In heaven, there will be no more sea journeys, says Virgil. For much of human history, to journey by ship across open waters was thought of almost as an act of transgression. It was something requiring great temerity and audacity. It was therefore something not to be taken lightly.
Crossing boundaries, such journeys often ended in ruin.
CS Lewis once described the people of the Middle Ages, not as a pack of barbarians, but as a literate people who had simply lost all their books. Likening them to castaways washed ashore with just a few of their greatest volumes, the medievals, he said, set out to rebuild their civilization. Not an easy task to be sure; for not only had they lost most of their library, but what did survive, survived by nothing other than mere chance. This is how it came to pass that while all of Aristotle was lost, parts of Plato’s Timaeus somehow made it. (Of all the works by Plato, the Timaeus might be the last one that could have been any use to the people!) It would take centuries to rebuild what was lost–and this done through Latin translations made via the Arabic translations.
I like this way of imagining the medievals; for I too have suffered a shipwreck. This happened when I was 44 and walked away from my life in Japan. I left everything behind. All my beloved clothes, pottery, furniture, gifts– you name it. Just a few choice things to put in one suitcase –with the other suitcase devoted to things I imagined my son might want. Walking away from my belongings was a lot easier than you might imagine. Indeed, I found I didn’t miss any of it. Well, except for one important thing: I missed my books beyond belief.
My lost books in Japan haunted my thoughts. So a few years ago, my astronomer and I started recreating my library. Read more »
I gave a signed copy of my new book about beer, “To Your Health!” to a couple of favorite bartenders and a bar owner, all of whom had been featured in a story or two in this book about beer. A few weeks later I asked each one how he enjoyed the book. And each admitted he hadn't yet opened the book, but assured me he put it in the bathroom. After my initial shock, I recognized that I was being paid the highest compliment. For a non-reader, the bathroom is the place of honor for reading material. A stack of books or magazines in the bathroom means, “this is valuable to me, and I am going to read it some day.”
What a different world than the one in which I live! In my world, books hold a place of honor and, more importantly, books are read. I love books. When I was a kid, the Tooth Fairy left us books. My first Tooth Fairy book was “Harold and the Purple Crayon,” by Crockett Johnson, which today remains my favorite children's book. I loved getting books from the Tooth Fairy, and treasured every one.
Because we were a Catholic family of four children, all of whom attended parochial school, we didn't have much money to spare, but books were always there. My father got many of these books for free, since they were demos at his place of work–he did PR for the Chicago Public Schools. We were fortunate to have a steady supply of children’s' books long after we had our permanent teeth.
Reading was a joyful activity in our family. We children taught each other to read long before we started first grade (there was no kindergarten at St. Hyacinth's School). I remember showing my younger brother how to sound out the letters in words; I was seven and he was three. Family vacations were always preceded by a trip to the library, to stock up on a dozen or so books to take along as we lounged at the lake or drove on our interminable car trips.
I was the bookworm of the family. In fourth grade I breezed through the classics on our classroom bookshelves–“Black Beauty,” “Oliver Twist”, and “Tom Sawyer.” I doubt these books would be considered suitable for a 10 year old today (even if they could read them), featuring abuse of both animals and children.
He felt closer to dust, he said, than to light, air or water. There was nothing he found so unbearable as a well-dusted house, and he never felt more at home than in places where things remained undisturbed, muted under the grey, velvety sinter left when matter dissolved, little by little, into nothingness.
The narrator of WG Sebald’s The Emigrants informs us that the lonesome painter Max Ferber, worked in a studio in a block of ‘seemingly deserted buildings’ located near the docks of Manchester. His easel, placed in the centre of the room, was illuminated by “the grey light that entered through a high north-facing window layered with the dust of decades”. The floor, the narrator observes, was thickly encrusted by deposits of dried up paint that fell from his canvas as he worked, which in turn mixed up with coal dust, and came to resemble lava in some places. Thinking inwardly that “his prime concern was to increase the dust”, the narrator watches Ferber over the weeks working on a portrait, ‘excavating’ the features of the posing model. The melancholic painter’s tenebrous kinship with the accumulative debris of his days strikes him as profoundly central to the artist’s very existence, for as Ferber says to him, the dust itself “was the true product of his continuing endeavours and the most palpable proof of his failure”. Ferber had come to love the dust ‘more than anything else in the world’, and wished everything to remain unchanged, as it was. In the neon light of the transport café bearing the unlikely name of Wadi Halfa, Ferber’s haunt, and where the two often met after the day’s gloomy exertions in the ‘curious light’ of the studio that made everything seem ‘impenetrable to the gaze’, the narrator observes the dark metallic sheen of Ferber’s skin, particularly due to the fine powdery dust of charcoal. Commenting on his darkened skin, Ferber informs his companion that silver poisoning was not uncommon amongst professional photographers and that there was even an extreme case recorded in the British Medical Association’s archives:
In the 1930s there was a photographic lab assistant in Manchester whose body had absorbed so much silver in the course of a lengthy professional life that he had become a kind of photographic plate, which was apparent in the fact (as Ferber solemnly informed me) that the man’s face and hands turned blue in strong light, or, as one might say, developed.
In Carloyn Steedman’s Dust (2001),an intriguing collection of essays on a most curious set of concerns, she writes that in the early 19th century “a range of occupational hazards was understood to be attendant on the activity of scholarship”. She makes clear the distinctions between Derrida’s seminal meditations on Archive Fever (see some interesting entries here, here & here), the febrile “desire to recover moments of inception; to find and possess all sorts of beginnings”, from Archive Fever Proper. There was a specific attention to dust and the ill effects it had on artisans and factory workers, during the 19th century and the early 20th century. She points to Charles Thackrah’s investigations into the occupational diseases arising from various trades, particularly in the textile industry, wherein the employments produced ‘a dust or vapour decidedly injurious’. In John Forbes’Cyclopeadia of Practical Medicine of 1833, Steedman writes, there was also an entry on ‘the diseases of literary men’, a subject of interest among investigators, albeit, for a short thirty year period between 1820 to 1850. In Forbes’ view, the ‘brain fever’, no mere figure of speech as Steedman points out, was a malaise of scholars caused predominantly “‘from want of exercise, very frequently from breathing the same atmosphere too long, from the curved position of the body, and from too ardent exercise of the brain.’”
A year ago (February 2010) I met, in Lagos, Nigeria, Pascal Pecriaux, “Ambassador” for French champagne brand Moët & Chandon. The profile below provides insight into Pecriaux’s life – in and out of wine-tasting – and the Nigerian obsession with champagne. Nigeria ‘discovered’ champagne in commercial quantities (by importation, of course) following the oil boom of the 1970s (starting in 1973/74 and lasting much of the decade). The love affair has continued to this day. Time Magazine reports that the coup-plotters who murdered Nigerian Head of State, Murtala Mohammed, on February 13, 1976, “apparently made their move after an all-night champagne party.”
I wrote this piece not long after meeting Pecriaux:
By Tolu Ogunlesi
On a Friday afternoon at the Lagos Sheraton, a group of people are gathered in one of the banquet rooms. Most are Sheraton staff – waiters and waitresses. There are also a few journalists, like me. We are all waiting for Pascal Pecriaux.
Pecriaux is a “Wine Ambassador” who has flown all the way from the village of Champagne in France, to spread the gospel of Moët to a Nigerian audience. By the time he steps into the room, two hours behind schedule, we are not the only ones waiting for him. Rows of empty champagne flutes line the tables in front of us, and half a dozen or so bottles peek from ice-boxes at the far end of the room.
Moët is one of the most easily recognizable badges of honour flaunted by Nigeria’s elite, especially its young upwardly mobile class. If the frequency of its appearance in the lyrics of Nigerian hiphop songs and in music videos is anything to go by, Marc Wozniak, Deputy General Manager of the Lagos Sheraton, is absolutely right when he says that Moët is “the most common and most well-known champagne in Nigeria.” David Hourdry, Moët Hennessy’s Market Manager for Western Africa says that “Nigeria is today the biggest market for Moët & Chandon in all Africa.”