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    First and Last
    First and Last
    First and Last
    Ebook222 pages4 hours

    First and Last

    By Hilaire Belloc

    2.5/5

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    It is an interesting speculation by what means the Book lost its old position in this country. This is not only an interesting speculation, but one which nearly concerns a vital matter. For if men fall into the habit of neglecting true books in an old and traditional civilization, the inaccuracy of their judgments and the illusions to which they will be subject, must increase.
    LanguageEnglish
    PublisherInteractive Media
    Release dateOct 13, 2016
    ISBN9781911535638
    Author

    Hilaire Belloc

    Hilaire Belloc was born in France in 1870. As a child, he moved with his mother and siblings to England. As a French citizen, he did his military service in France before going to Oxford University, where he was president of the Union debating society. He took British citizenship in 1902 and was a member of parliament for several years. A prolific and versatile writer of over 150 books, he is best remembered for his comic and light verse. But he also wrote extensively about politics, history, nature and contemporary society. Famously adversarial, he is remembered for his long-running feud with H. G. Wells. He died in in Surrey, England, in 1953.

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    • 4/5
      A collection of 41 essays. Apart from noting that the first essay (Weighing Anchor) and the last essay (The End of the World) appear to fit with the title, I must admit that if there is a scheme to the order in which the essays are presented, that scheme has eluded me. The essays are of varying length, interest, and quality. I offer that as an observation, not a criticism. This book is full of the Dickensian sort of wit expressed at times turgidly, which seems to be a hallmark of much of what Belloc writes. If this appeals to you, as it does to me, you will like the book. This is the sort of collection that, once one has read it, can be a useful and edifying diversion to fill a spare few minutes. I shall return to it, leaf through and choose one essay to savor at leisure.
    • 2/5
      41 essays including the justly famous "On Cheeses."

    Book preview

    First and Last - Hilaire Belloc

    Hilaire Belloc

    First and Last

    THE BIG NEST

    LONDON ∙ NEW YORK ∙ TORONTO ∙ SAO PAULO ∙ MOSCOW

    PARIS ∙ MADRID ∙ BERLIN ∙ ROME ∙ MEXICO CITY ∙ MUMBAI ∙ SEOUL ∙ DOHA

    TOKYO ∙ SYDNEY ∙ CAPE TOWN ∙ AUCKLAND ∙ BEIJING

    New Edition

    Published by The Big Nest

    www.thebignest.co.uk

    This Edition first published in 2016

    Copyright © 2016 The Big Nest

    Images and Illustrations © 2016 Stocklibrary.org

    All Rights Reserved.

    ISBN: 9781911535638

    Contents

    FIRST AND LAST

    FIRST AND LAST

    On Weighing Anchor

    Personally I should call it Getting It up, but I have always seen it in print called weighing anchor--and if it is in print one must bow to it. It does weigh.

    There are many ways of doing it. The best, like all good things, has gone for ever, and this best way was for a thing called a capstan to have sticking out from it, movable, and fitted into its upper rim, other things called capstan--bars. These, men would push singing a song, while on the top of the capstan sat a man playing the fiddle, or the flute, or some other instrument of music. You and I have seen it in pictures. Our sons will say that they wish they had seen it in pictures. Our sons’ sons will say it is all a lie and was never in anything but the pictures, and they will explain it by some myth or other.

    Another way is to take two turns of a rope round a donkey-engine, paying in and coiling while the engine clanks. And another way on smaller boats is a sort of jack arrangement by which you give little jerks to a ratchet and wheel, and at last It looses Its hold. Sometimes (in this last way) It will not loose Its hold at all.

    Then there is a way of which I proudly boast that it is the only way I know, which is to go forward and haul at the line until It comes--or does not come. If It does not come, you will not be so cowardly or so mean as to miss your tide for such a trifle. You will cut the line and tie a float on and pray Heaven that into whatever place you run, that place will have moorings ready and free.

    When a man weighs anchor in a little ship or a large one he does a jolly thing! He cuts himself off and he starts for freedom and for the chance of things. He pulls the jib a-weather, he leans to her slowly pulling round, he sees the wind getting into the mainsail, and he feels that she feels the helm. He has her on a slant of the wind, and he makes out between the harbour piers. I am supposing, for the sake of good luck, that it is not blowing bang down the harbour mouth, nor, for the matter of that, bang out of it. I am supposing, for the sake of good luck to this venture, that in weighing anchor you have the wind so that you can sail with it full and by, or freer still, right past the walls until you are well into the tide outside. You may tell me that you are so rich and your boat is so big that there have been times when you have anchored in the very open, and that all this does not apply to you. Why, then, your thoughts do not apply to me nor to the little boat I have in mind.

    In the weighing of anchor and the taking of adventure and of the sea there is an exact parallel to anything that any man can do in the beginning of any human thing, from his momentous setting out upon his life in early manhood to the least decision of his present passing day. It is a very proper emblem of a beginning. It may lead him to that kind of muddle and set-back which attaches only to beginnings, or it may get him fairly into the weather, and yet he may find, a little way outside, that he has to run for it, or to beat back to harbour. Or, more generously, it may lead him to a long and steady cruise in which he shall find profit and make distant rivers and continue to increase his log by one good landfall after another. But the whole point of weighing anchor is that he has chosen his weather and his tide, and that he is setting out. The thing is done.

    You will very commonly observe that, in land affairs, if good fortune follows a venture it is due to the marvellous excellence of its conductor, but if ill fortune, then to evil chance alone. Now, it is not so with the sea.

    The sea drives truth into a man like salt. A coward cannot long pretend to be brave at sea, nor a fool to be wise, nor a prig to be a good companion, and any venture connected with the sea is full of venture and can pretend to be nothing more. Nevertheless there is a certain pride in keeping a course through different weathers, in making the best of a tide, in using cats’ paws in a dull race, and, generally, in knowing how to handle the thing you steer and to judge the water and the wind. Just because men have to tell the truth once they get into tide water, what little is due to themselves in their success thereon they are proud of and acknowledge.

    If your sailing venture goes well, sailing reader, take a just pride in it; there will be the less need for me to write, some few years hence, upon the art of picking up moorings, though I confess I would rather have written on that so far as the fun of writing was concerned. For picking up moorings is a far more tricky and amusing business than Getting It up. It differs with every conceivable circumstance of wind, and tide, and harbour, and rig, and freeboard, and light; and then there are so many stories to tell about it! As--how once a poor man picked up a rich man’s moorings at Cowes and was visited by an aluminium boat, all splendid in the morning sun. Or again--how a stranger who had made Orford Haven (that very difficult place) on the very top of an equinoctial springtide, picked up a racing mark-buoy, taking it to be moorings, and dragged it with him all the way to Aldborough, and that right before the town of Orford, so making himself hateful to the Orford people.

    But I digress....

    The Reveillon

    There was in the regiment with which I served a man called Frocot, famous with his comrades because he had seen The Dead, for this experience, though common among the Scotch, is rare among the French, a sister nation. This man Frocot could neither write nor read, and was also the strongest man I ever knew. He was quite short and exceedingly broad, and he could break a penny with his hands, but this gift of strength, though young men value it so much, was thought little of compared with his perception of unseen things, for though the men, who were peasants, professed to laugh at it, and him, in their hearts they profoundly believed. It had been made clear to us that he could see and hear The Dead one night in January during a snowstorm, when he came in and woke me in barrack-room because he had heard the Loose Spur. Our spurs were not buckled on like the officers’; they were fixed into the heel of the boot, and if a nail loosened upon either side the spur dragged with an unmistakable noise. There was a sergeant who (for some reason) had one so loosened on the last night he had ever gone the rounds before his death, for in the morning as he came off guard he killed himself, and the story went about among the drivers that sometimes on stable guard in the thick of the night, when you watched all alone by the lantern (with your three comrades asleep in the straw of an empty stall), your blood would stop and your skin tauten at the sound of a loose spur dragging on the far side of the stable, in the dark. But though many had heard the story, and though some had pretended to find proof for it, I never knew a man to feel and know it except this man Frocot on that night. I remember him at the foot of my bed with his lantern waking me from the rooted sleep of bodily fatigue, standing there in his dark blue driver’s coat and staring with terrible eyes. He had undoubtedly heard and seen, but whether of himself from within, imagining, or, as I rather believe, from without and influenced, it is impossible to say. He was rough and poor, and he came from the Forest of Ardennes.

    The reason I remember him and write of him at this season is not, however, this particular and dreadful visitation of his, but a folly or a vision that befell him at this time of the year, now seventeen years ago; for he had Christmas leave and was on his way from garrison to his native place, and he was walking the last miles of the wood. It was the night before Christmas. It was clear, and there was no wind, but the sky was overcast with level clouds and the evening was very dark. He started unfed since the first meal of the day; it was dark three hours before he was up into the high wood. He met no one during all these miles, and his body and his mind were lonely; he hoped to press on and be at his father’s door before two in the morning or perhaps at one. The night was so still that he heard no noise in the high wood, not even the rustling of a leaf or a twig crackling, and no animal ran in the undergrowth. The moss of the ride was silent under his heavy tread, but now and then the steel of his side-arm clicked against a metal button of the great cloak he wore. This sharp sound made him so conscious of himself that he seemed to fill that forest with his own presence and to be all that was, there or elsewhere. He was in a mood of unreal and not holy things. The mood, remaining, changed its aspect, and now he was so far from alone that all the trunks around him and the glimmers of sky between bare boughs held each a spirit of its own, and with the powerful imagination of the unlearned he could have spoken and held communion with the trees; but it would have an evil communion, for he felt this mood of his take on a further phase as he went deeper and deeper still into these forests. He felt about him uneasily the sense of doom. He was in that exaltation of fancy or dream when faint appeals are half heard far off, but not by our human ears, and when whatever attempts to pierce the armour of our mortality appeals to us by wailing and by despairing sighs. It seemed to him that most unhappy things passed near him in the air, and that the wood about him was full of sobbing. Then, again, he felt his own mind within him begin to be occupied by doubtful troubles worse than these terrors, an anxious straining for ill news, for bitter and dreadful news, mixed with a confused certitude that such news had come indeed, disturbed and haunted him; and all the while about him in that stillness the rushing of unhappy spirits went like a secret storm. He was clouded with the mingled emotions of apprehension and of fatal mourning; he attempted to remember the expectations that had failed him, friends untrue, and the names of parents dead; but he was now the victim of this strange night and unable (whether from hunger or fatigue, or from that unique power of his to discern things beyond the world) to remember his life or his definite aims at all, or even his own name. He was mixed with the whole universe about him, and was suffering some loss so grievous that very soon the gait of his march and his whole being were informed by a large and final despair.

    It was in this great and universal mood (granted to him as a seer, though he was a common man) that he saw down the ride, but somewhat to one side of it in the heart of the high wood, a great light shining from a barn or shed that stood there in the undergrowth, and to this light, though his way naturally led him to it, he felt also impelled by an influence as strong as or stronger than the despair that had filled his soul and all the woods around. He went on therefore quickly, straining with his eyes, and when he came into the light that shone out from this he saw a more brilliant light within, and men of his own kind adoring; but the vision was confused, like light on light or like vapours moving over bright metals in a cauldron, and as he gazed his mind became still and the dread left him altogether. He said it was like shutting a gentleman’s great oaken door against a driving storm.

    This is the story he told me weeks after as we rode together in the battery, for he hid it in his heart till the spring. As I say, I believed him.

    He was an unlearned man and a strong; he never worshipped. He was of that plain stuff and clay on which has worked since all recorded time the power of the Spirit.

    He said that when he left (as he did rapidly leave) that light, peace also left him, but that the haunting terror did not return. He found the clearing and his father’s hut; fatigue and the common world indeed returned, but with them a permanent memory of things experienced.

    Every word I have written of him is true.

    On Cheeses

    If antiquity be the test of nobility, as many affirm and none deny (saving, indeed, that family which takes for its motto Sola Virtus Nobilitas, which may mean that virtue is the only nobility, but which may also mean, mark you, that nobility is the only virtue--and anyhow denies that nobility is tested by the lapse of time), if, I say, antiquity be the only test of nobility, then cheese is a very noble thing.

    But wait a moment: there was a digression in that first paragraph which to the purist might seem of a complicated kind.

    Were I writing algebra (I wish I were) I could have analysed my thoughts by the use of square brackets, round brackets, twiddly brackets, and the rest, all properly set out in order so that a Common Fool could follow them.

    But no such luck! I may not write of algebra here; for there is a rule current in all newspapers that no man may write upon any matter save upon those in which he is more learned than all his human fellows that drag themselves so slowly daily forward to the grave.

    So I had to put the thing in the very common form of a digression, and very nearly to forget that great subject of cheese which I had put at the very head and title of this.

    Which reminds me: had I followed the rule set down by a London journalist the other day (and of the proprietor of his paper I will say nothing--though I might have put down the remark to his proprietor) I would have hesitated to write that first paragraph. I would have hesitated, did I say? Griffins’ tails! Nay--Hippogriffs and other things of the night! I would not have dared to write it at all! For this journalist made a law and promulgated it, and the law was this: that no man should write that English which could not be understood if all the punctuation were left out. Punctuation, I take it, includes brackets, which the Lord of Printers knows are a very modern part of punctuation indeed.

    Now let the horripilised reader look up again at the first paragraph (it will do him no harm), and think how it would look all written out in fair uncials like the beautiful Gospels of St. Chad, which anyone may see for nothing in the cathedral of Lichfield, an English town famous for eight or nine different things: as Garrick, Doctor Johnson, and its two opposite inns. Come, read that first paragraph over now and see what you could make of it if it were written out in uncials--that is, not only without punctuation, but without any division between the words. Wow! As the philosopher said when he was asked to give a plain answer Yes or No.

    And now to cheese. I have had quite enough of digressions and of follies. They are the happy youth of an article. They are the springtime of it. They are its riot. I am approaching the middle age of this article. Let us be solid upon the matter of cheese.

    I have premised its antiquity, which is of two sorts, as is that of a nobleman. First, the antiquity of its lineage; secondly, the antiquity of its self. For we all know that when we meet a nobleman we revere his nobility very much if he be himself old, and that this quality of age in him seems to marry itself in some mysterious way with the antiquity of his line.

    The lineage of cheese is demonstrably beyond all record. What did the faun in the beginning of time when a god surprised him or a mortal had the misfortune to come across him in the woods? It is well known that the faun offered either of them cheese. So he knew how to make it.

    There are certain bestial men, hangers-on of the Germans, who would contend that this would prove cheese to be acquired by the Aryan race (or what not) from the Dolichocephalics (or what not), and there are certain horrors who descend to imitate these barbarians--though themselves born in these glorious islands, which are so steep upon their western side. But I will not detain you upon these lest I should fall head foremost into another digression and forget that my article, already in its middle age, is now approaching grey hairs.

    At any rate, cheese is very old. It is beyond written language. Whether it is older than butter has been exhaustively discussed by several learned men, to whom I do not send you because the road towards them leads elsewhere. It is the universal opinion of all most accustomed to weigh evidence (and in these I very properly include not only such political hacks as are already upon the bench but sweepingly every single lawyer in Parliament, since any one of them may tomorrow be a judge) that milk is older than cheese, and that man had the use of milk before he cunningly devised the trick of squeezing it in a press and by sacrificing something of its sweetness endowed it with a sort of immortality.

    The story of all this has perished. Do not believe any man who professes to give it you. If he tells you some legend of a god who taught the Wheat-eating Race, the Ploughers, and the Lords to make cheese, tell him such tales are true symbols, but symbols only. If he tells you that cheese was an evolution and a development, oh! then!--bring up your guns! Open on the fellow and sweep his intolerable lack of intelligence from the earth. Ask him if he discovers reality to be a function of time, and Being to hide in clockwork. Keep him on the hop with ironical comments upon how it may be that environment can act upon Will, while Will can do nothing with environment--whose proper name

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