Quotulatiousness

December 6, 2024

Victoria’s Canada through the eyes of British visitors

Filed under: Britain, Cancon, History, Railways — Tags: , , , , , , — Nicholas @ 05:00

In UnHerd, Michael Ledger-Lomas considers what earlier British visitors to Canada after Confederation wrote about their experiences:

Portrait of Rudyard Kipling from the biography Rudyard Kipling by John Palmer, 1895.
Photo via Wikimedia Commons.

… The re-election of Donald Trump, who has already daydreamed about turning Canada into his 51st state, might even rekindle Tory patriotism. After all, their Victorian ancestors created the dominion of Canada in 1867 to keep British North America from the clutches of the United States.

A longer view shows that Canada has allured but also vexed British observers ever since its creation. The Edwardian era produced an especially rich crop of writings on Canada. In 1887, the year of Queen Victoria’s Golden Jubilee, the first train from Montreal pulled into Vancouver. This completion of the Canadian Pacific Railway (CPR) had persuaded the Crown colony of British Columbia to join in the new federation. In expanding Canada, the CPR also made it easier for British people to see the country. Having crossed from Liverpool to Montreal on a fast liner, they could visit most of its major cities, which were found on or near the railway.

Literary celebrities did so in enviable conditions. The CPR’s bosses loaned the poet Rudyard Kipling his own carriage in 1907, so he could travel in comfort and at his own speed. His impressions, which appeared in newspapers and then as Letters to the Family (1908), make for particularly resonant reading today. Although a man of strong prejudices, he had seen the country up close, rather than merely retweeting allegations about it, and was prepared to be surprised as well as disappointed by it.

Kipling’s contemporaries travelled with heavier and very different ideological baggage than we carry today. It was not wokery that worried them, but irreligion and greed, two poisons that had crept north from America. When the clergyman Hensley Henson steamed into Vancouver, in July 1909, he was horrified to see its beaches plastered with “vulgar advertisements”. The further [East] he travelled, the worse things became. The Anglican clergy were “weaklings” who made no dent on a materialistic society. Winnipeg was given over to “graft”. Young people in Ontario spoke like gum-chewing Yankees. Quebeckers were despoiling their province by setting up hydroelectric dams on its waterfalls.

Kipling did not share Henson’s churchy desire to scold his Canadian hosts. He was a cheerful freethinker who considered materialism a necessary part of nation-building. Canada had “big skies, and the big chances”: he admired its railway workers and lumberjacks for their insouciant and sometimes drunken swagger. Boom towns like Winnipeg excited him: he loved to see office blocks rise and streets flare with natural gas lamps; he lost considerable sums speculating on Vancouver real estate.

What worried him was rather Canada’s fading strategic commitment to the Empire. The modern Right understands Canada as a battleground for the values of “the West”. Kipling, who had married an American and lived for some years in Vermont, naturally believed in and did much to formulate the fervent if vague sense that English-speaking peoples share a civilisation. Yet this did not weaken his overriding concern for the political cohesion of the British Empire. Canada’s failure to join as enthusiastically in Britain’s recent war against the rebellious Dutch Boers of South Africa as he would have liked weighed on him — so much so that he kept calling the prairie the “veldt”. Kipling regarded the scepticism of Liberals and Socialists at home about whether the Empire offered value for money as a “blight”: now this “rot” seemed to be spreading like Bubonic plague, “with every steamer” to Canada.

The way to draw the dominion back to the motherland was to fill it with English settlers who shared his distaste for domestic Socialism. The dilution of English Canada worried Kipling. He allowed the Francophone Catholics of Quebec their differences — he found their basilicas romantic — but the policy of settling the prairies with hardy Slavs from the Habsburg and Russian Empires appalled him. These “beady-eyed, muddy-skinned, aproned women, with handkerchiefs on their heads and Oriental bundles in their hands” could never assimilate to English Canada. Nor did he care that many were fleeing oppression: people who renounce their country have “broken the rules of the game”.

August 10, 2024

QotD: “The Gods of the Copybook Headings”

Filed under: Britain, History, Quotations — Tags: , — Nicholas @ 01:00

As I pass through my incarnations in every age and race,
I make my proper prostrations to the Gods of the Market Place.
Peering through reverent fingers I watch them flourish and fall,
And the Gods of the Copybook Headings, I notice, outlast them all.

We were living in trees when they met us. They showed us each in turn
That Water would certainly wet us, as Fire would certainly burn:
But we found them lacking in Uplift, Vision and Breadth of Mind,
So we left them to teach the Gorillas while we followed the March of Mankind.

We moved as the Spirit listed. They never altered their pace,
Being neither cloud nor wind-borne like the Gods of the Market Place,
But they always caught up with our progress, and presently word would come
That a tribe had been wiped off its icefield, or the lights had gone out in Rome.

With the Hopes that our World is built on they were utterly out of touch,
They denied that the Moon was Stilton; they denied she was even Dutch;
They denied that Wishes were Horses; they denied that a Pig had Wings;
So we worshipped the Gods of the Market Who promised these beautiful things.

When the Cambrian measures were forming, They promised perpetual peace.
They swore, if we gave them our weapons, that the wars of the tribes would cease.
But when we disarmed They sold us and delivered us bound to our foe,
And the Gods of the Copybook Headings said: “Stick to the Devil you know.”

On the first Feminian Sandstones we were promised the Fuller Life
(Which started by loving our neighbour and ended by loving his wife)
Till our women had no more children and the men lost reason and faith,
And the Gods of the Copybook Headings said: “The Wages of Sin is Death.”

In the Carboniferous Epoch we were promised abundance for all,
By robbing selected Peter to pay for collective Paul;
But, though we had plenty of money, there was nothing our money could buy,
And the Gods of the Copybook Headings said: “If you don’t work you die.”

Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew
And the hearts of the meanest were humbled and began to believe it was true
That All is not Gold that Glitters, and Two and Two make Four
And the Gods of the Copybook Headings limped up to explain it once more.

As it will be in the future, it was at the birth of Man
There are only four things certain since Social Progress began.
That the Dog returns to his Vomit and the Sow returns to her Mire,
And the burnt Fool’s bandaged finger goes wabbling back to the Fire;

And that after this is accomplished, and the brave new world begins
When all men are paid for existing and no man must pay for his sins,
As surely as Water will wet us, as surely as Fire will burn,
The Gods of the Copybook Headings with terror and slaughter return!

Rudyard Kipling, 1919.

August 6, 2024

Britain’s immigration debate turns violent

Filed under: Britain, Media, Politics — Tags: , , , , , , , — Nicholas @ 04:00

At The Last Ditch, Tom discusses how the immigration issue has become the issue in modern Britain:

Protest and counter-protest in Middlesbrough over the weekend of August 3-4.

Margaret Thatcher famously quoted Kipling’s Norman and Saxon to President Mitterand of France in an EU meeting;

    The Saxon is not like us Normans. His manners are not so polite.
    But he never means anything serious till he talks about justice and right.
    When he stands like an ox in the furrow – with his sullen set eyes on your own,
    And grumbles, “This isn’t fair dealing”, my son, leave the Saxon alone.

She was trying, perhaps not as delicately as her diplomats would have wished, to explain how the apparently calm British will react – eventually – to being wronged.

I spent twenty years in three other countries and worked closely in business with people from many more. I have often smiled to myself since returning when I hear British people speak of our unique sense of fair play. It’s not unique at all. Everyone has it. We do not own fairness. We do not own tolerance.

We do, however, traditionally pride ourselves on both and the way we see ourselves has shaped our reactions over the last twenty-five years as we welcomed more immigrants than in the previous two millennia. A few years ago I listened quietly to a Bangladeshi friend – a would-be human rights lawyer – talk about racism in our country. I asked her where in the world was a better place to live as a member of an ethnic minority. On reflection, she agreed with me that there is nowhere.

I am not saying we couldn’t treat each other better. Of course we could and should try. But let’s take a moment, as our streets burn and our elites condemn us as far-right racists, to be proud of how we’ve behaved in general towards so many new arrivals in such a short time.

[…]

One day history may reveal which politician in the capital of an old European empire realised there was a ready supply of workers in the former colonies. People who spoke our languages and were familiar with our systems of government – because both had been forced on their ancestors. It was a perilous idea that may yet prove to be the end of European civilisation but he must have looked like a genius to his peers.

The doors were opened and cheap labour flooded in. From the lofty heights where the elites survey us, it looked like a perfect solution. On the ground, not always so much. Mostly we’ve been welcoming, accepting and tolerant. We’ve sometimes even gone beyond tolerance and flattered our new arrivals that they’ve enhanced our magnificent old culture with their jerk chicken and curries.

Yet already when I was a youngster practising criminal law problems had begun to emerge. A custody sergeant with whom I used to chat when waiting to see clients in the cells told me suicide rates among Muslim girls in our Midlands city were disturbingly high. Asked why that was, he said they were not suicides, but honour killings – the first time I’d heard that phrase. No-one, he said, commits suicide by pouring paraffin over themselves and setting themselves alight. It’s just too painful. Muslim men were killing their daughters and sisters. Asked why there were no prosecutions, he said senior police officers made it clear to their subordinates that it was “racist” to suggest the dead girls’ families’ stories of suicide were untrue.

Fresh out of my university law faculty, I sneered that his bosses were right and he was a racist. I will never forget the last words he said to me;

    Young man, then you’re part of the problem.

And I was. In that moment, I’d turned away from murdered women to preserve my smug world view. Just as, decades later, council staff and police officers in cities all over Britain turned away from young girls groomed and raped by Muslim men, for fear of being called bad names.

Gary Fouse in the New English Review asks whatever happened to Merry Olde England:

If you have been following the news out of England for the past week, you might think that the country has all but fallen into civil war. Riots and various forms of violent protests and counterprotests have broken out in cities all over the country in reaction to a shocking murder that occurred in the town of Southport last week. On July 29, a group of little schoolgirls were attending some sort of Taylor Swift-themed dancing class when a 17-year-old son of Rwandan immigrants (who was born in England) attacked them with a knife. Three of the schoolgirls (ages 6. 7, and 9) have died and eight others went to the hospital with serious knife wounds.

The entire nation has erupted in shock and anger. Obviously, the anger is being directed at immigrants in general — given the country’s out of control migration situation and long-simmering tensions with the largely-radicalized Muslim communities. It seems that now-finally — the people have had enough. At least one migrant shelter has been attacked, and several Muslim young men are showing up to counter-protest and do battle with young white men. Now the cops in several cities are trying to keep the two sides apart.

I should state at this point that I will not condone the violence and destruction that is taking place and the objects being thrown at police who are trying to keep order. While I do not condone the violence, I think I can understand why it is taking place. I recall back in the 1960s when there were many riots in inner city areas of the US during the Civil Rights era and in response to the murders of black civil rights leaders like Martin Luther King and Medgar Evers. Many responsible black leaders condemned the violence but also added that they could understand the reasons for it. It was a different era then in America, and in the South, segregation had the force of local laws behind it. Many blacks felt that the government was not responding to their grievances.

[…]

The fact is that far too many nations in the West, including ours, have suffered from bad political leadership. We see it in our cities, we see it in our state capitals, and we see it in Washington DC. Bad political leadership results in bad cities, bad states, and a bad country. The fish rots from the head, and what we need to do-in England-in France, in America, etc is elect responsible people who recognize that their government’s number one duty is to protect the citizens. When a government fails to do so, eventually what happens is what we see in England today.

July 11, 2024

“If -“, by Rudyard Kipling

Filed under: Britain, History — Tags: , , — Nicholas @ 04:00

Lindybeige
Published Jul 10, 2024

A poem with an excellent popularity-to-title-length ratio.

The timeless classic. A father talks to his son about how to be a good man. If any son ever lived up to all the virtues described, he would certainly be impressive.

    If you can keep your head when all about you
        Are losing theirs and blaming it on you,
    If you can trust yourself when all men doubt you,
        But make allowance for their doubting too;
    If you can wait and not be tired by waiting,
        Or being lied about, don’t deal in lies,
    Or being hated, don’t give way to hating,
        And yet don’t look too good, nor talk too wise:

    If you can dream — and not make dreams your master;
        If you can think — and not make thoughts your aim;
    If you can meet with Triumph and Disaster
        And treat those two impostors just the same;
    If you can bear to hear the truth you’ve spoken
        Twisted by knaves to make a trap for fools,
    Or watch the things you gave your life to, broken,
        And stoop and build ’em up with worn-out tools:

    If you can make one heap of all your winnings
        And risk it on one turn of pitch-and-toss,
    And lose, and start again at your beginnings
        And never breathe a word about your loss;
    If you can force your heart and nerve and sinew
        To serve your turn long after they are gone,
    And so hold on when there is nothing in you
        Except the Will which says to them: “Hold on!”

    If you can talk with crowds and keep your virtue,
        Or walk with Kings — nor lose the common touch,
    If neither foes nor loving friends can hurt you,
        If all men count with you, but none too much;
    If you can fill the unforgiving minute
        With sixty seconds’ worth of distance run,
    Yours is the Earth and everything that’s in it,
        And—which is more — you’ll be a Man, my son!

(more…)

October 18, 2023

George Orwell’s views on Rudyard Kipling’s worldview

Filed under: Britain, History, India — Tags: , , , , , — Nicholas @ 04:00

David Friedman comments on Orwell’s essay “Rudyard Kipling“, published a few years after the poet’s death in Horizon, September 1941:

Portrait of Rudyard Kipling from the biography Rudyard Kipling by John Palmer, 1895.
Photo via Wikimedia Commons.

    During five literary generations every enlightened person has despised him, and at the end of that time nine-tenths of those enlightened persons are forgotten and Kipling is in some sense still there.

Orwell’s essay on Rudyard Kipling in the Letters and Essays is both more favorable and more perceptive than one would expect of a discussion of Kipling by a British left-wing intellectual c. 1940. Orwell recognizes Kipling’s intelligence and his talent as a writer, pointing out how often people, including people who loath Kipling, use his phrases, sometimes without knowing their source. And Orwell argues, I think correctly, that Kipling not only was not a fascist but was further from a fascist than almost any of Orwell’s contemporaries, left or right, since he believed that there were things that mattered beyond power, that pride comes before a fall, that there is a fundamental mistake in

    heathen heart that puts her trust
    In reeking tube and iron shard,
    All valiant dust that builds on dust,
    And guarding, calls not Thee to guard,

But while there is a good deal of truth in Orwell’s discussion of Kipling it is mistaken in two different ways, one having to do with Kipling’s view of the world, one with his art.

Orwell writes:

    It is no use claiming, for instance, that when Kipling describes a British soldier beating a ‘nigger’ with a cleaning rod in order to get money out of him, he is acting merely as a reporter and does not necessarily approve what he describes. There is not the slightest sign anywhere in Kipling’s work that he disapproves of that kind of conduct — on the contrary, there is a definite strain of sadism in him, over and above the brutality which a writer of that type has to have.

There are passages in Kipling, not “Loot“, the poem Orwell quotes but bits of Stalky and Company, which support the charge of a “strain of sadism”. But the central element which Orwell is misreading is not sadism but realism. Soldiers loot when given the opportunity and there is no point to pretending they don’t. School boys beat each other up. Schoolmasters puff up their own importance by abusing their authority to ridicule the boys they are supposed to be teaching. Life is not fair. And Kipling’s attitude, I think made quite clear in Stalky and Company, is that complaining about it is not only a waste of time but a confession of weakness. You should shut up and deal with it instead.

A more important error in Orwell’s essay is his underestimate of Kipling as an artist, both poet and short story writer. Responding to Elliot’s claim that Kipling wrote verse rather than poetry, Orwell claims that Kipling was actually a good bad poet:

    What (Elliot) does not say, and what I think one ought to start by saying in any discussion of Kipling, is that most of Kipling’s verse is so horribly vulgar that it gives one the same sensation as one gets from watching a third-rate music-hall performer recite ‘The Pigtail of Wu Fang Fu’ with the purple limelight on his face, AND yet there is much of it that is capable of giving pleasure to people who know what poetry means. At his worst, and also his most vital, in poems like ‘Gunga Din’ or ‘Danny Deever’, Kipling is almost a shameful pleasure, like the taste for cheap sweets that some people secretly carry into middle life. But even with his best passages one has the same sense of being seduced by something spurious, and yet unquestionably seduced.

I am left with the suspicion that Orwell is basing his opinion almost entirely on Kipling’s best known poems, such as the two he cites here, both written when he was 24. He was a popular writer, hence his best known pieces are those most accessible to a wide range of readers. He did indeed use his very considerable talents to tell stories and to make simple and compelling arguments, but that is not all he did. There is no way to objectively prove that Kipling wrote quite a lot of good poetry and neither Orwell nor Elliot, unfortunately, is still alive to prove it to, but I can at least offer a few examples …

September 5, 2022

The Tragic Life of Rudyard Kipling

Filed under: Books, Britain, History, India — Tags: , , , , — Nicholas @ 02:00

The History Guy: History Deserves to Be Remembered
Published 14 Aug 2019

The life of the youngest-ever winner of the Nobel Prize for literature, Rudyard Kipling, was filled with tragedy. He survived a difficult childhood to go on to become one of the most celebrated authors of his day, penning such classics as The Jungle Book and Just So Stories. But only one of his children would survive him and his legacy has been tied to some of his out-dated political beliefs. The History Guy remembers the tragic life of Rudyard Kipling.
(more…)

April 2, 2022

Afghan Traditional Jezail

Filed under: Asia, Britain, History, Military, Weapons — Tags: , , , , — Nicholas @ 02:00

Forgotten Weapons
Published 1 Feb 2017

The Jezail is the traditional rifle of the Afghan tribal fighter, although it originated in Persia (Iran). Distinctive primarily for its uniquely curved style of buttstock, these rifles still maintain a symbolic importance although they are utterly obsolete.

Every jezail is a unique handmade weapon, but they all share some basic traits. They are typically built around complete lock assemblies, from captured guns or bought/traded parts. The barrel is typically quite long and rifled, and the caliber is generally .50 to .75 inch. Unlike the domestic American flintlock long rifles, the jezail is meant for war and not hunting.

http://www.patreon.com/ForgottenWeapons

Cool Forgotten Weapons merch! http://shop.bbtv.com/collections/forg…

If you enjoy Forgotten Weapons, check out its sister channel, InRangeTV! http://www.youtube.com/InRangeTVShow

December 31, 2019

“If” by Rudyard Kipling

Filed under: Britain, History — Tags: , — Nicholas @ 03:00

Portrait of Rudyard Kipling from the biography Rudyard Kipling by John Palmer, 1895.
Photo via Wikimedia Commons.

If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don’t deal in lies,
Or being hated, don’t give way to hating,
And yet don’t look too good, nor talk too wise:

If you can dream — and not make dreams your master;
If you can think — and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: “Hold on!”

If you can talk with crowds and keep your virtue,
Or walk with Kings — nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds’ worth of distance run,
Yours is the Earth and everything that’s in it,
And — which is more — you’ll be a Man, my son.

(Written in 1895, but not published until 1910.)

H/T to Lawrence W. Reed.

October 18, 2019

QotD: England has become the Mother Hive

Filed under: Britain, History, Politics, Quotations — Tags: , , , , , , — Nicholas @ 01:00

In 1908, Rudyard Kipling published a short story called “The Mother Hive”. In this, the bees in a hive decide to drop all outmoded ideas of hierarchy and to make everyone equal. This includes the right of workers to eat royal jelly and to mate with the drones. In the spreading chaos that results, traditionalist dissidents are first shunned and then murdered. Eventually, the bee keeper looks into the hive, and sees the empty honeycombs and the horribly deformed offspring of the workers. His response is to poison all the bees.

Now, something like this has happened in England. In the past few generations, the whole of national life has been taken over by the cultural Marxists. They run government and the administration, and the law, and education and the media, and business too. They have imposed on us a nasty hegemonic discourse. Cultural Marxism is ultimately to be traced to European thinkers like Antonio Gramsci and Louis Althusser and the Frankfurt School. But this has come to England in American clothing. It has prestige because it was taken up by the American universities.

In America, however, the progress of cultural Marxism has been resisted, or slowed, by a strong religious right and by a written constitution that it is taking a long time to subvert. Here, we have no religious right, nor an entrenched constitutional law. In the past, freedom and common sense were safeguarded by an hereditary land-owing aristocracy and gentry. These ran the country, and did much to determine its moral tone. During the twentieth century, they were marginalised and then eliminated from government. They remain as a class — still very rich — but the tacit deal since at least the 1940s has been that they will be left alone, so long as they keep out of politics. Government has been left to middle class lefties. The effect followed the cause only after several generations. But here it is.

It may be interesting for you, as foreigners, to learn an answer to the implied question in the title of this speech. But it is essential for the English to think about the question and its answers. You see, like both the Germans and the Russians, we have had a revolution. Unlike them, we have had no obviously revolutionary event. The Russians had the storming of the Winter Palace and the murder of their Royal Family. The Germans were utterly defeated in 1945. Their cities were bombed flat. Their country was occupied and divided. Every German knows either that German history came to an end in 1945, or at least that a new chapter in German history had begun.

We do not have that awareness, and it would be useful for us to understand, even so, that we are living in a state of revolution. England has become the Mother Hive.

Sean Gabb, “A Nation of Sheep: Understanding England and the English”, Libertarian Enterprise, 2017-09-23.

October 18, 2017

Wheel of Future History

Filed under: Environment, History, Humour, Space — Tags: , , — Nicholas @ 04:00

exurb1a
Published on 16 Oct 2017

It’s 2017. No jet packs yet, but 3D printed beer will be here soon so just shhhhhhhhh.
The poem near the end is ripped off from Rudyard Kipling’s “If”. It’s a good one. Check it out ► https://www.poetryfoundation.org/poems/46473/if—

April 9, 2017

QotD: Re-assessing the pulp era’s racism

Filed under: Asia, Books, History, India, Quotations — Tags: , , , — Nicholas @ 01:00

The skepticism I’m now developing about ascriptions of racism in pulp fiction really began, I think, when I learned that it had become fashionable to denigrate Rudyard Kipling’s Kim and other India stories as racist. This is clearly sloppy thinking at work. Kim was deeply respectful of its non-European characters, especially the Pathan swashbuckler Mahbub Ali and Teshoo Lama. Indeed, the wisdom and compassion of Kipling’s lama impressed me so greatly as a child that I think it founded my lifelong interest in and sympathy with Buddhism.

But I didn’t begin thinking really critically about race in pulp fiction until I read Tarzan and the Castaways a few years ago and noticed something curious about the way Burroughs and his characters used the adjective “white” (applied to people). That is: while it appeared on the surface to be a racial distinction, it was actually a culturist one. In Burroughs’s terms of reference (at least as of 1939), “white” is actually code for “civilized”; the distinction between “civilized” and “savage” is actually more important than white/nonwhite, and non-Europeans can become constructively “white” by exhibiting civilized virtues.

Realizing this caused me to review my assumptions about racial attitudes in Burroughs’s time. I found myself asking whether the use of “white” as code for “civilized” was prejudice or pragmatism. Because there was this about Burrough’s European characters: (1) in their normal environments, the correlation between “civilized” and “white” would have been pretty strong, and (2) none of them seemed to have any trouble treating nonwhite but civilized characters with respect. In fact, in Burroughs’s fiction, fair dealing with characters who are black, brown, green, red, or gorilla-furred is the most consistent virtue of the white gentleman.

I concluded that, given the information available to a typical European in 1939, it might very well be that using “white” as code for “civilized” was pragmatically reasonable, and that the reflex we have today of ascribing all racially-correlated labels to actually racist beliefs is actually unfair to Burroughs and his characters!

Eric S. Raymond, “Reading racism into pulp fiction”, Armed and Dangerous, 2010-01-18.

February 26, 2013

Kipling rediscovered

Filed under: Britain, History, Media — Tags: , — Nicholas @ 17:27

In the Guardian, Alison Flood talks about the newly discovered Rudyard Kipling poems:

Kipling scholars are celebrating the publication of lost poems by the author whose exhortations in “If” to “keep your head when all about you / Are losing theirs and blaming it on you” are regularly voted the nation’s favourite poem. Discovered by the American scholar Thomas Pinney in an array of hiding places including family papers, the archive of a former head of the Cunard Line and during renovations at a Manhattan house, more than 50 previously unpublished poems by Rudyard Kipling will be released for the first time next month.

The collection includes several poems dating from the first world war, which Kipling initially supported, helping his son John to gain a commission in the Irish Guards.

A short poem, “The Gambler”, finishes with the couplet: “Three times wounded; three times gassed / Three times wrecked – I lost at last”, while another fragment runs: “This was a Godlike soul before it was crazed / No matter. The grave makes whole.”

After his son’s death at the Battle of Loos in 1915, Kipling regretted his earlier enthusiasm for the conflict, writing in his “Epitaphs of the War”: “If any question why we died / Tell them, because our fathers lied”.

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