Ian Thomson

As every Italian schoolchild knows, The Divine Comedy opens in a supernatural dark wood just before sunrise on Good Friday 1300. Dante Alighieri, a figure in his own work, has lost his way in middle age and is alone and frightened in the darkness. The ghost of the Roman poet Virgil is about to show him Hell: Midway in the journey of our life I found myself in a dark wood, for the right path was lost. Begun in the early 14th century, Dante’s poem is, for many, the greatest single work of western literature. With its dramatic chiaroscuro of hellish fuming mists and paradisal stellar regions, the poem is ‘awful’ in the archaic sense of the word (still valid in the Italian terribile), meaning to inspire awe.

When we refer to someone as ‘Byzantine’ we usually mean guileful or too complicated and labyrinthine in manner or speech. Perhaps the term is ill-applied: Byzantium, the medieval Greek city on the Bosporus which the Roman Emperor Constantine I renamed Constantinople, was not in essence an unfathomable, over-hierarchical or manipulative sort of place. It flourished for more than 1,000 years, until the Ottoman Turkish onslaught in the 15th century, by dint of its ‘extraordinary resilience and self-confidence’, says Judith Herrin, a leading Byzantinist. The northern Italian city of Ravenna, with its wondrous mosaicked churches and gilded mausolea that miraculously survived the aerial bombardments of the second world war, was manifestly also a Byzantine city.

In the Covid-19 crisis the calamity-howlers have found a vindication: go back to survival mode and bunker down because nobody believed Noah until it was way too late. Bunker: Building for the End Times, a hybrid of reportage and philosophical musing, considers contemporary survivalist culture in all its manifest craziness, from the doomsday realtors who sell bomb-proof, virus-free bunker space to the Bible-belt survivalists who pack their INCH bags (I’m Never Coming Home) and bug out to bunker encampments in Wyoming in anticipation of the Final Judgment. In the modern concrete bunker Bradley Garrett sees an extreme expression of our fear of nuclear, chemical, biological and climatic calamity.

In 1919, an obscure political agitator called Benito Mussolini assembled a ragbag of Blackshirt diehards in the Lombard capital of Milan and launched the movement that was to become, two years later, the National Fascist Party. The party took its name from the classical Roman symbol of authority — an axe bound in rods, or fasces. Once in power, Mussolini introduced the stiff-armed Roman salute after the handshake was considered fey and unhygienic. At times he wore a richly tasselled fez and thrust out his chin pugnaciously for the cameras. For all his posturing and demagoguery, Mussolini was widely admired in pre-war Britain, where Lord Rothermere’s Daily Mail routinely carried flattering portraits of him.

Qasem Soleimani, the Iranian major-general blown up by the US over the New Year, will have seen himself arrested by Saudi troops in a computer-animated film of the ‘liberation’ of Iran from Ayatollah rule. Saudi Deterrent Force was a six-minute fantasy released online by anonymous video-makers in Saudi Arabia in 2017. It was viewed over 750,000 times before Iranian animators struck back with Battle of the Persian Gulf II, in which the Great Satan and perceived Saudi lackey Donald Trump is humiliated in an imagined Gulf battle led by Soleimani. Now that Soleimani is, in Pentagon-speak, a ‘vaporised non-person’, Saudi Deterrent Force acquires added interest for us as propaganda.

With public life increasingly a din of personalised ringtones and phone chatter, we crave silence. Acoustic ecologists speak of ‘ear cleaning’ exercises that might attune us beatifically to a hushed environment. Silence itself can be quite noisy, of course. Even in the countryside the thoughts in one’s head and the sound of one’s breathing can disturb the peace. Music, at least, may help to restore a sense of quietude. Vaughan Williams’s 15-minute meditation ‘The Lark Ascending’ conjures a pastoral idyll untouched by the clamour and carnage attendant on the Great War. In 1921, when the music was premiered, the green fields of Europe had been psychologically altered by the bloodiest battles in recorded history.

The Italian film director Federico Fellini was not known for his piety (far from it), yet towards the end of his life in around 1990 he determined to film Dante’s Inferno for national television. The brimstone poem appealed to Fellini for its comico-grotesque scenes of mass writhing human nudity amid firecracker detonations. He was not the first filmmaker to take on the work of the medieval Florentine poet. In the early 1970s, Fellini’s compatriot Franco Zeffirelli persuaded Dustin Hoffman to star as Dante Alighieri in his own version of the Inferno. Hoffman, dressed in a medieval coif hat and Tootsie-red robe, was supposed to wander through a sulphurous underworld accompanied by the Latin poet Virgil. Nothing came of either Zeffirelli’s or Fellini’s Inferno.

Ian Fleming’s voodoo extravaganza Live and Let Die finds James Bond in rapt consultation of The Traveller’s Tree by Patrick Leigh Fermor. ‘This, one of the great travel books, is published by John Murray at 25s’, proclaims a footnote in the first edition. Fleming was a friend of Leigh Fermor, so this is to be expected. Published in 1950, The Traveller’s Tree may still be the best non-fiction account of the West Indies. ‘It’s by a chap who knows what he’s talking about’, M tells 007, knowingly. But Paul Morand’s 1929 Hiver caraïbe comes a close second. The question is: why has it taken 90 years for this masterwork to appear in English?

In the autumn of 1897, after two years in jail on a charge of ‘gross indecency’, Oscar Wilde absconded to Italy with the deplorable Lord Alfred Douglas. Sodomy, whether with man or beast, carried a sentence of servitude for life in Victorian Britain: prigs protested that Wilde had got off lightly. In Naples, ragamuffin capital of the Italian south, the Dublin-born outcast went to ground with Bosie in the Villa Guidice (now the Villa Bracale) at 37 Via Posillipo. Inevitably there was press intrusion. The English-language Naples Echo was quick to announce the arrival of Sebastian Melmouth: ‘Readers may know that this is the pseudonym of Oscar Wilde.’ Where to hide?

The tricky term ‘Krautrock’ was first used by the British music press in the early 1970s to describe the drones and industrial kling-klang of difficult German bands such as Kraftwerk, Tangerine Dream, Popul Vuh, Faust and Can. A British fear and loathing of Germany and the Germans informed numerous New Musical Express Krautrock articles. (‘Kraftwerk: the Final Solution to the Music Problem’, or ‘Can: They Have Ways of Making You Listen’.) The term was made semi-respectable by Julian Cope, the erudite jester of English pop, in his ironically entitled book Krautrocksampler (1995), which commended the strange new music that rose from the moral and material ruins of post-Hitlerite Germany. It is hard now to imagine how startlingly new Can must have sounded.

Zora Neale Hurston, the African-American novelist-ethnographer, was a luminary of the New Negro Movement, later renamed by American scholars the Harlem Renaissance. ‘Harlemania’ took off in jazz-age New York, as white thrill-seekers danced to Duke Ellington hothouse stomps and enthused over so-called primitive art. Hurston made a ‘black splash’ of her own in 1920s Harlem. Among her admirers was the dance critic and photographer Carl Van Vechten, whose deliciously Firbankian 1926 account of life uptown, Nigger Heaven, gloried in blackamoor jungle dances and other Uncle Tom minstrelsy. (‘Period piece’ would be the most charitable description.

In parts of Africa and the West Indies women are so anxious to ‘whiten up’ that they use skin-lightening creams. The British writer and broadcaster Afua Hirsch sees this as a regrettable consequence of the aristocracy of skin colour as instituted by British merchant-capitalists during slavery. (Skin must first be bleached before it can be considered beautiful.) Of mixed Jewish-African parentage, the 36-year-old Hirsch is proud to call herself black. In this much-hyped book she sets out to question lingering obeisance to the idea of colonial Britain and to that ghost of the British Empire, the Commonwealth. Why does it persist so? Affection for Britain remains surprisingly strong in Commonwealth countries.