No, I am not.
I know only that he walks slowly and talks calmly, is funny without being attention-seeking, accepts praise modestly and is now lying on my bed smiling at me.
I don’t move. There is no hurry. But in a moment, sooner or later, I will go over to him and then I will, slowly, carefully, unzip his shorts and there I will see his beautiful blue penis thrusting its aquamarine head upwards towards me. It will be silky, the most curious silkiness imaginable.
I will kneel and take it in my mouth.
If I moan, you will not hear me. What I say, you will never know.
Questions, your questions, will rise like bubbles from deeper water, but I will disregard them, pass them, sinking lower to where there are no questions, nothing but a shimmering searing electric blue.
Conversations with Unicorns
1.
The unicorns do not understand.
We have had long conversations but it is difficult for them. They insist that I have come to collect the body of one of their number, but at the same time they point out that there is no body, that it was collected by another man before I arrived. They continue to insist on these points, laughing that I have come for something that is not there.
I have asked them why they think that I could only have come for one reason, and they have replied that this is the way it has always been; that the men come, like vultures, when there has been a death, to take care of the body.
I have suggested to them that men are cruel, but they have denied this, saying that men perform their God-given tasks efficiently. The men, they say, cannot be held responsible for the death of unicorns.
I mention guns. But they have no knowledge of guns, or, it turns out, of weapons of any sort. So I describe for them the deep trench that runs across the top of the ridge. I describe the parking lot behind the trench and the cars that arrive, filled with men and guns. They have no idea of the nature of cars or of their purpose — this is a red herring and I do not answer their questions about the nature of cars. I explain instead that the head of a unicorn is greatly prized by men who pay three thousand pounds for the privilege of shooting one. I explain how the men climb into the trench and wait for the unicorns to run across the moor.
When I return to the subject of guns the unicorns laugh, tossing their heads high and falling about the cave. And their leader, Moorav, smilingly warns me against blasphemy, saying that only God has the power to take life.
He tells me then how in the early days the unicorns lived for ever, being revered by both men and animals, and having no natural enemies. He says, however, that this was in pagan times, before God came into the world. God, he informs me, bestowed upon the unicorns (and I use his exact words) “the gift of death”.
There is an old tale, he relates, which tells how the unicorns were brought across the water from a hot and strange land to this moor which is now their home. It was here that God gave them his promise regarding death and here, also, that He decreed that the males should live together in the caves on the North Knoll and the females in the caves on the South Knoll. These laws are still strictly observed to this day.
I ask if perhaps the God in the story had the appearance of a man. And Moorav replies that he does not think so, and that God, should he have any appearance at all, would be most likely to have the appearance of a unicorn, although he was no expert in these matters, and thought it better I ask one of the priests for confirmation of this.
I point out that it is only in the stretch between the males’ cave and the females’ cave — some two miles of open moorland — that the unicorns are killed, and Moorav says this is only natural, because they go nowhere else. He doesn’t think it surprising that unicorns should never die in their caves — this, after all, has always been the case.
The unicorns are beginning to appear stupid to me, but this only increases my desire to protect them from the wealthy industrialists who come to hunt them.
I insist that they should guard themselves against the men who come to kill them, pointing out that God does not fire guns. They become more serious with this point, and I think perhaps I have made some progress. Moorav leaves the circle and goes to confer with others deeper in the cave.
To those remaining with me I say that if there is a God he certainly doesn’t use a gun. I begin to explain the nature of the gun, its mechanism. I take as my model the Lee Enfield .303 with which I have had some little experience. I draw it in the dust of the cave floor. I explain the nature of men’s wars and allude to weapons more complex and more cruel than the one I have outlined to them. I give them details of man’s cruelties to man and to animals. I give, as examples, the slaughter of seals, the systematic murder of sheep and cattle, the subjection of horses, the killing of lions, the establishment of zoos and circuses.
Most of these animals, however, are unknown to them, although the lion is described in one of their legends.
I ask them what they eat. Mistaking this for a request, they bring me a meal: wild honey, brown bread, and milk. I ask them if they eat meat. They do not understand this. I explain that meat is the flesh of animals. This also is taken for a request (although I stated, explicitly, that this was not the case), and they become troubled, talking to each other in whispers.
I continue my dissertation on the crimes of men but am interrupted by Moorav, who has returned with two of his fellows. He begs me to stop my talk. I reply that I am only concerned for their safety. He introduces his two friends, one of whom is a priest, wise in the ways and laws of God. The priest is old and has a white beard, something I have not observed in the others. I explain again, for his benefit, the nature of man, his need to kill other creatures, his consumption of their flesh.
At this point I find myself pinned on two sides by young unicorns, their huge flanks almost crushing my ribcage.
The priest is saying something about blasphemy.
I say, I have only come here to save you from death. I did not come to discuss theology, only facts. I ask them if the death of a unicorn is not always accompanied by a loud bang.
The priest says that this is so, but that there are also many bangs which do not signal a death.
I revert once more to a discussion of guns, ammunition, ballistics.
The priest asks me how it is that the unicorns have never seen these instruments. I describe, once more, the deep trench that runs across the top of the ridge, and explain, again, that the men can kill from far away. I describe the way in which the unicorn’s head is removed and how it is mounted on the walls of the homes of rich men. I am becoming angry. They continue to whisper among themselves, not wishing to listen. Their accents, at first pleasant, seem to have become more rustic and so more stupid.
They also, it would appear, have become disenchanted with me. My clothes are ripped from behind. They force me, somehow, to a kneeling position and make me run on all fours, coming at me from all angles with their horns. They are calling me a blasphemer. There are tears in my eyes, but not caused by pain. A large unicorn sits suddenly on me, pushing my face into the dirt. My ribs have surely broken.
There is a searing pain in my side and a dull blow to my head. That is all I can remember on that occasion.
2.
The hunters found me on the moor and, unaware of my missionary activities, treated me kindly, taking me to a nearby hospital where I was well looked after.
Upon my release, my right leg in plaster and my ribs securely taped, I returned to the moor, taking with me a rifle I had purchased. I would demonstrate to the unicorns the nature of the gun, and, with luck, arrange for them to make an exodus from the area to some more remote part of the moor where they might never be found.
I bore them no ill-will for the attack. It was the product of ignorance and I could expect no more.
3.
Moorav was surprised to see me. However, neither he nor his followers were unkind to me. They fed me well and the priest came over and ate bread beside me, asking if I had recover
ed. He referred to my behaviour as “your trouble” and asked me if I was better.
I said I had brought an instrument that would prove me either right or wrong. The priest smiled and said he hoped I wasn’t about to start all over again. I indicated the gun and gave it its name. He looked at it and asked some questions which I answered simply enough. They related more to the materials of manufacture than to the function.
After the meal I persuaded them to come with me to the door of the cave. Moorav was nervous, but I was insistent. With the unicorns standing in a semicircle behind me I raised the gun to my shoulder and fired across the moor.
Strangely, they were not at all impressed. The bang, they said, was in no way like the bang of death, and for proof they pointed out that no one had, in fact, died. And they began, once more, to laugh at me. I, for my part, became angry and desperate that I should prove my point.
Eventually Moorav stepped forward and suggested that we should only settle the matter if I pointed the weapon at him. I said no, for it would kill him. He laughed once more and said I was frightened of failing. (I had noticed, on this second visit, that they treated me as a madman, perhaps having decided that I was ignorant but not dangerous. The charge of blasphemy was not raised again.)
Sadly, I asked Moorav if he was prepared to die for the sake of his people.
He said, it was only the unicorns in pagan times who did not die, I am not frightened of dying.
I engaged in no calculations for I knew that, should I do so, I would never prove my point. I raised the rifle and pointed it at his head. For an instant I hesitated, but then, with the unicorns behind me still laughing, I pulled the trigger. Moorav moaned and staggered. Blood rushed from the wound in his head and he sank slowly to the ground, his eyes rolling.
There was silence behind me. No one spoke.
4.
I myself buried Moorav in a shallow grave. It was a slow process as the unicorns possess no digging tools, and they still expected that a man would come to remove Moorav, a man other than myself.
5.
The cave has been quiet all day. Unicorns lie in groups but do not talk. Finally the priest approaches me and indicates that he wishes a word. He says I have done his people a grave disservice, that I had removed the gift of death from them. He says that his people will now surely move to another part of the moor, as I had wished. There will be a return to the old times and no one will die. The unicorns, without Gods or enemies, will slowly sink into deep despair and spend their hours in search of sleep, where, perhaps, they will dream of dying. They will forget, eventually, that dying was ever possible.
The priest now reveals that he has attempted to persuade the unicorns to remain where they are, but they are frightened and, should he put his authority to the test, they would not obey him. He asks me only one thing, that I should use my instrument on him. He would regard it as a great favour.
I load the rifle, sadly. Inside the cave the unicorns lie quietly, unaware that they will live for ever.
American Dreams
No one can, to this day, remember what it was we did to offend him. Dyer the butcher remembers a day when he gave him the wrong meat and another day when he served someone else first by mistake. Often when Dyer gets drunk he recalls this day and curses himself for his foolishness. But no one seriously believes that it was Dyer who offended him.
But one of us did something. We slighted him terribly in some way, this small meek man with the rimless glasses and neat suit who used to smile so nicely at us all. We thought, I suppose, he was a bit of a fool and sometimes he was so quiet and grey that we ignored him, forgetting he was there at all.
When I was a boy I often stole apples from the trees at his house up in Mason’s Lane. He often saw me. No, that’s not correct. Let me say I often sensed that he saw me. I sensed him peering out from behind the lace curtains of his house. And I was not the only one. Many of us came to take his apples, alone and in groups, and it is possible that he chose to exact payment for all these apples in his own peculiar way.
Yet I am sure it wasn’t the apples.
What has happened is that we all, all eight hundred of us, have come to remember small transgressions against Mr Gleason, who once lived amongst us.
My father, who has never borne malice against a single living creature, still believes that Gleason meant to do us well, that he loved the town more than any of us. My father says we have treated the town badly in our minds. We have used it, this little valley, as nothing more than a stopping place. Somewhere on the way to somewhere else. Even those of us who have been here many years have never taken the town seriously. Oh yes, the place is pretty. The hills are green and the woods thick. The stream is full of fish. But it is not where we would rather be.
For years we have watched the films at the Roxy and dreamed, if not of America, then at least of our capital city. For our own town, my father says, we have nothing but contempt. We have treated it badly, like a whore. We have cut down the giant shady trees in the main street to make doors for the school house and seats for the football pavilion. We have left big holes all over the countryside from which we have taken brown coal and given back nothing.
The commercial travellers who buy fish and chips at George the Greek’s care for us more than we do, because we all have dreams of the big city, of wealth, of modern houses, of big motor cars: American dreams, my father has called them.
Although my father ran a petrol station he was also an inventor. He sat in his office all day drawing strange pieces of equipment on the back of delivery dockets. Every spare piece of paper in the house was covered with these little drawings and my mother would always be very careful about throwing away any piece of paper no matter how small. She would look on both sides of any piece of paper very carefully and always preserved any that had so much as a pencil mark.
I think it was because of this that my father felt that he understood Gleason. He never said as much, but he inferred that he understood Gleason because he, too, was concerned with similar problems. My father was working on plans for a giant gravel crusher, but occasionally he would become distracted and become interested in something else.
There was, for instance, the time when Dyer the butcher bought a new bicycle with gears, and for a while my father talked of nothing else but the gears. Often I would see him across the road squatting down beside Dyer’s bicycle as if he were talking to it.
We all rode bicycles because we didn’t have the money for anything better. My father did have an old Chev truck, but he rarely used it and it occurs to me now that it might have had some mechanical problem that was impossible to solve, or perhaps it was just that he was saving it, not wishing to wear it out all at once. Normally, he went everywhere on his bicycle and, when I was younger, he carried me on the crossbar, both of us dismounting to trudge up the hills that led into and out of the main street. It was a common sight in our town to see people pushing bicycles. They were as much a burden as a means of transport.
Gleason also had his bicycle and every lunchtime he pushed and pedalled it home from the shire offices to his little weatherboard house out at Mason’s Lane. It was a three-mile ride and people said that he went home for lunch because he was fussy and wouldn’t eat either his wife’s sandwiches or the hot meal available at Mrs Lessing’s café.
But while Gleason pedalled and pushed his bicycle to and from the shire offices everything in our town proceeded as normal. It was only when he retired that things began to go wrong.
Because it was then that Mr Gleason started supervising the building of the wall around the two-acre plot up on Bald Hill. He paid too much for this land. He bought it from Johnny Weeks, who now, I am sure, believes the whole episode was his fault, firstly for cheating Gleason, secondly for selling him the land at all. But Gleason hired some Chinese and set to work to build his wall. It was then that we knew that we’d offended him. My father rode all the way out to Bald Hill and tried to talk Mr Gleason out of his wall. He said the
re was no need for us to build walls. That no one wished to spy on Mr Gleason or whatever he wished to do on Bald Hill. He said no one was in the least bit interested in Mr Gleason. Mr Gleason, neat in a new sportscoat, polished his glasses and smiled vaguely at his feet. Bicycling back, my father thought that he had gone too far. Of course we had an interest in Mr Gleason. He pedalled back and asked him to attend a dance that was to be held on the next Friday, but Mr Gleason said he didn’t dance.
“Oh well,” my father said, “any time, just drop over.”
Mr Gleason went back to supervising his family of Chinese labourers on his wall.
Bald Hill towered high above the town and from my father’s small filling station you could sit and watch the wall going up. It was an interesting sight. I watched it for two years, while I waited for customers who rarely came. After school and on Saturdays I had all the time in the world to watch the agonizing progress of Mr Gleason’s wall. It was as painful as a clock. Sometimes I could see the Chinese labourers running at a jog-trot carrying bricks on long wooden planks. The hill was bare, and on this bareness Mr Gleason was, for some reason, building a wall.
In the beginning people thought it peculiar that someone would build such a big wall on Bald Hill. The only thing to recommend Bald Hill was the view of the town, and Mr Gleason was building a wall that denied that view. The top soil was thin and bare clay showed through in places. Nothing would ever grow there. Everyone assumed that Gleason had simply gone mad and after the initial interest they accepted his madness as they accepted his wall and as they accepted Bald Hill itself.
Occasionally someone would pull in for petrol at my father’s filling station and ask about the wall and my father would shrug and I would see, once more, the strangeness of it.
“A house?” the stranger would ask. “Up on that hill?”