Plotless novel of the religious life

My mother gave me a copy of Sylvia Townsend Warner's novel The Corner That Held Them for Christmas in 1992. I read it at the time with moderate enjoyment; I have a feeling that my life then meant I only read in bed, for I failed to be properly engaged with this, a story of which the heroine is a convent, a story which has no real plot. Perhaps it's necessary to read it in a shorter time, to give it due attention. The convent of Oby, in a hidden corner of Norfolk, was founded in the twelfth century by Brian de Retteville in memory of his wife, Alianor, who had once dishonoured and always despised him. The story opens thus: Alianor de Retteville lay on her bed and looked at Giles who was her lover. Ok, you think, she's going to end up a nun...and we'll follow her story. Great. But it doesn't work like that.

As the back cover of my edition tells us: A good convent should have no history. Its life is held with Christ who is above. History is of the world, costly and deadly ... Yet the events of history carry a certain exhilaration with them. This book is rather like that ideal convent; only it has history instead of heroes. The nuns are human, but they have their eyes on heaven - some of the time. The priest who comes to them as a gift from heaven during the Black Death - is he all that he seems? But soon he is subsumed into the life of the convent; Prioresses come and go; the tower is completed and collapses; nuns die, are disgraced, disappear; the Bishop makes a visitation.

At my second reading - when to be honest I could remember only the beginning from twenty years ago - I loved it. I was completely hooked, finishing it in a rush before heading off on holiday, unwilling to let it wait till I came home. It's like a window into a religious community, one of which you see the start but which will live on once you shut the window again; a walk alongside the often worldly sisters who in their ambitions, squabbles, jealousies and pleasures seem fit inhabitants of this Benedictine convent which was established for such chequered motives.

The period is depicted convincingly, with all its miseries and fears, its discomfort and instability, and the language is convincing without being in any way archaic. "We were interrupted, were we not?" says the prior of another religious house to the prioress of Oby. "By the way, what became of your mad priest?"

I shan't tell you. But if you can get hold of this excellent book, do.

Rite of passage

I became acquainted with the writing of Michael Arditti through the meticulous and often hilarious Easter, and wishlisted his rite-of-passage novel A Sea Change on the strength of that. Perhaps my reading of Jubilate - and the ensuing comment-fest on that post - might have prevented me from continuing optimism, but I'm glad it didn't.

A Sea Change is a fictional story grafted onto history: the story of the SS St Louis, a German liner that left Hamburg in May 1939 carrying 900 Jewish refugees fleeing Nazi Germany after years of persecution and the terrors of Kristallnacht. During the voyage, 15 year old Karl grows up, becoming a man despite his earlier defiant refusal to be Bar Mitzvah. His perception of the events leading up to the sea journey is convincingly self-obsessed; we learn his ambivalent attitude to his family and their past even before they all set sail and witness how he manages to reconcile much of the turmoil within himself even as the world around him becomes more threatening.

SS St Louis in Havana

The story is told by Karl himself, recalling the events when he himself is an old man addressing his own grandchildren - so we never worry that he will not survive the voyage or its aftermath. In a way that focusses us on the plight of all the ordinary - and extraordinary - Jewish families on board; we are never reminded that this is fiction but carry instead the burden of the knowledge of the book's truth. I was fascinated by the attitudes of different characters to Jewishness, tradition and each other, and by the feeling of helplessness brought when money and previous status count for less than nothing.

So why do I still feel slightly cheated? Is it the tendency to long-windedness that creeps into the writing? The slightly banal over-description that I feel needs the pen of a good editor? After all, it's not as if the author is replicating the thought-process of a 15 year old: the 70+ year-old Karl is an academic who is, presumably, capable of sophisticated thought and writing even if he is doing it for his grandchildren. Is it the rather careful punctuation of over-long sentences in what should be a more rapidly-moving narrative? (This sounds odd, coming from a pedant like me.) I'm not sure. But this gave me a fascinating glimpse into a corner of the past of which I knew only a little, into the practices of Judaism, into the relationship with ordinary Germans as well as Nazis, and into the dehumanisation of a people which is the necessary precursor to abuse.

Restoration, in more ways than one.

I've recently discovered Rose Tremain - I'm still in that lovely place when you realise that someone whose writing you enjoy has written loads of novels, all waiting out there for another foray - and I thought until a moment ago that I had reviewed The Road Home, which I read in the autumn. This is an entirely modern story, the story of an economic migrant from Eastern Europe whose experience of London gives a new perspective that I - mere country bumpkin that I have become - found not unfamiliar. I triumphed and suffered with Lev, and was eager to repeat the experience.

Restoration was an entirely different experience, except as regards the skill of the writer. Where I had felt sympathy for the Lev, the economic migrant, I began with nothing but distaste for the physically unattractive, bumptious, facetious Merivel, whose infatuation with King Charles II and irrepressible appetite for food, colour and sex seemed to make him a typically Restoration figure. But as I persisted with his story, Merivel's journey towards his own restoration took hold, and the book had won.

Merivel tells his own story, speaking as it were directly and self-consciously to the reader, and Tremain's language throughout is such that I could believe in the historicity of the characters - if there were anachronisms and anomalies I wasn't aware of them. The life of the Restoration period comes alive in all its colour and contradictions, and left me feeling once again how lucky I am to live now. Merivel's original calling is that of physician. As such he is aware of the dreadful variety of ailments that can carry people off, the threat of plague, the fragility of life. The cures he has access to are horrific, and as for childbirth ...

The Restoration of the title is historical, personal and metaphorical. It's a great book. I'm looking forward to the other title I got for Christmas, but I shall save it for a bit. Joy.

Class wars in Doyle

AS I start this post, I notice that the photo accompanying the one about +Kevin's consecration has vanished. I hope it's a temporary affliction - Flickr has been a tad flaky these last couple of days. Today, however, I am considering a much more resilient medium - my mother's ancient copy of Conan Doyle's The White Company. If you're not familiar with this mediaeval story, take a look at the chapter headings and you'll get a flavour of the tone of this, the original story about Sir Nigel Loring to which Sir Nigel was a prequel. (Did they talk of prequels in the late eighteenth century? I think not)

The left-hand page bears this dedication: To the hope of the future, the reunion of the English-speaking races, this little chronicle of our common ancestry is inscribed.
South Norwood, September 29, 1891.

This last information, incidentally, is particularly interesting to me now because of the fact that members of the greater Blethers clan now live in South Norwood; I try to picture Conan Doyle among the older houses there, perhaps using the same railway station that we frequent on our visits.
I'm not going to tell the story. You can buy it on Amazon if you're interested. And I've already gone on about how I read this stuff before I was ten, no doubt becoming in the process the finicky dinosaur I now seem to be. But what struck me most powerfully in this latest reading of it was the dreadful injustice of the class system of the time - the lordship of the Norman rulers, the haughty king who didn't deign to speak English, the automatic assumption that the squire of gentle birth would ultimately earn his spurs and his knighthood while the brave archer who saved everyone's bacon time and time again would marry the innkeeper woman who had looked after his feather bed and stagger about in his old age (about 50) and chase the pretty girls while the aged Lord Chandos would ride to battle in his late 60s and die gloriously.

Even worse was my realisation that in my childhood I accepted this hook, line and habergeon (go on - look it up). When the Jacks, the poverty-stricken country French, storm the castle of Villefranche in an episode that I used to be too scared to read in bed at night, they are described as bestial and sub-human, and their assault on our noble heroes seems shocking and an affront to the natural order of things. But did I notice, all these years ago, how Doyle sets the framework for the episode? The wife of the Seneschal of Villefranche describes how ugly the people are, how she "cannot bear it" and so "my trusty Raoul goes ever before me with a cudgel to drive them from my path" - to which her chaplain murmurs "Yet they have souls, fair lady, they have souls!" He is quickly slapped down, because the Seneschal has heard "that you have said to them that their souls are as good as ours". It were better, he goes on, if the priest were to stick to saying Mass.

I fear that as a nine-year-old I probably skipped through this bit to get to the awful moment when the body of the squire is dangled outside his friend's window in the dark. But I'm really glad I've re-read it, seen more of what was implied, realised that it's not just a tale of derring-do. I probably won't read it again.

Life, as they say, is too short.

An old friend rediscovered

Have you ever spent years, on and off, looking for something, becoming convinced that a malevolent guest has nicked it, or that you somehow never had it in your house in the first place, and then discovered it lurking in plain view on the bookshelf where it ought to have been all along? No. Must just be me then. The book in the picture has eluded me for ages, and now there it lies. And why would you care, do I hear you ask? Therein lies my tale - or part of it anyway.

I grew up reading this book, this very edition. It's old (published in 1937), the cloth and card cover is frayed and faded, the pages yellowing at the edges. It has a Glasgow Corporation Education Department stamp in it, but I never took it from a school - it must have been one of the many books brought home by my father to meet my insatiable demands for reading material in the days when I was always ill (and therefore stuck in bed) and devoured print voraciously. My most vivid memory is of lying propped up on one arm in bed in the tiny maid's room where I used to sleep (see post about winter, below) early on a Sunday morning, reading this and eating Pontefract Cakes. (I know - liquorice before breakfast. But it pins it down as a Sunday, for I was only allowed to buy sweets on a Saturday) The room in which I was reading means I was not yet 10 years old, for we moved house when I was 10.

So here I am, reading Conan Doyle's Sir Nigel and its prequel, The White Company (set in the period after Sir Nigel but written first) not once, but several times, in my childhood. My relatively early childhood - probably eight at the first reading. I remember that I found Sir Nigel an easier read, but that may have been the size of the print - my copy of The White Company belonged to my mother, and was printed in 1930. But having just found it, I'm reading Sir Nigel again - and marvelling. For a start, I realise how much historical knowledge I picked up from these books - and the reader isn't spared the details, or the long description, or the mediaeval ballad sung by the hero. But the main boggle is reserved for the language. Here's a wee sample:

"I am no subject of yours, proud Abbot!" he cried at last. "My house has ever been vavasor to the king. I deny the power of you and your court to lay sentence upon me. Punish these your own monks, who whimper at your frown, but do not dare to lay your hand upon him who fears you not, for he is a free man, and the peer of any save only the king himself."

No wonder I grew up with a grasp of English that I never found in my pupils. "These your own monks"! Wow! And the complexity of the syntax - and I never questioned, never faltered, for I was caught up in the story and had already fallen for Nigel - and I'm only on page 54. And randomly, from page 307, I find the sentence: "Then it was he that I heard behind us". Not much chance of mixing up subjects and objects and the anomaly of the verb "to be" after that lot, was there?

I could go on, but life calls. I must just point out that what sent me looking for this was a summer holiday in the early '90s, in Benodet on the coast of Brittany. A wet day sent us driving inland in search of the sun. We found it - in Josselin. And the name tweaked at my memory, and sent me to the Michelin guide. Sure enough, the monument to the Bataille des Trentes - if you've looked up the first link, to Wikipedia, you'll find out about this - was close by. Actually it took some finding, being stuck between two bits of motorway down a narrow lane, but it was there, and I had never really known it was real. We looked, we came home, and I went hunting the book. I couldn't find it. I don't know why or how it has returned to my shelves, but I am glad to see it.

Right glad, in fact - the language is getting to me.