Thirty years ago, I became acquainted with the work of Orkney poet and novelist George Mackay Brown and I have been fascinated by him ever since. His writing conjures up the remote beauty of the islands, but his genius is for moving backward and forwards in time, describing the haunted landscape of Orkney as a living force in the lives of its inhabitants. The ruins of Pictish battlements and burial mounds, ancient stone circles, and the unchanged seasonal rhythms of farmers and fishermen create a cyclical rather than linear sense of change. Like his mentor, the great Scottish poet Edwin Muir, Brown believed human experience is best understood by charting the repeating patterns of myth rather than accumulating the vast details of history. Or perhaps, as Aristotle says in chapter nine of the Poetics, he believed that poetry is of graver import than history.
First published in 1972, Greenvoe was the first of Brown’s novels and covers a single week in the life of a doomed community on the fictional island of Hellya. Brown was less interested in creating a narrative arc than in evoking the deeply flawed, but somehow beautiful lives of those who remain on Hellya, years after it had ceased to function as a community. There is Alice Voar, the mother of seven children by seven different fathers whose beauty and prolific fecundity draw men to her almost against their will. Elderly Elizabeth McKee, the widowed mother of the island’s Presbyterian minister, spends her days in an imaginary courtroom filled with prosecuting attorneys and witnesses who recount, in excruciating detail, her small but damning sins. Her brilliant but alcoholic son Simon, sent to Hellya because his drinking made him unfit for a more conventional parish, hides his addiction in plain sight but seems an appropriate shepherd for a flock made up of adulterers, gossips and petty cheats.
Among the other characters is the large and sometimes hysterically combative Ellen Kerston who struggles to rear her children as her lazy, resentful, and deceitful husband drinks away the proceeds of his occasional lobstering in the local bar. Ivan Westray is the devastatingly handsome but cruelly misogynistic ferryman whose boat, the Skua, provides the main link between Hellya and the outside world. And finally, there is the Skarf, perhaps the most autobiographical character in the novel, whose irascible personality, radical politics, and poetic renderings of the island’s history and culture fascinate the locals as they drink counterfeit whiskey at the island’s only hostelry.
But as the reader comes to know and even like these strange and eccentric folk, the mysterious activity of a nameless visitor to Hellya begins to cast an ominous shadow over the whole community. In an epistolary narrative section, an Indian peddler named Dewas Singh describes a chance encounter with the mystery guest. Typing tirelessly at his desk which is neatly ordered with piles of notecards, the man appears to be compiling a highly detailed bureaucratic study that will threaten the very existence of what remains of Greenvoe. Mindlessly intent on his notes and calculations, the man doesn’t see Singh at all but instead stares through him at dates on a calendar before returning to his typewriter. “He is a bureaucrat,” Singh writes. “He is Western man arriving at a foreseen end. I see it now. He rules the world with a card index file.”
Brown’s decision to place these words, not in the mouth of an islander, but rather in the letter of a man familiar with the faceless cruelty of British colonial bureaucracy, is a powerful statement about internal forms of colonialism that were transforming the traditional life of remote places like Orkney into something “uniform” and “tasteless”, a society where “hands cannot have enough of possessing.” The wondrously eccentric, if tainted, faces of the islanders are to be replaced by “a rigid unseeing mask” carved from “the same precise mould and gazes.” The inhabitants of Hellya, he seems to say, are utterly powerless to stop a process that will pitilessly sweep their community and their culture away without a single look back. The worship of “the Word” will give way to the worship of “the Number”.
It would be easy enough to dismiss Brown as nostalgic or naively conservative in his embrace of Orkney’s ancient cultural traditions, but it would be an oversimplification of his vision. He is ruthlessly skeptical about modern shibboleths of progress, technological or otherwise, but this novel suggests belief in a deeper dynamic of life, death, and resurrection that prevents the permanent erasure of any human culture or tradition. In the words of a strange island harvest ritual performed in stages throughout the book, “we have brought life and blessing to the kingdom of winter . . . however long it endures, that kingdom, a night a season or a thousand ages. The word has been found. Now we will eat and drink together and be glad.”