Literary Studies

‘Lonely Country’ is the term Arnhem landers use for empty or uncared-for places. Sometimes the custodians have died. In other cases, the land is simply too difficult to get to or inhabit. Whatever the reason, Lonely Country brings sadness. There is no one to burn the bush or manage it; no one to call out to the spirits of the old people who remain on their Country, isolated from the living.

In 1588, with England facing the threat of Spanish invasion, Elizabeth I visited her troops assembled at Tilbury to deliver some rousing words: ‘I know I have the body of a weak and feeble woman; but I have the heart and stomach of a king, and of a king of England too.’ This assertion, the idea that the body politic was eternal and existed in a sacred realm beyond historical time, was ideally suited to a moment of national crisis. But rhetorical force notwithstanding, Elizabeth was propounding a fiction. In Shakespeare’s Tragic Art, Rhodri Lewis explores how William Shakespeare was able to use the tragic form to interrogate those ‘fictions of order, stability, and perpetuity’ that humans deploy in their desire to make sense of a random universe. Beginning with Titus Andronicus and ending with Coriolanus, Lewis shows how each play is a response to a particular set of aesthetic challenges. Shakespeare’s motivations lay in exploring the possibilities of the tragic genre. Through plays as various as Romeo and Juliet, Hamlet, and King Lear, he explored ‘never-settled notions’ of what tragedy could achieve.

Was Katharine Susannah Prichard one of those present at the first meetings of the Communist Party of Australia (CPA), or not? Did she or didn’t she later pass intelligence to the Soviets, as charged by historians of ASIO Desmond Ball and David Horner? What difference would it have made to have had Lesbia Harford’s full queer oeuvre before the Australian public when it was written? Why didn’t Dymphna Cusack join the CPA if, as this book asserts, her politics were just as far left as Frank Hardy’s? How aware was Eleanor Dark of First Nations activism when writing The Timeless Land (1941)? Politics sit at the heart of Australian literary history, but a raft of questions remain for contemporary readers.

What is the twentieth-century novel? asks Edwin Frank in Stranger than Fiction. What it is not, he begins, is the nineteenth-century kind. This doesn’t mean he argues from a merely negative premise; rather, he’s attempting to wrest the discussion from certain warping assumptions. The very notion of periodisation by centuries – a ‘convenient, newly minted unit’, writes Frank, ‘larger than a lifetime, conformable to the memory of the nuclear family and designed to connect past to future in the developing narrative of human history’ – is itself a product of the nineteenth century.

Anyone who has read Michael Wilding’s book Milton’s Paradise Lost (1969) will remember what an intelligent and generous critic he is. That book was part of the revival of Milton scholarship in the 1960s, with its skilful reading of the poem’s enigmas: Satan’s humanness, the problems with God. It was also cheering to read Wilding’s scolding of T.S. Eliot and F.R. Leavis for their superficial and prejudicial readings of the poem.

The New York Review Classics series has done much to keep canonical writers in print, having already published in smart paperback editions three lesser-known novels by Henry James: The Other House, The Outcry, and The Ivory Tower. These two new additions to the series, a selection of James’s essays ‘on writers and writing’, edited by eminent James scholar Michael Gorra, and a critical discussion of James’s The American Scene by Yale emeritus professor Peter Brooks, make further valuable contributions to the NYRB library.

What is truth in poetry? This unanswerable question is central to Colm Tóibín’s meticulous and attentive reading of American poet Elizabeth Bishop’s poetry. First published in 2015, its thirteen chapters examine her poetry and its relationship to her life through an overarching lens of telling the truth in poetry, the power of the unsaid, and the impact of this on Tóibín’s own writing.

As its subtitle suggests, Ellmann’s Joyce: The biography of a masterpiece and its maker is two books in one. Zachary Leader spends the first half recounting the early life and career of Richard Ellmann (1918-87), one of the great luminaries of postwar literary studies. The second half delivers the promised ‘biography of a masterpiece’, in the form of a detailed account of Ellmann researching and writing his most celebrated work, James Joyce (1959; revised 1982), a book still considered a monument of Joycean scholarship and a paragon of the literary biographer’s art.

For many, Marcel Proust (1871–1922) is the supreme European writer of the twentieth century. His seven-volume masterpiece, À la recherche du temps perdu (1913–27), is astonishing in the range of its themes and ideas. It is a philosophical novel about time, memory, imagination, and art; a psychological novel about sexuality, love, and jealousy; a sociological novel about how the social world is organised into groups and how our identities are formed by those groups; a political novel containing acute analyses of class perceptions, social mobility, racism, homophobia, and war; and a comic novel of manners, character, and language. In Search of Lost Time (as it is now commonly translated) is also a boldly experimental novel, quite unlike what contemporary readers understood to be a work of fiction. Proust is a key figure in the development of modernism: he redefined the boundaries of fiction, breaking open the French heritage of realism by shifting the focus of the novel from ‘the real’ to the creative mind of the novelist.

In his brief Foreword to H.D.’s posthumous collection, Hermetic Definition (1974), Yale Professor Norman Holmes Pearson (1909-75) provides an authoritatively crystalline summary of the poet’s life’s work. Asserting the primacy of her later poetry, the ‘war trilogy’ (1942-44) and Helen in Egypt (1961), Pearson recovers H.D. from her accepted but ‘inadequate’ typecasting as an Imagist, identifying her deployment of Freud as ‘a great mythologist’ in her highly personal engagement with hermetic and kabbalistic sources.