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Look at this. It's almost 2,500 years old, | 0:00:02 | 0:00:05 | |
made of solid gold, 80 individual leaves, 112 individual flowers, | 0:00:05 | 0:00:10 | |
each painstakingly produced by some of the most talented craftsmen the world has ever seen. | 0:00:10 | 0:00:16 | |
It's a wreath for a queen from Macedon in Northern Greece, | 0:00:16 | 0:00:20 | |
made in the 4th century BC. | 0:00:20 | 0:00:23 | |
It's a classic case of royal extravagance, | 0:00:23 | 0:00:26 | |
part of a collection of some of the most wondrous luxuries | 0:00:26 | 0:00:30 | |
the world has ever seen. | 0:00:30 | 0:00:32 | |
But luxury isn't always just a question of the expensive and the beautiful | 0:00:34 | 0:00:38 | |
for the rich and the powerful. | 0:00:38 | 0:00:40 | |
It's always been much more and much more important than that. | 0:00:41 | 0:00:45 | |
This story of luxury is about an idea that touches on democracy | 0:00:47 | 0:00:52 | |
and patriotism, | 0:00:52 | 0:00:54 | |
on social harmony, and epic courage. | 0:00:54 | 0:00:57 | |
And even on the divine. | 0:00:57 | 0:00:59 | |
And because it's so important, | 0:01:01 | 0:01:04 | |
there's always been more than one definition of what luxury actually is. | 0:01:04 | 0:01:08 | |
But one thing we can agree on. Luxury is a rare thing. | 0:01:08 | 0:01:11 | |
And that's why it causes so much anxiety with us today. | 0:01:11 | 0:01:14 | |
Particularly those luxuries that are rare, exotic, expensive. | 0:01:14 | 0:01:18 | |
They divide us into the haves and the have nots. | 0:01:18 | 0:01:21 | |
So, do we love luxury or hate it? | 0:01:21 | 0:01:24 | |
Or both? | 0:01:24 | 0:01:25 | |
For my money, the best way to understand our anxious response to luxury | 0:01:25 | 0:01:29 | |
is to think about how luxury operated in our past, | 0:01:29 | 0:01:32 | |
and how that past continues to affect us today. | 0:01:32 | 0:01:36 | |
To do that, one of the key periods we need to focus on | 0:01:36 | 0:01:39 | |
is just a few short centuries in Ancient Greece. | 0:01:39 | 0:01:43 | |
Our story of luxury begins not with the exotic, | 0:02:00 | 0:02:04 | |
but what might at first appear to be the mundane. | 0:02:04 | 0:02:07 | |
Meat. | 0:02:08 | 0:02:10 | |
But from the beginning of human history, meat has actually been a prime luxury. | 0:02:10 | 0:02:15 | |
For millennia, the staples of human diet have been fruits, cereals or vegetables. | 0:02:15 | 0:02:21 | |
Meat was rare for most people in the past. | 0:02:21 | 0:02:24 | |
And rarity is the mother of luxury. | 0:02:24 | 0:02:26 | |
Ancient Greece was no exception. | 0:02:27 | 0:02:30 | |
Here in the meat market in modern Athens | 0:02:30 | 0:02:33 | |
you get what you want, as long as you can pay for it. | 0:02:33 | 0:02:35 | |
THEY CONVERSE IN GREEK | 0:02:35 | 0:02:37 | |
In ancient Athens, it was very different. | 0:02:46 | 0:02:48 | |
Most people got their meat in sacrifices, | 0:02:48 | 0:02:50 | |
when animals were killed in religious ceremonies as gifts to the gods. | 0:02:50 | 0:02:55 | |
And the most important of those ceremony here in ancient Athens was the Panathenaia, | 0:02:55 | 0:02:59 | |
where people came from all over Attica to pay worship | 0:02:59 | 0:03:02 | |
to the city's patron deity, Athena Polias. | 0:03:02 | 0:03:06 | |
The Panathenaia was the biggest civic festival in democratic Athens. | 0:03:13 | 0:03:18 | |
It lasted more than a week. | 0:03:18 | 0:03:21 | |
After musical and athletic competitions, | 0:03:22 | 0:03:26 | |
on the sixth day of festivities, a great procession climbed up a winding route | 0:03:26 | 0:03:31 | |
to the Acropolis for the sacrifice. | 0:03:31 | 0:03:35 | |
The procession began on the edge of the city. | 0:03:35 | 0:03:38 | |
We can get a sense of what it looked like | 0:03:40 | 0:03:43 | |
because many scholars argue that it was depicted in the frieze of the Parthenon, | 0:03:43 | 0:03:47 | |
Athena's famous temple on the Acropolis. | 0:03:47 | 0:03:50 | |
We have to imagine the clank of the Athenian soldiers' armour, | 0:03:50 | 0:03:53 | |
the smell of the incense burners carried by the maidens, | 0:03:53 | 0:03:56 | |
the gossipy tribute-bearers bearing gifts from the allied states, | 0:03:56 | 0:04:00 | |
the Athenian elders carrying their olive branches, | 0:04:00 | 0:04:02 | |
priestesses from noble families. | 0:04:02 | 0:04:05 | |
In amongst all that was a wheeled model ship carrying, as a sail, | 0:04:05 | 0:04:09 | |
a new cloak for the goddess Athena, | 0:04:09 | 0:04:11 | |
and, in front, 100 sacrificial cows, | 0:04:11 | 0:04:16 | |
all being herded up to the Acropolis. | 0:04:16 | 0:04:18 | |
Like the other objects taken up to the Acropolis, | 0:04:22 | 0:04:25 | |
cattle were very valuable. | 0:04:25 | 0:04:28 | |
Most of the gifts ended up being dedicated as offerings. | 0:04:28 | 0:04:31 | |
But the cows were for sacrificing. And for eating. | 0:04:32 | 0:04:37 | |
There and then. | 0:04:37 | 0:04:39 | |
Each animal was led up to the altar and when the moment was propitious, its throat was cut. | 0:04:39 | 0:04:45 | |
Can you imagine the noise of the crowd as the animal thudded to the floor. | 0:04:45 | 0:04:49 | |
The smell, the sight of the blood as it gushed from its throat, covering the altar. | 0:04:49 | 0:04:55 | |
For the Greeks, this was the ultimate moment of ritual communication with the divine. | 0:04:55 | 0:05:00 | |
But it was also a moment of intense, luxurious expectation. | 0:05:00 | 0:05:05 | |
At this sacrifice, | 0:05:07 | 0:05:09 | |
the meat was shared out to those who took part in the ceremony. | 0:05:09 | 0:05:13 | |
The priests gave the gods their portion, | 0:05:13 | 0:05:15 | |
usually just the bones wrapped in fat | 0:05:15 | 0:05:18 | |
which, happily, the gods were said to prefer. | 0:05:18 | 0:05:21 | |
Then they then divided the rest out amongst the crowd, | 0:05:21 | 0:05:24 | |
And the eating began. | 0:05:24 | 0:05:27 | |
The most important thing about this meal was that it was a civic affair | 0:05:27 | 0:05:30 | |
that unified the whole community. And here's why. | 0:05:30 | 0:05:33 | |
One cow will provide half-pound steaks for about 160 people, | 0:05:33 | 0:05:36 | |
and lesser meat for another 400. | 0:05:36 | 0:05:38 | |
Up here, they sacrificed 100 cows. | 0:05:38 | 0:05:41 | |
That's meat enough for 56,000 people. The entire population of Athens, and then some. | 0:05:41 | 0:05:47 | |
People weren't just coming from the city but from miles around. | 0:05:47 | 0:05:50 | |
It's as if the entire population of Kent descended on Canterbury | 0:05:50 | 0:05:54 | |
for a giant public barbecue. | 0:05:54 | 0:05:56 | |
And all of this was at public expense. | 0:05:56 | 0:05:59 | |
Meat was a luxury, to be sure, but it was a luxury that could be enjoyed by everyone, | 0:05:59 | 0:06:03 | |
not just a privileged elite. Athens had taken a luxury | 0:06:03 | 0:06:06 | |
and turned it into something to unify an entire community together. | 0:06:06 | 0:06:11 | |
And how that came about is a story that still echoes for us today | 0:06:12 | 0:06:16 | |
as we think about how we understand luxury. | 0:06:16 | 0:06:19 | |
The tale begins in a time of real trouble in Greece, | 0:06:22 | 0:06:26 | |
a bit like today. And we're going back to the days before Athens became a democracy. | 0:06:26 | 0:06:30 | |
In the 7th century BC, | 0:06:30 | 0:06:34 | |
power here in Athens lay with the rich, | 0:06:34 | 0:06:35 | |
the elite, the aristocracy. | 0:06:35 | 0:06:38 | |
These noble families competed incessantly for power. | 0:06:40 | 0:06:43 | |
Sometimes violently. | 0:06:43 | 0:06:45 | |
Each aimed to dominate the city. | 0:06:47 | 0:06:51 | |
The struggle was not only political, but cultural, | 0:06:53 | 0:06:57 | |
fuelled by the conspicuous public display of private luxury. | 0:06:57 | 0:07:01 | |
By the late 7th century BC, rich aristocrats in ancient Athens | 0:07:01 | 0:07:05 | |
seem to have been spending more and more. | 0:07:05 | 0:07:07 | |
These aristocrats had little qualm about their wealth or power. | 0:07:07 | 0:07:11 | |
They were, after all, the "eupatridae", the well-born. | 0:07:11 | 0:07:15 | |
And this showing off wasn't simply a PR exercise. | 0:07:15 | 0:07:17 | |
It was a fundamental part of their armoury of strategies | 0:07:17 | 0:07:21 | |
for competing with one another. | 0:07:21 | 0:07:23 | |
So they wore rich clothes and expensive armour, | 0:07:27 | 0:07:31 | |
feasted on fine food and wine, served by companies of slaves. | 0:07:31 | 0:07:36 | |
We can't experience these things today. | 0:07:36 | 0:07:39 | |
But what we can find are their graves. | 0:07:39 | 0:07:42 | |
In ancient times, | 0:07:43 | 0:07:44 | |
the burial ground of Athens lay outside the main gates of the city. | 0:07:44 | 0:07:48 | |
In an area called the Kerameikos. | 0:07:48 | 0:07:51 | |
And in those days, the funeral of an aristocrat was a showy, expensive affair. | 0:07:51 | 0:07:57 | |
It celebrated wealth and status. | 0:07:57 | 0:07:58 | |
So much so, that it was itself a form of luxury. | 0:07:58 | 0:08:03 | |
Here you can find monuments from many periods of Athenian history. | 0:08:03 | 0:08:07 | |
But if you know what you're looking for, you can find what impressed in the late 7th century BC - | 0:08:07 | 0:08:13 | |
burial mounds. | 0:08:13 | 0:08:15 | |
Walking through the Kerameikos is like walking through | 0:08:15 | 0:08:17 | |
a history of the Athenians' relationship with the luxury funeral. | 0:08:17 | 0:08:21 | |
Over here, we have the old aristocratic grand family tumulus, | 0:08:21 | 0:08:26 | |
huge, personalized, once capped by a beautiful statue. | 0:08:26 | 0:08:30 | |
A burial mound was a dramatic way of establishing status. | 0:08:31 | 0:08:35 | |
Everyone saw it on their way in and out of the city. | 0:08:35 | 0:08:38 | |
Luxury as political propaganda. | 0:08:38 | 0:08:42 | |
I think that's about political power. | 0:08:42 | 0:08:44 | |
In almost all societies, | 0:08:44 | 0:08:47 | |
funerals can be very easily politicised. | 0:08:47 | 0:08:49 | |
Just think about, for example, the IRA funerals of the past | 0:08:49 | 0:08:52 | |
or Palestinian funerals. | 0:08:52 | 0:08:54 | |
It's a very good public opportunity for a family or a kin group | 0:08:54 | 0:08:59 | |
to make a big noise publicly. | 0:08:59 | 0:09:02 | |
But for the other Athenians, those left out of the competition | 0:09:04 | 0:09:07 | |
and out of the luxuries, it was a very different story. | 0:09:07 | 0:09:12 | |
Large numbers of them were in debt and in those days, | 0:09:13 | 0:09:17 | |
the consequences were grim. | 0:09:17 | 0:09:18 | |
Some Athenians even found themselves forced into slavery | 0:09:20 | 0:09:24 | |
to clear their debts. | 0:09:24 | 0:09:25 | |
The situation has parallels today. | 0:09:25 | 0:09:27 | |
This is one of four shelters for the homeless set up by Father Ignatius. | 0:09:30 | 0:09:35 | |
More and more people have started coming here to be fed | 0:09:35 | 0:09:38 | |
since the global financial crisis hit. | 0:09:38 | 0:09:41 | |
They are in debt, and suffering | 0:09:41 | 0:09:44 | |
and naturally, some of them blame the lenders. | 0:09:44 | 0:09:47 | |
Feelings back in the 7th century BC were not much different | 0:09:58 | 0:10:02 | |
and they were explosive. | 0:10:02 | 0:10:04 | |
Then, as now, there was a serious danger of civil unrest. | 0:10:04 | 0:10:08 | |
Or even revolution. | 0:10:08 | 0:10:11 | |
And displays of private luxury at funerals and elsewhere | 0:10:12 | 0:10:16 | |
seemed to have been fast becoming a dangerous provocation. | 0:10:16 | 0:10:20 | |
In 600 BC here in Athens, the rich aristocrats were getting richer | 0:10:20 | 0:10:24 | |
while the poor increasingly being sold into debt bondage, | 0:10:24 | 0:10:27 | |
debts owed to the very people called eupatridi, | 0:10:27 | 0:10:29 | |
well-born, the aristocrats. | 0:10:29 | 0:10:30 | |
Even amongst the aristocrats, | 0:10:30 | 0:10:32 | |
competition it seems had broken out into murder on the streets. | 0:10:32 | 0:10:35 | |
Everyone realised the tension was building, possibly to the scale of civil war. | 0:10:35 | 0:10:40 | |
In that apprehension, the Athenians turns to a man called Solon | 0:10:40 | 0:10:43 | |
to help them with their problems | 0:10:43 | 0:10:45 | |
and because luxury was such a vital part of that problem, | 0:10:45 | 0:10:49 | |
what was needed was a new approach to luxury itself. | 0:10:49 | 0:10:53 | |
Solon was an aristocrat but a very unusual one. | 0:10:56 | 0:11:00 | |
He believed that worth and happiness were not only to be measured | 0:11:02 | 0:11:06 | |
in gold and silver and now perhaps for the first time | 0:11:06 | 0:11:09 | |
in the political arena, we find the appearance of the idea | 0:11:09 | 0:11:14 | |
that private luxury can be a dangerous and divisive thing. | 0:11:14 | 0:11:18 | |
This was a radical step. | 0:11:18 | 0:11:20 | |
Solon believed in non-material methods of judging happiness, | 0:11:20 | 0:11:23 | |
but that every level of society should have appropriate rights and powers. | 0:11:23 | 0:11:27 | |
So he set about reforming Athens, | 0:11:27 | 0:11:29 | |
particularly outlawing debt bondage for the poor. | 0:11:29 | 0:11:32 | |
But he did something more. | 0:11:32 | 0:11:33 | |
Luxurious expenditure had been part of the problem from the beginning. | 0:11:33 | 0:11:37 | |
Perhaps Solon had Delphi's motto, "Nothing in excess" | 0:11:37 | 0:11:40 | |
in mind when he went about attacking that luxurious expenditure. | 0:11:40 | 0:11:45 | |
Particularly, banning that associated with funeral processions and burials. | 0:11:45 | 0:11:50 | |
There's a problem really of extreme economic distress on the part of | 0:11:50 | 0:11:54 | |
most Athenians, coupled with an extreme desire by a few | 0:11:54 | 0:11:59 | |
to better themselves politically. | 0:11:59 | 0:12:01 | |
In other words, to get their hands on a bit of political power. | 0:12:01 | 0:12:04 | |
So in this crisis, | 0:12:04 | 0:12:05 | |
Solon was thought to be the person to turn to to bring about... | 0:12:05 | 0:12:10 | |
he was actually called an arbitrator, | 0:12:10 | 0:12:12 | |
so somehow keep the warring parties apart. | 0:12:12 | 0:12:15 | |
Did Solon do what he set out to do? | 0:12:15 | 0:12:17 | |
Well, he did insofar as he cancelled debts, | 0:12:17 | 0:12:20 | |
which was wonderful for the mass of the poor. | 0:12:20 | 0:12:22 | |
He did redistribute power | 0:12:22 | 0:12:24 | |
insofar as organs of government were able to function securely. | 0:12:24 | 0:12:27 | |
And he is a republican in the sense, he's not a democrat, but he is a republican, | 0:12:27 | 0:12:32 | |
he believes in organs of self government | 0:12:32 | 0:12:35 | |
which are at least stable. | 0:12:35 | 0:12:37 | |
-And Solon wasn't even aiming for democracy? -No, no, no. Not at all. | 0:12:37 | 0:12:41 | |
He couldn't possibly have been aiming for democracy... | 0:12:41 | 0:12:44 | |
Because he didn't know about it. | 0:12:44 | 0:12:46 | |
Neither the word nor the thing existed but what he was aiming for was stability | 0:12:46 | 0:12:50 | |
and what he didn't achieve was stability. | 0:12:50 | 0:12:53 | |
Solon has attempted to control luxury to create social harmony | 0:13:01 | 0:13:05 | |
but instead the political jockeying got even worse | 0:13:05 | 0:13:08 | |
and it even spilled on to the Acropolis itself. | 0:13:08 | 0:13:11 | |
Through to the late 6th century, it became a veritable forest of sculpture | 0:13:11 | 0:13:17 | |
as the aristocrats competed with each other | 0:13:17 | 0:13:19 | |
by making magnificent and luxurious offerings to the gods. | 0:13:19 | 0:13:25 | |
This display was public all right, but it was intended to serve | 0:13:32 | 0:13:36 | |
the personal glory of private individuals. | 0:13:36 | 0:13:40 | |
Nothing seemed to have changed, so crisis loomed again. | 0:13:40 | 0:13:44 | |
The climax came towards the end of the 6th century BC | 0:13:52 | 0:13:55 | |
and incredibly it led to the birth of democracy | 0:13:55 | 0:13:59 | |
and a new role for luxury. | 0:13:59 | 0:14:01 | |
Athenian society had once again ignited into complicated violence | 0:14:01 | 0:14:05 | |
and then one faction, led by a man called Cleisthenes, | 0:14:05 | 0:14:09 | |
invoked the mass of the people to break the power of its enemies. | 0:14:09 | 0:14:13 | |
And the eventual result was, for the first time in human history, | 0:14:14 | 0:14:18 | |
a democratic constitution. | 0:14:18 | 0:14:21 | |
The rule of the people. One man, one vote. | 0:14:21 | 0:14:24 | |
Up here was the assembly place where the new democratic Athenian citizens came together. | 0:14:26 | 0:14:32 | |
Democracy was established in Athens in 508 BC | 0:14:33 | 0:14:36 | |
and it had a dramatic impact on Athenian attitudes to luxury. | 0:14:36 | 0:14:40 | |
Solon's reforms had been a compromise between rich and poor | 0:14:40 | 0:14:44 | |
but now the watchword was "isonomia", | 0:14:44 | 0:14:47 | |
absolute equality and egalitarian rights for every citizen. | 0:14:47 | 0:14:51 | |
It was a radical idea then | 0:14:51 | 0:14:52 | |
and in some parts of the world today it's still a radical idea. | 0:14:52 | 0:14:56 | |
But the problem for the Athenians was this - democracy had come about | 0:14:56 | 0:15:00 | |
as the result of competition between rich aristocratic families. | 0:15:00 | 0:15:03 | |
As a result, there was this fear that democracy might still be at risk | 0:15:03 | 0:15:07 | |
from those same machinations, so if luxury was to be acceptable | 0:15:07 | 0:15:12 | |
in the democracy, it had to be public, not private, in origin. | 0:15:12 | 0:15:17 | |
In particular, that had a dramatic impact on dedications and temples. | 0:15:17 | 0:15:23 | |
Any visitor would have noticed something special | 0:15:27 | 0:15:29 | |
happening in Athens at this time. | 0:15:29 | 0:15:32 | |
Under the democracy in the 5th century BC, | 0:15:32 | 0:15:34 | |
the Acropolis was rebuilt with a steady insistence | 0:15:34 | 0:15:38 | |
on the primacy of public monuments over private ones. | 0:15:38 | 0:15:42 | |
The democracy was consciously trying to outdo and build over | 0:15:42 | 0:15:46 | |
the earlier efforts of the aristocratic clans. | 0:15:46 | 0:15:49 | |
The final scheme was the brainchild of the Athenian democratic leader, Pericles. | 0:15:50 | 0:15:55 | |
On it, he spent a huge proportion of the revenues of both the state | 0:15:55 | 0:15:58 | |
and the empire which Athens had gained | 0:15:58 | 0:16:00 | |
and it was put up at phenomenal speed. | 0:16:00 | 0:16:02 | |
Pericles's later biographer puts it like this. | 0:16:02 | 0:16:05 | |
"For this reason are the works of Pericles all the more amazing. | 0:16:05 | 0:16:09 | |
"They were created in a short time for all time." | 0:16:09 | 0:16:11 | |
The new public buildings on the Acropolis | 0:16:14 | 0:16:17 | |
became the Empire State Building or Eiffel Tower of their day. | 0:16:17 | 0:16:21 | |
Icons of the city and its new democracy. | 0:16:21 | 0:16:24 | |
The project involved some of the greatest artists | 0:16:26 | 0:16:29 | |
in the whole of Greek history. | 0:16:29 | 0:16:31 | |
The architecture of the Parthenon takes into account | 0:16:34 | 0:16:37 | |
subtle optical illusions that ensure its massive proportions look perfect. | 0:16:37 | 0:16:42 | |
The temple looks rectilinear, | 0:16:42 | 0:16:44 | |
but there's not a straight line anywhere. | 0:16:44 | 0:16:47 | |
Likewise, the sculpture which decorated it | 0:16:50 | 0:16:53 | |
was some of the finest the Greek world ever produced. | 0:16:53 | 0:16:57 | |
It was all further enhanced with paint and precious metals. | 0:16:58 | 0:17:03 | |
The whole complex was truly dazzling. | 0:17:05 | 0:17:08 | |
Now these luxurious democratic monuments defined Athens | 0:17:09 | 0:17:13 | |
and of course the temples were surrounded by statue dedications | 0:17:13 | 0:17:16 | |
but now they were being put up by ordinary citizens, | 0:17:16 | 0:17:19 | |
not just rich aristocrats. | 0:17:19 | 0:17:21 | |
But that didn't mean that there wasn't still huge inequality in Athenian society. | 0:17:21 | 0:17:26 | |
You have rich citizens and poor citizens but politically, | 0:17:26 | 0:17:30 | |
they're one-man, one-vote. | 0:17:30 | 0:17:32 | |
They're all theoretically equal in the assembly. | 0:17:32 | 0:17:35 | |
This comes out in all sorts of interesting ways. Dress is one. | 0:17:35 | 0:17:39 | |
Athenian gentleman dress down, you can't tell who's a citizen | 0:17:39 | 0:17:43 | |
and who's a slave in Athens, they all look the same and dress alike. | 0:17:43 | 0:17:47 | |
Not just their dress, the slaves are acting with a sense of liberty you wouldn't expect. | 0:17:47 | 0:17:51 | |
Yeah. | 0:17:51 | 0:17:52 | |
It's like American presidents who eat hot dogs and wear baseball caps | 0:17:52 | 0:17:56 | |
even though they're multi-millionaires. You dress down | 0:17:56 | 0:17:59 | |
and if you dress up too much, it's the kind of thing | 0:17:59 | 0:18:02 | |
that in the assembly or in the law courts, | 0:18:02 | 0:18:05 | |
people will pick you off for. | 0:18:05 | 0:18:07 | |
What's interesting to me, as I'm interested in power, | 0:18:07 | 0:18:10 | |
is that the masses actually compelled the rich | 0:18:10 | 0:18:13 | |
to spend their money not on themselves but on public services. | 0:18:13 | 0:18:18 | |
But Athens feeds back on itself into this whole personal behaviour | 0:18:18 | 0:18:22 | |
-which makes it a tightrope for the Athenian wealthy. -It is dialectical. | 0:18:22 | 0:18:26 | |
It is. | 0:18:26 | 0:18:27 | |
It's strategies of management, isn't it? | 0:18:27 | 0:18:30 | |
But the accusation then is always if you're spending money | 0:18:30 | 0:18:33 | |
on personal adornment and personal luxury, you can't be spending it | 0:18:33 | 0:18:37 | |
on the city, which is where you should be spending it. | 0:18:37 | 0:18:39 | |
Quite. There's a balance. | 0:18:39 | 0:18:41 | |
For democratic Athenians, luxury wasn't just a political problem. | 0:18:47 | 0:18:51 | |
It was a moral one too. | 0:18:51 | 0:18:53 | |
A taste for private luxury had become a moral failing. | 0:18:56 | 0:18:59 | |
And it wasn't just through fine art and architecture | 0:19:01 | 0:19:04 | |
that these ideas were publicised. | 0:19:04 | 0:19:06 | |
Perhaps even more important was another Athenian institution - | 0:19:06 | 0:19:11 | |
the theatre. | 0:19:12 | 0:19:14 | |
Athens was the home of Greek tragedy. | 0:19:15 | 0:19:18 | |
The plays were performed in the Theatre of Dionysus | 0:19:18 | 0:19:21 | |
just beneath the Acropolis. | 0:19:21 | 0:19:23 | |
Today we think about going to the theatre as something of a luxury, | 0:19:26 | 0:19:30 | |
a night out. | 0:19:30 | 0:19:31 | |
But back then it was very different. For the Athenians | 0:19:31 | 0:19:34 | |
it was almost the duty of a citizen to go to the theatre. | 0:19:34 | 0:19:37 | |
But putting on plays was an expensive business | 0:19:37 | 0:19:40 | |
so the Athenians allowed rich individuals to sponsor those productions | 0:19:40 | 0:19:44 | |
and in return, the rich individuals got a chance to show off. | 0:19:44 | 0:19:47 | |
Those two columns behind me? They're just that. | 0:19:47 | 0:19:50 | |
A rich individual who'd sponsored the winning play was allowed to show off his success. | 0:19:50 | 0:19:54 | |
As a result, the Athenians had found a way of channelling | 0:19:54 | 0:19:58 | |
the wealth of rich individuals towards the public benefit. | 0:19:58 | 0:20:02 | |
And it was here in the theatre that we can see | 0:20:02 | 0:20:05 | |
something of the Athenians' attitudes towards luxury. | 0:20:05 | 0:20:08 | |
In 472 BC when he was still a young man, | 0:20:10 | 0:20:14 | |
Pericles paid for a new play by the playwright Aeschylus. | 0:20:14 | 0:20:18 | |
It was called The Persians. | 0:20:19 | 0:20:22 | |
Persia was no democracy, it was the most powerful monarchy | 0:20:22 | 0:20:25 | |
in the ancient world with its capital in today's Iran. | 0:20:25 | 0:20:29 | |
Just eight years before, Athens had gone to war against Persia | 0:20:29 | 0:20:34 | |
for the city's very survival... | 0:20:34 | 0:20:36 | |
and won. | 0:20:36 | 0:20:37 | |
Pericles' play describes how the news of their defeat | 0:20:39 | 0:20:44 | |
was received back in Persia and in it, Athens' enemies are portrayed | 0:20:44 | 0:20:47 | |
not only as autocratic but as immensely rich and sunk in luxury. | 0:20:47 | 0:20:52 | |
It's a culture and civilisation that counts | 0:20:55 | 0:20:57 | |
on quantity, on wealth, exhibits of wealth, exhibits of emotions | 0:20:57 | 0:21:02 | |
up to an extreme quantity and size. | 0:21:02 | 0:21:07 | |
Huge army, big, gold weapons and the grandeur of the emperors. | 0:21:07 | 0:21:14 | |
Whereas the Greeks had one virtue which is "metron", | 0:21:14 | 0:21:20 | |
balance in things, not to go to the extremes. | 0:21:20 | 0:21:25 | |
I don't think that Aeschylus says which is right and which is wrong | 0:21:25 | 0:21:29 | |
because he's not at all didactic. | 0:21:29 | 0:21:32 | |
All he says is that we're different. | 0:21:32 | 0:21:35 | |
I think he wrote this play warning the people | 0:21:35 | 0:21:38 | |
in the midst of this happiness and joy, | 0:21:38 | 0:21:41 | |
be careful because you may make the same mistakes later. | 0:21:41 | 0:21:45 | |
In the play, the Persians aren't just rich lovers of luxury, | 0:21:47 | 0:21:50 | |
they are soft and over-emotional. | 0:21:50 | 0:21:53 | |
Here was the danger. | 0:21:53 | 0:21:55 | |
Luxury was attractive but it could corrupt, not just Persians | 0:21:55 | 0:21:59 | |
but Athenian democrats too. | 0:21:59 | 0:22:01 | |
And they knew it. In fact, the Greeks had a word for it. | 0:22:01 | 0:22:05 | |
Not "hubris", but "habros". | 0:22:05 | 0:22:09 | |
The key word here is habros which suggests softness, luxury, | 0:22:09 | 0:22:14 | |
delicacy, refinement, sometimes a bit of effeminacy. | 0:22:14 | 0:22:17 | |
And this characterises the Persians, | 0:22:17 | 0:22:20 | |
some of them are habro goy, they lament in a habros fashion. | 0:22:20 | 0:22:26 | |
It's their clothing, their manners, their ways and quite different | 0:22:26 | 0:22:32 | |
from respectable Greeks who, after all, have just beaten this enormous army. | 0:22:32 | 0:22:38 | |
So again it's this notion of the polluting aspect of luxury | 0:22:38 | 0:22:43 | |
but it's very two-sided even with the Athenians, isn't it? | 0:22:43 | 0:22:47 | |
Because you have this distrust of the luxury. | 0:22:47 | 0:22:51 | |
On the other hand you also have Athenians adopting Persian fashions, | 0:22:51 | 0:22:56 | |
adopting Persian dress in a very positive way | 0:22:56 | 0:23:00 | |
and this shows up on the images, on the vase painting quite a lot. | 0:23:00 | 0:23:03 | |
How much does the concept of luxury become the mainstay | 0:23:03 | 0:23:09 | |
of the Greek conception of the foreign, of Oriental, of Persia? | 0:23:09 | 0:23:12 | |
First there's a big difference between the foreign and the Oriental. | 0:23:12 | 0:23:16 | |
So habros isn't for the foreigners, it remains very much | 0:23:16 | 0:23:20 | |
a keynote of the eastern foreigners, | 0:23:20 | 0:23:23 | |
the people from Ionia and points east | 0:23:23 | 0:23:25 | |
so Persians, Medes, that sort of person. | 0:23:25 | 0:23:27 | |
So according to Pericles and his playwright, Aeschylus, | 0:23:35 | 0:23:38 | |
to be luxurious was not just to be undemocratic, | 0:23:38 | 0:23:42 | |
it was to be Persian, it was to be like the enemy. | 0:23:42 | 0:23:45 | |
But it was even more than that, | 0:23:45 | 0:23:47 | |
this play was about helping the Greeks find themselves. | 0:23:47 | 0:23:50 | |
The Greeks were everything the Persians were not, | 0:23:50 | 0:23:53 | |
the Greeks were austere, masculine, egalitarian, restrained. | 0:23:53 | 0:23:56 | |
The Persians were fearful, feminine and totally over the top. | 0:23:56 | 0:23:59 | |
Thinking about luxury had helped the Athenians not just to find who the enemy were, | 0:23:59 | 0:24:04 | |
but who they were as a community. | 0:24:04 | 0:24:06 | |
The question was, would that Greek versus Persian attitude to luxury, | 0:24:06 | 0:24:10 | |
which built on Solon's attitude to luxury 100 years before, | 0:24:10 | 0:24:14 | |
be able to survive against not just the natural tendency | 0:24:14 | 0:24:17 | |
for the good things in life | 0:24:17 | 0:24:19 | |
but the perennial Greek devotion to competition and display? | 0:24:19 | 0:24:24 | |
The Persians includes a dramatically emotional scene of mourning | 0:24:25 | 0:24:29 | |
for their defeat in war, habros incarnate. | 0:24:29 | 0:24:33 | |
That too must have struck a chord in Pericles' Athens. | 0:24:34 | 0:24:38 | |
Over-the-top funeral processions and burials | 0:24:39 | 0:24:42 | |
was exactly the kind of thing Solon had tried to outlaw | 0:24:42 | 0:24:44 | |
in Athens 100 years before. | 0:24:44 | 0:24:46 | |
Back then, he's said to have banned the amount of fine cloth you could be buried with | 0:24:46 | 0:24:51 | |
and made sure that all processions took place before daybreak | 0:24:51 | 0:24:54 | |
so that no-one could see them. | 0:24:54 | 0:24:56 | |
The whole idea was to try and mitigate | 0:24:56 | 0:24:59 | |
the public display of private luxury. | 0:24:59 | 0:25:02 | |
And did it work? | 0:25:02 | 0:25:03 | |
Well, yes...and no. | 0:25:03 | 0:25:07 | |
In the 5th century, it seems that any monument | 0:25:09 | 0:25:12 | |
that took more than three workmen 10 days to build was banned. | 0:25:12 | 0:25:15 | |
But that prohibition didn't last very long. | 0:25:15 | 0:25:18 | |
By the beginning of the 4th century, rich individuals had returned | 0:25:18 | 0:25:21 | |
with some of the flashiest monuments to date. This is one of the first, | 0:25:21 | 0:25:24 | |
Dexilaos who died in battle, | 0:25:24 | 0:25:26 | |
to be seen on his horse in one of his more successful cavalry charges. | 0:25:26 | 0:25:31 | |
As far as luxury went, fine sculpture was just the start of it. | 0:25:33 | 0:25:38 | |
On this tombstone, which commemorates a lady called Hegeso, | 0:25:40 | 0:25:43 | |
you can still see | 0:25:43 | 0:25:44 | |
where they attached a costly piece of real jewellery, | 0:25:44 | 0:25:48 | |
a real trinket she had chosen from her dressing table | 0:25:48 | 0:25:51 | |
that she remembered from life. | 0:25:51 | 0:25:53 | |
Next door, | 0:25:54 | 0:25:56 | |
a family monument commemorates a man called Koroibos and his descendants. | 0:25:56 | 0:26:00 | |
These were substantial individuals and they didn't stint. | 0:26:02 | 0:26:05 | |
Many of the same artists whose skills continued | 0:26:05 | 0:26:08 | |
to make Athens a treasure-box of public democratic luxury | 0:26:08 | 0:26:12 | |
were also working here for private citizens. | 0:26:12 | 0:26:16 | |
This explosion of luxury couldn't last forever | 0:26:17 | 0:26:20 | |
and, eventually, the law clamped down again. | 0:26:20 | 0:26:22 | |
And up here, you can see the result. | 0:26:22 | 0:26:25 | |
Just a stumpy identikit cylinder with only a name written on it. | 0:26:27 | 0:26:32 | |
From now on, however rich you were, | 0:26:32 | 0:26:35 | |
cylinders like this were all you got. | 0:26:35 | 0:26:39 | |
But here in the Kerameikos, | 0:26:41 | 0:26:42 | |
there was another grave which was perhaps the most important of all. | 0:26:42 | 0:26:47 | |
As we saw, most of the 5th century was a time of democratic restraint. | 0:26:48 | 0:26:52 | |
But for Athens, it was also a time of war, | 0:26:52 | 0:26:55 | |
first against the Persians, then against the city of Sparta. | 0:26:55 | 0:26:58 | |
Those who sacrificed themselves for their city were buried in an ultimate show of equality. | 0:27:00 | 0:27:05 | |
For them, there was what the Athenians called the people's grave, | 0:27:05 | 0:27:09 | |
a mass public burial area without any luxurious markings at all. | 0:27:09 | 0:27:15 | |
And even today, we don't know exactly where it lay. | 0:27:15 | 0:27:19 | |
Wherever it was, | 0:27:20 | 0:27:22 | |
the mass grave played the same kind of role as in our society The Tomb Of The Unknown Warrior. | 0:27:22 | 0:27:27 | |
But much more important was this. | 0:27:27 | 0:27:29 | |
It was here in this cemetery that Pericles, | 0:27:29 | 0:27:31 | |
after the end of the first year of the devastating war with Sparta, | 0:27:31 | 0:27:35 | |
gave a funeral speech in which he tried to justify | 0:27:35 | 0:27:38 | |
why the Athenian men had given up their lives for their city. | 0:27:38 | 0:27:42 | |
And in that speech, he said that Athens | 0:27:42 | 0:27:45 | |
was, "An education for all of Greece." | 0:27:45 | 0:27:48 | |
But what had Athens taught Greece? | 0:27:49 | 0:27:51 | |
Well, in terms of luxury, here was incredible luxury. | 0:27:51 | 0:27:54 | |
But it was democratic luxury, luxury in the service of all, | 0:27:54 | 0:27:58 | |
luxury that didn't divide people as much as brought them together. | 0:27:58 | 0:28:02 | |
Now that worked for meat, it worked for public buildings, | 0:28:03 | 0:28:07 | |
it worked, to some extent, for funerals. | 0:28:07 | 0:28:10 | |
But other luxuries were not quite so easily managed. | 0:28:10 | 0:28:14 | |
And some were downright disruptive. | 0:28:14 | 0:28:17 | |
Amazingly, what caused a lot of difficulty in democratic Athens | 0:28:22 | 0:28:26 | |
was something as simple as fish. | 0:28:26 | 0:28:28 | |
Many Greek cities were just a stone's throw from the sea. | 0:28:28 | 0:28:32 | |
The ancient Greeks were famous sailors, | 0:28:32 | 0:28:35 | |
and fishing was a big industry. | 0:28:35 | 0:28:37 | |
Everyone knew their fishes, their rarity and their cost. | 0:28:37 | 0:28:42 | |
That made fish the ultimate vehicle for luxurious consumption. | 0:28:42 | 0:28:46 | |
Meat was a luxury which all Athenians could share in at big public sacrifices. | 0:28:48 | 0:28:53 | |
But with fish, you could really indulge yourself. | 0:28:53 | 0:28:57 | |
And a whole literature grew up to celebrate that. | 0:28:57 | 0:29:02 | |
This is one of the most famous texts about fish. | 0:29:02 | 0:29:05 | |
It's by a fanatical fish-fancier called Archestratus. | 0:29:05 | 0:29:08 | |
from the city of Gela in Sicily, a notoriously luxurious part of the Greek world. | 0:29:08 | 0:29:13 | |
In fact, so luxurious that a city not far away, Sybaris, | 0:29:13 | 0:29:16 | |
has given us our own word "sybaritic" for ultimate luxury today. | 0:29:16 | 0:29:21 | |
It's not surprising that Archestratus had some pretty strong views. | 0:29:21 | 0:29:25 | |
Let's try them out. | 0:29:25 | 0:29:27 | |
"A conger eel is as much superior to any other dish | 0:29:27 | 0:29:31 | |
"as the fattest tuna is to the utterly worthless raven fish." | 0:29:31 | 0:29:34 | |
THEY SPEAK GREEK | 0:29:34 | 0:29:37 | |
OK, no eel. Let's try something else. | 0:29:46 | 0:29:48 | |
"If you see the boar fish, buy it! | 0:29:48 | 0:29:50 | |
"Even if it costs its weight in gold, don't leave without it, | 0:29:50 | 0:29:53 | |
"but treat all small fry with contempt - awful." | 0:29:53 | 0:29:56 | |
THEY SPEAK GREEK | 0:29:56 | 0:29:59 | |
He's never even heard of it. Um... | 0:30:02 | 0:30:04 | |
Tsipoura, striped bream. What does Arkistratis say about it? Um... | 0:30:17 | 0:30:23 | |
Oh. "The shore-hugging striped bream is an awful fish, | 0:30:23 | 0:30:27 | |
"worthy of nothing". | 0:30:27 | 0:30:29 | |
Times have clearly changed. | 0:30:34 | 0:30:36 | |
But this was no joke. | 0:30:36 | 0:30:39 | |
People cared enormously about the kind of fish | 0:30:39 | 0:30:42 | |
they bought or were offered. | 0:30:42 | 0:30:44 | |
A class system developed around fish, | 0:30:45 | 0:30:47 | |
which made a very clear statement about the people who devoured them. | 0:30:47 | 0:30:51 | |
Fish threw into sharp relief the divisions | 0:30:51 | 0:30:54 | |
that still lay at every level of the community. | 0:30:54 | 0:30:58 | |
Meat brought people together. | 0:30:58 | 0:31:00 | |
But fish divided them. | 0:31:00 | 0:31:02 | |
You even start to get insults. "Opsophagos!" | 0:31:02 | 0:31:06 | |
which eventually means "fish lover", | 0:31:06 | 0:31:09 | |
someone consumed by their greed for fish. | 0:31:09 | 0:31:12 | |
What's more, being a fish lover became a political issue, | 0:31:13 | 0:31:18 | |
at the highest level. | 0:31:18 | 0:31:20 | |
It was like this. | 0:31:20 | 0:31:21 | |
For Athenian democrats, the real danger was people | 0:31:21 | 0:31:24 | |
with uncontrolled appetites or desires. | 0:31:24 | 0:31:28 | |
It didn't matter what you desired. | 0:31:28 | 0:31:30 | |
It could be sex or money, fish or power. | 0:31:30 | 0:31:33 | |
But it shouldn't take over. | 0:31:33 | 0:31:36 | |
That was why Delphi proclaimed "Nothing in excess". | 0:31:36 | 0:31:40 | |
Fish became political because Athenians believed | 0:31:40 | 0:31:43 | |
that if you showed yourself out of control in one area, | 0:31:43 | 0:31:46 | |
you were out of control everywhere. | 0:31:46 | 0:31:50 | |
So if you couldn't control your desire for fish, | 0:31:50 | 0:31:53 | |
or if you had a particular liking for very expensive fish, | 0:31:53 | 0:31:57 | |
then the implication was you were most probably morally corrupt | 0:31:57 | 0:32:01 | |
and, indeed, even possibly a tyrant in the making. | 0:32:01 | 0:32:04 | |
Aristophanes, the comedian, says that the Athenian fish markets were constantly patrolled | 0:32:04 | 0:32:10 | |
by worried Athenians on the look-out for such things. | 0:32:10 | 0:32:13 | |
"If someone buys a grouper and turns his nose up at the sprats", | 0:32:13 | 0:32:16 | |
Aristophanes says, "..straightaway the man next to him declares, | 0:32:16 | 0:32:20 | |
"'Seems like he's on a spree for Tyranny.'" | 0:32:20 | 0:32:23 | |
The implication was that such a man was full of avarice and greed. | 0:32:25 | 0:32:30 | |
And potentially a tyrant. | 0:32:30 | 0:32:33 | |
By regulating funerals and worrying about things like fish, | 0:32:37 | 0:32:41 | |
democratic Athens found itself able to manage | 0:32:41 | 0:32:45 | |
the mismatch between egalitarian ideals and social reality. | 0:32:45 | 0:32:49 | |
But the debate about luxury never stopped, | 0:32:51 | 0:32:53 | |
because Athenians knew they could never abolish the taste for it. | 0:32:53 | 0:32:57 | |
Even the language of luxury becomes more sophisticated. | 0:32:57 | 0:33:02 | |
"Habros" gains a sense of stylish Parisian delicacy, | 0:33:02 | 0:33:05 | |
while the new no-word is "poluteles" which has a very brashy Las Vegas show-off feel. | 0:33:05 | 0:33:11 | |
If anyone sums up the complicated Athenian attitude to luxury | 0:33:11 | 0:33:16 | |
then it's a younger relative of Pericles' called Alcibiades. | 0:33:16 | 0:33:20 | |
Alcibiades had grown up with Pericles and he would have been a familiar figure | 0:33:20 | 0:33:24 | |
in the ancient harbour of Athens because he was a great naval commander | 0:33:24 | 0:33:27 | |
and a very astute politician. | 0:33:27 | 0:33:30 | |
But he was also given to extraordinary bouts of luxurious self-indulgence | 0:33:30 | 0:33:36 | |
and aggressive displays of ambition. | 0:33:36 | 0:33:39 | |
So the Athenians didn't know how to respond to him. | 0:33:39 | 0:33:42 | |
Luxury bad, skills at commanding good, | 0:33:42 | 0:33:45 | |
and the story of Athens becomes the story of Alcibiades' career, | 0:33:45 | 0:33:49 | |
as the people turned to him and against him. | 0:33:49 | 0:33:52 | |
Alcibiades dominated Athens during the second half of the war against Sparta in the late 5th century BC. | 0:33:57 | 0:34:03 | |
He was an aristocrat, | 0:34:03 | 0:34:05 | |
from the legendary family which had helped found the democracy | 0:34:05 | 0:34:09 | |
a century before. He was a friend of the philosopher Socrates, | 0:34:09 | 0:34:14 | |
who was even said to have saved his life in battle. | 0:34:14 | 0:34:17 | |
Even today, amongst my Athenian friends, he's a bit of a star. | 0:34:19 | 0:34:24 | |
But a flawed one. | 0:34:24 | 0:34:26 | |
In a way, he was the ultimate sex magnet in Greece, I mean... | 0:34:26 | 0:34:29 | |
A sex magnet? | 0:34:29 | 0:34:30 | |
Yeah, Alcibiades was like the wonder of Athens. | 0:34:30 | 0:34:33 | |
You hear these hilarious stories. | 0:34:33 | 0:34:37 | |
His dress sense was very effeminate, you know... | 0:34:37 | 0:34:40 | |
He was wearing these long robes. | 0:34:40 | 0:34:42 | |
Can we call him, um...metrosexual? | 0:34:42 | 0:34:44 | |
-Would it be...? -Well, he tried to provoke people. | 0:34:44 | 0:34:48 | |
But I think he didn't actually care. | 0:34:48 | 0:34:50 | |
He got into trouble as well, didn't he? | 0:34:50 | 0:34:53 | |
I mean, as an individual, he went too far, | 0:34:53 | 0:34:55 | |
-I mean he got it wrong, you know, he was... -Dangerously ambitious. | 0:34:55 | 0:34:59 | |
-Dangerously ambitious? -Of course, it was not a very... | 0:34:59 | 0:35:03 | |
..typical character of all the Athenians, | 0:35:04 | 0:35:08 | |
but it was somehow the exception | 0:35:08 | 0:35:12 | |
but the kind and the type of character that the Athenians would like to be like. | 0:35:12 | 0:35:19 | |
-Their hero. -The hero Alkiviades. | 0:35:19 | 0:35:21 | |
There's all this potential there but somehow it all goes bad. | 0:35:21 | 0:35:26 | |
-So Alcibiades was more Athens than perhaps Athens would like to recognise? -Exactly. | 0:35:26 | 0:35:31 | |
Despite his attractions, Alcibiades' career in Athens came unstuck. | 0:35:33 | 0:35:38 | |
Just as he was about to take command of Athens's most ambitious expedition, | 0:35:39 | 0:35:44 | |
an attack on Sicily, the city suffered an outrage. | 0:35:44 | 0:35:47 | |
In the middle of the night, someone deliberately mutilated a series of sacred statues. | 0:35:47 | 0:35:53 | |
An accusation was made that it was Alcibiades and his friends. | 0:35:53 | 0:35:57 | |
They were accused of betraying religious secrets, too. | 0:35:57 | 0:36:00 | |
Yet, in Athens, he still had his defenders. | 0:36:00 | 0:36:04 | |
In the end, Alcibiades decided to skip trial. | 0:36:04 | 0:36:07 | |
His destination was Sparta, | 0:36:07 | 0:36:10 | |
Athens' bitterest rival. | 0:36:10 | 0:36:12 | |
The two cities had been at war on and off for almost two decades. | 0:36:12 | 0:36:15 | |
But, even so, | 0:36:15 | 0:36:17 | |
when he bolted, the Athenians must have chuckled somewhat, | 0:36:17 | 0:36:21 | |
for their epitome of luxurious cool was now off to a... | 0:36:21 | 0:36:26 | |
..Well, very Spartan world. | 0:36:26 | 0:36:29 | |
Now the story of luxury takes what seems a surprising turn. | 0:36:38 | 0:36:43 | |
We're off to Sparta | 0:36:43 | 0:36:45 | |
because luxury was an issue there too. | 0:36:45 | 0:36:49 | |
If democratic Athens was one of the most outgoing of the Greek cities, | 0:36:49 | 0:36:53 | |
then Sparta, hidden in the depths of the Peloponnese, | 0:36:53 | 0:36:58 | |
was one of the most opaque. | 0:36:58 | 0:37:00 | |
Most Greeks thought Spartans were very odd, | 0:37:00 | 0:37:04 | |
and that's the problem because almost everything we know about Sparta | 0:37:04 | 0:37:07 | |
comes not from the Spartans themselves, but from outsiders. | 0:37:07 | 0:37:11 | |
And in terms of luxury, | 0:37:11 | 0:37:12 | |
it's fascinating that most Greeks just didn't get where the Spartans were at. | 0:37:12 | 0:37:17 | |
For example, the Spartans were famous for their long luxuriant hair. | 0:37:17 | 0:37:22 | |
Anywhere else, that might be thought soft, weak or effeminate. | 0:37:22 | 0:37:26 | |
But they thought it made them look taller, tougher and more terrifying. | 0:37:26 | 0:37:32 | |
I'm on my way to get at the truth about Spartan luxury. | 0:37:32 | 0:37:35 | |
And the hair is a clue because it turns out that the Spartan luxury par excellence, | 0:37:35 | 0:37:39 | |
was their image. | 0:37:39 | 0:37:41 | |
And it was the unyielding pursuit of that image that eventually brought them down. | 0:37:41 | 0:37:47 | |
Despite his reputation, | 0:37:55 | 0:37:57 | |
when he got here, Alcibiades took to Sparta rather well. | 0:37:57 | 0:38:02 | |
But the sniggering Athenians had a point. | 0:38:02 | 0:38:05 | |
Sparta was very different from Athens. | 0:38:05 | 0:38:08 | |
I've come to the peak of the Spartan Acropolis, | 0:38:08 | 0:38:11 | |
where, just as in Athens, there was a temple to Athena. | 0:38:11 | 0:38:14 | |
And this is it. | 0:38:14 | 0:38:17 | |
It's not exactly the Parthenon, is it, but then it was never intended to be. | 0:38:18 | 0:38:22 | |
Sparta was not Athens. | 0:38:22 | 0:38:24 | |
This Acropolis is a low hill, not a rocky crag dominating the city. | 0:38:24 | 0:38:28 | |
Sparta had no city walls, like the stout city walls of Athens. | 0:38:28 | 0:38:32 | |
The ancient historian Thucydides put it like this. He said, | 0:38:32 | 0:38:35 | |
"Suppose the city of Sparta to be deserted, | 0:38:35 | 0:38:38 | |
"and nothing left but the shrines and the private houses, | 0:38:38 | 0:38:41 | |
"then distant ages would be very unwilling to believe | 0:38:41 | 0:38:44 | |
"that the power of the Spartans was at all equal to their fame." | 0:38:44 | 0:38:48 | |
And coming here... | 0:38:50 | 0:38:51 | |
..I can see what he meant. | 0:38:54 | 0:38:56 | |
So what did Spartan luxury amount to? | 0:38:59 | 0:39:02 | |
Well, Sparta had no city walls, they said, | 0:39:03 | 0:39:06 | |
because the Spartans themselves were its defence. | 0:39:06 | 0:39:09 | |
And they were, and are, famous for their martial glory. | 0:39:09 | 0:39:14 | |
In story, song, and even in Hollywood | 0:39:16 | 0:39:18 | |
the tale of Leonidas and his 300 Spartans, | 0:39:18 | 0:39:23 | |
defying thousands of decadent Persians at Thermopylae | 0:39:23 | 0:39:26 | |
is one of the West's great legends. | 0:39:26 | 0:39:29 | |
Quite simply, Sparta was organized for war. | 0:39:30 | 0:39:34 | |
War and death were their luxuries. Initially, at least. | 0:39:34 | 0:39:39 | |
Citizens had to serve as soldiers in every Greek city. | 0:39:41 | 0:39:46 | |
But Spartans took that much further. | 0:39:46 | 0:39:48 | |
They got rid of weak children at birth. | 0:39:48 | 0:39:52 | |
Military school was compulsory. | 0:39:52 | 0:39:55 | |
As adults, all male Spartans dined together every day, | 0:39:55 | 0:39:58 | |
in a military mess to which each had to contribute oil, | 0:39:58 | 0:40:02 | |
grain and wine from his own farm. | 0:40:02 | 0:40:04 | |
And all this resulted in a ferocious image | 0:40:08 | 0:40:11 | |
which terrified other Greeks for centuries. | 0:40:11 | 0:40:15 | |
A famous Spartan marching poem went like this, | 0:40:16 | 0:40:19 | |
"No man is good in war unless first he can endure the sight of bloody slaughter." | 0:40:19 | 0:40:23 | |
That military prowess went hand in hand with a system of social equality | 0:40:23 | 0:40:28 | |
and a denial of luxury unheard of in Athens. | 0:40:28 | 0:40:31 | |
Clothes had to be the same, gold and silver were banned, | 0:40:31 | 0:40:33 | |
the currency was so big it was pointless to carry it around with you. | 0:40:33 | 0:40:37 | |
No extravagant architecture! | 0:40:37 | 0:40:39 | |
And all that came with a convenient oracle that said | 0:40:39 | 0:40:41 | |
that love of individual wealth would destroy Sparta. | 0:40:41 | 0:40:45 | |
But you know, the story's much more interesting than that. | 0:40:45 | 0:40:48 | |
By the end of the 5th century, | 0:40:55 | 0:40:57 | |
the Spartan military machine dominated mainland Greece. | 0:40:57 | 0:41:01 | |
But as we found, the remains of ancient Sparta are not impressive. | 0:41:03 | 0:41:09 | |
What has been recovered is here in the local museum. | 0:41:11 | 0:41:15 | |
Paul Cartledge is a leading expert on ancient Sparta, | 0:41:15 | 0:41:19 | |
and he has come with me to see what's left, | 0:41:19 | 0:41:22 | |
and what it tells us about the Spartan approach to luxury. | 0:41:22 | 0:41:26 | |
This guy here, as soon as he was excavated, | 0:41:26 | 0:41:28 | |
the workman who uncovered him said, "Leonidas". | 0:41:28 | 0:41:32 | |
Well, it may be. | 0:41:32 | 0:41:34 | |
It's around about the right time | 0:41:34 | 0:41:36 | |
but what's significant is the subject is of a warrior. | 0:41:36 | 0:41:40 | |
So you can't get much more Spartan than that. | 0:41:40 | 0:41:43 | |
And, actually, the sculptor has captured one very striking feature. | 0:41:43 | 0:41:46 | |
-Round the back, you can see bits of his hair. -So he does have his long hair as well? | 0:41:46 | 0:41:50 | |
He does have his hair just creeping a little bit below the helmet. | 0:41:50 | 0:41:54 | |
He's slightly smiling, but that's partly because of the style of the piece, | 0:41:54 | 0:42:00 | |
but it partly also, I think, emphasises his cheerfulness. | 0:42:00 | 0:42:03 | |
-A smiling at death? -Exactly. In the face of potential death. | 0:42:03 | 0:42:07 | |
This Spartan stoicism even extended beyond death. | 0:42:09 | 0:42:15 | |
-Let's see what we can bring up. -Ah, splendid. | 0:42:15 | 0:42:18 | |
Well, this reads "Olbiadas", | 0:42:18 | 0:42:19 | |
which is the name of the dead man, and then it says... | 0:42:19 | 0:42:23 | |
"In polemari", "In war". | 0:42:23 | 0:42:26 | |
And that's it. It doesn't tell you who his dad was. | 0:42:26 | 0:42:30 | |
-Doesn't tell you where he's from. -No nice relief. | 0:42:30 | 0:42:32 | |
-No nice relief. -Him on a cavalry charge. | 0:42:32 | 0:42:35 | |
This is Spartan austerity in death. | 0:42:35 | 0:42:38 | |
It's not always terrifically heroic public statues. | 0:42:38 | 0:42:42 | |
It is a private and very severe two liner. | 0:42:42 | 0:42:47 | |
And what message this gives you is egalitarianism, | 0:42:47 | 0:42:51 | |
but only Spartan men who died in battle got their names. | 0:42:51 | 0:42:58 | |
If you can imagine, there's no gravestone other than the marker. | 0:42:58 | 0:43:02 | |
There's no inscription for any male Spartan who dies. | 0:43:02 | 0:43:06 | |
-Only those who die in war. -So this looks like ultra minimalism, but... | 0:43:06 | 0:43:10 | |
-It's maximalism! -This is their luxury. | 0:43:10 | 0:43:14 | |
Very nice way of putting it. And how luxurious is that? | 0:43:14 | 0:43:17 | |
Inverted minimalist luxury like this created a myth about Sparta, | 0:43:18 | 0:43:23 | |
a story which convinced the entire ancient world. | 0:43:23 | 0:43:27 | |
But there are other things in this very same museum | 0:43:29 | 0:43:33 | |
which suggest that the myth may be just that. A myth. | 0:43:33 | 0:43:37 | |
We actually have here some archaeological evidence which comes from the sanctuary of Orthia. | 0:43:39 | 0:43:44 | |
-And, hey... -It's... -I was going to say, there isn't too much gold | 0:43:44 | 0:43:49 | |
naturally produced in Sparta, so it has to be imported. | 0:43:49 | 0:43:53 | |
Secondly, this is jewellery. This is womenswear. | 0:43:53 | 0:43:57 | |
-Some of the jewellery's quite finely styled, isn't it? -Absolutely. | 0:43:57 | 0:44:01 | |
So, that suggests a certain sort of finery. | 0:44:01 | 0:44:04 | |
And do you notice little double axes? | 0:44:04 | 0:44:07 | |
Well, that's a male implement, so even the men are dedicating in gold. | 0:44:07 | 0:44:13 | |
Imaginary versions of utilitarian objects, | 0:44:13 | 0:44:16 | |
so this is quite a bit of a worry about... | 0:44:16 | 0:44:18 | |
So, the Spartan myth is perhaps more of a myth? | 0:44:18 | 0:44:21 | |
The Spartan myth is a bit fragile. | 0:44:21 | 0:44:24 | |
The jewellery in this museum raises a really important question. | 0:44:31 | 0:44:34 | |
The Spartan military machine continued to win victories. | 0:44:34 | 0:44:37 | |
Those victories brought with them plunder, booty, economic power, | 0:44:37 | 0:44:41 | |
yet Spartan laws forbade any kind of truck with luxuries of those sorts. | 0:44:41 | 0:44:45 | |
So the question was this - | 0:44:45 | 0:44:47 | |
could the Spartans find a way to square the circle? | 0:44:47 | 0:44:50 | |
Or would that contradiction tear their society apart? | 0:44:50 | 0:44:54 | |
Sparta's military dominance began in the 6th century BC | 0:44:56 | 0:45:01 | |
and continued until the 4th. | 0:45:01 | 0:45:03 | |
And underpinning it all was the Spartan militaristic image, | 0:45:03 | 0:45:08 | |
the Spartan myth. | 0:45:08 | 0:45:09 | |
The myth mainly applies to the male part of the Spartan citizen body. | 0:45:11 | 0:45:16 | |
And that lasted for a very long time, in other words, | 0:45:16 | 0:45:19 | |
it was unrivalled. The Spartans didn't have anybody to puncture it. | 0:45:19 | 0:45:22 | |
But when they start coming into conflict | 0:45:22 | 0:45:25 | |
and contact with other Greeks, | 0:45:25 | 0:45:28 | |
then the word gets out that actually some Spartans are a hell of a lot richer than other Spartans. | 0:45:28 | 0:45:34 | |
One had a hint that this was going on. | 0:45:34 | 0:45:37 | |
Imports start to flow in and silver starts to stick to fingers. | 0:45:37 | 0:45:42 | |
The Spartans acquired a reputation of being notoriously bribable | 0:45:42 | 0:45:46 | |
-and bribed. -Do we start to see examples of that inequality | 0:45:46 | 0:45:50 | |
-becoming more apparent to Spartans themselves? -Absolutely right. | 0:45:50 | 0:45:53 | |
And one very obvious way which is the ownership of land. | 0:45:53 | 0:45:57 | |
It's clear that more and more, | 0:45:57 | 0:45:59 | |
there's a huge division between the majority, who owned very little, and the minority, who owned quite a lot. | 0:45:59 | 0:46:05 | |
By the early 4th century BC, this had become one of the richest parts of Greece. | 0:46:11 | 0:46:16 | |
But private wealth was still technically forbidden. | 0:46:16 | 0:46:20 | |
Spartans couldn't wear their gold and silver in public. | 0:46:21 | 0:46:25 | |
So all the corrupting luxury was kept out of sight. | 0:46:25 | 0:46:29 | |
In sanctuaries like Delphi and Olympia, | 0:46:29 | 0:46:32 | |
the Spartans were showing off just as much as any other city. | 0:46:32 | 0:46:35 | |
But now here at home, in places like this, | 0:46:35 | 0:46:37 | |
they were beginning to show off as individuals. | 0:46:37 | 0:46:40 | |
And even the Spartan admirer Xenophon complained that Spartans | 0:46:40 | 0:46:44 | |
were not living now according to their own rules. | 0:46:44 | 0:46:47 | |
This influx of wealth was creating a disparity between rich and poor in Spartan society | 0:46:47 | 0:46:53 | |
and that was going to have a huge impact on Spartan power. | 0:46:53 | 0:46:58 | |
Poorer Spartans found themselves without enough land to supply their military messes. | 0:47:02 | 0:47:07 | |
As a result, they could no longer be Spartan citizens or soldiers. | 0:47:08 | 0:47:13 | |
Worse, nearly a century of solid fighting | 0:47:13 | 0:47:16 | |
had devastated Spartan numbers. | 0:47:16 | 0:47:19 | |
The army declined from nearly 5,000 in the 5th century BC | 0:47:20 | 0:47:24 | |
to just 1,500 who fought in battle at Leuctra in 371. | 0:47:24 | 0:47:29 | |
The very next year, having killed 400 more Spartans, | 0:47:31 | 0:47:34 | |
a foreign enemy, led by the city of Thebes, invaded Spartan territory. | 0:47:34 | 0:47:39 | |
The game was up. | 0:47:39 | 0:47:40 | |
The historian Xenophon describes the scene as they marched through the valley, plundering as they went. | 0:47:40 | 0:47:45 | |
"keeping the Eurotas on their right as they passed, | 0:47:45 | 0:47:48 | |
"burning and pillaging houses | 0:47:48 | 0:47:50 | |
"full of many agathoi, many valuable things. | 0:47:50 | 0:47:54 | |
"In the city, the women could not endure seeing the smoke, | 0:47:54 | 0:47:57 | |
"as they had never laid eyes on an enemy before." | 0:47:57 | 0:48:01 | |
It was the end to an astonishing career. | 0:48:01 | 0:48:06 | |
After two centuries of military success, | 0:48:11 | 0:48:14 | |
Sparta had been brought down | 0:48:14 | 0:48:16 | |
by the insidious attractions of wealth and luxury. | 0:48:16 | 0:48:21 | |
This is the sanctuary of Artemis Orthia, | 0:48:27 | 0:48:30 | |
where the telltale gold jewellery was found. | 0:48:30 | 0:48:33 | |
Here, Spartan legend said that Spartan boys were bloodily whipped | 0:48:35 | 0:48:39 | |
on the altar to test their courage. | 0:48:39 | 0:48:43 | |
Actually, we now think it may not have happened quite like that, | 0:48:43 | 0:48:47 | |
at least during Sparta's heyday. | 0:48:47 | 0:48:50 | |
But the story got around, | 0:48:51 | 0:48:52 | |
and by Roman times, it certainly was going on. | 0:48:52 | 0:48:56 | |
It was an entertainment. | 0:48:56 | 0:48:59 | |
Crowds of tourists would come to watch. | 0:48:59 | 0:49:01 | |
So many, that they had to build this amphitheatre around the altar. | 0:49:01 | 0:49:05 | |
I find this a very emotive symbol of how later generations of Spartans | 0:49:08 | 0:49:12 | |
became slaves to the image their own ancestors had created. | 0:49:12 | 0:49:18 | |
An image that has had a vast variety of admirers across time, | 0:49:18 | 0:49:22 | |
from the Romans, to the Nazis, | 0:49:22 | 0:49:25 | |
and even today, the US Marines. | 0:49:25 | 0:49:27 | |
It was their rigidity about luxury, just as much as anything else, | 0:49:27 | 0:49:32 | |
that in large part caused Spartan downfall. | 0:49:32 | 0:49:35 | |
Athens had been able to contain and adapt ideas | 0:49:35 | 0:49:38 | |
about luxury within the context of a city-state. | 0:49:38 | 0:49:41 | |
Athens had been able to successfully "manage" luxury. | 0:49:41 | 0:49:46 | |
But not Sparta. | 0:49:47 | 0:49:48 | |
And now, in the late 4th century BC, | 0:49:50 | 0:49:53 | |
a new power was emerging in Greece, that would eclipse them both. | 0:49:53 | 0:49:57 | |
Its rulers had a totally different attitude to the morality of luxury. | 0:49:57 | 0:50:02 | |
Its name was Macedon. | 0:50:02 | 0:50:05 | |
In Athens, democrats had struggled to control the urge for luxury. | 0:50:11 | 0:50:15 | |
In Sparta, luxury had brought them down. | 0:50:15 | 0:50:19 | |
But Macedon begins a new chapter in the story. | 0:50:19 | 0:50:23 | |
In 1977, Greek archaeologists made one of the most spectacular discoveries of modern times. | 0:50:28 | 0:50:34 | |
Beneath a giant mound they found a tomb... | 0:50:37 | 0:50:42 | |
..intact. | 0:50:42 | 0:50:43 | |
It was built by Alexander the Great, | 0:50:48 | 0:50:51 | |
for his father Philip, King of Macedon. | 0:50:51 | 0:50:55 | |
And inside, perhaps the richest, the most luxurious burial | 0:50:55 | 0:50:59 | |
ever found in Greece. | 0:50:59 | 0:51:01 | |
It was the aftermath of an enormous funeral pyre. | 0:51:04 | 0:51:08 | |
This wreath was found in the antechamber of the tomb of Philip II | 0:51:14 | 0:51:19 | |
who was killed in the theatre of his capital at Aegae. | 0:51:19 | 0:51:22 | |
The wreath was worn by his Thracian bride Meda on Philip's funeral pyre | 0:51:22 | 0:51:29 | |
and she might have even still been alive at the time | 0:51:29 | 0:51:32 | |
for Thracian custom was that the wife was expected | 0:51:32 | 0:51:35 | |
to follow her husband into the afterlife. | 0:51:35 | 0:51:37 | |
And it's only because gold survives at very high temperatures | 0:51:37 | 0:51:42 | |
that this is still with us today. | 0:51:42 | 0:51:44 | |
A few years before, buried beneath the grand terrace at Vergina, | 0:51:51 | 0:51:55 | |
the archaeologists had already found a palace of the same date. | 0:51:55 | 0:51:58 | |
Now recent excavation has confirmed that it was commissioned by Philip II. | 0:52:00 | 0:52:04 | |
The main block was a vast banqueting complex for the King and his companions. | 0:52:05 | 0:52:09 | |
Like the grave goods, the extraordinary mosaics | 0:52:10 | 0:52:13 | |
speak of a luxury rarely equalled at any time in the ancient world. | 0:52:13 | 0:52:18 | |
The message was clear - there was a new master in Greece. | 0:52:18 | 0:52:22 | |
He wasn't a democrat in any way | 0:52:22 | 0:52:24 | |
and conspicuous display was an essential part of his policy. | 0:52:24 | 0:52:29 | |
Luxury was off the leash. | 0:52:29 | 0:52:32 | |
I believe that arts and culture and intelligentsia | 0:52:32 | 0:52:37 | |
play a very important role in the way | 0:52:37 | 0:52:40 | |
Philip was thinking about his hegemony. | 0:52:40 | 0:52:45 | |
Philip was a high educated person and he knew | 0:52:45 | 0:52:49 | |
how important is the power of art, | 0:52:49 | 0:52:53 | |
the power of culture to support his aims, his political aims. | 0:52:53 | 0:52:59 | |
The artists have been really revolutionary | 0:52:59 | 0:53:02 | |
because we have actually another political system, | 0:53:02 | 0:53:07 | |
another ideological system and the opening of a new ruling system. | 0:53:07 | 0:53:14 | |
The things we see here aren't unusual as objects in themselves. | 0:53:17 | 0:53:22 | |
You can find more modest examples of things like this | 0:53:22 | 0:53:25 | |
all over Ancient Greece. | 0:53:25 | 0:53:28 | |
But here everything is transformed. | 0:53:28 | 0:53:31 | |
Clay into metal, bronze and iron into gold and silver. | 0:53:31 | 0:53:35 | |
It's all sending a message. | 0:53:37 | 0:53:39 | |
Philip II and his family were using this stuff | 0:53:40 | 0:53:43 | |
to communicate their power, authority and relationship | 0:53:43 | 0:53:46 | |
not only to their subjects, but also to other rulers. | 0:53:46 | 0:53:49 | |
We, they are saying, are members of The Royal Club. | 0:53:49 | 0:53:53 | |
That's why they're using not just precious metals | 0:53:53 | 0:53:56 | |
but fine craftsmanship and indeed imported, exotic items | 0:53:56 | 0:53:59 | |
like these ostrich eggs. | 0:53:59 | 0:54:01 | |
It's a monarchical use of luxury that can be paralleled in any ruling house, | 0:54:02 | 0:54:06 | |
indeed like our own, with our Crown Jewels. | 0:54:06 | 0:54:09 | |
Across the world and across time, from that day to this. | 0:54:09 | 0:54:14 | |
But everything we see here was also | 0:54:14 | 0:54:16 | |
a dramatic intervention in the debates about luxury | 0:54:16 | 0:54:20 | |
that had been going on in Ancient Greece for centuries. | 0:54:20 | 0:54:24 | |
All these beautiful artefacts a characterised by one thing. | 0:54:26 | 0:54:31 | |
A total confidence in what they are. | 0:54:31 | 0:54:34 | |
Excess is no longer a problem. | 0:54:34 | 0:54:38 | |
There is no self-consciousness about power or wealth. | 0:54:40 | 0:54:43 | |
No democratic anxiety about luxury or Spartan attempt to hide it. | 0:54:43 | 0:54:49 | |
Instead there is a new focus on ego. | 0:54:49 | 0:54:53 | |
For centuries, Greece had been dominated by places | 0:54:59 | 0:55:01 | |
in which luxury was really only valid and safe | 0:55:01 | 0:55:04 | |
if it celebrated the state or the gods. | 0:55:04 | 0:55:07 | |
Now one man, a king, was well on his way to representing both. | 0:55:09 | 0:55:15 | |
The richness in Athens culminated in the Acropolis. | 0:55:16 | 0:55:20 | |
It is collected in the temple of the goddess. | 0:55:20 | 0:55:24 | |
Here, the richness, it is gathered in the palace of the king | 0:55:24 | 0:55:30 | |
because the king is somehow the living god | 0:55:30 | 0:55:33 | |
so it is like in England, the king has to be rich | 0:55:33 | 0:55:39 | |
because this richness of the king | 0:55:39 | 0:55:41 | |
indicates the wealth of the whole state | 0:55:41 | 0:55:44 | |
and so therefore it is more in private | 0:55:44 | 0:55:48 | |
but it is actually not private | 0:55:48 | 0:55:50 | |
because the king is not a private person, | 0:55:50 | 0:55:52 | |
he's an absolutely public person. | 0:55:52 | 0:55:54 | |
In Athens, democracy had enlisted the glories of the Acropolis | 0:55:58 | 0:56:02 | |
and of public ceremony to manage and temper the excesses of the rich. | 0:56:02 | 0:56:06 | |
In Sparta, they had hoped that luxury could be suppressed | 0:56:06 | 0:56:10 | |
in the service of military pre-eminence. | 0:56:10 | 0:56:13 | |
Now in the ancient world the Macedonian Kings | 0:56:13 | 0:56:16 | |
seemed to have had the final word about luxury, public or private. | 0:56:16 | 0:56:21 | |
"Nothing in excess" seemed a dead letter. | 0:56:21 | 0:56:23 | |
Eventually the Romans came to dominate Greece and the Mediterranean. | 0:56:26 | 0:56:30 | |
They too had their anxieties about how to deal with luxury, | 0:56:30 | 0:56:33 | |
but ultimately their emperors would follow, | 0:56:33 | 0:56:36 | |
and even outdo, the Macedonian model. | 0:56:36 | 0:56:39 | |
Not even the Roman Emperor Hadrian escaped, | 0:56:39 | 0:56:41 | |
a man apparently devoted to Athenian philosophy. | 0:56:41 | 0:56:45 | |
In 132 AD he put up this enormous library complex in Athens, | 0:56:45 | 0:56:50 | |
echoing the Macedonian approach to luxury. | 0:56:50 | 0:56:53 | |
Not much had changed. | 0:56:53 | 0:56:54 | |
However, the anxieties about luxury never really went away. | 0:56:56 | 0:57:00 | |
And the debates about luxury that went on in the ancient world | 0:57:00 | 0:57:04 | |
still continue. | 0:57:04 | 0:57:06 | |
What constitutes good or bad luxury? | 0:57:06 | 0:57:09 | |
Can luxury bring us together as well as it divides us? | 0:57:09 | 0:57:13 | |
How do we best manage luxury within a democratic world | 0:57:13 | 0:57:17 | |
where everyone is supposed to be equal, but can't possibly be so? | 0:57:17 | 0:57:21 | |
And can luxury ever support a system of political equality | 0:57:21 | 0:57:26 | |
as well as it does a system of monarchical rule? | 0:57:26 | 0:57:29 | |
But today, for us, | 0:57:33 | 0:57:35 | |
luxury is even more complicated than it was for the Ancients. | 0:57:35 | 0:57:39 | |
Because just as the classical world reached its peak, | 0:57:39 | 0:57:43 | |
another tradition was born which would change everything, | 0:57:43 | 0:57:47 | |
a point of view the Ancient Greeks had never had to reckon with. | 0:57:47 | 0:57:52 | |
Hadrian built a refreshing pool here in the midst of his library. | 0:57:52 | 0:57:56 | |
But it didn't last long. | 0:57:56 | 0:57:58 | |
Just a couple of hundred years later, this was built right on top. | 0:57:58 | 0:58:01 | |
It's a church and this is one of the apses. | 0:58:01 | 0:58:05 | |
It's a perfect symbol of what happened to the classical world - Christianity. | 0:58:05 | 0:58:11 | |
And Christian ideas about luxury were very different | 0:58:11 | 0:58:14 | |
to those of ancient world. | 0:58:14 | 0:58:16 | |
The Greeks, and the Romans after them, had thought about luxury | 0:58:16 | 0:58:19 | |
as a social problem, a question of balance, of "nothing in excess". | 0:58:19 | 0:58:24 | |
But now, it was to become a deadly sin. | 0:58:24 | 0:58:28 | |
Wicked. | 0:58:28 | 0:58:29 | |
Subtitles by Red Bee Media Ltd | 0:58:34 | 0:58:38 |