Jonathan Keates

Dante has suffered rather too much from his admirers. Barely was he cold in his grave at Ravenna than the process of reinventing him began. The Florentines, who had earlier driven into exile the man they dubbed an instrument of the Devil, hastened to claim him for their own, appointing Giovanni Boccaccio, his earliest biographer, as their city’s official public lecturer on the poet’s most famous work. First merely entitled Commedia, the visionary epic picked up its Divina from Boccaccio, and the process of literary canonisation began.

Listing page content here Plutarch, in his Life of Alcibiades, captures the fascination of the Greek warrior, politician and glamour boy by quoting a line from a contemporary comedy: ‘They long for him, they hate him, they cannot do without him.’ The same words sum up our ambivalent relationship with the cultural world inhabited by the Boeotian biographer and his illustrious subject. We yearn for ancient Greece as a utopian construct, rich in the purest incarnations of poetry, drama, philosophy, architecture and the elemental outlines of democracy. Yet at the same time we shrink from its fatalism, its brutality and the generally low value it placed on the quality of life for anybody who was neither male nor free.

It is easy to get misty-eyed about Renaissance Florence. How gorgeous it was, we tell ourselves, this City of the Lily, with its lissom youths and comely maidens, each one a Gozzoli ephebe or a Botticelli Venus, its humanist scholars poring over the latest haul of Greek manuscripts, Donatello and Cellini fashioning flawless marble and bronze, Brunelleschi winching the last blocks of his miraculous cupola into place, Masaccio slapping down the sublime ‘Tribute Money’ on the wet plaster of the Brancacci Chapel, and those dear, wise Medici guiding it all towards a purple-prose apotheosis in the pages of Burckhardt and Berenson. Oh to be in Fiesole now that April’s there! Fra Girolamo Savonarola has traditionally been seen as the party-pooper at this cultural banquet.

Proust is rapidly becoming the Mozart of the novel, one of those artistic figures before whom, from time to time, we delight to abase ourselves in various not always dignified postures of idolatrous adoration. One acquaintance of mine, for example, currently devotes his leisure hours to marking up A la recherche du temps perdu in different-coloured inks to indicate successive references to food, carriages, clothing etc. A lady in America is busy compiling a Proustian peerage, scanning the small print of silver-fork gazetteers and almanacs for stray duchesses, barons and counts, with the idea of giving us the whole coroneted galaxy in a sumptuous album, complete with escutcheons and portraits.

Published in 1995, John Berendt’s Midnight in the Garden of Good and Evil was one of those books whose success could be measured by the fact that dozens of people pretended they had read it when they hadn’t. Was this a novel, we wondered, or just snappy reportage with a few names changed and a spot of discreet decorative interference with actuality? Not that it mattered, so enjoyable was the pungent cocktail of murder, voodoo and gender reassignment amid the premier gratin, white or black, of Savannah, Georgia. Some ten years on, Berendt has attempted a repeat performance in The City of Falling Angels, turning his attention from criminal Dixie to a Europe over whose unregenerate wickedness Americans have lately delighted in tut-tutting.

‘Is your autobiography really necessary?’ Something along the lines of that war poster which asked a similar question about railway journeys should be tacked up above the desk of every self-respecting author. Edmund White is one such, and we are already entitled to feel that we know an awful lot about him. He has skilfully fictionalised episodes from his youth and mature adulthood in A Boy’s Own Story and The Married Man, he has made hay with characters based on his friends in Caracole and mapped out his socio-sexual milieu as a gay American during the 1970s in States of Desire. What more can he possibly have to disclose? My Lives, as it turns out, is hardly full-on autobiography. Readers wanting the total balance sheet of successes and failures will be disappointed.

Something very important in the history of England happened on 24 January 1536, when King Henry VIII, celebrating the vigil of the feast of St Paul’s conversion, staged a splendid tournament in the tiltyard of his palace at Greenwich. The monarch, ‘mounted on a great horse to run at the lists’, was unseated by an opponent’s lance. As Henry staggered to his feet the heavily armoured charger fell on top of him, causing severe concussion and the opening of a varicose ulcer for which he had been treated ten years earlier.

The English don’t read German literature. This is not, I suggest, because of our vulgar prejudice towards the Germans for being the people they are and having the history they do. That over-repeated Fawlty Towers episode, those ‘Vorsprung durch Technik’ commercials and endless how-we-won-World-War-II documentaries keep such unselective loathing robustly alive, but in the case of books and authors the reason for our indifference is altogether simpler. Since most of us don’t speak the language, where are we to get hold of them?

During the mid-17th century the idea gained ground in various parts of Europe that the world was about to come to an end. Bewildered by the effects of widespread war and revolution, bad harvests and a miniature Ice Age taking the form of savage winters, people made ready for the sounding of the Last Trumpet, the arrival of the Four Horsemen and the whole apocalyptic shebang. Mad prophets, false messiahs and a host of other doomsters had a perfect field day proclaiming sinful mankind’s imminent annihilation. Something not altogether dissimilar is now happening in the case of the English language.

Loneliness is a pearl of great price among novelists. Fiction, drawing so much of its inspiration from groups, communities and societies, nevertheless cherishes the idea of solitude, of the hero or heroine outcast and apart, thrown upon their own resources for spiritual endurance. Think Robinson Crusoe among his goats, Jane Eyre roaming the corridors and attics of Thornfield, Fanny Price learning the value of non-inclusiveness from her selfish Bertram cousins or the peopled wilderness created by Dickens in Bleak House. Douglas Coupland’s latest novel invokes one of the 20th century’s best known loners in its title.

In New York in 1920 the writer Hattie Mayer, under her pen name Anzia Yezierska, published her first collection of short stories, entitled Hungry Hearts. Poignant sketches of Jewish family life among the tenements and sweatshops of the Lower East Side, they gain additional impact from the reader’s continuing awareness that English is not the author’s first language. She grew up in a shtetl in the Pale of Settlement speaking Yiddish and Polish, and made the transatlantic voyage with her parents in the wake of Tsar Nicholas’s pogroms. Given such experience, the final story, ‘How I Found America’, seems, for all its sentimentality, the most moving.

Philanthropists are a boring lot these days. Your modern seven-figure donor is either resolutely anonymous or else determined to be seen as approachable Mr Average, quiet and unassuming, who just happened to have the chequebook handy. Gone for ever, it seems, is the splashy, domineering article familiar to our great-grandparents, combining a certain Dickensian whiff of Bounderby and Pecksniff with an innocent delight in showmanship, exercising his benevolence as a kind of pantomime ‘Grand Transformation Scene’, ending in paeans of praise from a grateful proletariat. William Hesketh Lever never wanted to be seen as philanthropic, and was always at pains to emphasise the self-interest of any step he might take towards improving other people’s lives.

Everyone — well, almost everyone — knows that in 1895, while The Importance of Being Earnest was packing in the punters at the St James’s Theatre, Oscar Wilde was foolish enough to take the Marquess of Queensberry to court for libelling him as a ‘posing somdomite’. The noble lord’s spelling mistake occasioned history’s most famous ‘[sic]’, and Oscar, subsequently shown to be exactly what his accuser claimed, with or without the redundant ‘m’, went to his martyrdom on the Reading treadmill.

Crime is a species of performance art. Acts of murder, theft or fraud assume the collusive presence of an audience formed from that law-abiding majority for whom felony on a grand scale holds an inextinguishable glamour. Even a simple mugging possesses elements of street theatre, as if some sort of scenario had been worked out between the robber and his victim before the offence took place. However much we proclaim our hatred of the sinner, his sinfulness nourishes our less respectable dreams and fantasies. Thus the agents of havoc are easily metamorphosed into folk heroes, loved, envied and applauded even at the foot of the gallows. Highwaymen were archetypal avatars of the criminal as popular entertainer.

He was born to a virgin honoured with the attentions of the most high god. He assumed human form and gathered disciples around him who were derided for their adoration. Having performed a variety of miracles and made a journey to the underworld, he ascended to heaven, where he joined his father, president of the immortals, as the latest manifestation of personified divinity. In some versions of the story he took his mother with him. Was it embarrassment at the uncanny similarities between the myth of Dionysus (a.k.a. Bacchus) and the life of Jesus which caused early Christian writers to anathematise the cult of the pagan deity so vigorously?

Regrettably history is not among the core subjects now prescribed by the government's umpteenth overhaul of the national curriculum. The omission is a foolish one, given the nation's unquenchable enthusiasm for the past in whatever form, serious or 'lite'. Does the official mind scent potential troublemakers among those inquisitive as to the fate of vanished civilisations or exuberantly misbehaving royal dynasties? Most people, as it happens, enjoy history not so much for its lessons, hints and warnings as for the how-different-from-us factor, the armchair schadenfreude enhanced by our comforting remoteness from the miseries and privations its pages evoke.

Much is made by writers these days of the need for 'getting distance', for putting frontiers, oceans, whole continents between themselves and the sources of their inspiration. A spell on a Mediterranean island, a prolonged residence in some foreign capital or a creative writing fellowship at an American university are all supposed to do the trick. To advertise the whole business more effectively, you can always engineer a noisy parting of the ways with the British reading public, so unforgiving of your success, so philistine and parochial, and flounce off to New York, where your genius will be properly nurtured and cosseted.