One night in the very grim moments of Apartheid, when I was among my South African students, Nadine Gordimer did me the honour of inviting me to her house, along with ANC leaders – really militant ANC leaders. The police cars were lined up in front of Nadine’s house. They knew exactly who was coming, but they didn’t move. It was a peculiar twilight of permitted exceptions to the rule and Nadine’s home was, in a sense, taboo. As my main virtue in life is a lack of tact, I decided to ask one of the great leaders, one of Slovo’s lieutenants, “Look, help me. Even among the worst moments of occupation under the Waffen SS – and they were very good at occupying, believe me – from time to time, someone killed one of the bastards. You are thirteen to one in Johannesburg. Thirteen-to-one! It’s a demographic balance. Without weapons, all you need to do is close in on the street around a white person. What is it that keeps you from acting?” The answer was one of the turning points in my life: the ANC leader said, “You Jews, you have your Talmud, your Midrash, your Mishnah. Communists among us, who are few, have Das Kapital. Christians have their Gospel. Muslims among us have their Koran. We have nothing. Africa has not produced a book.” It is an enormous answer. Think of it. We do not have a single foundational classic by which we could come to rally around an image of ourselves. It needs a lot of thinking to grasp the full power, depth, and scruple of that answer. “We have no book.”

The complex dialectic of letter via spirit, which underlies our tradition, even at its most secular, of the cleric, of the scholar, derives from the traditions of Scripture and inscription. The two words, of course, are cognate. My I remind you what the word underwritten means? Underwritten is re-insured by the theological: what Wittgenstein says on completing his investigations, “If I could, I would dedicate this book to God.” That’s Wittgenstein. The magnum opus in the Western traditions, “Le livre qui est le but de l’univers” of Mallarmé; or in Borges, a simulacrum of the book that simply calls itself the Book, the Bible. In certain traditions, Judaism for example, the notion of secular authorship, of reading for pleasure, comes very late. It arrives only with modernity and it leaves the greatest of all Jewish writers, Franz Kafka, radically uncomfortable. The arts of memory are correlative with those of all higher literacy. They constitute the bridge between the oral and the written. Plato fears writing precisely because it will enfeeble the muscles of memory; hence, the central, crucial, irreplaceable role of learning by heart. What you love, you start learning by heart.