Our three-part series on The Lord of the Rings comes, sadly, to an end. A huge thanks to John J. Miller for bringing me onto his excellent show and allowing me to talk and talk and talk about some of the things I love most in this crazy whirligig of a world. A true and meaningful honor.
That most overrated academic fop of the twentieth-century, Peter Gay, spent a considerable amount of time and vitriol in the 1950s taking swipes at Russell Kirk, believing the duke of Mecosta a superficial romantic, stuck in the past, fighting for the most worthless and transient of causes. In 1961, he finally wrote something of substance (if poorly argued) against Kirk, replacing the one liners of the previous decade. Taking the efforts of Kirk and his allies into account, Gay lamented. “But the prevailing mood in the historical profession, always timidly sensitive to the drift of the times, is conservative,” he wrote in the prestigious Yale Review, a journal for which a number of prominent conservatives wrote as well.
“The decline of Whiggism and Marxism has been accompanied by the rise of Toryism and Cosmic Complaining. Consider the adulation and exploitation of Tocqueville, a conservative too important to be left in the hands of conservatives; consider the absurdly inflated reputation of Burke, whose shrewd guesses and useful insights are placed like a fig leaf before his malicious incomprehension, confused politics and unashamed ignorance.” So much for all of the work of Russell Kirk, Leo Strauss, and Robert Nisbet.
“Hogwash” Gay might as well have cried in his obvious frustration.
“Consider the brave new words on the lips of philosophical historians: ‘complexity,’ ‘the human condition,’ ‘the crisis of our time.’ A bill of these things suggest that the assault of Whig clichés has laid us open to an assault by counter-clichés.” It should be noted here that both Friedrich Hayek and Kirk understood well the word, “Whig,” and they employed it properly, in ways that Gay simply failed to understand. Others, such as Caroline Robbins Douglass Adair, though not allied with the Kirks and Hayeks of the world, would have understood it as had Kirk and Hayek. “In discarding the liberal view of history, we have not replaced falsehood with truth, but one inadequate scheme of explanation by another. Conservative ideologues have been much helped, of course, by the effects of the recent researches which have torn so many holes in the fabric of liberalism. But superior information, while never in itself a Bad Thing, does not insure superior wisdom.”
There are probably many proper critics that could be leveled at Kirk, but superficiality and lack of wisdom would not spring to the mind of any sane critic. Perhaps not too surprisingly, Kirk’s close friend, Peter Stanlis, wrote a letter of unadulterated glee and mischief after reading Gay’s piece in the Yale Review. They had successfully gotten under the Columbia’s historian’s skin.
Yet, it is well worth considering Gay’s critique, no matter how false it was. Though Gay failed to articulate his position well, he clearly “felt” some kind of upheaval in the history profession. Not being a part of the cause of that upheaval, the priggish Gay chose to lash out at Kirk and his fellow conservatives in an anti-quasi conspiratorial way.
Had Gay lost his mind, or, in his muddled confusion, was he on to something vital in the conservative movement?
Kirk, Hayek, Nisbet, and Strauss—along with Eric Voegelin and Peter Stanlis and others—had changed the debate. They had each—though to varying degrees—understood how important Burke and Tocqueville were as symbols in a way to bolster the West’s understanding of itself as it had defeated German fascism and Japanese imperialism, but now confronted Soviet and Chinese communism. With much effort, the great non-leftist academics had spent the decade and a half after the conclusion of World War II doing everything possible to promote the newly discovered figures of Burke and Tocqueville as the quintessential thinkers of the modern era to combat modernity. Not only had they networked with one another in person, they had professionally and quietly encouraged this or that scholar to debate this or that opponent of Burke and Tocqueville, whether in mass media, or in journals or periodicals, or at conferences. Often the defenses and attacks were open and direct, but, just as often, the conservatives and libertarians promoting Burke and Tocqueville came from the side or even the rear.
In one telling example, Kirk attacked the well-recognized and most important 20-century scholar of Samuel Johnson, Donald Greene, using his review of the man’s book to promote the excellence of brilliance of Leo Strauss. If only Greene would read Strauss, Kirk suggested, he might be able to overcome his “logical positivism” and “latter-day liberalism.” Indeed, Kirk suggested that readers should merely pity Greene for being so uneducated. Once he read Strauss, Kirk continued, Greene would not only see the errors of his ways, but he would become a member of the “Great Tradition” of the western great books, thus seeing Johnson and Burke properly.
Not long after Kirk’s death in 1994, Peter Stanlis revealed just how detailed and intimate their concerted plan of attack had been. Because of the rise of Strauss and Nisbet, the two men believed that the western world had come to a “Burkean moment.” As much as each man loved and respect Edmund Burke, they clearly loved him for real and actual self as much as they loved him as a symbol. Socrates, Plato, Aristotle, Cicero, St. John, St. Augustine, Thomas Aquinas, Petrarch, and Thomas More could each be found in the thought of Burke, thus allowing the Anglo-Irish statesman to become a stand-in for all of the greats of western civilization. “The philosophical roots of modern political conservatism extend back over many generations through Burke and the natural law to the Middle Ages and classical antiquity,” Stanlis revealed in his 1994 talk about his secret alliance with Kirk. With Burke, Kirk and Stanlis could promote not only a just and humane conservatism but, perhaps more importantly, a vibrant, living Christian Humanism. That is, they could not only critique what was liberal and progressive and wrong in the modern world, they could also, perhaps more importantly, defend something positive from the past, a conserving of the true, the good, and the beautiful. And, they could do so in a gay and willing pride.
During times of national crisis, turmoil, and dissatisfaction, we should always return to first principles and right reason.
Some of my favorite quotes from the Federalists and Anti-Federalists:
“We may define a republic to be, or at least may bestow that name on, a government which derives all its powers directly or indirectly from the great body of the people; and is administered by persons holding their offices during pleasure, for a limited period, or during good behaviour. It is essential to such a government, that it be derived from the great body of the society, not from an inconsiderable proportion, or a favoured class of it; otherwise a handful of tyrannical nobles, exercising their oppressions by a delegation of their powers, might aspire to the rank of republicans, and claim for their government the honourable title of republic.” (Fed 39)
“A handful of tyrannical nobles” controlled the states, and the federal government could intervene to protect the rights of the citizens of those states. And yet, Madison continued in Federalist 39, “federal” did not mean the same thing as “national,” for the ratification demanded the “assent and ratification of the several states, derived from the supreme authority in each state,” the citizens of the respective state. In deciding whether or not to ratify the Constitution, each state “is considered as a sovereign body, independent of all others, and only to be bound by its own voluntary act.” (Fed 39)
“Justice is the end of government,” Madison stated bluntly in Federalist 51, following Plato and Aristotle. “It is the end of civil society.”
In discussing the need for a strong executive branch in Federalist 70, Hamilton explained: “A feeble executive implies a feeble execution of the government. A feeble execution is but another phrase for a bad execution: and a government ill executed, whatever it may be in theory, must be, in practice, a bad government.” Arguments for energy applied to more than just the executive branch.
“Energy in government is essential to that security against external and internal danger, and to that prompt and salutary execution of the laws, which enter into the very definition of good government. Stability in government is essential to national character, and to the advantages annexed to it, as well as to that repose and confidence in the minds of the people, which are among the chief blessings of civil society.” (Fed 37)
Though never the cohesive force the Federalists proved to be, the Anti-Federalists feared what they considered to be the objective of the Constitution: a consolidated, national government. Such a desire, the Federal Farmer, a leading Anti-Federalist, argued, mostly likely came from “those who expect employments under the new constitution; as to those weak and ardent men who always expected to be gainers by revolutions, and whose lot it generally is to get out of one difficulty into another.” Federalists merely played on the fears of the people, promoting the notion that the current government is fully in a crisis. The result, the Federal Farmer claimed, is predictable. “Instead of being thirteen republics under a federal head, it is clearly designed to make us one consolidated government,” he wrote. “This consolidation of the states has been the object of several men in this country for some time past.”
Another Anti-Federalist, Brutus, claimed the constitution would render the states obsolete through the “necessary and proper clause” of Article I, Section 8. Though the Federalists might write in placating tones regarding the status of states prior to the ratification of the Constitution, the tone would necessarily change once the Constitution was implemented. “It will be found that the power retained by individual states, small as it is, will be a clog upon the wheels of the government of the United States,” Brutus wrote. This will follow the law of nature, as “every body of men, invested with power, are ever disposed to increase it, and to acquire a superiority over every thing that stands in their way.”
Old Whig: “Before all this labyrinth can be traced to a conclusion, ages will revolve, and perhaps the great principles upon which our late glorious revolution was founded, will be totally forgotten. If the principles of liberty are not firmly fixed and established in the present constitution, in vain may we hope for retrieving them hereafter. People once possessed of power are always loth to part with it. . . . The legislatures of the states will be but forms and shadows, and it will be the height of arrogance and presumption in them, to turn their thoughts to such high subjects. . . . The great, and the wise, and the mighty will be in possession of places and offices; they will oppose all changes in favor of liberty, they will steadily pursue the acquisition of more and more power to themselves and their adherents. The cause of liberty, if it be now forgotten, will be forgotten forever.”
Old Whig: “But yet we find that men in all ages have abused power, and that it has been the study of patriots and virtuous legislators at all times to restrain power, so as to prevent the abuse of it.”
Brutus: “The nations around us, sir, are already enslaved, and have been enslaved by those very means; by means of their standing armies they have every one lost their liberties; it is indeed impossible that the liberties of the people in any country can be preserved where a numerous standing army is kept up.”
The Stratford Festival is following up on the success of its recent Shakespeare Film Festival with a $10-a-month digital content subscription, Stratfest@Home, offering more Shakespeare and more films, along with new commissions, music, conversation, cooking and comedy. A free film festival, with a theme of Hope Without Hope, will once again be offered on Thursday evenings.
“At this particular moment of pandemic, with social isolation once more upon us, nights growing longer and winter approaching, we need the consolation of community like never before. With these viewing parties and the many related artistic programs in Stratfest@Home, we invite you to enter the warmth of the Festival bubble,” says Artistic Director Antoni Cimolino.
a growing library of Festival-related legacy films, interviews & discussions;
new content like the filmed-in-Stratford mini-soap opera Leer Estates, holiday specials for Halloween and U.S. Thanksgiving, and video introductions to the young actors currently studying at the Festival’s Birmingham Conservatory;
coming in 2021, the game show Undiscovered Sonnets and the concert series Up Close and Musical.
The free film festival begins this Thursday on YouTube. Already on the schedule are:
October 22: The 2011 production of Shakespeare’s Twelfth Night featuring the late Brian Dennehy (a great version that my wife & I saw in person – it includes cool songs by then-artistic director Des McAnuff, who worked with Pete Townshend on the Broadway version of Tommy);
October 29: The Stratford Festival Ghost Tours Halloween binge.
November 5: The 1994 production of Eugene O’Neill’s Long Day’s Journey Into Night. This one’s a legendary part of Festival history.
November 12: The 1992 production of Shakespeare’s Romeo & Juliet, with a young Antoni Cimolino as Romeo and Anne of Green Gables’ star Megan Follows as Juliet.
November 19: The 2000 production of Timothy Findley’s Elizabeth Rex, a Festival commission. Playwright Findley was in the acting company with Sir Alec Guinness for the Festival’s inaugural season in 1953.
November 26: The Early Modern Cooking Show U.S. Thanksgiving binge.
December 3: The 2010 production of Shakespeare’s The Tempest, starring Christopher Plummer. (Another great version that we saw live — and also got Plummer’s autograph on his memoirs!)
December 10: The 2008 production of George Bernard Shaw’s Caesar and Cleopatra, starring Christopher Plummer.
December 17: All the Sonnets of Shakespeare, a lecture with readings.
Beauty like that is strength. One could turn the world upside down with beauty like that.
Doestoevsky, The Idiot
Over the past three decades, Minnesota-born composer Maria Schneider has staked out her own unique territory, based in jazz but expanding beyond category. From classical training and an apprenticeship with master arranger Gil Evans, Schneider parleyed her vivid sense of musical color, vibrant compositions and power-packed conducting skills into the leadership of a 20-piece Jazz Orchestra. At the height of the 1990s jazz boom, Schneider’s ensemble maintained a weekly residence at the New York club Visiones and recorded three fine, critically acclaimed albums (Evanescence, Coming About and Allegresse) for the German label Enja.
Reacting nimbly to the Internet’s disruption of music’s value, Schneider pivoted to crowdfunding for her 21st-century recordings. Concert in the Garden, Sky Blue and The Thompson Fields (along with Winter Morning Walks, a classical song cycle composed for soprano Dawn Upshaw) inhabit a rareified sweet spot where composition and improvisation feed each other, fusing the potent swing of classic big bands and the lush warmth of orchestral tone poems to evoke a deep-rooted, constantly unfolding delight in the world of nature.
But in 2014, David Bowie recruited Schneider and her orchestra for the jolting noir single “Sue (Or In A Season Of Crime).” The collaboration didn’t just boost Schneider’s profile (and result in sax player Donny McCaslin and guitarist Ben Monder backing Bowie on his swan song Blackstar); it unlocked a grainier, more shaded musical vocabulary, evident in her most recent commissions. This expansion also mirrored Schneider’s dedicated activism on behalf of copyright owners, pushing back against Big Data’s predation on both creative content and personal information.
The new Maria Schneider Orchestra double album Data Lords is the magnificent result, their most complete statement to date. Conveying both the bleak potential of online life blindly lived and the bounteous beauty of the life around us we take for granted, Schneider conjures up slow-burning musical structures that, as they catch fire, blaze with fear and dread — but also with hope and joy. Throughout there’s a symphonic sweep, a supple rhythmic foundation and a seamless flow of inexhaustible melody.
Serious fans and scholars of J.R.R. Tolkien need little introduction to John Garth. His Tolkien and the Great War (2003) is among the best books of this century on the creator of The Silmarillion, The Hobbit and The Lord of the Rings. With urgency and clarity, Garth laid bare the biographical and historical roots of Tolkien’s legendarium, along with the unique gifts and vision of the man who gave it life.
In the acknowledgments for The Worlds of J.R.R. Tolkien, Garth promises that another major book on Tolkien’s creative process is in the works. Until then, what an delectable hors d’oeuvre we have to sate our appetites! Focusing on “the places that inspired Middle-Earth,” Worlds is gorgeously illustrated with snapshots, paintings and drawings from Tolkien’s life, along with many more maps, illustrations and stunning photographs (sampled below).
Essex Bridge in Great Haywood, “the grey bridge at Tavrobel”
Flamborough Head: the cliffs of Roverandom
Faringdon Folly near Oxford: the tower of Tolkien’s Beowulf allegory?
Ethelfreda’s Mound near Warwick Castle; Kortirion & Lothlorien in the making?
The “glittering caves” of Cheddar Gorge
But it’s Garth’s commentary — always accessible, always deeply empathetic — that leaves us richer for the reading. He probes much farther than any mechanical equation, i.e. “Tolkien saw this [location/building/natural feature] and this place from the legendarium was obviously the result.” In fact, knocking down some of the wilder theories in play is part of his brief — the family names in the Shire don’t all come from two villages in Kentucky; the “two towers” aren’t a dystopian refraction of Birmingham’s dark satanic mills. Instead, Garth strives to see Tolkien’s art as the holistic fruit of his life — the circumstances, people, environment, culture and education that shaped him, working together organically with his mind and heart, loves and hates, interests, friendships, education, vocations and travels.
The result can seem unsystematic, yet it’s satisfyingly thorough, surveying how Tolkien drew on the creation he knew to realize his sub-created imaginary world over six decades. The chapter “The Land of Luthien: from Faerie to Britain” is perhaps Garth’s most delightful achievement here, tracing the evolving picture of Middle-Earth and its correspondences with this world from 1918’s The Book of Lost Tales through to The Lord of the Rings. But there’s a great deal more on display, as Garth muses on the impressions that seas, mountains, rivers and lakes, forests, centers of learning and towers of guard made on Tolkien — not just in his early life, but throughout his years as a scholar, soldier, husband, father, linguist, storyteller, colleague and friend. The penultimate chapter, “Places of War” focuses once again on the crucible of the Western Front; Garth is in his element here, digging ever deeper into how the Battle of the Somme and its aftermath refined Tolkien the man, ultimately unleashing Tolkien the legend-maker.
For all this, John Garth and the design team at Quarto Publishing deserve heartfelt thanks. Words and images work in concert throughout The Worlds of J.R.R. Tolkien, convincingly showing how the bardic depths of Middle-Earth are firmly founded on Tolkien’s experience in — and meditations about — the wonder and beauty of the fields we know.
The next Shakespeare@Stratford film to hit YouTube is the Festival’s 2018 production of The Tempest, premiering on Thursday, May 14 and running for three weeks. Here’s my review from when my wife and I saw the play live in October of that year.
This is the third production of The Tempest we’ve seen at Stratford, Ontario; since we started attending in 2004, the Festival has usually marketed the play as a chance to catch an actor of high skill and reputation (and often getting on in years) in the role of Prospero. 2005’s Tempest served as a grand farewell for William Hutt, the most accomplished classical actor in Canada’s theatrical history; the 2010 production was built on Christopher Plummer returning to the scene of his earliest triumphs. This time around, the hook was seeing Martha Henry (since Hutt’s passing, the current Greatest Living Canadian Actor) playing the exiled magician — part of a season with multiple productions (a gender-swapped Julius Caesar and a gender-fluid Comedy of Errors, along with the drag-rock musical The Rocky Horror Show) trendily exploring postmodern conceptions of freedom.
But any dreams or fears of a transgressive Tempest faded quickly; Henry forthrightly played Prospero as female — duchess of Milan, mother of Miranda, wizard ruler of an uncharted, enchanted island — with a few modest tweaks of the script not even scuffing the verse rhythms, and that was that. (After all, it’s a fairy tale; if you’re worried about the lines of descent for Renaissance Italian nobility being messed up, you’ve come to the wrong play.) Even better, this was an ensemble Tempest, with Henry clearly featured, but also clearly first among equals. Rather than chewing scenery a la Plummer or waxing grandiloquent like Hutt, she drove the plot without swallowing the stage, working to provide for her daughter, bring those who exiled her to book, reward virtue and punish wrong with formidable focus, aplomb and dry humor. And all the while, she genuinely wrestled with conflicting impulses: would she take vengeance on her adversaries, or show them mercy? It’s a tribute to Henry’s and director Antoni Cimolino’s conception that, even if you knew the play, the answer wasn’t telegraphed.
The strong cast also elevated this production, consistently playing off Henry’s indispensable work while fruitfully developing their own characters. Andre Morin’s Ariel did Prospero’s bidding with delight, while holding her to the promise of eventual freedom; Michael Blake’s Caliban chafed convincingly under her authoritarian rule. For once, the shipwrecked mariners were three-dimensional characters, not plot tokens — the King of Naples Alonso (David Collins) ripely autocratic, Prospero’s usurping brother Antonio (Graham Abbey) convincingly sociopathic, counselor Gonzalo (Rod Beattie) more of a sage and less of a fool than usual. Tom McCamus as butler Stephano and Stephen Ouimette as jester Trinculo clowned to perfection, nailing every laugh possible whether on their own, with Caliban or with the ensemble. The young lovers were the most pleasant surprise; Ferdinand and Miranda can feel like weak sauce in the wrong hands, but Sebastien Heins & Mamie Zwettler were spunky, passionate, intelligent, fully cognizant of their developing affections — strong & spot-on.
And yes, the special effects and pageantry (serious creature puppetry by the ensemble of Spirits & Monsters at key moments, Festival stalwarts Chick Reid and Lucy Peacock regally presiding over Act Four’s celebratory wedding masque) were impressive as always. But Stratford productions go deepest when they cut to the heart — and this Tempest showed us, beyond its numerous charms and delights, the depth of Prospero’s sacrifice. To become truly great as well as truly free, the exiled ruler must serve her enemies as well as her friends — forgiving wrongs, securing Naples and Milan’s future through Ferdinand and Miranda’s marriage, releasing the spirits of the island, and abjuring her “rough magic.” Martha Henry’s reading of Shakespeare’s Epilogue – bereft but relieved, slyly humorous in its appeal to the audience for final release through prayer and applause – communicated both the cost of Prospero’s renunciations, and their true worth. It was a lovely end to the best, most bracing production of The Tempest we’ve seen at the Festival.
I have never before heard anything quite like this album. And since I first listened to it at a friend’s urging this past weekend, I find myself returning to it again and again. It resists description, yet compels a response; it’s utterly fresh but feels like it’s been around forever.
Working as a loose creative collective since the mid-1980s, Liverpool’s Revolutionary Army of the Infant Jesus have consistently pursued what they describe as “echoes of the sacred” in their work, striving to access a sonic space where transcendence can invade a stiflingly measured-out world. On their fourth album Songs of Yearning, they’ve discovered new room for rumors of glory to run, and the result is uniquely powerful, its resonance strikingly amplified by the shadows of doubt that now openly stalk our lives.
RAIJ’s music calls to mind much that I’ve heard and loved over the years — abstract soundscapes by Robert Fripp and Brian Eno; the “holy minimalism” of composers Arvo Pärt and Henryk Górecki; the sparse, charged post-rock Talk Talk found with Spirit of Eden and Laughing Stock, to name a few. But comparisons to other artists fall short of describing Songs of Yearning’s rich mix of reticent modesty and bold experiment. Dissecting the music into its component parts — a breathtaking gamut of sound sourced from liturgy, folksong, chamber music, pop & rock of all stripes, ambience, industrial noise, found dialogue and much more — won’t do the trick either. The only way to catch the breadth and depth of what’s here is to dive in:
Short and relatively direct as it is, “Celestine” unfolds the Revs’ approach with inviting clarity. The simple acoustic guitar pattern and the female vocal in French doubled by bells — they’re straightforward enough. But that flute — is it slightly out of tune, or carving out its own tonality? The acoustic bass and harmony vocals — how is it they sound now consonant, now dissonant, flickering in and out of sync by the second? And in the end, each layer goes its own way, ever so gently drifting apart harmonically and rhythmically, but still bound up in an organic, contemplative whole.
Since 1953, the little Ontario town of Stratford has hosted what is arguably North America’s premier repertory theater. Down the decades, every summer the Stratford Festival has presented world-class productions of plays by William Shakespeare, along with other classics of the world stage and new, cutting-edge efforts. (Not to mention musicals ranging from vintage Broadway to The Who’s Tommy.)
As with so many other performing arts institutions, Stratford’s 2020 season is currently on hold. To fill the gap, the Festival’s YouTube channel kicked off free screenings of its Stratford on Film series last night — Shakespeare’s birthday — with an intense, gripping 2014 production of King Lear:
Each film of the series (an effort to film all of Shakespeare’s plays in ten years) will be available to view for 3 weeks, scheduled as below:
King Lear (2014): April 23 to May 14
Coriolanus (2018): April 30 to May 21
Macbeth (2016): May 7 to 28
The Tempest (2018): May 14 to June 4
Timon of Athens (2017): May 21 to June 11
Love’s Labour’s Lost (2015): May 28 to June 18
Hamlet (2015): June 4 to 25
King John (2014): June 11 to July 2
Pericles (2015): June 18 to July 9
Antony and Cleopatra (2014): June 25 to July 16
Romeo and Juliet (2017): July 2 to 23
The Taming of the Shrew (2015): July 9 to 30
My wife and I have been regular attenders at the Stratford Festival for over 15 years. We return again and again because of the Festival’s consistently high quality — an acting company of impressive craft, dedication and emotional heft, working together on the unique thrust stage of the Festival Theatre and other more intimate venues, creating utterly immersive artistic experiences. (And all in a welcoming, delightful small town environment.) We hope to return later this summer to see Richard III, Wolf Hall and Spamalot (!) but in the meantime we agree: the Stratford on Film series is the next best thing to being there, and a first-class way to drink in Shakespeare’s luminous genius.
Auld Pop (Thomas Munro, Sr.) said we should always look to God’s providence with great humility. In all our affairs and business of a family and nation we had to depend upon His blessing.
Both my father and Auld Pop believed that the family was the basis of our culture and civilization and If God were not acknowledged there we would have no reason to expect his blessing. Auld Pop often said the “best laid plans o’ mice an’ men aft gang agley.” For enriching a family or nation some are so grasping and avaricious and Midas-like that they forget what really matters which is love and the happiness of one’s race and line.
Yes, that was an expression I often heard that we should have pride in our race and line (as Munros and as Gaels) and that we should “Dread God” (Biodh T-eagal Dhe Oirre; we should reverence unto God: this is the ancient Munro motto of course). Money was important, of course, because one needed bread “but man did not live on bread alone” and also “what does it profit a man if he gains the whole world and loses his soul?” I think it was very clear to me that my father and grandfather were unfailing opponents of the passion for wealth, advancement in society or the preoccupation with material things. Neither man played golf of spent more time than necessary with business associates preferring to spend their holidays and weekend entirely with their wives and children. My father and grandfather taught me to read and write before I went to school and gave me the rudiments of Spanish, Latin, French and Gaelic at home. They considered children to be God’s gifts, a heritage, a blessing and special a reward : a thousand treasures in one.
They often spoke of “our splendid ancient heritage” which I suppose was our entire civilization of music, poetry, literature, art, language, song and our faith and free institutions. My father and Auld Pop also lived through the Great Depression and had memories of the Highland Clearances and the Great Hunger of the 1840’s. They had seen war, experienced hunger, exile and immigration and knew that there was no absolute security to be found in material wealth anywhere at any time. At best money could be a cushion but over and over I was told the “man was the gold and that a man could not be measured by the colour of his skin, or by his speech, or by his clothes and jewels, but only by the heart” (from Mika Waltari) Real wealth was richness of experience, joy in friends and family and delight in conviviality, music, verse, art and literature.