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I have had a haunted week reviewing the The Oxford Companion to Australian Folklore; haunted by a host of inadequately credited or totally omitted characters and folklore subjects clamouring for their status and value to be recognised. Thus, in that vast penumbra of lost souls, the plaintive cries of characters such as Ginger Meggs, the Magic Pudding, and the Banksia Men, Rolf Harris and Barry Humphries, together with subjects such as Strine, Rhyming Talk, Hanging Rock, Ghosts, and Oral History, have begged for their recognition! And swelling their ranks are those who only got a toehold in the door, so cursory is their mention: Dad and Dave, Joseph Jacobs, Marion Sinclair, Clancy of the Overflow, the Man from Snowy River, et al.

People who have read John Banville’s Book of Evidence tend to pale and take on a manic look when they’re told that there is a new Banville out. When they learn that it’s linked with that earlier book, almost a sequel, their ears pinken, their lips tremble, and, most disturbingly, their fingers begin to twitch. At this stage, the holder of an advance proof backs away, calmly, as smoothly as possible, never turning until the door is reached. Then she runs, and they’re in hot pursuit.

Jay Parini intended this collection of critical essays to be a Festschrift for Vidal’s sixty-fifth birthday in 1990. Its lateness may suggest he found some difficulty in obtaining suitable material, and account for the mixed quality of the essays. There is, however, so little available about Vidal that we must be grateful for this collection, which contains previously unpublished material and reprints some essays which would otherwise be difficult to trace.

Connoisseurs of lapidary prose and the fine art of understated narrative are unlikely to enjoy this risky passionate novel. Nor will they enthuse over sentences such as, ‘The agony was so extreme I was numb with it, as if I had fallen into a vat of molten steel and could not immediately feel the enormity of the burn’, or, ‘Flooded with embarrassment, desire, delight, I thought stupidly, no wonder men go so wild over women, no wonder they dream continually of being lapped in that heavenly softness as they go about the hard world.’ However, Rosie Scott has made her own priorities clear in a 1991 essay called ‘Come and see the blood in the streets’.

After twenty-five years of political exile, Doris Lessing returns to her homeland – once Southern Rhodesia, now Zimbabwe – following the 1980 Marxist revolution. African Laughter documents four visits spanning the first decade of black majority rule, providing an intimate view of the birth, progress, and growing pains of a comparatively successful modern African nation. African Laughter also chronicles Lessing’s personal journey, a search for the landmarks of her memories.

As part of his quest to gather information about the ‘famous Dr Warson Holmes Jackamara’ – a Detective Inspector of police, a government official, and the holder of a doctorate in criminology – an Aboriginal oral historian interviews an erstwhile Queensland real estate broker and aspiring politician, for whom Jackamara once worked as a ‘minder’. The transcripts of the resulting thirteen monologues comprise the substance of a novella which presents the reader with an object lesson about the dangers inherent in the greed for power – in hubris – and in white Australian’s failure to recognise the strength of the Aboriginal spirit beings. As such, despite what some might see as its overstrained mythicism, this work has a compelling, and uniquely Australian, quality.

Originally published in French in 1939, Coup de Grâce is a subtle book, ‘a human, not political, document’ written with absolute assurance and remarkable skill. That the book is filled with a disturbing inhumanity portrayed (without irony) as nobility, makes it a disturbing experience for the contemporary reader.