Folk memories of ancient battles are still a crucial element of Serbian national identity. Photograph: Paolo Pellegrin/Magnum
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The Belgrade train

A journey to the troubled heart of the Balkans.

At Cortanovci in November, the Belgrade train enters the wet woodland of the Danube shore. Egrets stand at ease by poplars. Warblers scatter as the train passes. This Serbian district of hills and orchards is known as the Fruška Gora, or “fruitful hills”. It is also a national park, though there’s nothing at Cortanovci to announce the fact. I’ve glimpsed the crossing-keeper only once in all the years I’ve taken the train: a woman in a stripy headscarf, she sat on a plastic chair in the sunlight among chickens and buckets, knitting.

The express trains no longer stop here, but if you follow the woodland track downhill from the platform you come across traces of an old beauty spot. A stream flows over stones that have been patched together like home-made cobbles. Old man’s beard loops between the trees. Near the water, signs of human activity appear: here a pile of firewood, there a hut made from branches and parts of an old car. Moss has climbed the car-door windows like a stain. On the bank, overgrown concrete plinths suggest the cafés that used to line the shore. Only one remains. Inside its cabin, a portable TV blinks from a high bracket. You can sit on the remains of a terrace and drink a brown sludge of coffee, probably made with river water.

The proprietor smokes at a polite distance. For once, in this talkative country, there’s nothing to say. The river holds his attention and yours. Sleek tenant of some of the most contested land in Europe, the Danube is not Serbian, any more than it is Austrian or Slovak or Romanian. Here it is a working waterway, navigable by immense barges loaded with shipping containers. They glide past, engines chuntering. Deliveries from downriver and even the Black Sea head for the industrial quarter of Novi Sad, inconceivable among the trees of this riverbank but no more than 20 kilometres upstream.

The Macedonian novelist and essayist Aleksandar – Sasha – Prokopiev and I found ourselves drinking coffee in the quiet of Cortanovacka Obala one evening in September 2001. We had escaped from a conference being held by the new, post-nationalist new Serbian Writers’ Association in a former local government holiday villa on the scarp above us. Elsewhere the western world convulsed and panicked. Here the late air was muggy under the trees, bright over the water. Clouds of midges caught the light. After a while, two young guys appeared, carrying an assortment of rods and tools. They had a couple of big fish each: carp, probably, or the bottom-feeding fleshy fish the people in these parts call cpaπ. Before we saw them we heard them, calling their dogs: Ide Goran, ide Zoran. The moment they noticed us they started hustling: beautiful fish, you can eat them here. They were dressed in the odds and ends the poor wear everywhere. One had an old shirt and trousers coloured with oil, the other was in a T-shirt and Chelsea strip tracksuit bottoms. They stared at us cheerfully, even as we declined in a fluster of excuses. Finally, Zivot, good health, they shouted like a kind of shrug, parting, and Zivoti, Sasha answered, bouncing a little in his seat and raising his cup.

I found myself wondering what they had done in the Yugoslav wars of the 1990s: they must have been in their twenties already by the time the conflict ended, and it’s the poor and uneducated everywhere who are first recruited to fight. Often, here, I’m grateful for the way people keep what they’ve seen unspoken; yet those secrets are frightening just because they exist. This is true even of the people I’m closest to. I couldn’t, for instance, mention my unease to Sasha. That evening his country (its official name, at Greek insistence, is now the Former Yugoslav Republic of Macedonia, or “Fyrom”) was still at war. It was something he couldn’t bear to speak about. As in its north-westerly neighbour Kosovo, a fault line had been reopened between the mainly Orthodox Christian, ethnic Slav population and the indigenous Muslim communities, known as Albanians, largely concentrated then, as today, in the region close to Kosovo and Albania. Even as I thought about this, the evening news on the café TV switched to pictures of his home town: the capital, Skopje, in its river basin ringed by mountains, among them the highlands around Tetovo, scene of one of the last offensives of the war. Sasha smiled and shook his head and looked away.

The fishermen were archetypes, doing what countrymen have done everywhere through the centuries. They could have been taken from the foreground of some 18th-century engraving. The Fruška Gora is a habitable idyll, the kind of landscape that humans have imagined in their search for paradise since before the Torah became the Bible. Eden, after all, was an orchard. But this evening its beauty was a kind of con. The overgrown waterfront made it clear that no one was holidaying in paradise. The tapping and knocking sounds of building in the orchards behind us was a sign not of prosperity, but unemployment. Local people were out of work not only due to the loss of tourist income, but because of Nato’s bombing of local industrial plants and the disappearance of a pan-Yugoslav market for Novi Sad’s manufactured goods. Men were fixing up their houses because there was nothing else to do – and because there were refugees to be accommodated.

For Serbs, the war had ended only two years earlier; their dictator Slobodan Milosevic had been gone for less than a year. The beautiful river we sat by, the water table that feeds the Fruška Gora’s orchards, had been polluted by the depleted uranium Nato used in its bombs. The fishermen’s catch, the fruit, even the water in our coffee could have been conta minated. Who knows? Perhaps it was here and now, on this peaceful evening by the Danube, that Sasha ingested, and I did not, the trace of contamination that would lodge in his thyroid and flower as tumours around his face and neck in the decade to come.

“It has been estimated that one-millionth of a gram accumulation in a person’s body would be fatal. There are no known methods of treatment for such a casualty” – this according to a memo written on 30 October 1943 by physicists working on the US nuclear project. Since Nato’s bombing campaign, leukaemia rates among newborn babies in the former Yugoslavia are said to have risen from one per 1,000 to between ten and 15 per 1,000. Recently Sasha told me, once again evading my eyes, about an epidemic of men with prostate and thyroid cancers in Skopje. Even his friend Mickey the mafioso, with whom we danced and drank at Sveti Naum one August Sunday, has gone into the clinic Sasha knows too well, and never come out.

Now the railway line breaks out of the woods and on to the rolling plain of the Banat, the breadbasket of the Balkans. The last of the Fruška Gora is a bald arable ridge sinking into the great level that most characterises Vojvodina, this ethnically mixed northern region of Serbia. It makes a fine contour, subtle and sensuous like the landscapes painted between the world wars by Sava Šumanovic, a Serb artist from nearby Šid, murdered in 1942. I keep a postcard of Šumanovic’s Autumn Viewon my desk, and its cream and gold remind me of the time we visited the little Austro-Hungarian border town, really more of a village. It was in Šid’s Art Klub, over another coffee, that Nenad Velickovic – novelist, youth worker and an ethnic Serb who remained to endure the siege of Sarajevo from 1992 to 1996 – lectured me on the presumption of the foreign NGOs that had flooded into his home town: the outsider never truly understands.

The first time I travelled across the Banat, just after the fall of Milosevic in October 2000, the whiteness stretching on all sides dazzled me. This was my first encounter with the openness of the south-east European plain. It’s Pannonia, the site of a huge lost inland sea, Raša, a translator for the UN peacekeeping forces, told me, lifting a hand from the steering wheel to gesture. Pannonia, he explained, stretches from Vienna to Belgrade and from Zagreb to the north-western corner of Romania, and though centred on the Hungarian steppes it encompasses Vojvodina, central Croatia, western Transylvania and corners of several other countries where they fall between the mountain ranges of the Alps, the Carpathians, the Adriatic Dinarides and the Balkan Mountains in the east.

Raša’s wool collar was stylishly turned up; an expensive scarf covered his chin. Yet despite his smart white four-wheel drive with its UNHCR number plates he was a typical Yugoslav mixture, with a Serb surname, a Muslim first name and, as I was discovering, a very Balkan fatalism. We were speeding north from Skopje to Novi Sad along the most inappropriate motorway I have ever travelled. Single-track in each direction, it had a single, shared central overtaking lane: the worst kind of temptation for drivers of a nation renowned for machismo, and which had recently lost a war. Everyone played chicken. Cars raced towards us, and we towards them, until disaster seemed inevitable – averted only by some sudden swerve.

Apparently unconcerned, Raša continued to explain the identity of this central Balkan region. If Vojvodina is a breadbasket, its handles are gripped by Hungary in the north, Romania in the east, the Serbian capital to the south – and Croatia to the west. That northwestern border between Serbia and Croatia around Vukovar suffered the worst of the conflict between those countries in 1991; yet Vojvodina, and the fertile plain of the Banat in particular, is historically anti-nationalist, a region proud of its ethnic diversity.

In 2002, there were still a quarter of a million Hungarians here and at least three million people from other minority groups: Slovaks, Croats, Montenegrins, Romanians and Roma, but also Bunjevci, Germans, Slovenes and Muslims. The regional capital, the liberal university town of Novi Sad, was known for its desire to distance itself from Milosevic; but later in the war the bombing of its bridges and factories hardened local anti-western feeling.

At the southern tip of the Banat, beyond Nova Pazova, the proximity of the capital announces itself with a strip development of new villas, built in red clay breeze blocks. But who would settle here, in one of these tall new houses, their small grassed yards unfit for the village fruit, flowers and chickens? Without shops, without the comfort of longterm neighbours, this is no village, but an echo of city life in the middle of nowhere.

In its own way it represents a more radical social reconfiguration than the tower blocks of the communist era; and it has become home to those who live nowhere. The builders and owners of these houses are the uprooted, the transplanted: the diasporans who come back each summer and dream of returning for good. A man leans his belly on a balcony rail to watch us pass. Between him and the railway line is dusty common land, full of weeds and criss-crossed with tracks. A goat pulls on a long tether. A ditch is clogged with rusting cars, fridges and bin bags of detritus.

The every-man-for-himself straggle of Nova Pazova is nothing like the planned, communist-era new town of Novi Beograd, where the train soon pulls up at a concrete platform of unmistakably 1970s design. New Belgrade’s bug-eyed concrete tower blocks are the symbols of this dormitory district, built across the river from the old capital. It’s densely populated, and a stop here takes time and is full of noise and emotion. The dreamlike sensation of a long journey is over. Families are reunited. The unfeasible baggage of returnees – huge suitcases, crates and sacks – is unloaded, a cue for shouts and laughter. Meanwhile a couple of youths with gelled hair and sharp jackets, up for a night in town, slip into the seats behind you. No one’s going to check their tickets now.

Finally the train begins to move. The platform slides away. You look down on to the Roma settlement that occupies the wasteland beneath the viaduct. This isn’t a couple of caravans and a van parked up in the English style. Instead, streets of shacks have been put together from the materials that shackbuilders everywhere have to hand: plywood, corrugated iron, cardboard, branches, tarpaulin and rags. To the western eye it looks like apartheid. Shouldn’t Roma people live clean, comfortable lives as they keep their culture and freedom of movement? But no state is going to look after them as well as it does its taxpaying voters. The shanty town signals impasse: the failure of utilitarian solutions to address minority needs.

There have been Roma in Serbia since at least the 14th century. They were here before the Turks, who named and rebuilt the great fortress that dominates the Belgrade city scarp. Kalemegdan stands above the confluence of the Danube and the Sava, the river the train must cross to arrive in the capital. Wide brick walls, fortified with turrets, loop around the edge of a rock and face most impressively east and north, towards us. Like the fortress at Petrovaradin, upstream in Novi Sad, Kalemegdan secured the river routes that helped the administration and prosperity of the Habsburg empire. Now its castle walls enclose lawns, trees and kiosks where you can buy cola and pumpkin seeds and sometimes, for your girl or a child, a keyring with a fluffy toy attached. Old men play chess on park benches, ringed by bystanders. And lovers, of whom Belgrade always has plenty, occupy the seats in the shadiest corners, or sit together on the broken walls. When the wind carries, you can hear the zoo animals yowling at the eastern end of the park.

At Belgrade, the Danube is enormous, easily incorporating the thickly wooded Great War Island that floats just below the citadel. But it is chiefly the Sava that Belgraders proper live on and with. Wider here at its final point than the Thames is at Westminster Bridge, or the Danube under the Chain Bridge in Budapest, the Sava is a Yugoslav river. Named for Saint Sava, the princely archbishop who founded the Serbian Orthodox Church and drafted the first Serbian constitution in 1219, it starts as a racing, turquoise stream in the Julian Alps of Slovenia. After passing through Ljubljana and then Zagreb, it serves as the border between Croatia and Bosnia for 200 kilometres until it reaches Sremska Mitrovica, the town whose prison was appropriated by the Serbian army during the wars of the 1990s.

In her third-floor apartment on a corner block near the Belgrade mouth of the Sava, Marianne, a literary translator who had married into the life of the city, once gave me a glimpse of the kind of bourgeois good life envisioned by the 1930s architect of her block. Her flat was all oak and glass, a circlet of rooms that opened into each other and, repeatedly, on to views of the street and river. Although the original fittings and the bigblocked parquet floors were looking a little tired, the flat continued to model the good life, its interlocking rooms suggesting the interlocking dialogue of family life.

Further west, though, the riverbank ceases to be residential and becomes utilitarian. Here, a train arriving from the south must shunt through a series of sidings below the city rock. Warehouses turn anonymous gable-ends to the tracks where workers amble. Sleepingcars are parked up seemingly at random; curtains flap at their open windows. Beyond lie the trade fair grounds, then suburbs that quickly turn away from the river, leaving its banks to birds and fishermen.

The Sava is also where the pleasure-barges anchor. Nightclubs, restaurants, brothels – in the years after communism they were powered by mafia money and turbo-folk. The aesthetic is bling and glitz; girls with straining corsets, huge eyelashes, fake tans, and enormous voices. Turbo-folk has great tunes (it is derived from folk material, after all), great emotion and a limited palette of topics: lament, passion, nationalist longing. It makes the folk-rock giants of the British 1970s look like mincing antiquarians. Turbofolk isn’t exactly dumbed down – the emotion it works up can be almost complex, at times genuinely sweet-and-sour – but it is amped up. It’s music for drunken parties, music to make the room sway and young women pump their right arm in the air, first finger extended, as they mark the sweet spots where, deliberately breaking her voice, the singer maxes out the emotion.

Turbo-folk is playing at every wedding party you stumble upon. It’s what binds the room together when everyone is already sodden with sentiment and slivovitz. It is grandiose and unsubtle, and a quarter-century ago you could have enjoyed or ironised the vulgar sentiment and thought no more about it. But in the wars of the 1990s the music became nationalist ammunition. The new aristocracy of the time were the mafia warlords and their turbo-folk molls.

Early 1995 brought the marriage of the most famous couple from that world, the mafia warlord Arkan (real name: Željko Ražnatovic) and the turbo-folk star Ceca. Arkan, who had graduated from organised crime and football hooliganism – he was the leader of Red Star Belgrade’s notorious followers, the Delije – wore a faux-military costume. Five years later he was dead, murdered in the lobby of Belgrade’s InterContinental Hotel. Two years after that, when I stayed in the less glittering Hotel Taš, there was still a “No Firearms” sign over the door of the breakfast room, which served nightly as a casino; but the morning eggs were irreproachable. The wars, and their turbo-folk soundtrack, had a tremendous kitsch momentum, although it’s disgusting to use this term in relation to the horrors inflicted on the civilian populations of former Yugoslavia. Still, both violence and music showed detached, postmodern Europe the potency of the lowest common denominator: what happens when thousands surrender their individual judgement to vulgarised emotion.

Balkan folk songs have form as a repository of warlike memory. Perhaps the bestknown of all is “The Field of Blackbirds”, which turns a story of defeat by the Ottoman imperial forces at Kosovo Polje in 1389 into a call to arms for Serbian nationalism. An oral peasant culture, such as still survives in the Balkan countryside, is a fertile context for the transmission of history and ideas through ballad and song. This is not so different from “When Adam Delved and Eve Span”, which we’ve inherited from our 14th-century Peasants’ Revolt, or the protest ballads sung by the wives of striking miners in the 1980s.

The difference, however, lies in the degree of surrender of better judgement, of individual responsibility, that turbo-folk evokes. “History is now and England,” T S Eliot wrote, though we don’t believe him. Turbofolk singers urge us to believe that history is now and Serbia, Bosnia, Kosovo. They position the listener inside the song, telling him that he is part of the story it narrates. They do this through both the words and the music, which doesn’t settle for being tuneful, or even good to dance to. Perhaps it’s easiest to think of it as something akin to soul music: a mix of the evocative national pull of folk music, the “belonging” repertory of regimental or Northern Irish marching bands and the meaningful tug of gospel. It’s music to make a lump rise in your throat against your better judgement.

Yet Belgrade also has a vibrant countertradition. Radio B92, still broadcasting today, confirmed its anti-nationalist stance during the war years not only through its news and commentary but by broadcasting western pop and rock music. In a way that got lost in the west in the 1970s, such music remains politicised here as the sound of idealism and rebellion. There is also a history of indigenous rock as critique. In the 1980s, Idoli, a Belgrade new-wave band with members from across Yugoslavia, issued songs of sardonic social commentary. In 1980 their “Retko te viðam sa devojkama” (“I rarely see you with girls”) was a pioneering gay statement in mainstream culture.

During the war years, B92 playlists moved from Prince and REM to Tricky and Super Furry Animals. Later, the radio station felt a responsibility to sanitise folk music because of the role turbo-folk had played in the war. It did so in part by issuing Srbija: Sounds Global compilations, featuring indisputably ethnographic artists.

The Belgrade train grinds across the steel railway bridge above pleasureboats still moored on either side of the Sava. Squint to the right along the northern bank and you can see a bare patch of ground, something like a building site, where the headquarters of Mirjana Markovic’s JUL party, the old communist left, was destroyed by a Nato bomb in 1999. At the time Markovic, who is still involved in Serbian politics today, was married to Slobodan Milosevic. Nato also bombed RTS, the city’s equivalent of Broadcasting House, as well as a large, army-run building out on the Pancevo road, which turned out to be not a military headquarters, but a hospital. For more than a dozen years, the ruins have been left exposed to the weather as a huge, open-air protest.

As the train arrives on the east bank of the Sava, the White City is grey with dust and petrol fumes, and dusk is settling over the scarp. Soon, it will be too dark to see the remarkable Jugendstil buildings downtown, the Austro-Hungarian villas of the embassy district, or of Knez Mihailova. On that wide pedestrian boulevard the Roma kids will be packing away their fiddles and money caps; suited men will be filling the tables of Snežana: Srpski restoran; and where the American Cultural Centre used to be before it was torched, girls in skintight jeans with tousled hair will scream with laughter down the cement arcade.

At the southern end of Knez Mihailova, where it meets the roaring traffic of the arterial Terazije, stands Hotel Moskva, the best in the city, its newly renovated green tiled roof and gilded art nouveau wall panels gleaming. The Moscow’s marble tearoom becomes a piano bar in the evenings, but the menu never changes. If you don’t want to drink you can still have a thimbleful of thick coffee and a not-quite-fully-thawed cream cake.

Below the hotel the city tips downwards, back to the Sava. Facing it is the Hotel Balkan, where in 1996 the Hungarian writer Péter Zilahy, then a young rebel taking part in the failed anti-Milosevic uprising, photographed government troops waiting under the hotel sign, symbol of the collapse of regional hospitality. Below the Balkan and the Moskva, Balkanska – Balkan Street – winds down to the railway station. You can probably see me there, toiling uphill.

Here’s the stop for the night bus to Skopje. Here’s the small leather-goods shop where I bought a most useful belt. The baklava shop. “Zlater” on the jewellers’ fascia board. The internet café. And ahead of me, huddled on its eccentric corner site, is the Hotel Prag, our usual place.  

Fiona Sampson is a poet. Her latest collection is “Coleshill” (Chatto & Windus, £10)

This article first appeared in the 27 May 2013 issue of the New Statesman, You were the future once

CLIVE BARDA
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The lost magic of England

The great conservative journalist Peregrine Worsthorne reflects on a long life at the heart of the establishment.

In a recent editorial meeting, our subscriptions manager happened to mention that Peregrine Worsthorne was still a New Statesman subscriber. A former editor of the Sunday Telegraph and, during a long Fleet Street career, a self-styled “romantic reactionary” scourge of liberals and liberalism, Worsthorne used to be something of a pantomime villain for the left, a role he delighted in. He had close friends among the “Peterhouse right”, the group of High Tory intellectuals who gathered around Maurice Cowling at the small, conspiratorial Cambridge college. He was a frequent contributor to Encounter (which turned out to be funded by the CIA) and an ardent cold warrior. His social conservatism and lofty affectations offended lefty Islingtonian sensibilities. On several occasions he was the Guardian’s reviewer of choice for its annual collection of journalism, The Bedside Guardian, and he invariably delivered the required scornful appraisal while praising its witty television critic, Nancy Banks-Smith. There is no suggestion, he wrote in 1981, that the “Guardian ever sees itself as part of the problem; itself as having some responsibility for the evils its writers described so well”.

His prose style was Oxbridge high table, more Walter Pater than George Orwell. It was essential not to take Worsthorne too seriously, because he delighted in mischief-making and wilful provocation – one of his targets for remorseless ridicule was Andrew Neil, when Neil edited the abrasively Thatcherite Sunday Times. He ended up suing Worsthorne, who was famous for his silk shirts and Garrick Club lunches, for libel; he was awarded damages of £1, the then cover price of the Sunday Times.

“I wrote that in the old days editors of distinguished Sunday papers could be found dining at All Souls, and something must have changed when they’re caught with their trousers down in a nightclub,” Worsthorne told me when we met recently. “I had no idea he was going to sue. I was teasing. I occasionally run into him and we smile at each other, so it’s all forgotten and forgiven.”

After his retirement in 1989, Worsthorne, although he remained a resolute defender of aristocracy, seemed to mellow, and even mischievously suggested that the Guardian had replaced the Times as the newspaper of record. In the 1990s he began writing occasionally for the New Statesman – the then literary editor, Peter Wilby, commissioned book reviews from him, as I did after I succeeded Wilby. Like most journalists of his generation, Worsthorne was a joy to work with; he wrote to length, delivered his copy on time and was never precious about being edited. (Bill Deedes and Tony Howard were the same.) He might have had the mannerisms of an old-style toff but he was also a tradesman, who understood that journalism was a craft.

Shortly before Christmas, I rang Wors­thorne at the home in Buckinghamshire he shares with his second wife, Lucinda Lambton, the charming architectural writer. I asked how he was. “I’m like a squeezed lemon: all used up,” he said. Lucy described him as being “frail but not ill”. I told him that I would visit, so one recent morning I did. Home is a Grade II-listed old rectory in the village of Hedgerley. It is grand but dishevelled and eccentrically furnished. A sign on the main gates warns you to “Beware of the Dog”. But the dog turns out to be blind and moves around the house uneasily, poignantly bumping into objects and walls. At lunch, a small replica mosque in the dining room issues repeated mechanised calls to prayer. “Why does it keep doing that?” Perry asks. “Isn’t it fun,” Lucy says. She then turns to me: “Have some more duck pâté.”

As a student, I used to read Worsthorne’s columns and essays with pleasure. I did not share his positions and prejudices but I admired the style in which he articulated them. “The job of journalism is not to be scholarly,” he wrote in 1989. “The most that can be achieved by an individual newspaper or journalist is the articulation of an intelligent, well-thought-out, coherent set of prejudices – ie, a moral position.”

His Sunday Telegraph, which he edited from 1986 to 1989, was like no other newspaper. The recondite and reactionary comment pages (the focus of his energies) were unapologetically High Tory, contrary to the prevailing Thatcherite orthodoxies of the time, but were mostly well written and historically literate. Bruce Anderson was one of the columnists. “You never knew what you were going to get when you opened the paper,” he told me. “Perry was a dandy, a popinjay, and of course he didn’t lack self-esteem. He had a nostalgia for Young England. In all the time I wrote for him, however, I never took his approval for granted. I always felt a tightening of the stomach muscles when I showed him something.”

***

Worsthorne is 92 now and, though his memory is failing, he remains a lucid and engaging conversationalist. Moving slowly, in short, shuffling steps, he has a long beard and retains a certain dandyish glamour. His silver hair is swept back from a high, smooth forehead. He remains a stubborn defender of the aristocracy – “Superiority is a dread word, but we are in very short supply of superiority because no one likes the word” – but the old hauteur has gone, replaced by humility and a kind of wonder and bafflement that he has endured so long and seen so much: a journalistic Lear, but one who is not raging against the dying of the light.

On arrival, I am shown through to the drawing room, where Perry sits quietly near an open fire, a copy of that morning’s Times before him. He moves to a corner armchair and passes me a copy of his book Democracy Needs Aristocracy (2005). “It’s all in there,” he says. “I’ve always thought the English aristocracy so marvellous compared to other ruling classes. It seemed to me that we had got a ruling class of such extraordinary historical excellence, which is rooted in England
almost since the Norman Conquest.

“Just read the 18th-century speeches – the great period – they’re all Whig or Tory, but all come from that [the aristocracy]. If they didn’t come directly from the aristocracy, they turned themselves very quickly into people who talk in its language. Poetic. If you read Burke, who’s the best in my view, it’s difficult not to be tempted to think what he says has a lot of truth in it . . .”

His voice fades. He has lost his way and asks what we were talking about. “Oh, yes,” he says. “It survived when others – the French and Russians and so on – were having revolutions. It was absolutely crazy to set about destroying that. There was something magical . . . the parliamentary speeches made by Burke and so on – this is a miracle! No other country has it apart from America in the early days. And I thought to get rid of it, to undermine it, was a mistake.”

I ask how exactly the aristocracy was undermined. Even today, because of the concentration of the ownership of so much land among so few and because of the enduring influence of the old families, the great schools and Oxbridge, Britain remains a peculiar hybrid: part populist hyper-democracy and part quasi-feudal state. The Tory benches are no longer filled by aristocrats but the old class structures remain.

“Equality was the order of the day after the war,” Worsthorne replies. “And in a way it did a lot of good, equalising people’s chances in the world. But it didn’t really get anywhere; the ruling class went happily on. But slowly, and I think unnecessarily dangerously, it was destroyed – and now there are no superior people around [in politics]. The Cecil family – Lord Salisbury, he was chucked out of politics. The Cecil family is being told they are not wanted. The institutions are falling apart . . .

“But there were people who had natural authority, like Denis Healey. I’m not saying it’s only aristocrats – a lot of Labour people had it. But now we haven’t got any Denis Healeys.”

Born in 1923, the younger son of Alexander Koch de Gooreynd, a Belgian banker, Worsthorne (the family anglicised its name) was educated at Stowe and was an undergraduate at both Cambridge (Peterhouse, where he studied under the historian Herbert Butterfield, the author of The Whig Interpretation of History) and Oxford (Magdalen College). “I have always felt slightly underprivileged and de-classed by having gone to Stowe, unlike my father who went to Eton,” Worsthorne wrote in 1985.

Yet his memories of Stowe remain pellucid. There he fell under the influence of the belle-lettrist John Davenport, who later became a close friend of Dylan Thomas. “He was a marvellous man, a famous intellectual of the 1930s, an ex-boxer, too. But in the war he came to Stowe and he was preparing me for a scholarship to Cambridge. He told me to read three books, and find something to alleviate the boredom of an examiner, some little thing you’ll pick up. And I duly did and got the scholarship.”

Can you remember which three books he recommended?

“Tawney. Something by Connolly, um . . . that’s the terrible thing about getting old, extremely old – you forget. And by the time you die you can’t remember your brother’s name. It’s a terrible shock. I used to think old age could be a joy because you’d have more time to read. But if you push your luck and get too far, and last too long, you start finding reading really quite difficult. The connections go, I suppose.”

Was the Connolly book Enemies of Promise (1938)?

“Yes, that’s right. It was. And the other one was . . . Hang on, the writer of the book . . . What’s the country invaded by Russia, next to Russia?

Finland, I say. Edmund Wilson’s To the Finland Station (1940)?

“Yes. Wilson. How did you get that?”

We both laugh.

***

Worsthorne is saddened but not surprised that so many Scots voted for independence and his preference is for Britain to remain a member of the European Union. “What’s happening is part of the hopelessness of English politics. It’s horrible. I can’t think why the Scots would want to be on their own but it might happen. The youth will vote [for independence]. This is part of my central theme: the Scots no longer think it’s worthwhile belonging to England. The magic of England has gone – and it’s the perversity of the Tory party to want to get us out of the European Union when of course we’re much more than ever unlikely to be able to look after ourselves as an independent state because of the quality of our political system.

“The people who want to get us out are obviously of an undesirable kind. That the future should depend on [Nigel] Farage is part of the sickness. I mean the real horror is for him to have any influence at all. And when you think of the great days of the Labour Party, the giants who strode the stage – famous, lasting historical figures, some of them: Healey, Attlee, who was probably the greatest, [Ernest] Bevin. I’m well aware that Labour in the good days produced people who were superior.”

He digresses to reflect on his wartime experience as a soldier – he served in Phantom, the special reconnaissance unit, alongside Michael Oakeshott, the philosopher of English conservatism who became a close friend, and the actor David Niven, our “prize colleague”.

“I remember Harold Macmillan saying to me, after the Second World War, the British people needed their belt enlarged; they’d done their job and they deserved a reward. And that’s what he set about doing. And he wasn’t a right-wing, unsympathetic man at all. But he didn’t – and this is what is good about conservatism – he didn’t turn it into an ‘ism’. It was a sympathetic feel, an instinctive feel, and of course people in the trenches felt it, too: solidarity with the rest of England and not just their own brotherhood. Of course he didn’t get on with Margaret Thatcher at all.”

Worsthorne admired Thatcher and believed that the “Conservatives required a dictator woman” to shake things up, though he was not a Thatcherite and denounced what he called her “bourgeois triumphalism”. He expresses regret at how the miners were treated during the bitter strike of 1984-85. “I quarrelled with her about the miners’ strike, and the people she got around her to conduct it were a pretty ropey lot.

“I liked her as a person. I was with her that last night when she wasn’t prime minister any more, but she was still in Downing Street and had everything cut off. The pressman [Bernard Ingham] got several of us to try to take her mind off her miseries that night. There’s a photograph of me standing at the top of the stairs.”

In the summer of 1989, Peregrine Wors­thorne was sacked as the editor of the Sunday Telegraph by Andrew Knight, a former journalist-turned-management enforcer, over breakfast at Claridge’s. He wrote about the experience in an elegant diary for the Spectator: “I remember well the exact moment when this thunderbolt, coming out of a blue sky, hit me. It was when the waiter had just served two perfectly poached eggs on buttered toast . . . In my mind I knew that the information just imparted was a paralysingly painful blow: pretty well a professional death sentence.”

He no longer reads the Telegraph.

“Politically they don’t have much to say of interest. But I can’t put the finger on exactly what it is I don’t like about it. Boredom, I think!”

You must read Charles Moore?

“He is my favourite. Interesting fellow. He converted to Catholicism and started riding to hounds in the same week.”

He has no regrets about pursuing a long career in journalism rather than, say, as a full-time writer or academic, like his friends Cowling and Oakeshott. “I was incredibly lucky to do journalism. What people don’t realise – and perhaps you don’t agree – but it’s really a very easy life, compared to many others. And you have good company in other journalists and so on. I was an apprentice on the Times, after working [as a sub-editor] on the Glasgow Herald.”

How does he spend the days?

“Living, I suppose. It takes an hour to get dressed because all the muscles go. Then I read the Times and get bored with it halfway through. Then there’s a meal to eat. The ­answer is, the days go. I used to go for walks but I can’t do that now. But Lucy’s getting me all kinds of instruments to facilitate people with no muscles, to help you walk. I’m very sceptical about it working, but then again, better than the alternative.”

He does not read as much as he would wish. He takes the Statesman, the Spectator and the Times but no longer the Guardian. He is reading Niall Ferguson’s biography of Kissinger, The Maisky Diaries by Ivan Maisky, Stalin’s ambassador to London from 1932 to 1943, and Living on Paper, a selection of letters by Iris Murdoch, whom he knew. “I get these massive books, thinking of a rainy day, but once I pick them up they are too heavy, physically, so they’re stacked up, begging to be read.”

He watches television – the news (we speak about Isis and the Syrian tragedy), the Marr show on Sunday mornings, and he has been enjoying War and Peace on BBC1. “Andrew Marr gave my book a very good review. He’s come back. He’s survived [a stroke] through a degree of hard willpower to get back to that job, almost as soon as he came out of surgery. But I don’t know him; he was a Guardian man.” (In fact, Marr is more closely associated with the Independent.)

Of the celebrated Peterhouse historians, both Herbert Butterfield (who was a Methodist) and Maurice Cowling were devout Christians. For High Tories, who believe in and accept natural inequalities and the organic theory of society, Christianity was a binding force that held together all social classes, as some believe was the order in late-Victorian England.

“I was a very hardened Catholic,” Worsthorne says, when I mention Cowling’s book Religion and Public Doctrine in Modern England. “My mother was divorced [her second marriage was to Montagu Norman, then the governor of the Bank of England] and she didn’t want my brother and me to be Catholic, so she sent us to Stowe. And I used to annoy her because I read [Hilaire] Belloc. I tried to annoy the history master teaching us Queen Elizabeth I. I said to him: ‘Are you covering up on her behalf: don’t you know she had syphilis?’

“Once I felt very angry about not being made Catholic. But then I went to Cambridge and there was a very Catholic chaplain and he was very snobbish. And in confession I had to tell him I masturbated twice that morning or something, and so it embarrassed me when half an hour later I had to sit next to him at breakfast. I literally gave up going to Mass to get out of this embarrassing situation. But recently I’ve started again. I haven’t actually gone to church but I’ve made my confessions, to a friendly bishop who came to the house.”

So you are a believer?

“Yes. I don’t know which bit I believe. But as Voltaire said: ‘Don’t take a risk.’”

He smiles and lowers his head. We are ready for lunch. 

Jason Cowley is editor of the New Statesman. He has been the editor of Granta, a senior editor at the Observer and a staff writer at the Times.

This article first appeared in the 11 February 2016 issue of the New Statesman, The legacy of Europe's worst battle