other confessions. 68 00:08:04,350 --> 00:08:12,420 Though, of course, conflictive images of churches and mosque loom large in Iberian historiography. 69 00:08:12,420 --> 00:08:16,740 Militant Arabic texts that spoke of the destruction of churches to make way for 70 00:08:16,740 --> 00:08:22,800 triumphant mosques have been exposed as legitimising tropes compose long after the fact, 71 00:08:22,800 --> 00:08:29,560 as have more recent utopian narratives about systemic tolerance use. 72 00:08:29,560 --> 00:08:36,570 Here is the capitulation treaty made in 1713 between Abdulaziz and the Visit 73 00:08:36,570 --> 00:08:41,130 Gothic to admire governor of the region of the southeast part of the peninsula. 74 00:08:41,130 --> 00:08:48,900 And here it's in pink. It promises that Christians quote will not be coerced in matters of religion. 75 00:08:48,900 --> 00:08:58,030 Their churches will not be burned, nor will sacred objects be taken so long as Woodmere fulfils the conditions we have set for him. 76 00:08:58,030 --> 00:09:06,700 These were privileges that could be accorded to me, usually Christians or Jews whose rights to worship and to conduct conduct their own 77 00:09:06,700 --> 00:09:12,370 communal affairs were established by PACs offered to the communities who capitulated. 78 00:09:12,370 --> 00:09:17,500 Such PACs helped to buttress the progress of conquest and colonisation. 79 00:09:17,500 --> 00:09:27,790 But the conditions of Christians and Jews could vary widely because the church over resisting population was not thus protected, 80 00:09:27,790 --> 00:09:35,140 and there were many complex legal questions in between, which might be why civil kept its indigenous elites. 81 00:09:35,140 --> 00:09:45,750 But Cordoba less so. The history of the of the construction of the First Congregational Mosque of Cordoba lies between 82 00:09:45,750 --> 00:09:52,860 these two discourses and is on remarkably still a hot issue because part of the narrative 83 00:09:52,860 --> 00:09:58,980 to which the cathedral chapter of Cordoba clings today concerns a Basilica of St. Vincent 84 00:09:58,980 --> 00:10:07,740 proposed by Ibn Eatery incorporating an earlier chronicle in his 14th century by A. McGarry. 85 00:10:07,740 --> 00:10:15,210 He recounts that the earliest whistle conquerors of all in Dallas followed the practise of the inmates of Damascus 86 00:10:15,210 --> 00:10:21,510 by sharing the space of a monastery of Saint Vincent in Cordoba with the Christians until in the 8th century, 87 00:10:21,510 --> 00:10:31,260 the new Neumeier Emir Abdul Rahman, the first leader, purchased the entire site from the Christians to enlarge his mosque. 88 00:10:31,260 --> 00:10:37,380 This is an unlikely history, as it's stated, we can find no monastery of Saint Vincent Vincent in Cordoba, 89 00:10:37,380 --> 00:10:44,220 either in Texas or in archaeology and chronicles closer to time and place do not make a mention of this. 90 00:10:44,220 --> 00:10:48,060 The account is so clearly meant to a lie the founding of the Great Mosque of 91 00:10:48,060 --> 00:10:53,400 Cordoba with an almost identical account concerning the AMIDE mosque of Damascus. 92 00:10:53,400 --> 00:10:59,640 Then it was likely a legitimising oppose, one that's been repurposed by today's cathedral, 93 00:10:59,640 --> 00:11:08,730 a window that you see on the right constructed into the vestiges of the late antique flower mosaic that has been excavated by today's cathedral. 94 00:11:08,730 --> 00:11:17,820 I mean, not by the cathedral of a late 19th floor mosaic is labelled the Basilica of San Vicente, 95 00:11:17,820 --> 00:11:21,960 but it's located in a place that had no mosque over it until 1987. 96 00:11:21,960 --> 00:11:28,450 That's the red arrow two centuries later than Abdul Rahman's building. 97 00:11:28,450 --> 00:11:34,900 But the mosaic and the window materialised so graphically that trope of replacement, 98 00:11:34,900 --> 00:11:43,330 the obsession with the notion of erasure of a Christian church that it has propelled even the scholarly discourse into two poles. 99 00:11:43,330 --> 00:11:53,800 There was a church, there was no church when the situation was more interesting, if less satisfying from an ideological point of view for either side. 100 00:11:53,800 --> 00:12:01,680 I'm happy to say. Predictably, it is Professor Susana Calvo Kapila who is now the mosque's most important chronicler, 101 00:12:01,680 --> 00:12:06,630 who points to excavations that have revealed a material dedicated to St. Vincent, 102 00:12:06,630 --> 00:12:14,820 not in Cordoba but in Valencia, one which fell into ruin during the eighth century and was replaced soon after by a mosque. 103 00:12:14,820 --> 00:12:18,840 This same process occurred in Zaragoza and Seville, 104 00:12:18,840 --> 00:12:30,000 opening up an alternative scenario of a gradual process of appropriation of urban topography such as that chronicled by Mattia Geodetic in Syria, 105 00:12:30,000 --> 00:12:35,080 in which early mosques were often built contiguous to, but usually not on top on, 106 00:12:35,080 --> 00:12:42,540 not on top of existing churches in the nexus of towns, mercantile and administrative centres. 107 00:12:42,540 --> 00:12:51,750 Until until the acceleration of conversion to Islam could cause the abandonment of church buildings. 108 00:12:51,750 --> 00:12:57,330 Calomel has pointed to texts that speak of a large functioning church within the country, 109 00:12:57,330 --> 00:13:02,280 signs of the medina of Cordoba at the same time as the earliest mosque, 110 00:13:02,280 --> 00:13:11,130 a narrative that suggests something like this same process and then an unusual conversion of documentary and archaeological data. 111 00:13:11,130 --> 00:13:16,770 Gutierrez Yonnet has demonstrated that the same thing happened in the Episcopal city of Vieille, 112 00:13:16,770 --> 00:13:22,530 one of the very sites named in the Treaty of Two, admitted that we quoted earlier. 113 00:13:22,530 --> 00:13:28,320 I use church survived long after the famous pact that protected it until it was slowly 114 00:13:28,320 --> 00:13:33,930 abandoned while the mosque was built in another part of the urban centre altogether. 115 00:13:33,930 --> 00:13:37,290 This looks very much to me like what happened in Cordoba, 116 00:13:37,290 --> 00:13:46,450 where the mosque was built over an extensive Episcopal complex without necessarily displacing all its churches. 117 00:13:46,450 --> 00:13:51,190 Cordoba would wait, however, for the arrival of the Mayan exile, Abdul Rahman, 118 00:13:51,190 --> 00:13:57,730 the first for the beginning of the construction of the mosque we see today, far from Cordoba. 119 00:13:57,730 --> 00:14:06,520 A revolution had occurred in 07:50 as a Bassett's defeated the Ohlmeyer caliphate and moved their capital to accommodate an Islamic world. 120 00:14:06,520 --> 00:14:12,880 Continuing expanding to the east, the Abbasid had hunted and killed most of the Almiron's. 121 00:14:12,880 --> 00:14:19,900 But great nephew of the admired Caliph, Walid Abdul Rahman, had evaded caption. 122 00:14:19,900 --> 00:14:25,540 Al McCarey conveys a fabulous fragment from even Haiyan of what was purported to 123 00:14:25,540 --> 00:14:31,090 be Abdul Rahman on account of his desperate escape across the Euphrates River. 124 00:14:31,090 --> 00:14:40,780 The murder of his brother by Abbasid agents. And a secret crossing to Africa, where his mother's people, the Nafisa Berbers, resided from there. 125 00:14:40,780 --> 00:14:47,800 After long negotiations, he crossed to an Iberia that seemed to those who lived in Damascus or Baghdad. 126 00:14:47,800 --> 00:14:54,280 A wild remote frontier over which the ambassador would ultimately relinquish practical hold. 127 00:14:54,280 --> 00:15:00,220 A place that had deep divisions already between different Arab tribes, Syrians, 128 00:15:00,220 --> 00:15:10,990 vestiges of a shattered Roman Envisat Gothic aristocracy and Berbers who resented their secondary status in a promised egalitarian Islamic Ummah. 129 00:15:10,990 --> 00:15:19,870 All of these groups were by now long rooted in independent power nuclei in the peninsula and did not yield easily to central control. 130 00:15:19,870 --> 00:15:25,580 Christians were the least of Abdul Rahman's problems. 131 00:15:25,580 --> 00:15:31,910 It would take Abdul Rahman nearly 30 years to unify this new state and act symbolised by the construction of 132 00:15:31,910 --> 00:15:40,640 the mosque that would visualise his new consolidated emirate or Princeton and redefine his authority as imam. 133 00:15:40,640 --> 00:15:45,170 But how was Abdul Rahman to give this building in a restive alanda loose, 134 00:15:45,170 --> 00:15:54,140 a coherence that was not rooted in its connexion to the central Abbasid caliphate from which he was now politically estranged? 135 00:15:54,140 --> 00:15:59,750 This kind of hyperscale plan that he uses is quite conservative. 136 00:15:59,750 --> 00:16:05,600 It used the language of late antique architecture in a prayer hall wider than long subverting 137 00:16:05,600 --> 00:16:11,210 hierarchy so that the aisles appeared without the Coleman Coleman story effect of, 138 00:16:11,210 --> 00:16:13,220 for instance, a Christian basilica, 139 00:16:13,220 --> 00:16:21,860 emphasising instead the collective experience of the community over axial authority Abdul Rahman would visualise his new mosque. 140 00:16:21,860 --> 00:16:26,660 I think as an offshoot of the Imperial Building programme of his great uncle Alwaleed, 141 00:16:26,660 --> 00:16:31,700 the first the admired Caliph who codified so many of the forms of the mosque. 142 00:16:31,700 --> 00:16:40,310 This forest of columns 11 tiles with a slightly wider central aisle running all of them running perpendicular to the Kibler. 143 00:16:40,310 --> 00:16:46,970 The wall facing Mecca possibly reflected the prayer hall of the Aqsa Mosque in Jerusalem, 144 00:16:46,970 --> 00:16:51,170 but might also, in its simplicity, evoke an Iberian tradition, 145 00:16:51,170 --> 00:16:56,390 reaching back to the first to meet conquerors of the peninsula to an Iberian mired 146 00:16:56,390 --> 00:17:04,220 heritage sanctified by its antiquity and one that preceded Abbasid authority. 147 00:17:04,220 --> 00:17:09,470 Regarding Damascus, it has been cautioned that such direct reference, 148 00:17:09,470 --> 00:17:19,280 as I'm referring to so far from the capital is unlikely and yet consider Abdul Rahman's experience his connexion to Damascus, 149 00:17:19,280 --> 00:17:29,150 from which he was exiled and his need to unify and legitimise his new polity under his family name in perpetuating this early plan. 150 00:17:29,150 --> 00:17:35,780 Abdul Rahman could visually construct a new foundational history for middle and to loose, 151 00:17:35,780 --> 00:17:47,150 one that could imbue the peninsula with its own essential Islamic authority, separate from that claimed by the Abbasid caliphate. 152 00:17:47,150 --> 00:17:51,650 But here in elevation is also something far more complicated. 153 00:17:51,650 --> 00:18:06,380 It's startling and new effect a forest of columns with a permeable elevation of super post arches and animated, almost provocative polychrome. 154 00:18:06,380 --> 00:18:13,100 Marseilles noticed that the double arches of the aqueduct of Mérida provide a solution for lifting 155 00:18:13,100 --> 00:18:20,060 the ceiling of quarter on quarter bicycles style hole much as a row of Windows does in Damascus. 156 00:18:20,060 --> 00:18:30,940 So that is expensive. State space does not become oppressive, but the effect here is totally new and fabulously complex. 157 00:18:30,940 --> 00:18:36,700 A conventional late antique arcade below and a second elevator arcade above, 158 00:18:36,700 --> 00:18:44,800 fragmenting one's vision of the whole into ambivalent, ambiguous, overlapping lateral spaces, 159 00:18:44,800 --> 00:18:49,450 a kind of hall of mirrors in which it's difficult to situate oneself or to judge 160 00:18:49,450 --> 00:18:57,760 distances with clarity so that experience capitulates to multiple perspectives. 161 00:18:57,760 --> 00:19:06,730 Abdul Rahman could not reproduce the colossal scale or gilded mosaics of the mosque built by his great uncle, the Great Mosque of Damascus. 162 00:19:06,730 --> 00:19:16,250 However, at Cordoba, as at Damascus, something of the same theory of imperial self-representation is at work. 163 00:19:16,250 --> 00:19:24,530 Abdul Rahman Cordoba originally had a concave mirror up a nished located on the Kibler wall, indicating the director of prayer, 164 00:19:24,530 --> 00:19:32,510 a form first introduced by Al Waleed in Medina and Damascus that would become a standard feature of mosque architecture. 165 00:19:32,510 --> 00:19:41,360 It might also carry the memory of the presence of the first imam of light and other royal associations. 166 00:19:41,360 --> 00:19:48,240 And as at Damascus, the Mirror up here took the form of a scallop shell. 167 00:19:48,240 --> 00:19:50,690 Susanna Calvo has shown. 168 00:19:50,690 --> 00:19:59,660 And was paid at quarter, but to the use of local foliar, both classical and lead antique, a classical language repurposed not as an effect, 169 00:19:59,660 --> 00:20:07,940 not as a reference to Rome, but to serve as a connexion to this imperial mired pass for the AMIDE cultural system. 170 00:20:07,940 --> 00:20:18,090 Culture, Administration and Architecture 2.0 maintains took root in the late antique core. 171 00:20:18,090 --> 00:20:24,360 Auditor Papaconstantinou has shown you mind system adoption of pre-existing 172 00:20:24,360 --> 00:20:30,180 late antique labour and contract systems and the labourers themselves as well. 173 00:20:30,180 --> 00:20:40,980 Something clearly at work in Cordova. She sees this as part of a conscious process of who might reclaiming the standard practises of imperial lineage. 174 00:20:40,980 --> 00:20:48,960 It is manifest here in the systematic but neither exclusive nor mindless use of the horseshoe arch in its local aesthetic 175 00:20:48,960 --> 00:20:57,870 and constructional avatar in the midst of a building that's otherwise formerly inventive and meticulous in its references. 176 00:20:57,870 --> 00:21:04,260 So the horseshoe arch is used in the lower arches in the superimposed arches of the Great Mosque Sportsbook. 177 00:21:04,260 --> 00:21:07,680 But there are, of course, in the upper arches semi-circular arches. 178 00:21:07,680 --> 00:21:21,980 That is to say that using a horseshoe arch inventively but also quite consciously, it's not a major building construction thing going on here. 179 00:21:21,980 --> 00:21:32,270 But given the aqueduct brings something else with it, it brings the means by which the mosque's strident polychrome was achieved. 180 00:21:32,270 --> 00:21:39,290 The alternation of stone and brick was widely used in civic projects in the late Roman Empire, though it Mérida, 181 00:21:39,290 --> 00:21:46,510 it is unsure if the alternation existed in the arches where it would have been technically more expensive and practically unnecessary. 182 00:21:46,510 --> 00:21:55,810 The Cordoba, however, stone was alternate with red bricks, which had to be individually shaped to fit with the wedge shape of the stone, 183 00:21:55,810 --> 00:22:04,940 which was then we need to ask at Cordoba had merit as red and white masonry just come along for the ride. 184 00:22:04,940 --> 00:22:11,760 Escort of US designers appropriated the doubled arches, as is often said, but OK. 185 00:22:11,760 --> 00:22:18,060 Can you imagine a motif so carefully conceived so that it completely dominates our impression 186 00:22:18,060 --> 00:22:23,130 of the interior of the mosque to the extent that it becomes its primary signifier? 187 00:22:23,130 --> 00:22:31,230 Can you conceive of this as passively adopted? I do not think so, 188 00:22:31,230 --> 00:22:39,000 because this way of making banded arches presented Abdul Rahman with local techniques and material that could recall 189 00:22:39,000 --> 00:22:46,890 the opulent opus tiling of the Great Mosque of the Great umpired monuments that constituted his lost heritage. 190 00:22:46,890 --> 00:22:50,780 The Dome of the Rock or the Great Mosque of Damascus. 191 00:22:50,780 --> 00:23:01,220 Abdul Rahman knew the great humoured monuments, not as symbols or as literary boy, but his personal memories projected on to his political identity. 192 00:23:01,220 --> 00:23:05,460 These are the monuments envisioned imperfectly or better, said locally. 193 00:23:05,460 --> 00:23:12,180 The Great Mosque of Cordoba through the gifts and limitations of an indigenous building tradition. 194 00:23:12,180 --> 00:23:16,770 For a prince who bore amongst his many titles, Descent of the Empire, 195 00:23:16,770 --> 00:23:27,130 collapse for a prince who was trying to picture a way of being Iberian and mired in an embarrassing world. 196 00:23:27,130 --> 00:23:31,240 This was a theatre for the proclamation of political authority. 197 00:23:31,240 --> 00:23:38,620 The unfurling of standards before the departure for war, the building of the mosque of Abdul Rahman, 198 00:23:38,620 --> 00:23:44,530 the first in 1787, marked materially the passage of Orlando loose from a chaotic, 199 00:23:44,530 --> 00:23:50,560 fragmented and remote province of bickering start strongmen into a state, 200 00:23:50,560 --> 00:23:58,090 a mosque in how that state with an identity separate from that of the embattled caliphate that vanquished his family. 201 00:23:58,090 --> 00:24:05,350 It represented a polity that was to be a superior Iberian, as the Bassett's architecture was Mesopotamian. 202 00:24:05,350 --> 00:24:13,720 It carried the standard of the new state at the periphery of the Muslim. 203 00:24:13,720 --> 00:24:18,730 The polychrome then appeared in the earliest exterior gate of the mosque, 204 00:24:18,730 --> 00:24:30,610 the Bab always are in and in subsequent ones in its broader composition of it in the same broad composition of those of umpired palaces in Syria. 205 00:24:30,610 --> 00:24:40,660 But now, in a form that has become emblematic of the new Spanish, my prints them a horseshoe arched door with a wide extra dose, 206 00:24:40,660 --> 00:24:51,360 alternating red and white blue suarez and in framed by a rectangular moulding called an office. 207 00:24:51,360 --> 00:24:58,380 Consciousness of the explicit meanings of these forms is found in their durable afterlife. 208 00:24:58,380 --> 00:25:02,460 For over two centuries, in each of the subsequent additions to the mosque, 209 00:25:02,460 --> 00:25:12,110 we can read unswerving reverence to this same elevation under Abdul Rahman the second. 210 00:25:12,110 --> 00:25:23,660 In the long exhale extended to the mosque by Alpha Cam, the second through to the final 11th century additions to the mosque by al-Mansour. 211 00:25:23,660 --> 00:25:26,810 Where the arches were constructed entirely of stone. 212 00:25:26,810 --> 00:25:34,520 So the effect of resentment over the effect of resentment was achieved by painting red and white patterns that, 213 00:25:34,520 --> 00:25:38,660 like marble resentment, was not tied to the scores below. 214 00:25:38,660 --> 00:25:47,710 Why would you paint stone? Because the effect of alternation and polychrome in case the message of homemade antiquity. 215 00:25:47,710 --> 00:26:00,570 Together with local authority, a sense of continuity carefully preserved by each of his rulers for over 200 years. 216 00:26:00,570 --> 00:26:07,980 So I'd like them to step back to the 10th century to the height of the Iberian umpired power, 217 00:26:07,980 --> 00:26:14,070 Cordoba was now the most powerful city in Europe and its most influential cultural capital. 218 00:26:14,070 --> 00:26:19,440 This was the moment in which if the little mosque havebeen handily, we talked about last week was the periphery. 219 00:26:19,440 --> 00:26:21,990 The Great Mosque of Cordoba was at the centre. 220 00:26:21,990 --> 00:26:30,430 And I realised after I made the title of this that I had taken the title subconsciously from one of Tom Nixons chapters in Toledo Cathedral. 221 00:26:30,430 --> 00:26:40,420 But it sort of makes sense. Both of these are pivotal monuments that represent both peripheries and centres. 222 00:26:40,420 --> 00:26:48,280 In 1929, Prince Abdel Rahman, the third declared the Spanish maids to be not just princes, but caliphs in their own rights. 223 00:26:48,280 --> 00:26:57,220 Proclamations of local authority by Shiite fat in North Africa had provided both a challenge and licence to the alliance of Cordoba, 224 00:26:57,220 --> 00:27:02,230 who were also eager to defy the ambassadors and leaders of the Sunni community. 225 00:27:02,230 --> 00:27:07,030 Abdul Rahman the Third's monumental expression of this act would be his palace city 226 00:27:07,030 --> 00:27:12,310 of Madina Hazara with its terraced apartments and Grand Basilica with Reception Hall, 227 00:27:12,310 --> 00:27:18,190 which you see here, all marked by radically enclosed horseshoe arches with alternating blue swirls, 228 00:27:18,190 --> 00:27:25,360 now a clear marker of Mayan identity and a connexion with his eponymous forebear. 229 00:27:25,360 --> 00:27:26,710 It would fall to his son. 230 00:27:26,710 --> 00:27:36,640 OK, come the second to construct a monumental addition to the mosque in 1965 as part of his deloire or political religious propaganda. 231 00:27:36,640 --> 00:27:42,730 Indeed, Suzanne Akobo has seen this enlargement as a kind of political stage set an idea I would 232 00:27:42,730 --> 00:27:49,190 like to support and expand upon while taking a moment to assail one of my own theories. 233 00:27:49,190 --> 00:27:55,310 I'll have come the second edition to the mosque, where opulent statement of statements of dynastic renewal. 234 00:27:55,310 --> 00:28:05,690 He lengthened the prayer hall 12 bays in the direction of the Kibler, converting a wide covered hole into a logic to a longitudinal directional one. 235 00:28:05,690 --> 00:28:11,900 It now culminated in an elaborate new Neumark Sora, an enclosure reserved for the prince, 236 00:28:11,900 --> 00:28:23,070 preceded by three domes and covered throughout with gold and coloured mosaic to ceramic material and craft hitherto unknown on the Iberian Peninsula. 237 00:28:23,070 --> 00:28:28,500 Even Hillary would later recount that al-Hakim had written to the king of the room, 238 00:28:28,500 --> 00:28:34,470 the Byzantines to send a capable worker in imitation of that which will knocked 239 00:28:34,470 --> 00:28:39,870 out Malik did at the time of the construction of the Mosque of Damascus. 240 00:28:39,870 --> 00:28:46,230 Al-Hayat Act of Peace patronage following his father's reclaiming of the Almiron's authority, 241 00:28:46,230 --> 00:28:53,280 as Caliph might be seen as completing the meaning of the mosque of their ancestor Abdul Rahman, 242 00:28:53,280 --> 00:28:59,610 the first by incorporating brilliant mosaics as a direct reference to Damascus and monumental 243 00:28:59,610 --> 00:29:08,080 inscriptions that recalled the early my introduction of Arabic inscriptions in the Dome of the Rock. 244 00:29:08,080 --> 00:29:13,240 These were material expressions of histories being codified in court. 245 00:29:13,240 --> 00:29:21,610 Expressions of continuity that were visual challenges to fatten it and a [INAUDIBLE] claims of authority. 246 00:29:21,610 --> 00:29:31,870 At Cordoba, the mosaics include meaningful vegetable forms, but are largely organised around the schemata architectural emblem of the Iberian Mayans. 247 00:29:31,870 --> 00:29:43,210 A broad horseshoe arch embraced by El fees. Banded arches now covered in a complex flail play a figure in ground folded into a rigid i, 248 00:29:43,210 --> 00:29:52,620 a graphical discourse of who made revival in authority that works for us the conscious meaning of the mosque as a political instrument. 249 00:29:52,620 --> 00:29:58,920 In this chronological context, we need to place the roots of the story of the sharing of the Church of St. Vincent. 250 00:29:58,920 --> 00:30:01,590 It is, after all, encountered in Ibn Nadari. 251 00:30:01,590 --> 00:30:13,020 But he cites as his source an earlier and an earlier chronicle who wrote this explicit comparison between Damascus and Cordoba in the 10th century. 252 00:30:13,020 --> 00:30:19,950 In the moment in which scholars began the conscious construction of the history of all land delusional and 253 00:30:19,950 --> 00:30:29,930 revealed in particular through excerpts in the work of the Mukhtar base of Nation what Martina's gross speaks of. 254 00:30:29,930 --> 00:30:37,890 And imagine now of the Almiron's in this period, and imagine now the Almiron's, which has as its goal, 255 00:30:37,890 --> 00:30:48,300 a return to the admired caliphate not only of its old territories, but the threads of its own history. 256 00:30:48,300 --> 00:30:57,770 But then how does the architectural form of this story fit into the weave of this, my imagine. 257 00:30:57,770 --> 00:31:08,060 It has not only a deep microbe like a room, but three openings doors into a Treasury and a Sabbat, which is a direct passage into the palace. 258 00:31:08,060 --> 00:31:15,010 And each of those surmounted by a red dome. 259 00:31:15,010 --> 00:31:19,570 And a three child basilica space extends from it, 260 00:31:19,570 --> 00:31:25,990 marked by two screens of fabulously manners Polly lobed to speak in these interlacing 261 00:31:25,990 --> 00:31:32,320 arches that create the illusion of an interwoven architecture collapsed in space. 262 00:31:32,320 --> 00:31:36,010 A second illuminated dome marks the foot of the space. 263 00:31:36,010 --> 00:31:46,060 One of three domes originally, as Juan Carlos Ruiz discovered, there are many axial forms associated with moxa, rose and mirrored tiles. 264 00:31:46,060 --> 00:31:55,120 But this three island space announced by luminous domes is unique in the Muslim world. 265 00:31:55,120 --> 00:31:59,380 So why is this not about Christians? A three year old basilica, 266 00:31:59,380 --> 00:32:07,660 a mirage in the form of a deep room like an APS and the decorative treatment of the entries to its Treasury and support all echoed the 267 00:32:07,660 --> 00:32:19,510 Easton's in both elevation and plan of contemporary three lapsed Christian basilica like San Miguel de Escalada or the basilica at Bostrom. 268 00:32:19,510 --> 00:32:28,400 And the screens of arches seemed like wild elaborations of the divisions created by an altar screen like that of Escalada. 269 00:32:28,400 --> 00:32:30,920 At least I used to think so, 270 00:32:30,920 --> 00:32:39,440 this is a this disposition reflects a division of space that belongs to a long-standing Christian liturgical development on the peninsula. 271 00:32:39,440 --> 00:32:46,340 I used to think, after all, connected to an even more venerable Byzantine one. 272 00:32:46,340 --> 00:32:55,010 But why would this mosque sort of look like a church that is a boundary not easily franchised in the confessional realm? 273 00:32:55,010 --> 00:33:06,600 And then why not? I imagined that the aura was the immediate reflection of local Christian models masked or, you might say, 274 00:33:06,600 --> 00:33:14,250 laundered of Christian ecclesiastical content through their use first in a secular context in the reception hall of midfielder Zara, 275 00:33:14,250 --> 00:33:20,700 for instance, a three child basilica hall that culminated in three banded horseshoe arches. 276 00:33:20,700 --> 00:33:26,340 The centre, one of which in framed the caliph as he was seated on a dice. 277 00:33:26,340 --> 00:33:33,990 These arches. Or not doors. They're only in framing devices that demonstrate the extent to which the banded horseshoe arch 278 00:33:33,990 --> 00:33:42,770 with a wide profile had little or literally become an emblem of new roommate Kayla full dignity. 279 00:33:42,770 --> 00:33:47,930 So the three old mucks were about to come, the second reflected this cynical audience, 280 00:33:47,930 --> 00:33:53,300 all of the palace underscoring the authority of the Caliph within the precincts of the mosque. 281 00:33:53,300 --> 00:34:02,120 That reception hall, in turn echoing the axial throne halls of both lions and Bassett's. 282 00:34:02,120 --> 00:34:07,550 The connexion between the mosque and the palace draws a fine thread from the site of 283 00:34:07,550 --> 00:34:12,560 the Caliphs Religious Authority to his political home in the suburban Palace city, 284 00:34:12,560 --> 00:34:19,940 one fortified by a formal processional route that ran from Cordoba to Medina Sutra. 285 00:34:19,940 --> 00:34:31,160 There, a guest must walk between two rows of court retainers just as Barcelona reconstructs it here in the reception of 960 at Madina, 286 00:34:31,160 --> 00:34:39,020 etc. The long aisles in Palace and Mosque provided an extended stage set for the performance of authority 287 00:34:39,020 --> 00:34:45,410 in the articulation of hierarchies in which the side aisles indicate distance from the centre of power. 288 00:34:45,410 --> 00:34:52,900 Modelling Saffron revealed the caliphs claimed to be the source of order and stability. 289 00:34:52,900 --> 00:35:02,380 But though the silico plans had abounded in palatial concepts, concepts, concepts and contexts and mosques throughout the Mediterranean, 290 00:35:02,380 --> 00:35:09,190 the particular way in which this was articulated brought one back to this 10th century churches. 291 00:35:09,190 --> 00:35:14,050 There had been dramatic events amongst the DME in all on the loose. 292 00:35:14,050 --> 00:35:23,260 A rash of voluntary monitors of resistant Christians in the 9th century and a revolt of more do indigenous converts to Islam, 293 00:35:23,260 --> 00:35:28,870 along with rural Christians and Muslims under the Renegade or more have been? 294 00:35:28,870 --> 00:35:39,610 Who was said to have converted to Christianity? And there were techs recognising the rhetorical power of Christian practise during these revolts. 295 00:35:39,610 --> 00:35:53,950 Ali, did he see? Reminds us that the Treasury of this sura was a Koran in which or folios from the off of with moneyman often, 296 00:35:53,950 --> 00:36:01,360 and that this is the copy which he wrote with his very hand and on it or drops of his blood. 297 00:36:01,360 --> 00:36:09,220 Uthman was the martyred progenitor of the Almiron's, whose ultimate legacy legacy lay in their descent from him. 298 00:36:09,220 --> 00:36:14,710 According to an three C, the Codex was carried in procession in this mock sura, 299 00:36:14,710 --> 00:36:21,940 preceded by an authority who carries a candle before it's brought to a lectern where the imam gave the customary reading. 300 00:36:21,940 --> 00:36:27,430 Processions with candles were extremely unusual in mosques and very frequent in churches. 301 00:36:27,430 --> 00:36:36,130 Indeed, this procession is almost identical to the reading of the gospel in the Hispanic liturgy in which it was processed to the lectern, 302 00:36:36,130 --> 00:36:39,130 accompanied by a monk with a candle. 303 00:36:39,130 --> 00:36:49,480 Travis Sun points out that ocracy, who wrote from the 10th century, discusses the Mousab in a depth that heightens the credibility of this report. 304 00:36:49,480 --> 00:36:56,710 Thus, I think putting aside recent claims that this is an Al-Mohannadi invention. 305 00:36:56,710 --> 00:37:01,420 The appropriation was clearly not meant to directly reflect Christian practise, 306 00:37:01,420 --> 00:37:06,220 but rather to garner something of the rhetorical power of that practise in a time when 307 00:37:06,220 --> 00:37:12,490 the affective power of Christian worship had been on display for a century in Cordoba. 308 00:37:12,490 --> 00:37:16,060 Perhaps it was possible that the use of these recognisable, 309 00:37:16,060 --> 00:37:27,370 rhetorically powerful spaces and practises were appropriated and then redirected as performances of art, history and legitimacy. 310 00:37:27,370 --> 00:37:37,540 In the case of the procession or in the case of the IRA, redirected through the use of anti-Christian graphic rhetoric in Soros, 311 00:37:37,540 --> 00:37:42,820 denying the divine nature of Jesus located along the Kibler. 312 00:37:42,820 --> 00:37:48,430 On the door with the support, for instance, is this creator of heaven and Earth? 313 00:37:48,430 --> 00:38:02,630 How should he have a son when he has no console? And on a nearby portal portal, God forbid that he himself should be get a son. 314 00:38:02,630 --> 00:38:12,050 However, it's always more complicated, isn't it? As Susanna Calvo in her careful study of the epigraph of the mosque now shows these tasks. 315 00:38:12,050 --> 00:38:17,180 These texts occur in a far broader ideological context. 316 00:38:17,180 --> 00:38:21,230 They are Koranic responses to three heterodox threats, 317 00:38:21,230 --> 00:38:26,690 of which Christianity was just one in an epic graphic programme meant to support the 318 00:38:26,690 --> 00:38:33,020 religious elite in serving the image of the caliphate as a defender of Sunni orthodoxy. 319 00:38:33,020 --> 00:38:35,570 The main target was not Christians in general, 320 00:38:35,570 --> 00:38:43,130 but the rebellion of more than half soon whose supposed apostasy and that of his sons had threatened Abdul Rahman, 321 00:38:43,130 --> 00:38:46,760 the third role as defender of Orthodoxy. 322 00:38:46,760 --> 00:38:54,230 The suppression of his revolt was amongst the most important victories of Abdul Rahman, the third on which with other victories, 323 00:38:54,230 --> 00:39:02,990 he built his new dollar as Caliph and Ibn have soon had also attempted to align himself with enemies of the Almiron's, 324 00:39:02,990 --> 00:39:09,290 and this gave Abdul Rahman the third, the third a chance to conquer his enemies by proxy. 325 00:39:09,290 --> 00:39:18,680 Submitted Christians in the Spanish United States were saffron reminds us part of the larger political community. 326 00:39:18,680 --> 00:39:26,240 Their mutual security was integrally associated with the Islamic legitimacy of amide rule. 327 00:39:26,240 --> 00:39:33,290 And while jurists were concerned about religious transgressions, apostasy and contamination with Christians, 328 00:39:33,290 --> 00:39:41,090 Christies has shown that there's little general anti-Christian polemic and olan de luce until the 11th century. 329 00:39:41,090 --> 00:39:46,430 Christianity is present in this era, but not Christianity writ large, 330 00:39:46,430 --> 00:39:53,260 the religion itself is a minor player in the game of political identities and anxieties. 331 00:39:53,260 --> 00:40:03,160 And so if you're not, as I was focussed uniquely on religious difference in this mock up, the world becomes a little larger. 332 00:40:03,160 --> 00:40:08,840 Because we sort of rushed back past Samarra, the Royal Abbasid city, of course, 333 00:40:08,840 --> 00:40:13,840 was the ambassador against whom the Spanish inmates had fashioned their political identity. 334 00:40:13,840 --> 00:40:18,010 But they also represented a challenge and a potent model. 335 00:40:18,010 --> 00:40:28,840 The 10th century shift in focus from urban palaces to sprawling palatine complexes outside of urban centres would be shared in both realms. 336 00:40:28,840 --> 00:40:37,480 And in fact, the inmates followed the ambassadors in creating a changing image of the Caliph into a more remote ceremonial figure. 337 00:40:37,480 --> 00:40:51,310 A difficult access and a bustling city of Samarra had an impact in other ways as well. 338 00:40:51,310 --> 00:40:57,640 The three openings in the mock Sora and Cordoba connects not only to Spanish and Byzantine churches, 339 00:40:57,640 --> 00:41:01,270 but also to the same functions at the Great Mosque of Samarra, 340 00:41:01,270 --> 00:41:07,270 and there's archaeological evidence that the ambassadors were using old tesserae in their microb. 341 00:41:07,270 --> 00:41:15,340 We can begin to see summaries. Mosques are transmitted in written accounts as a catalyst for Al Qaeda camps pushed to such opulence. 342 00:41:15,340 --> 00:41:19,720 Although he translates it, the models for the mosaics and the three mosques, 343 00:41:19,720 --> 00:41:25,480 or openings into an expansive language about umpired continuity and legitimacy, 344 00:41:25,480 --> 00:41:31,840 especially turning, essentially turning the Abbas its own opulence against them. 345 00:41:31,840 --> 00:41:37,840 The forms that I saw as so Christians were those first adopted from Hispano Roman traditions in the 346 00:41:37,840 --> 00:41:45,490 first years of the AMIDE emirate and developed over time to serve an Iberian umpired identity. 347 00:41:45,490 --> 00:41:55,930 And now they rose to support the new caliphate. To mark the three openings as assuming not a basic. 348 00:41:55,930 --> 00:42:06,730 The basilica is so medically consistent across time as a form, but it is protean and flexible in its specific iconographic applications. 349 00:42:06,730 --> 00:42:10,570 By the time they appeared in al-Hakim, come the second smock Shura. 350 00:42:10,570 --> 00:42:15,280 These forms had already evolved in a transcultural Mediterranean space. 351 00:42:15,280 --> 00:42:23,740 For centuries, tracing a cognitive map for the performance of hierarchy at the intersection of secular authority and the 352 00:42:23,740 --> 00:42:31,540 divine that was exploited eagerly and with full entitlement on both sides of the confessional divide. 353 00:42:31,540 --> 00:42:45,600 Here they are, more semantically heated in the service of defying other Islamic realms and iconography that allows other similarities to to subside. 354 00:42:45,600 --> 00:42:50,640 The deep room like Mitt, Rob expresses this convergence of meanings. 355 00:42:50,640 --> 00:42:57,720 It's dome is in the form of a scallop shell connecting to the original mirrored nation of the mosque of Abdel Rahman, 356 00:42:57,720 --> 00:43:05,250 the first and ultimately to the earliest, Miraz once again of a Waleed end of Damascus. 357 00:43:05,250 --> 00:43:11,760 And yet, while it seems focussed squarely on it squarely on expressing umpire authority and renewal, 358 00:43:11,760 --> 00:43:22,520 I am not sure the 10th century audience was oblivious to its vestigial meanings, peering out from the palimpsest of its formal history. 359 00:43:22,520 --> 00:43:28,700 I'm remembering the procession before this mirror described by Ebony Immunitarie and also 360 00:43:28,700 --> 00:43:35,120 a remark of Husam born to win a wide court official in the last years of the caliphate. 361 00:43:35,120 --> 00:43:43,580 Even Husam led a tumultuous life after its fall before turning to study and writing in 10:27. 362 00:43:43,580 --> 00:43:49,070 Born less than 20 years after the death of al-Hakim, the second he certainly knew Cordoba. 363 00:43:49,070 --> 00:43:53,990 His discussion of legislation regarding mosque building is interesting for us here. 364 00:43:53,990 --> 00:43:58,740 It's India's voluminous treaty on jurisprudence al Mukalla. 365 00:43:58,740 --> 00:44:07,260 Evangelism begins his section on mosques, moral precaution against architecture by accepting the theoretical position of 366 00:44:07,260 --> 00:44:13,170 other traditionalists that rejects the Mirabaud as a blameworthy innovation, 367 00:44:13,170 --> 00:44:17,340 one that does not conform to the tradition of the prophet. 368 00:44:17,340 --> 00:44:29,100 The reasons offered for this are the fear of imitating Christian churches and also of introducing luxury into the precincts of the mosque. 369 00:44:29,100 --> 00:44:36,090 Of course, in practise regarding the use of microbes, the horse had already left the barn, even Hassan's eloquent interpreter, 370 00:44:36,090 --> 00:44:40,350 Jose Miguel Puerto Belches, remarks that as regards architecture, 371 00:44:40,350 --> 00:44:46,920 even housing was quote not always in line with the constructive realities of his time. 372 00:44:46,920 --> 00:44:52,110 But we can read in these short comments that the Association of any Microbe, 373 00:44:52,110 --> 00:44:57,780 let alone caught with the apps of a church, was a matter of open discussion. 374 00:44:57,780 --> 00:45:01,950 I take this to mean that, however much the kibler of all have come, 375 00:45:01,950 --> 00:45:11,430 the second has reinvented its antique Abbasid and Spanish roots is that its audience was not oblivious to this connexion. 376 00:45:11,430 --> 00:45:22,130 It still bore a vestigial association with church building through all of those physical and temporal stratigraphy of interaction. 377 00:45:22,130 --> 00:45:31,220 Despite his disapproval, what even has him shows us is that those associations must not have been very threatening. 378 00:45:31,220 --> 00:45:36,590 That they paled next to the importance of facing down flatmates and ambassadors. 379 00:45:36,590 --> 00:45:44,340 They paled next to the construction of my identity that the projected. 380 00:45:44,340 --> 00:45:51,750 Memory, writes Eleanor Arrieta in a moving essay about today's mosque cathedral memory 381 00:45:51,750 --> 00:45:58,530 accommodates only those facts that suited it thrives on big telescoping reminiscences. 382 00:45:58,530 --> 00:46:03,850 It is vulnerable to transparencies and projections of all kinds. 383 00:46:03,850 --> 00:46:09,100 As confessions, both Islam and Christianity demand boundaries and confessional spaces, 384 00:46:09,100 --> 00:46:14,290 expressions of religious purity, but in their material manifestations, 385 00:46:14,290 --> 00:46:19,450 these barriers were easily franchised because they were built off of a shared lexicon 386 00:46:19,450 --> 00:46:25,570 of forms that excited latent meanings of divine hierarchy and UNmediated authority. 387 00:46:25,570 --> 00:46:28,990 In the early mediaeval collective conscious. 388 00:46:28,990 --> 00:46:36,250 And though we'd like to imagine that the separation between religions required blindness to this kind of latent intimacy, 389 00:46:36,250 --> 00:46:41,200 such boundaries did indeed yield to an occasional flicker of consciousness. 390 00:46:41,200 --> 00:46:46,800 But by. But why really, in the end would we be the only ones to see? 391 00:46:46,800 --> 00:47:29,947 Thank you.