Historical Fiction

In E.L. Doctorow’s The Waterworks (his 1994 novel of post-civil war America), the narrator McIlvaine addresses the reader: ‘We did not conduct ourselves as if we were preparatory to your time. There is nothing quaint or colourful about us.’ Doctorow reminds the reader that our sense of modernity is an illusion. As Delia Falconer has eloquently noted apropos Doctorow’s novel, the contemporary historical novelist has a valuable role to play:

Tell me your crow name. Tell me the name you will wear to the bottom of the sea,’ begins the narrating voice of Francesca de Tores’s new novel, Saltblood. These opening words, spoken by the central character at what we come to realise is the end of her life, highlight the novel’s key themes and imagery: the play of names and identities, sometimes given and sometimes taken, but always something to be worn or cast off; the call of the sea and its persistent presence of sparkle and depth throughout this chronicle of an unusual life; and the blue-black image of the crow itself, the speaker’s constant familiar, an intimate figure who lurks, ominous and comforting, in the sway of rigging. Unfolding her story in the shadow of imminent death, the reflective, determined voice of de Tores’s narrator is as deep and unpredictable as the ocean itself, thereby setting the stage for a story of introspection and observation, resilience and desire, swashbuckling action, and quotidian seaboard life.

Centuries before the Kremlin had a digital presence and long before Ivermectin was trending on Twitter, an early form of disinformation campaigning emerged in medieval Europe: blood libel. These anti-Semitic accusations claimed that Christian children were being killed as part of Jewish religious ritual, a lie used to justify violence against Jewish communities.

Tara Calaby’s début novel, based on her doctoral studies, wears its clearly extensive research lightly as it weaves an engrossing story of a young woman’s struggle in 1890s Melbourne towards something a contemporary reader might call social, emotional, and sexual independence. Focused around the story of an individual, House of Longing also traverses a broad canvas of social issues – class, gender roles, attitudes to mental health and its treatment, the importance of friendship, and the possibilities of sexual love between women. 

There, at the back of Louis Édouard Fournier’s painting The Funeral of Shelley (1889), you can almost see him. One of the mourners to the right of Lord Byron is a tall man with light hair: one Cashel Greville Ross (1799–1882), the hero of William Boyd’s new novel, The Romantic. But Fournier’s depiction of Shelley’s cremation was a fabrication. The kneeling woman at the left, Mary Shelley, wasn’t in attendance, and neither was Cashel – for he didn’t exist.

Nobody excoriated England like John Mitchel. He holds his place in the pantheon of Irish nationalism not for his revolutionary heroism but for the power of his rhetoric and his thundering denunciation of British misrule in Ireland, especially in the wake of the catastrophic Famine of 1845–47. Mitchel was the most militant of the separatist Young Irelanders, many of whom ended up in Van Diemen’s Land, transported after the abortive Irish rebellion of 1848.

When I heard I was on a literary panel called ‘Dialogues with the Past’ I was struck by a very familiar feeling, well beyond déjà vu. The sort of feeling best described by Barry Humphries as having the anticipatory excitement of dancing with your mother. In this country, it seems, the Good Old Past is always trotted out for one more waltz.

There has to be a reason for our having a session called something like ‘Dialogues with the Past’ at every literary festival in Australia. What is it with us and history? We’re always being told we lack confidence in the here and now. How much do we still need the past, preferably the nineteenth century, to confirm for us who we are and why? Do we just think we do? We do seem to have – and I certainly include myself in this – an overriding concern with questions of national identity.

Dominique Wilson’s new novel is another foray into the field of historical fiction. Her two previous novels deal with the pain of living through periods of civil strife and migration, and cover long periods of time and several cultures: The Yellow Papers (2014) is set in China and Australia from the 1870s to the 1970s, while That Devil’s Madness (2016) moves from Paris to Algiers to Australia and back from the 1890s to 1970s.

Early in Steven Carroll’s novel Goodnight, Vivienne, Goodnight, a middle-aged woman contemplates her own existence: ‘Vivienne, Vivie. Viv. Now distant, now near. Who was she? The Vivienne now sitting in the gardens of Northumberland House, Finsbury Park, is contemplating the question.’ This Viv is Vivienne Haigh-Wood, the first wife of T.S. Eliot – or Carroll’s fictional rendition of her. Northumberland House is an asylum where, by 1940, Viv has lived for several years. Her previous actions include not accepting the end of her relationship with Eliot, dabbling in fascism (‘Did you tell him I just liked the uniform?’), and asking a police officer at five one morning if it’s true her husband has been beheaded. Institutionalised, she now lives in quiet defiance of other people’s perceptions and diagnoses of her. And with the help of her friend Louise and a group called the Lunacy Law Reform Society, she is about to do a runner.

In David Whish-Wilson’s new historical novel, The Sawdust House, it’s 1856 San Francisco, where the citizen-led Committee of Vigilance has convened to purge foreign undesirables from a city populace swollen beyond control by the gold rush. Of course, armed nativists ‘enthralled by their own performance’ are a common feature of U.S. history, from the Virginian lynch mobs of the late 1700s to that guy in the fuzzy Viking hat parading around the Capitol Building just last year. In an intriguing twist, however, the pitchforks are aimed this time at those ‘vermin from some hellish southern continent’, aka Australians, particularly a criminal element who congregate in a lawless quarter nicknamed Sydney-town.