by Amitav Ghosh
And so there does, thought Neel, and you are one of them and I am not.
‘Being unwilling to add further to your distress,’ said the judge, ‘it is sufficient to say that none of the applications made on your behalf have suggested a single proper ground for altering the course of the law. Recent precedent, in England as well as in this country, has established forgery to be a felony for which the forfeiture of property is an inadequate penalty: it carries the additional sanction of transportation beyond the seas for a term to be determined by the court. It is in keeping with these precedents that this court pronounces its sentence, which is that all your properties are to be seized and sold, to make good your debts, and that you yourself are to be transported to the penal settlement on the Mauritius Islands for a period of no less than seven years. So let it be recorded on this, the twentieth day of July, in the year of Our Lord, 1838 . . .’
Soon, by virtue of his prodigious strength, Kalua became the most valued oarsman on the pulwar and he alone, among all the migrants, was allowed to take turns whenever the weather permitted. The privilege pleased him greatly, the strain of rowing being more than amply compensated by the rewards of being on deck, where he could watch the rain-freshened countryside going by. The names of the settlements on the banks made a great impression on him – Patna, Bakhtiyarpur, Teghra – and it became a game with him to compute the number of strokes that separated the next from the last. Occasionally, when some storied town or city came into view, Kalua would go down to let Deeti know: Barauni! Munger! The women’s enclosure boasted more than its fair share of windows, being endowed with two, one on either bow. With each of Kalua’s reports, Deeti and the others would prise the shutters briefly open to gaze upon the settlements as they approached.
Every day at sunset, the pulwar would stop for the night. Where the banks were dangerously unpeopled, it would drop anchor at midstream, but if they happened to be in the vicinity of some populous town, like Patna, Munger or Bhagalpur, then the boatmen would attach their moorings directly to the shore. The greatest treat of all was when the pulwar pulled up to the ghats of some busy town or river port: in the intervals between showers of rain the women would sit on deck, watching the townsfolk and laughing at the evermore-outlandish accents in which they spoke.
When the pulwar was under weigh, the women were permitted on deck only for the serving of the midday meal: at all other times, they were kept in seclusion, in their curtained enclosure between the bows. To spend three weeks in that small, dark and airless space should have been, by rights, an experience of near-unbearable tedium. Yet, strangely, it was anything but that: no two hours were the same and no two days alike. The close proximity, the dimness of the light, and the pounding drumbeat of the rain outside, created an atmosphere of urgent intimacy among the women; because they were all strangers to each other, everything that was said sounded new and surprising; even the most mundane of discussions could take unexpected twists and turns. It was astonishing, for example, to discover that in making mango-achar, some were accustomed to using fallen fruit while others would use none that were not freshly picked; no less was it surprising to learn that Heeru included heeng among the pickling spices and that Sarju omitted so essential an ingredient as kalonji. Each woman had always practised her own method in the belief that none other could possibly exist: it was bewildering at first, then funny, then exciting, to discover that the recipes varied with every household, family and village, and that each was considered unquestionable by its adherents. So absorbing was this subject that it kept them occupied from Ghoga to Pirpainti: and if so trivial a thing could generate so much talk, then what of such pressing matters as money and the marital bed?
As for stories, there was no end to them: two of the women, Ratna and Champa, were sisters, married to a pair of brothers whose lands were contracted to the opium factory and could no longer support them; rather than starve, they had decided to indenture themselves together – whatever happened in the future, they would at least have the consolation of a shared fate. Dookhanee was another married woman, travelling with her husband: having long endured the oppressions of a violently abusive mother-in-law, she considered it fortunate that her husband had joined in her escape.
Deeti, too, felt no constraint in speaking of the past, for she had already imagined, in fulsome detail, a history in which she had been Kalua’s wife since the age of twelve, living with him and his cattle in his roadside bier. And if called upon to account for the decision to cross the Black Water, she would blame it all on the jealousies of the pehlwans and strongmen of Benares, who, unable to beat her husband in combat, had contrived to have him driven from the district.
To some of the stories, they returned again and again: the tale of Heeru’s separation from her husband, for example, was told so many times that they all felt as though they had lived through it themselves. It had happened the previous year, at the start of the cold season, during the great cattle mela of Sonepur. Heeru had lost her firstborn and only child the month before and her husband had persuaded her that if she was ever to bear another son, she would need to do a puja at the temple of Hariharnath, during the fair.
Heeru knew, of course, that a great many people went to the mela, but she was not prepared for the multitudes that were assembled on the sand-flats of Sonepur: the dust raised by their feet was so thick as to make a moon of the midday sun, and as for cattle and other animals, there were so many that it seemed as if the river’s banks would collapse under their weight. It took them a whole day to make their way to the gates of the temple and while they were waiting to enter, an elephant, brought there by a zemindar, ran suddenly amuck, scattering the crowd. Heeru and her husband ran in opposite directions, and afterwards, when she knew herself to be lost, she fell prey to one of her bouts of distracted forgetfulness. For hours she sat on the sand, staring at her fingernails, and when at last she bethought herself to go looking for her man, he was nowhere to be found: it was like searching for a grain of rice in an avalanche of sand. After two days of fruitless wandering, Heeru decided to make her way back to her village – but this was no easy matter for there was a distance of sixty kos to be covered, and that, too, through a stretch of country that was preyed upon by ruthless dacoits and murderous Thugs: for a woman to embark on that journey alone was to invite murder, or worse. She got as far as Revelganj and decided to wait until she encountered relatives or acquaintances who might agree to take her with them. Several months passed during which she sustained herself by begging, washing clothes and carting dust at a saltpetre mine. Then one day she saw someone she knew, a neighbour from the village; she rushed towards him, in delight, but when he recognized her, he fled, as if from a ghost. At length, when she managed to catch up with him, he told her that her husband had given her up for dead and married again; his new wife was already pregnant.
At first Heeru was determined to go back and reclaim her place in her home – but then she began to wonder. Why had her husband taken her to Sonepur in the first place? Had he perhaps intended to abandon her all along, seizing any opportunity that arose? Certainly he had berated and beaten her often enough in the past: what would he do if she returned to him now?
And as luck would have it, just as she was mulling over these questions, a pulwar, filled with migrants, drew up to the ghat . . .
Munia’s story was apparently the simplest of all: when questioned about her presence on the pulwar, she would say that she was on her way to join her two brothers, who had both left for Mareech some years before. If asked why she wasn’t married she would say that there was no one at home to find a husband for her, both her parents having recently died. Deeti guessed that this was not all there was to this tale, but she was careful not to pry: she knew that when the time was right, Munia would tell of her own accord – wasn’t she, Deeti, the girl’s surrogate bhauji, the sister-in-law that everyone dreamed of, friend, protector and confidante? Wasn’t it to her that Munia always came when some overly forward man flirted o
r teased or tried to entice her into assignations? She knew that Deeti would put those men in their places by reporting her tales to Kalua: Look at that filthy luchha over there, making eyes at Munia. He thinks he can tease and provoke and do all kinds of chherkáni just because she’s young and pretty. Go and set him right; tell him aisan mat kará – don’t you dare do it again, or you’ll find your liver on the wrong side of your belly.
Kalua would go lumbering over and ask, in his polite way: Khul ke batáibo – tell me truthfully, were you bothering that girl? Could you tell me why?
This was usually enough to put an end to the trouble for to be asked such a question by someone of Kalua’s size was not to the taste of most.
It was after one such episode that Munia poured her story into Deeti’s ear: it was about a man from Ghazipur, a pykari agent from the opium factory. While visiting their village, he had seen her working at the harvest and had made it his business to pass that way again and again. He had brought her trinkets and baubles and told her that he was besotted with her – and she, trusting and open-hearted as she was, had believed everything he said. They had started meeting secretly, in the poppy fields, during festivals and weddings, when the whole village was distracted. She had enjoyed the secrecy and the romance and even the fondling, until the night when he forced himself on her: after that, for fear of public exposure, she had continued to do his bidding. When she became pregnant, she assumed her family would cast her out or have her killed, but miraculously, her parents had stood by her, despite the ostracism of their community. But they were people of desperately straitened circumstances – so much so that they had had to sell two of their sons into indenture, just to make ends meet. When Munia’s child was eighteen months old, they had decided to take the baby to the agent’s house – not to threaten or blackmail, but just to show him that he had given them another mouth to feed. He heard them out patiently and then sent them back, saying he would provide all the help that was needed. A few days later some men had stolen up to their dwelling, in the dead of night, and set it on fire. It so happened that it was Munia’s time of the month, so she was sleeping away from the others, out in the fields: she had watched the hut burn down, killing her mother, her father and her child. After that, to remain in the district would have been to court death: she had set off to look for the duffadar’s pulwar, just as her brothers had done, before her.
Oh you foolish, dung-brained girl! said Deeti. How could you let him touch you . . . ?
You won’t understand, Munia sighed. I was mad for him; when you feel like that, there’s nothing you won’t do. Even if it happens again, I’ll be helpless, I know.
What are you saying, you silly girl? Deeti cried. How can you talk like that? After all you’ve been through, you must make sure it never happens again.
Never again? Munia’s mood changed suddenly, in a way that made Deeti despair of her. She giggled, covering her mouth with her hand. Would you stop eating rice, she said, because you broke a tooth once, on a kanker? But how would you live . . . ?
Shh! Thoroughly scandalized, Deeti began to scold: Be quiet, Munia! Have a thought for yourself. How can you prattle so loosely? Don’t you know what would happen if the others found out?
Why would I tell them? said Munia, making a face. I only told you because you’re my bhauji. To the others I won’t say a thing: they talk too much anyway . . .
It was true that conversation rarely flagged amongst the women – and when it did they had only to prick up their ears to listen to the tales that were being told on the other side of the curtain, among the men. Thus they learnt the story of the quarrelsome Jhugroo, whose enemies had contrived to ship him away by bundling him into the pulwar while drunk; of Cullookhan, the sepoy, who had returned to his village after completing his military service, but only to find that he could no longer bear to be at home; of Rugoo, the dhobi who had sickened of washing clothes, and Gobin, the potter, who had lost the use of his thumb.
Sometimes, when the pulwar stopped for the night, new recruits would come on board, usually in ones and twos, but occasionally in small bands of a dozen or more. At Sahibganj, where the river turned southwards, there were forty men waiting – hills-men from the plateaus of Jharkhand. They had names like Ecka and Turkuk and Nukhoo Nack, and they brought with them stories of a land in revolt against its new rulers, of villages put to flames by the white man’s troops.
Soon after this, the pulwar crossed an invisible boundary, taking them into a watery, rain-drowned land where the people spoke an incomprehensible tongue: now, when the barge stopped for the night, they could no longer understand what the spectators were saying, for their jeers and taunts were in Bengali. To add to the migrants’ growing unease, the landscape changed: the flat, fertile, populous plains yielded to swamps and marshes; the river turned brackish, so that its water could no longer be drunk; every day the water rose and fell, covering and uncovering vast banks of mud; the shores were blanketed in dense, tangled greenery, of a kind that was neither shrub nor tree, but seemed to grow out of the river’s bed, on roots that were like stilts: of a night, they would hear tigers roaring in the forest, and feel the pulwar shudder, as crocodiles lashed it with their tails.
Up to this point, the migrants had avoided the subject of the Black Water – there was no point, after all, in dwelling on the dangers that lay ahead. But now, as they sweated in the steamy heat of the jungle, their fears and apprehensions bubbled over. The pulwar became a cauldron of rumours: it began to be whispered that their rations on the Black Water ship would consist of beef and pork; those who refused to eat would be whipped senseless and the meats would be thrust down their throats. On reaching Mareech, they would be forced to convert to Christianity; they would be made to consume all kinds of forbidden foods, from the sea and the jungle; should they happen to die, their bodies would be ploughed into the soil, like manure, for there was no provision for cremation on that island. The most frightening of the rumours was centred upon the question of why the white men were so insistent on procuring the young and the juvenile, rather than those who were wise, knowing, and rich in experience: it was because they were after an oil that was to be found only in the human brain – the coveted mimiái-ka-tel, which was known to be most plentiful among people who had recently reached maturity. The method employed in extracting this substance was to hang the victims upside down, by their ankles, with small holes bored into their skulls: this allowed the oil to drip slowly into a pan.
So much credence did this rumour accumulate that when at last Calcutta was sighted, there was a great outburst of sorrow in the hold: looking back now, it seemed as if the journey down the Ganga had given the migrants their last taste of life before the onset of a slow and painful death.
On the morning of the tumasher, Paulette rose to find that her anxious fingernails had raised an alarming crop of weals on her face during the night. The sight brought tears of vexation to her eyes, and she was tempted to send a chit to Mrs Burnham, claiming that she was ill and could not leave her bed – but instead, presently, she instructed the ab-dars to fill the tub in the goozle-connah. For once she was glad to avail herself of Mrs Burnham’s cushy-girls, allowing them to pluck her arms and champo her hair. But the question of what she was to wear had still to be faced, and in addressing it, Paulette found herself yet again on the brink of tears: this was a matter that she had never worried about before and she was at a loss to understand why it should concern her now. What did it matter that Mr Reid was coming? For all she knew, he would scarcely notice her presence. And yet, when she tried on one of Mrs Burnham’s hand-me-downs, she found herself examining the rich but stern-looking gown with unaccustomedly critical eyes: she could not face the thought of going down to the tumasher dressed like a marmot in mourning. But what else could she do? To buy a new dress was beyond her capabilities, not just because she had no money, but also because she could not trust her own taste in memsahib fashion.
With no other recourse, Paulette sought hel
p from Annabel, who was wise beyond her years in some things. Sure enough, the girl was a great source of support, and hit upon the expedient of using bits of one of her own chikan-worked dooputties, to brighten the pelerine collar of Paulette’s black silk gown. But Annabel’s aid did not come without a price. ‘Why, look at you, Puggly – you’re flapping about like a titler!’ she said. ‘I’ve never seen you worry about your jumma before. It’s not because of a chuckeroo, is it?’
‘Why no,’ said Paulette quickly. ‘Of course not! It is only that I feel I should not let down your family at such an important evenment.’
Annabel was not taken in. ‘You’re trying to bundo someone, aren’t you?’ she said with her wicked smile. ‘Who is it? Do I know him?’
‘Oh Annabel! It is nothing like that,’ cried Paulette.
But Annabel was not easily silenced, and later that day, when she saw Paulette coming down the stairs, fully outfitted, she uttered a squeal of admiration: ‘Tip-top, Paulette – shahbash! They’ll be showering choomers on you before the night’s out.’
‘Really Annabel – how you do exagere!’ Hitching up her skirts, Paulette bolted away, glad to see that there was no one within earshot except a passing chobdar, two hurrying farrashes, three mussack-laden beasties, two chisel-wielding mysteries, and a team of flower-bearing malis. She would have been mortified if Mrs Burnham had overheard her, but fortunately the BeeBee was still at her toilette.
At the front of the Burnham house, adjoining the portico, lay a reception room that Mrs Burnham laughingly referred to as her shishmull, because of the great quantity of gilt-framed Venetian mirrors that hung on its walls: it was here that guests were usually received and seated before the serving of dinner. Although grand enough, this room was by no means the largest in the house, and when all its chandeliers and sconces were ablaze the shishmull offered very few dark or quiet corners – which was something of a nuisance for Paulette, whose principal expedient, in dealing with the Burnham burra-khanas, was to make herself as inconspicuous as possible. In the shishmull, by dint of experimentation, she had found that her purpose was best served by retiring to a corner where a single, straight-backed chair stood in isolation against an unmirrored patch of wall: here she had succeeded in sitting out the preliminary phases of many an evening without attracting the attention of anyone other than the khidmutgars who were serving iced simkin and sherbet. It was to this corner therefore that she made her way, but tonight her customary refuge did not shelter her for long: she had just accepted a cold tumlet of tart-sweet tamarind sherbet when she heard Mrs Burnham calling out her name. ‘Oh Paulette! Where have you been chupowing yourself? I’ve been looking everywhere for you: Captain Chillingworth has a question.’
