Poetry

This passionate series of engagements with the life of St Francis will stay in my mind for a very long time — I hope forever. Ann Wroe describes it as ‘A Life in Songs’, and it does, indeed, rehearse the familiar story of the rich young merchant’s son dispossessing himself, and giving his life to Christ so wholeheartedly that not only he, but the world, was transfigured. We revisit the kissing of the leper, the preaching to the birds, the founding of the order, the call of St Clare, the mission to the Middle East to bring peace to the Crusades, the gift of the stigmata. All these familiar events

It’s not surprising, perhaps, that Emil Cioran isn’t much read in England. Born in Romania, but winning a scholarship to the University of Berlin in 1933, Cioran was an avid supporter of both the Nazis and the Romanian far right group, the Iron Guard. His writing is bleakly nihilistic, his titles a hint to what lies within: On the Summits of Despair, A Short History of Decay, The Trouble With Being Born. Cioran was perhaps the greatest 20th-century practitioner of the aphorism, that ancient, fusty, patrician form associated with Hippocrates, Erasmus, de la Rochefoucauld and Pascal. Viewed in a certain light, though, a kind of mordant humour begins to emerge

The Indian poet Jeet Thayil’s first novel, Narcopolis, charted a two-decade-long descent into the underworlds of Mumbai and addiction. One part de Quincey, one part Burroughs, it was distinguished not just by the sustained beauty and brilliance of its prose but by what must surely rank as a strong contender for the funniest scene in a Theosophy Hall ever written. It was also highly autobiographical and, perhaps just as importantly, deliberately subversive, rejecting the questions of national identity and family that preoccupy most Indian novels that find favour in the West. Something similar might be said about Thayil’s new novel, The Book of Chocolate Saints. At once a metafictional history

In this week’s Books podcast, I’m joined by the great Wendy Cope, whose new collection Anecdotal Evidence is just out. I talk to her about why she’s funniest when she’s most serious, the fascination of writing in form, the disappearance of Jake Strugnell, the recent row over whether the spoken-word work of Hollie McNish and Kate Tempest counts as “real poetry”, and get the scoop on her second-worst marital row ever — plus, she reads some poems from her new book. You can listen to our conversation here: And do subscribe on iTunes for more like this.

On 3 September 1968, Allen Ginsberg appeared on William F. Buckley’s Firing Line. Buckley exposed Ginsberg’s politics as fatuous — the blarney, stoned — but Ginsberg stole the aesthetic victory by reading ‘Wales Visitation’, a homage to William Blake. ‘White fog lifting and falling on mountain brow,’ Ginsberg intones, ‘…teeming ferns/ exquisitely swayed/ along a green crag/ glimpsed through mullioned glass in valley rain.’ ‘Nice,’ Buckley nods. He lets Ginsberg read the whole poem. Ginsberg opposes the artificial imagery of power and money (‘London’s symmetrical thorned tower / & network of TV pictures flashing bearded your Self’) to the vision of the unmediated, natural Self: ‘Each flower Buddha-eye.’ After six

Jihadi Culture might sound like a joke title for a book, like ‘Great Belgians’ or ‘Canadian excitements’. But in this well-edited and serious volume Thomas Hegghammer — one of the world’s foremost experts on jihadism — has put together a collection of essays by an impressive group of scholars analysing what culture Islamism’s most adamant adherents might be said to possess. The book is not a long one. Designed for a primarily academic audience, Hegghammer’s introduction carries all of the baggage that such audiences demand. It is not writing so much as a set of pleas and signs sent out to academia’s own hostage-takers, who lurk in universities and colleges

Edward Lear liked to tell the story of how he was once sitting in a railway carriage with two women who were reading aloud to children from his Book of Nonsense. When a male passenger confidently asserted that ‘There is no such person as Edward Lear’, the writer was obliged to prove his own existence as ‘the painter & author’ (in that order) by showing the passengers his name on his hat, handkerchief and visiting card. In an extraordinary drawing of this event, Lear depicted himself and the two women realistically, but the doubting man is a cartoonish figure straight out of one of his limericks. Lear’s two worlds of

In May 1956, three months after meeting Ted Hughes, one before they will marry, Sylvia Plath writes to her mother Aurelia about the talented man she has fallen in love with: ‘He will start some portraits of me! A combination of both witch and ghost, perhaps.’ Because of Hughes’s editing and writing of her work, a combination of witch and ghost is precisely how we know her, and he strongly encouraged the idea that the version of Plath he offered was the ‘real one’, a core of personality born in an inevitably fatal struggle narrated through the Ariel poems. Ariel, in his view, was her only true work. ‘All her

Milan Kundera’s novel Immortality wryly depicts Goethe preparing for immortality — neatly laying out his life in Dichtung und Warheit and arranging for Johann Eckermann to record his conversation. He is, says Kundera, designing a handsome smoking jacket, posing for posterity. He wants to look his best. Then along comes the young Bettina von Arnim, a platonic flirtation from his past, with an alternative, memorably ridiculous version, ostensibly admiring, in which Goethe’s wife Christiane is portrayed as ‘the crazy, fat sausage’. There is immortal egg on the facings of that smoking jacket. In the case of Czesław Miłosz, we have a variant on this paradigm. He wanted, as it were,