One such deserted mother was Roshanara, the child-wife of the steel magnate S. P. Shetty; and at the Mahalaxmi Racecourse in Bombay, she punctured the mighty balloon of his pride. He had been promenading about the paddock, stooping every few yards to return ladies’ shawls and parasols, which seemed to acquire a life of their own and spring out of their owners’ hands as he passed; Roshanara Shetty confronted him here, standing squarely in his path and refusing to budge, her seventeen-year-old eyes filled with the ferocious pique of childhood. He greeted her coolly, touching his Army cap, and attempted to pass; but she dug her needle-sharp nails into his arm, smiling dangerously as ice, and strolled along beside him. As they walked she poured her infantile poison into his ear, and her hatred and resentment of her former lover gave her the skill to make him believe her. Callously she whispered that it was so funny, my God, the way he strutted around in high society like some kind of rooster, while all the time the ladies were laughing at him behind his back, O yes, Major Sahib, don’t fool yourself, high-class women have always enjoyed sleeping with animals peasants brutes, but that’s how we think of you, my God it’s disgusting to watch you eat, gravy down your chin, don’t you think we see how you never hold teacups by their handles, do you imagine we can’t hear your belches and breakings of wind, you’re just our pet ape, Major Sahib, very useful, but basically a clown.
After the onslaught of Roshanara Shetty, the young war hero began to see his world differently. Now he seemed to see women giggling behind fans wherever he went; he noticed strange amused sidelong glances which he’d never noticed before; and although he tried to improve his behavior, it was no use, he seemed to become clumsier the harder he tried, so that food flew off his plate on to priceless Kelim rugs and belches broke from his throat with the roar of a train emerging from a tunnel and he broke wind with the rage of typhoons. His glittering new life became, for him, a daily humiliation; and now he reinterpreted the advances of the beautiful ladies, understanding that by placing their love-notes beneath their toes they were obliging him to kneel demeaningly at their feet … as he learned that a man may possess every manly attribute and still be despised for not knowing how to hold a spoon, he felt an old violence being renewed in him, a hatred for these high-ups and their power, which is why I am sure—why I know—that when the Emergency offered Shiva-of-the-knees the chance of grabbing some power for himself, he did not wait to be asked a second time.
On May 15th, 1974, Major Shiva returned to his regiment in Delhi; he claimed that, three days later, he was suddenly seized by a desire to see once more the saucer-eyed beauty whom he had first encountered long ago in the conference of the Midnight Children; the pony-tailed temptress who had asked him, in Dacca, for a single lock of his hair. Major Shiva declared to Parvati that his arrival at the magicians’ ghetto had been motivated by a desire to be done with the rich bitches of Indian high society; that he had been besotted by her pouting lips the moment he laid eyes on them; and that these were the only reasons for asking her to go away with him. But I have already been over-generous to Major Shiva—in this, my own personal version of history, I have allowed his account too much space; so I insist that, whatever the knock-kneed Major might have thought, the thing that drew him into the ghetto was quite simply and straightforwardly the magic of Parvati-the-witch.
Saleem was not in the ghetto when Major Shiva arrived by motorcycle; while nuclear explosions rocked the Rajasthani wastes, out of sight, beneath the desert’s surface, the explosion which changed my life also took place out of my sight. When Shiva grasped Parvati by the wrist, I was with Picture Singh at an emergency conference of the city’s many red cells, discussing the ins and outs of the national railway strike; when Parvati, without demurring, took her place on the pillion of a hero’s Honda, I was busily denouncing the government’s arrests of union leaders. In short, while I was preoccupied with politics and my dream of national salvation, the powers of Parvati’s witchcraft had set in motion the scheme which would end with hennaed palms, and songs, and the signing of a contract.
… I am obliged, perforce, to rely on the accounts of others; only Shiva could tell what had befallen him; it was Resham Bibi who described Parvati’s departure to me on my return, saying, “Poor girl, let her go, so sad she has been for so long, what is to blame?”; and only Parvati could recount to me what befell her while she was away.
Because of the Major’s national status as a war hero, he was permitted to take certain liberties with military regulations; so nobody took him to task for importing a woman into what were not, after all, married men’s quarters; and he, not knowing what had brought about this remarkable alteration in his life, sat down as requested in a cane chair, while she took off his boots, pressed his feet, brought him water flavored with freshly-squeezed limes, dismissed his batman, oiled his moustache, caressed his knees and after all that produced a dinner of biriani so exquisite that he stopped wondering what was happening to him and began to enjoy it instead. Parvati-the-witch turned those simple Army quarters into a palace, a Kailasa fit for Shiva-the-god; and Major Shiva, lost in the haunted pools of her eyes, aroused beyond endurance by the erotic protrusion of her lips, devoted his undivided attentions to her for four whole months: or, to be precise, for one hundred and seventeen nights. On September 12th, however, things changed: because Parvati, kneeling at his feet, fully aware of his views on the subject, told him that she was going to have his child.
The liaison of Shiva and Parvati now became a tempestuous business, filled with blows and broken plates: an earthly echo of that eternal marital battle-of-the-gods which their namesakes are said to perform atop Mount Kailasa in the great Himalayas … Major Shiva, at this time, began to drink; also to whore. The whoring trails of the war hero around the capital of India bore a strong resemblance to the Lambretta-travels of Saleem Sinai along the spoors of Karachi streets; Major Shiva, unmanned in the company of the rich by the revelations of Roshanara Shetty, had taken to paying for his pleasures. And such was his phenomenal fecundity (he assured Parvati while beating her) that he ruined the careers of many a loose woman by giving them babies whom they would love too much to expose; he sired around the capital an army of street-urchins to mirror the regiment of bastards he had fathered on the begums of the chandeliered salons.
Dark clouds were gathering in political skies as well: in Bihar, where corruption inflation hunger illiteracy landlessness ruled the roost, Jaya-Prakash Narayan led a coalition of students and workers against the governing Indira Congress; in Gujarat, there were riots, railway trains were burned, and Morarji Desai went on a fast-unto-death to bring down the corrupt government of the Congress (under Chimanbhai Patel) in that drought-ridden state … it goes without saying that he succeeded without being obliged to die; in short, while anger seethed in Shiva’s mind, the country was getting angry, too; and what was being born while something grew in Parvati’s belly? You know the answer: in late 1974, J. P. Narayan and Morarji Desai formed the opposition party known as the Janata Morcha: the People’s Front. While Major Shiva reeled from whore to whore, the Indira Congress was reeling too.
And at last, Parvati released him from her spell. (No other explanation will do; if he was not bewitched, why did he not cast her off the instant he heard of her pregnancy? And if the spell had not been lifted, how could he have done it at all?) Shaking his head as though awaking from a dream, Major Shiva found himself in the company of a balloon-fronted slum girl, who now seemed to him to represent everything he most feared—she became the personification of the slums of his childhood, from which he had escaped, and which now, through her, through her damnable child, were trying to drag him down down down again … dragging her by the hair, he hurled her on to his motorcycle, and in a very short time she stood, abandoned, on the fringes of the magicians’ ghetto, having been returned whence she came, bringing with her only one thing which she had not owned when she left: the thing hidden inside her like an invisible man in a wicker basket, the thing which was growing grow
ing growing, just as she had planned.
Why do I say that?—Because it must be true; because what followed, followed; because it is my belief that Parvati-the-witch became pregnant in order to invalidate my only defense against marrying her. But I shall only describe, and leave analysis to posterity.
On a cold day in January, when the muezzin’s cries from the highest minaret of the Friday Mosque froze as they left his lips and fell upon the city as sacred snow, Parvati returned. She had waited until there could be no possible doubt about her condition; her inner basket bulged through the clean new garments of Shiva’s now-defunct infatuation. Her lips, sure of their coming triumph, had lost their fashionable pout; in her saucer eyes, as she stood on the steps of the Friday Mosque to ensure that as many people as possible saw her changed appearance, there lurked a silvered gleam of contentment. That was how I found her when I returned to the chaya of the mosque with Picture Singh. I was feeling disconsolate, and the sight of Parvati-the-witch on the steps, hands folded calmly over her swollen belly, long rope-of-hair blowing gently in the crystal air, did nothing to cheer me up.
Pictureji and I had gone into the tapering tenement streets behind the General Post Office, where memories of fortune-tellers peep-show-men healers hung in the breeze; and here Picture Singh had performed an act which was growing more political by the day. His legendary artistry drew large good-natured crowds; and he made his snakes enact his message under the influence of his weaving flute music. While I, in my role of apprentice, read out a prepared harangue, serpents dramatized my speech. I spoke of the gross inequities of wealth distribution; two cobras performed, in dumbshow, the mime of a rich man refusing to give alms to a beggar. Police harassment, hunger disease illiteracy, were spoken of and also danced by serpents; and then Picture Singh, concluding his act, began to talk about the nature of red revolution, and promises began to fill the air, so that even before the police materialized out of the back-doors of the post office to break up the meeting with lathi-charges and tear-gas, certain wags in our audience had begun to heckle the Most Charming Man In The World. Unconvinced, perhaps, by the ambiguous mimes of the snakes, whose dramatic content was admittedly a little obscure, a youth shouted out: “Ohé, Pictureji, you should be in the Government, man, not even Indiramata makes promises as nice as yours!”
Then the tear-gas came and we had to flee, coughing spluttering blind, from riot police, like criminals, crying falsely as we ran. (Just as once, in Jallianwala Bagh—but at least there were no bullets on this occasion.) But although the tears were the tears of gas, Picture Singh was indeed cast down into an awesome gloom by the heckler’s gibe, which had questioned the hold on reality which was his greatest pride; and in the aftermath of gas and sticks, I, too, was dejected, having suddenly identified a moth of unease in my stomach, and realized that something in me objected to Picture’s portrayal in snake-dance of the unrelieved vilenesses of the rich; I found myself thinking, “There is good and bad in all—and they brought me up, they looked after me, Pictureji!” After which I began to see that the crime of Mary Pereira had detached me from two worlds, not one; that having been expelled from my uncle’s house I could never fully enter the world-according-to-Picture-Singh; that, in fact, my dream of saving the country was a thing of mirrors and smoke; insubstantial, the maunderings of a fool.
And then there was Parvati, with her altered profile, in the harsh clarity of the winter day.
It was—or am I wrong? I must rush on; things are slipping from me all the time—a day of horrors. It was then—unless it was another day—that we found old Resham Bibi dead of cold, lying in her hut which she had built out of Dalda Vanaspati packing-cases. She had turned bright blue, Krishna-blue, blue as Jesus, the blue of Kashmiri sky, which sometimes leaks into eyes; we burned her on the banks of the Jamuna amongst mudflats and buffalo, and she missed my wedding as a result, which was sad, because like all old women she loved weddings, and had in the past joined in the preliminary henna-ceremonies with energetic glee, leading the formal singing in which the bride’s friends insulted the groom and his family. On one occasion her insults had been so brilliant and finely calculated that the groom took umbrage and cancelled the wedding; but Resham had been undaunted, saying that it wasn’t her fault if young men nowadays were as fainthearted and inconstant as chickens.
I was absent when Parvati went away; I was not present when she returned; and there was one more curious fact … unless I have forgotten, unless it was on another day … it seems to me, at any rate, that on the day of Parvati’s return, an Indian Cabinet Minister was in his railway carriage, at Samastipur, when an explosion blew him into the history books; that Parvati, who had departed amid the explosions of atom bombs, returned to us when Mr. L. N. Mishra, minister for railways and bribery, departed this world for good. Omens and more omens … perhaps, in Bombay, dead pomfrets were floating belly-side-up to shore.
January 26th, Republic Day, is a good time for illusionists. When the huge crowds gather to watch elephants and fireworks, the city’s tricksters go out to earn their living. For me, however, the day holds another meaning; it was on Republic Day that my conjugal fate was sealed.
In the days after Parvati’s return, the old women of the ghetto formed the habit of holding their ears for shame whenever they passed her; she, who bore her illegitimate child without any appearance of guilt, would smile innocently and walk on. But on the morning of Republic Day, she awoke to find a rope hung with tattered shoes strung up above her door, and began to weep inconsolably, her poise disintegrating under the force of this greatest of insults. Picture Singh and I, leaving our shack laden with baskets of snakes, came across her in her (calculated? genuine?) misery, and Picture Singh set his jaw in an attitude of determination. “Come back to the hut, captain,” the Most Charming Man instructed me, “We must talk.”
And in the hut, “Forgive me, captain, but I must speak. I am thinking it is a terrible thing for a man to go through life without children. To have no son, captain; how sad for you, is it not?” And I, trapped by the lie of impotence, remained silent while Pictureji suggested the marriage which would preserve Parvati’s honor and simultaneously solve the problem of my self-confessed sterility; and despite my fears of the face of Jamila Singer, which, superimposed on Parvati’s, had the power of driving me to distraction, I could not find it in myself to refuse.
Parvati—just as she had planned, I’m sure—accepted me at once, said yes as easily and as often as she had said no in the past; and after that the Republic Day celebrations acquired the air of having been staged especially for our benefit, but what was in my mind was that once again destiny, inevitability, the antithesis of choice had come to rule my life, once again a child was to be a born to a father who was not his father, although by a terrible irony the child would be the true grandchild of his father’s parents; trapped in the web of these interweaving genealogies, it may even have occurred to me to wonder what was beginning, what was ending, and whether another secret countdown was in progress, and what would be born with my child.
Despite the absence of Resham Bibi, the wedding went off well enough. Parvati’s formal conversion to Islam (which irritated Picture Singh, but on which I found myself insisting, in another throwback to an earlier life) was performed by a red-bearded Haji who looked ill-at-ease in the presence of so many teasing, provocative members of the ungodly; under the shifting gaze of this fellow who resembled a large and bearded onion she intoned her belief that there was no God but God and that Muhammad was his prophet; she took a name which I chose for her out of the repository of my dreams, becoming Laylah, night, so that she too was caught up in the repetitive cycles of my history, becoming an echo of all the other people who have been obliged to change their names … like my own mother Amina Sinai, Parvati-the-witch became a new person in order to have a child.
At the henna ceremony, half the magicians adopted me, performing the functions of my “family”; the other half took Parvati’s side, and happy insult
s were sung late into the night while intricate traceries of henna dried into the palms of her hands and the soles of her feet; and if the absence of Resham Bibi deprived the insults of a certain cutting edge, we were not overly sorry about the fact. During the nikah, the wedding proper, the happy couple were seated on a dais hastily constructed out of the Dalda-boxes of Resham’s demolished shack, and the magicians filed solemnly past us, dropping coins of small denominations into our laps; and when the new Laylah Sinai fainted everyone smiled contentedly, because every good bride should faint at her wedding, and nobody mentioned the embarrassing possibility that she might have passed out because of the nausea or perhaps the kicking-pains caused by the child inside her basket. That evening the magicians put on a show so wonderful that rumors of it spread throughout the Old City, and crowds gathered to watch, Muslim businessmen from a nearby muhalla in which once a public announcement had been made and silversmiths and milk-shake vendors from Chandni Chowk, evening strollers and Japanese tourists who all (on this occasion) wore surgical face-masks out of politeness, so as not to infect us with their exhaled germs; and there were pink Europeans discussing camera lenses with the Japanese, there were shutters clicking and flash bulbs popping, and I was told by one of the tourists that India was indeed a truly wonderful country with many remarkable traditions, and would be just fine and perfect if one did not constantly have to eat Indian food. And at the valima, the consummation ceremony (at which, on this occasion, no bloodstained sheets were held up, with or without perforations, since I had spent our nuptial night with my eyes shut tight and my body averted from my wife’s, lest the unbearable features of Jamila Singer come to haunt me in the bewilderment of the dark), the magicians surpassed their efforts of the wedding-night.