My heart beats faster

Eighty years ago today Kim Malthe-Bruun, a brave young Dane, only 21 years of age, was executed by the Nazis for being involved with the Danish resistance movement. Soon after his death, his mother published some of Kim’s writings, including letters and diary material written during his incarceration. In one moving piece, written just a month before his death, he writes about feeling no fear while his heart beats faster every time someone stops outside his door.

Kim Malthe-Bruun was born in Fort Saskatchewan, near Edmonton, Canada, in 1923. His mother, Vibeke, originally from Denmark, decided to move back home with Kim, then nine years old, and his younger sister. When still young he signed up with the merchant navy, and then, after the German occupation of Denmark, he joined the Danish resistance. In 1944, he was arrested by the Germans for being involved in the shipping of weapons from Sweden to Denmark. He was tortured, and then, on 6 April 1945, he was executed. A little further information is available from Wikipedia.

After the war, Vibeke edited a selection of her son’s diary-like letters, some written when he was still a seaman and some written from prison, as well as diary material found hidden in the Copenhagen prison. These were published by Thaning & Appel soon after Kim’s death. They received a wider audience when, in 1955, Random House published a translation (by Gerry Bothmer) into English titled Heroic Heart: The diary and letters of Kim Malthe-Bruun 1941-1945. More recently, in 1996, substantial excerpts from Kim’s diary appeared in Children in the Holocaust and World War II: Their Secret Diaries by Laurel Holliday (Simon and Schuster). Much of this latter - which was reissued in 2014 - is available to read online at Googlebooks (and is the source of the extract below).

In general, Kim’s published letters are diary-like, factual, about his daily life, trials and tribulations, but the following text (3 March 1945) was found, after the German capitulation, in Vestre prison. It was written in microscopic writing on the back of a letter Kim had received toward the end of February 1945. Around this period, it is known that Kim was being tortured and, at least once, was sent back to his cell in an unconscious state.

3 March 1945
‘Yesterday I was sitting at the table. I looked at my hands in amazement. They were trembling. I thought about it for a moment. There are some things which produce a purely physical reaction. Suddenly, as I was sitting here, I was possessed by the desire to draw something. I got up and started to sketch on the wall. I was fascinated and became more and more absorbed. Under my hand suddenly appeared a farmer, standing by a barbed-wire fence. I sat down, got up and made some changes, sat down again and felt much better. All day I worked on it. There were so many things which I couldn’t make come out the way I wanted them to. I studied it, stretched my imagination to the utmost and was suddenly completely exhausted. I erased all of it and since then even the idea of drawing makes me sick.

I’ve been thinking about this strange experience a good deal. Right afterwards I had such a wonderful feeling of relief, a sense of having won a victory and such intense happiness that I felt quite numb. It seemed as if body and soul became separated, one in a wild and soaring freedom beyond the reach of the world, and the other doubled up in a horrible cramp which held it to the earth. I suddenly realized how terrifically strong I am (but perhaps I only tried to talk myself into this). When the body and soul rejoined forces, it was as if all the joys of the world were right there for me. But it was as with so many stimulants; when the effect wore off the reaction set in. I saw that my hands were shaking, something had given inside. It was as if there had been a short circuit in the roots of my heart which drained it of all strength. I was like a man hungry for pleasure and consumed by desire. But still I was calm and in better spirits than ever before.

Although I feel no fear, my heart beats faster every time someone stops outside my door. It’s a physical reaction.

Strange, but I don’t feel any resentment or hatred at all. Something happened to my body, which is only the body of an adolescent, and it reacted as such, but my mind was elsewhere. It was aware of the small creatures who were busying themselves with my body, but it was in a world of its own and too engrossed to pay much attention to them.

I’ve learned something by being alone. It is as if I’d reached rock bottom in myself, which usually can’t be seen for all the layers of egotism, conceit, love, and all the ups and downs of daily life. It is this which makes me feel as if I’d had a short circuit within me. When I’m with the other people, their interests, their conversation, act as a balm, covering the rock bottom in myself with a warm compress. When I’m alone, it is as if layers of skin were being scraped away. Your mind is not at ease, you can’t concentrate on reading, the spirit as well as the body must keep pacing up and down. I suddenly understood what insanity must be, but I knew that this was like everything else which has happened to me, and in a couple of days I’ll be myself again.’

This article is a slightly revised version of one first published on 6 April 2015.

William Derham - natural philosopher

William Derham, an English clergyman and natural philosopher, died 230 years ago today. He was best known for his works on natural theology - trying to marry science with Christian ideology - and his early calculations of the speed of sound. Though not a diarist, he did keep weather records, moreover, he published commentaries on ‘meteorological diaries’ from as far afield as Naples and Bengal.

Derham was born in 1657 in Stoulton, Worcestershire. He showed an aptitude for learning from a young age, and was educated at Blockley Grammar School before entering Trinity College, Oxford, in 1675. He was ordained in 1681, and the following year became vicar of Wargrave, Berkshire, and from 1689 to 1735 he was Rector at Upminster, Essex. While at Upminster, in 1716, he became a Canon of Windsor - the vestry minutes show that thereafter he divided his time between those two places. His tenure at Upminster saw improvements to the church and its surroundings, and he was noted for his diligence in both pastoral and scholarly duties. 

Derham was deeply interested in natural philosophy and science. In 1696, he published his Artificial Clockmaker, which went through several editions. In 1703, he was elected a fellow of the Royal Society. In 1713, he published Physico-Theology: or, a Demonstration of the being and attributes of God, from his works of creation (freely available to read at Googlebooks). This was widely read and translated into several languages. Similar books followed: Astro-theology (1714) and Christo-theology (1730) followed. 

One of Derham’s most significant scientific contributions was to calculate the speed of sound by measuring the time lapse between the flash and report of distant cannon fire. He edited and published some of the posthumous works of Robert Hooke, helping to cement Hooke’s legacy as a pioneering scientist. Derham also studied insects and birds and corresponded with leading intellectuals of the age, including Sir Isaac Newton.

Although Derham married and had a family, few details of his personal life have survived time. In Upminster, he was known for his hospitality and engagement with scientific and theological discussions. He died on 5 April 1735. His writings, particularly in natural theology, would later be cited by thinkers such as William Paley, forming part of the intellectual groundwork for discussions on design in nature. His careful empirical studies and theological reflections positioned him as a bridge between the worlds of faith and emerging science in the early 18th century. See Wikipedia and the Barking and District Historical Society for further information.

Although there is no evidence that Derham was a diarist, he did leave behind his own weather records (see The Royal Society for images) as well as commentaries on the ‘meteorological diaries’ of others, such as this one with ‘diaries’ from Naples, Bengal and Christiana in 1727.

This remarkable day

‘The road was alive with ox carts returning from the fields, vendors selling coconuts - signaled by an upright palm frond - and women walking swiftly, balancing heavy loads on their heads. In a vast sugarcane field, a majestic Ceiba pentandra stood in solitary grandeur, a sight I captured in color photography to preserve the memory of this remarkable day.’ This is from a brief diary kept by the Canadian Brother Marie-Victorin on a 1941 field trip to Trinidad and Jamaica. Born 140 years ago today, he earned fame as a botanist, teacher but he was also a member of the Brothers of the Christian Schools, a Catholic lay congregation.

Conrad Kirouac was born on 3 April 1885, in Kingsey Falls, Quebec, and grew up in a devout Catholic family with a strong appreciation for nature. His early fascination with plants and the natural world was nurtured in the rural landscape of his childhood. At the age of 15, he joined the Brothers of the Christian Schools, adopting the name Marie-Victorin. His formal education took place within the religious order, where he trained as a teacher while continuing to cultivate his passion for botany.

Despite a lack of formal university training in science, Marie-Victorin became one of Canada’s foremost botanists. He taught at Mont-Saint-Louis College in Montreal while conducting independent research on Quebec’s flora. His groundbreaking work culminated in the publication of Flore laurentienne in 1935, a comprehensive study of the plant life of the St. Lawrence Valley that remains an essential reference in Canadian botany. His writing and teaching helped popularise scientific knowledge in French-speaking Canada, bridging the gap between academia and the public.

Marie-Victorin played a key role in establishing the Montreal Botanical Garden, which opened in 1931 under his guidance. He envisioned it as a centre for education, research, and conservation. His efforts secured support from both religious and secular authorities, reflecting his ability to unite diverse communities in the pursuit of scientific and cultural advancement. He was also instrumental in founding the Institut botanique de l’Université de Montréal, further solidifying his legacy in botanical education.

Beyond his scientific contributions, Brother Marie-Victorin was known for his wit, charisma, and ability to inspire students. He balanced his commitment to religious life with a deep curiosity about the natural world, advocating a harmonious relationship between science and faith. Tragically, he died in a car accident in 1944, but his influence endures through his writings, the institutions he helped create, and the continued study of Quebec’s plant life. Further information is available from Wikipedia, The Canadian Encyclopaedia, Canada’s History, or the Kirouac Family Association website.

Between the ages of 18 and 35, Brother Marie-Victorin kept notebooks full of thoughts on religion, education, botany, community life, his vocation, and his reading. The contents of these ten notebooks (over 800 pages) were not published until 2004 when Saint-Laurent brought out Mon miroir: journaux intimes, 1903-1920, as edited by Gilles Beaudet et Lucie Jasmin. During this period, the editors say, ‘we see the emergence of an extraordinary temperament, an exceptional being, an avant-garde spirit who would instil the spark of the Quiet Revolution in pre-war French Canada’. This is available to preview - in the original French - at Googlebooks.

There are also at least two other short journals - in typescript form and in French - kept by Marie-Victorin that are available to view and download at Internet Archive. There is the ‘travelogue’ of Brother Marie-Victorin on a trip to Barranquilla (Colombia), Jamaica, and Trinidad in 1941, ‘courtesy of the Division de la Gestion de Documents et des Archives at the Université de Montréal’. There is a longer document (which includes an English translation) titled Brother Marie-Victorin In Haiti Botany, concerning his first trip to Quisqueya (Hispaniola) 1938-1939. Moreover, in December 2022, the Caribbean Journal of Science included a paper “Out of Cuba” - The Additional Botanical Expeditions of Brother Marie-Victorin Across the Caribbean (1940-1942).

The following two extracts have been copied from the journal of the 1941 trip, and computer translated into English.

 24 April 1941

‘I leave Havana at six o’clock in the morning. My driver Juan leaves me stranded in the middle of a deserted street in Vedado. His engine sputters and then dies: “What bad luck!” he repeats, raising his arms to the sky.

I jump into a tram, then a taxi, and finally into the Pan-American limousine on Prado. And here I am at the airport. Fortunately, there’s a restaurateur who brings me down from the kitchen a good American breakfast!

Around nine o’clock we board a small plane that takes us to Cienfuegos, where we wait for an hour for the “Clipper” coming from Miami.

From Havana to Cienfuegos, I observe the country from above. Approaching Cienfuegos, there are lakes and lagoons where we have never botanized; it’s probably part of the Ciénaga system, but I doubt there are passable roads to get there.

From Cienfuegos to Jamaica, no incidents (except that we stay at 10,000 feet). No one is upset when, after flying over the mountains of St. Ann, we land in Kingston Bay amidst a landscape dominated by the tall Cephalocereus Swartzii of Port Royal. We disembark - or rather step out of the Clipper - for about ten minutes. The driver Folkes is there because he hasn’t received my letter. We arrange to meet in about fifteen days. Then I reboard the Clipper to cross the Caribbean Sea.

It’s almost evening when we arrive in Barranquilla (Colombia). The Prado Hotel, where everyone stays, is a marvel: terraces, swimming pool, gardens. What a shame that we leave again tomorrow morning at dawn. With someone named Appleton [. . .], I take a tour of the city.

The Black driver, “Panama,” is resourceful. As we pass by, we see the new port, the mouth of the Magdalena River, and flat boats powered by paddle wheels located at the rear-Mississippi-style. These boats travel up the river almost to Bogotá, but it takes a week!

The city is picturesque. The “red-light district,” quite extensive, is actually a “blue-light district.” Prostitution is legalized, and there’s a small stone building labeled “Prophylaxia,” where Venus comes weekly to chat with Esculapius. Most courtesans live alone in their homes. In the evening, as we pass by, their doors are open to reveal brightly lit rooms displaying naive luxury and ad hoc chromolithographs. They resemble shop windows. The love merchant - fully dressed, well-groomed and powdered - sits advantageously in her doorway with hands folded on her lap and her bed clearly visible behind her. A street lined with two rows of these priestesses is quite colorful, especially at night. I’ve seen similar scenes in Mérida in Yucatán.

At the Prado Hotel, several of us who “clipped” together are present, including a Basque American businessman with whom I dine [. . .]. An interesting man. There’s also an engineer from Davenport, Iowa here for constructing the American naval base in Port-of-Spain. He’s not too thrilled about leaving his family behind for one or maybe two years.’

9 May 1941

‘We departed Montego Bay at around 8 a.m., following the coastline. For a long stretch, we traveled past mangrove marshes and encountered a rich variety of coastal vegetation, including Batis maritima, Coccoloba uvifera, Tournefortia gnaphalodes, and Suriana maritima. The striking golden leather fern (Acrostichum aureum) spread in vast formations, reaching into the brackish water. In the drier areas, we observed Opuntia dillenii, Agave species, and a Guilandina.

Turning inland, we visited a beautiful waterfall surrounded by a lush environment of Grias cauliflora, coconut palms (Cocos nucifera), Calyptronoma swartzii, and the towering Ceiba pentandra. This scenic location, frequented by tourists, displayed an impressive array of tropical flora. We then dined in St. Ann’s Bay before continuing our journey through Fern Gully, a narrow ravine renowned for its towering ferns. The dense, non-arborescent fern species, including Dryopteris, lined the route, adding to the area’s allure. Despite its fame, the tourist literature exaggerates the prevalence of this type of vegetation across Jamaica, as the island’s flora is far more diverse.

Upon exiting Fern Gully, we emerged onto a verdant plateau dotted with large trees. The landscape, with its scattered Roystonea jamaicensis palms stretching toward the sky, evoked the temperate countryside of Quebec’s Eastern Townships. As is common in the region, much of this beautiful land belonged to a few wealthy landowners. Our route led us through these cool, picturesque valleys before ascending Mount Diablo. Along the way, we encountered Brassia maculata, a terrestrial orchid in full bloom, its pale flowers offered for sale in neat bundles by local children. They also sold Hippeastrum puniceum, adding vibrant color to the roadside stalls.

Leaving the plateau behind, I noted the presence of Rhytidophyllum tomentosum, Bletia, Lantana camara, and a remarkable abundance of epiphytic bromeliads (Hohenbergia or Vriesia) clinging to tree branches. As we made our return journey through Spanish Town toward Kingston, the evening light cast a golden glow over the landscape. The road was alive with ox carts returning from the fields, vendors selling coconuts - signaled by an upright palm frond - and women walking swiftly, balancing heavy loads on their heads. In a vast sugarcane field, a majestic Ceiba pentandra stood in solitary grandeur, a sight I captured in color photography to preserve the memory of this remarkable day.’

What could become of me

‘What could become of me, and what will become of me? My powerful fantasy will drive me into the insane asylum, my violent temperament will make a suicide of me!’ This is Hans Christian Andersen, a prolific Danish writer, born 220 years ago today, best remembered for his fairy tales. From the age of 20, he kept meticulous diaries. These reveal youthful insecurities, and struggles with loneliness. They also document his extensive travels across Europe, and his encounters with influential figures, such as Charles Dickens.

Andersen was born in Odense, Denmark, on 2 April 1805 into a poor family. His father was a shoemaker, while his mother worked as a washerwoman. His father had literary aspirations and read literature, including fairy tales, to his son, but he died when Andersen was just 11. His mother would remarry, but aged 14, Andersen moved to Copenhagen to pursue a career in the arts, initially hoping to become an actor or singer. His striking soprano voice gained him some attention at the Royal Danish Theatre, but when it broke, he turned to writing. With support from patrons who recognised his talent, he received financial aid to attend school, though he struggled with the rigid curriculum. Encouraged by Jonas Collin, a director at the Royal Danish Theatre, he persevered and eventually turned to writing poetry, plays, and novels.

Andersen’s first major success came in 1829 with the publication of A Journey on Foot from Holmen’s Canal to the East Point of Amager, followed by plays and poetry collections. In 1835, he published his first collection of fairy tales, including The Princess and the Pea. Although initially overlooked by critics, these tales gained widespread recognition over time. Andersen drew inspiration from his own experiences and often portrayed themes of poverty and social exclusion. His later works included beloved classics such as The Little Mermaid, The Emperor’s New Clothes, and The Ugly Duckling. Over his lifetime, he wrote more than 150 fairy tales.

English translations of Andersen’s works brought him fame abroad, influencing authors like A. A. Milne and Beatrix Potter. He forged friendships with literary figures such as Charles Dickens and traveled extensively across Europe, Asia, and Africa. Despite his success, though, he remained deeply sensitive to criticism and struggled with feelings of loneliness throughout his life. He never married, though he formed close, sometimes unreciprocated attachments to both men and women. His later years were marked by declining health, but he continued to write and travel widely, enhancing his international fame. He died in 1875, in Copenhagen,  but left behind a literary legacy that has influenced generations of writers, filmmakers, and artists. Today, he is celebrated as Denmark’s national poet. Further biographical information is available online at Wikipedia, Encyclopaedia Britannica, and in his own autobiography (The Story of My Life) available at Internet Archive.

Andersen kept extensive and detailed diaries throughout his life. After his death, only excerpts were published in the early 20th century. A first major publication of his diaries came in a six-volume Danish edition, edited by H. Topsøe-Jensen (1926-1931). A more comprehensive Danish edition was published in 11 volumes, as edited by Helga Pedersen (1971-1976). Translations and more scholarly work on the diaries has emerged since then. The information and excerpts below come from The Diaries of Hans Christian Andersen selected and translated by Patricia L Conroy and Sven H. Rossel (published by University of Washington Press, 1990 - freely available for digital loan at Internet Archive.)

Andersen began his diary on 16 September 1825. ‘For the next thirty-five years’, the translators say in their preface, ‘nearly all of Andersen’s diaries are reports of his travels, both at home and abroad. They were often begun on the very day of departure and continued uninterrupted until the last, routine stages of his journey. Like his schoolboy diary, these travel diaries record extraordinary times in his life.’

Here is more from the preface: ‘In late August 1861, when Andersen was on the last leg of his journey home from a trip to Rome, word reached him that Jonas Collin, his benefactor and friend for thirty-nine years, had died. Saddened, he continued his journey to Copenhagen to attend the funeral. This time he did not cease writing his diary at the trip’s end but continued to make entries, reporting his impressions of a Copenhagen so familiar to him but now made alien by the absence of his good friend. From this point on, Andersen made of his diary an unbroken record of his life until the pen literally fell from his hand during his final illness. In these entries, Andersen is in his workaday world, among the people who mean most to him. It is particularly in these entries that the reader learns of his irascibility, his small vanities and petty tyrannies, as well as his capacity for friendship, his honesty, and his kindness.

No reader can come away from Andersen’s diaries without the feeling of having met both a remarkable artist and a remarkable man. In making our selections from his diaries, we, his translators, have tried to allow Andersen to document himself in both these regards for his English-speaking audience. We have naturally focused on those periods in his life that seemed to us especially interesting, but we have sought to fashion the excerpts so that they also include some of his more ordinary experiences - after all, his life was not all agony and ecstasy. 

His first diary, for example, shows the plight of a young man forced to play schoolboy for his own good. The diary from his trip to Rome in 1833-34 records the raw material that the young artist will soon use to forge his breakthrough novel, The Improvisator. Unfortunately, the few diaries that exist from 1835 to 1840 reflect little of Andersen’s productivity - he wrote three novels and numerous tales and singspiel - or his struggle for recognition. It is not until his trip to Greece and Turkey in 1840-41 that we encounter another treasure trove for those interested in the best of his travelogues, A Poet’s Bazaar. Later travel diaries show Andersen enjoying his acclaim abroad, visiting famous artists and nobility, and impatiently enduring the role of travel guide for Jonas Collin’s grandsons. 

We decided to translate the diaries from his two trips to England in their entirety because of their special interest for the English-speaking audience. The diaries of his last years are an interesting document of his struggle with old age, when his health deteriorated and failed. The diaries for this painful period show Andersen at his most admirable, bearing not only the discomfort of his illness but the gruesome medical treatment that was standard at that time. When he became too weak to hold a pen, his friend Mrs. Melchior made his entries for him, at first from dictation and then, when he fell silent, in her own words until he died.’

And here is the last paragraph from Rossel’s Introduction.

‘Andersen’s diaries interest posterity for two main reasons. Through them we learn of his reading, visits to museums and theaters, and musical experiences. Revealing how deeply he was part of the European literary and cultural tradition, his diaries constitute a source of the greatest significance. Likewise, one can find information about Andersen’s daily associates, what he learned and encountered, and what impact his environment had on him. Second, his diaries contain a poignant expression of human weakness as well as strength: nowhere does one come closer to the author than through these simple entries in which great and small philosophical speculations and impromptus are experienced and depicted side by side. Here one finds that strange mixture of precision, irony, and naïveté that is so characteristic of Andersen and his writing. His diaries present one of the strangest and most disparate artistic portraits in world literature.’

20 September 1825 

‘What could become of me, and what will become of me? My powerful fantasy will drive me into the insane asylum, my violent temperament will make a suicide of me! Before, the two of these together would have made a great writer! Oh God, do Your ways really prevail here on earth? Forgive me, God; I am unfair to You who have helped me in so many ways. Oh, You are God, so forgive and go on helping me. (God, I swear by my eternal salvation never again within my heart to mistrust Your fatherly hand, if only I might this time be promoted to the fourth form and to Elsinore.)’

21 September 1825

‘I was quite lucky in religion and Bible history, I was the best of all. Got a letter from Collin. Mrs. Meisling comforted me by saying that I would probably be promoted to the fourth form. Hope fills my breast! My God, I am again relying on You! (Vithusen and Frendrup have left.)’

22 September 1825

‘Studied Greek until 1 o’clock. After that invited to celebrate Ludvig’s birthday at the principal’s home. (I’ve given him 11 shillings’ worth of macaroons and a bouquet.) The children are quite fond of me. The principal and Hjarup told about a lot of shenanigans from their schooldays - fights and practical jokes. A carefree spirit, but not to my liking. Accompanied Pedersen home. Oh God, whatever are these people all about; oh, whom can one trust! Oh God, Your will with me be done; Your great world is boisterous and diverse.’

20 March 1843

‘Bad mood! Wrote to Mrs. Rowan that I wasn’t well and so couldn’t attend the soirée. Met a Danish engineer in the Café du Danemark. Wrote a letter to Holst and Mrs. Laessoe. Went to see Alexandre Dumas in the Hôtel de Paris on the Rue de Richelieu. He welcomed me with open arms, dressed in blue-striped shirt and baggy trousers! The bed was in the same room and unmade; the table, full of papers. We sat by the fireplace, and he was extremely charming and natural. He related that the king of Sweden, who had been a general along with his father, had invited him to Stockholm; he wanted to go there and then visit Copenhagen and St. Petersburg. He offered to take me tomorrow at 8:30 up to the Théâtre-Français and introduce me to Rachel. Then he presented me with a ticket for two in the first gallery in the Théâtre des Variétés, where they were performing The Petty Secrets of Paris. (There’s a good scene in this where the patrol is passing by and the man says: “My poor wife, she’s bored.” He looks up, and close to her shadow on the curtain can be seen the shadow of a man who is kissing her.) The entryway to the Passage de l’Opéra, very authentic. I think a similar, original Danish work could be written. Marriage to the Beat of a Drum, from the time of the Revolution; the young girl sang quite well; the last idea about the unhappy lover is funny. He says: “I want to stay a bachelor forever, just like my father!” Lastly, The Night of the Mardi-gras, a carnival skit. I took Theodor with me. We sat in front of stage center; close to us was a lady; everybody was staring at her; she was definitely an authoress or singer. Alexandre Dumas talked about Thorvaldsen, whom he had visited in Rome. Gave me a note to Vernet. Talked about Liszt and Thalberg; he rated the latter higher.’

13 February 1851

‘Lovely, sunny weather! Flags are waving; people and soldiers are strolling around in large groups. At one o'clock some of the artillery arrived - the Schultz Battery, which went straight out to the barracks in Christian’s Harbor. Here the decorations were especially lavish with wreaths, garlands and flags. An immense royal standard was stretched almost entirely across one of the streets. The Knippel Bridge was converted into two triumphal arches with trophies, Danish flags, shields with the names of heroes on them! The guard rails of the bridge were all lined with pikes and greenery on both sides; and there were vessels on both sides of the bridge, each one draped with countless numbers of flags. With its singularity and the surroundings, it was a more beautiful sight than even the triumphal arch on Old Square. (The fountain with the golden apples is turned on everyday.) Outside of the wholesaler Heering’s house there are a lot of flags hanging from the roof to the bulwark of the canal; the street has been decorated all the way to Amager Gate. I felt so good on this day. (Saw King Lear at the Royal Theater.)’

20 ]une 1857

‘Thunder and lightening last night. I drove with Dickens, who was headed for the city, and left him in Strood to get a shave. It was low tide; the sun-warmed foreshore glistened. It was the first warm summer morning here in England. Dickens told me that Shakespeare had set the scene here at Gad’s Hill because many pilgrims came here in those days, since it’s halfway between London and Dover. In the second scene of the first act of Henry IV, Part I, the prince says: “But, my lads, my lads, tomorrow morning, by four o’clock, early at Gadshill! There are pilgrims going to Canterbury with rich offerings, and traders riding to London with fat purses. I have vizards for you all; you have horses for yourselves. Gadshill lies tonight in Rochester. &” Two friends of Charles came out here in the afternoon. We played cricket on the lawn; I took a blow from the ball on one finger, so that it turned blue and the skin was broken. Diarrhea!’

21 June 1857

‘Letter from Miss Bushby and from Bentley. Wrote letters to Bentley, Count Reventlow-Criminil, Jette Collin and Mrs. Balling; they’ll be sent off tomorrow. It’s going better with my stomach. The weather is delightfully warm; I’m wearing summer trousers. Yesterday I read without trouble a story in English by W. Irving. Very warm, but it soon turned to rain. Albert Smith, the author of The Ascent of Mont Blanc, is here today on a visit; he seems lively and loquacious. In the evening, music by Miss Hogarth and Mary. I was very tired. Yesterday Dickens asked me so nicely not to depart before I had seen the performance they were giving for Jerrold’s widow; said he, his wife and daughters were so happy to have me with them. I was very moved; he embraced me, I kissed him on the forehead.’

7 December 1867

‘Sent letters to the king, to the Student Association and to the Craftmen’s Association in Slagelse. (There was no remembrance from the one in Copenhagen.) There was a storm last night; the snow is drifting. A large number of beggars, the last one, a drunk. Called on the shoemaker Gredsted, who seems to be prosperous, the newspaper publishers Dreyer and Lauritsen, along with Miss Susanne Bunkeflod. Dinner at Titular Councillor Mourier’s; I was seated next to his wife at the table. There was a toast to me; it was a lovely dinner. At 7:30 the president of the Music Association, the dentist Jensen and the businessman Christian Andersen arrived and took me to the elegantly illuminated main hall of City Hall, where there was a seat of honor for me. I was seated in the midst of all the ladies, and the only men in the vicinity were Unsgaard, Koch, Mourier and the bishop. The concert began with a song in my honor; later they did “In Denmark I Was Born” in four part harmony. Two young Poles, Julius and Henry Schloming, got up and played the violin. It was past 10 o’clock before the concert was over and past 12 o’clock before I was in bed.’

Clumsy by being over-sincere

‘If as a diarist he is often clumsy by being over-sincere, as a student he devotes too much effort to transcribing his sources and too little to considering their interrelations.’ This was written by a biographer of the diaries of Franz Xaver von Baader, born 260 years ago today. A German philosopher, theologian, physician, and mining engineer, he was renowned for his contributions to mysticism and Christian theosophy. Although he kept diaries, they are predominantly religious and philosophical in content; moreover, they only seem to have been published in the original German.

Baader was born on 27 March 1765, in Munich, the third son of Franz Peter Baader, the court physician to the Elector of Bavaria. Like his father, he pursued medical studies, at the universities of Ingolstadt and Vienna, briefly practicing medicine before moving to England to study mineralogy and engineering (1792-1796). There, he developed an interest in philosophy and theology. In 1820, he retired from his engineering career, and thereafter published one Fermenta Cognitionis in six parts from 1822 to 1825, in which he combats modern philosophy and recommends the study of Böhme.

In 1826, Baader was appointed professor of philosophy and speculative theology at the newly established University of Munich. ​In 1838, he publicly opposed the interference of the Roman Catholic Church in civil matters and, in consequence, was interdicted from lecturing on the philosophy of religion for three years.

Baader’s personal life was marked by his deep spirituality and intellectual pursuits. He was influenced by the mystical writings of Jacob Böhme and Neoplatonism. His philosophical approach combined elements of mysticism, theosophy, and Catholic theology, distinguishing him from other German philosophers of his era. He died in Munich, unmarried, in 1841. Further information can be found at New Advent, Prabook and Wikipedia.

Baader certainly kept journals - published in the original German as Tag und Studien Bücher. They are predominantly religious and philosophical in content; however, his youth diaries - Jugendtagebücher - are said to offer a more valuable personal perspective. After his death, between 1851 and 1860, his works were collected and edited by a number of his disciples and published in 16 volumes - his diaries are in volume XI. Although I cannot find any extracts from his diaries online, Dennis Osborn Leuer does discuss - in a biographical paper available online at Oxford University Research Archive - Baader’s diaries and their relevance (in the Life and Works of Franz von Baader, 1976)

The Beginnings of Baader’s Naturphilosophie: Religion and Nature in the Tagebücher

‘Baader’s Journal’s of 1786-1793 are primarily, as he declares them to be, private documents of self-development. This is only formally contradicted by their semi-public character: they were seemingly modelled on contemporary confessions such as Lavater’s (published) Geheimes Tagebuch and copies of Baader’s rather studied étalage du moi were sent directly to his religious preceptor, J. M. Sailer. Secondarily, Baader’s journals are notebooks on his studies. If as a diarist he is often clumsy by being over-sincere, as a student he devotes too much effort to transcribing his sources and too little to considering their interrelations. For these reasons, and because of their dual character, the journals at first sight appear shapeless. Having said this much, and in awareness of the lack of coherence even in Baader’s formal writings, his diary would seem an inauspicious place to begin organizing the fragments of his Naturphilosophie into an intelligible structure. But such early writings are normally understood in terms of the author’s characteristic statements, that is, in terms of the ideas which survived. In this perspective, Baader’s journals show not only the varied intellectual ambience of early Romanticism, but, in embryonic growth, the enduring major theme of Naturphilosophie. Stated briefly, that theme was the intuited unity of spirit (Geist) and nature (Natur). Once alleged, it spoke for the corresponding philosophical union of religion (or psychology) and natural science, which became the very task of Naturphilosophie.’

Lloyd George’s scant diaries

David Lloyd George, the only Welshman to serve as UK Prime Minister, died 80 years ago today. Although not a diarist, his literary estate, held by the National Library of Wales, does include a dozen diary manuscripts. Most of these have been digitised, and the pages can be viewed online. However, they do not seem to have been transcribed, and the original handwriting is difficult to decipher. As far as I can tell, there are no published extracts from these diaries. Nevertheless, Lloyd George is a key focus of diaries kept by at least three people close to him: Frances Stevenson, illicit lover and then second wife - see We had great fun; Albert James Sylvester, David Lloyd George’s personal assistant - see He is a very great man; and George Allardice Riddell, a key adviser to David Lloyd George - see Riddell and Lloyd George.

Born in Manchester in 1863, Lloyd George was raised, after his father’s early death, in Llanystumdwy, Wales, by his uncle, a strong Liberal and Nonconformist. This upbringing is said to have shaped his political views, instilling a deep commitment to Welsh nationalism, social reform, and radical Liberalism. He entered politics as the Member of Parliament for Caernarfon Boroughs in 1890, and quickly gained a reputation as a fiery orator and champion of social justice. As Chancellor of the Exchequer (1908-1915), he introduced landmark reforms, including the 1911 National Insurance Act, laying the foundations of the welfare state. His controversial ‘People’s Budget’ of 1909, which aimed to tax the wealthy to fund social programmes, led to a constitutional crisis but ultimately strengthened democratic control over the House of Lords.

During World War I, Lloyd George played a key role in mobilising Britain’s war effort. In 1916, he replaced H. H. Asquith as Prime Minister, leading a coalition government. Under his leadership, Britain saw victory in 1918; and he then played a key role in the postwar peace process, notably at the Treaty of Versailles. However, his postwar administration faced economic difficulties, industrial unrest, and the Irish War of Independence, leading to his resignation in 1922.

Lloyd George remained politically active but never returned to power. He spent his later years writing and advocating for international peace. Created the Earl Lloyd-George of Dwyfor, he died shortly thereafter, on 26 March 1945. Despite controversy over his policies and personal life, he is remembered as one of Britain’s most dynamic and reformist leaders. Further information is available from Wikipedia, History of the UK Government, Encyclopaedia Britannica, and The National Library of Wales.

Lloyd George was not a natural diarist, however, he did leave behind a modest collection of diary material, all contained in the papers of William George, David Lloyd Georges brother (purchased by the National Library of Wales in 1989). The diary from 1886 contains an account of his personal life and his political career. It describes his first public speech - in Blaenau Ffestiniog on 12 February - and describes his political activities and ambitions in some detail.

Further details on this diary can be found at the People’s Collection Wales: ‘This diary is one of a series kept by David Lloyd George while he was working as a solicitor in Criccieth. It is, perhaps, the most fascinating, as it was written just as Lloyd George was on the brink of launching into a political career. The diary contains lengthy entries giving details of Lloyd George's personal life and public activities. In particular, he describes his first public speech at Blaenau Ffestiniog on 12 February, which made a deep impression locally and led to speculation that he might be invited to stand as a Liberal candidate for Meirionethshire that year. During subsequent entries Lloyd George describes his political activities, aspirations and ambitions candidly and in some detail. There are also a number of revealing references to his courtship with Margaret Owen of Mynydd Ednyfed, Criccieth.’

The diary can be viewed digitally online at the Library website, but as far as I know, it has not been transcribed. The Library also provides summary information about 11 other diary manuscripts it holds, as follows:

David Lloyd George's other diaries

1887 Jan-Nov

1878 The Diary of the Calvinistic Methodists, brief entries for July-December

1880 Pocket note-book bearing brief diary notes for the whole of the year, some in shorthand

1881-1882 Loose papers bearing diary entries, fairly complete, some in detail

1883 Detailed diary entries written on the reverse of a printed voters' list for the county of Merioneth

1884 Ditto

1885 Renshaw’s Almanac and Diary

1887 Diary and Memoranda. Very few entries; almost completely blank

1888 The Legal Pocket Book & Calendar 1888 containing brief entries for only a few days

1888 Collins’ Pocket Diary bearing few entries

1892 Calendar and Diary of the Alliance Assurance Company bearing brief entries from January to July.

Eskmeaux use slings

‘To the Eastward & the Westward the Ice breaks up but soon freezes again. The Eskmeaux saw large Canoes full of White Men to the Westward 8 or 10 Winters since, from whom they got Iron of which they exchanged part with them for Leather. [. . .] That the Eskmeaux dress like them wear their Hair short, have two holes one in each Side of the Mouth in a line with the under Lip, in which they stick long Beads, which they find in their Lakes, their Bows differ from theirs they make use of Slings to throw Stones at their Enemies, at which they are very dextrous.’ This is from the diaries of Sir Alexander Mackenzie, a Scottish explorer who was the first European to cross North America north of Mexico. He died 205 years ago today. 

Mackenzie was born in Stornoway on the Isle of Lewis, Scotland, in 1764. His father, a merchant and landowner, sought greater opportunities in the New World, prompting the family to emigrate to British North America (modern-day Canada) in 1774. Young Alexander was sent to school in Montreal, where he received a formal education and was later apprenticed to a fur-trading company. He joined the North West Company, a major rival of the Hudson’s Bay Company, in the 1780s and quickly rose through the ranks. Eager to expand the company’s influence and find a viable trade route to the Pacific, he embarked on a series of expeditions.

In 1789, Mackenzie set out from Fort Chipewyan on Lake Athabasca, following what he hoped was a passage to the Pacific. Instead, he reached the Arctic Ocean via the river that would later bear his name, the Mackenzie River. Undeterred by this unexpected outcome, he redoubled his efforts. His most famous journey came in 1792-1793, when he led an arduous overland expedition from Fort Chipewyan, through the Rocky Mountains, and down the Bella Coola River to the Pacific Ocean. He became the first European to cross the North American continent, predating the famed Lewis and Clark expedition by over a decade (see White bear, drunk Indians).

Following his explorations, Mackenzie returned to Britain, where he was knighted in 1802 for his contributions to geographical discovery. Crossing the Atlantic again to Canada as Sir Mackenzie, he was elected to the Legislature of Lower Canada, serving as member for Huntingdon County from 1804 to 1808. Once again, though, he returned to Scotland, in 1812, where he married 14-year-old Geddes Mackenzie, twin heiress of Avoch. They had two sons and a daughter, living alternatively in Avoch and London. He died in his mid-50s, on 12 March 1820. Further information is available from Wikipedia, Dictionary of Canadian Biography, or this Mackenzie Clan website.

Mackenzie kept detailed, and somewhat dry, journals on his expeditions. In his own lifetime, he published Voyages from Montreal, on the River St. Laurence through the Continent of North America, to the Frozen and Pacific Oceans; In the Years 1789 and 1793 (London, 1801). This is freely available to read online at Internet Archive.

More than 150 years later, in 1966, the University of Oklahoma Press published Exploring the Northwest Territory: Sir Alexander Mackenzie’s Journal of a Voyage by Bark Canoe from Lake Athabasca to the Pacific Ocean in the Summer of 1789 as edited by T. H. McDonald. More recently, modern reproductions of the journals have been issued by The Narrative Press.

Here are several extracts from the original 1801 volume.

9 July 1793

‘Thunder and Rain last Night, (and, in the course of it) our Conductor deserted. Could not find him, embarked one of the others against his will, and took his paddles from the one that remained that he might not follow us, at which he that was in our Canoe got quite enraged, jumped at the Paddle threw it on shore, but we embarked it again and pacified him. At half past 3 left our Campment. In a very short time, we saw a Smoak on the East shore which we made for. Our Stranger began to Hallow to them in a very strange manner. He told us that they were not of his Tribe that they were very wicked and would beat us all, and pull out our Hair etc. The Men waited our Arrival, but the Women and Children took to the Woods. They were only 4 in Number and they began to Harangue us all at the same time before we debarked seemingly in a very violent Passion, but our Hunters could not understand what they said. Our Conductor spoke to them and they became quiet. I made them presents of Beads, Knives, Awls etc. The Women and Children came out of the Wood and met with a similar Treatment. In all they were 15 People, and had a better appearance than any of those we had seen, being healthy and full of Flesh and more cleanly. Their language was something different, but I believe only in the accent, for they and our Conductor understood one another very well, and the English Chief understood one of them, tho’ he could not understand him. Their Arms and Utensils differ but little from those I have already described. They have no Iron except very small Pieces that serve them for Knives, which they get from the Eskmeaux. Their arrows are made of light wood and have only two Feathers at the End. They had a Bow which is different in Shape from theirs, and say they had it from the Eskmeaux who are their Neighbours.

Its of 2 pieces and a very strong Cord of Sinews along the Back of it tied in different places to keep it to the Shape which is this: When this Cord gets wet it requires a good Bow String and a strong arm to draw it. The former must resist the elastic force of the wood and the Cord (I mentioned above) which is very great when it is wet, as it is much contracted, but when it is dry it extends to its common length and is even then a great support to the Bow. The Vessel they cook their victuals is made of a thin frame of wood, oblonged shaped, the Bottom fixed in a Notch, same as a Cask. Their Shirts are not square at Bottom but Tapering to a point from the Belt downwards before and behind and come opposite the Knee embellished with a short Fringe. They have another Fringe the same as I have already described, with the addition of a Stone of a Grey furmacous Berry of the Size and Shape of a large Barley Corn, brown coloured and fluted which they bore thro’ the middle and run one on each String of the Fringe with which they decorate their Shirts by sewing one of them on forming a Demy Circle on the Breast and Back and crossing over both Shoulders. The Sleeves are wide and short, but their Mittens supply this Deficiency, as they are long enough to come over part of the Sleeve, and they wear them continually hanging by a Cord over their Necks. Their lygans want nothing but Waistbands to make them Trowsers. They fasten them with a Cord round the Middle so that they are more decent than their Neighbours. Their shoes are sewed to their lygans and garnished on every seam.

One of the Men were dressed in Shirt made of Musqural Skins. The Womens dress is the same with the Mens, only their Skirts are longer, and have not a Fringe on the Breast. They have a peculiar way of tying the Hair of the Head, viz the Hair of the Temples or fore part of the Skull is tied in the Fashion of two Queues and hanging before the Ears, the Hair of the Scalp or Crown is tied in the same manner down to where People commonly tie their Hair at some distance from the Head and hangs in Balance the whole with a Cord garnished very neatly with original Hair coloured. Some of the Men only dress their Hair in the above manner, the rest and the Women have it hanging loose long or short.’

23 July 1793

‘We began our March half past 3 this Morning, the Men on the lines (to tow the canoe) I walked with the Indians to their Huts which were further off than what expected. We took 3 Hours hard walking to get to them. Passed a narrow deep River in our way, at the Entrance of which the Natives had Nets set. They had hid their Effects and young Women in the wood, as we saw but few of the former and none of the latter. They have a large Hut built with Drift wood upon the Declivity of the Beach and dug in the Inside to a level. At each End are two Stout Forks, whereon is laid a strong Ridge split open to dry. They make Fires in different parts of the House that the Fish may dry the sooner. They have Rails on the Outside of the House which are likewise covered with Fish, but fresher than those in the Hut. They appear very careful of the Roes or Sperme (spawn) of the Fish which they dry in like manner. We got as many Fish from them as we chose to embark, for which I gave them Beads, as they were fonder of them than of any thing I possessed, tho’ I did not observe they had any of them. Iron they put little value in. During 2 Hours that I remained here I kept the English Chief continually questioning them - the result of which is as follows: That their Nation or Tribe is very numerous, that the Eskmeaux are always at variance with them, that they kill their Relations when they Find them weak. Notwithstanding they promise to be always Friends, they of late have shewn their Treachery by Butchering some of their People in proof of which some of the Relations of those deceased shewed us that they had cut off their Hair upon the occasion, & that they are determined not to believe the Eskmeaux any more; that they will collect all their Friends to go to revenge the Death of their Friends. That a strong Party of the Eskmeaux comes up this River in their large Canoes in search of Flint Stones to point their Spears and Arrows, that they were now at their Lakes due East from where we are now, that the distance is not great over land, where they kill the Rein Deer & that they will begin soon to kill big fish for their winter stock, that they know nothing about the Lake in the Direction we were in.

To the Eastward & the Westward the Ice breaks up but soon freezes again. The Eskmeaux saw large Canoes full of White Men to the Westward 8 or 10 Winters since, from whom they got Iron of which they exchanged part with them for Leather. Where the big Canoes came to, they call Belan howlay Tock (Belhoullay Toe) (White Mens Lake). That the Eskmeaux dress like them wear their Hair short, have two holes one in each Side of the Mouth in a line with the under Lip, in which they stick long Beads, which they find in their Lakes, their Bows differ from theirs they make use of Slings to throw Stones at their Enemies, at which they are very dextrous. They likewise informed us that we should not see any more of their Relations, that they had all left the River to go & kill Rein Deer for their Winters Provision, & that they intended to do the same in a few Days; that Rein Deers, Bears, Carcajeaux (wolvereens), Martin, Foxes, Hares and White Buffaloe, are the only quadrupèdes upon their Lands, the latter are only to be met with in the Mountains to the Westward. 

Went with the Line all Day except 2 Hours Sailing. We camp’d at 8 oClock. From where we started this Morning, the Banks of the River are well covered with Small wood, Epinette, Birch & Willows. We found it very warm travelling.’

7 August 1739

‘Commenced our Day at 1/2 past 3 this Morning. Shortly after we saw two Rein Deer on the Beach a head. We stopp’d & our Indians went to approach them, but they were too ambitious who shou’d first get near them, that they rais’d the Animals, of course lost them. At the same time we saw an Animal traversing, we immediately made for it & killed it. It proved to be a Rein Deer Female, & from the Number of cuts she had in the hind Legs, we judged she had been pursued by Wolves & that they had destroy’d her Young Ones. Her Udder was full of Milk, one of the Young Indians cut it up & emptied the Milk among some boiled Corn & ate it declaring it was (Wicazen) delicious. At 5 PM. we saw an Animal running along the Beach which some said was a Dog & others said was a Grey Fox. Soon after I put a Shore for the Night at the Entrance of a small River, as I thot. there might be some Natives not far off. I order my Hunters to arange their Fuzees & gave them Ammunition to go a hunting To-morrow & at the same Time to look out for Natives in the Neighbouring Mountains. I found a small Canoe in the Edge of the Wood, had a Paddle & Bow in it. It had been mended this Spring, the Bark was much neater sewed than any I had yet seen. We saw many old Campmts. in the Course of the Day. The Current very strong & point (along the points) equal to rapids.’

An arch-druid was buryed

‘At the Royal Society. Mr. Collison showed me a Druid bead of glass, enameled, found at Henbury, near Macclesfield. Henbury is the old grave, as our Saxon ancestors would call an old long barrow, where an arch-druid was buryed, and I suppose this ornament belonged to one. They wore such hanging from their neck.’ This is from the diaries of William Stukeley, an English antiquarian, physician and Anglican clergyman, who died 250 years ago today. Though trained as a physician, his life’s work - reflected in his diaries - was to explore and study the country’s antiquities. He is credited with pioneering the scholarly investigation of prehistoric monuments such as Stonehenge.

Born in 1687, in Holbeach, Lincolnshire, Stukeley grew up in an era of expanding scientific curiosity. His early education at Stamford School set the stage for a lifetime of intellectual pursuit, and in 1703, he entered Corpus Christi College, Cambridge, where he studied medicine and developed a fascination with antiquities. By 1710, he had qualified as a physician, establishing a practice in Boston, Lincolnshire. 

However, Stukeley’s interest in ancient monuments soon drew him away from medicine, and over the next decade he made extensive tours across Britain, meticulously sketching and documenting prehistoric sites. His travels led him to Stonehenge in 1719, where he undertook a first systematic study. After moving to London, he joined the Royal Society and became friends with Isaac Newton. The 1720s marked a period of intense study and fieldwork. He co-founded the Society of Roman Knights, dedicated to the study of Roman Britain, and became increasingly involved in Freemasonry. 

By 1721, Stukeley had been elected a Fellow of the Royal College of Physicians, this despite his continuing focus on antiquities rather than medicine. In 1724, he published Itinerarium Curiosum, a richly illustrated account of his travels. His life took a turn in 1726 when he married Frances Williamson (with whom he would have three daughters) and moved to Grantham. In 1739, two years after his first wife’s death, Stukeley married Elizabeth, daughter of Thomas Gale, dean of York, who brought a substantial marriage portion to the union. In 1740, he published Stonehenge: A Temple Restor’d to the British Druids, proposing that these monuments were built by ancient Druids.

In late 1747, Stukeley became the rector for St George the Martyr, Queen Square, a parish in Bloomsbury, London, and soon after moved permanently to the city. In 1753, he was selected as a trustee to help establish the British Museum, reflecting his standing in London antiquarian circles. He was also involved in the running of the Foundling Hospital. One of his last books, in 1752, was a memoir of Newton in which he mentions how a falling apple inspired the theory of gravitation. He died on 3 March 1765. Further information is available from Wikipedia, Encyclopaedia Britannica, and the BBC.

Stukeley was an inveterate diary keeper. The Spalding Gentlemen’s Society holds a collection of his papers covering the years 1740 to 1751, and the Bodleian Archives & Manuscripts houses other papers including diaries. Many diary entries can be found in the three volumes of The Family Memoirs of the Rev. William Stukeley as edited by the Surtees Society in the 1880s. These volumes (available at Internet Archive) remain an important source for researchers studying Stukeley’s life and work, as well as for those interested in the development of antiquarian studies and archaeology in 18th-century Britain. Volume 1 contains an autobiographical memoir and some chronological diary extracts from his early life, as well as correspondence. Volumes 2 and 3, however, are not structured as a chronological survey of his life, but by geographical counties (each county chapter including different kinds of texts, inc. diaries).

Here are some diary extracts as found in volume 2.

26 May 1743

‘Mrs. Lepla told me of a Roman urn dug up at Thorney Abby, with the ashes, which they buryed again. She says there’s a high raised gravel road, Roman, from Thorney to Ely, which, I doubt not, belonged to the Carsdike navigation, bringing corn from Cambridg. She says they dig up much antidiluvian oak there, of huge dimensions. They made a maypole of one, together with deers’ horns and nuts.’

4 November 1744

‘Dined with the Archbishop of York in his journey to town. His Grace told me Mr. Roger Gale dyed with a prophecy in his mouth, according to report of the country, viz., that it would be a most excessively wet harvest, for so it proved in the north this year, though with us it was very favourable. Mr. Hill told us he ordered a certain oak tree to be cut down, brought into his yard, and to be sawn into planks, a fortnight before his death. No one knew his purpose till he dyed, and then a paper was found directing they should dig a grave for him in such a place in the churchyard 8 foot deep or deeper if the springs hindered not. They should plank the bottom of it with those oak planks. He ordered his coffin to be made of a certain shape which he drew out upon paper, which being laid upon the planks was to be bricked round the height of the coffin, and a particular large blew stone which he mentioned laid over the whole, then to be filled up with earth and fresh sods laid so as that it might not be discernible where he was laid, that he might be the sooner forgot, as he exprest it.’

December 1748

‘A dog was taken from London in a ship, carried to Newcastle, some victuals given him, and let goe at the same time that a letter was put into the post to his master at London. The dog never had been at Newcastle before, yet was at home before the letter. Many are the instances of this nature, well attested. Therefore I conclude providence has extended some universal principle to all animals, which we are apt to call instinct, like that of attraction, gravitation, cohesion, electricity, &c., imparted to mere matter. This principle overrules animals, and irresistibly draws them on to pursue the ends purposed by them, or to which they are designed by providence, without variation, such as bees making their inimitable combs, birds making the nests peculiar to their kind, &c, whilst man acts spontaneously and of his own free will, and therefore only accountable for his actions. Many like storys are told of cats, a more unlikely creature than dogs, which I know to be true.’

16 February 1749

‘At the Royal Society. Mr. Collison showed me a Druid bead of glass, enameled, found at Henbury, near Macclesfield. Henbury is the old grave, as our Saxon ancestors would call an old long barrow, where an arch-druid was buryed, and I suppose this ornament belonged to one. They wore such hanging from their neck. Henbury is at the head of the river Pever. Henshaw, the next town, old wood. A great forest hard by, and a very open country too.’

24 July 1749

‘My wife, daughters, Mrs. Wade and I, went to Waltham Cross. We saw the two posts remaining which I set down 25 years ago to guard the noble edifice. Nevertheless it has very much suffered since that time. We visited the Abby. The front of the great gate-house remains, and some part of the north side of the abbatial buildings. The present cellar is part of the old cloysters, as thought; ’tis arched at top. At the very end of it, they have fixed up against the wall the side of king Harold’s tomb; ’tis a black stone with a grotesc head carved on it, and some cherubims. We saw the famous tulip tree, now in flower. The east of the present church has exactly the same appearance as that of Crowland. In both places they have pulled down the choir and transept. Crowland first church was exactly the same as what now remains here. They were both magnificent cathedrals of the first style; semicircular arches, great pillars. The building on the south is said to have belonged to the nuns of Cheshunt. We visited the old house at the end of the town, said to have been the house where the famous John Fox the martyrologist lived, whose family still remains in the town. There is his picture; and Archbishop Cranmer lived in the same place; his study remains. Mr. Fowler, the curate, showed me an old town book from the dissolution; mention of the last abbot, Robert Fuller.’

28 January 1752

‘Rode to Cheshunt; observed a Hebrew inscription over a door in Hockley in the hole ; an inscription by Clarkenwel. The two posts remain which I set up at Waltham cross 30 years agoe, and without them this curious fabric had been quite demolished by this time. The lord of the manor, instead of repairing it, as he ought to do, gave leave for the adjacent alehouse to build against it and take part of it away. The 4 Swans there belonged to Waltham Abby. The suit of rooms where the chimnys are were made for the tenants to meet in on court days, and to lodg pilgrims in. I take it that 4 swans with a cross were the arms of king Harold, and he had a mistress, whom he called swan’s neck, who only could find his body out among the slain.’

25 January 1759 

‘At the Antiquarian Society. A pot of English coins of Henry II. found near Southampton, some cut in half for halfpennys, some in quarters for farthings.’

Got frantic & burst into tears

‘Lennie came over & I drank some lighter fuel - got frantic & burst into tears - walk in the park & bed at 5AM.’ This is a verbatim extract from the diaries of actor Vivian MacKerrell who died 30 years ago today. Never successful as an actor, his life was so colourful that his friend Bruce Robinson based a film - Withnail & I - on MacKerrell’s character and real-life exploits. Last year, MacKerrell’s diaries from the mid-1970s were put up for auction by Sotheby’s, and rich details of the contents were made publicly available. The lot, however, was withdrawn before sale without explanation.

MacKerrell was born in 1944 in London, the son of a Scottish accountant. He attended Trent College, a private school near Nottingham, and started an acting career in the early 1960s. He performed with Ian McKellen and John Neville at Nottingham Playhouse, before joining the Central School of Speech and Drama in London. During the late 1960s and early 1970s, he had a handful of television and film roles, but his most notable film appearance was in the 1974 horror film Ghost Story, also starring Marianne Faithfull. 

Despite his talent and striking presence, he struggled to secure major film or stage roles, leading to a life of artistic frustration and financial instability. In the mid-1970s, he lived with Bruce Robinson in a dilapidated house in Camden Town, London. However, by this time he had become a heavy drinker and was known for his eccentric behaviour. In his later years, MacKerrell worked for fashion designer Paul Smith in Nottingham. He developed throat cancer in his 40s, and, after a short remission in the mid-1980s, the illness returned and he underwent a laryngectomy. He died on 2 March 1995, in Gloucester. See Wikipedia for more information.

MacKerrell is remembered largely because Robinson used him as a template for Withnail, the dissolute yet charismatic out-of-work actor in Withnail & I - a highly successful and much-loved film written and directed by Robinson. Indeed, Robinson also wove MacKerrell’s real-life exploits, including alcohol-fueled misadventures and a reckless lifestyle, into his film’s script. McKerrell’s life received further exposure when the author Colin Bacon published a memoir, Vivian and I (Quartet, 2010).

Last year, one of the world’s pre-eminent auction houses, Sotheby’s was slated to sell a batch of Mackerrell’s private papers, including diaries - estimated to sell for £12,000-18,000. The auction house said: ‘These diaries, which have never before been seen beyond MacKerrell’s most intimate circle, allow us to hear the original caustic, rebarbative, self-pitying, debauched and hilariously funny voice that inspired Withnail.’ Unfortunately, the lot was withdrawn before the sale, and there’s no been no further news of them. Nevertheless, Sotheby’s substantial information on the lot is still available online. Here is the breakdown of what was in the lot.

i) The Country Gentlemen’s Diary 1974, pre-printed with one week per opening, filled with detailed daily entries beginning 26 January (“. . . Lennie came over & I drank some lighter fuel - got frantic & burst into tears - walk in the park & bed at 5AM. . .”), also with entries recording dreams, lists of songs, and miscellaneous notes, c.121 pages of handwritten text, in blue ink, black ink, and pencil, 8vo (215 x 155mm), blue cloth, binding worn

ii) Personal diary, with regular entries from 14 January to 20 May 1975 (“The diary ends here for the moment as I gradually began to feel better and decided to go up to Islay ...”), with a brief postscript on his visit to Islay, c.176 pages, plus blanks, in black ink and blue ink, 8vo (210 x 153mm), blue cloth

iii) Notebook, with fragments of creative writing in prose, occasional diary entries (26-30 March 1973), draft letters, and other notes, 41 pages, plus blanks, in black, blue and green ink, and pencil, 8vo (200 x 165mm), grey patterned boards

iv-viii) Five photographs of McKerrell: head and shoulders portrait, 204 x 250mm; head and shoulders portrait, 140 x 95mm, studio stamp on the reverse (Charles Domec-Carre of Brixton Hill); quarter-length profile portrait in theatrical costume, 230 x 90mm; sheet of 12 contact prints from a studio session, 251 x 202mm; all photographs creased and with abrasions to reverse where removed from an album’

And here are several partial extracts from MacKerrell’s diaries quoted in the lot press release.

18 March 1974

‘Up 10.00 to find B. had been up all night on coffee & speed - he was writing and fixing up the bathroom.’

25 March 1974

‘Up first - as usual and out for a copy of the Sun and a bottle of red - Bruce’s bunce [unemployment benefit] had not come. He got up after Leslie [Bruce’s girlfriend] had departed an hour late. He ‘phoned them but to no avail so he went out to purchase a bottle of Pernod while I had a bath. When I finished the bath I lashed into the pernicious liquor with him & also into reading Othello. Cassio is a difficult part - another goody goody - at least he displays one flaw getting pissed - shouldn’t have much difficulty there. Got a decent buzz of the Pernod and was slumped in front of the telly when Leslie came back with some soap.’

27 March 1974

‘Up at about 9.30 to go down to sign on with B[ruce]. The labour [exchange] seemed fuller than usual - they’ve cut down on staff - the buggers. After a pint and to Albert while B went to Kentish assio. I read and corrected more of ‘Withnail and I’, his book and when he came back we opened the bottle of Pouilly-Fuissé that L had put out in the window box to chill.’

29 March 1974

‘Up betimes and over to Spread Eagle for wine then another. Then changed into suits & B & I went for a large Pernod as a double bunce arrived for his . . . down to the Little Theatre to see Chick she said if B & I were to do the play she’d be worried about us being stoned - Christ I said - How dare you - and persuaded her that we had discipline at our fingertips . . . Back home by tube and so to kip with copy of men only. God what a fate. Must work work work.’

4 February 1975

‘The afternoon whirred on like the wine and I read a bit and dozed and saw that Margaret ‘Valium’ Thatcher has defeated Ted - and that two hours later ‘The Grocer’ has resigned the leadership.’

16 March 1975

‘I had intended to kip on the couch and nearly away - when I felt this scratching and pattering on my head - a mouse - on the couch I told it to fuck off and it disappeared thank god. The buggers are spreading and no poison can deal with them.’

2 May 1975

‘O Lord the march of time in its inexorable grey cloak - we’re into May now! No job, no chick and no bread - still nil Carborundum. And what is worse - as I peered into the dusty intestinal hall no Bunce! Fuck - I had a fag and coffee and hastened out to a blustery but hazily sunny day.’

My heart was beating

‘My heart was beating like some young student’s before the big exam. Was I going to be able to step out onto this land that I have been striving to reach for four years with so many sacrifices and struggles? And if so, shall I be able to do any useful work?’ This is from the diaries of Oscar Jászi, the much-admired Hungarian historian and politician known for his advocacy of liberal democracy and social reform. He was born 150 years ago today, and at the time of this diary entry was arriving for the first time in the United States, where he would soon join Oberlin College as a history professor.

Jászi was born on 2 March 1875 in Nagykároly (now Carei, Romania) to his physician father and his second wife. Unhappy with their Jewish origins, his father converted the family to Calvinism in 1881. Oscar studied political science at the University of Budapest, and although he had a low-paid and long-term job in the ministry of agriculture, he developed his interest in politics by studying the country’s agricultural policies. In 1900, he launched with friends the journal Huszadik Század (Twentieth Century), and, under a pseudonym, published combative articles about the countries social structures. A year later, Jászi and friends founded the Sociological Society, promoting liberal and democratic ideas. His research and writing focused on political sociology, nationalism, and the need for democratic governance.

During World War I, Jászi became increasingly involved in politics and was instrumental in the short-lived Hungarian Democratic Republic of 1918, serving as Minister for Nationalities in Mihály Károlyi’s government. He attempted to negotiate autonomy for Hungary’s ethnic minorities to prevent the disintegration of the country but was unsuccessful. Following the collapse of the republic and the rise of the communist regime under Béla Kun, followed by the right-wing counterrevolution, Jászi was forced into exile in 1919. First he went to Vienna where he worked to keep Hungarian democracy alive, and from whence he travelled extensively to meet with other emigres.

Jászi settled in the US in 1925, and was appointed a professor at Oberlin College in Ohio, continuing his academic work on nationalism and Eastern European politics. He remained a strong critic of authoritarianism in Hungary and the broader region, advocating for democratic federalism. He wrote several influential books, including Revolution and Counter-Revolution in Hungary and The Dissolution of the Habsburg Monarchy. He died in 1957. Further information is available at Wikipedia and in the major biography A Twentieth Century Prophet: Oscar Jászi 1875-1957 by György Litván (CEU Press, 2006 - available to preview at Googlebooks). 

Jászi left behind half a life time of diaries - written from 1919 until his death - in 39 notebooks, now held by Columbia University Libraries. Litván discusses these diaries in his preface: ‘From the very first sentence [. . .] it is clear that he had been keeping a diary before then, and that this was broken off during the turbulent days of the 1918 revolution and was obviously lost or destroyed during the Second World War, along with so many other documents. The Hungarian-language segments of the diary, from between 1919 and 1923, was published in 2001 by the Institute of Political History of the Hungarian Academy of Sciences. The remaining, predominantly English-language segments are as yet unpublished, and use has been made of them only in connection with a few details (e.g. the recital given by Bela Bartok at Oberlin College or Jaszi’s 1947 trip to Hungary). With its detailed daily record of the weather, his own mood, his reading matter, meetings, lectures, correspondence, the articles or other pieces of writing that had been completed, college and domestic business, there can be little doubt that Jászi did not intend his diary to be published. Of course it proved to be of incalculable assistance in putting together this biography - particularly in the case of events, episodes or periods for which no other source exists or is known. (Among these, for instance, are the negotiations or conversations that he conducted with Masaryk, Benes, Maniu and other politicians, the internal disputes with fellow exiles in Vienna and America, and various other, far from exclusively political matters.) Still, the very amplitude of the diary material imposed a heavy responsibility on the author when it came to deciding which items of information might be omitted and which could not.’

Elsewhere in the biography, Litván gives a few verbatim extracts from the diaries buried in his text, as in this extract here [italics are for clarity only). 

‘The diary preserved every aspect of the almost month-long voyage [to the US] in exhaustive detail. Jászi already decided on the first day that his companions were of no interest, most of the travelers being Jewish emigrants from the Ukraine, though he did also hear some words of Hungarian. The food was moderate. As the ship put out to sea, “after all the anxieties, I was seized by a blithe contentment - as if I had been freed from five years imprisonment.” He repeats that several more times during the voyage, but various anxieties also resurface. On August 6th they docked a Varna, on the 8th there was “a marvelous passage through the Bosporus,” on the 9th they were held up at Istanbul, but by the 11th they had arrived at Piraeus, the harbor for Athens, where the ship was moored for several days, so that Jászi, despite the heat, walked round the Acropolis, as he had not previously visited Greece (nor was he to do so again). By the 14th they had reached Patras, from where the next day, with many new passengers on board, they made their way, without putting into harbor again, down the Mediterranean, through the Strait of Messina, past Sardinia and then the Algerian coast, through the Strait of Gibraltar to the Atlantic Ocean.

They were on the approaches to the port of New York, according to the diary, on August 30th: “My heart was beating like some young student’s before the big exam. Was I going to be able to step out onto this land that I have been striving to reach for four years with so many sacrifices and struggles? And if so, shall I be able to do any useful work?”

He passed the immigration controls on Ellis Island without incident. Even while still on the boat Jászi had received a letter from banker and industrialist Robert Caldwell in which the latter informed him that he would be at his service if there was anything he needed. They finally docked on September 1st: “And when the ship passed in front of the Statue of Liberty to enter the city fired by feverish activity, I was so overcome by emotion that I burst into tears on the ship’s bridge.” ’

Malcolm X uninterrupted

Malcolm X, one of the US’s most influential black activists, was assassinated 60 years ago today. He was not yet 40. Having come from a deprived background, turned criminal and spent years in prison, he educated himself sufficiently to become a Muslim minister and human rights activist. Indeed, in the year or two before his death, he had become a figure of international importance. For a few months in 1964, while visiting countries in Africa and the Middle East, he kept a detailed diary. This was edited by one of his daughters, Ilyasah Shabazz, and the journalist Herb Boyd, before being published by Third World Press. On publication, Boyd praised the diary for being ‘Malcolm, uninterrupted, without any kind of editorial interference’.

Malcolm Little was born in 1925 in  Omaha, Nebraska, the fourth of seven children. His father was an outspoken Baptist lay speaker who brought his children up to be self-reliant and proud of their race. White racist threats and attacks blighted family life, leading his father to relocate a couple of times. In 1929, their home was burnt down; a year or two later his father died (his mother, Louise, believing he had been murdered). Later, when Louise was committed to hospital, the children were separated and sent to foster homes.

Until his early 20s, Little held a variety of jobs while living with his half-sister in Boston. He moved to Harlem, New York City, in 1943, and became involved with various criminal activities. After committing several robberies back in Boston, and being arrested, he was jailed at Charlestown State Prison in 1946. While inside, he became a voracious reader; and, thanks to his siblings, turned to a newly-formed religious movement, Nation of Islam, that worked to improve the lot of African Americans, and, ultimately, the return of the African diaspora to Africa. He soon was communicating regularly, by letter, with the movement’s leader, Elijah Muhammad. In 1950, he began signing his name Malcolm X (the X, he explained, signified the true African family name that he could never know).

Malcolm X’s rise through Nation of Islam came swiftly after his parole in 1952. He was first made assistant minister of the Temple Number One in Detroit, but then established Boston’s Temple Number 11, and expanded Temple Number 12 in Philadelphia, before being selected to lead Temple Number 7 in Harlem. He continued to launch new temples, and was a powerful presence and recruiter for the organisation. In 1955, he met Better Sanders; they married in 1958, and they had six children.

Malcolm X first became a significant public figure in 1957, when he took control of a crowd of people protesting at police brutality against a National of Islam member, Johnson Hinton. By this time, also, Malcolm X had become a person of interest to both the FBI and the New York City police. The media began reporting on his activities, and, in 1960, several African nations invited him to official functions linked to a meeting of United Nations General Assembly. In particular, Fidel Castro, Cuba’s leader, held one-to-one talks with Malcolm X and invited him to visit Cuba.

After a period of tension with Muhammad, Malcolm X broke from Nation of Islam in 1964. He founded Muslim Mosque, Inc, and Organization of Afro-American Unity. He gave his famous ‘The Ballot or the Bullet’ speech, and he converted to Sunni Islam. That same year he went on a pilgrimage to Mecca, and he met the Saudi Arabian leader, Prince Faisal. While increasingly he was becoming an international figure (with extensive visits in Africa, as well as to France and the UK), tensions at home with the Nation of Islam led to death threats, and, eventually, his murder. He was assassinated on 21 February 1965 in Manhattan’s Audubon Ballroom where he was preparing to address the Organization of Afro-American Unity. Three Nation of Islam members were convicted of the murder. Subsequently, various conspiracies were alleged, not least that an FBI infiltrator might have exacerbated tensions between Malcolm X and Muhammad. Also, one of the organisation’s Boston ministers later admitted that he might have helped stoke up the atmosphere which ultimately led to the murder.

Wikipedia’s biography has this to say about Malcolm X’s legacy: ‘[He] has been described as one of the greatest and most influential African Americans in history. He is credited with raising the self-esteem of black Americans and reconnecting them with their African heritage. He is largely responsible for the spread of Islam in the black community in the United States. Many African Americans, especially those who lived in cities in the Northern and Western United States, felt that Malcolm X articulated their complaints concerning inequality better than the mainstream civil rights movement did. [. . .] In the late 1960s, increasingly radical black activists based their movements largely on Malcolm X and his teachings. The Black Power movement, the Black Arts Movement, and the widespread adoption of the slogan “Black is beautiful” can all trace their roots to Malcolm X.’ Further information can also be found at the official Malcolm X website.

In 1964, during two trips to Africa and the Middle East, Malcolm X kept a detailed diary. This did not emerge into the public domain until some years later (when found with other archival material). It was edited by Herb Boyd, a journalist and associate of Malcolm X’s, and one of Malcolm’s daughters, Ilyasah Shabazz, and published as The Diary of Malcolm X by Third World Press. However, in 2013, with publication due in November, a corporation representing Malcolm X’s wife and his heirs (other than the daughter Ilyasah, obviously) claimed the book was being published without the family’s permission, and went to court to stop Third World Press. The poet and black activist, Haki R. Madhubuti, who owns the Press, claimed he had a valid legal contract, and that any delay would put the company in financial jeopardy. See Publishers Weekly or The Guardian for more on this. There is also a Wikipedia entry for the diary itself.

The foreword and introduction of the book can be read freely online at Amazon. Here are a few paragraphs taken from the introduction.

‘From the middle of April to the end of May and later from July to November of 1964, Malcolm X (El-Hajj Malik El-Shabazz) kept an extensive meticulous diary of his journeys to Africa and the Middle East, including his pilgrimage to Mecca.

While his diary has been discussed and occasionally cited [. . .], it exists mainly in the archives of the Schomburg Center for Research in Black Culture in Harlem, where it is available for scholars and researchers.

The diary came to the Schomburg several years ago after a circuitous route from Florida where it was among Malcolm’s possessions in a storage bin, and then from San Francisco where an auction house was preparing to put the lot up for bids. Fortunately, the family, through its attorney, was able to rescue the valuable memorabilia, and to house a good portion of it at the Schomburg.

Malcolm was a keen collector of keepsakes, documents, books, newspapers, films, and, of course, the record of his life. Volumes I and II of his diary total more than 200 pages in microfilm.’ [See San Francisco Bay View for more on the Malcolm X materials.]

On publication of the diary, Herb Boyd said: ‘The diary humanizes [Malcolm X] in a way that some of these other scholars set out to do . . . This is Malcolm, uninterrupted, without any kind of editorial interference. . . The diary is certainly the most critical thing that he left behind that has not been examined.’ And, Madhubuti said: ‘It’s one of the most important books that we’ve published.’

Henry Louis Gates, Jr., Director, The Du Bois Institute for African and African American Research, Harvard University, was more expansive: ‘The publication of The Diary of Malcolm X is a great historical event in African American intellectual history. Reading these entries has the effect of overhearing a profound thinker’s most private and uncensored thoughts about everything from his split with Elijah Muhammad to the cost of 16mm film in Accra. I found this a riveting and deeply moving experience, one that only made me even sadder at the senselessness of his assassination. Every student of Malcolm X, and the history of black political leadership, should read this compelling book.’

Here is one extract from the published diary.

17 April 1964

[Saudi Arabia]

‘El Jumah prayers: crowded, all colors, bowing in unison - not conscious of color (race) around whites for 1 st time in my life. The whites don’t seem white - Islam actually removed differences - Persian (white) followed me around, offering the hospitality of eating with his family - pilgrims from Nigeria & Ghana, very vocal & confident. Sudanese quiet confidence. No one seems to believe that a Muslim could come from America (a convert?).

2 bros from Eritrea (Ethiop) now living in Riyadh, schooled in Cairo. Ethiopia has 18 million people, 10 million are Muslims. I just finished chicken & potatoes with my hands in airport restaurant (2 Jordanian refugees met later at Mina post office).

The masses are Muslims, but the gov [governor] is Christian. The time of Hajj makes all true Muslims very pious. Some came in groups, ranks, ate in circles & in ranks, from each others plate, ate & slept as one.

I haven’t seen any U.S. newspapers since leaving the States Monday—all colors here, none force [themselves] on others, yet none feel neglected or ignored, and still “birds of the same color stay primarily together.”

Out of the thick darkness comes sudden light. My, how fortune can change. I felt blue, and after saying my sunset (Maghreb) prayers I laid down - the Persians were friendly, insisting that I share fruit & tea with them. I felt alone, lonely - then it dawned on me I should call Dr. Omar Azzam: after showing the officials my letter from Dr. [Mahmoud Youssef] Sharwarbi, they finally got Dr. Azzam on the phone. He came over immediately, got me released thru the airport (and passport) officials, and took me to his home, where I met his father (Azzam Pasha) his uncle (chemist), book on the chemical science that proves the myths of Islam & secretary of the Arab League - Never have I met a more educated, intellectual than Azzam Pasha [illegible], his vast reservoir of knowledge and its variety, seemed unlimited - racial lineage & descendants of M [Prophet Muhammad] family, both black & white (color complexions) differences in Muslim world, only to the extent it has been influenced by West. He gave me his room at the Jeddah Palace while he stayed with his son. Such hospitality. Never so honored.’

This article is a slightly revised version of one first published on 21 February 2015.