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Chris Thomas' second article in this issue quotes a number of such eulogistic accounts of JCP's lectures in the 1910s, focusing in particular on Alexander Kaun's review of the lecture on Oscar Wilde delivered at the Little Theatre in Chicago in January 1915; and his third piece reproduces, with extensive commentary and annotation, Powys' 1923 introduction to Wilde's The Soul of Man Under Socialism. Dr Beddow combines close-reading with a wide range of cultural reference to reflect on what Powys is doing with language in Wolf Solent, and on how a full appreciation of the writer's narrative technique in a section of the novel like the 'Gerda' chapter depends on a readerly alertness to 'dissonant voices, jarring stylistic juxtapositions' and the lurching between 'high and low registers', which can account for the unnerving sense we have of this as a novel not quite late-Victorian nor yet High Modernist, but generically restless, shifting, disruptive. [...]Volume XXXII contains an Editorial Note on a point of clarification regarding the scripts of John Cowpers and Llewelyn's lectures; and reviews of four recent publications of relevance to the Powyses.

'Had not I, in my time, heard lions roar?'1 Kenya (formerly known as British East Africa) has provided a favourable landscape for emigré authors - among them Elspeth Huxley, Karen Blixen, Gerald Hanley2 and Ernest Hemingway, who merged travel narratives with memoir and fiction. According to his amanuensis, Kenneth Hopkins, the years in Africa left an indelible impact on his life and work: ...right to the end ... there are allusions and references in his work which indicate how deeply the raw and cruel Kenya life had entered into his consciousness.6 In the 1930s Llewelyn emphasised the continued importance of his African experience: Whenever my mind is oppressed, hemmed in by smoky dwarfed chimneys, I have only to remember Africa, and it is given a wide release.7 In the following essay I attempt to assemble the story of Llewelyn's life in Africa - a period in which he lived in extremis, often depending for survival on his inner resources and letters from Powys siblings. The reader should bear in mind a caution by Peter Foss that Llewelyn's published diaries cannot be read as an accurate record of events, but as material to be reworked for literary purposes.8 In the early 1920s Llewelyn wrote a newspaper column, ostensibly recollections of his African experiences, in the New York Evening Post.

'Faced with an increasing reliance on automatic spell-checkers or the attitude that, in the scheme of things, typographic errors don't much matter, those of us who are manically pernickety may hang our heads in despair.' [...]wrote Frank Key, the pseudonym of the English writer Paul Byrne (1959-2019), in a blog in February 2014 entitled 'The Art of Amateur Proofreading'. [...]in the time before the computer and the automatic spell-checkers, book-editing and proof-reading were also not necessarily faultless. Feipel also kept carbon copies of his own letters to them, correspondence with their publishers, and secondary correspondence with Lloyd Emerson Siberell (1905-1968), JCP's first bibliographer; Agnes de Lima (1887-1974), a friend of Llewelyn's wife Alyse Gregory, who wrote to him, when in 1940 Alyse was assembling letters from Llewelyn for a collection; and Edith Jardine, who, while typing them out, found Llewelyn's handwriting often as difficult to decipher as I did. The setting is Feipel's kitchen, which had the best lighting and writing-table for his proofreading activities, lacking the dated Victorian drapery of the rest of the house (312 11th St., Brooklyn, New York).

There is a lecture on Thomas Hardy in the Bissell Collection, this time in Llewelyn's (rather than a stenographer's) handwriting, reproduced in the Powys Society Newsletter No. 39 (April 2000), its composition seeming to be attributed by the Newsletter editor John Batten to Llewelyn - though possibly, he concedes, with JCP's coaching/supervision. Peter's claim is that all known extant lecture scripts, whether in a stenographer's hand or Llewelyn's, were composed and dictated by John Cowper for delivery by Llewelyn, and that there is no extant written script of any lecture delivered by JCP - the only known script being not of a lecture but of the debate with Bertrand Russell, Is Modern Marriage a Failure? (1929), which was published in 1930 and again in 1983 (ed. In his day-job he is a senior director of Cambridge University Press & Assessment and has served in the past as CUP's English literature editor. * All Powys Society Newsletters are freely available in PDF format via the 'Publications'tab of the Society's website: www.powys-society.org.

According to a contemporary journalist 'Powys ... conveys a sense of the picturesque in the lean tweed-clad, square-shouldered height that is topped by a well-set, sunnily greying head whose finely cut features resolve readily and continually into quizzically ingratiating smiles' (Cited in Foss, Study, 35). The view from Mount Carmel over the Mediterranean prompts him to indulge in what John Cowper called Luluizing: the invoking of a simile so personal, even private, as to mean little to most readers, but to draw attention to Llewelyn's life and experiences (Lock, 'Llewelyn', 275-76): 'Along the coast to the north I could make out the Ladders ofTyre, a white chalk-like cliff which reminded me of Bat's Head.'Llewelyn's habit of comparing the exotic (and often well-known) with what's familiar to him may be a form of appropriation, but the practice is cumulative and reciprocal; later essays, those for example directed to the readers of the Dorset Evening Echo, would be peppered with references to the land and people of Palestine. 'Yahudis,' remarked the driver, to whom Llewelyn had taken a deep dislike, with contempt in his voice: 'I saw him regard them with screwed-up eyes as a cat might furtively glance at a nest of white mice that were for the moment out of its reach' (Pilgrimage, 114). [...]Llewelyn foreshadows the tensions that would trouble the land known since as either Palestine or Israel. Genuflections!' Llewelyn snorts, 'how often had I not heard my father use that word with all the contempt of an old-fashioned evangelical clergyman of the Church of England' (Pilgrimage, 131). [...]for Llewelyn the act of genuflection is a sign of his rejection of his father's evangelical practices, rather than any sort of accommodation with the Roman church: the reader might well be confused.

Marietta de Grosogno’s letters continued into the new year of 1924. In February, she thanked Thayer for the “unfortunately short letter” she had received from him and talked about the books she was reading: Memoirs of an Idealist by Malwida von Meysenberg and Memoirs of a Socialist Woman by Lily Braun. She said she was ashamed to admit they were the “first serious books” she had ever read. She was learning to type and did her dance exercises one to two hours per day. The girl was still very eager to see Thayer again, and she said she was “almost

Meyers reviews A Bibliography of Llewelyn Powys by Peter J. Foss.