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Now on BBC News, meet the author. Is a story about storytelling, about | :00:00. | :00:13. | |
myth and believe, about human curiosity. Marcel Theroux's new | :00:14. | :00:22. | |
novel is a tale of religion and politics that move from czarist | :00:23. | :00:30. | |
Russia, India and eventually to the brink of the Second World War and | :00:31. | :00:34. | |
the Holocaust. On every page, the same question teases and torments | :00:35. | :00:37. | |
you: What is true and what is not? Welcome. | :00:38. | :00:54. | |
I'm not sure if classification of novels is a good idea or not, but in | :00:55. | :01:00. | |
the case of this very original story, I want to hear how you would | :01:01. | :01:06. | |
describe it as a book. That is a tough one. For me, it is an | :01:07. | :01:11. | |
adventure story, at the heart of it. I wanted to have the energy and | :01:12. | :01:15. | |
vigour of a classic adventure story. The book itself sprang out of my | :01:16. | :01:19. | |
obsession with another book, which I brought to show you. It's The | :01:20. | :01:26. | |
Unknown Life Of Jesus Christ, published in 1894 in Paris by a | :01:27. | :01:34. | |
Russian emigre. I have always been interested in this story of Jesus, | :01:35. | :01:38. | |
and particularly the big gap in the gospel between his childhood and the | :01:39. | :01:42. | |
beginning of his ministry in Galilee, and I always wondered what | :01:43. | :01:45. | |
he was up to in those years. And I came across this apocryphal tale | :01:46. | :01:53. | |
that he had been in India studying Buddhism, and it turns out it | :01:54. | :01:58. | |
originates with this book. The writer claims to have discovered it | :01:59. | :02:03. | |
in a Tibetan monastery. The how, why and where of that story was the | :02:04. | :02:07. | |
seat. We live in an age of conspiracy theory sees -- conspiracy | :02:08. | :02:18. | |
theories, and this is a great one. That period, the writer is a Russian | :02:19. | :02:31. | |
in this part of the Empire, and he is possibly up to no good. It is | :02:32. | :02:35. | |
fascinating that he is therein the first place. Then he comes up with | :02:36. | :02:38. | |
this gospel that sounds like something out of Indiana showing | :02:39. | :02:43. | |
that Jesus is a Buddhist. What a lovely idea that would be, you might | :02:44. | :02:47. | |
think about as you say, when you look at the historical background | :02:48. | :02:53. | |
and what was going on in the 1880s and 8090s, which is a period that | :02:54. | :02:57. | |
weirdly resembles others, it was a busy time for fake news, for | :02:58. | :03:03. | |
conspiracy theories. In many ways, it is a book about stories, about | :03:04. | :03:16. | |
how important they are, and about high how this leads to religious | :03:17. | :03:21. | |
belief. It is a story about storage telling wrapped up in a piece of | :03:22. | :03:25. | |
storytelling. That is why I think that the novel is the right form to | :03:26. | :03:29. | |
tell his life, because his life is about telling stories. As I was | :03:30. | :03:36. | |
writing it, I was thinking about the fact that it seems like in the last | :03:37. | :03:40. | |
ten years the word narrative has seized hold of people's | :03:41. | :03:43. | |
imaginations. I don't think people talked about it in 20 -- talked | :03:44. | :03:49. | |
about it 20 years ago. It is one of the legacies of the Blair era. It | :03:50. | :03:54. | |
was Peter Mandelson that I remember saying the Labour Party needed to | :03:55. | :04:00. | |
find a new narrative. You could be talking about Rasputin. How weird. | :04:01. | :04:06. | |
People are so self conscious now about the need to construct stories, | :04:07. | :04:10. | |
to have a back story, a charismatic central figure struggling to do | :04:11. | :04:16. | |
something. And it seems like the techniques of novel writing have | :04:17. | :04:21. | |
been adopted wholesale by spin doctors and political analysts and | :04:22. | :04:26. | |
movers and shakers. When you were writing it, you must have been aware | :04:27. | :04:30. | |
that the whole political debate about fake news, the now famous | :04:31. | :04:38. | |
phrase, about truth, falsehood, the manipulation of truth, had really | :04:39. | :04:42. | |
been taken and thrust into the limelight for us all in a way that | :04:43. | :04:46. | |
wasn't the case five years ago. That was the weird thing about the book. | :04:47. | :04:53. | |
I finished it last spring. Fake news wasn't a word when I handed the book | :04:54. | :04:59. | |
my publisher, and I had weird to the tingling in my spine when people | :05:00. | :05:05. | |
started arguing about the truth and falsehood, and alternative facts, | :05:06. | :05:15. | |
and I thought, this is so bizarre. -- I had a weird tingling in my | :05:16. | :05:21. | |
spine. This book deals with anti-Semitism, and that is the | :05:22. | :05:27. | |
oldest hatred of all. It seems evergreen and like it will never | :05:28. | :05:31. | |
disappear. Of course, it is a perennial subject for novelists, and | :05:32. | :05:37. | |
yet, there is nothing familiar about that theme in this book - oh, here | :05:38. | :05:44. | |
we go again - because it is wrapped up in this enigmatic figure who | :05:45. | :05:50. | |
clearly fascinates you, almost obsesses you. I found him so | :05:51. | :05:56. | |
strange. Here is this guy, in British India, what is he doing? He | :05:57. | :06:01. | |
finds this book and says that Jesus was studying Buddhism. He then turns | :06:02. | :06:06. | |
up in a lot of other people's box. In real life, he actually does. But | :06:07. | :06:11. | |
you only see flashes of him. There is no biography. We don't know when | :06:12. | :06:16. | |
he died, we're not 100% sure when he was born, but he flashes up a lot of | :06:17. | :06:21. | |
times in declassified documents from British India. I have to say that | :06:22. | :06:24. | |
what I have read about him, he doesn't seem like the nicest person | :06:25. | :06:28. | |
in the world. He seems to have inspired this trust above all. The | :06:29. | :06:34. | |
fact that he was there doing this thing, and that he disappeared from | :06:35. | :06:40. | |
history, I find extraordinary. In a way, the post-Cold War world, with | :06:41. | :06:45. | |
all those horrible certainties removed, has produced, as everybody | :06:46. | :06:49. | |
knows, a version of political chaos that we are living through, and it | :06:50. | :06:56. | |
seems to me that what you are trying to catch there is something that | :06:57. | :07:00. | |
flavour, almost exactly a century before. What is weird is that that | :07:01. | :07:06. | |
period, it seems that so many other stories that are covered are | :07:07. | :07:10. | |
re-emerging, stories about communism, liberalism, what rights | :07:11. | :07:14. | |
we are fighting for, and a lot of very noble ideals lead to rights and | :07:15. | :07:21. | |
extending the franchise to women, all these things. This is a cocktail | :07:22. | :07:26. | |
of very modern ideas, and even the technology is modern. They get the | :07:27. | :07:30. | |
first long-distance telephone lines. OK, you can only call as far as | :07:31. | :07:35. | |
Belgium from Paris, but still. We think of our period as unique and | :07:36. | :07:39. | |
special in terms of the speed with which news travels, the wave fake | :07:40. | :07:44. | |
news can be disseminated around the world. It really wasn't that | :07:45. | :07:50. | |
different in Paris in the 1880s. It is also ultimately I think our hymn | :07:51. | :07:54. | |
of praise to the art of storytelling, which can be | :07:55. | :08:03. | |
manipulated and can be damaging, but it is part of the building of a | :08:04. | :08:06. | |
nation, and you feel that with every bone in your body. I do, and I love | :08:07. | :08:10. | |
stories and long to be seduced by them. My wife came home from a book | :08:11. | :08:19. | |
festival with a bag that said, stories are bridges to other worlds. | :08:20. | :08:24. | |
I thought, that's true, but stories are also other things, propaganda, | :08:25. | :08:30. | |
poison, lies. And I wanted both for the reader to feel like this story | :08:31. | :08:35. | |
involves them, but also for them to emerge with their eyes open to the | :08:36. | :08:39. | |
manipulations of story, and to see how ubiquitous these forms of | :08:40. | :08:45. | |
storytelling are. Marcel Theroux, author of The Secret Books, thank | :08:46. | :08:46. | |
you very much. Good evening. The final day of | :08:47. | :08:58. | |
meteorological summer has seen a mix of sunshine and heavy | :08:59. | :08:59. |