Culture

Roy Foster’s new book has its origins in the Wiles Lectures delivered at Queen’s University Belfast in May 2004. This is a distinguished lecture series initiated in 1954 by Herbert Butterfield’s Man on his Past with such high points as Alfred Cobban’s The Social Interpretation of the French Revolution (1964) and Eric Hobsbawm’s Nations and Nationalism (1990), but it is fair to say that no previous set of Wiles lectures witnessed the excitement and large audiences attracted by the Carroll Professor of Irish History on his return to his home country. It may be that some of those attending were attracted by the guilty pleasure of seeing Dublin — after so much hectoring the other way — being ‘lectured’ from a Belfast podium.

There is a wonderful set of medieval wall tiles from Tring Abbey in the British Museum depicting the legendary infancy of a particularly mutinous and unappealing Jesus. A charitable interpretation of the sequence might suggest that they are the chronicles of a Child Who Did Not Know His Own Strength, but as one wretched little schoolmate or interfering adult after another is struck dead or buried upside down for doing nothing more than annoy the little Infant, the one theological message to emerge from it is a tough and unambiguous Don’t mess with me.

Between 1997 and the passing of the Hunting with Dogs Act in 2004, parliament spent 700 hours debating hunting. Over 250,000 people took part in the Countryside March through London in 1998. Why such an apparently marginal issue, involving a tiny minority of rural troglodytes, should have mattered so much in the modern age of New Labour is a question well worth asking. Emma Griffin is an admirably even-handed historian with very long sight. By casting back to 1066 her study gives a fresh perspective, and she achieves the difficult feat of saying something new about hunting. Her argument goes like this. From the time of the Normans all the ingredients of hunting were in place. There were riders and dogs and they chased a solitary prey — in the Middle Ages, this was deer.

One of the stories that haunted my childhood (I can’t remember where it came from) was the ancient conundrum of the mandarin, which I later found retold by Eça de Queiroz and Ursula K. Le Guin and goes like this: If you can get anything you want by pressing a bell and killing an unknown mandarin in China, would you do it? Moral qualms aside, what terrified me was the idea that a seemingly innocuous act could have such far-reaching consequences. Because if pressing a bell could fatally touch someone oceans away, what trite and distant event might affect my own life without my knowing it? I think this was the first inkling I had of the peculiar notion we call Fate.

Much of The Painter of Battles takes place in a crumbling watchtower on the Spanish coast, its silence broken only by the respectful commentary issuing from the daily tourist boat. Here on the circular wall of the tower a veteran war photographer, Faulques, is painting a gigantic mural on the theme of conflict through the ages: ‘the photo I was never able to take’, he explains. His routines include occasional supply-trips to the local town, morning swims out to sea and back and, less agreeably, ‘a sharp stab in his side over his right hip’ that comes on every eight hours or so and requires dousing with analgesics.