Skip to main content

Mary Webb: A 'neglected genius'?


When Mary Webb died in 1927 at the untimely age of 46, she was a modestly admired writer noted for her observant nature descriptions tinged with a touch of mysticism. A year later, Stanley Baldwin, then Prime Minister, referred to her as a 'neglected genius' and sparked a craze. 

Johnathan Cape reissued her works that sold in the thousands a trend that lasted through the 30s. Her, and similar, writing was satirized in Stella Gibbons' 'Cold Comfort Farm' (1932), and her writing was typecast as 'soil and gloom romance.' The height of this posthumous fame was probably in 1950 when Michael Powell and Emeric Pressburger turned one of her novels, 'Gone to Earth' into a film.

After which her work fell into abeyance with Virago bringing three of her novels back into print in the 80s and modestly keeping them there ever since.

This is undoubtedly a shame. It is true that her fondness for the local dialect and expression of her native Shropshire can create barriers to full comprehension (and probably a loss of access to her allusion and depth) but nothing that is not surmountable with a touch of patience; and, what a world opens up?

Certainly, it is a living world - not only in the sense that she is a gifted nature writer observant both of what is present and what it has come to mean in the weavings of folk traditions and of place but also as the aliveness in which we live, and move and have our being. Nature has its purposes that unfold transcendent to any particular self that invites us to a deeper navigation - and is charged with potential for good and evil. The landscape and its creatures take on character and act in ways that point beyond mere projection or the pathetic fallacy.

Webb was ambiguous in her attitude to Christianity - too alive, like Hardy, to tragedy and fate to be fully at home in its hope-filled messaging, more comfortable in something at once more homely, Pagan yet forbidding too. It is contrasting these two worlds that the Medieval setting of her last unfinished novel, 'Armour Wherein We Trusted', turned and beautifully illustrates the differing worlds on offer that may (or may not) find ultimate reconciliation in an earth renewed by heaven.

She is oft-criticized, like Hardy, for having her characters too driven by their fate, resistant to change even when there is an urgency for it, too bearing down on the tragic possibilities of life. This is probably a matter of taste (and viewpoint) but can easily be flipped into a realistic perception of the balance between our own agency, the fixities of our character, and of the custom and society we find ourselves in. She is a perceptive psychologist (even if our own fantasies of free agency rebel) and excellent at describing what the French psychologist, Henri Wallon, would call 'confiscation' where we surrender ourselves to the portraits other people paint of us. In a world of anxiety over our social images, and their shaping in social media, what could be more topically relevant?

And, finally, she can write a well-paced engaging story with characters about whom one cares and with a freedom about their relationships one with another that belied the age of her writing. She can write stories that deserve multiple readings and always offer up something new, so if not quite a genius, certainly a neglected author deserving of a wider, and deeper, audience.

Gladys Mary Coles' biographical study, pictured above is excellent, as is her fuller biography, and captures Webbs' gifts and shadows beautifully. One final 'tragedy' was the late estrangement from her husband, who with his new wife, was ironically to benefit from her posthumous fame! 



Comments

Popular posts from this blog

The Buddha meets Christ in embrace

Reading Lama Anagarika Govinda is proving nostalgic on a number of fronts. I recall my first reading of it in my first year at university, bought at Watkins, the famous 'esoteric' bookshop in Cecil Court in London. I sat in my hall of residence room transfixed by a world made familiar; and, it was deepening of a commitment to contemplation (which has been observed fitfully)! I remember returning, at the time, to my school to give a talk to the combined fifth form on Buddhism and using Govinda as the backbone of my delivery (both this book, and his equally wonderful, the Foundations of Tibetan Buddhism). I was voted (I immodestly remember) their best invited speaker of the year. I had even bought a recording of Tibetan music as opener and closer! He reminded me of how important Buddhism was (and is) to my own thinking and comprehension of my experience. The Buddha's First Sermon in the Deer Park was the first religious text I read (of my own volition) at the tender age

Searching for paradise in the hidden Himalayas

At moments of dislocation and intense social uncertainty people will appear offering the possibility of another land where people will be blessed, liberated and genuinely at home. In this case, it was not 'Brexit' but a hidden land of actual immortality, enfolded within the mountain ranges around Mt Kanchenjunga on the Nepalese/Sikkim border. Unlike Shangri-la, Beyul Demoshong was not simply a physical space, carefully hidden (as imagined in Hilton's Lost Horizon) but an occulted place spiritually hidden. The person offering this journey and opening the way to it was the 'crazy lama', Tulshuk Lingpa. Lingpa was a 'terton' a finder of 'terma' which were texts magically hidden until discovered at the right moment for them to be of maximum usefulness to people's spiritual development. They were often hidden by Padmasambhava, the robust wonder-working bringer of Buddhism to Tibet; and, Tibetan Buddhism is alive with such discoveries (though und

Parzival and the neutral angels

Fresh from contemplating 'Lost Christianity', I read Lindsay Clarke's fabulous re-telling of Wolfram von Eschenbach's poem, 'Parzival and the Stone from Heaven' from which 'Christendom' is lost! Von Eschenbach was a sacred poet but one of ecumenical sympathies where not only is Parzival's final battle (unknowingly) with his brother, the piebald Saracen, Feirefiz, essential to his self-discovery but the two of them enter the Grail castle together and are granted together a vision of the 'stone' that is the Grail. When Feirefiz asks whether it is permitted to see this Christian  mystery, Parzival answers (in Clarke's version) yes for, "all Nature's increase is there, so I think that this stone from Heaven must be a living emblem of the earth itself, which is mother and father to us all." There are knights, ladies, sorcerers, hermits and wise old hags abounding in Eschenbach's world but interestingly for a mediev