White wilfully misunderstood Bert’s methods. The seventeenth-century austringer would have had any number of friends and attendants to take over while he slept. But White was desirous of a rite of passage. A proper knight’s vigil. And he needed to do it alone, man against man, as it were. Watching his hawk would be a privation, an ordeal, a test of his Word. He would not be cruel. But he would conquer both the hawk and himself in one fell swoop. ‘Man against bird,’9 he wrote, ‘with God as an umpire, they had sat each other out for three thousand years.’ In this long vigil – White had six hours’ sleep in six days – the effects of extreme tiredness took their toll. Again and again, delirious from lack of sleep, sitting in the kitchen or standing in the lamplit barn, he lifted the fat and frightened hawk onto his fist, reciting it passages from Hamlet, Macbeth, Richard II, Othello – ‘but the tragedy had to be kept out of the voice’10 – and all the sonnets he could remember, whistling hymns to it, playing it Gilbert and Sullivan and Italian opera, and deciding, on reflection, that hawks liked Shakespeare best.
When I was a student I took a paper on Tragedy as part of my English degree. This was not without irony, for I was comprehensively tragic. I wore black, smoked filterless Camels, skulked about the place with kohl-caked eyes and failed to write a single essay about Greek Tragedy, Jacobean Tragedy, Shakespearian Tragedy, or indeed do much at all. I’d like to write Miss Macdonald a glowing report, one of my supervisors noted drily, but as I’ve never seen her and have no idea what she looks like, this I cannot do. But I read all the same. I read a lot. And I found there were myriad definitions of this thing called tragedy that had wormed its way through the history of literature; and the simplest of all was this: that it is the story of a figure who, through some moral flaw or personal failing, falls through force of circumstance to his doom.
It was the Tragedy paper that led me to read Freud, because he was still fashionable back then, and because psychoanalysts had their shot at explaining tragedy too. And after reading him I began to see all sorts of psychological transferences in my falconry books. I saw those nineteenth-century falconers were projecting onto their hawks all the male qualities they thought threatened by modern life: wildness, power, virility, independence and strength. By identifying with their hawks as they trained them, they could introject, or repossess, those qualities. At the same time they could exercise their power by ‘civilising’ a wild and primitive creature. Masculinity and conquest: two imperial myths for the price of one. The Victorian falconer assumed the power and strength of the hawk. The hawk assumed the manners of the man.
For White, too, falconry involved strange projections, but of very different qualities. His young German goshawk was a living expression of all the dark, discreditable desires within himself he’d tried to repress for years: it was a thing fey, fairy, feral, ferocious and cruel. He had tried for so long to be a gentleman. Tried to fit in, to adhere to all the rules of civilised society, to be normal, to be like everyone else. But his years at Stowe and his analysis and the fear of war had brought him to breaking point. He had refused humanity in favour of hawks, but he could not escape himself. Once again White was engaged in a battle to civilise the perversity and unruliness within himself. Only now he had put those things in the hawk, and he was trying to civilise them there. He found himself in a strange, locked battle with a bird that was all the things he longed for, but had always fought against. It was a terrible paradox. A proper tragedy. No wonder living with Gos brought him nearly to madness.
He is lost. The barn is a dungeon. He is swimmingly, drunkenly tired. A chill summer wind blows through the walls. White owls hunt outside: powdery, reed-thin shrieks under a low orange moon. He is an executioner, he thinks, and he should be wearing a mask. A black one that conceals his face. He has been measuring time in the bates of the hawk, in the hundreds of times he’s lifted the screaming captive back onto the glove. The barn is the Bastille. The hawk is a prisoner. The falconer is a man in riding breeches and a checked coat. He stands in a Rembrandt interior. A pile of sticks and empty jars on the brick floor; cobwebs on the walls. A broken grate. A barrel of Flowers beer. A pool of light from the oil-lamp, and the hawk. The hawk, the hawk, the hawk. It is on his fist, all the sepia arrowheads on its pale breast dishevelled and frayed from his hands. The man is swaying backwards and forwards like a man on a ship, as if the ground beneath him pitched and rolled like the sea. He is trying to stay awake. He is trying to keep the hawk awake. The hawk is trying to close its eyes and sleep but the swaying pulls it back. I am free, the man is telling himself. Free. He stares at the cobwebs behind the exhausted hawk. I am in purdah, he thinks happily. I must not look the hawk in the eye. I must not punish the hawk, though it bates, and beats, and my hand is raw with pecks and my face stings from the blows of its bating wings. Hawks cannot be punished. They would rather die than submit. Patience is my only weapon. Patience. Derived from patior. Meaning to suffer. It is an ordeal. I shall triumph. He sways on his feet and suffers and the hawk suffers too. The owls are silent now. They quarter the Ridings over turf drenched with dew.
9
The rite of passage