The Gazette reported the outside world in only a contingent fashion: as a source of weather, as the destination of migratory birds currently quitting mid-Wessex. There was also a weekly chart of the night sky. Martha examined this as closely as she did the market prices. Where Sirius might be glimpsed, what dull red planet blinked near the eastern horizon, how to recognize Orion’s Belt. This, she thought, was how the human spirit should divide itself, between the entirely local and the nearly eternal. How much of her life had been spent with all the stuff in the middle: career, money, sex, heart-trouble, appearance, anxiety, fear, yearning. People might say it was easier for her to renounce all this having once tasted it; that now she was an old woman, or maid, and that if she were obliged to lift fields of beetroot rather than idly monitor its price she might have more regrets over what she had renounced. Well, that too was probably the case. But everyone must die, however much they distracted themselves with the stuff in the middle. And how she readied herself for an eventual place in the newly-scythed churchyard was her business.
The village Fěte took place on one of those gusty Anglian days in early June, when a fine spray of rain constantly threatens, and urgent clouds are late for their appointment in the next kingdom of the heptarchy. Martha looked out of her kitchen window at the sloping triangular green where a stained marquee was chivvying its guy-ropes. Harris the farrier was checking their tension and banging in tent-pegs more deeply with a wooden mallet. He did this in a showy, proprietorial manner, as if generations back his family had been granted letters patent to perform this valiant ritual. Martha was still bemused by Jez: on the one hand his inventions seemed so obviously fraudulent; on the other, this city-bred mid-American with a joke accent made one of the most convincing and devoted villagers.
The marquee was secure; and here, riding towards it, wind in her hair, was Jez’s blonde niece, Jacky Thornhill. Jacky was to be Queen of the May, though as someone pointed out it was now early June, which as someone else pointed out was irrelevant because May was the tree, not the month, or at least they thought so, which sent them to consult Mr Mullin the schoolmaster, who said he’d look it up, and when he had he reported back that it referred to the may blossom which the Queen traditionally wore in her hair, though this must come to the same thing because presumably the may tree blossomed in May, but in any case Jacky’s Mum had made her a coronet out of gold-painted cardboard, and that was what she wore, and there the story ended.
It was the vicar’s right and duty to open the Fěte. The Reverend Coleman lived in the Old Rectory, next to the church. Previous vicars had lived on a plaster-board estate which had long since been bulldozed. The Old Rectory had fallen vacant when its last lay owner, a French businessman, had returned to his own country during the emergency measures. It seemed natural to villagers that the vicar should live in the rectory, just as a pullet should live in a henhouse; but the vicar was not allowed to get above himself any more than a hen should presume to be a turkey. The Reverend Coleman was not to conclude, just because he was back where his predecessors had lived for centuries, that God was back in his church or that Christian morality was the law of the village. In fact, most parishioners did live according to an attenuated Christian code. But when they came to church on Sunday it was more from a need for regular society and a taste for tuneful hymns than in order to receive spiritual advice and the promise of eternal life from the pulpit. The vicar knew better than to use his position to propose any coercive theological system, and had quickly learnt that moralizing sermons were paid for on the silver plate with a trouser button and a valueless euro.
So the Reverend Coleman did not even allow himself a ritual remark about the Good Lord making the sun to shine upon the village for this special day. Ecumenically, he even made a point of shaking hands with Fred Temple, who had come dressed as a scarlet devil. When the Gazette photographer made them pose together, he slyly stamped on Fred’s articulated tail, while ostentatiously – even paganly – crossing his fingers. Then he made a short speech mentioning almost everyone in the village by name, declared the Fěte open, and made a snappy, take-it-away gesture to the four-piece band parked next to the scrumpy tent.
The band – tuba, trumpet, squeezebox, and fiddle – began with ‘Land of Hope and Glory,’ which some villagers thought a hymn in deference to the vicar, and others an old Beatles song from the last century. An impromptu procession then toured the green at unsynchronized speeds: Jacky the May Queen, awkwardly athwart a shampooed shire horse, its mane and anklets feathering more spectacularly in the breeze than Jacky’s home-permed ringlets; Fred Temple, scarlet tail wrapped round his neck, at the controls of a farting traction engine, all belts and clatter; Phil Henderson, chicken farmer, mechanical genius, and suitor of blonde Jacky, at the wheel of his open-top Mini-Cooper, which he had found abandoned in a barn and converted to run off bottled domestic gas; and finally, after some satirical urging, PC Brown on his bicycle, drawn truncheon aloft, left thumb on tinkly bell, cycle clips at the ankles, false moustache on the lip. This unequal quartet lapped the green half-a-dozen times, until even close family saw no more point in cheering.
There were lemonade and ginger-beer stalls; skittles, bowling-for-a-pig, and guess-the-weight-of-the-goose; a coconut shy at which, in deference to long tradition, half the coconuts were glued to the cups and sent the wooden balls ricocheting back at the thrower; a bran-tub, and ducking for apples. Rickety trestle-tables were stacked with seed cake and preserves: jams, jellies, pickles, and chutneys. Ray Stout the publican, cheeks rouged and turban awry, revealing his widow’s peak, crouched in a crepuscular booth offering fortunes from lime tea-leaves. Children could play pin-the-tail-on-the-donkey and have their faces bearded with burnt cork; then for a half-penny they could enter a tent containing three antique distorting mirrors which rendered small preeners helpless with disbelief.
Later, as the afternoon drew on, there was a three-legged race, won by Jacky Thornhill and Phil Henderson, whose deftness at this disharmonious event prompted wiseacres to observe that they were well fitted for marriage. Two embarrassed youths in stout, loosely-cut linen jackets gave a demonstration of Cornish wrestling; as one prepared to try a flying mare he kept half an eye on Coach Mullin, who refereed with an open encyclopaedia in hand. For the dressing-up competition Ray Stout, retaining his crimson slap but reorganizing his turban, came as Queen Victoria; also present were Lord Nelson, Snow White, Robin Hood, Boadicea, and Edna Halley. Martha Cochrane, for what it mattered, had decided to give her vote to Jez Harris’s Edna Halley, despite her eerie kinship with Ray Stout’s Queen Victoria. But Mr Mullin sought the farrier’s disqualification on the grounds that contestants had been required to dress as real people; so an ad hoc meeting of the parish council was called to discuss the question of whether or not Edna Halley was a real person. Jez Harris counterclaimed by challenging the real existence of Snow White and Robin Hood. Some said you were real only if someone had seen you; some that you were real only if you were in a book; some that you were real if enough people believed in you. Opinions were offered at length, fuelled by scrumpy and ignorant certainty.
Martha was losing interest. What held her attention now were the children’s faces, which expressed such willing yet complex trust in reality. As she saw it, they had not yet reached the age of incredulity, only of wonder; so that even when they disbelieved, they also believed. The tubby, peering dwarf in the distorting mirror was them and wasn’t them: both were true. They saw all too easily that Queen Victoria was no more than Ray Stout with a red face and a scarf round his head, yet they believed in both Queen Victoria and Ray Stout at the same time. It was like that old puzzle from psychological tests: is this a goblet or a pair of profiles facing one another? Children could switch from one to the other, or see both at the same time, without any trouble. She, Martha, could no longer do that. All she could see was Ray Stout making a happy fool of himself.
Could you reinvent innocence? Or was it always constructed, grafted onto
the old disbelief? Were the children’s faces proof of this renewable innocence – or was that just sentimentality? PC Brown, drunk on scrumpy, was circling the village green again, thumb tinkling his bell, saluting all he passed with his truncheon. PC Brown, whose two months’ training had been done long ago with a private security firm, who was attached to no police station and hadn’t caught a single criminal since his arrival in the village; but he had the uniform, the bicycle, the truncheon, and the now-loosening moustache. This seemed to be enough.
Martha Cochrane left the Fěte as the air was becoming thicker and the dancing more rough-and-ready. She took the bridle path to Gibbet Hill and sat on the bench looking down at the village. Had there really been a gibbet up here? Had corpses swung while rooks pecked out their eyeballs? Or was that in turn the fanciful, touristy notion of some Gothic vicar a couple of centuries back? Briefly, she imagined Gibbet Hill as an Island feature. Clockwork rooks? A bunjee jump from the gallows to know what it felt like, followed by a drink with the Hooded Hangman? Something like that.
Below her, a bonfire had been lit and a conga line was circling, led by Phil Henderson. He was waving a plastic flag bearing the cross of St George. Patron saint of England, Aragon, and Portugal, she remembered; also protector of Genoa and Venice. The conga, national dance of Cuba and Anglia. The band, fortified with more scrumpy, had begun to slew through its programme yet again, like a looped tape. ‘The British Grenadiers’ had given way to ‘I’m Forever Blowing Bubbles’; next, Martha knew without thinking, would come ‘Penny Lane’ followed by ‘Land of Hope and Glory.’ The conga line, a panto caterpillar, adjusted its swaying stride to each change of tune. Jez Harris began to set off jumping jacks, which chased the children into shrieks and laughter. A slow cloud teasingly released a gibbous moon. There was a rustle at her feet. No, not a badger, despite the farrier’s decorative claims; just a rabbit.
The moon went in again; the air grew cold. The band played ‘Land of Hope and Glory’ for the last time, then fell silent. All she could hear now was the occasional bird-impersonation of PC Brown’s bell. A rocket staggered diagonally into the sky. The conga line, reduced to three, circled the weakening fire. It had been a day to remember. The Fěte was established; already it seemed to have its history. Twelve months from now a new May Queen would be proclaimed and new fortunes read from tea-leaves. There was another rustle nearby. Again, not a badger but a rabbit, fearless and quietly confident of its territory. Martha Cochrane watched it for a few seconds, then got to her feet and began to descend the hill.
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