Yale University Press

The danger in writing about unfolding dramas is that they keep unfolding, potentially stranding both writer and reader. Not so with these two fine books, whose authors have long experience of the Middle East. Quite different in scope – a sweep of the Arab world contrasting with the ascent and decay of Muammar Gaddafi’s brutal régime – they deal with past, present, and possible future events in a lucid, compelling way. Anyone with an interest in what is at stake in the Middle East would be well advised to read them.

Despite its unrewarding title, The Steins Collect, both exhibition and catalogue, tells the most captivating story of early modern art and its patronage. The cast of characters ranges from the downright difficult (Leo) and the overweeningly self-important (Gertrude) to sunny Californian idealists (Sarah and Michael). Gertrude and her brother Leo set up their joint ménage at 27 rue de Fleurus, close to the Luxembourg Gardens, in 1903. A year later, Michael, their elder brother, and his wife, Sarah, settled in Paris and lived close by at 58 rue Madame. By 1909 the two households had assembled the largest and finest collection of Matisse and Picasso anywhere. Though comfortably off, the Steins were not remotely among the super-rich, yet only the Russian collectors, Sergei Shchukin and Ivan Morozov, at the end of the decade, would challenge their supremacy.

If modern politicians rely excessively on pollsters and spin doctors, what should we say of the trust which their medieval and Renaissance predecessors placed in diviners and soothsayers? Among the most famous of these latter practitioners was ‘Dr’ John Dee, born just six years before Henry VIII’s youngest daughter, who availed herself of his services even before she succeeded to the throne as Queen Elizabeth I. Alchemist, antiquary, astrologer, astronomer, geographer, magician, mathematician, political adviser, seer, spirit-raiser, and theorist of empire: the full dimensions and scope of Dee’s omnidisciplinarity are not easily conveyed. Dee moreover inhabited a world ‘saturated with magic [...] not so much a world that we have lost, but more a strange, unfamiliar place that few modern readers can imagine’, to quote his latest biographer.

The ‘good’ biographer always opts for a nuanced portrait, and this is what Peter McPhee has given us in his well-written, reflective, sympathetic account of one of the most enigmatic, complex leaders of the French Revolution, Maximilien Robespierre (1758–94). McPhee had his work cut out for him. Those familiar with the period may come to this book, as I did, with somewhat preconceived ideas. Robespierre conjures up a rather distasteful character, a revolutionary with all the negative connotations that word can conjure: a zealot, cold, calculating, idealistic, paranoid, the prototype of the totalitarian bureaucrat capable of sending friends and colleagues to the guillotine for the ‘cause’. So I was curious as to what McPhee, a leading historian of the French Revolution, made of the man, and how he accounted for Robespierre’s condemnation to death of so many people.

Here are some of the interesting things you may learn if you read John Sutherland’s Lives of the Novelists:

↓ that James Fenimore Cooper was expelled from Yale for training a donkey to sit in the professor’s chair

↓ that Evelyn Waugh once attempted suicide but was prevented from drowning by a passing shoal of jellyfish

↓ that Fanny Burney underwent a double mastectomy without anaesthetic and lived to write a toe-curling description of what it felt like

If his biographer and editor of his Journals is to be believed, by the early 1960s the Brooklyn-born Alfred Kazin was ‘arguably the most sought-after and widely published critic’ in the United States. Kazin (1915–98) claimed that 1956–61 was ‘the greatest period in my life’. Having returned from a teaching post in Amherst to New York City, he succeeded in making a living as a freelance literary critic and essayist, assisted by the occasional visiting professorship (a form of assistance unavailable to his predecessor of sorts, the hero of George Gissing’s New Grub Street). Kazin’s reviews and essays appeared in the Atlantic, Harper’s, American Scholar, the New York Times Book Review, Commentary, Partisan Review, Reporter, and Playboy. He would publish eighty-two articles in the New York Review of Books, of which he observed, possibly biting one of the hands that fed him: ‘Critic for NY Review of Books – someone who argues brilliantly on behalf of the most arbitrary personal prejudices.’

Modern travellers can hardly conceive the perils of the sea in the age of sail. Merchant seamen excepted, today’s average seafarer rides a massive cruise ship warned by radar to skirt round storms and stabilised against the rolling of all but the most powerful swells. The terrors of the deep do not extend far beyond poor maintenance, food poisoning, bad company, and illicit drugs administered by persons of interest to the police. Global positioning devices make navigation a breeze. Fifteen-year-old girls single-handedly circumnavigate the globe, and Antarctica is a fun destination for seniors.

In 1629, Charles I of England sent Daniel Nys to Europe to buy art. Along with works by Titian and Rubens, Nys bought Mantegna’s masterpiece, The Triumphs of Caesar (1486–92). This work on nine large panels is at once sombre and full of wonders. Of its time the most accurate representation of Roman customs and costumes, it is also a work in which precision has a strange effect, almost of tenderness. Still hung at Hampton Court, it was one of only a few works that Cromwell kept after the regicide.

One of the more robust responses to what has come to be called the New Atheism has been that of the influential literary critic Terry Eagleton. He weighed into the argument early with an aggressive and widely cited critique of Richard Dawkins’s The God Delusion (2006) in the London Review of Books, in which he charged Dawkins with theological ignorance. He extended his argument in a series of lectures, published as Reason, Faith and Revolution: Reflections on the God debate (2009), which condemned the atheist movement for its allegiance to an outdated form of nineteenth-century positivism and for its optimistic belief in the virtues of progressive liberal humanism. His latest book, On Evil, is a kind of supplement to the debate, in which he attempts to drive home what he considers the naïveté of such a view.