Medieval black humour and propaganda
I’ve had a nice synchronicity experience this week. I’d been looking through a couple of art books (because I couldn't be bothered doing anything else), and I saw something about a 12th century stone carving of the Last Judgement, which is on the portal of the cathedral in Autun (in Eastern France). The sculptor was called Gislebertus, and it’s a fantastic piece of art. I thought the section where the archangel and the devil are weighing the merits of souls together was quite funny, and I wondered whether it might be evidence that people in the Middle Ages might have appreciated a bit of black humour now and then, but that's surely wishful thinking. There must have been a universal terror of damnation in those times which would have precluded any jokes. Anyway, the very next day I watched part one of the BBC’s new documentary series on The Crusades, and within the first few minutes, it mentioned the Gislebertus sculpture. So having never heard of him in my life before, I’ve now come across him twice in two days.
I’d recommend the tv programme to anyone who hasn’t watched it yet, and it will be available on the BBC website for a few weeks. It’s a good blend of everything that’s in the BBC’s foundation mission (“to educate, inform and entertain”), and the presenter shuts up occasionally. I don’t mind that he has left out a lot of background information, or related events. It’s not meant to be an exhaustive chronicle, it’s his own perspective, and he’s only got three hours to show it. And I quite liked the slightly clichéd use of music too (Gothic chant, Sephardic wailing) - it created atmosphere. There was also a not unpredictable subliminal message. The whole thing was kicked off at the very end of the 11th century by a cunning piece of papal propaganda, which conjured up the notion of a threat to Christendom from a common enemy against which different factions could rally, abandoning their previous rivalries (and thereby solving a few of the pope’s own political problems). It was an early articulation of “otherness”, the presenter pointed out, and we all know where it’s led, was what he meant.
Elsewhere on the telly
Putin, Russia and the West: Another high quality new documentary series from the BBC. The first part was enthralling. Putin is a strange character, self-effacing and mesmerising at the same time. And his cool astuteness makes a lot of other world leaders look cloddish and naïve. He also managed to face down the oligarchs, and told the Taliban to fuck off (literally).
Coronation Street: Becky is finding it difficult to decide whether to hang around the streets of Salford in the hope of getting back with a chubby balding man who moans a lot, or to start a new life in Barbados with a chap who could be the next James Bond.
Religion for atheists and radicals
NB This is a review of a book review, not the book itself which I haven’t read, but might get around to one day.
In his latest book, the seemingly paradoxically titled Religion for Atheists, Alain de Botton tries to show that even for atheists there are aspects of religion which can create important social benefits. As a non-believer, but a “cultural Catholic*”, and an amateur historian, I’m not at all surprised by this. For centuries religion has been one of the main sources of aesthetic inspiration . Without Christianity we would never have enjoyed the ethereal masterpieces of the Renaissance, or Gothic cathedrals, or polyphony, or Paradise Lost, or some of the rambunctious stories in the Bible. Other religions too have left a staggering legacy of architecture, art, music and literature. And of course there are the values of hospitality and charity, of treating others with decency, and the capacity of religions for supporting order in society, and the organisation of communities. The famous historian of the working class in Britain, E P Thompson, for instance, believed that the working class movement was able to grow in confidence and self-awareness because it had learned from the egalitarian organisation practices of the Methodists. This reading of the role of religion of course should be seen alongside a more sinister one – for religion has undoubtedly also fuelled many of the most savage genocidal acts and conflicts throughout history.
In the Guardian this week there was a rather viperous review of De Botton’s book by the radical Marxist academic and intellectual superstar, Terry Eagleton (who was originally from Salford, is still in a manner of speaking a Catholic, and was once taught by my dad):
“One wonders how this impeccably liberal author would react to being told that free speech and civil rights were all bunkum, but that they had their social uses and so shouldn't be knocked. Perhaps he might have the faintest sense of being patronised. De Botton claims that one can be an atheist while still finding religion "sporadically useful, interesting and consoling", which makes it sound rather like knocking up a bookcase when you are feeling a bit low. Since Christianity requires one, if need be, to lay down one's life for a stranger, he must have a strange idea of consolation. Like many an atheist, his theology is rather conservative and old-fashioned”
Ironically Professor Eagleton a couple of years ago wrote a book called Reason, Faith and Revolution (I'll probably never read this one because it would almost certainly be too hard for me), which would appear to echo some of De Botton’s ideas about the utilitarian value of religion, yet here he seems to imply that De Botton is being hypocritical if not dishonest in suggesting that a secular society might be able to take advantage of some of the non-doctrinal aspects of religion, without embracing the beliefs. His review has made me quite curious about De Botton’s book, which I'd guess wasn’t his intention.
* A “cultural Catholic” is someone who was brought up in the Catholic faith, who while no longer believing in its dogma, still retains a fondness for the beauty and mystique of its rituals. Sadly that mystique, and its sense of immutability, has disappeared since the introduction of the user-friendly vernacular services.