William Empson

The death of I.A. Richards has at least endangered an opportunity which he had accepted with eager energy. In 1937, the Chinese Ministry of Education had decided to use Basic English in the schools, for the first years of English there, but just as the details were being fixed up the Japanese launched an all-out attack and captured Peking. One might argue that this was the right time to introduce a far more economical method: but it would require a great deal of organising from the centre, and to organise the refugeeing of the west-coast universities to the interior was already imposing an almost unbearable strain. There were some local centres where the method was already in use, and contact had to be maintained with them as far as possible; I was able to go with Richards to Kweilin and meet a distinguished headmaster. This seems worth recalling, as Richards returned to Kweilin on the final tour, 42 years later, and was soon afterward struck down. Touring the schools in provincial cities, and speaking in each of them, would be the most exhausting part of the work. He had been warned by a friend that the visit would probably kill him, but after all he had for years been risking his life on mountains, and this occasion might make all the difference (for him) between dying in triumph and dying as a failure.

Something badly needed has got left out from the great structure that Dame Frances Yates has been building as an exposition of her view of the Occult tradition. I have felt it since her book on Bruno (1964), though I am ill-equipped to complain. Still, my ideas derive from a critic who had something of her own range of knowledge, and she seems to ignore his views, so I may speak up.

Frank Kermode’s new book contains a great deal of graceful and dignified prose, especially in the last chapter, and many of the examples are of great interest. It seems to argue that no history or biography can be believed, but must be regarded as a kind of novel. Any narrative is necessarily incomplete, and the details left out may for some readers be the important ones – what is taken for granted may become the crucial question. Such is the justification for the title. The chief theme of the book, or source for its examples, is the Gospel of St Mark, and it attends to many recent works on this subject, mostly in French or German. A tone of yearning sorrow is often present, but Kermode’s theory must be applied to his own work: this tone should be part of his novelistic technique.

This is the new Arden edition of A Midsummer Night’s Dream, and it is splendid to have the old series still coming out. Full information, and a proper apparatus at the foot of the page: where else would you find that? It has got a bit stiff in the joints; the introduction is so long and so full of standard doctrine that it is hard to pick out the plums; but the sobriety itself is a comfort. One major new emendation is proposed – that Theseus said: ‘Now is the mure rased between the two neighbours.’ Professor Brooks admits that this is bad, and agrees that Shakespeare may have agreed to have it changed in the promptbook, but is certain he wrote it at first, because of the rules invented by Dover Wilson for the misinterpretation of his handwriting. Surely anyone used to correcting proofs knows that all kinds of mistakes may occur, whereas this bit of pedantry would be quite out of key for Theseus. ‘Mural down’ (Pope) goes quite far enough.