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The scholar Charles Whibley was born in 1859 and died in 1930, straddling the end of the Victorian age, the new century, and the Great War and its aftermath. After completing his studies at Cambridge, his early journalistic experiences were with the critic, poet and editor William Ernest Henley, known for his mentoring of young writers on the Scots, later National Observer, and Whibley was to a great extent the mainstay of the journal. After his grounding with Henley, he moved to Paris for a few years as the correspondent of the Pall Mall Gazette. Here, he became friends with Paul Valéry, Stéphane Mallarmé and Marcel Schwob, and married Whistler’s sister-in-law Ethel Birnie Philip in July 1895. While in Paris he wrote for Blackwood’s Magazine and was an advisor for Fisher Unwin’s Library of Literary History. Returning to England, Whibley became friends with Lord Northcliffe, Lady Cynthia Asquith, and later T. S. Eliot. The friendship with William Blackwood resulted in Whibley’s monthly “Musings without Method” from February 1900 to December 1929, a contribution which Eliot called “one of the best sustained pieces of literary journalism that I know in recent times”. Northcliffe was a close friend, as was Sir Frederick Macmillan of the publishing firm. From 1906 until October 1920, Whibley contributed a Saturday column in Northcliffe’s Daily Mail, and for many years was a reader for Macmillans. His friendship and infatuation with Cynthia Asquith lives strongly in his letters, although there is hardly any mention of his wife Ethel. Much of his literary work was with biographical essays of literary and political persons. After the death of Ethel in 1920, Whibley visited Brazil sending back reports to Cynthia Asquith. Whibley contributed to Eliot’s Criterion and also helped Eliot to acquire British citizenship. Apart from his continued journalism, Whibley worked as a consultant for the Royal Literary Fund later becoming a committee member. In 1927, he married his Goddaughter Philippa Raleigh. Whibley’s death in France in March 1930 robbed the literary world of his biography of W.E. Henley. Many of his letters deal with his literary work with the Macmillans, Blackwood’s Magazine, and his friendship with Cynthia Asquith, and in some letters to Northcliffe he parades his Tory views. He was a supporter of the Great War, though little appears in his letters.

Collected Essays: Pascal. Spanish and English ballads. Don Quixote. The Spanish story of the Armada. On the Danish ballads, I. On the Danish ballads II. Iceland and the humanities. The early historians of Norway Gudmund Arason. Sturla, the historian. Jón Arason. Jacob Grimm. On the philosophy of art. Imagination and judgment. On the philosophy of history. Allegory and myth. Romance. On the value of the terms "classical" and "romantic" as applied to literature. The humanist ideal

William Paton Ker

Published: 1968

Total Pages: 368


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From Charles Dickens’ London to today’s megacities, a fascinating exploration of what urban walking tells us about modern life—for fans of Rebecca Solnit, Olivia Laing’s The Lonely City, and literary history. “A labyrinthine journey into the literature of walking and thinking,” as seen in the lives and works of Edgar Allan Poe, Virginia Woolf, Ray Bradbury, and other literary greats (Guardian). There is no such thing as a false step. Every time we walk we are going somewhere. Especially if we are going nowhere. Moving around the modern city is not a way of getting from A to B, but of understanding who and where we are. In a series of riveting intellectual rambles, Matthew Beaumont retraces episodes in the history of the walker since the mid-19th century. From Dickens’s insomniac night rambles to restless excursions through the faceless monuments of today’s neoliberal city, the act of walking is one of self-discovery and self-escape, of disappearances and secret subversions. Pacing stride for stride alongside literary amblers and thinkers such as Edgar Allan Poe, André Breton, H. G. Wells, Virginia Woolf, Jean Rhys and Ray Bradbury, Beaumont explores the relationship between the metropolis and its pedestrian life. Through these writings, Beaumont asks: Can you get lost in a crowd? What are the consequences of using your smartphone in the street? What differentiates the nocturnal metropolis from the city of daylight? What connects walking, philosophy and the big toe? And can we save the city—or ourselves—by taking to the pavement?