Non Fiction

The myth of the vampire entered into European literature as a Byronic hero of the Romantic era. This attractive but evil character appears to have shifted from peasant folklore into the written culture at the same time that Lady Caroline Lamb described Byron as ‘mad, bad and dangerous to know’. That would be a perfect description for the classical vampire. Although the demonic figure that lives on blood has an ancient pedigree, it is significant that the modern vampire, the one we are familiar with, is parasitic on Christian mythology. The paraphernalia to ward off vampires are such as to give comfort that ultimately the evil of the vampire is powerless against the Good of the Christ. That evil is of central importance to the myth. The vampire is an erotic dream of the desires forbidden by Christian taboos. In most cases the taboo can read as a fear of disease, especially sexually transmitted diseases. In the nineteenth century, this fear of such diseases as syphilis and ‘consumption’ (tuberculosis) was unspoken, but expressed as metaphor. The three classic texts from which most vampirology derives – Polidori’s The Vampyre (1819), Sheridan Le Fanu’s Carmilla (1872), and Bram Stoker’s Dracula (1897) – are all essentially Christian, and erotic, in their symbolism. The descriptions of the symptoms of those infected by the vampire were very familiar to the readers of the day. So for nigh on two hundred years the vampire has roamed our nights striking fear but, at the same time, instilling desire.

I once fell out with an intelligent, well-read woman who refused to believe me when I said I had never read a Mills & Boon book. I should perhaps have admitted that the job I had as a student, proofreading stacks of popular novels for an Adelaide publisher, put me off them for life. Now I am grateful to Hsu-Ming Teo for educating me so thoroughly on romantic fiction by women in English about the Middle East, which, as she shows, has many fans. Her comprehensive research relieves me of any need or desire to join them.

It’s simple. A young woman, her love for her partner slipping away, looks at their suburb, and him, and their relationship, and writes bronze-clad poetry about it. Then she takes to the bush, describing its towns and picking at its history with the same clear eye she uses to examine her lost love. She combines a photographic exactness with a resounding turn of phrase and an ability to use a refrain just enough and no more.

It is possible to imagine a culture that treats art merely as decoration, but to inheritors of the European tradition this idea of art’s function is demeaning. We expect great art to express or reflect the spiritual and philosophical preoccupations of our cultural heritage. No system-building philosopher in modern European history would have failed to incorporate an aesthetic theory into his theoretical scheme. Philosophical system-building has been debunked and largely abandoned, but contemporary European thinkers continue to pronounce on art from the perspective of their philosophies.

On 13 May 1958 a French military junta seized power in Algiers. Choreographed by Jacques Soustelle, the French governor-general of Algeria, in a deliberate plan to bring down the French government, the putsch led to the return to power of Charles de Gaulle, the collapse of the Fourth Republic, and, after four more years of anguish and prolific bloodshed, the end of the colonial war that France had been fighting in Algeria since 1954. At the time of the coup, Albert Camus, who six months earlier had been awarded the Nobel Prize for literature, was about to publish the third volume of his political essays (Actuelles), under the title Chroniques algériennes, 1939–1958. The events made him hesitate, but, hoping to contribute to a future ‘in which France, wholeheartedly embracing its tradition of liberty, does justice to all the communities of Algeria without discrimination’, he determined to proceed with publication.

On 13 August 1940 a Hudson Bomber travelling from Melbourne crashed near Canberra, killing all ten people on board. Three of the deceased were federal ministers: Geoffrey Street (army minister), Sir Henry S. Gullett (vice-president of the Executive Council), and James Fairbairn (minister for air and civil aviation). Also on board that day was Cyril Brudenell Bingham White, a senior Army officer (chief of the general staff).

Simonides of Ceos is said to have declared that ‘Painting is mute poetry, poetry a speaking picture.’ All of us know something of what he means, about our thirst for information from the arts: and, if you like, our scrabbling for the visible within a text. One half of his mirrored pronouncement is verified by those people who, in an art museum, hurry to the curatorial information alongside a picture. They want to discover what the painting is about. But the sought-after ‘aboutness’ keeps slipping away from the viewer, much as the point – but is it a point? – of a poem does.

The camera ottica in the epigraph to Hotel Hyperion alludes to Lisa Gorton’s artful play with shifting perspectives in this luminescent collection of poetry. The reader is invited to put her eye to the lines of poetry as if to a Galilean telescope or ‘perspective tube’. By looking at the poems through the peephole as ...

In April 2012, barely a week after Queensland had elected a conservative government to office for the first time in twenty-six years, Campbell Newman announced the abolition of the state-funded premier’s literary awards. The decision, despite disingenuous claims to the contrary, was entirely symbolic, coming as it did before Newman’s Liberal National Party had been officially sworn in or had articulated anything approaching a comprehensive fiscal policy. It was an early portent of a regression to a time when philistinism was celebrated and executive power ran uncurtailed. Soon the premier was using his maiden parliamentary speech to pay tribute to his conservative predecessor Joh Bjelke-Petersen, who narrowly avoided a criminal conviction on the back of one of the most infamously tainted juries in Australian legal history. More recently, amid a host of controversies over ministerial nepotism and shady deals, the government has undertaken a sustained attack upon the Crime and Misconduct Commission, the very organisation formed in response to the rampant treachery of the Bjelke-Petersen era. It may be the self-professed smart state, but former Police Commissioner Ray Whitrod put it best in his memoir: ‘Queenslanders are not like other Australians.’

What happens when a famous artist dies, leaving a wife, husband, or children to tend the flame? The question recurs in Ian Hamilton’s spellbinding Keepers of the Flame (1992), an account of a dozen literary estates over a period of three hundred years, and remains suspended in this journalistic assessment by Katrina Strickland of the management of Australian art estates in our own time.

I felt the strength of a widow’s commitment in 1992 when Maisie Drysdale gave me Hamilton’s book. At the time, I was procrastinating about writing a biography of her first husband, Peter Purves Smith. He had been dead more than forty years; Maisie had remarried in the 1960s and was now an old woman twice bereaved; but she had not forgotten. Through her deliberate gift she intimated that I shared the responsibility of shoring up her dead young husband’s reputation, warned me that she had a widow’s passion, and reassured me that she had taken Hamilton’s point (up to a point).