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.

I will endeavour humbly

‘I will endeavour humbly but firmly, to acquire or achieve’ the following: practise yoga; acquire good knowledge; become a member of the British Parliament ‘do good to my country by all means in my power’; try to become a preacher of the highest philosophical religion. This is from a single significant diary entry made by the great Indian political leader and social reformer, Gopal Krishna Gokhale, who died 110 years ago today. The diary entry was found and revealed by his disciple and biographer, V. S. Srinivasa Sastri.

Gokhale was born in 1866, in Kotluk village, Ratnagiri district, present-day Maharashtra, India. Coming from a modest Chitpavan Brahmin family, he pursued his education at Rajaram College in Kolhapur and later at Deccan College in Pune, where he graduated in 1884. He was among the first generation of Indians to receive a Western-style education, which deeply influenced his political and social outlook.

After completing his studies, Gokhale began his career as a professor at Fergusson College in Pune, where he taught for nearly two decades. In the early 1890s, he became actively involved in politics, joining the Indian National Congress in 1899. He quickly rose through the ranks and became one of the leading moderate leaders, advocating for gradual political reforms through dialogue with the British. In 1905, he was elected president of the Indian National Congress.

Gokhale founded the Servants of India Society in 1905 to promote education, social reform, and political training among Indians. He was also a member of the Imperial Legislative Council from 1902 to 1915, where he pushed for administrative reforms, free primary education, and reduced government expenditure on military affairs. He traveled to England in 1905 and 1912 to advocate Indian political interests and was instrumental in influencing the Morley-Minto Reforms of 1909.

Gokhale never married, dedicating his life entirely to public service. He played a crucial role as a mentor to Mahatma Gandhi, who regarded him as a political guide. Gokhale’s health declined in his later years due to overwork and stress, and he died on 19 February 1915, aged only 48. Further information is available from Wikipedia, Enyclopaedia Britannica, and National Indian Congress.

Although Gokhale did not keep a diary - and his biographer tells us why - he did, as a young man, write one significant diary entry. This is included in V. S. Srinivasa Sastri’s The Life of Gopal Krishna Gokhale (as published by the Bangalore Printing and Publishing Co. in 1937 - freely available at Internet Archive). Sastri was a close associate and disciple of Gokhale, indeed he succeeded Gokhale as president of the Servants of India Society.

The following is taken directly from Sastri’s biography:

‘This thing that I am going to read to you is from the diary where [Gokhale] occasionally recorded his thoughts. I must tell you, parenthetically, that he never maintained a diary. He asked us, his followers too, never to do so. Do you know why? Just at the time when the Society was started, the whole of India was in political ferment, and a part of the activities of Government was the institution of enquiries of all sorts into the conduct of young men, especially those who enrolled themselves as members of public bodies and went about for public service. In many political prosecutions, the diaries of the unhappy accused had been taken as evidence against them (laughter). So he told us, “though you will be perfectly innocent, something you write may bring, it may be, other public workers into jeopardy. Well, we cannot afford to keep diaries.”

I hope to make the significance of this note from Gokhale’s diary clear, as regards a certain phase of Mr. Gokhale’s inner life. Always he looked into himself, examined his conduct in the light of great principles and ideals; and it is said that if he had done wrong, nobody could have castigated him more severely than himself. If he had done right, nobody was more ready to give credit to those who had inspired him and look upon successes as stepping stones to obtain greater opportunities of service. Soon after this humiliation of the apology, he examined himself in this way and made resolutions, which he committed to paper in a certain document which I mean to read to you, only saying beforehand that you must listen to it with the respect, in fact reverence, due to a man’s ideals at the time when he was suffering most acutely, living as it were in the very presence of the Most High and desiring nothing so much as to make his life an instrument of God’s will and an instrument for public welfare under His guidance. 

This is what I found amongst his intimate papers. It is dated 5th February 1893:

“By the grace of Sree Guru Dattatreya, I will endeavour humbly but firmly, to acquire or achieve the following: 

1) I will practise Yoga regularly. 

2) I will acquire a good knowledge of (a) History - Ancient and Modern. (b) Philosophy - Ancient and Modern. (c) Astronomy. (d) Geology. (e) Physiology. (f) Psychology. Now, no more “ology”. (g) French.

3. I will try to become a Member of :—

(а) The Bombay Legislative Council.

(b) The Supreme Legislative Council.

(c) The British Parliament.

In all these assemblies I will try to do good to my country by all means in my power.

4) I will try to become a preacher of the highest philosophical religion and I will preach this religion to the whole world.” ’

A scholar of the Orient

‘His Excellency’s brother was, accompanied by some gentlemen, to visit the Baile of Venice, whom he found very badly housed at the foot of a minaret, exposed to the importunate cry of the Muezzin. He complained wrongly that the Bachas had asked him, some for soaps, others for glasses and Venetian mirrors, to which honesty wanted him to give satisfaction, without daring nevertheless civilly to take the money that was offered to him.’ This is from the diaries of Antoine Galland, a French orientalist, archaeologist and translator, who died 310 years ago today. He is best remembered for introducing One Thousand and One Nights to the European world.

Galland was born on 1646, in Rollot, a small village in the province of Picardy, France. His father, a labourer, died when Antoine was young. Despite financial hardships, Galland showed academic promise, which led to his education at the Collège de Noyon and later the Collège de Plessis in Paris. His aptitude for languages was recognised early, and he developed a strong proficiency in Latin and Greek before expanding his studies to Arabic, Persian, and Turkish. His passion for the East was further nurtured by professor Pierre-Daniel Huet, an influential orientalist who guided Galland’s studies in philology and antiquities.

Galland’s career took shape when he was appointed as an assistant to the French ambassador in Constantinople (now Istanbul) in 1670. This opportunity allowed him to travel extensively through the Ottoman Empire, Syria, and the Levant, collecting manuscripts, coins, and other artefacts. His deep engagement with Middle Eastern culture and literature distinguished him as a scholar of the Orient. Upon returning to France, he worked as an interpreter and librarian, earning a position as a royal antiquary under Jean-Baptiste Colbert. He was responsible for cataloging and studying Eastern manuscripts, particularly those housed in the Bibliothèque Royale (now the National Library of France).

In 1704, Galland published the first volume of Les Mille et Une Nuits, based on Arabic manuscripts and oral sources. The translation captivated European audiences, introducing them to famous tales such as Aladdin and the Wonderful Lamp and Ali Baba and the Forty Thieves. These stories were not present in the known Arabic manuscripts and were likely added from oral traditions Galland encountered. His translation, completed in 1717, shaped how One Thousand and One Nights was perceived in Europe, blending Eastern storytelling with French literary tastes. It remains one of the most influential works of world literature.

There is little evidence that Galland married or had children. His life was largely devoted to scholarship and translation. He died on 17 February 1715, in Paris. Further information is available from Wikipedia, University of Kent or Encyclopaedia Britannica.

Galland did keep personal diaries but all and any extracts from them have only been published in French. The most significant of the published diaries, I believe (my French being rather poor), is Journal d’Antoine Galland pendant son séjour a Constantinople (1672-1673) as edited by Charles Shefer and published by Ernest Leroux in 1881. This is readily available - in two tomes - to read at Internet Archive. There are also four volumes dating from the Parisian period in the last decade of his life, 1708-1715. Further publication details are available at the British Library website and at the Boswell Book Company.

For a flavour of these diaries, I have taken a few random extracts from the Constantinople period, and employed Google Translate to render them crudely into English, as follows.

14 April 1672

‘His Excellency’s brother was, accompanied by some gentlemen, to visit the Baile of Venice, whom he found very badly housed at the foot of a minaret, exposed to the importunate cry of the Muezzin. He complained wrongly that the Bachas had asked him, some for soaps, others for glasses and Venetian mirrors, to which honesty wanted him to give satisfaction, without daring nevertheless civilly to take the money that was offered to him.

A person said that he had been assured that the Venetians paid fifteen hundred ducats of tribute to the Grand Sgr, for the islands of Zante and Cephalonia.

I saw the ceremony of the blessing of the oil being performed, in the church of the Greeks and I heard part of the mass, of which the gospel was extremely long. It was taken from St. Matthew and began from the preparation of the Last Supper until the condemnation of Our Lady of Sorrow by Pilate. In a sermon by a Damascene Studite named for the day of Holy Saturday, I noticed at the end a little exhortation to prepare oneself to make a good and fruitful communion, for this reason that Jesus Christ is received therein entirely. It was among several others in the vulgar language by the same author for the whole year.’

19 April 1672

‘Mr. Panaioti came to see Mr. Ambassador on behalf of the Visir. Before he arrived, he sent one of his men to announce that he was coming. He came accompanied by five or six people on horseback; besides his harness, his also carried the sabre and the mace, and another of his retinue was loaded with a carpet, in the fashion of the great men of the country who use it to say their prayers when they are on the road, or to rest. It is to be believed that Mr. Panaioti did not wear it for the first reason, but for grandeur only and to rest in case he dismounted on the road. He did not wear a calpac but a Bey’s turban, by permission of the Visir, to serve as a safeguard and to protect him from all kinds of insults. He was quite a long time with His Excellency and Mr. d’Ervietix. He was treated to the usual wine and sorbet.’

21 April 1672

‘Mr. Ambassador received letters from Cairo, by which the Consul sent to His Excellency a certificate from the Patriarch of the Coptic, which was in Arabic, and another from the Patriarch of the Armenians with a report of the troops that were being sent to Mecca, both by sea and by land, to the number of three thousand men. What it contained in particular was that formerly in the country of Iemen, which is surrounded by mountains and which borders on Persia, the Grand Seigneur had a Bacha whom he sent there; but that for about twenty years one of them had revolted, having, to secure himself in his rebellion, persuaded the inhabitants that Mahomet and Hali were false prophets and having at the same time proposed to them another, for the religion of which they are ready to defend him vigorously. This report also assured His Excellency that around the month of February, there had fallen in Cairo such a heavy rain that people imagined it was the end of the world and that it should be noted as a very extraordinary accident in this country.’

22 July 1672

‘The Janissary that His Excellency had sent to the Porte arrived this day. He brought a command for the ship and four others for the four merchant ships; but the response to the letter that Mr. the Ambassador had sent was addressed to Caymacam. A Chiaoux sent from Caymacam came to testify to Mr. the Ambassador the part he took in the joy that His Excellency had for the birth of Mr. the Duke of Anjou and the victories of His Majesty. But it seems that he found fault with the noise and the brilliance with which she had appeared, saying that less could be done; but Mr. the Ambassador responded very vigorously.’