A few years back I read The Hare With Amber Eyes by Edmund de Waal. It’s a delightful combination of history and memoir, a record of journeys (physical and imagined) and a story of connections to family, to aesthetics, and to meaning. It’s the kind of book that leaves the reader feeling better educated and better acquainted with a bright mind. The White Road: a Journey Into Obsession is similar in that regard.
In a way The White Road is the story of porcelain. DeWaal travels to different places important to that history. The story begins with Jingdezhen, China, where pottery was made for centuries in large quantities and de Waal finds ancient shards and both ancient and contemporary stories and objects. He also visits Dresden, and traces the story of Augustus, who visited Versailles as a teenager and saw a porcelain pavilion and became obsessed with porcelain once he became king. De Waal presents the mathematician, Tschirnhaus, and the young alchemist, Böttger, who together reinvented porcelain for Augustus, the famous Meissen porcelain. He tells the story of English porcelain, of the Quaker apothecary William Cookworthy who determined — by reading and by quietly talking with people all over the southwest of England where he lived and worked, much as I picture de Waal doing on his journeys — that the types of clay and rock needed to create porcelain were in the nearby soil. He traveled to South Carolina to the mountains where the English took similar clay from the ground in Cherokee lands around the time America gained its independence. And to Dachau, where prisoners were forced to create Nazi porcelain.
Throughout the book, de Waal muses on his own history as an artist and his own relationship with porcelain as well. He also reveals his process, how ideas intersect and connections form. When he visits Dresden he makes an appointment to visit inside the Japanisches Palais, which Augustus built “in his porcelain madness,” and de Waal notes, “It has taken me over twenty years to get here to the palais. I had an ink sketch of one of these rooms pinned up above my wheel for a very long time. It was a challenge. Did I want to make porcelain that could be shuffled around, or could I make more of a demand on the world, shape a portion of it with more coherence?” And he tells the story of a porcelain room he created for an exhibition. These glimpses into his artistic process are found throughout The White Road.
He also shares that he often orders books, even expensive rare ones, when he’s unable to sleep: “Buying a book is my default holding position.” And his affection and empathy for these historical people he gets to know — for Tschirnhaus, Cookworthy, and Hans Landauer, a Dachau prisoner who wrote a memoir about working in the Allach porcelain factory — are palpable. I admire that he doesn’t just read history and report it, but feels it as well. I also like the way he chases connections. Towards the end of the book as he reviews where he’s been and what he’s covered he wonders about visiting Wittgenstein’s house because “Wittgenstein wrote a response to Goethe’s response to Newton on colour.”
He notes, “There are books in my room upstairs at the studio still in their packages, bought at night, necessary for all my journeys. I have the score of John Cage’s 4′ 33″ on top of the pile. I run my hands over this ridiculous heap of possibilities, of weeks of detours and re-routings.” After explaining where he thought he’d go with this book, and wondering “What have I missed?” he adds, “I’ve given up on my lists. My three white porcelain cups have become five objects of porcelain. My three white hills have become four. I’ve been taken elsewhere.”
And that is why I admire de Waal — he takes us elsewhere with him, allowing the connections to develop and sharing the process with us. This was a delightful read. I enjoyed it most when I sat with it for longer stretches rather than reading a couple of pages before sleep. Treat yourself joining de Waal as he immerses himself in his subject.