Showing posts with label nature. Show all posts
Showing posts with label nature. Show all posts

Sunday, February 4, 2024

Puffins, pipits and plovers

Today marks the 150th anniversary of the birth of the American ornithologist and painter of birds, Louis Agassiz Fuertes. Although there are no published books of his journals, Cornell University, which holds the Fuertes archive, has put online a journal kept by Fuertes while exploring the Alaskan coastline, though it is mostly a list of birds seen or shot at!

Fuertes was born in Ithaca, New York, on 4 February 1874. His father, from a Spanish Puerto Rican family, was a professor of civil engineering at Cornell University, while his mother was of Dutch ancestry. As a child, Louis became very interested in birds, being much influenced by Audubon’s Birds of America, and made his first painting of a bird aged 14; and, at 17, he became an Associate Member of the American Ornithologists’ Union. He studied architecture at Cornell University, but all his enthusiasm and aptitude was  focused on painting birds. While still an undergraduate, he was receiving commissions and having his work exhibited. After Cornell, he went to work with Abbott Handerson Thayer, a well-known American artist and naturalist.

In 1898, Fuertes made his first expedition, with Thayer and his son Gerald, to Florida, and the following year accompanied the railway magnate E. H. Harriman on his famous exploration of the Alaska coastline. In 1904, Fuertes married Margaret Sumner and they had two children. He travelled across much of the US and other countries, mostly in the Americas, always in pursuit of birds. A prolific artist, he produced illustrations abundantly, mostly for ornithological books, popular and scientific. He collaborated with Frank Chapman, curator of the American Museum of Natural History, on many assignments. While on a collecting expedition together in Mexico, Fuertes discovered a species of oriole, which Chapman named Icterus fuertesi, commonly called Fuertes’s Oriole, after his friend.

According to an old version of Encyclopaedia Britannica, Fuertes work ‘is characterised by a fidelity to nature involving not only objective but subjective accuracy. His genius lay in the power to reproduce subtle, fleeting, and intangible qualities of birds that reflected their individuality to a remarkable degree, an ability as much the result of a highly sympathetic and very extensive knowledge of birds in their haunts as it was of technical skill.’ His most extensive work was a series of large plates illustrating The Birds of New York, published by the state and covering practically every species of eastern North America. He died in 1927. Biographical information can be found from Wikipedia, Cornell University’s Guide to the Louis Agassiz Fuertes Papers, or PBS.

Cornell’s guide to Fuertes’ papers mentions diaries and journals, but few, if any, have been published. In 1936, Doubleday, Doran & Co published Artist and Naturalist in Ethiopia, described as diaries kept on the Field Museum-Chicago Daily News Ethiopian Expedition, by Wilfred Hudson Osgood and Fuertes. It’s most likely, though, that Fuertes only provided the illustrations for this book. Otherwise, the Cornell Institute for Digital Collections has made freely available online diary entries written by Fuertes during Harriman’s Alaska expedition in 1899.

5 June 1899
This A.M. at Fort Wrangell, Alaska, got my first raven, & Townsend’s finch, also Stetler’s jay. Saw lutescent W., shot one, but couldn’t find it. Ridgway got a fine Oregon Junco, Fisher a red throated woodpecker, parus rufescens, & Lincoln’s finch. Heard in the forest, by Farragut bay, a hermit-like thrush song, but couldn’t find the author. The ravens made more noise even than usual. Hummers seen & heard by others of the party.

Townsend’s Sparrow in song. Its note is a typical passerella song. very clear and sweet, noticeable for the same deliberation with which the fox sparrow makes its notes. The bird was found on the sunny slope cleared of its bigger growth, facing the bay. Its appearance is somewhat thrush-like due to its heavily spotted breast and uniform brown back, though its attitudes are perfectly typical of its family.

Golden Crowned sparrows were singing at summit-White Pass. They were found in the scrub hemlock in the snow, and occasionally uttered their clear notes. The song was at once recognizable as zonotrichias, consisting of 8 notes, each perfectly distinct and true, and remarkable for the sweetness and purity of their tone: just the kind of a note one would like to find in the frosty air of the mt. tops. The attitudes and flight of the birds were exactly similar to those of the White Crowned, unless perhaps the occipital part of the crest was thrown out farther. Perhaps this appearance was due to the much darker coloration of the whole top of the head.

Mr. Ridgway got two Leucostictes (litoralis) on the R.R. track at the summit, and pipits were seen & taken. Between Juneau and Glacier bay, we saw Marbled Gull.

24 June 1899
Yesterday afternoon we were followed for hours by a large majestic bird that the various sharks aboard disagreed upon. Elliot thought he was a fulmar petrel -- while Fiske + Merriam thought it was a black-footed Albatross. Its wings were very flat -- a little down curved if anything Puffins were continually flying + little bunches from 5 to 20 or 30 would pass nearby at short intervals. They looked very curious, like parrots fore and guillemots aft. Some murrelets and one new kind of guillemots were seen; the latter white-breasted.

7 July 1899
Put off a party at Popof Island this A.M., July 7-99. and Fisher + I went ashore for about one hour, + got a pair of the big Unalaska Song Sparrow. This and the Kadiak form seen to take very kindly to the rocky shores, seldom being seen inland or in the uplands above the shore. Their song seems to preserve to a remarkable degree, its identity with that of the eastern form, tho’ the birds differ in almost every other respect.

12 July 1899
Fisher and I (many others) went ashore on the mainland at Port Clarence Bay, Alaska, and went up the stream where the ship was watering. First bird seen was a pipit (A. Pensilv. ) and soon after saw the yellow wagtail which we had found in Siberia. It turned out to be common, several specimens were obtained. Alice’s thrush was common, + obtained for the first time on the trip. Cole got a Mealy? red poll, and I found a nest with 5 eggs - both redpolls seemed common enough. About the finest sensation we had was a successful hunt after golden plover. I got 3 + F. two, all in more or less perfect summer plumage. The birds have the most beautiful calls + song. They sit at quite a distance from each other in the wet mossy hill meadows and call and answer back + forth. The calls can all be imitated by a full clear whistle, so that the birds answer quite eagerly - whip whee + a shorter note of the same notes, lower, are the common calls, but the song is a rich full warble, of a cadence - repeated - somewhat suggesting a blue-bird song done in R.B. Grosbeak quality.

Dr. F. + I, while separated by quite a distance, saw at the same time a long tailed Jaeger, sitting on a moss tuft way off on a distant hill; and unbeknownst to it and to us, he became the apex of a triangle , where F. + I were doomed to meet. Our sneak became interesting as we neared each other, + became aware of our position. The bird however, relieved us of our responsibility, + let us both out in a sportsmanlike manner by catching sight of me first, and rising with a scream which I took for alarm at first, but when he repeated it came squealing straight at me, I saw that it was defiance, and there was nothing to do but wait for him to get the right distance and shoot in self-defence. When I had come up to the beautiful bird, + was kneeling over it, Fisher’s voice came up the rise -- “let me take the other,” + I looked up to see the mate rising as he approach, at rt [angles] to the course of the first one. Nearer he came, + I itched as he passed over me at nearly 40 ft. I could see him eye me, + his squealing cries were so near that their quality seemed surprising -- very like big hawk’s cries. His long tail feathers oscillated + spread slightly at the tips with each wing stroke. He went right by me, straight on towards Dr. F. + when he got just right -- bang -- and with wings set in a V he came smoothly down into the grass, and we sat together in the mossy hillside and held the first long-tailed jaegers that either of us had ever seen to shoot at. The feet were black, like black rubber, and the rest of the legs light bird blue and the bill black with a “milky flesh color” interior.’

This article is a slightly revised version of one first published on 4 February 2014.

Wednesday, December 7, 2022

Route of Father Sarmiento

Martín Sarmiento, a much-admired Spanish scholar and monk, died all of 250 years ago today. He wrote on a wide variety of subjects, but he is mostly remembered for his book Viaje a Galicia, or Journey to Galicia, in which he recorded, diary-like, a pilgrimage to Santiago de Compostela. The route he took is now known as the Route of Father Sarmiento.

Pedro José García Balboa was born in 1695 and spent his childhood in Pontevedra, Galicia. Aged 15, he entered the Benedictine Monastery of San Martín in Madrid. There he became Father Martín Sarmiento and was mentored by Benito Feijóo, considered the most outstanding Spanish philosopher of the 18th century. There are few details of Sarmiento’s life readily available online, but Camino By The Way gives this brief assessment.

‘Father Sarmiento was an illustrious representative of the Enlightenment, the intellectual movement that promoted reason, individual liberty and religious tolerance. He fought superstition and ignorance throughout his life and encouraged the establishment of libraries in local towns. Father Sarmiento was an early champion of the necessity to understand, restore and preserve traditions and popular culture; as such, he made a strong contribution to the research and recovery of Galician culture. Improving his country’s economic status was also a major concern, which was typical of Enlightenment thinking at the time. [He] wrote on a wide range of disciplines including linguistics, theology, history, botany and medicine.’ Sarmiento died at the San Martin monastery on 7 December 1772. A little further information is also available at Wikipedia.

Sarmiento wrote several books during his lifetime, some even in the Galiican language. His most enduring legacy, however, is the diary he kept of a three-day pilgrimage he undertook in 1745, from Pontevedra, through the valley of Salnés to Santiago de Compostela. The 20 page manuscript formed the basis of a book edited by J. L. Pensado and published by the University of Salamanca in 1975 as Viaje a Galicia (Journey/Travels to Galicia). Much of this (in Spanish) can be previewed online at Googlebooks.

However, more recently the Salnés Union of Municipalities has published a comprehensive pictorial edition of The Route of Father Sarmiento to Santiago, across Salnés - in English and freely available online. The book contains a wealth of information about the route, as well as the architecture, culture, history, food etc, of the region. It also provides quotations from Sarmiento’s diary translated into English. Here are a couple of them.

‘On Monday 19 July I left Pontevedra for Santiago, travelling all across Salnés, Porto Santo, and Puntal point, Lourido, los Gallos point. Campelo, Río del Roboa, Río da Serpe. Combarro. Río de Cela. Chancelas and sand bank and Costoiras point. Samieira. Río de Ama. Arén. Ragió - Armenteira Priory. Bois de Raxó, Island of Tambo; from the sea peeks a tiny bud of an island, called Tenlo, facing Marín.’

‘I arrived on Thursday 22nd at Santiago, keen to beat the Jubilee. I did my diligences on the same Saint’s day and on the Saturday I went to the bulls or xovencos [young bull in Galician] in the morning and in the afternoon, to the college of San Xerónimo. I slept in the same college to see the fires by night, and they lasted nearly two hours. The multitude of people, particularly the Portuguese, was such that they didn’t pay us elders any attention. I heard the Penitentiary Father Goyri tell that on the day of the Apostle there were more than 30,000 people congregated in the cathedral, and many others gathered in other churches, and on the day of Pentecost, there were 22,000 people.

On the Saint’s day I made the offering to the judge of the court Saura de A Coruña. I registered at the archives of San Martiño where I am staying due to the kindness of Master Friar Pedro Mera, a Bishop and my co-disciple in matters of language. There are many precious Gothic instruments, and more than one hundred of them are judged useless.

I registered at the archives of the monks at San Pelaio or San Paio and I went inside two times. Most of the parchments, and there are many, are in the Galician tongue.’

Monday, December 5, 2022

Slavery in Brazil

’Last evening, when the rain was over and the moonlight tempted every one on deck, we had a long conversation with our pleasant travelling companion, Mr. Sinimbu, senator from the province of Alagôas, on the aspect of slavery in Brazil. It seems to me that we may have something to learn here in our own perplexities respecting the position of the black race among us, for the Brazilians are trying gradually and by instalments some of the experiments which are forced upon us without previous preparation.’ This is from an excellent diary kept by Elizabeth Agassiz - born 200 years ago today - while travelling in Brazil with her naturalist husband Louis.

Elizabeth Cabot Cary was born on 5 December 1822 into a large Boston Brahmin family that originally came to Massachusetts during the 17th century. As a consequence of her fragile health, she was tutored at home. In 1850 she married the recently-widowed Swiss naturalist Louis Agassiz (not to be confused with the later Louis Agassiz Fuertes who was named after him - see Puffins, pipits and plovers), becoming stepmother to his three children (though she had none of her own). From 1855 to 1863, she ran a school for girls in their Cambridge home. In addition to providing a needed supplement to the family income, this proved to be a pioneering effort in women’s education. She also became an indispensable assistant for her husband. Her notes on his lectures, for example, were the raw material of much of his published work, and she helped manage several of his expeditions, notably an expedition to Brazil financed by the Boston banker Nathaniel Thayer in 1865-1866 and the Hassler Expedition through the Strait of Magellan in 1871-1872. 

Together with her husband, Elizabeth founded the coeducational Anderson School of Natural History, a marine laboratory on Penikese Island in Buzzard’s Bay. For some years after Louis’s death in 1873, she devoted herself to the care of her grandchildren and to the writing of a memoir of her husband. In 1879 she helped open the Harvard Annex in Cambridge and was named president when it was incorporated as the Society for the Collegiate Instruction of Women. In 1894 the college was named Radcliffe and formally linked to Harvard University. She remained president until 1899, when she relinquished her formal duties. She died in 1907. Further information is available from Wikipedia, Encyclopaedia Britannica, or the Dictionary of Unitarian & Universalist Biography.

Elizabeth Agassiz wrote and published a couple of books on natural history, but also Journey in Brazil (Ticknor and Fields, 1868). This latter was a diary kept by her mostly but also by her husband during their travels in Brazil. Indeed, Louis introduces the work as follows: ‘One word as to the manner in which this volume has grown into its present shape, for it has been rather the natural growth of circumstances than the result of any preconceived design. Partly for the entertainment of her friends, partly with the idea that I might make some use of it in knitting together the scientific reports of my journey by a thread of narrative, Mrs. Agassiz began this diary. I soon fell into the habit of giving her daily the more general results of my scientific observations, knowing that she would allow nothing to be lost which was worth preserving. In consequence of this mode of working, our separate contributions have become so closely interwoven that we should hardly know how to disconnect them, and our common journal is therefore published, with the exception of a few unimportant changes, almost as it was originally written.’ 

The full work - which is very readable and gives insight into early Brazil - can be read freely online at Project Gutenberg. Here are several extracts.

6 May 1865
‘Yesterday, at the invitation of our friend Mr. B——, we ascended the famous Corcovado peak. Leaving the carriages at the terminus of the Larangeiras road, we made the farther ascent on horseback by a winding narrow path, which, though a very fair road for mountain travelling in ordinary weather, had been made exceedingly slippery by the late rains. The ride was lovely through the fragrant forest, with enchanting glimpses of view here and there, giving promise of what was before us. Occasionally a brook or a little cascade made pleasant music by the roadside, and when we stopped to rest our horses we heard the wind rustle softly in the stiff palms overhead. The beauty of vegetation is enhanced here by the singular character of the soil. The color of the earth is peculiar all about Rio; of a rich warm red, it seems to glow beneath the mass of vines and large-leaved plants above it, and every now and then crops out in vivid, striking contrast to the surrounding verdure. Frequently our path followed the base of such a bank, its deep ochre and vermilion tints looking all the softer for their framework of green. Among the larger growth, the Candelabra-tree (Cecropia) was conspicuous. The strangely regular structure of the branches and its silvery-tinted foliage make it stand out in bold relief from the darker background. It is a striking feature of the forest in this neighborhood.

A wide panoramic prospect always eludes description, but certainly few can combine such rare elements of beauty as the one from the summit of the Corcovado. The immense landlocked harbor, with its gateway open to the sea, the broad ocean beyond, the many islands, the circle of mountains with soft fleecy clouds floating about the nearer peaks, all these features make a wonderful picture. One great charm of this landscape consists in the fact, that, though very extensive, it is not so distant as to deprive objects of their individuality. After all, a very distant view is something like an inventory: so many dark, green patches, forests; so many lighter green patches, fields; so many white spots, lakes; so many silver threads, rivers, &c. But here special effects are not lost in the grandeur of the whole. On the extreme peak of the height a wall has been built around the edge, the descent on one side being so vertical that a false step might hurl one to instant destruction. At this wall we dismounted and lingered long, unwilling to leave the beautiful view before sunset. We were, however, anxious to return by daylight, and, to confess the truth, being a timorous and inexperienced rider at best, I was not without some anxiety as to the descent, for the latter part of the slippery road had been a sheer scramble. Putting a bold face on the matter, however, I resumed my seat, trying to look as if it were my habit to mount horses on the tops of high mountains and slide down to the bottom. This is really no inaccurate description of our descent for the first ten minutes, after which we regained the more level path at the little station called “the Païneiras.” We are told to-day that parties usually leave their horses at this station and ascend the rest of the way on foot, the road beyond that being so steep that it is considered unsafe for riding. However, we reached the plain without accident, and I look back upon yesterday’s ride with some complacency as a first lesson in mountain travelling.’

15 July 1865
‘A long botanizing excursion to-day among the Tijuca hills with Mr. Glaziou, director of the Passeio Publico, as guide. It has been a piece of the good fortune attending Mr. Agassiz thus far on this expedition to find in Mr. Glaziou a botanist whose practical familiarity with tropical plants is as thorough as his theoretical knowledge. He has undertaken to enrich our scientific stores with a large collection of such palms and other trees as illustrate the relation between the present tropical vegetation and the ancient geological forests. Such a collection will be invaluable as a basis for palæontological studies at the Museum of Comparative Zoölogy in Cambridge.’

30 July 1865
‘Off Maceió. Last evening, when the rain was over and the moonlight tempted every one on deck, we had a long conversation with our pleasant travelling companion, Mr. Sinimbu, senator from the province of Alagôas, on the aspect of slavery in Brazil. It seems to me that we may have something to learn here in our own perplexities respecting the position of the black race among us, for the Brazilians are trying gradually and by installments some of the experiments which are forced upon us without previous preparation. The absence of all restraint upon the free blacks, the fact that they are eligible to office, and that all professional careers are open to them, without prejudice on the ground of color, enables one to form some opinion as to their ability and capacity for development. Mr. Sinimbu tells us that here the result is on the whole in their favor; he says that the free blacks compare well in intelligence and activity with the Brazilians and Portuguese. But it must be remembered, in making the comparison with reference to our own country, that here they are brought into contact with a less energetic and powerful race than the Anglo-Saxon. Mr. Sinimbu believes that emancipation is to be accomplished in Brazil by a gradual process which has already begun. A large number of slaves are freed every year by the wills of their masters; a still larger number buy their own freedom annually; and as there is no longer any importation of blacks, the inevitable result of this must be the natural death of slavery. Unhappily, the process is a slow one, and in the mean while slavery is doing its evil work, debasing and enfeebling alike whites and blacks. The Brazilians themselves do not deny this, and one constantly hears them lament the necessity of sending their children away to be educated, on account of the injurious association with the house-servants. In fact, although politically slavery has a more hopeful aspect here than elsewhere, the institution from a moral point of view has some of its most revolting characters in this country, and looks, if possible, more odious than it did in the States. The other day, in the neighborhood of Rio, I had an opportunity of seeing a marriage between two negroes, whose owner made the religious, or, as it appeared to me on this occasion, irreligious ceremony, obligatory. The bride, who was as black as jet, was dressed in white muslin, with a veil of coarse white lace, such as the negro women make themselves, and the husband was in a white linen suit. She looked, and I think she really felt, diffident, for there were a good many strangers present, and her position was embarrassing. The Portuguese priest, a bold, insolent-looking man, called them up and rattled over the marriage service with most irreverent speed, stopping now and then to scold them both, but especially the woman, because she did not speak loud enough and did not take the whole thing in the same coarse, rough way that he did. When he ordered them to come up and kneel at the altar, his tone was more suggestive of cursing than praying, and having uttered his blessing he hurled an amen at them, slammed the prayer-book down on the altar, whiffed out the candles, and turned the bride and bridegroom out of the chapel with as little ceremony as one would have kicked out a dog. As the bride came out, half crying, half smiling, her mother met her and showered her with rose-leaves, and so this act of consecration, in which the mother’s benediction seemed the only grace, was over. I thought what a strange confusion there must be in these poor creature’s minds, if they thought about it at all. They are told that the relation between man and wife is a sin, unless confirmed by the sacred rite of marriage; they come to hear a bad man gabble over them words which they cannot understand, mingled with taunts and abuse which they understand only too well, and side by side with their own children grow up the little fair-skinned slaves to tell them practically that the white man does not keep himself the law he imposes on them. What a monstrous lie the whole system must seem to them if they are ever led to think about it at all. I am far from supposing that the instance I have given should be taken as representing the state of religious instruction on plantations generally. No doubt there are good priests who improve and instruct their black parishioners; but it does not follow because religious services are provided on a plantation, the ceremony of marriage observed, &c., that there is anything which deserves the name of religious instruction. It would be unjust not to add the better side of the question in this particular instance. The man was free, and I was told that the woman received her liberty and a piece of land from her master as her marriage dower.’

Monday, May 23, 2022

A tale of defeat and bitterness

‘For a brief interval he had no questions to answer, no justifications to proffer, no explanations to make. The contrast with the general tenor of his life is striking. Later years would also bring occasional intervals of deep joy, of triumph, even perhaps of tranquillity, but his life as a whole was to be an almost unbroken tale of defeat and bitterness.’ This is about Charles Fothergill, born 240 years ago today, an ardent naturalist and failed entrepreneur many times over. The comment comes from the introduction to a book of diary notes kept by a still very young Fothergill on returning to his home county to research its natural history.

Fothergill was born into a Quaker family in York, England, on 23 May 1782. He was trained in his father’s business - ivory craft - but developed an early interest in natural history, even publishing a short folio he called Ornithologia Britannica at the age of 17. He travelled to London to become an actor, then tried to secure a commission in the Royal Navy. However, in 1805, he returned to Yorkshire to research a natural and civil history of Yorkshire, and the following year saw him in the Orkney and Shetland islands undertaking another similar idea. He commissioned celebrated engravers to illustrate the works, but only ever managed to published his Essay on the philosophy, study, and use of natural history. In his later 20s, he seems to have squandered an inheritance on racehorse breeding. In 1811, he married Charlotte Nevins and they had two sons. 

Further career attempts followed - studying medicine in Edinburgh, farming on the Isle of Man - before he and his family emigrated to Upper Canada (partly to escape debts). He settled Smith’s Creek (Port Hope) where he opened a general store. He was the first postmaster at Port Hope in 1817; and in 1818, he was appointed justice of the peace in the Newcastle District. He built a distillery at Port Hope and a sawmill and gristmill at Peterborough. However, debts again overwhelmed him, and his properties were seized. In 1821, he was appointed the King’s Printer and moved to York (Toronto). The years that followed were dogged with ill-health, the death of his wife, and schemes that came to naught.

In 1824, he won a seat in the Legislative Assembly of Upper Canada. In parliament, he was critical of the administration and was dismissed as King’s Printer in 1826. He failed to get re-elected in 1830. During the 1830s, he also published An essay descriptive of the quadrupeds of British North America and another paper on the situation of the salmon in Lake Ontario. However, several new business ventures failed, and he died, penniless, in 1840. Wikipedia says he is considered to be Ontario’s first resident ornithologist. Further information is also available from the Dictionary of Canadian Biography and a biography by James I. Baillie Jr. in the Canadian Historical Review.

The University of Toronto Library holds the bulk of Fothergill’s extant papers, including some diaries. Shetland Museum and Archives holds Fothergill’s diary of his 1806 travels there. The Yorkshire Archaeological Society may hold the Yorkshire diary since, in 1984, it published The Diary of Charles Fothergill, 1805: An Itinerary to York, Flamborough and the North-Western Dales of Yorkshire by Paul Romney. The introduction in this latter is available to view online at Academia.

Here are three extracts from that introduction.

‘The document published here is Fothergill’s diary of his adventures as he perambulated the county of Yorkshire between May 1805 and January 1806. It is the record of a young Yorkshire Quaker, of yeoman roots and bourgeois estate, in search of the history, antiquities, folklore, customs and other phenomena, both ‘natural’ and ‘civil’, of his native county. Much of the diary is therefore taken up with jottings relevant to those subjects: accounts of archaeological relics; scraps of local history; notes on economic life, and on local dialect and nomenclature; and, of course, descriptions of flora and fauna - for Fothergill was always a naturalist first and foremost, and above all an ornithologist.’

‘None of the data the diary offers is as interesting as the interplay between the writer’s sensibility and his subject: the past and present of Yorkshire. This interplay creates a whole that exceeds the sum of the parts, conveying to the reader a sense of the time and place which is almost novelistic in its immediacy. Indeed, the diary is almost novelistic in structure; for, as the scene shifts to and fro between York and the Ridings, and scenes of solitude and tranquillity alternate with those of society and bustle, our sense of both narrator and milieu expands, while the plot takes some surprising twists before accelerating gently but perceptibly to its bittersweet climax.’

‘The diary records what was, despite its unsatisfactory epilogue, an idyllic interlude in Fothergill’s life. In the dales he wandered amidst scenery sometimes picturesque, sometimes sublime, in a region to which the name of Fothergill was native. Here was none of the clamour, filth and expense of London, none of the claustrophobia and family strife of York. For a brief interval he had no questions to answer, no justifications to proffer, no explanations to make. The contrast with the general tenor of his life is striking. Later years would also bring occasional intervals of deep joy, of triumph, even perhaps of tranquillity, but his life as a whole was to be an almost unbroken tale of defeat and bitterness.’

Monday, May 16, 2022

Dreaming of New Guinea

‘I walked down to the sea; the stars were shining and there was a crescent moon in the west. I sat withdrawn, not thinking much, but without homesickness; felt a dull pleasure in soullessly letting myself dissolve in the landscape. I fell asleep with difficulty, dreaming about the possibilities of research in New Guinea.’ This is from the diary of Bronisław Malinowski, a Polish-born British anthropologist who died 80 years ago today. As a young man, he was inspired by The Golden Bough, switch from the physical sciences to anthropology, and went to live among the indigenous peoples in Papua New Guinea for several years. 

Malinowski  was born in 1884 in Kraków then part of the Austro-Hungarian province known as the Kingdom of Galicia and Lodomeria. His father was a professor of at the Jagiellonian University, and his mother came from a family of landed gentry. Educated at home, he was afflicted by ill health which is said to have dogged him throughout life. Nevertheless, he traveled extensively in his teens not least in the Mediterranean region with his mother (by then a widow). He attended Jagiellonian University, completing his doctorate in 1908, in philosophy with physics and maths. He spent three semesters at the University of Leipzig studying economics and psychology, before relocating to London where, inspired by James Frazer’s The Golden Bough, he studied anthropology at the London School of Economics. where his mentors included C. G. Seligman and Edvard Westermarck.

In 1911. Malinowski published a first academic paper in Polish (Totemism and Exogamy); the following year he published his first paper in English; and the year after that he brought out his first book - The Family among the Australian Aborigines - based on a reinterpretations of Australian Aboriginal data from existing literature. These gained him a reputation and promoted his plans for field research; and in 1914 he was able to go to New Guinea. Six months’ work among the Mailu on the south coast produced a monograph that helped to earn his doctorate in 1916. Much of the next few years he lived in a tent on the Trobriand Islands. He learned the vernacular, and collected a wide range data which would later feed into many of his papers. In 1919 he married Elsie Rosaline Masson, an Australian photographer and writer; they had three daughters. In 1922, he published Argonauts of the Western Pacific, which brought him international fame.

After living in the Canary Islands and southern France, Malinowski returned in 1924 to the University of London as reader in anthropology, soon to be promoted to professor. His seminars became famous, attracting prominent scientists from other disciplines, and he taught many future prominent social scientists. In particular, he followed a functionalist approach, one favouring a focus on individuals, rather than society as a whole. In the 1930s, he became interested in Africa, visiting students working among Bemba, Swazi, and other tribes in eastern and southern Africa. He wrote the introduction to Jomo Kenyatta’s book Facing Mount Kenya (prepared as a diploma thesis under his supervision). In 1938, he went on sabbatical leave to the United States, and with the outbreak of war in Europe he decided to stay, becoming Bishop Museum Visiting Professor of Anthropology at Yale University. In 1940, he married again, to Anna Valetta Hayman-Joyce, an artist. He died on 16 May 1942. Further information is available from Wikipedia, Encyclopaedia Britannica, LSE, and Culture Poland.

For two relatively short periods during his early career (September 1914 to August 1915 and October 1917 to July 1918), Malinowski kept a diary in small black notebooks. This was first edited by Valetta Malinowski (as translated by Robert Guterman) and published by Routledge and Kegan Paul as Bronislaw Malinowski: My Diary in the Strict Sense of the Term. It was reissued by Stanford University Press in 1989. This latter edition is freely available to borrow digitally from Internet Archive. The first edition carries an introduction by Raymond Firth (a New Zealand ethnologist), who added a further introduction to the second edition.

From Firth’s first introduction: ‘What then is its significance? Malinowski was a great social scientist, one of the founders of modern social anthropology, and a thinker who tried to relate his generalizations about human nature and human society to the issues of the world around him. The diary refers to that very critical period of his career when, having equipped himself theoretically for empirical studies, he began to carry out field research in New Guinea. The first section covers his apprenticeship period among the Mailu; the second, after an unfortunate gap of two years, covers most of his last year in the Trobriands. Nowadays it is recognized that while the personality of a scientist may not necessarily have a direct bearing upon his selection and treatment of problems, it must influence his work in other more subtle ways. Although chronologically very brief, and although giving no great amount of detail on professional matters, the diary does indicate vividly how Malinowski thought about issues and about people - or at least how he expressed himself when he was writing only for himself as audience.

By these criteria, while this diary of Malinowski’s in its purely ethnographic sense cannot be ranked as more than a footnote to anthropological history, it is certainly a revelation of a fascinating and complex personality who had a formative influence on social science. In reading it, one must bear in mind its purpose. I think it is clear that its object was not so much to keep a record of Malinowski’s scientific progress and intentions, or to set down the daily events of his studies in the field, as to chart the course of his personal life, emotional as well as intellectual. In the earlier section it would seem that he regarded the periodic chronicle of his thoughts and feelings as a wav of helping to organize his life, and to realize its deeper meaning. But in the later section he meant it as an instrument as well as a reference work; he saw it as a means of guiding and indeed rectifying his personality.’

From Firth’s second introduction: ‘So in this second Introduction to the Diary I would modify one judgement in the first Introduction. Though the book is undoubtedly lacking “in its purely ethnographic sense” I would no longer rank it as “no more than a footnote to anthropological history”. The concept of ethnography has altered and widened, and the book has accordingly moved over to a more central place in the literature of anthropological reflection. It is not merely a record of the thinking and feeling of a brilliant, turbulent personality who helped to form social anthropology; it is also a highly significant contribution to the understanding of the position and role of a fieldworker as a conscious participator in a dynamic social situation.’

20 September 1914
‘Today, Monday, 9.20.1-1, I had a strange dream; homosex., with my own double as partner. Strangely autoerotic feelings; the impression that I’d like to have a mouth just like mine to kiss, a neck that curves just like mine, a forehead just like mine (seen from the side). I got up tired and collected myself slowly. Went to see Bell with whom I talked about native labor. Then Ahuia at Central Court. After lunch again with Ahuia. Then I reported to O’Malley, with him to McCrann. Back home I wrote to Mother and Halinka. Went up the hill. . .’

17 October 1914
‘Saturday, 10.17. In the morning S. took me on a tour of the island - to the flagpole, to the village, then to the gardens, then across the hills to the other side where we were given coconuts, and I watched the making of toea (armshells). Then we rounded the promontory and went along the mission shore. After dinner I read a little - I had done no work as yet, waiting for the help S. promised me.’

29 October 1914
‘Yesterday morning got up fairly late; I had engaged Omaga [a Mailu informant and village constable] who waited for me below the veranda. After breakfast I went to the village where Omaga met me near a group of women making pottery. My talk with him was rather unsatisfactory. . . [In] the middle of the street a woman was making drawings. Papari joined us; we talked again about the names of the months, which Papari did not know. I was discouraged. After dinner I read the Golden Legend, then took a nap. I got up at 4, took a dip in the sea (I tried to swim), had tea; at about 5 I went to the village. Talk with Kavaka about funeral rites; we sat under palm trees at the end of the village. In the evening talked with Saville about the southern coast of England from Ramsgate to Brighton. This got me. Cornwall. Devonshire. Digression on the nationalities and character of the population (natives of Cornwall, Devonshire, the Scots). I was depressed. Read a few pages of Cherbuliez’s Vlad. Boltkif - a sketch of a spiritually unusual woman; she reminded me of Zenia. Elated, humming a tune, I walked to the village. Fairly fruitful talk with Kavaka. Watched lovely poetic dances and listened to Suau [an island to the east] music. A small ring of dancers; two dancers facing each other with raised drums. The melody reminded me of Kubain laments. Went back home where I wasted time leafing through Punch. Vision of T. Occasionally I think of Staé with real friendliness; principally the melody he composed on the way to Ceylon.’

2 November 1914
‘Got up with a bad headache. Lay in euthanasian concentration on the ship. Loss of subjectivism and deprivation of the will (blood flowing away from the brain?), living only by the five senses and the body (through impressions) causes direct merging with surroundings. Had the feeling that the rattling of the ship’s engine was myself; felt the motions of the ship as my own - it was I who was bumping against the waves and cutting through them. Was not seasick. Landed feeling broken; did not lie down at once; had breakfast and looked through the newspapers with illustrations about the war. Looked for something about Poland - there was nothing. Very tired. Right after dinner, went to bed. Slept from 2 to 5. I did not feel too well afterward. I sat by the sea - no fit of dejection. The Stas problem torments me. In fact his conduct toward me was impossible. There was nothing wrong about what I said in Lodge’s presence; he was wrong to correct me. His complaints are unjustified, and the way he expresses himself precludes any possibility of reconciliation. Finis amicitiae. Zakopane without Stas! Nietzsche breaking with Wagner. I respect his art and admire his intelligence and worship his individuality, but I cannot stand his character.’

23 January 1915
‘I am “covering the ground” of my territory more and more concretely. Without doubt, if I could stay here for several more months - or years - I would get to know these people far better. But for a superficial short stay I have done as much as can be done. I am quite satisfied with what I have done under the poor circumstances. The arsenic works perfectly. Tonight I made an experiment. I took 10 grains of quinine and toward morning I felt quite terrible. Apparently quinine is not good and doesn’t help me at all - could it have a bad effect on the red blood corpuscles? I wonder whether arsenic is a specific against malaria? If so, what is its value in Alpine countries?    

Yesterday I walked to the village at 7. Photos of the lugumi - from behind the boathouse. I discovered this was the proper place for taking photos of Mailu (village). Then I went back, took Omaga and went to Keneni’s - Pikana joined us. I ignored him, turned my back to him. He began to talk of his own accord - and he was exceptionally good. We talked about gardens, about “Bittarbeit” [voluntary exchange of garden work] etc. . . After breakfast I took a pile of tobacco and went to the village and photographed the lugumi, then . . . went to buy stuff. Usually I overpay tremendously, I think, but I bargain till I am ready to drop. After lunch lay down and read Mexico. Two fellows brought me oba’ua - little axes made of shells. I went to the village around 4, bought two bamboo sticks with feathers; then I sat by the sea with Keneni and his family. Dini, Kavaki’s brother, came. Keneni [their uncle] and Dini went home with me and gave me descriptions of the specimens. After supper, terrible thirst - drank some soda water - then, very tired - changed plates; I walked down to the sea; the stars were shining and there was a crescent moon in the west. I sat withdrawn, not thinking much, but without homesickness; felt a dull pleasure in soullessly letting myself dissolve in the landscape. I fell asleep with difficulty, dreaming about the possibilities of research in New Guinea.’

Monday, March 14, 2022

A spear through the throat

‘During the days march we passed many rings of fires made by the natives, doubtless for the performance of some one of their extraordinary ceremonies; the inner space in all are perfectly bare, and the small fires forming the ring are about a foot apart, in some I counted ten and in others 12 fires. [. . .] What the ring is for would be very interesting to know, perhaps in some way connected with their superstitions.’ This is  from the Australian outback expedition diary of the British naturalist John Gilbert, born 210 years ago today. He would never discover any more about the rings as that very night, after completing this diary entry, his camp was attacked by aborigines: he was killed by a spear through the throat. 

John Gilbert was born on 14 March 1812 in Newington Butts, south London. Very little is known about his childhood but aged 16 he was employed by the Zoological Society of London where he was trained by the ornithologist John Gould. In 1836, Gilbert seems to have married a widow, Catharine Clump, but she must have died for he then married Esther Sadler. He was appointed curator for a newly-established Shrewsbury natural history museum as well as for a private collector, but, before long, he was back in London, staying with Gould. Gilbert employed by Gould to take part in his forthcoming expedition to Australia to gather material for books on the birds and mammals of the (almost unexplored) new continent.

Reaching Hobart Town with his employer’s party in September 1838, Gilbert at once set about field-work in (what was then still) Van Diemen’s Land. The following February he was sent to the Swan River settlement (later to become Perth) in Western Australia. There he stayed for nearly a year, collecting birds and mammals, and making notes on their habits and native names. On returning to Sydney in April 1840, he found that the Goulds had left for England three weeks earlier. Uncertain what to do, he landed at Port Essington (in the very north of Australia), which had been smitten by a hurricane, remaining until March 1841. Landing back in England in September, he was soon persuaded by Gould to return to Australia.

On his second visit, Gilbert stayed a year and a half in Western Australia collecting over 400 specimens of birds, 300 specimens of mammals, many reptiles, and a great many plants. By the end of January 1844, he was in Sydney again, and thence travelled to the Darling Downs (east of present day Brisbane). There, he joined an expedition to Port Essington led by Ludwig Leichhardt, a Prussian naturalist and explorer, soon proving himself experienced enough to become second in command. However, Gilbert was killed by a spear through the neck during an aborigine attack at Mitchell River (Queensland), and died on the night of 28 June 1845. Various geographic features in Australia have been named after him, as have several animals. Further information is available from Wikipedia, the Australian National Dictionary of Biography, and the National Museums of Liverpool.

Gilbert’s three diaries of his last expedition are held by the State Library of New South Wales. The library’s website gives the following detailed description of these diaries: ‘Volume 1 is a small field notebook. The account of the journey towards Port Essington, written in ink, begins on page 81, with the heading ‘Port Essington Expedition’, and covers the period from 18 Sept. to 31 Dec. 1844. This volume also includes entries for the last part of the diary, 23 to 28 June 1845, written in ink over pencil notes (pp.2-10). Includes pencil sketches of Biggs Range (p.126), Peak Range (pp.159-160) and Expedition Range (p.164). Pages 11-59 contain notes, mainly on birds, in very faint pencil. Pages 60-79 contain diary entries from 10 March to 21 May 1844, in extremely faint pencil, for a journey which began with a steamer trip from Sydney to the Hunter River near Maitland. Volume 2 is written on sheets of paper which have since been sewn together. The account covers the period from 1 Jan. to 21 June 1845. The concluding part  of the diary is contained in volume 1. Volume 3 comprises fragments kept with the diary, including the entry for Sunday 22 June 1845.’

The diaries have not been published as such but the library does have a typed transcript freely available as a pdf on its website. Here are several extracts including the very last one, as well as a note from the transcriber on Gilbert’s death.

14 January 1845
‘Continuing our route down the Mackenzie, at 2 1⁄2 miles crossed a large Flagstone creek running in from the westward, this was the extent of the Drs. reconnoitring: from this we kept the banks of the river, passing many fine reaches of water, the banks very much cut up into deep gullies and ravines, rendering it rather difficult travelling, but our Bullocks have now become so accustomed to this sort of work, they face the crossings without any attempt to throw off their loads as at first. At about three miles from the flagstone creek we came upon a sudden bend of the river to the westward, on the opposite side of which a large creek from the eastward came in; up to this part the rivers course was about NE, it now ran West and NW for about 5 miles, at first very narrow and the bed frequently dry; at the end of a large pool we came upon the rocky shallow bed, from the sides jutted out several thin layers of Coal, nodules of Quartz, Iron stone &c were lying in the bed, but the general formation is sandstone. Here we found three new shells, a Cyclas and a Potamis and a Paludina. From this we came upon a beautiful clear grassy flat, and where we could have camped, but the bed of the river was dry: we moved on about half a mile further and camped at the junction of a small creek, the banks of the river still as steep and as difficult to reach water as before; it being but a small pool we did not succeed in catching any fish. Just before coming to camp, we saw two Native women busily engaged in collecting Mussel from the opposite bank; as soon however as they observed us they ran up the banks in the greatest fright. That we are in a country much inhabited seems clear to us all from the many indications we everywhere meet with, but more particularly from the immense collections of Mussel shells everywhere met with in heaps on the banks; as yet however we have not met with bones of fish and very few of Kangaroo and other animals. The Dr. & Brown set off to explore the river downwards, Charlie accompanied them to lead us a short stage tomorrow. We today made a discovery which is important to us all, particularly those with indifferent teeth, hitherto our dried Beef which has always been so excessively hard and ropey that, notwithstanding the different methods of cooking, always produced a pain in our jaws and gums. Today we beat the meat with a hammer before stewing and found a most agreeable change in consequence, the general flavour of the meat seems improved and the soup richer and the meat not at all stringy.’

26 May 1845
‘Today we got through the rocky pass tolerably well; one Bullock, a large & very heavy beast, was however very lame from the commencement, and the rocky days work did not at all improve the poor brute; with this exception our whole number of Bullocks travelled exceedingly well the whole day. In the afternoon, the Dr. with Brown started off to reconnoitre the next stage. The Dr. returned in the evening; Brown succeeded in shooting a Bustard & 3 Ducks, which will be a welcome breakfast to us tomorrow. Our Salt is now reduced to half a pound, which is kept for our next killing tomorrow; having not salt, none of us feel at all inclined to take our soup as formerly, but prefer having it grilled; cooked in any way dry we do not feel the loss of salt so much. While out this morning, the Dr. came upon a camp of Natives, who at first handled their spears as if disposed to stop him, but seeing that their threats had no effect, they all rushed off in the most hurried & alarmed manner: on the Dr’s return he was surprised to see they had not returned during his absence, and he helped himself to a drink of their prepared Honey water, and ate some of their potatoe-like roots. At night we had a change of weather; heavy clouds with a strong westerly wind began rising at sunset, and during the night it rained in light showers.’

6 June 1845
‘Today we made a further addition of 10 miles down the river; during the whole stage we had tolerable good travelling; there are several rocky ranges still coming upon the river bank, some of which we crossed without difficulty, and one or two of the worst parts we avoided altogether by taking the bed of the river; several large creeks came in from the North & East. During this stage, I was fortunate enough to kill for the first time Geophaps plumifera, a species hitherto only known from a single specimen sent home by Mr. Byrnes of the Beagle; the irides were bright orange; naked skin before and surrounding the eye bright crimson; bill dark greenish grey; scales of the legs and toes greenish grey; the naked skin separating the scales light ashy grey; in its flight and actions on the ground it precisely resemble the two other described species of Geophaps. I only saw the single specimen killed, but I afterwards learnt from Brown, that he had just before observed a flock rise, as do the G. scripta. At the pool of water we camped beside a second pair of Tadorna rajah was killed. The morning set in with very cloudy weather which continued during the day, with a tolerably strong breeze from the Eastward.’

28 June 1845
‘Ten miles further gives us no greater indication of the coast than hitherto: we had again rather a change of country on crossing the creek, we entered a finer forest than we have met with for some time past, the timber consisting principally of Stringy Bark, Box and Bloodwood, and very fine grass; from this we entered a flat wet country again; at about four miles we crossed a considerable creek, or as the Dr. thinks the Nassau, running to the westward; from this the remaining part of the stage was through a beautiful open country, thickly studded with Lotus ponds, at one of which we camped. Natives fires in every direction and very near us, but none of the natives seen: about a mile to our right appeared the dark line of a scrub probably edging the creek we crossed. Dendrocygna again abundant, Brown killed 6 at a shot. The wood Duck, Teal and Black duck still abound, and the Kites as numerous as ever, in fact we have marked several of them and seen them again and again at succeeding camps, so that there is no doubt that they regularly follow us from place to place, as do the crows, which we a long time ago remarked. Another new incident worth noticing are the beautifully constructed ant hills, which are miniatures of the large Turreted ant hills of Coberg Peninsula. Today we passed another of the singular constructions of the natives, which the Dr. thinks are houses. This like the former, had its piece of ground with bent sticks, and as observed in all the former ones, two detached platforms which have no marks of fires. During the days march we passed many rings of fires made by the natives, doubtless for the performance of some one of their extraordinary ceremonies; the inner space in all are perfectly bare, and the small fires forming the ring are about a foot apart, in some I counted ten and in others 12 fires. Round them at a little distance are round heaps of stones sunk in a slight hollow of the ground, where they appear to have been engaged in cooking their food, and pieces of bark or bough, showing it has been a regular camping ground. What the ring is for would be very interesting to know, perhaps in some way connected with their superstitions.’

Transcriber’s note 
‘During the night of the 28 June, the aborigines attacked the camp, throwing a shower of spears among the tents, but were frightened off with gun shots. Roper and Calvert suffered severe spear wounds. John Gilbert was killed with a spear through his throat. The site of his grave was not discovered until 1983. There is a Memorial to Gilbert in St. James Church, Sydney.’


Monday, September 27, 2021

The most beautiful poem

‘The most beautiful poem there is, is life - life which discerns its own story in the making, in which inspiration and self-consciousness go together and help each other . . .’ This is the French moral philosopher Henri-Frédéric Amiel, born 200 years ago today, writing in his diary on his 31st birthday. Today, he is largely remembered thanks to this diary, which, in a way, he turned into a beautiful poem of his life.

Descended from a Huguenot family that had been driven to Switzerland, Amiel was born on 27 September 1821 in Geneva, but lost his parents at an early age. He travelled widely, and studied German philosophy in Berlin. In 1849, he was appointed professor of aesthetics at the academy of Geneva, and five years later became professor of moral philosophy. A few biographical details are available in English at Wikipedia and Encyclopaedia Britannica, but Jean-Marc Cottier runs an informative website in French.

Amiel is remembered today largely because of his diary first published in Geneva as Fragments d’un journal intime in 1882, and translated by Mrs Humphrey Ward into English as Amiel’s Journal: The Journal Intimé of Henri-Frédéric Amiel in 1884 (freely available at Internet Archive). The diary has been reprinted many times in English (currently lots of versions - see Amazon) and has been translated into many other languages.

According to Ward’s original introduction to the first English edition, Amiel’s literary heirs inherited thousands of sheets of his diary, covering a period of more than thirty years. She says Amiel recorded his various occupations, the incidents of each day, his psychological observations, and the impressions produced on him by books. But his journal was, ‘above all, the confidant of his most private and intimate thoughts; a means whereby the thinker became conscious of his own inner life; a safe shelter wherein his questionings of fate and the future, the voice of grief, of self-examination and confession, the soul’s cry for inward peace, might make themselves freely heard.’

Here are several extracts - on religion, nature, motherhood and self-analysis - which give a sense of Amiel’s daily cogitations.

27 September 1852
‘To-day I complete my thirty-first year. . .

The most beautiful poem there is, is life - life which discerns its own story in the making, in which inspiration and self-consciousness go together and help each other, life which knows itself to be the world in little, a repetition in miniature of the divine universal poem. Yes, be man; that is to say, be nature, be spirit, be the image of God, be what is greatest, most beautiful, most lofty in all the spheres of being, be infinite will and idea, a reproduction of the great whole. And be everything while being nothing, effacing thyself, letting God enter into thee as the air enters an empty space, reducing the ego to the mere vessel which contains the divine essence. Be humble, devout, silent, that so thou mayest hear within the depths of thyself the subtle and profound voice; be spiritual and pure, that so thou mayest have communion with the pure spirit. Withdraw thyself often into the sanctuary of thy inmost consciousness; become once more point and atom, that so thou mayest free thyself from space, time, matter, temptation, dispersion, that thou mayest escape thy very organs themselves and thine own life. That is to say, die often, and examine thyself in the presence of this death, as a preparation for the last death. He who can without shuddering confront blindness, deafness, paralysis, disease, betrayal, poverty; he who can without terror appear before the sovereign justice, he alone can call himself prepared for partial or total death. How far am I from anything of the sort, how far is my heart from any such stoicism! But at least we can try to detach ourselves from all that can be taken away from us, to accept everything as a loan and a gift, and to cling only to the imperishable - this at any rate we can attempt. To believe in a good and fatherly God, who educates us, who tempers the wind to the shorn lamb, who punishes only when he must, and takes away only with regret; this thought, or rather this conviction, gives courage and security. Oh, what need we have of love, of tenderness, of affection, of kindness, and how vulnerable we are, we the sons of God, we, immortal and sovereign beings! Strong as the universe or feeble as the worm, according as we represent God or only ourselves, as we lean upon infinite being, or as we stand alone.

The point of view of religion, of a religion at once active and moral, spiritual and profound, alone gives to life all the dignity and all the energy of which it is capable. Religion makes invulnerable and invincible. Earth can only be conquered in the name of heaven. All good things are given over and above to him who desires but righteousness. To be disinterested is to be strong, and the world is at the feet of him whom it cannot tempt. Why? Because spirit is lord of matter, and the world belongs to God. “Be of good cheer,” saith a heavenly voice, “I have overcome the world.”

Lord, lend thy strength to those who are weak in the flesh, but willing in the spirit!’

31 October 1852
‘Walked for half an hour in the garden. A fine rain was falling, and the landscape was that of autumn. The sky was hung with various shades of gray, and mists hovered about the distant mountains, a melancholy nature. The leaves were falling on all sides like the last illusions of youth under the tears of irremediable grief. A brood of chattering birds were chasing each other through the shubberies. and playing games among the branches, like a knot of hiding schoolboys. The ground strewn with leaves, brown, yellow, and reddish; the trees half-stripped, some more, some less, and decked in ragged splendors of dark-red, scarlet, and yellow; the reddening shrubs and plantations; a few flowers still lingering behind, roses, nasturtiums, dahlias, shedding their petals round them; the bare fields, the thinned hedges; and the fir, the only green thing left, vigorous and stoical, like eternal youth braving decay; all these innumerable and marvelous symbols which forms colors, plants, and living beings, the earth and the sky, yield at all times to the eye which has learned to look for them, charmed and enthralled me. I wielded a poetic wand, and had but to touch a phenomenon to make it render up to me its moral significance. Every landscape is, as it were, a state of the soul, and whoever penetrates into both is astonished to find how much likeness there is in each detail. True poetry is truer than science, because it is synthetic, and seizes at once what the combination of all the sciences is able at most to attain as a final result. The soul of nature is divined by the poet; the man of science, only serves to accumulate materials for its demonstration.’

6 January 1853
‘Self-government with tenderness - here you have the condition of all authority over children. The child must discover in us no passion, no weakness of which he can make use; he must feel himself powerless to deceive or to trouble us; then he will recognize in us his natural superiors, and he will attach a special value to our kindness, because he will respect it. The child who can rouse in us anger, or impatience, or excitement, feels himself stronger than we, and a child only respects strength. The mother should consider herself as her child’s sun, a changeless and ever radiant world, whither the small restless creature, quick at tears and laughter, light, fickle, passionate, full of storms, may come for fresh stores of light, warmth, and electricity, of calm and of courage. The mother represents goodness, providence, law; that is to say, the divinity, under that form of it which is accessible to childhood. If she is herself passionate, she will inculcate on her child a capricious and despotic God, or even several discordant gods. The religion of a child depends on what its mother and its father are, and not on what they say. The inner and unconscious ideal which guides their life is precisely what touches the child; their words, their remonstrances, their punishments, their bursts of feeling even, are for him merely thunder and comedy; what they worship, this it is which his instinqt divines and reflects.

The child sees what we are, behind what we wish to be. Hence his reputation as a physiognomist. He extends his power as far as he can with each of us; he is the most subtle of diplomatists. Unconsciously he passes under the influence of each person about him, and reflects it while transforming it after his own nature. He is a magnifying mirror. This is why the first principle of education is: train yourself; and the first rule to follow if you wish to possess yourself of a child’s will is: master your own.’

28 April 1871
‘For a psychologist it is extremely interesting to be readily and directly conscious of the complications of one’s own organism and the play of its several parts. It seems to me that the sutures of my being are becoming just loose enough to allow me at once a clear perception of myself as a whole and a distinct sense of my own brittleness. A feeling like this makes personal existence a perpetual astonishment and curiosity. Instead of only seeing the world which surrounds me, I analyze myself. Instead of being single, all of apiece, I become legion, multitude, a whirlwind - a very cosmos. Instead of living on the surface, I take possession of my inmost self , I apprehend myself, if not in my cells and atoms, at least so far as my groups of organs, almost my tissues, are concerned. In other words, the central monad isolates itself from all the subordinate monads, that it may consider them, and finds its harmony again in itself.

Health is the perfect balance between our organism, with all its component parts, and the outer world; it serves us especially for acquiring a knowledge of that world. Organic disturbance obliges us to set up a fresh and more spiritual equilibrium, to withdraw within the soul. Thereupon our bodily constitution itself becomes the object of thought. It is no longer we, although it may belong to us; it is nothing more than the vessel in which we make the passage of life, a vessel of which we study the weak points and the structure without identifying it with our own individuality.

Where is the ultimate residence of the self? In thought, or rather in consciousness. But below consciousness there is its germ, the punctum saliens of spontaneity; for consciousness is not primitive, it becomes. The question is, can the thinking monad return into its envelope, that is to say, into pure spontaneity, or even into the dark abyss of virtuality? I hope not. The kingdom passes; the king remains; or rather is it the royalty alone which subsists - that is to say, the idea - the personality begin in its turn merely the passing vesture of the permanent idea? Is Leibnitz or Hegel right? Is the individual immortal under the form of the spiritual body? Is he eternal under the form of the individual idea? Who saw most clearly, St Paul or Plato? The theory of Leibnitz attracts me most because it opens to us an infinite of duration, of multitude, and evolution. For a monad, which is the virtual universe, a whole infinite of time is not too much to develop the infinite within it. Only one must admit exterior actions and influences which affect the evolution of the monad. Its independence must be a mobile and increasing quantity between zero and the infinite, without ever reaching either completeness or nullity, for the monad can be neither absolutely passive nor entirely free.’

This article is a slightly revised version of one first published on 27 September 2011.

Saturday, October 3, 2020

The last manuscript

‘There it was - a bound ledger of the kind used in simple bookkeeping; it was in just such ledgers as this that Wolfe had written his first longhand drafts of everything. The ledger was full to the last page of his almost illegible penciled scrawl, with the title, “A Western Journey,” at the beginning. [ . . .] It was the last manuscript which that large hand of the artist would ever write.’ Thomas Wolfe, one of America’s 20th century literary heroes, was born 120 years ago today. On his early death (he was not yet 40) he left behind a number of manuscripts, including a diary of his very last trip - as described above by the editor of later works, Edward Aswell.

Wolfe was born on 3 October 1900 in Asheville, North Carolina, the youngest of eight children. His father was a stone carver and ran a gravestone business, while his wife ran a boarding house. He studied, from the age of 15, at University of North Carolina, where he become a member of the Dialectic Society and Pi Kappa Phi fraternity. He ran the student newspaper for a while, took a course in playwriting, and won the Worth Prize for Philosophy. In mid-1920, he entered Harvard University, where he studied playwriting with George Pierce Baker - Baker’s 47 Workshop produced several of his plays.

In 1923, Wolfe moved to New York City, teaching at Washington Square University, but still intending to become a playwright. In 1924-1925, he travelled through Europe, and on the way back met Aline Bernstein, a set designer. Although she was married and some 20 years older than him, they embarked on a five year affair. Biographers say she exerted a powerful influence over Wolfe, encouraging and funding his writing efforts, now focused on fiction rather than drama.

In 1929, Scribner published Wolfe’s first novel Look Homeward, Angel, a fictionalised account of his own early experiences of family, friends, and the boarders at his mother’s establishment. It received mixed critical reviews in the US, but became a bestseller in the UK. Some members of his family and the Asheville community, however, were upset with their portrayals in the book. Wolfe then traveled to Europe for a year on a Guggenheim Fellowship. His second novel, Of Time and the River, was published in 1935. As with the first novel, Wolfe’s lengthy manuscript had been cut and shaped significantly by the Scribner’s most prominent book editor, Maxwell Perkins. It was more of a commercial success than the first, but Wolfe himself was displeased with the way it had been edited. Subsequently, Wolfe left Scribner’s and joined Harper & Brothers. Although he quickly published a memoir entitled The Story of a Novel (in which he wrote at length about his relationship with Perkins) he never published another novel in his lifetime. He returned to spend time in Germany (where his books were popular) but found he did not like the political developments and returned to the US. 

In 1938, after submitting over one million words in manuscript form to his new editor, Edward Aswell of Harper & Brothers, Wolfe left New York for a tour of the Western United States. In July, he fell ill with pneumonia, and in September he died from tuberculosis. Two long novels were edited posthumously by Aswell - The Web and the Rock and You Can’t Go Home Again - as well as other short stories and plays. Encyclopaedia Britannica has this assessment: ‘Wolfe was gifted with the faculty of almost total recall, and his fiction is characterized by an intense consciousness of scene and place, together with what is often an extraordinary lyric power. In Look Homeward, Angel and Of Time and the River, Wolfe was able to imbue his life story and the figures of his parents with a lofty romantic quality that has epic and mythopoeic overtones. Powerful emotional evocation and literal reporting are combined in his fiction, and he often alternates between dramatically effective episodes of recollection and highly charged passages of rhetoric.’ Further information is also available at Wikipedia, US National Library of Medicine, or North Carolina Historic Sites.

One of the manuscripts Wolfe left behind after his tragic early death was a diary he had kept during his last trip. It was edited by Aswell and published as A Western Journal - A Daily Log of The Great Parks Trip by University of Pittsburgh Press in 1951. The full text can be read freely online at Internet Archive. The short book starts with a ‘Note’ written by Aswell. In it, Aswell describes how Wolfe, having finished his trip, wrote him a letter in which he mentioned ‘A Western Journey’. Aswell concludes the note as follows: 

‘. . . on that sad September fifteenth, a few hours after Wolfe had died, I sat in the hospital talking with the members of his family. The question of his unpublished manuscripts came up. I asked if they knew anything about “A Western Journey.” His mother undertook to look through his bags. And there it was - a bound ledger of the kind used in simple bookkeeping; it was in just such ledgers as this that Wolfe had written his first longhand drafts of everything. The ledger was full to the last page of his almost illegible penciled scrawl, with the title, “A Western Journey,” at the beginning. There were not fifty thousand words, nothing like it. Wolfe always used round numbers loosely. When he said, “I have written a million words,” he meant: “I have written a lot.” When he said, “I have written fifty thousand words,” he meant: “I have written only a little; in fact, I have just started.” It was the last manuscript which that large hand of the artist would ever write.’ 

Here are two extracts from the diary.

20 June 1938 
‘Left Portland, University Club, 8:15 sharp - Fair day, bright sunlight, no cloud in sky - Went South by East through farmlands of upper Willamette and around base of Mount Hood which was glowing in brilliant sun - Then climbed and crossed Cascades, and came down with suddenness of knife into the dry lands of the Eastern slope - Then over high plateau and through bare hills and canyons and irrigated farmlands here and there, low valley, etc., and into Bent at 12:45 - 200 miles in 4 1/2 hours - 

Then lunch at hotel and view of the 3 Sisters and the Cascade range - then up to the Pilot Butte above the town - the great plain stretching infinite away - and unapproachable the great line of the Cascades with their snowspired sentinels Hood, Adams, Jefferson, 3 sisters, etc, and out of Bend at 3 and then through the vast and level pinelands - somewhat reminiscent of the South for 100 miles then down through the noble pines to the vast plainlike valley of the Klamath? - the virgin land of Canaan all again - the far-off ranges - infinite - Oregon and the Promised Land - then through the valley floor - past Indian reservation - Capt Jack - the Modocs - the great trees open approaching vicinity of the Park - the entrance and the reservation - the forester - the houses - the great snow patches underneath the trees - then the great climb upwards - the foresting, administration - up and up again - through the passes the great plain behind and at length the incredible crater of the lake - the hotel and a certain cheerlessness in spite of cordialness - dry tongues vain-licking for a feast - the return, the cottages, the college boys and girls who serve and wait - the cafeteria and the souvenirs - the great crater fading coldly in incredible cold light - at length departure - and the forest rangers down below - long, long talks - too long with them about “our wonders”, etc - then by darkness the sixty or seventy miles down the great dim expanse of Klamath Lake, the decision to stay here for the night - 3 beers, a shower, and this, reveille at 5:30 in the morning - and so to bed!

First day: 404 miles 

The gigantic unconscious humor of the situation - C “making every national park” without seeing any of them - the main thing is to “make them” - and so on and on tomorrow’

23 June 1938

‘Up at 7 o'clock in hotel at Mohave - and already the room hot and stuffy and the wind that had promised a desert storm the night before was still and the sun already hot and mucoid on the incredibly dirty and besplattered window panes - and a moments look of hot tarred roof and a dirty ventilator in the restaurant below and no moving life but the freight cars of S.P. rr - and a slow freight climbing fast and weariness - so up and shaved and dressed and gripped the zipper and downstairs and the white-cream Ford waiting and the two others - in the car - and to the cafe for breakfast - eggs and pancakes, sausages most hearty - and a company of r.r. men - So out of town at 8:10 and headed straight into the desert - and so straight across the Mohave at high speed for four hours - to Barstow - so in full flight now - the desert yet more desert - blazing heat - 102 inside the filling station - the dejected old man and his wife - and so the desert mountains, crateric, lavic and volcanic, and so more fiendish the fiend desert of the lavoid earth like an immense plain of Librea tar - and very occasionally a tiny blistered little house - and once or twice the paradise of water and the magic greenery of desert trees - and yet hotter and more fiendish - through fried hills - cupreous, ferrous, and denuded as slag heaps - and so the filling station and the furnace air fanned by a hot dry strangely invigorating breeze and the filling station man who couldn’t sign “I'm only up an hour and my hands shake so with the heat” - and Needles at last in blazing heat and the restaurant station and hotel and Fred Harvey all aircooled, and a good luncheon, and an hour here -  

so out again in blazing heat - 106° within the strolling of the station awning - 116 or 120 out of it - and so out of Needles - and through heat blasted air along the Colorado 15 miles or so and then across the river into Arizona - pause for inspection, all friendly and immediate - then into the desert world of Arizona - the heat blasted air - the desert mountain slopes clear in view and more devilish - the crateric and volcanic slopes down in and up and up among them, now and then a blistered little town - a few blazing houses and the fronts of stores - up and up now and fried desert slopes prodigiously - and into Oatman and the gold mining pits, the craterholes, the mine shafts and the signs of new gold digging - Mexicans half naked before a pit - and up and up and only up and up to Goldcrest? 

Across the Mohave the S.P. fringed with black against the blazing crater of the desert sky snakes on, snakes on its monotone of forever and of now - moveless Immediate and at last the rim and down and down through blasted slopes, volcanic “pipes" and ancient sea erosions, mesa table heads, columnar swathes, stratifications, and the fiendish wind, and below the vast pale, lemon-mystic plain - and far away immeasurably far the almost moveless plume of black of engine smoke and the double header freight advancing - advanceless moveless - moving through timeless time and on and on across the immense plain backed by more immensities of fiendish mountain slopes to meet it and so almost meeting moveless-moving never meeting up and up and round and through a pass and down to Kingman and a halt for water and on and on and up and down into another mighty plain, desert growing grey-green greener - and some cattle now and always up and up and through fried blasted slopes and the enormous lemon-magic of the desert plains, fiend mountain slopes pure lemon heat mist as from magic seas arising - and a halt for gas at a filling station with a water fountain “Please be careful with the water we have to haul it 60 miles” - 5280 feet above - and 4800 feet we've climbed since Needles and on and on and up and the country greening now and 

steers in fields wrenching grey-green grass among the sage brush clumps and trees beginning now - the National Forest beginning - and new greenery - and trees and pines and grass again - a world of desert greenness still not Oregon - but a different world entirely from the desert world and hill slopes no longer fiend troubled but now friendly, forested familiar, and around and down and in a pleasant valley Williams - and for a beer here where I thought I was 3 years ago - bartender a Mexican or an Indian or both and out and on our way again only the great road leading across the continent and 6 or 7 miles out an of turn to the left for the Grand Canyon - and not much climbing now, but up and down again the great plateau 7000 feet on top - and green fields now and grass and steers and hills forested and cooler and trees and on and on toward (levelly) the distant twin rims - blue-vague defined - of the terrific canyon - the great sun sinking now below our 7000 feet - we racing on to catch him at the canyon ere he sinks entirely - but too late, too late - at last the rangers little house, the permit and the sticker, the inevitable conversations, the polite goodbyes - and (almost dark now) at 8:35 to the edges of the canyon - to Bright Angel Lodge - and before we enter between the cabins of the Big Gorgooby - and the Big Gorgooby there immensely, darkly, almost weirdly there - a fathomless darkness peered at from the very edge of hell with abysmal starlight - almost unseen - just fathomlessly there - So to our cabin - and delightful service - and so to dinner in the Lodge - and our rudeeleven in jodphurs, pajamas, shirts, and country suits, and Fred Harvey’s ornate wigwam - and to dinner here - and then to walk along the rim of Big Gorgooby and inspect the big hotel - and at the stars innumerable and immense above the Big Gorgooby just a look - a big look - so goodnight and 500 miles today -’

Wednesday, June 3, 2020

Annapurna story - unexpurgated

Today marks the 70th anniversary of the first time that man reached the summit of Annapurna, Nepal, and the first time, in fact, that any mountain over 8,000 metres had been ascended to its summit. The summit was achieved by Maurice Herzog, the leader of the French expedition, and Louis Lachenal. Herzog went on to write a best-selling account of the climb and was much feted, while Lachenal died a few years later in a skiing accident. A diary and notes kept by Lachenal on the expedition were published soon after his death, but in a much edited form, and it wasn’t until the 1990s that an unexpurgated publication of Lachenal’s records revealed a number of disturbing aspects about the Annapurna expedition.

In 1950, tor the first time in over a century, the Nepalese government granted permission for a French mountaineering expedition to climb Annapurna, at 8,091 metres (26,545 ft), the highest peak in the Annapurna Massif. On 3 June, Herzog and Lachenal reached the summit, though it was only with much help from their team that they were able to return alive, both suffering severe injuries from frostbite. Wikipedia has a detailed account of the expedition - here is a short extract from its description of the final push to the summit (after the sherpas had decided to descend).

‘Not understanding that being at high altitude without additional oxygen induces apathy, in a severe gale the climbers spent the night without eating anything or sleeping, and in the morning they did not bother lighting their stove to make hot drinks. At 06:00 it was no longer snowing and they ascended farther. Finding that their boots were proving to be inadequately insulated, Lachenal, fearing losing his feet to frostbite, contemplated going down. He asked Herzog what he would do if he did turn back and Herzog replied that he would go on up alone. Lachenal decided to continue on with Herzog. A last couloir let them to the summit which they reached at 14:00 on 3 June 1950. Herzog estimated the height as 8,075 metres (26,493 ft) - his altimeter read 8,500 metres (27,900 ft). They had climbed the highest summit ever reached, the first eight-thousander, on their first attempt on a mountain that had never before been explored. Herzog, writing in his characteristically idealistic way, was ecstatic: “Never have I felt happiness like this, so intense and pure.” On the other hand, Lachenal only felt “a painful sense of emptiness”.

Lachenal was anxious to go down as soon as possible but he obliged Herzog by photographing his leader holding the Tricolour on the summit and then a pennant from Kléber, his sponsoring employer. After about an hour on the summit, not waiting for Herzog in his euphoric state to load another roll of film, Lachenal set off back down at a furious pace. Herzog, swallowing the last of his food - from a nearly empty tube of condensed milk - threw the tube down on the summit as that was the only memorial he could leave and he trailed behind Lachenal into a gathering storm.’

Leaving the mountain proved very difficult with monsoon rains arriving; both climbers lost fingers and or toes to frostbite. The expedition, however, was deemed a great success in France, with the famous magazine Paris Match printing a special edition on the climb. A photograph of Herzog, taken by Lachenal (though mistakenly not credited to him), holding a tricolour flag at the summit, graced the cover - and would become an iconic image. Herzog was kept in hospital for the best part of a year where he dictated his book, Annapurna, premier 8000, which sold over 11 million copies worldwide to become the best selling mountaineering book in history. He became the first international mountaineering celebrity after George Mallory, and went on to be a successful politician.

Lachenal, however, died of a skiing accident in 1955. Before his death, he had been preparing his own book about the expedition, based on a diary and notes he had kept, as well as a commentary which was already in typescript form. These were inherited by Lachenal’s son, Jean-Claude. However, being friendly with Herzog’s family, he allowed his father’s project to be guided by Maurice Herzog’s brother, Gérard. The resulting book - Carnets du Vertige (1956) - had been purged and edited to remove several important and serious criticisms of the expedition and Herzog himself. It would be another 40 years - during Lachenal was largely forgotten - before his diary, notes and commentary were finally published in an unexpurgated form - Carnets du Certige (1996). This, and Herzog’s subsequent attempt to rebuff Lachenal’s version of events, caused a ‘storm of revisionism’ in the French press (according to Wikipedia again). For more details on this extraordinary episode in mountaineering history, see Sue Harper in Alpine Journal, Paul Webster in The Guardian, or True Summit: What Really Happened on the Legendary Ascent on Annapurna by David Roberts (Simon and Schuster, 2013 - some pages can be previewed at Googlebooks).

The latter is the source for the following extracts (which include translated examples from Lachenal’s diary).

‘[. . .] On June 10, Lachenal complained to his diary: “I have to ask for everything several times and wait forever before receiving it. Even the food - I must literally yell to get someone to bring me any. Everybody, sahibs and Sherpas alike, out of a natural attraction to the leader, fusses around Momo, who in my opinion knows how to make the most of it. All this might seem bad will on my part, certainly I probably shouldn't write it, but if not, will it be remembered afterward?” ’

***

‘Lachenal’s diary methodically records the daily tribulations. On June 12, “Momo was awakened by the need to piss, so I had to help him get it done.” The day before, “The descent for me was extremely painful, although a bit numbed by morphine.” On the 12th, Lachenal took the dressings off his feet to look at the damage. “They have a lot of swelling. I have to hold them vertical, exposed to the air, until the swelling almost disappears”

On June 14, Lachenal and Herzog got involved in a “violent polemic,” after disagreeing whether to camp at a notch in the ridge or, as Lachenal and Rébuffat desired, descend farther. Herzog’s wish prevailed. Lachenal's congenital impatience could not drive the stricken party’s retreat any faster than a halting plod. In one moment, he could take pity on the Sherpa carrying him on his back; in the next, he was fed up with everyone around him.

On the dangerous traverse to the pass on the south ridge of the Nilgiris, a laden porter slipped and fell to his death. Annapurna fails to note this tragedy, which only Lachenal’s diary documents.

With time heavy on his hands, Lachenal wrote lengthier entries in his diary than he had earlier, when he had still been caught up in the daily tasks of the expedition. Fully a third of the diary is given over to the retreat, and those passages abound in vivid detail. In 1956, however, Lucien Devies and Gérard Herzog condensed thirty-four days’ worth of entries into a scant two and a half undated pages in the published Carnets du Vertige. Those cobbled-together extracts disproportionately emphasize Lachenal’s occasional happy remarks, as when he notices a beautiful countryside or rejoices at receiving letters from his wife brought by couriers from distant outposts. Virtually all evidence of conflict, disgust, despair - or for that matter, morphine - has been expunged.’

***

‘Meanwhile, the down-to-earth Lachenal cursed the delay in Lété. All his frustration and suffering are packed into an extraordinary sentence he wrote in his diary on June 20.

“My feet give me a lot of trouble and I have truly had enough of this, of the noise of the Kali [Gandaki, the river the caravan followed], always the same, of listening constantly to people around me talking in a shrill language that I don’t understand, of suffering, of being dirty, of being hot, of being injected by idiots, of not sleeping, of not being able to move around, of being surrounded by no one who is kind to me, of passing whole days alone on my stretcher with at best one Sherpa as companion, with no sahibs, knowing full well that nothing will get done, not even ordinary tasks, without my having to ask many times and then to wait a long, long time.” ’