Shalimar The Clown_ A Novel Part 2

Two women gave s...o...b..und birth behind the bushes, attended by a well-known local doctor and Sufistic philosopher, Khwaja Abdul Hakim, master of medicine both herbal and chemical, traditional and modern, Eastern and Western. But tonight his skills were useless; life arrived by itself, and death would not be denied. One boy child, one girl child, one trouble-free birth, one fatality. Firdaus Noman gave birth at speed, spitting out Noman Noman like a fruit pip. "Here you are, then, in a hurry," she whispered into the ear of her newborn boy, neglecting to make sure that the first word he heard was the name of G.o.d. "Your father is a shape-s.h.i.+fter who calls his sorcery acting and your mother's family of desperadoes is pretty suspicious, too, and nothing is at all normal about tonight; but just grow up normal anyway, okay, and don't give me any reason to be scared." Then Giri shrieked and Firdaus had to be restrained from jumping up to help her anguished friend. The women of Pachigam tended the living mother, swaddled and cared for the two healthy children and covered the dead woman's face. They would take the body home during the night on a bullock cart covered with blossom from the garden and tomorrow she would burn in a sandalwood flame. What was there to say about such things? They happened. They did not happen frequently enough to threaten the survival of the species, the statistics were improving all the time, but when it was your turn, you were one hundred percent dead. There was grieving to be done and it would be done, as fully as was fitting. The pandit and his baby daughter needed the village's support and they would receive it. The village would close around them like a hand. The pandit would live on. His daughter would live on. Life continued. The snow would melt and new flowers would grow. Death was not the end.

The news of a fourth son was brought to Abdullah, whose pride in fatherhood had to be shelved for the moment, there being so much to be done before the guests arrived; and, besides, he was already preparing for the role of Zain-ul-abidin, metamorphosing into the old-time Sultan who represented for him everything that was best about the valley he loved, its tolerance, its merging of faiths. The pandits of Kashmir, unlike Brahmins anywhere else in India, happily ate meat. Kashmiri Muslims, perhaps envying the pandits their choice of G.o.ds, blurred their faith's austere monotheism by wors.h.i.+pping at the shrines of the valley's many local saints, its pirs. To be a Kashmiri, to have received so incomparable a divine gift, was to value what was shared far more highly than what divided. Of all this the story of Budshah Zain was a symbol. Abdullah closed his eyes and sank ever deeper into his favorite role. As a result he was unable to be present to comfort his friend the pandit when Pamposh Kaul died in the b.l.o.o.d.y mess of her daughter's premature birth.

A flight of winged shadows fled from the garden with her soul. Pyarelal wept beneath the illuminated trees while the Sufi philosopher embraced and kissed him, weeping as copiously as he. "The question of death," said the khwaja khwaja through his tears, "proposes itself, does it not, panditji, every day. How long do we have left, will it be kind or unkind when it comes, how much more work can we do, how much of life's richness will we experience, how much of our children's lives will we see, et cetera." Under normal circ.u.mstances, the opportunity to discuss ontology, to say nothing of the finer points of Sufi and Hindu mysticism, would have overjoyed Pyarelal Kaul. But nothing was normal that night. "She knows the answer now," he wept back in reply, "and what a bitter answer it is." The sobbing khwaja stroked the distraught widower's face. "You have a beautiful daughter," he said, choking. "The question of death is also the question of life, panditji, and the question of how to live is also the question of love. That is the question you have to go on answering, to which there is no answer except in the going on." Then there were no more words. They both wailed long and loud at the baleful, gibbous moon. Before there was a Mughal garden here this had been a jackal-infested place. The weeping of the two grown men sounded like jackals' howls. through his tears, "proposes itself, does it not, panditji, every day. How long do we have left, will it be kind or unkind when it comes, how much more work can we do, how much of life's richness will we experience, how much of our children's lives will we see, et cetera." Under normal circ.u.mstances, the opportunity to discuss ontology, to say nothing of the finer points of Sufi and Hindu mysticism, would have overjoyed Pyarelal Kaul. But nothing was normal that night. "She knows the answer now," he wept back in reply, "and what a bitter answer it is." The sobbing khwaja stroked the distraught widower's face. "You have a beautiful daughter," he said, choking. "The question of death is also the question of life, panditji, and the question of how to live is also the question of love. That is the question you have to go on answering, to which there is no answer except in the going on." Then there were no more words. They both wailed long and loud at the baleful, gibbous moon. Before there was a Mughal garden here this had been a jackal-infested place. The weeping of the two grown men sounded like jackals' howls.

Death, most present of absences, had entered the garden, and from that moment on the absences multiplied. It was dusk, and the appointed hour had arrived, the warm scents of the banquet were rising from the kitchens, and in spite of tragedy everything was ready on time; but where were the guests? It was cold, certainly, and perhaps that put some people off; the first few Da.s.sehra revelers who did arrive were bundled up for warmth and looking dramatically unlike people who had come to have fun. But the expected flood of visitors never materialized, and, what was worse, many members of the royal household staff began to sneak quietly away, the bearers, the guards, even the chefs from the uppermost terrace, the maharaja's own chefs who had been preparing the food for his personal entourage.

How could the occasion be saved? Abdullah Noman rushed around the garden shouting at people but got few of the answers he needed. Beneath a Mughal pavilion he found the magician Sarkar with his head buried in his hands. "It's a catastrophe," said the Seventh Sarkar. "People are too afraid to come out in this snowstorm-and from what I've been hearing it's not only the snow that frightens them!-and so my greatest achievement will only be witnessed by a bunch of village buffoons."

The shamiana tents, their bright colors glowing in the light of the great heat-braziers and gay strings and loops of illuminations bouncing across the trees, stood almost empty as the evening darkened toward night, looking ghostly as they loomed out through the snow. Bombur Yambarzal, unnerved by the phantom banquet, sought Abdullah's advice. "What does that sorcerer mean, it's not only the snow? If people are too scared to show up," he said, almost timidly, the change in his demeanor an indication of the depth of his uncertainty, "do you think it's safe for us to stay?" Abdullah's heart was already in turmoil, the joy of Noman's birth warring in his breast with his feeling of despair at the death of sweet Pamposh. He just shook his head perplexedly. "Let's wait it out awhile," he said. "We should both send people into Srinagar to ask around. Things must become clearer than they are." Abdullah was not himself. There would be no performance of Budshah Budshah that night and he was trying to shake loose the shade of Zain-ul-abidin, pieces of whom were still stuck to his psyche. This was confusing. It was the second time that day that he had needed to exorcise the spirit of a king, and he was spent. that night and he was trying to shake loose the shade of Zain-ul-abidin, pieces of whom were still stuck to his psyche. This was confusing. It was the second time that day that he had needed to exorcise the spirit of a king, and he was spent.

In the absence of the great majority of guests, all manner of rumors came into the Shalimar Bagh, hooded and cloaked to s.h.i.+eld themselves against the elements, and filled the empty places around the dastarkhans: cheap rumors from the gutter as well as fancy rumors claiming aristocratic parentage-an entire social hierarchy of rumor lounged against the bolsters, created by the mystery that enveloped everything like the blizzard. The rumors were veiled, shadowy, unclear, argumentative, often malicious. They seemed like a new species of living thing, and evolved according to the laws laid down by Darwin, mutating randomly and being subjected to the amoral winnowing processes of natural selection. The fittest rumors survived, and began to make themselves heard above the general hubbub; and in the hissed or murmured noises emanating from these survivors, the loudest, most persistent, most puissant rumors, the single word kabailis kabailis was heard, over and over again. It was a new word, with which few people in the Shalimar Bagh were familiar, but it terrified them anyway. "An army of kabailis from Pakistan has crossed the border, looting, raping, burning, killing," the rumors said, "and it is nearing the outskirts of the city." Then the darkest rumor of all came in and sat down in the maharaja's chair. "The maharaja has run away," it said, contempt and terror mingling in its voice, "because he heard about the crucified man." The authority of this rumor was so great that it seemed to the appalled villagers of Pachigam and s.h.i.+rmal that the crucified man materialized then and there on the lawns of the Mughal garden, nailed to the white ground, the snow around him reddening with his blood. The crucified man's name was Sopor and he was a simple shepherd. At a remote hillside crossroads in the far north the kabaili horde had come sweeping past him and his sheep and demanded to know the way to Srinagar. Sopor the shepherd lifted an arm and pointed, deliberately sending the invaders in the wrong direction. When, after a day-long wild goose chase, they realized what he had done, they retraced their steps, found him, crucified him in the dirt of the crossroads where he had misled them, let him scream for a while to beg G.o.d for the death that wouldn't come quickly enough for his needs, and when they were bored of his noise, hammered a final nail through his throat. was heard, over and over again. It was a new word, with which few people in the Shalimar Bagh were familiar, but it terrified them anyway. "An army of kabailis from Pakistan has crossed the border, looting, raping, burning, killing," the rumors said, "and it is nearing the outskirts of the city." Then the darkest rumor of all came in and sat down in the maharaja's chair. "The maharaja has run away," it said, contempt and terror mingling in its voice, "because he heard about the crucified man." The authority of this rumor was so great that it seemed to the appalled villagers of Pachigam and s.h.i.+rmal that the crucified man materialized then and there on the lawns of the Mughal garden, nailed to the white ground, the snow around him reddening with his blood. The crucified man's name was Sopor and he was a simple shepherd. At a remote hillside crossroads in the far north the kabaili horde had come sweeping past him and his sheep and demanded to know the way to Srinagar. Sopor the shepherd lifted an arm and pointed, deliberately sending the invaders in the wrong direction. When, after a day-long wild goose chase, they realized what he had done, they retraced their steps, found him, crucified him in the dirt of the crossroads where he had misled them, let him scream for a while to beg G.o.d for the death that wouldn't come quickly enough for his needs, and when they were bored of his noise, hammered a final nail through his throat.

So much was new in those days, so much only half understood. "Pakistan" itself was a former rumor, a phantom-word that had only had a real place attached to it for two short months. Perhaps for this reason-its move across the frontier from the shadow-world of rumors into the "real"-the subject of the new country aroused the most furious pa.s.sions among the rumors swarming into the Shalimar Bagh. "Pakistan has right on its side," said one rumor, "because here in Kashmir a Muslim people is being prevented by a Hindu ruler from joining their coreligionists in a new Muslim state." A second rumor roared back, "How can you speak of right, when Pakistan has unleashed this murderous horde upon us? Don't you know that the leaders of Pakistan told these cutthroat tribals that Kashmir is full of gold, carpets and beautiful women, and sent them to pillage and rape and kill infidels while they're at it? Is that a country you want to join?" A third rumor blamed the maharaja. "He's been dithering for months. The Part.i.tion was two months ago!-And still he can't decide who to join, Pakistan or India." A fourth b.u.t.ted in. "The fool! He has jailed Sheikh Abdullah, who has sworn off all communal politics, and is listening to that mullah, Moulvi Yusuf Shah, who obviously tilts toward Pakistan." Then many rumors clamored at once. "Five hundred thousand tribals are attacking us, with Pak army soldiers in disguise commanding them!"-"They are only ten miles away!"-"Five miles!"-"Two!"-"Five thousand women raped and murdered on the Jammu border!"-"Twenty thousand Hindus and Sikhs slaughtered!"-"In Muzaffarabad, Muslim soldiers mutinied and killed their Hindu counterparts and the officer in charge as well!"-"Brigadier Rajender Singh, a hero, defended the road to Srinagar for three days with just 150 men!"-"Yes, but he is dead now, they slaughtered him."-"Raise his war cry everywhere! Hamla-awar khabardar, ham Kashmiri hain tayyar! Hamla-awar khabardar, ham Kashmiri hain tayyar!"-"Look out, attackers, we Kashmiris are ready for you!"-"Sheikh Abdullah has been let out of jail!"-"The maharaja has taken his advice and opted for India!"-"The Indian army is coming to save us!"-"Will it be in time?"-"The maharaja held his last Da.s.sehra Durbar at the palace and then hightailed it to Jammu!"-"To Bombay!"-"To Goa!"-"To London!"-"To New York!"-"If he's so scared what chance have we?"-"Run! Save yourselves! Run for your lives!"

As panic gripped the people in the Shalimar garden, Abdullah Noman ran to be with his wife and sons in the little makes.h.i.+ft screened-off maternity area Firdaus had had constructed in a corner of the Bagh. He found her sitting grim-faced on the ground, nursing the baby Noman, and beside her were Pandit Pyarelal Kaul and Khwaja Abdul Hakim, standing with bowed heads by the body of Pamposh. Pyarelal was singing a hymn softly. Abdullah could not speak for a moment. He was full of feelings of self-reproach at his own ignorance. He had known nothing, or next to nothing, of the trouble rus.h.i.+ng down upon them. He was the sarpanch and should have known; how could he protect his people if he knew nothing of the dangers threatening them? He did not deserve his office. He was no better than Yambarzal. Petty rivalries and prideful self-absorption had blinded them both, and they had brought their people toward this terrifying conflict instead of keeping them safe and far away. Tears fell from his eyes. He knew they were tears of shame.

"Why are you singing that song of praise?" Firdaus's voice dragged him back into the world. She was glaring savagely at Pyarelal. "What do you have to thank Durga for? You wors.h.i.+pped her for nine days and on the tenth she took your wife." The pandit received the admonition without rancor. "When you pray for what you most want in the world," he said, "its opposite comes along with it. I was given a woman whom I truly loved and who truly loved me. The opposite side of such a love is the pain of its loss. I can only feel such pain today because until yesterday I knew that love, and that is surely a thing for which to thank whoever or whatever you like, the G.o.ddess, or fate, or just my lucky stars." Firdaus turned away from him. "Maybe we are too different, after all," she grumbled under her breath. Khwaja Abdul Hakim took his leave. "I do not think I will stay in Kashmir," he said. "I do not want to watch the sadness destroying the beauty. I have it in mind to give my land to the university and go south. Into India; always India; never into Pakistan." Firdaus's back was toward the khwaja. "You're lucky," she muttered without turning to wish him good-bye. "You're one of those who has a choice."

Abdullah asked for and received his swaddled baby boy. "We need to go," he told Firdaus and Pyarelal gently. "The rumors flying around here are making people crazy." All day, he thought, there have been kings and princes in my head. Alexander, Zain-ul-abidin, Jehangir, Ram. But it's our own prince's indecision that has unleashed this holocaust, and n.o.body can say whether or not India, that newly kingless land, can save us, or even if being saved by India is going to be good for us in the end.

A drum boomed immensely in the night, louder and louder, commanding attention. So potent was the drumming that it froze people in their tracks, it silenced the rumors and got everyone's attention. The little man, Sarkar the magician, was marching down the central avenue of the garden, hammering away at his mighty dhol. dhol. Finally, when all eyes were on him, he raised a megaphone to his lips and bellowed, "f.u.c.k this. I came here to do something and I'm going to do it. The genius of my magic will triumph over the ugliness of the times. On the seventh beat of my drum, the Shalimar garden will disappear." He banged the drum, one, two, three, four, five, six times. On the seventh boom, just as he had foretold, the whole Shalimar Bagh vanished from sight. Pitch blackness descended. People began to scream. Finally, when all eyes were on him, he raised a megaphone to his lips and bellowed, "f.u.c.k this. I came here to do something and I'm going to do it. The genius of my magic will triumph over the ugliness of the times. On the seventh beat of my drum, the Shalimar garden will disappear." He banged the drum, one, two, three, four, five, six times. On the seventh boom, just as he had foretold, the whole Shalimar Bagh vanished from sight. Pitch blackness descended. People began to scream.

For the rest of his life the Seventh Sarkar would curse history for cheating him of the credit for the unprecedented feat of "hiding from view" an entire Mughal garden, but most people in the garden that night thought he'd pulled it off, because on the seventh beat of his drum the power station at Mohra was blown to bits by the Pakistani irregular forces and the whole city and region of Srinagar was plunged into complete darkness. In the night-cloaked Shalimar Bagh the earthly version of the tooba tree of heaven remained secret, unrevealed. Abdullah Noman experienced the bizarre sensation of living through a metaphor made real. The world he knew was disappearing; this blind, inky night was the incontestable sign of the times.

The remaining hours of that night pa.s.sed in a frenzy of shouts and rus.h.i.+ng feet. Somehow Abdullah managed to send his family away on a bullock cart, which Firdaus had to share with the dead body of her friend and, next to deceased Pamposh, Pyarelal Kaul cradling his baby daughter and unstoppably singing praisesongs to Durga. Then by a lucky chance Abdullah collided with Bombur Yambarzal again. Bombur in the darkness was a quivering wreck of a man, but Abdullah managed to get him on his feet. "We can't leave our stuff here," he persuaded Yambarzal, "or both our villages will be crippled for good." Somehow the two of them rounded up a rump or quorum of villagers, half s.h.i.+rmali, half from Pachigam, and this raggle-taggle remnant dismantled their special wuri wuri ovens and hauled many dozens of pots full of feast-day food to the roadside. The portable theater had to be dismantled as well, and the materials for the plays packed in great wicker panniers and taken down the terraces to the lakeside. All night the villagers of s.h.i.+rmal and Pachigam worked side by side, and when dawn crept over the hills at the end of that dark night and the garden reappeared, the waza and the sarpanch hugged each other and made promises of unbreakable fellows.h.i.+p and undying love. Above them, however, the shadow planets Rahu and Ketu existed without actually existing, pulling and pus.h.i.+ng, intensifying and suppressing, inflaming and stifling, dancing out the moral struggle within human beings while remaining invisible in the brightening heavens. And when the actors and cooks departed from the Shalimar Bagh they left behind the giant effigies of the demon king, his brother and his son, all filled with unexploded fireworks. Ravan, k.u.mbhakaran and Meghnath glowered across the trembling valley, not caring whether they were Hindus or Muslims. The time of demons had begun. ovens and hauled many dozens of pots full of feast-day food to the roadside. The portable theater had to be dismantled as well, and the materials for the plays packed in great wicker panniers and taken down the terraces to the lakeside. All night the villagers of s.h.i.+rmal and Pachigam worked side by side, and when dawn crept over the hills at the end of that dark night and the garden reappeared, the waza and the sarpanch hugged each other and made promises of unbreakable fellows.h.i.+p and undying love. Above them, however, the shadow planets Rahu and Ketu existed without actually existing, pulling and pus.h.i.+ng, intensifying and suppressing, inflaming and stifling, dancing out the moral struggle within human beings while remaining invisible in the brightening heavens. And when the actors and cooks departed from the Shalimar Bagh they left behind the giant effigies of the demon king, his brother and his son, all filled with unexploded fireworks. Ravan, k.u.mbhakaran and Meghnath glowered across the trembling valley, not caring whether they were Hindus or Muslims. The time of demons had begun.

Man is ruined by the misfortune of possessing a moral sense," reflected Pandit Pyarelal Kaul by the banks of the loquacious Muskadoon. "Consider the superior luck of the animals. The wild beasts of Kashmir, to enumerate a few, include Ponz the Monkey, Potsolov the Fox, Shal the Jackal, Sur the Boar, Drin the Marmot, Nyan and Sharpu the Sheep, Kail the Ibex, Hiran the Antelope, Kostura the Musk Deer, Suh the Leopard, Haput the Black Bear, Bota-khar the a.s.s, Hangul the Twelve-Pointed Barasingha Stag, and Zomba the Yak. Some of these are dangerous, it's true, and many are fearsome. Ponz is a danger to walnuts. Potsolov is cunning and a danger to chickens. Shal's is a fearsome howl. Sur is a danger to crops. Suh is ferocious and a danger to stags. Haput is a danger to shepherds. The a.s.s, by contrast, is a coward and runs from danger; however you must remember in mitigation that he is an a.s.s, just as a jackal is a jackal and a leopard is a leopard and a boar has no option but to be boarish one hundred percent of the time. They neither know nor shape their own nature; rather, their nature knows and shapes them. There are no surprises in the animal kingdom. Only Man's character is suspect and s.h.i.+fting. Only Man, knowing good, can do evil. Only Man wears masks. Only Man is a disappointment to himself. Only by ceasing to need the things of the world and relieving oneself of the needs of the body . . ."

And so on. Boonyi Kaul knew that when her father, a man with many friends because of his love of people and one too many chins because of his ever more voracious and perfectionist love of food, started mourning the failings of the human race and making ascetic recommendations for its improvement he was secretly missing his wife, who had never disappointed him, whose surprises had filled his heart, and for whom after fourteen years his body still ached. At such times Boonyi usually became extra demonstrative, trying to bury her father's grief beneath her love. Today, however, she was distracted, and could not play the dutifully loving daughter. Today, she and her Noman, her beloved clown Shalimar, sat listening to her father on their usual boulders, neither touching nor glancing at each other, both of them struggling to control the confessional smiles that kept creeping out onto their lips.

It was the morning after the great event in the high mountain meadow of Khelmarg. Boonyi, intoxicated by love for her lover, lounged with open sensuality on her rock, her arching body a provocation to anyone who cared to notice it. Her father, lost in melancholy, noticed that she was looking even more like her mother than usual, but failed, with the stupidity of fathers, to understand that this was because desire and the fulfillment of desire were running their hands over her body, welcoming it into womanhood. Shalimar the clown, however, was doubly agitated by her display; at once aroused and alarmed. He began to make small jerking downward movements of his fingers, as if to say calm down, don't make it so obvious. But the invisible strings connecting his fingertips to her body weren't working properly. The more insistently he pushed his fingers downward the higher she arched her back. The more urgently his hands pleaded for pa.s.sivity the more languorously she rolled about. Later that day, when they were alone in the practice glade, both of them balancing high above the ground on the precarious illusion of a single tightrope, he said, "Why didn't you stop when I asked you?" At which she grinned and said, "You weren't asking me to stop. I could feel you fondling me here, pressing and squeezing and all, and pus.h.i.+ng down on me here, hard hard, and it was driving me crazy, as you knew perfectly well it would."

Shalimar the clown began to see that the loss of her virginity had unleashed something reckless in Boonyi, a wild defiant uncaringness, a sudden exhibitionism which was tumbling toward folly-for her flaunting of their consummated love could bring both their lives cras.h.i.+ng down and smash them to bits. There was irony in this, because Boonyi's daring was the single quality he most admired. He had fallen in love with her in large part because she was so seldom afraid, because she reached out for what she wanted and grabbed at it and didn't see why it should elude her grasp. Now this same quality, intensified by their encounter, was endangering them both. Shalimar the clown's signature trick on the high wire was to lean out sideways, increasing the angle until it seemed he must fall, and then, with much clownish playacting of terror and clumsiness, to right himself with gravity-defying strength and skill. Boonyi had tried to learn the trick but gave up, giggling, after many windmilling failures. "It's impossible," she confessed. "The impossible is what people pay to see," Shalimar the clown on the high wire quoted his father, and bowed as if receiving applause. "Always do something impossible right at the beginning of the show," Abdullah Noman liked to tell his troupe. "Swallow a sword, tie yourself in a knot, defy gravity. Do what the audience knows it could never do no matter how hard it tries. After that you'll have them eating out of your hand."

There were times, Shalimar the clown understood with growing concern, when the laws of theater might not precisely apply to real life. Right now in real life Boonyi was the one leaning out from the high wire, brazenly flaunting her new status as lover and beloved, defying all convention and orthodoxy, and in real life these were forces that exerted at least as powerful a downward pull as gravity. "Fly," she told him, laughing into his worried face. "Wasn't that your dream, Mister Impossible? To do without the rope and walk on air." She took him deeper into the wood and made love to him again and then for a while he didn't care what followed. "Face it," she whispered. "Married or not married, you've pa.s.sed through the stone door." The poets wrote that a good wife was like a shady boonyi tree, a beautiful chinar-kenchen renye chai s.h.i.+hiji boonyi-but in the common parlance the imagery was different. The word for the entrance to a house was braand; braand; stone was stone was kany. kany. For comical reasons the two words were sometimes used, joined together, to refer to one's beloved bride: For comical reasons the two words were sometimes used, joined together, to refer to one's beloved bride: braand-kany, braand-kany, "the gate of stone." Let's just hope, Shalimar the clown thought but did not say, that the stones don't come smas.h.i.+ng down on our heads. "the gate of stone." Let's just hope, Shalimar the clown thought but did not say, that the stones don't come smas.h.i.+ng down on our heads.

Shalimar the clown was not the only local male to have Boonyi Kaul on the brain. Colonel Hammirdev Suryavans Kachhwaha of the Indian army had had his eye on her for some time. Colonel Kachhwaha was just thirty-one years old but liked to call himself a Rajput of the old school, a spiritual descendant-and, he was certain, a distant blood relation-of the warrior princes, the old-time Suryavans and Kachhwaha rajas and ranas who had given both the Mughals and the British plenty to think about in the glory days of the kingdoms of Mewar and Marwar, when Rajputana was dominated by the two mighty fortresses of Chittorgarh and Mehrangarh, and fearsome one-armed legends rode into battle bisecting their enemies with cutla.s.ses, crus.h.i.+ng skulls with maces, or hacking through armor with the chaunch, chaunch, a long-nosed axe with a cruel storklike beak. At any rate, England-returned Colonel H. S. Kachhwaha had a splendid Rajput moustache, a swaggering Rajput bearing, a barking British-style military voice, and now he was also commanding officer of the army camp a few miles to the northeast of Pachigam, the camp everyone locally called Elasticnagar because of its well-established tendency to stretch. The colonel wholeheartedly disapproved of this irreverent t.i.tle, which in his ramrod opinion was far from commensurate with the dignity of the armed forces, and after arriving in post one year back had tried to insist that the camp's official name be used by all persons at all times, but had given up when he realized that most of the soldiers under his command had forgotten it long ago. a long-nosed axe with a cruel storklike beak. At any rate, England-returned Colonel H. S. Kachhwaha had a splendid Rajput moustache, a swaggering Rajput bearing, a barking British-style military voice, and now he was also commanding officer of the army camp a few miles to the northeast of Pachigam, the camp everyone locally called Elasticnagar because of its well-established tendency to stretch. The colonel wholeheartedly disapproved of this irreverent t.i.tle, which in his ramrod opinion was far from commensurate with the dignity of the armed forces, and after arriving in post one year back had tried to insist that the camp's official name be used by all persons at all times, but had given up when he realized that most of the soldiers under his command had forgotten it long ago.

The colonel had a preferred nickname for himself, too. "Hammer," an English play on Hammir. A good, soldierly name. He practiced it sometimes when he was alone. "Hammer Kachhwaha." "Hammer by name, hammer by nature." "Colonel Hammer Kachhwaha at your service, sir." "Oh, please, dear fellow, just call me Hammer." But this attempted self-naming failed just as the battle against Elasticnagar had, because once people heard his surname they inevitably wanted to shorten it to Kachhwa Karnail, which is to say "Colonel Turtle" or "Tortoise." So Tortoise Colonel he became, and was forced to look for his metaphors of self-description closer to the ground. "Slow and steady wins the race, eh, what?" he practiced; and "Tortoise by name, d.a.m.ned hard-sh.e.l.led by nature." But somehow he could never bring himself to say, "My dear chap, just call me Turtle," or, "I mostly go by Tortoise, don't you know-but it's just plain Torto to you." His testudinarious fate further soured a mood which had already been ruined by his father on his thirtieth birthday, when the newly promoted colonel was on home leave in Jodhpur before taking up his posting in Kashmir. His father was in fact the Rajput of the old school that his son aspired to be, and his birthday gift to Hammirdev was a set of two dozen golden bangles. Ladies' bangles? Hammir Kachhwaha was confused. "Why, sir?" he asked, and the older man snorted, jingling the bangles on a finger. "If a Rajput warrior is still alive on his thirtieth birthday," grunted Nagabhat Suryavans Kachhwaha in tones of disgust, "we give him women's bangles to express our disappointment and surprise. Wear them until you prove they aren't deserved." "By dying, you mean," his son sought clarification. "To win favor in your eyes I have to get myself killed." His father shrugged. "Obviously," he said, neglecting to discuss why there were no bangles on his own arms, and spat copious betel juice into a handy spittoon.

So Colonel Kachhwaha of Elasticnagar was well known not to be a happy man. The men of his command feared his martinet tongue, and the locals, too, had learned that he was not lightly to be crossed. As Elasticnagar grew-as soldiers flooded north into the valley and brought with them all the c.u.mbersome materiel of war, guns and ammunition, artillery both heavy and light, and trucks so numberless that they acquired the local name of "locusts"-so its need for land increased, and Colonel Kachhwaha requisitioned what he needed without explanation or apology. When the owners of the seized fields protested at the low level of compensation they received, he answered furiously, his face turning shockingly red, "We've come to protect you, you ingrates. We're here to save your land-so for G.o.d's sake don't give me some sob story when we have to bally well take it over." The logic of his argument was powerful, but it didn't always go down well. This was not finally important. Outraged by his continued failure to die in battle, the colonel was unquiet of spirit, and as livid as a rash. Then he saw Boonyi Kaul and things changed-or might have changed, had she not turned him down, flatly, and with scorn.

Elasticnagar was unpopular, the colonel knew that, but unpopularity was illegal. The legal position was that the Indian military presence in Kashmir had the full support of the population, and to say otherwise was to break the law. To break the law was to be a criminal and criminals were not to be tolerated and it was right to come down on them heavily with the full panoply of the law and with hobnailed boots and lathi lathi sticks as well. The key to understanding this position was the word sticks as well. The key to understanding this position was the word integral integral and its a.s.sociated concepts. Elasticnagar was integral to the Indian effort and the Indian effort was to preserve the integrity of the nation. Integrity was a quality to be honored and an attack on the integrity of the nation was an attack on its honor and was not to be tolerated. Therefore Elasticnagar was to be honored and all other att.i.tudes were dishonorable and consequently illegal. Kashmir was an integral part of India. An integer was a whole and India was an integer and fractions were illegal. Fractions caused fractures in the integer and were thus not integral. Not to accept this was to lack integrity and implicitly or explicitly to question the unquestionable integrity of those who did accept it. Not to accept this was latently or patently to favor disintegration. This was subversive. Subversion leading to disintegration was not to be tolerated and it was right to come down on it heavily whether it was of the overt or covert kind. The legally compulsory and enforceable popularity of Elasticnagar was thus a matter of integrity, pure and simple, even if the truth was that Elasticnagar was unpopular. When the truth and integrity conflicted it was integrity that had to be given precedence. Not even the truth could be permitted to dishonor the nation. Therefore Elasticnagar was popular even though it was not popular. It was a simple enough matter to understand. and its a.s.sociated concepts. Elasticnagar was integral to the Indian effort and the Indian effort was to preserve the integrity of the nation. Integrity was a quality to be honored and an attack on the integrity of the nation was an attack on its honor and was not to be tolerated. Therefore Elasticnagar was to be honored and all other att.i.tudes were dishonorable and consequently illegal. Kashmir was an integral part of India. An integer was a whole and India was an integer and fractions were illegal. Fractions caused fractures in the integer and were thus not integral. Not to accept this was to lack integrity and implicitly or explicitly to question the unquestionable integrity of those who did accept it. Not to accept this was latently or patently to favor disintegration. This was subversive. Subversion leading to disintegration was not to be tolerated and it was right to come down on it heavily whether it was of the overt or covert kind. The legally compulsory and enforceable popularity of Elasticnagar was thus a matter of integrity, pure and simple, even if the truth was that Elasticnagar was unpopular. When the truth and integrity conflicted it was integrity that had to be given precedence. Not even the truth could be permitted to dishonor the nation. Therefore Elasticnagar was popular even though it was not popular. It was a simple enough matter to understand.

Colonel Kachhwaha saw himself as a man of the thinking kind. He was famous for possessing an exceptional memory and liked to demonstrate it. He could remember two hundred and seventeen random words in succession and also tell you if asked what the eighty-fourth or one hundred and fifty-ninth word had been, and there were other such tests that impressed the officers' mess and gave him the air of a superior being. His knowledge of military history and the details of famous battles was encyclopedic. He prided himself on his storehouse of information and was pleased with the consequent, irrefutable thrust of his a.n.a.lyses. The problem of the acc.u.mulating detritus of quotidian memories had not yet begun to distress him, although it was tiresome to remember every day of one's life, every conversation, every bad dream, every cigarette. There were times when he hoped for forgetfulness as a condemned man hopes for mercy. There were times when he wondered what the long-term effect of so much remembering might be, when he wondered if there might be moral consequences. But he was a soldier. Shaking off such thoughts, he got on with his day.

He thought of himself, too, as a man of deep feeling, and consequently the ingrat.i.tude of the valley weighed heavily upon him. Fourteen years ago, at the behest of the fleeing maharaja and the Lion of Kashmir, the army had driven back the kabaili marauders but had stopped short of driving them out of Kashmiri territory, leaving them in control of some of the high mountainous areas to the north, Gilgit, Hunza, Baltistan. The de facto part.i.tion that resulted from this decision would be easy to call a mistake if it were not illegal to do so. Why had the army stopped? It had stopped because it had decided to stop, it was a decision taken in response to the actual situation on the ground, and it followed that that was the proper decision, the only decision, the decision with integrity. All very well for armchair experts to query it now, but they hadn't been there, on the ground, at the time. The decision was the correct decision because it was the decision that had been taken. Other decisions that might have been taken had not been taken and were therefore wrong decisions, decisions that should not have been taken, that it had been right not to take. The de facto line of part.i.tion existed and so had to be adhered to and the question of whether it should exist or not was not a question. There were Kashmiris on both sides who treated the line with contempt and walked across the mountains whenever they so chose. This contempt was an aspect of Kashmiri ingrat.i.tude because it did not recognize the difficulties faced by the soldiers at the line of part.i.tion, the hards.h.i.+ps they endured in order to defend and maintain the line. There were men up there freezing their b.a.l.l.s off and occasionally dying, dying of the cold, dying because they intercepted a Pak sniper's bullet, dying before they were given golden bangles by their fathers, dying to defend an idea of freedom. If people were suffering for you, if they were dying for you, then you should respect their suffering and to ignore the line they were defending was disrespectful. Such behavior was not commensurate with the army's honor to say nothing of national security and was therefore illegal.

It was possible that many Kashmiris were naturally subversive, that they all were, not just the Muslims but the meat-eating pandits as well, that it was a valley of subversives. In which case they were not to be tolerated and it was right to come down hard. He resisted this conclusion even though it was his own, even though there was something ineluctable about the process of thought that led to it, something almost beautiful. He was a man of deep feeling, a man who appreciated beauty and gentleness, who loved beauty, and who accordingly felt great love for beautiful Kashmir, or who wished to feel love, or who would feel love if he were not prevented from doing so at every turn, who would be a true and sincere lover if he were only loved in return.

He was lonely. In the midst of beauty he was mired in ugliness. If it were not subversive to say that Elasticnagar was a dump then he would have said that it was a dump. But it could not be a dump because it was Elasticnagar and so by definition and by law and so on and so forth. He went into a corner of his mind, a small subversive corner that didn't exist because it shouldn't, and he whispered into his cupped hands. Elasticnagar was a dump. It was fences and barbed wire and sandbags and latrines. It was Bra.s.so and spit and canvas and metal and the smell of s.e.m.e.n in the bunkhouses. It was a smudge on an illuminated ma.n.u.script. It was debris floating on a gla.s.sy lake. There were no women. There were no women. The men were going crazy. The men were masturbating like crazy and there were stories of crazy a.s.saults on crazy local girls and when they were able to visit the crazy brothels of Srinagar the crazy wooden houses shook with their crazy exploding l.u.s.t. There were many Elasticnagars now and they were getting bigger and bigger and some of them were up in the high mountains where there weren't even goats to f.u.c.k so he shouldn't be complaining, even in the little subversive corner in his head that didn't exist because by definition and et cetera, he should be proud. He was proud. He was a man of integrity, honor and pride and where were the G.o.dd.a.m.n girls, why wouldn't they come near him, he was a single male of wheatish complexion and good family who personally had no communalist-type Hindu-Muslim issues, he was a secularist through and through, and anyway it wasn't as if he was talking about getting married, the question didn't arise, but how about a cuddle for your commanding officer, how about a kiss or a G.o.dd.a.m.n caress?

It was like that bit in The Magnificent Seven The Magnificent Seven where Horst Buchholz discovers that the villagers have been hiding their women from the gunmen they've hired to defend them. Except hereabouts the women weren't hidden away. They just looked through you with their ice-blue eyes their golden eyes their emerald eyes their eyes of creatures from another world. They floated by you on the lakes wearing their scarlet head scarves their burgundy their cobalt head scarves concealing the dark or yellow flame of their hair. They were squatting down on the prows of their little boats like birds of prey and they ignored you as if you were plankton. They didn't see you. You didn't exist. How could they even think about kissing you cuddling you kissing you when you didn't exist? You were living or so it seemed on a shadow planet. You were the creature from another world. You existed without actually existing. Your existence could only be perceived through your effects. The women could see Elasticnagar which was an effect and because they thought it was ugly even though it was illegal to think so they a.s.sumed that the invisible men who lived there must be ugly too. where Horst Buchholz discovers that the villagers have been hiding their women from the gunmen they've hired to defend them. Except hereabouts the women weren't hidden away. They just looked through you with their ice-blue eyes their golden eyes their emerald eyes their eyes of creatures from another world. They floated by you on the lakes wearing their scarlet head scarves their burgundy their cobalt head scarves concealing the dark or yellow flame of their hair. They were squatting down on the prows of their little boats like birds of prey and they ignored you as if you were plankton. They didn't see you. You didn't exist. How could they even think about kissing you cuddling you kissing you when you didn't exist? You were living or so it seemed on a shadow planet. You were the creature from another world. You existed without actually existing. Your existence could only be perceived through your effects. The women could see Elasticnagar which was an effect and because they thought it was ugly even though it was illegal to think so they a.s.sumed that the invisible men who lived there must be ugly too.

He was not ugly. His voice barked like a British bulldog but his heart was Hindustani. He was unmarried at thirty-one but nothing should be deduced from that. Many men were not prepared to wait but he was resolved to do so. The men under his command cracked and went to brothels. They were of lower caliber than he. He contained his seed, which was sacred. This required self-discipline, this remaining within the bounds of the self and never spilling across one's frontiers. This building of inner embankments, of dikes, like the Bund in Srinagar. When he walked on the Bund at the edge of the Jhelum he felt he was walking on the defenses of his heart.

He felt full to bursting of his need, of his unholy unfulfilled need, but he did not burst. He held himself in and told n.o.body his secret. This was his secret, which he attributed to all that was pent up in him, all that was dammed: his senses were changing. his senses were changing. There was a bug in the system. His senses were s.h.i.+fting sands. If you devoted too many of your resources to fortifying one front line you left yourself open to an attack on another front. His desires had been reined in and so his senses were playing tricks. He barely had the words to describe these deceptions, these blurrings. He saw sounds nowadays. He heard colors. He tasted feelings. He had to control himself in conversation lest he ask, "What is that red noise?" or criticize the singing of a camouflaged truck. He was in turmoil. Everybody hated him. It was illegal but that didn't stop them. People said terrible things about what the army did, its violence, its rapaciousness. n.o.body remembered the kabailis. They saw what was before their eyes, and what it looked like was an army of occupation, eating their food, seizing their horses, requisitioning their land, beating their children, and there were sometimes deaths. Hatred tasted bitter, like the cyanide in almonds. If you ate eleven bitter almonds you died, that's what they said. He had to eat hatred every day and yet he was still alive. But his head was whirling. His senses were changing into one another. Their names didn't make sense anymore. What was hearing? What was taste? He hardly knew. He was in command of twenty thousand men and he thought the color gold sounded like a ba.s.s trombone. He needed poetry. A poet could explain him to himself but he was a soldier and had no place to go for There was a bug in the system. His senses were s.h.i.+fting sands. If you devoted too many of your resources to fortifying one front line you left yourself open to an attack on another front. His desires had been reined in and so his senses were playing tricks. He barely had the words to describe these deceptions, these blurrings. He saw sounds nowadays. He heard colors. He tasted feelings. He had to control himself in conversation lest he ask, "What is that red noise?" or criticize the singing of a camouflaged truck. He was in turmoil. Everybody hated him. It was illegal but that didn't stop them. People said terrible things about what the army did, its violence, its rapaciousness. n.o.body remembered the kabailis. They saw what was before their eyes, and what it looked like was an army of occupation, eating their food, seizing their horses, requisitioning their land, beating their children, and there were sometimes deaths. Hatred tasted bitter, like the cyanide in almonds. If you ate eleven bitter almonds you died, that's what they said. He had to eat hatred every day and yet he was still alive. But his head was whirling. His senses were changing into one another. Their names didn't make sense anymore. What was hearing? What was taste? He hardly knew. He was in command of twenty thousand men and he thought the color gold sounded like a ba.s.s trombone. He needed poetry. A poet could explain him to himself but he was a soldier and had no place to go for ghazals ghazals or odes. If he spoke of his need for poetry his men would think him weak. He was not weak. He was contained. or odes. If he spoke of his need for poetry his men would think him weak. He was not weak. He was contained.

The pressure was building. Where was the enemy? Give him an enemy and let him fight. He needed a war.

Then he saw Boonyi. It felt like the meeting of Radha and Krishna except that he was riding in an army Jeep and he wasn't blue-skinned and didn't feel G.o.dlike and she barely recognized his existence. Apart from those details it was exactly the same: life-changing, world-altering, mythic, religious. She looked like a poem. His Jeep was enveloped in a cloud of khaki noise. She was with her girlfriends, Himal, Gonwati and Zoon, just like Radha with the milky gopis. Kachhwaha had done his homework. Zoon Misri was the olive-skinned girl who liked to claim descent from the queens of Egypt even though she was only the daughter of the outsized village carpenter Big Man Misri and Himal and Gonwati were the tone-deaf children of s.h.i.+vshankar Sharga who had the best singing voice in town. The four of them were practicing a dance from one of the bhand plays. Looked like they were playing at being milkmaids, which would be perfect. Kachhwaha didn't know much about dancing but the dance was all perfume and the look of her was emerald. He was on his way to meet the panchayat of Pachigam to discuss important and difficult issues of resources and subversion but his need spoke to him and he told the driver to stop and got out by himself.

The dancers stopped and faced him. He felt at a loss. He saluted. That was a misstep. That didn't go down well. He asked to speak to her alone. It came out as a barked command and her girlfriends scattered like breaking gla.s.s. She faced him. She was thunder and music. His voice stank of dog t.u.r.ds. He had hardly begun to speak when she guessed his meaning, saw him naked. His hands moved involuntarily to cover his genitals. You are the afsar, afsar, she said, Kachhwa Karnail. He flushed. He did not know how to speak his heart. The officer, yes she said, Kachhwa Karnail. He flushed. He did not know how to speak his heart. The officer, yes bibi. bibi. The officer who-after a lifetime of waiting-of building dams-of saving himself-who profoundly wishes. Who hopes-who most fervently yearns . . . He said nothing, and she bridled. Have you come to arrest me, she demanded. Am I a subversive, then. Do I need to be beaten on the soles of my feet or electrocuted or raped. Do people need to be protected against me. Is that what you have come to offer. Protection. Her contempt smelled like spring rain. Her voice showered over him like silver. No, The officer who-after a lifetime of waiting-of building dams-of saving himself-who profoundly wishes. Who hopes-who most fervently yearns . . . He said nothing, and she bridled. Have you come to arrest me, she demanded. Am I a subversive, then. Do I need to be beaten on the soles of my feet or electrocuted or raped. Do people need to be protected against me. Is that what you have come to offer. Protection. Her contempt smelled like spring rain. Her voice showered over him like silver. No, bibi, bibi, not that way, he said. But she knew the truth already, his burgeoning hangdog desire. f.u.c.k off, she told him, and fled, into the woods, along the stream, anywhere but where he stood on the outskirts of Pachigam with the embankments crumbling around his soul. not that way, he said. But she knew the truth already, his burgeoning hangdog desire. f.u.c.k off, she told him, and fled, into the woods, along the stream, anywhere but where he stood on the outskirts of Pachigam with the embankments crumbling around his soul.

Back in Elasticnagar he allowed his anger to claim him, and began to lay plans to descend on Pachigam in force. Pachigam would suffer for Boonyi Kaul's insulting behavior, for metaphorically slapping her better's face. The liberation movement was starting up in those days and the idea was to nip it in the bud by strong preemptive measures. Kashmir for the Kashmiris, a moronic idea. This tiny landlocked valley with barely five million people to its name wanted to control its own fate. Where did that kind of thinking get you? If Kashmir, why not also a.s.sam for the a.s.samese, Nagaland for the Nagas? And why stop there? Why shouldn't towns or villages declare independence, or city streets, or even individual houses? Why not demand freedom for one's bedroom, or call one's toilet a republic? Why not stand still and draw a circle round your feet and name that Selfistan? Pachigam was like everywhere else in this sneaky, dissembling valley. There were tendencies there on which he had been too soft for too long. He had leads: suspects, targets. Oh, yes. He would come down hard. And he had a reliable informer in the village, a subtle, ruthless and skillful spy, eating breakfast on most days right in Boonyi Kaul's house.

Pandit Gopinath Razdan, an exceedingly thin man with a deep furrow between his eyebrows, the reddened gums of an addict of paan paan and the air of one who expected to find much to be dissatisfied with wherever he went, arrived at Boonyi's door wearing narrow gold-rimmed spectacles and a pinched expression, carrying an attache case full of Sanskrit texts and a letter from the education authorities. He wore citified Western dress, a cheap tweedy jacket with its collar turned up against the crisp breeze, and grey flannel trousers with a coffee stain above the right knee. He was a young man, about the same age as Colonel H. S. Kachhwaha, but he took pains to look older. His lips were pursed, his eyes were narrowed, and he leaned upon a furled umbrella with at least one visibly broken spoke. Boonyi disliked him on sight and before he had opened his bony face she told him, "You must be looking for someone somewhere else. There is nothing here for you." But of course there was. and the air of one who expected to find much to be dissatisfied with wherever he went, arrived at Boonyi's door wearing narrow gold-rimmed spectacles and a pinched expression, carrying an attache case full of Sanskrit texts and a letter from the education authorities. He wore citified Western dress, a cheap tweedy jacket with its collar turned up against the crisp breeze, and grey flannel trousers with a coffee stain above the right knee. He was a young man, about the same age as Colonel H. S. Kachhwaha, but he took pains to look older. His lips were pursed, his eyes were narrowed, and he leaned upon a furled umbrella with at least one visibly broken spoke. Boonyi disliked him on sight and before he had opened his bony face she told him, "You must be looking for someone somewhere else. There is nothing here for you." But of course there was.

"Everything is in order, please be a.s.sured," said Pandit Gopinath Razdan, jerking his head to the side and emitting a long red stream of betel juice and saliva; and there was hauteur in his voice, even though he spoke with the bizarre accent of Srinagar which not only omitted the ends of some words but also left out the occasional middles. Ev'thing is in or'er, plea' be a.s.sur'. Ev'thing is in or'er, plea' be a.s.sur'. "I am presenting myself "I am presenting myself-I am prese'ing mysel'-at your goodfather's own behest." Bustling out from the kitchen came Pandit Pyarelal Kaul, smelling of onions and garlic. "Dear cousin, dear cousin," fussed Pyarelal, casting s.h.i.+fty glances at Boonyi, "I wasn't expecting you until next week at the earliest. I am afraid you have taken my daughter by surprise." Gopinath was sniffing the air disapprovingly. "If I did not know better," he said in his skeletal voice, "I would think that was a Muslim kitchen you have back there." Know be'er. Musli' ki'en. Know be'er. Musli' ki'en. Boonyi felt a great snort of laughter blowing through her nostrils. Then a huge surge of irritation welled up in her and the impulse to laugh was lost. Boonyi felt a great snort of laughter blowing through her nostrils. Then a huge surge of irritation welled up in her and the impulse to laugh was lost.

Pyarelal slapped Gopinath heartily on the back; whereupon he, the city slicker, winced, might even be said to have recoiled. "Ha! Ha! dear chap," Boonyi's father explained. "We're all of a jumble here in Pachigam. Ever since I got bitten by the cooking bug I've been slowly introducing pandit cooking into the wazwaan-a radical change, but one of great symbolic importance, I'm sure you will agree!-so that now we for example offer our clients the garlicless kabargah kabargah rack of ribs, and even there are dishes made with asafoetida and curds!-and in return for everyone's willingness to go along with my innovations, I thought it was only fair to start using las.h.i.+ngs of onions and garlic in some of my own food, just the way our Muslim brothers like it." A faint shudder coursed through Gopinath's etiolated frame. "I see," he stated faintly, "that many barriers rack of ribs, and even there are dishes made with asafoetida and curds!-and in return for everyone's willingness to go along with my innovations, I thought it was only fair to start using las.h.i.+ngs of onions and garlic in some of my own food, just the way our Muslim brothers like it." A faint shudder coursed through Gopinath's etiolated frame. "I see," he stated faintly, "that many barriers-ma'y ba'iers-have fallen down around here. Much, sir, for a man like myself-my'elf-to ponder."

Boonyi had listened to this exchange with growing impatience and bewilderment. Now she burst out, "Pon'er, is it? Daddy, who is this to come here from the city and immediately start pon'ering over us?"

It transpired that Gopinath was the new schoolteacher. Pyarelal, fearing Boonyi's reaction, had hidden from her his decision to give up the pandit's traditional role of educator and concentrate on his cooking instead. As the years pa.s.sed the kitchen had moved ever closer to the center of his life. In the kitchen where once Pamposh had reigned he felt in communion with her departed beauty, felt their souls blending in his bubbling sauces, their vanished joy expressing itself in vegetables and meat. This much Boonyi knew: cooking was his way of keeping Pamposh alive. When they ate his food they swallowed her spirit too. What Boonyi had not noticed, however, because children need their parents only to be their parents and accordingly pay less attention than they should to their elders' dreams, was that cooking gradually became more than therapy for Pyarelal. The kitchen released an unsuspected artistry in him and in that village of actors who had taken up cooking as a sideline his growing mastery gave him a new, central part to play. More and more, when Pachigam people went off to a wedding to prepare the Banquet of Thirty-Six Courses Minimum, the pandit took a leaders.h.i.+p role. His saffron-flavored pulao was a miracle, his gushtaba meatball mixture was pounded until it acquired the softness of a baby's cheek. Wedding guests clamored for his dum aloo, dum aloo, his chicken with almonds, his fenugreek-scented cottage cheese and tomatoes, his lotus stems in gravy, his red chili his chicken with almonds, his fenugreek-scented cottage cheese and tomatoes, his lotus stems in gravy, his red chili korma, korma, and the closing, delicious sweetness of the and the closing, delicious sweetness of the firni, firni, and cardamom tea. Women came up to him and asked slyly for his wazwaan recipes, at which the innocent fellow, ever ready to help, began to spell them out until his fellow cooks shouted him down and shut him up. After that he devised a standard response to all requests for the secrets of his culinary sorcery. "Ghee, madams," he would say with a grin. "Nothing else to it. Use much and much of real, and cardamom tea. Women came up to him and asked slyly for his wazwaan recipes, at which the innocent fellow, ever ready to help, began to spell them out until his fellow cooks shouted him down and shut him up. After that he devised a standard response to all requests for the secrets of his culinary sorcery. "Ghee, madams," he would say with a grin. "Nothing else to it. Use much and much of real, asli, asli, ghee." ghee."

Boonyi was naturally well aware of her father's growing importance in the preparation of the Thirty-Six Courses Minimum, but it had never occurred to her that this would lead to his making such a dramatic career move. Badly off balance, she lost her head completely. "If teaching isn't that important to you," she burst out at miserable Pyarelal, "then learning isn't that important to me. If my father the great philosopher wants to turn into a tandoori cook, then maybe I'll find something to turn into as well. Who wants to be your daughter? I'd rather be somebody's wife."

It was her wildness talking, the impulsive uncontrolled thing that Shalimar the clown had begun to fear. When she saw Pyarelal's face fall and Gopinath's ears p.r.i.c.k up she at once regretted that she had hurt the man who had loved her most ever since the day of her birth, and in addition that she had said far too much in the presence of a stranger. What she didn't know was that Pandit Gopinath Razdan, Pyarelal's distant cousin, was also a secret agent, and had been sent to Pachigam to sniff out certain subversive elements in this village of artists-for artists were natural subversives, after all. His orders were to report his findings covertly and in the first instance to Colonel H. S. Kachhwaha at Elasticnagar, who would evaluate the quality and value of the intelligence and recommend any course of action that might be required. n.o.body in Pachigam suspected Gopinath of having a secret ident.i.ty because the ident.i.ty that he made apparent was so hard to take that it was impossible to believe he had an even more problematic self concealed beneath it. The children he taught with an asperity and severity that was the exact opposite of Pyarelal's jolly prattling gave him the nickname of "Batta Rasashud." Batta Batta was another word for pandit and was another word for pandit and rasashud rasashud was an extremely bitter herb given to children who were infested with was an extremely bitter herb given to children who were infested with aam, aam, that is to say, roundworms. When he discovered this, because teachers always discover the rude names by which they are known, his temper got even worse. He was living in a bedroom upstairs from the schoolroom and at nights the villagers would hear crashes and oaths emanating from it, so that many of them suspected that the angry pandit was possessed by a demon who came out of his body at night and flew around like a trapped bird. that is to say, roundworms. When he discovered this, because teachers always discover the rude names by which they are known, his temper got even worse. He was living in a bedroom upstairs from the schoolroom and at nights the villagers would hear crashes and oaths emanating from it, so that many of them suspected that the angry pandit was possessed by a demon who came out of his body at night and flew around like a trapped bird.

Pyarelal felt responsible for his distant cousin and believed in his good-natured way that a little human companions.h.i.+p and family feeling would improve the man's temperament. Boonyi dissented strongly. "Once the milk has curdled," she argued, "it never tastes sweet again." In spite of her objec