History

There is something about the Transit of Venus that touches the imagination in ways that are not all to do with astronomy. The last Transit occurred in 2012, and if nobody who watched it will ever see another, the sight of that small black dot, making its almost imperceptible progress across the disc of the sun, offered, across the span of 243 years, an oddly moving connection with the scientists and sailors who quartered the globe and, sometimes, risked their lives in 1769 to attempt the first comprehensive observations of the event. There is no shortage any more of ‘global events’ — a good, old fashioned footballing brawl between England and Colombia will stop the planet — but in the more localised world of the 18th century it was another matter.

This is a biography that begins with a bang, swiftly followed by puddles of blood, shrieks of ‘Murder!’ and a chase through the foggy streets of Victorian London. On 8 December 1854, a French émigré was walking through Fitzrovia, close to the heart of radical London, having recently left a pistol-shooting range in Westminster. He had a companion: a mysterious woman with a letter in her pocket and unknown intentions in her heart. It was a cold, wet night. At just past eight o’clock, they arrived at 73 Warren Street, a narrow town house near Tottenham Court Road, where George Moore (a soda water manufacturer who had employed the émigré as an engineer) lived, and were shown into the plush parlour to wait for him.

Once won, rights and freedoms are taken for granted. We all find it difficult to imagine life before the Married Women’s Property Act, when everything belonging to a wife — goods, chattels, children — automatically became the sole property of her husband. Those born since the 1960s can’t really envisage what it was like for practising homosexuals in those days. By a similar token, the mind can scarcely take in the fact that in Penal times, Catholics could not buy or sell land; or that it was an imprisonable offence for Catholics to run a school. It was a legal offence to dress as a monk or a nun out of doors.

In his robust new biography of Alcibiades, David Stuttard describes how the mercurial Greek general shocked his contemporaries by adopting Persian customs: Certainly, he embraced their lifestyle, tying his hair up in a bun, curling his well-oiled beard (a symbol of machismo in the Persian court), dousing himself in the perfumes for which Sardis was so famous, and dressing not just in sumptuous robes and beautifully fringed tunics of linen, wool and mohair (deep-dyed in vibrant reds and vivid yellows, and adorned with ornaments in glittering gold foil), but in those other garments so associated by Athenians with decadent, eastern effeminacy: trousers. I’ll be honest.

The château at Versailles remained the grandest palace in the whole of Europe from the moment that Louis XIV established his court there in May 1682 until his great grandson Louis XVI was forced to leave by a mob of 30,000 in October 1789. Such was its reputation that Lord Chesterfield earnestly advised his son that ‘an hour at Versailles is now worth more to you than three hours in your closet with the best books that were ever written’. Embassies came from as far afield as Siam and Persia. Leather-bound engravings of the palace served as diplomatic gifts and spread its reputation throughout Europe. Every sovereign, leafing through his copy, simply had to recreate his own Versailles.

Are books becoming an adjunct to TV? Both of these are good reads, but both feel influenced by — and yearning for — television. Medieval Bodies could be the script for a landmark BBC Four series, while the author of How to Behave Badly in Renaissance Britain came to prominence as farthingale consultant on programmes such as Tudor Monastery Farm. She can tell you everything you never wanted to know about codpieces. Medieval Bodies skips between English, Welsh, Hebraic and Islamic medicine with ease, touching on caliphs and kings, Mamluks and djinns. One gem here is the inventor Ismail al-Jazari, the Heath Robinson of 13th-century Baghdad.

On 23 May 1618, Bohemian Protestants pushed two Catholic governors and their secretary through the windows of Prague Castle, in protest at the anti-Protestantism of Bohemia’s King Ferdinand, soon to be elected Emperor Ferdinand II. The defenestration was only injurious to dignity, and had farcical aspects, a rebel shouting: ‘We shall see if your Mary can help you!’, only to exclaim, ‘By God, his Mary has helped!’ when the men landed in a midden. This sparked what C. V. Wedgwood termed ‘the outstanding example in European history of meaningless conflict’ — the bloodiest campaign ever waged on German soil.

‘The Victoria Cross,’ gushed a mid-19th-century contributor to the Art Journal, ‘is thoroughly English in every particular. Given alike to the highest and the lowest in rank, but given always with a cautious and discriminating hand... the Victoria Cross is an epic poem’. Like all epic poems, the VC has its tragedies. For some that tragedy lay on the field of battle; for others, as Brian Izzard details in his often depressing new book, it lay in the life that followed. The original Royal Warrant by which Victoria instituted her eponymous medal stipulated that it was to be given only for service ‘in the presence of the enemy’ for some ‘signal act of valour, or devotion to country’.