Posted on 08 May 2013, 20:49

A new book came out yesterday… except, hang on, it isn’t new.

Bring Up the Bodies is the sequel to Hilary Mantel’s brilliant Wolf Hall. It was published a year ago in hardback, and since then there have been book reviews (last May), Mantel’s winning of the Man Booker prize (last October) and of course 12 full months.

And now, finally, publisher Fourth Estate has released the paperback edition. I snapped it today in Foyles bookshop next to the hardback (pic above).

I understand why publishers produce hardback editions first – they want to maximise profits when their star books are in the spotlight and calculate their paperback print-runs intelligently. The hardback of Bring Up the Bodies is currently retailing at £20, twice the price of the paperback (£9.99).

But making readers wait a full year before releasing such a culturally significant and widely discussed book just seems greedy to me. And it surely can’t be great for the book either, since those of us who would like to talk about it but aren’t on the freebie review copy lists of Fourth Estate will only be getting our teeth into it this week.

I’d like to talk about what’s inside Bring Up the Bodies, since I found Wolf Hall such a powerful and almost unmediated doorway into past lives. But I’m wondering, why bother, a year later?

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Posted on 01 May 2013, 22:49

Seven churches: Intro Pergamum Thyatira Smyrna Laodicea Philadelphia Sardis Ephesus Patmos

My sets of pics for this post: Patmos

Leaning against the ferry rail, the black water of the Aegean slid past below me, lit by the full moon high above. I saw dimly a small island shaped like a flat pyramid, darkly mysterious, as we sailed past. I leaned out and far ahead in the night were tiny lights – the lights of houses on the island of Patmos. It was 37 minutes past midnight and the words of John’s Apocalypse came into my head…

After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. And immediately I was in the spirit…

John, the author of the letters to the seven churches, was exiled here for his faith in the 1st century, and now, 2,000 years later, my father and I were arriving to complete our journey to this place where heaven was opened.

After our boat docked, we walked through sleeping streets pulling our cases on wheels. The hotel reception was closed, but five keys were on the counter with names sellotaped to them… none of them ours. So we took two at random and bedded down for the night.

I woke after an hour or two from a dream in which hundreds of people were walking up the street to our hotel, dragging their cases, the hundreds of rolling wheels filling the island with a great roaring noise, and all the people inexorably marching to claim the room they had booked and I had stolen.

Awake in the dark, it felt like a updated scene from the Revelation, with the Beast and the Whore of Babylon checking in their luggage. This island has something spookily spiritual about it.

Next morning, we walked down to the port town, Skala, which curls around a bay lapped by deep, transparent blue water. The sun was shining madly.

The town is all restaurants patrolled by cats, craft shops stocked with sponges and shells, narrow streets revealing whitewashed, domed churches, Greek men hurtling by on motorbikes, Orthodox priests flapping or pausing to pinch the cheek of a child, shop windows full of icons, fruit sellers at the harbour, men busy doing nothing at a taxi rank.

Over coffee at a streetside café we got talking to the owner and complimented him on the island. ‘It’s a beautiful place,’ I told him.

‘Yes,’ he agreed. And then with hardly a hint of smile: ‘But it is also a holy place.’

High over the town on a hill is the Monastery of St John the Theologian. Late morning a taxi bore us up a winding road through pine trees, past a stonemason’s yard with signs outside advertising petra and marmara (stone and marble), until we reached the Cave of the Apocalypse, below the monastery.

This is where the exiled St John received his Apocalypse, according to local tradition. And it is where our seven churches pilgrimage was completed.

It is 40 steep steps down to the cave and my father is 85, but he’s also intrepid and we made it down arm in arm almost without a pause. Over the doorway before you enter the cave is a bright icon of St John in red robes holding a pen in one hand while a pen holder is under his other arm. The book he holds is open at a page full of Greek text which reads: ‘In the beginning was the word…’

We stepped through the doorway and into the place where that word was alarmingly revealed. Although an Orthodox chapel has been added to the front of the cave, the powerful forms of the bare rock on your right are what immediately command your attention. The entrance to the cave is low, while the roof rises behind it, reminding me of a huge fireplace, which seems right. Holy fire touched down here.

In a deep recess is a place of prayer, marked by red velvet draped over the rock and hanging silver oil lamps above. The cave reminds me of the prophet Elijah in the Old Testament, who stood in the mouth of another cave and experienced earthquake, wind and fire, but found God instead in a still small voice. St John’s writhing visions seem to be the reverse of Elijah. They have nothing of the still small voice, but all of the earthquake, wind and fire.

And yet the atmosphere in the cave was quiet and expectant. We were there entirely on our own, which I think must be quite unusual.

A small window shows the view from the mouth of the cave. Below are the trees, fields, hills and bays of Patmos, and then the sea, and then the eastern sky. As he sat here, St John looked out towards the faraway seven churches of Asia Minor.

I sat with my father on a wooden bench and we prayed together. The cave has a beautiful acoustic. It is a place where the door of heaven opened for St John like the door of a furnace. In a small way, it opened for us too, but breathed only peace at the end of a journey.

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Posted on 26 April 2013, 21:41

Seven churches: Intro Pergamum Thyatira Smyrna Laodicea Philadelphia Sardis Ephesus Patmos

My sets of pics for this post: Basilica of St John, Ephesus city

After a lifetime of familiarity with the Bible, it’s a strange thing to see biblical names on a modern road sign. But that’s what I’m seeing now as I look out the car window: a blue sign above a roundabout tells us that Efes (Ephesus) is 3km to the right, just a chariot dash.

Ephesus was one of the great cities of the ancient world, famous in its time, but more than that, it’s one the ‘ians’ and therefore famous ever since and for ever. Galatians, Philippians, Colossians, Corinthians, Ephesians… these ‘ians’ of 1,000 indifferently read lessons in church have made me very curious about visiting this city.

There are two letters to the Ephesians, of course: the long one which comes after Galatians, and the shorter one by John in his Apocalypse.

We started at the (ruined, naturally) 6th century basilica of St John in nearby Selçuk, which is an inspired choice as from the west end of the church you get an angel’s eye view of the geography of this place: the surrounding hills, the broad, fertile valley between them which ends in the distant sea, the small hill on the left behind which Ephesus is hidden.

By tradition, the church is the final resting place of St John and a white marble slab laid on the floor of the chancel, guarded by four columns, is the modern memorial of that.

In the church is an ancient stone baptistery which any Baptist church would be proud to have. It’s set in the floor with steps leading down one side into a small, circular pool, and then steps up the other side. Next to it is a square slot cut into the marble floor which archaeologists think was once filled with oil for anointing the baptized Christians.

Since it’s such an old baptistery I wonder if they followed the tradition of the early church by giving the newly-baptized milk and honey as they ascended from the pool: a sign of passing through the waters of Jordan and entering the promised land.

By the time we reached Ephesus itself, the day was hot and the tourists were out in large numbers. We worked our way down from the top of the site. Once you’re through the turnstiles, you’re basically following the main street down through the old town, with education, entertainment and distraction along the way.

Within a couple of hundred metres in a variety of temples, statues and carvings we met Hermes with his winged shoes, Tyche the goddess of luck, Hercules out walking a lion and the hissing hairstyle of Medusa. We saw the numerous cats of Ephesus lounging on mosaic floors or draped over column capitals. We paused at the famous bogs of Ephesus, where wealthy men sat on a marble shelf punctuated by holes and a channel of running water at their feet served in place of loo roll.

We spent a while at the Library of Celsus, which surely boasts one of the most handsome facades of all classical architecture. Looking at the way the lintels on the columns swap places between the first and second storeys, I wondered if it had inspired MC Escher in his drawings of impossible buildings.

The library opened for reading in AD 100-ish and issued its last book just 170 years later when it was demolished by an earthquake. Its columns were raised again in the 1970s. Four statues stand beside the doors welcoming readers, and I loved seeing Sophia and Episteme (Wisdom and Knowledge) among them. The whole building reads like a homage to the beauty and improvement of reading.

It’s easy to get classical overload here: the baths, the market, the fountains, the theatre, the advert for the bordello just up the street carved into the pavement. The house where Anthony and Cleopatra used to meet up. After a while your imagination collapses with the effort of trying to take in the idea that these things happened here, and that if you’d been here at the right time you’d have seen them happen before your eyes.

Visiting Ephesus wasn’t a spiritual experience for me. Instead it was merely amazing, with a new wonder around every street corner.

I think this place is powerful in opening you up to the classical and pagan context for early Christianity. It helps you understand why the faith of the early Christians was the shape it was. Somehow, seeing the hills John, Paul and the other first believers saw, and walking in their streets under the heat of the Asia Minor sun, gets you under the skin of the letters to the seven churches and the episodes in the book of Acts.

Even though I don’t know it for sure yet, I think visiting these churches will add a lot of width (and maybe even depth) when I read the texts of the New Testament.

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Posted on 25 April 2013, 22:31

Seven churches: Intro Pergamum Thyatira Smyrna Laodicea Philadelphia Sardis Ephesus Patmos

My set of pics for this post: Sardis

Sardis, where John’s fifth letter to the churches was sent, is now Sart, a little village lost in the folds of lumpy hills at the foot of Mt Tmolus, which in contrast is a brutal slab of stone. I just had to stop the car and stand on the side of the road to get a picture of the village and its mountain as they look so good together.

I also asked a couple of local women to let me take their picture as they were (I think) knitting, with their feet up on chairs. Their brightly coloured clothes and headscarves are worn by women throughout this region of Turkey.

Back in the day, Sardis had one of the biggest synagogues in the western world, and we called in there today. Its vast size and luxurious mosaics tell us that there must have been a very big Jewish population living here in the 4th century AD. That was a bit of a surprise when archaeologists unearthed the synagogue in the 1960s, as it had been assumed Judaism was declining at the time, with Christianity taking off.

My father just loved being here in this synagogue and could easily identify the different parts of the building, including the marble sanctuary where the scrolls of the Torah were kept. He used to be a church organist, but when he was a student, he answered a newspaper ad from a synagogue which was looking for an organist, as he needed the extra cash. They appointed him, and he’s been there ever since, now over 60 years.

The place here which seized my imagination was the ruined Temple of Artemis, which is in a remote field outside town, overlooked by curious hills shaped like pointed hoods. The place is lonely, melancholy and haunted – and maybe a bit dark too.

The old temple and its columns are colossal and when you climb up onto the platform with its floor and steps infilled with grass, or walk among its avenues of broken, blackened columns, you get a real feeling for the occult potency of paganism. We were there in the late afternoon, with long shadows on the grass, which just adds to the feeling.

The worship of Artemis eventually came to an end, of course, after hundreds of years. Who was the last priest here, and what were his feelings as he left the temple, or lay dying, knowing that he was the last of his line?

When the temple was abandoned, the local Christians in the 4th century still feared the old building, thinking it was inhabited by demons. They apparently carved crosses into it to break their power. I went on a search of the east doorway to see if I could find them. At first I found only bees, which have built thriving nests at this end of the building, but then, in the massive stone doorposts I found small, roughly carved crosses.

I also found a little, brick-built Byzantine church tacked onto the southeast corner of the temple (pictured above), perhaps for the same reason, to negate the power of the old religion and celebrate the power and joy of the resurrection.

This church, like the temple before it, is also a ruin. It’s depressingly like finding the graveyards of two religions next to each other. The only religion in town is in the mosque. I can’t find a church, congregation or gathering of any kind (Orthodox, Catholic, Armenian or Protestant) in modern-day Sart when I look on the Net.

‘I know your deeds; you have a reputation of being alive, but you are dead. Wake up! Strengthen what remains and is about to die,’ says Jesus in the letter to the church in Sardis. But nothing remains now.

I found some interesting stuff on the Net about the state of Christianity in Turkey: Christians in Today’s Turkey (2012); The Armenian Weekly’s List of Churches in Turkey (2011); Jesus in Turkey by Christianity Today (2008).

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Posted on 24 April 2013, 20:28

Seven churches: Intro Pergamum Thyatira Smyrna Laodicea Philadelphia Sardis Ephesus Patmos

My set of pics for this post: Philadelphia

There’s not much left of Philadelphia, despite it having the most modern-sounding name of all the seven churches of the Apocalypse. All that remains is a piece of ground the size of a postage stamp, and on it the noble wreck of a gigantic church in a garden neatly tended with rose bushes and palm trees.

The church is dedicated to St John, in keeping with its spiritual link to the visionary exile of Patmos. Churches with the St John name keep cropping up on this tour, with branches of the franchise in Ephesus and Pergamum as well as here. The names of ancient churches say a lot, and these ones tell us that the St John connection was deeply felt and treasured.

We drove to Alaşehir (Philly’s modern name) this afternoon after lunch outside Laodicea in a roadside restaurant the size of a palace, with its own luxury swimming pool. We luckily arrived just before a couple of coachloads of Japanese tourists debouched into the restaurant and began raiding the vast buffet of delicious Turkish food. These restaurants are definitely the way to go if you’re ever travelling in Turkey.

Ninety minutes of driving later and we pulled up at the St John’s postage stamp. It’s set in a sleepy neighbourhood of houses, trees, birdsong, men sitting out on the pavement talking and one or two shops. The little blue mosque opposite the church gate has a minaret that looks like Thunderbird One.

Beyond the gate, three massive piers which once marked the great church’s crossing erupt from the ground and tower over the garden, while only the footprint of the fourth pier remains in a great hole five or six metres deep. The piers were originally lined with slim slabs of fine marble, but now their naked Byzantine brickwork provides a nesting place for birds.

In a little office at the back of the site, Umit, a tall, handsome gentleman, the guardian of the monument, sits at his desk enjoying a quiet smoke and a cup of mud-like Turkish coffee. He tells Seher, our guide, that before the separation of the Greek and Turkish populations in 1923, the Muslim and Christian families here lived happily together, and remarkably, that some Turkish people became Christians.

He directs us to gravestones in the gardens which witness to this. They were brought here from the local churches when the Greek families left and the churches were turned into mosques. One of them from 1890 has the surname Lokman in Greek lettering. ‘It’s a very Turkish name,’ Seher tells me.

The sad exodus of the Greek population from their ancestral homes in Turkey to modern-day Greece marked the final full stop of the Christian mission to Asia Minor led by St Paul and St John in the 1st century.

‘These are the words of the one who opens and nobody shuts, who shuts and nobody opens,’ says Jesus in the letter to the Philadelphian church.

What does it mean when the most dynamic region of growth in the early church – this region of the seven churches – is shut with no possibility of opening 20 centuries later? What does it mean when the living faith of the Philadelphians ends up as a giant brick wreck in a garden?

I suddenly realise something obvious: every one of John’s seven churches is now dead. But it feels most obvious here in Philadelphia. Thankfully, we leave before the call to prayer can bang in the final nail.

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