Lead book review

Espionage, Christopher Andrew reminds us, is the second oldest profession. The two converged when Moses’s successor Joshua sent a couple of agents to spy out ancient Jericho. There they were sheltered by the madam of the local brothel. All three are heroes in Israel today. Generals and politicians have always needed secret information to track and outmanoeuvre their foreign and domestic enemies. So they place spies, suborn traitors, eavesdrop, decipher other people’s messages, subvert their governments, assassinate their servants and sabotage their property. The technology has changed massively over the centuries; the aims and the basic methods have not.

In the gap between what we feel ourselves to be and what we imagine we might in different circumstances become, lies civility. Keith Thomas’s marvellous new book addresses the subject of ideal behaviour. It shows the way that early modern England formed notions of civilisation and proper conduct, in contrast to what was termed ‘the Other’. These alternative people were labelled ‘barbarians’ or ‘savages’ when found abroad or on the Celtic fringe. If the unacceptable was found within England, rural or impoverished, they would be called ‘clowns’ or ‘clodhoppers’.

When General de Gaulle published the first volume of his war memoirs in 1954, he signed only four presentation copies: for the Pope, the Comte de Paris (France’s royalist pretender), the President of the French Republic and Queen Elizabeth II. One of his associates remarked: ‘All de Gaulle’ was in that gesture. But what was de Gaulle? Catholic? Conservative? Romantic? Arrogant? All these, surely, and not least ideologically eclectic. His political beliefs were not only enigmatic but were often vague in his own mind. When he took the world stage in June 1940 it was unclear whether he was a royalist, a Christian Democrat or even a proto-fascist. This uncertainty was a major reason why many were suspicious of him — most damagingly, Franklin Delano Roosevelt.

The Paul Daniels Magic Show, on a Saturday afternoon in the early 1980s, was a straightforward enough proposition. A wand, a waistcoat and a wig; pick a card, any card....Here was Western conjuring as entertainment, in the music hall and variety tradition. Not much to connect it to gods and spirits; little in the way of holy terror in the sequins of the lovely Debbie McGee. But, as John Zubrzycki’s new book shows, with Indian magic it has always been considerably more complicated than that. India was mythologised as a land of supernatural marvels for as long as written history goes back. It was there that Herodotus located his giant gold-digging ants.

Here’s a treat for desert lovers. William Atkins, author of the widely admired book The Moor, has wisely exchanged the dank, wind-lashed chill of Britain’s moorland for eight of the world’s fieriest deserts, from the Empty Quarter of Oman and Egypt’s Eastern Desert to the Taklamakan in China and an unlikely stint at Burning Man in America’s Black Rock Desert. It’s not entirely clear what prompted these particular journeys or this specific quest. We learn in the second sentence that a long-standing girlfriend has gone to live and work abroad and Atkins is not going with her; so perhaps a retreat into the desert is the wholly appropriate response in a travel writer searching for new territory to furrow.

Even the most cursory glance at the classical period reveals the central place that birds played in the religious and political lives of the two key Mediterranean civilisations. Their gods, for example, were often represented in avian form, so that the Athenian currency bore an owl image, which was intended as a portrait of the city’s patron, Athene. ‘Owls to Athens’ was a proverbial expression, much like ‘coals to Newcastle’. From North Africa to the shores of the Black Sea there are still Greek temples dedicated to Zeus that are topped by weathering stone eagles as symbols of their supreme deity, while the imperial legions of Rome fought under an eagle standard for much the same symbolic reasons.

A very prolific and long-standing writer of short stories reveals himself. William Trevor, who died in 2016, owned up to 133 short stories in the two-volume 2009 Collected Stories, and here are ten final ones, written in his last seven years. One shy of a gross, he might have had a character put it. Reading through them, we see occasional echoes and repetitions; characteristic ways of looking at life, and of putting a story together; a slowly emerging political stance; a turn of phrase; some favourite words; a delight in sentences. The novels are splendid. The sequence from The Boarding House to Other People’s Worlds hardly misses a step, and The Children of Dynmouth (1976) is a masterpiece. But the stories are many and multiple, and give us a more total sense of Trevor.

When Peregrine Worsthorne was on Desert Island Discs in 1992, he chose as his luxury item a lifetime supply of LSD. He may, according to the American journalist Michael Pollan’s fiercely interesting new book, have been on to something. Acid has a bad name these days: either a threat to the sanity of your children, or a naff 1960s throwback favoured by the sort of people who sell you healing crystals at markets in Totnes. Yet in LSD-25, psilocybin, DMT, mescaline and others we have a family of molecules with startlingly powerful effects on the human mind. They are not addictive, carry little or no physiological risk, and their association with the desire to jump out of windows has been distinctly exaggerated. They might even be good for us.

Rao Pingru is 94, and a born storyteller. His gripping graphic narrative weaves in and out of the violent, disruptive upheavals that marked China’s transition in the 20th century from an immemorial, apparently immutable imperial past to its current uneasy truce with the technology, morals and politics of the Western world. He was born in Nancheng, a city virtually unchanged in seven centuries since the end of the great Song dynasty. The first painting in this book shows Pingru himself as a small boy kneeling to knock his head on the floor in a traditional kowtow, performed at the foot of the man who had come to teach him to write. In ancient China, calligraphy embodied continuity, discipline, the accumulated wisdom of civilisation itself.

They don’t look like a natural pair. First there’s the author, Kirk Wallace Johnson, a hero of America’s war in Iraq and a modern-day Schindler who, as USAID’s only Arabic-speaking American employee, arranged for hundreds of Iraqis to find safe haven in the US. In the process, he developed PTSD, sleepwalked through a hotel window, flung himself from a ledge and plunged, nearly, to his death. Then there’s the stranger-than-fiction Edwin Rist, a brilliant young flautist who, on a pitch-black night nine years ago, in pursuit of an obsession with rare bird feathers, risked years in jail in one of the most brazen and bizarre museum heists ever accomplished. Yet Johnson and Rist are made for one another. Within pages I was hooked. This is a weird and wonderful book.

The subtitle of Lawrence Wright’s splendid God Save Texas (‘A Journey into the Future of America’) would be alarming if I found it entirely convincing. It’s hard to imagine a future where the Catholic Texan spirit of individualism would seriously overwhelm Yankee Puritanism, however mutated. In New England it’s about hard-earned old money shrewdly invested. In Texas it’s about striking it rich on a hunch, and new money rashly spent. There are contradictions in Texas which allow you to select almost any argument you like from her. She is beautiful and she is barren; corrupt and honourable. Whatever you want to say about her, she will supply abundant evidence.

‘If you look at walls soiled with a variety of stains or at stones with variegated patterns,’ Leonardo da Vinci advised fellow painters, ‘you will therein be able to see a resemblance to various landscapes graced with mountains, rivers, rocks, trees, plains, great valleys and hills in many combinations.’ By an irony of history, Leonardo (1452–1519) has come to resemble that stained wall: a Rorschach blot in which viewers discern phantoms of their own imagination. This is, of course, to some extent the fate of all celebrities, and Leonardo was the first true artist celeb — the forerunner of a long line descending through his younger contemporaries Michelangelo and Raphael down to Picasso, Andy Warhol and Damien Hirst.

’68 will do as shorthand. Most of ’68, as it were, didn’t happen in 1968. It was, at most, the centrepoint of a long accumulation of radical protest. It began with duffle-coated marches against nuclear war, a well-mannered and respectful movement whose spirit persisted to the end of the decade. (In October 1968, a rally against the Vietnam war finished with demonstrators linking arms with policemen and singing ‘Auld Lang Syne’). It continued into the 1970s with real political violence — the Baader-Meinhof gang and many other groups. It is not very much like 1848 as a year of political upheaval, more the symbolic statement of a large-scale change of mind. That change of mind is probably still happening.

In the reign of Constantine, whose conversion to Christianity in AD 310 set the entire Roman world on a course to becoming Christian, a Palestinian scholar named Eusebius pondered the reasons for the triumph of his faith. Naturally, he saw behind it the guiding hand of God; but he did not rest content with that as an explanation. The purposes of heaven were to be traced in the patterns of earthly history. ‘It was not merely as a consequence of human agency that the greater part of the world’s peoples came to be joined under the sole rule of Rome — nor that this should have coincided with the lifetime of Jesus.’ A global faith, Eusebius argued, had been rendered possible by a globalised age.

On a night in Paris in 1914, Gertrude Stein was walking with Picasso when the first camouflaged trucks passed by. ‘We had heard of camouflage,’ Stein recalled, ‘but we had not seen it, and Picasso, amazed, looked at it and then cried out, yes it is we who made it, that is Cubism.’ The art of blending into the background was indeed discovered by painters, but the roots of camouflage, Mary Horlock argues, lay in Impressionism. French camouflage manuals cited Corot rather than Picasso: ‘It is by variations of light and shadow, often very delicate, that one recognises how an object is solid and detached from its background.’ For Solomon J.

Sea Shepherd is a radical protest group made famous — or notorious — by the American cable TV series Whale Wars and by the support of numerous Hollywood celebrities and rock stars. Having previously concentrated on obstructing whale-hunting from Japan to the Faroe Islands, it now focuses on other devastating acts of marine plunder. In Catching Thunder, written with Sea Shepherd’s active co-operation, the Norwegian journalists Eskil Engdal and Kjetil Sæter tell the story of a 10,000-mile sea chase, lasting 110 days, in which the organisation sought to bring to justice a Spanish vessel illegally trawling for highly endangered toothfish in the Southern Ocean.

On 20 July 1805, just three months before the battle of Trafalgar destroyed a combined French and Spanish fleet, the Emperor Napoleon ordered his chief-of-staff to ‘embark everything’ for the invasion of England that he had been dreaming of for two years. ‘My intention is to land at four different points,’ he explained to Berthier, ‘at a short distance from one another... Inform the four marshals there is not an instant to be lost.’ While there is possibly no saga in his whole astonishing career — Russia included — that so vividly exposes the curious and almost wilful blind spots in Bonaparte’s make-up, his enemies would have done well to pay closer attention.

I saw a biopic about Morecambe and Wise recently. The actors impersonating the comedians were not a patch on the originals — how could they be? You need a genius to play a genius. I often wonder if my own HBO Peter Sellers movie would have been improved if someone fiery, of the calibre of Gary Oldman or Sacha Baron Cohen, had been cast instead of Geoffrey Rush, who was muffled under prosthetic make-up. But my point is, biopics seldom come off, and nor do biographies. Indeed, it is a reprehensible and misguided genre. Privacy is violated, creative achievements are explained away, and great men and women are unmasked as sneaky, predatory, cruel and ordinary. Humphrey Carpenter wrote all his biographies — of Auden, Britten and Ezra Pound — in this way.

At the end of his study of Debussy, Stephen Walsh makes the startling, but probably accurate, claim that musical revolutionaries tend to be popular. We generally think of radicals as being primarily like Schoenberg, Charles Ives and Pierre Boulez, whose works, after decades, still mainly appeal to a small group of sophisticates. But if one takes the larger view, there is no doubt that most composers who transformed the art of music were almost always immediately popular. Monteverdi, Beethoven, Chopin and Wagner commanded substantial audiences, with often beguiling surfaces and revolutionary substance. Schumann said that Chopin’s music was ‘a cannon buried in flowers’. The same might be said of Debussy, who could not have broken more decisively with the past.

The British diplomat Robert Vansittart had been warning against Nazism for years, so it was a surprise when he and his wife showed up in Berlin for a two-week ‘holiday’ during the 1936 Olympics. ‘Van’ was impressed by German organisation. ‘These tense, intense people are going to make us look like a C nation,’ he wrote in a confidential report. The anti-appeaser had meetings with Hitler and the principal henchmen, and took a particular shine to Goebbels: ‘a limping, eloquent, slip of a Jacobin… My wife and I liked him and his wife at once.’ Van even came to think he might have misjudged the Nazis, though a lapse by the newly appointed ambassador to London, Von Ribbentrop, gave him pause.