Review
Culture
Film & TV
Monsters
5 min read

Here’s what Death of a Unicorn gets very wrong

‘The unicorn was a Christ-allegory’ and other lies.

Iona is a PhD candidate at the University of Aberdeen, studying how we can understand truth. 

A tapestry depicts a unicorn resting within a fenced enclosure.
The Unicorn Rests in a Garden (from the Unicorn Tapestries).
Public domain, The Met Museum.

I don’t do horror or gore. And yet, I just saw the gory creature feature comedy horror Death of a Unicorn. I have not seen such a clichéd movie in a very long time (probably since Don’t Look Up…). Death of a Unicorn gives us a strained father-daughter relationship, the artsy young girl with silver rings on every finger and dyed hair, cartoonishly evil rich people, their creepy but stupid blonde son, the put-upon butler… and… the unicorn. However, the biggest cliché of them all is perhaps the desperate attempt to subvert expectations and tell a new story about a familiar trope… and failing.  

Given the title of the film, one would be forgiven for assuming that unicorns play a significant role in it. One would be mistaken. The conceit of killer-unicorn is a fun one. I wish the film had played with it more. Instead, the unicorns themselves barely feature and are not particularly interesting or subversive. The perception of the unicorn that is put forward by the characters likewise is trite and tired.  

The film features another classic scene: the ‘plucky young woman digs out her laptop and falls down a google rabbit hole to research paranormal/fantastical phenomenon’. In her research Ridley comes across a set of medieval tapestries depicting a unicorn hunt. These tapestries do exist in real life and are indeed now housed at The Met. The Met’s fictional website in the film informs Ridley that the fifth tapestry in the series ‘The Unicorn Surrenders to a Maiden’ only survives in fragments (true) and that scholars believe the missing part of the tapestry most likely showed the unicorn going on a murderous rampage (very much not true). From this, Ridley deduces that, since unicorns do indeed appear to be real, the warnings of old ought to be heeded. In the film, Ridley is proved right, the unicorns do turn out to be murderous monsters out for the blood of those who would abuse the remains of their dead foal.  

While the real Met website does indeed show us the torn tapestry, it features no such conjecture about the gory violence the unicorn might have inflicted prior to being subdued by the maiden.  

In one of her desperate attempts to reason with the megalomaniacal pharmaceutical tycoons, Ridley slips in a sentence about the unicorn serving as an allegory for Christ. This is a claim that is repeated all across the internet in various fora, fan sites, even some old scholarship. But that is exactly what this theory is: outdated scholarship… mixed with a healthy (unhealthy?) dose of paternalistic attitudes towards the past and half-misremembered folklore about Christian symbolism. It is true that medieval art is rich in symbolism. It is also true that medieval European cultures were deeply steeped in Christian religious traditions. However, as Barbara Drake Boehm writes in her recent book on the tapestries ‘the Cloisters Hunt for the Unicorn tapestries have … fallen victim to a tendency to perceive Christianity in every stitch’. The fact that one of the hunters has a scabbard that invokes the ‘Queen of Heaven’ (the Virgin Mary), or that another carries rosary beads, are most likely simply indicative of the fact these were common items ‘within the majority-Christian society in which the tapestries were created’. (A Blessing of Unicorns, The Metropolitan Museum of Art, 2020).

This contrived and at the same time lazy interpretation speaks of a deeply patronising and arrogant attitude to the past. 

One doesn’t need a degree in art history to figure out that such an allegorical relation would make no sense either. If the unicorn was representative of Christ and the hunt of his Passion, why does the unicorn fight back? If the untouched maiden in whose lap the unicorn reposes is the Virgin Mary, mother of Christ, why does she help the hunters trap and kill the unicorn? The tapestry that supposedly shows the unicorn resurrected and at peace in its captivity does not even appear to belong to the same narrative as the other tapestries. And why would a resurrected Christ-figure be shown in supposed captivity?  

This contrived and at the same time lazy interpretation speaks of a deeply patronising and arrogant attitude to the past. ‘Ah, well, back then they were all religious fanatics that believed in silly things like Jesus and unicorns.’ The implication being that in our modern, enlightened state we couldn’t possibly be accused of believing in silly simplistic mythical accounts of the world… Yeah. Not only is this of course false, it also distract from the very real things we could learn from the past.  

The film in the end wants to have it both ways. It wants to ridicule medieval people (based on lazy stereotypes) as well as perpetuating some of the most backward attitudes woven into the tapestries. So, what is the real true meaning of the tapestries and of unicorns? I don’t know. I can’t offer ‘real true’ interpretations (because they don’t exist). What I can offer is a careful and close engagement.  

What strikes me about the myth of the unicorn is what the unicorn does stand for. Over the centuries the unicorn has been used as a symbol for purity, innocence, humility, and sometimes fertility. In medieval poetry the (male) bard would often cast himself as the unicorn, beguiled by his beautiful lady, desiring nothing more than to rest his head in her lap. Little of this particular metaphor has survived into the modern pop-culture. What seems to have survived is the strong connection with young virgins. This particular trope features heavily in the film too though the film makers attempt to gloss over the sexual implications of ‘virgin’ by speaking only of ‘maidens’ (which still means the same thing but doesn’t have the same sexual baggage for modern ears).  

Now, that is indeed an interesting aspect worth unpacking. Why is it that unicorns are so attracted to young women who have not had sex? Why the obsession with virginity and the implied association that – for a woman! – having sex sullies something pure? What does it mean that both the hunters in the tapestries and the rich people in the film use a woman’s body and sexuality to trap the unicorn and commit their violence? Where’s the film that deals with those questions? Until they make that one maybe I’ll stick with My Little Pony, I’m told that has significantly less disembowelment.  

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Time
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Symbols in culture – the interface between the Seen and the Unseen

Open your eyes.

Theodore is author of the historical fiction series The Wanderer Chronicles.

an all seeing eye hovers above a renaissance style picture of the supper at Emmaus.
Pontormo, via Wikimedia Commons.

As December gives way to January, we become conscious of time rolling on from one year into the next.  

The moment is often marked by that most famous image of the New Year: the Roman god Janus standing sentinel at the threshold; two-faced, gazing back into the past, but also forwards into the future.  

The double-faced god is a striking symbol to depict this interface of time. But we also often find symbols at another important interface: the place where the Seen meets the Unseen. 

Symbols have always existed at this touch-point - between the spiritual and the material. We might even say between heaven and earth. Symbols possess a power which goes beyond the strictly rational. They are more than their constituent parts. 

In the moment when Jesus effectively instituted the church, he tells his disciple Peter: “Behold, I give you the keys to the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Here, Jesus not only uses symbolic language with his image of the key, he also assigns Peter (and so the church) a divinely-appointed role: to stand there at this threshold between the seen and the unseen, and to have an effect. 

The mission then, to occupy and influence this frontier between both realms, is significant. It’s worth considering – especially at this liminal time of year - what a culture’s symbols say about its direction of travel. What are the symbols that saturate our conscious and unconscious world? What effect are they intended to have by their creators? What influence do they actually have in the seen and unseen? 

Our culture is saturated with symbols that were always meant to exert influence in the unseen. Some consciously; other maybe less so. 

The notion that symbols act on reality is not a merely Christian concept. Far from it. In many cultures, the origins of written communication have often been interwoven with both mystery and magic. The futhark, for example – the basis of the Old Norse runic alphabet in Scandinavia – developed directly out of shamanistic practices. In a word: witchcraft. Certain symbols were graven into material objects in order to have a specific effect. A rune for protection carved into the haft of a warrior’s axe; a rune for fertility on a woman’s comb or belt. Symbols to curse; symbols to bless. All intended to manipulate the reality around them. Effectively they acted as a kind of spell. 

Roll the wheel of history forward a bit and we see the cross itself became a powerful symbol across the developing civilizations of the world, especially in Europe. Making the sign of the cross became synonymous with an invocation of God’s blessing or else protection against some evil. An outcome all the more extraordinary when one considers the origin of its use – a shameful incident of execution, standing on a lonely hill. 

Similarly, the Crescent represents one of the great symbols of history, often in antagonism with the Cross. Think of the symbolic reversals still visible in the architecture of some parts of Spain. When the Iberian peninsula fell to Moorish conquest in the early eight century, the cross was torn down, all symbols of Christian faith effaced, only to return eight centuries later with the Reconquista. Today, you can see still the Cross surmounted on clearly Moorish architecture, a visible sign of those historic conflicts. 

Such warring symbols of unseen spiritual realities are hardly consigned to the history books. Witness perhaps the most live example playing out all across the cities of Europe. The Star of David opposed and disdained by those waving black, green, red and white flags. 

Nor is the clash of symbols simply a matter between the great religions of the world. The rainbow flag represents a certain positioning within the realm of the unseen wherever it is planted. In other contexts, our culture is saturated with symbols that were always meant to exert influence in the unseen. Some consciously; other maybe less so.  

Apple’s ‘apple’ is not just an apple. It is an apple with a bite taken out of it. Elsewhere, symbolic representations of devil horns proliferate – to be expected on heavy metal t-shirts and album covers; perhaps less so throughout myriad children’s TV shows and movies across our streaming channels. Yet they are there.  

The ‘One-Eye’ symbol has been associated variously with freemasonry, Luciferanism, Satanism and the occult. It appears in anything from pop videos to movie posters to political protest logos (“Just Stop Oil” anyone?). Even a ubiquitous pose-for-camera for celebrity photo-shoots. Once you clock it, you’d amazed how prevalent this symbol is across our culture.  

Does it signify anything? Or nothing at all? 

You have to assume that the creators of such symbols don’t include them by accident. Some are hidden in plain sight; others are brazen and bold. Either way, they are meant to be there. But why? 

Symbols have always been used in the casting of spells. These days, we give so much head space to the consumption of culture, myriad symbols flashing in and out of our consciousness as we scroll ever onward, have we any idea what spells we are subjecting ourselves to – irrespective of whether we believe they are effective or not? 

Against such murkiness, perhaps this season of Christmas rolling into the New Year is a good time to consider what some might consider the ultimate symbol appearing in our reality of the Seen: the Incarnation.  

In a way, Christ identified himself as the visible interface between the seen and the unseen when he said: Whoever has seen me has seen the Father.  

And yet, the Incarnation also transcends the mere symbolic. Yes, Christ points to an unseen reality, but he is also the ‘thing’ itself. He is both Seen and Unseen in one. Not a symbol pointing to something else, but the thing to which all symbols ultimately point: the central reality in the universe where God and creation meet. 

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