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Every Sunday as a child, my parents would bring my brothers and I to St Michael's Church in Highgate. | 0:00:13 | 0:00:20 | |
And as I sat here in the pews, I'd be looking up at this. | 0:00:20 | 0:00:24 | |
The Great East Window. | 0:00:24 | 0:00:26 | |
I'd have known enough, probably, to know that the figure in the middle is Jesus, | 0:00:26 | 0:00:31 | |
but I wouldn't have understood much else about the scene. | 0:00:31 | 0:00:34 | |
Who that is stealing away at the bottom of the scene, or what he's got in his hand. | 0:00:34 | 0:00:40 | |
And above it, there's an array of symbols and images. | 0:00:40 | 0:00:44 | |
Firewood, urns, sheep... | 0:00:44 | 0:00:47 | |
They all clearly mean something, but what? | 0:00:47 | 0:00:51 | |
Questions spring at you from all around the church. | 0:00:51 | 0:00:54 | |
What's the letter M? | 0:00:54 | 0:00:56 | |
Why is the font at the west end of the church and the altar at the east end? | 0:00:56 | 0:01:02 | |
In fact, why an altar at all? | 0:01:02 | 0:01:05 | |
There are hundreds of years of faith and history that pour in to a place like this. | 0:01:05 | 0:01:12 | |
But there's nothing special about this church. | 0:01:12 | 0:01:15 | |
The same questions are asked by every church that you might visit. | 0:01:15 | 0:01:19 | |
What's this? | 0:01:21 | 0:01:22 | |
We seem to have forgotten | 0:01:22 | 0:01:24 | |
how to read the language of these buildings, with the result that they can seem baffling and obscure. | 0:01:24 | 0:01:31 | |
As an author of books that unravel the meaning of churches, | 0:01:31 | 0:01:35 | |
I've made it my mission to rediscover that language. | 0:01:35 | 0:01:38 | |
The fact that you can find something like this is just extraordinary. | 0:01:38 | 0:01:44 | |
Because churches shouldn't be a mystery. | 0:01:44 | 0:01:47 | |
Built to the glory of God, they also tell us a lot about ourselves. | 0:01:47 | 0:01:52 | |
Golly, the Normans built to impress. | 0:01:52 | 0:01:55 | |
In this series I'm going to explain 1,000 years of British Christian art and symbolism, | 0:01:55 | 0:02:01 | |
giving a fresh perspective on the hopes, fears and beliefs of our ancestors. | 0:02:01 | 0:02:07 | |
Someone has come along and poked through the face of God Himself. | 0:02:07 | 0:02:13 | |
I want to overturn the cliches that reduce churches | 0:02:13 | 0:02:16 | |
to little more than dusty museums, or codes for Dan Brown to crack. | 0:02:16 | 0:02:20 | |
They're so much more than that. | 0:02:20 | 0:02:23 | |
There's tremendous beauty in churches, | 0:02:23 | 0:02:27 | |
and it's there in the colours, | 0:02:27 | 0:02:30 | |
in the space and in the form, | 0:02:30 | 0:02:33 | |
and it's people trying, using every skill to create a heaven on earth. | 0:02:33 | 0:02:40 | |
In the beginning there were no churches. | 0:02:54 | 0:02:58 | |
Our story starts in the seventh century, when the country was dominated by the pagan cultures | 0:02:58 | 0:03:04 | |
of the Anglo-Saxons, Jutes, Britons and Picts. | 0:03:04 | 0:03:08 | |
They seem to have tolerated the tiny Christian communities | 0:03:08 | 0:03:12 | |
that survived the collapse of the Western Roman Empire. | 0:03:12 | 0:03:15 | |
But there were no church buildings. | 0:03:15 | 0:03:18 | |
Early Christians worshipped in their own homes. | 0:03:18 | 0:03:22 | |
In the sixth century, Celtic Christian missionaries | 0:03:22 | 0:03:25 | |
from Ireland had begun to convert the pagan tribes, | 0:03:25 | 0:03:28 | |
but it's the arrival of missionaries sent by Pope Gregory the Great in 597 | 0:03:28 | 0:03:34 | |
that marks the true re-establishment of Christianity in Britain. | 0:03:34 | 0:03:37 | |
The missionaries brought with them the most recognisable of all Christian symbols. | 0:03:39 | 0:03:45 | |
As they moved through Britain, some would erect a wooden cross | 0:03:52 | 0:03:57 | |
to mark a site where they had preached the Gospel. | 0:03:57 | 0:04:00 | |
The early Christians had avoided the cross as a symbol of their faith, | 0:04:00 | 0:04:04 | |
because it was an instrument of execution reserved for the lower orders. | 0:04:04 | 0:04:09 | |
In time, this association faded, as this was now an empty cross, a symbol of hope. | 0:04:09 | 0:04:15 | |
Jesus had conquered death. | 0:04:15 | 0:04:19 | |
The missionaries chose the sites for their crosses very carefully. | 0:04:19 | 0:04:24 | |
Their marketing of the faith was highly astute. | 0:04:24 | 0:04:28 | |
They deliberately chose pagan standing stones and temples | 0:04:28 | 0:04:32 | |
to show that there was a new faith in town. | 0:04:32 | 0:04:35 | |
It was part of a plan. | 0:04:35 | 0:04:38 | |
The missionaries were under specific instructions from Pope Gregory | 0:04:38 | 0:04:43 | |
not to destroy the pagan temples that they found. | 0:04:43 | 0:04:46 | |
Purify them with holy water, set up holy relics, and transform them into temples of the true God. | 0:04:46 | 0:04:54 | |
This was a brilliant strategy, | 0:04:54 | 0:04:56 | |
because people could then come to the sites that they had always come to. | 0:04:56 | 0:05:02 | |
Only this time, they were coming to a Christian site, to worship the Christian God. | 0:05:02 | 0:05:08 | |
Evidence of Gregory's plan still survives. | 0:05:10 | 0:05:13 | |
You can see examples of pagan worship close to some of our parish churches. | 0:05:13 | 0:05:19 | |
Here at Iffley, the church was built in the shadow of this 1,200 year-old sacred tree. | 0:05:20 | 0:05:28 | |
And at Rudston, the church was built next to this impressive standing stone, | 0:05:28 | 0:05:36 | |
the largest in Britain. | 0:05:36 | 0:05:38 | |
It's one thing to build your church by a pagan sacred site. | 0:05:38 | 0:05:43 | |
It's quite another to take pagan symbols and import them into the church. | 0:05:43 | 0:05:49 | |
But the extraordinary thing is that for the next several hundred years, | 0:05:49 | 0:05:53 | |
whenever a new church was built, | 0:05:53 | 0:05:56 | |
it was filled with images that, to our eyes, just shouldn't be there. | 0:05:56 | 0:06:01 | |
I'm going to enter this confusion of faiths and try and make sense of it. | 0:06:01 | 0:06:07 | |
The history of British churches | 0:06:09 | 0:06:12 | |
can be understood only by first recognising the significance of this - the altar. | 0:06:12 | 0:06:19 | |
Perhaps because they're usually at the far east end of the church and covered with ceremonial cloths, | 0:06:19 | 0:06:25 | |
their importance is often overlooked, but it's vital | 0:06:25 | 0:06:28 | |
to understand that the altar is not built for the church. | 0:06:28 | 0:06:33 | |
The church is built for the altar. | 0:06:33 | 0:06:36 | |
The early Christian missionaries had set up altars in the open air next to their preaching crosses, | 0:06:38 | 0:06:44 | |
but they needed protection from the weather, | 0:06:44 | 0:06:48 | |
and so the first churches were built. | 0:06:48 | 0:06:50 | |
The ceremony that took place around the altar was the Eucharist or mass, | 0:06:53 | 0:06:57 | |
and to pagans used to the idea of sacrificing animals to the gods, | 0:06:57 | 0:07:01 | |
the altar must have seemed strangely familiar, | 0:07:01 | 0:07:05 | |
as would the words of the ceremony, with its talk about a body and blood. | 0:07:05 | 0:07:11 | |
In the same night that he was betrayed, took bread and gave you thanks. | 0:07:11 | 0:07:17 | |
You get a great sense of Anglo-Saxon worship here, | 0:07:23 | 0:07:26 | |
in this little chapel of St Laurence in Bradford on Avon. | 0:07:26 | 0:07:31 | |
The people would have stood here, in the less holy part of the church, what would later become known as | 0:07:33 | 0:07:39 | |
the nave, from the Latin navis, meaning ship, | 0:07:39 | 0:07:42 | |
as if everybody is sailing together towards God. | 0:07:42 | 0:07:46 | |
While the ceremony of the mass took place there, | 0:07:46 | 0:07:50 | |
in the chancel, in a far more holy space. | 0:07:50 | 0:07:53 | |
The Eucharist is a re-enactment of the final meal | 0:07:55 | 0:07:58 | |
that Jesus had with his disciples before his trial and crucifixion. | 0:07:58 | 0:08:04 | |
We break this bread to share in the body of Christ... | 0:08:04 | 0:08:06 | |
The Bible says he gave some bread to his disciples, saying, | 0:08:06 | 0:08:11 | |
"This is my body, which is given for you." | 0:08:11 | 0:08:15 | |
He then gave them some wine, saying, | 0:08:15 | 0:08:18 | |
"This is my blood, which is shed for you." | 0:08:18 | 0:08:21 | |
The blood of Christ. | 0:08:21 | 0:08:23 | |
The cup of salvation. | 0:08:23 | 0:08:25 | |
It was quite deliberate that the altar should be built of stone, | 0:08:41 | 0:08:45 | |
like the altars on which animals had been sacrificed to God, | 0:08:45 | 0:08:48 | |
as Jesus's sacrifice was being re-enacted here. | 0:08:48 | 0:08:53 | |
When the priest performed the rite, | 0:08:53 | 0:08:56 | |
the bread and the wine became the actual body and actual blood of Christ. | 0:08:56 | 0:09:01 | |
The people may not have understood the Latin liturgy of the priests | 0:09:01 | 0:09:07 | |
nor even received the bread and wine, but they knew that Christ was in their midst. | 0:09:07 | 0:09:13 | |
It was that moment that made the church so important. | 0:09:13 | 0:09:17 | |
Because of the significance of the Eucharist, | 0:09:20 | 0:09:22 | |
churches have always been more than just a shelter for the altar. | 0:09:22 | 0:09:27 | |
Each generation developed new ways to decorate and design churches to the glory of God. | 0:09:27 | 0:09:33 | |
The earliest examples are by the Anglo-Saxons, who built thousands across England and Wales. | 0:09:33 | 0:09:40 | |
The few survivors are worth seeking out. | 0:09:40 | 0:09:44 | |
Their churches show a puzzling mix of God's kingdom and the animal kingdom, | 0:09:51 | 0:09:57 | |
but also a desire to make sure all eyes are drawn heavenwards. | 0:09:57 | 0:10:01 | |
One of the first things that hits you in an Anglo-Saxon church | 0:10:01 | 0:10:05 | |
is this great whoosh of space, | 0:10:05 | 0:10:08 | |
this huge void over your head | 0:10:08 | 0:10:14 | |
that just pulls you upwards. | 0:10:14 | 0:10:17 | |
The arches, are semi-circular and round and deep and thick, | 0:10:17 | 0:10:24 | |
that's simply, partly because building techniques were quite primitive then. | 0:10:24 | 0:10:29 | |
And even behind me here, it's even more primitive - just two stones, | 0:10:29 | 0:10:34 | |
one balanced against another into a triangle. | 0:10:34 | 0:10:38 | |
Either side of the west door, | 0:10:41 | 0:10:45 | |
and either side of the arch that would have led to the Anglo-Saxon altar, | 0:10:45 | 0:10:48 | |
are these magnificent beasts, carved out of stone. | 0:10:48 | 0:10:53 | |
Originally, these would have been painted in yellow and black and red. | 0:10:53 | 0:10:58 | |
And we believe that their eyes and their nostrils and their ears would have been filled in with jewels. | 0:10:58 | 0:11:04 | |
The effect, if you were in the church, in candlelight, must have been vividly alive. | 0:11:04 | 0:11:12 | |
What they are doing inside the church is hard to say. | 0:11:12 | 0:11:16 | |
Perhaps they're guarding the entrance to the altar | 0:11:16 | 0:11:19 | |
or are a warning against the dark evil of the outside world. | 0:11:19 | 0:11:25 | |
And there's further evidence of the need for protection - this time above the main door. | 0:11:25 | 0:11:32 | |
For the past 1,200 years, congregations have passed | 0:11:32 | 0:11:36 | |
under this intriguing depiction of the Virgin Mary. | 0:11:36 | 0:11:40 | |
It looks so modern, in its carving, to us now. | 0:11:40 | 0:11:43 | |
We know from residue of paint that the face would have been painted on. | 0:11:43 | 0:11:49 | |
And what she's holding is a shield, on which an image of Jesus would have been portrayed. | 0:11:49 | 0:11:54 | |
I love the way her slippered toes are peeping over the edge of the frame. | 0:11:56 | 0:12:01 | |
In 816, the Synod of Chelsea told bishops that when they dedicated a new church to a saint, | 0:12:01 | 0:12:07 | |
they should include an image of the saint in the church, | 0:12:07 | 0:12:10 | |
the idea being that the saint will then be the protector of the church, | 0:12:10 | 0:12:14 | |
while the church repays the compliment by each year holding a feast on the saint's day. | 0:12:14 | 0:12:20 | |
On the outside of the sanctuary, at Deerhurst, were carved more images, | 0:12:24 | 0:12:29 | |
marking the holiness of the spot where the Eucharist took place. | 0:12:29 | 0:12:33 | |
Only one survives, and to get a glimpse, you have to work for it, | 0:12:33 | 0:12:38 | |
by climbing into the attic of the old farmhouse next door. | 0:12:38 | 0:12:43 | |
There he is. | 0:12:44 | 0:12:46 | |
This is the the Deerhurst Angel, and there would once have been | 0:12:47 | 0:12:50 | |
12 of them, standing guard around the sanctuary at Deerhurst. | 0:12:50 | 0:12:55 | |
Different ages imagined angels in different ways. | 0:12:55 | 0:12:59 | |
Emissaries from God, warriors, comforters, messengers. | 0:12:59 | 0:13:05 | |
But no-one imagined them quite like the Anglo-Saxons, | 0:13:05 | 0:13:11 | |
with such softness, gentleness, | 0:13:11 | 0:13:13 | |
you could even say love. | 0:13:13 | 0:13:16 | |
But the Anglo-Saxon way of worship came to a swift end | 0:13:23 | 0:13:26 | |
soon after William the Conqueror landed at Pevensey in 1066. | 0:13:26 | 0:13:32 | |
He didn't just bring with him a few hundred French barons and the feudal system, | 0:13:32 | 0:13:36 | |
he also imported a more extravagant style of worship, | 0:13:36 | 0:13:40 | |
with more ritual, more music, and more processions. | 0:13:40 | 0:13:44 | |
What all that demanded was a new type of church. | 0:13:44 | 0:13:49 | |
CHOIR SINGS | 0:13:49 | 0:13:54 | |
The Pope had been swift to bless William's triumph, | 0:14:00 | 0:14:04 | |
and the new king responded by building hundreds of new churches, | 0:14:04 | 0:14:07 | |
designed also to impress the defeated people of England. | 0:14:07 | 0:14:12 | |
An 11th century historian wrote, | 0:14:12 | 0:14:15 | |
"It was as though the very world had cast off her old age, | 0:14:15 | 0:14:20 | |
"and was clothing herself everywhere in a white robe of new churches." | 0:14:20 | 0:14:26 | |
The Normans may have brought a brand-new style of church to the British landscape, | 0:14:45 | 0:14:50 | |
but strangely, their builders didn't relinquish the old pagan images. | 0:14:50 | 0:14:54 | |
I'm on the border of England and Wales, heading for a church | 0:14:54 | 0:14:59 | |
that I hope will explain why it sometimes looks as if the Normans were hedging their spiritual bets. | 0:14:59 | 0:15:06 | |
William the Conqueror gave this land to his relative, William Fitznorman. | 0:15:06 | 0:15:10 | |
His family built the twin symbols of Norman power, the castle and the church. | 0:15:10 | 0:15:16 | |
The castle is long gone but the church is still here, and it's a gem. | 0:15:16 | 0:15:21 | |
I've seen this doorway in pictures, | 0:15:33 | 0:15:35 | |
but I've never seen it in the flesh before. | 0:15:35 | 0:15:39 | |
It's really weird. | 0:15:39 | 0:15:42 | |
There's so much going on here. | 0:15:42 | 0:15:45 | |
You've got these birds. | 0:15:45 | 0:15:48 | |
Fishes. | 0:15:48 | 0:15:50 | |
I'm not sure I can work out quite what they all are. | 0:15:50 | 0:15:53 | |
You've got something with two dragons coming out of its mouth. | 0:15:53 | 0:15:57 | |
Phoenix? | 0:15:57 | 0:15:59 | |
I don't know. How you could interpret what's going on here is... | 0:15:59 | 0:16:04 | |
..is beyond me. | 0:16:05 | 0:16:07 | |
But one of the things that is extraordinary | 0:16:07 | 0:16:11 | |
is actually how little recognisably | 0:16:11 | 0:16:16 | |
Christian imagery there is here. | 0:16:16 | 0:16:19 | |
You've got an angel. | 0:16:19 | 0:16:21 | |
Well, I suppose the Tree of Life, maybe. | 0:16:21 | 0:16:24 | |
But outside of that, it's birds and beak heads and monsters. | 0:16:24 | 0:16:30 | |
Just below the arch is a character very familiar to British churches, | 0:16:31 | 0:16:36 | |
but who resolutely refuses to be explained - | 0:16:36 | 0:16:41 | |
the famous Green Man. | 0:16:41 | 0:16:43 | |
There are over 1,000 Green Men in British churches, | 0:16:43 | 0:16:48 | |
and you only find them in churches. | 0:16:48 | 0:16:50 | |
I think there's two records of Green Men that aren't in churches. | 0:16:50 | 0:16:54 | |
And they're always recognisable by the human face, from which plants are growing, | 0:16:54 | 0:17:00 | |
or else he's peeping out of thick shrubbery. | 0:17:00 | 0:17:04 | |
No-one, in truth, knows what they are or what they are really meant to be about. | 0:17:11 | 0:17:17 | |
There have been some pious explanations. | 0:17:17 | 0:17:20 | |
When Adam and Eve were thrown out of the Garden of Eden, for disobedience to God, | 0:17:20 | 0:17:27 | |
the story grew up that they took with them some seeds from the Tree Of Good And Evil, | 0:17:27 | 0:17:33 | |
and when Adam died, his son Seth planted them in his mouth, | 0:17:33 | 0:17:38 | |
where they sprouted and grew into the tree | 0:17:38 | 0:17:43 | |
which was used to make the cross on which Jesus was crucified. | 0:17:43 | 0:17:47 | |
And one interpretation of the Green Man is that he is Adam. | 0:17:47 | 0:17:52 | |
It doesn't really hold much water, in truth, as an explanation. | 0:17:52 | 0:17:57 | |
It's all a bit pious. It's all a bit safe. | 0:17:57 | 0:17:59 | |
For one thing, this isn't dead Adam. | 0:17:59 | 0:18:03 | |
This Green Man is thoroughly, vividly alive. | 0:18:03 | 0:18:06 | |
And the Green Men that you'll find in British churches are screaming | 0:18:06 | 0:18:09 | |
or they're laughing or they're looking blankly, | 0:18:09 | 0:18:15 | |
as if they don't particularly care about how we might like to interpret them. | 0:18:15 | 0:18:20 | |
Around the church are a collection of corbels - brackets that help support the roof. | 0:18:25 | 0:18:31 | |
But the vivid designs suggest they have another purpose. | 0:18:31 | 0:18:36 | |
Close to the south door is an immodest lady | 0:18:36 | 0:18:39 | |
sometimes seen in churches across the British Isles. | 0:18:39 | 0:18:44 | |
This character here was described by a Victorian commentator | 0:18:44 | 0:18:48 | |
as being a fool holding open their heart to the devil, | 0:18:48 | 0:18:52 | |
which shows that they had no real sense of anatomy, | 0:18:52 | 0:18:56 | |
because this is a Sheela na Gig, a woman holding open her vagina to the viewer. | 0:18:56 | 0:19:01 | |
And one interpretation of this | 0:19:01 | 0:19:03 | |
is that it's a warning against sexual sin and sexual promiscuity. | 0:19:03 | 0:19:08 | |
As much as anything, holding your genitals open in the 12th century | 0:19:08 | 0:19:13 | |
was no more polite than it is in the 21st, | 0:19:13 | 0:19:16 | |
and it could be that these are nothing more than a rude joke. | 0:19:16 | 0:19:20 | |
The church reflected life in Kilpeck back at itself. | 0:19:31 | 0:19:36 | |
The fairs that were held here are portrayed up here on the wall, with a man playing an instrument, | 0:19:36 | 0:19:42 | |
a pair wrestling, and an entertainer tumbler. | 0:19:42 | 0:19:46 | |
Or, if you prefer, you've got a demon, | 0:19:46 | 0:19:49 | |
tempting people away with musical sin, | 0:19:49 | 0:19:52 | |
a pair caught in a lecherous embrace | 0:19:52 | 0:19:55 | |
and a man tumbling from sin. | 0:19:55 | 0:19:58 | |
Is it a celebration of life? | 0:19:58 | 0:20:00 | |
Are they a warning against the evils of the fair? | 0:20:00 | 0:20:04 | |
Or are they a just a bit of fun? | 0:20:04 | 0:20:06 | |
Just when you think you can impose some sort of meaning, | 0:20:09 | 0:20:12 | |
the church throws some even stranger carvings at you. | 0:20:12 | 0:20:16 | |
Why is this animal's head placed upside-down? | 0:20:17 | 0:20:21 | |
And this Agnus Dei, an ancient image which symbolises Jesus | 0:20:21 | 0:20:26 | |
as a sacrificial lamb holding a flag of victory over death, is all wrong. | 0:20:26 | 0:20:31 | |
Here, in a charming muddle, | 0:20:31 | 0:20:34 | |
the carver, rather than the sacrificial lamb, | 0:20:34 | 0:20:37 | |
what he's actually carved is a sacrificial horse. | 0:20:37 | 0:20:41 | |
But in typical Kilpeck style, this most holy Christian symbol | 0:20:43 | 0:20:47 | |
is surrounded by a demon, | 0:20:47 | 0:20:51 | |
a fish man, | 0:20:51 | 0:20:53 | |
a lion man. | 0:20:53 | 0:20:55 | |
Do you see the shape? What do you think it is? | 0:20:57 | 0:21:00 | |
Such is the fascination with Kilpeck that a group of first-time dowsers | 0:21:00 | 0:21:05 | |
have come to the church, convinced that its pagan past is literally just below the surface. | 0:21:05 | 0:21:11 | |
That's good. | 0:21:11 | 0:21:12 | |
They believe that the church is built on a sacred spring that bubbles up beneath the altar. | 0:21:12 | 0:21:18 | |
I've got to tell you, I'm a dowsing sceptic. | 0:21:18 | 0:21:21 | |
Oh, good. That's fine. | 0:21:21 | 0:21:22 | |
Hold them like that, right. | 0:21:22 | 0:21:25 | |
You think there's a stream running... | 0:21:25 | 0:21:27 | |
..the length of the church. | 0:21:27 | 0:21:29 | |
-The full length of the church? -Yes. | 0:21:29 | 0:21:31 | |
-Down the middle of the Church? -Yes. | 0:21:31 | 0:21:33 | |
So you've got the significant place under, around the altar, | 0:21:33 | 0:21:37 | |
and the water coming up from underneath and then spreading out. | 0:21:37 | 0:21:41 | |
So this would have been a holy spring? | 0:21:41 | 0:21:43 | |
My belief would be that it was, yes. | 0:21:43 | 0:21:46 | |
If you'd like to come and stand up here. | 0:21:46 | 0:21:48 | |
And what I'd like you to do is to imagine a stream of water 30 or 40 feet down, | 0:21:49 | 0:21:55 | |
really damp and dark. | 0:21:55 | 0:21:58 | |
I've very rarely come across anybody that can't do it. | 0:21:59 | 0:22:04 | |
-Ah, now! -LAUGHTER | 0:22:04 | 0:22:06 | |
Now! | 0:22:06 | 0:22:08 | |
Ah... | 0:22:08 | 0:22:10 | |
I'm not sure what I think about that. | 0:22:11 | 0:22:13 | |
Hello, I'm Richard. | 0:22:17 | 0:22:19 | |
I'm meeting James Bailey, churchwarden here for over 20 years and understandably passionate | 0:22:19 | 0:22:24 | |
about Kilpeck's extraordinary collection of carvings. | 0:22:24 | 0:22:28 | |
You've had a good look at some of these corbels, but one of the things I'd like to perhaps point out. | 0:22:28 | 0:22:33 | |
The fourth one along here, you see, is a snake devouring its own tail. | 0:22:33 | 0:22:37 | |
-Oh, yes. -You see, it's very like a Celtic knot. | 0:22:37 | 0:22:39 | |
-What do you think that is? -An elephant? -An elephant. | 0:22:39 | 0:22:41 | |
The strange thing is, you've got a whole human head in its mouth. | 0:22:41 | 0:22:45 | |
-Oh, yes. -And I'm sure you'll be pleased to find there are two more Green Men here. | 0:22:45 | 0:22:50 | |
Yes. You've got a scene. | 0:22:50 | 0:22:52 | |
You've got a Green Man convention going on. | 0:22:52 | 0:22:55 | |
Wonderful. Wonderful. | 0:22:57 | 0:22:59 | |
James, this place is so full of mystery. | 0:23:01 | 0:23:06 | |
I've been around it and peered and prodded | 0:23:06 | 0:23:10 | |
and I feel no wiser now than I did before I came. | 0:23:10 | 0:23:15 | |
Is it still mysterious for you? | 0:23:15 | 0:23:16 | |
I don't think that matters, | 0:23:16 | 0:23:19 | |
because I feel that the whole of faith anyway is a total mystery. | 0:23:19 | 0:23:25 | |
We are led to believe certain things but we can't actually find perhaps chapter and verse for that. | 0:23:25 | 0:23:31 | |
And so I don't think that matters. | 0:23:31 | 0:23:35 | |
Kilpeck is a mystery, as James says, but I still want to have one last go | 0:23:38 | 0:23:43 | |
at trying to understand its carvings. | 0:23:43 | 0:23:45 | |
And to do that I have to track down a rare book. | 0:23:45 | 0:23:51 | |
This is the Bodleian Library in Oxford, which I hope will help me not only unravel Kilpeck's imagery | 0:24:01 | 0:24:07 | |
but also that of many other churches. | 0:24:07 | 0:24:10 | |
The gold leaf on these images is just glorious. | 0:24:15 | 0:24:20 | |
Every page that you turn | 0:24:20 | 0:24:23 | |
glints and glitters at you. | 0:24:23 | 0:24:25 | |
This is a medieval bestiary. | 0:24:26 | 0:24:29 | |
These books, which became hugely popular in the Middle Ages, | 0:24:29 | 0:24:33 | |
first appeared in the ninth century. | 0:24:33 | 0:24:35 | |
They contain stories of animals and their curious habits. | 0:24:35 | 0:24:41 | |
Nature programmes were as popular then as they are now. | 0:24:41 | 0:24:45 | |
Some of those stories have stayed in the language. | 0:24:45 | 0:24:48 | |
If you've ever been licked into shape, the expression comes from the bestiaries, which told of bears | 0:24:48 | 0:24:55 | |
and how they were born as shapeless blobs of flesh, | 0:24:55 | 0:24:58 | |
before being licked into the shape of bear cubs by their mothers. | 0:24:58 | 0:25:02 | |
The bestiaries also contain parallels between the animals they describe and Christian virtues. | 0:25:02 | 0:25:09 | |
One of the corbels at Kilpeck that intrigued me | 0:25:10 | 0:25:14 | |
was a horned creature with its head upside-down. | 0:25:14 | 0:25:18 | |
There's a story here that could explain it. | 0:25:18 | 0:25:21 | |
This describes how the ibex, that mountain goat, when it falls from the mountain, | 0:25:23 | 0:25:29 | |
supports itself on its horns, like some crash helmet, as it comes falling to earth. | 0:25:29 | 0:25:35 | |
Well, the bestiaries also say that the learned man | 0:25:35 | 0:25:38 | |
uses the Old and the New Testaments in the same way, | 0:25:38 | 0:25:43 | |
to save himself from falling into error. | 0:25:43 | 0:25:47 | |
Many of our churches have an eagle lectern, the stand which holds the Bible. | 0:25:49 | 0:25:54 | |
If you've ever wondered why an eagle was chosen, the answer is here. | 0:25:54 | 0:26:00 | |
The bestiaries said that the eagle was not only king of the birds, | 0:26:00 | 0:26:05 | |
but he was the only one of God's creatures | 0:26:05 | 0:26:07 | |
that was able to look directly into the light of the sun. | 0:26:07 | 0:26:11 | |
What better creature, they reasoned, to hold the Bible, which looks directly into the light of God? | 0:26:11 | 0:26:18 | |
That's fabulous. | 0:26:27 | 0:26:29 | |
This is an image of the pelicans. | 0:26:29 | 0:26:33 | |
Pelicans were said to peck at their breasts to feed their young with their own blood. | 0:26:33 | 0:26:38 | |
Or in another story, their young would die | 0:26:38 | 0:26:43 | |
and they would peck at their breasts to cover them in their blood, and bring them back to new life. | 0:26:43 | 0:26:49 | |
They were seen as forming a direct link with Jesus, | 0:26:49 | 0:26:53 | |
who used his own blood to bring humankind back to life. | 0:26:53 | 0:26:57 | |
Not many people will have the privilege, as I'm having, | 0:27:08 | 0:27:13 | |
of opening and looking into a medieval bestiary. | 0:27:13 | 0:27:16 | |
But anybody can go into a church and see the legacy of these bestiaries | 0:27:16 | 0:27:22 | |
on the walls around them. | 0:27:22 | 0:27:24 | |
Looking at the bestiary has given me a valuable insight into the early medieval mind. | 0:27:27 | 0:27:33 | |
They believed that God had put meaning in every aspect of the world, | 0:27:33 | 0:27:38 | |
and that included the mythical, pagan world. | 0:27:38 | 0:27:41 | |
So why not put those images in your churches? | 0:27:41 | 0:27:44 | |
That's not to say that the people of Kilpeck saw these images as having equal power. | 0:27:46 | 0:27:51 | |
They certainly believed that evil had been defeated by Jesus, as celebrated in the Eucharist, | 0:27:51 | 0:27:57 | |
but it was still a force to be reckoned with. | 0:27:57 | 0:28:01 | |
In the next episode, I'll show how the medieval Church created buildings | 0:28:02 | 0:28:05 | |
that drew people in by their beauty, life and its offer of protection from evil, | 0:28:05 | 0:28:11 | |
from cradle to grave. | 0:28:11 | 0:28:14 | |
As communities grew, the church became the undisputed focus of their lives. | 0:28:14 | 0:28:19 | |
It was their theatre, their schoolroom, their comfort, their celebration. | 0:28:19 | 0:28:24 | |
For churches, this was a golden age. | 0:28:24 | 0:28:27 | |
Subtitles by Red Bee Media Ltd | 0:28:51 | 0:28:55 | |
E-mail [email protected] | 0:28:55 | 0:28:58 |