Gos Character Analysis

And back in India, right at the beginning, where he remembered lizards and fireworks and candlelit darknesses and grown-ups in evening dress, he remembered also the terror of beatings, and arguments, and his mother’s hatred of his father, and his father’s hatred of her, and his drinking, and the endless, awful, violent war between them in which he was the pawn. His mother lavished attention on her dogs and her husband had them shot. She lavished attention on the boy and the boy was convinced he’d be next. ‘I am told,’ he wrote, ‘that my father and mother were to be found wrestling with a pistol, one on either side of my cot, each claiming that he or she was going to shoot the other and himself or herself, but in any case beginning with me.’ And then: ‘It was not a safe kind of childhood.’

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.

Nothing was wrong with the hawk. She wasn’t sick. She was a baby. She fell asleep because that’s what babies do. I wasn’t sick either. But I was orphaned and desperately suggestible, and I didn’t know what was happening to me. For years I’d scoffed at White’s notion of hawk-training as a rite of passage. Overblown, I’d thought. Loopy. Because it wasn’t like that. I knew it wasn’t. I’d flown scores of hawks, and every step of their training was familiar to me. But while the steps were familiar, the person taking them was not. I was in ruins. Some deep part of me was trying to rebuild itself, and its model was right there on my fist. The hawk was everything I wanted to be: solitary, self-possessed, free from grief, and numb to the hurts of human life.

As I sit there happily feeding tidbits to the hawk, her name drops into my head. Mabel. From amabilis, meaning loveable, or dear. An old, slightly silly name, an unfashionable name. […But there is] a superstition among falconer’s that a hawk’s ability is inversely proportional to the ferocity of its name. […] ‘Mabel.’ I say the word out loud and watch her watching me say it. My mouth shapes the word. ‘Mabel.’ And as I say it, it strikes me that all those people outside the window who shop and walk and cycle and go home and eat and love and sleep and dream—all of them have names. And so do I. ‘Helen,’ I say. How strange it sounds. How very strange.

She runs her beak through one feather after another in quick succession: the sound is of paper being scored, or a pack of cards being shuffled. Then she stretches one broad wing behind her, drags it slowly back over her sunlit tail, and rouses, squeaking happily through her nose. I watch all this with a ravenous, gulping-down-champagne sense of joy. Look how happy she is, I think. This room is not a dungeon and I am not a torturer. I am a beneficent figure, one who crouches and stoops in anxious genuflection, bearing delicious treats of steak in my hand.

“I thought of the small race now underground, strangers of a vanished species safe from comprehension, almost from imagination: monks, nuns, and the eternal villein. I was as close to them as anybody, now, close even to Chaucer, ‘with grey goshawk in hond.’ […] We loved each other.”

White’s visit to Chapel Green was my favourite part of The Goshawk when I was young. It was a communion with something lost and forgotten, and somehow a hawk was at the heart of it. It always gave me a sense of kinship with White […]

Gos was still out there in the forest, the dark forest to which all things lost must go. I’d wanted to slip across the borders of this world into that wood and bring back the hawk White lost. Some part of me that was still very small and old had known this, some part of me that didn’t work according to the everyday rules of the world but with the logic of myths and dreams. And that part of me had hoped, too, that somewhere in that other world was my father. His death had been so sudden. There had been no time to prepare for it, no sense in it happening at all. He could only be lost. He was out there, still, somewhere out there in that tangled wood with all the rest of the lost and dead. I know now hat those dream in spring had meant, the ones of a hawk slipping through a rent in the air into another world. I’d wanted to fly with the hawk to find my father; find him and bring him home.

And back in India, right at the beginning, where he remembered lizards and fireworks and candlelit darknesses and grown-ups in evening dress, he remembered also the terror of beatings, and arguments, and his mother’s hatred of his father, and his father’s hatred of her, and his drinking, and the endless, awful, violent war between them in which he was the pawn. His mother lavished attention on her dogs and her husband had them shot. She lavished attention on the boy and the boy was convinced he’d be next. ‘I am told,’ he wrote, ‘that my father and mother were to be found wrestling with a pistol, one on either side of my cot, each claiming that he or she was going to shoot the other and himself or herself, but in any case beginning with me.’ And then: ‘It was not a safe kind of childhood.’

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.

Nothing was wrong with the hawk. She wasn’t sick. She was a baby. She fell asleep because that’s what babies do. I wasn’t sick either. But I was orphaned and desperately suggestible, and I didn’t know what was happening to me. For years I’d scoffed at White’s notion of hawk-training as a rite of passage. Overblown, I’d thought. Loopy. Because it wasn’t like that. I knew it wasn’t. I’d flown scores of hawks, and every step of their training was familiar to me. But while the steps were familiar, the person taking them was not. I was in ruins. Some deep part of me was trying to rebuild itself, and its model was right there on my fist. The hawk was everything I wanted to be: solitary, self-possessed, free from grief, and numb to the hurts of human life.

As I sit there happily feeding tidbits to the hawk, her name drops into my head. Mabel. From amabilis, meaning loveable, or dear. An old, slightly silly name, an unfashionable name. […But there is] a superstition among falconer’s that a hawk’s ability is inversely proportional to the ferocity of its name. […] ‘Mabel.’ I say the word out loud and watch her watching me say it. My mouth shapes the word. ‘Mabel.’ And as I say it, it strikes me that all those people outside the window who shop and walk and cycle and go home and eat and love and sleep and dream—all of them have names. And so do I. ‘Helen,’ I say. How strange it sounds. How very strange.

She runs her beak through one feather after another in quick succession: the sound is of paper being scored, or a pack of cards being shuffled. Then she stretches one broad wing behind her, drags it slowly back over her sunlit tail, and rouses, squeaking happily through her nose. I watch all this with a ravenous, gulping-down-champagne sense of joy. Look how happy she is, I think. This room is not a dungeon and I am not a torturer. I am a beneficent figure, one who crouches and stoops in anxious genuflection, bearing delicious treats of steak in my hand.

“I thought of the small race now underground, strangers of a vanished species safe from comprehension, almost from imagination: monks, nuns, and the eternal villein. I was as close to them as anybody, now, close even to Chaucer, ‘with grey goshawk in hond.’ […] We loved each other.”

White’s visit to Chapel Green was my favourite part of The Goshawk when I was young. It was a communion with something lost and forgotten, and somehow a hawk was at the heart of it. It always gave me a sense of kinship with White […]

Gos was still out there in the forest, the dark forest to which all things lost must go. I’d wanted to slip across the borders of this world into that wood and bring back the hawk White lost. Some part of me that was still very small and old had known this, some part of me that didn’t work according to the everyday rules of the world but with the logic of myths and dreams. And that part of me had hoped, too, that somewhere in that other world was my father. His death had been so sudden. There had been no time to prepare for it, no sense in it happening at all. He could only be lost. He was out there, still, somewhere out there in that tangled wood with all the rest of the lost and dead. I know now hat those dream in spring had meant, the ones of a hawk slipping through a rent in the air into another world. I’d wanted to fly with the hawk to find my father; find him and bring him home.