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  These were autumn mornings, the very time of year when kings of old went forth to conquest; and I, never stirring from my little corner in Calcutta, would let my mind wander over the whole world. At the very name of another country, my heart would go out to it, and at the sight of a foreigner in the streets, I would fall to weaving a network of dreams — the mountains, the glens, and the forests of his distant home, with his cottage in its setting, and the free and independent life of far-away wilds. Perhaps the scenes of travel conjure themselves up before me, and pass and repass in my imagination all the more vividly, because I lead such a vegetable existence that a call to travel would fall upon me like a thunderbolt. In the presence of this Cabuliwallah I was immediately transported to the foot of arid mountain peaks, with narrow little defiles twisting in and out amongst their towering heights. I could see the string of camels bearing the merchandise, and the company of turbanned merchants carrying some of their queer old firearms, and some of their spears, journeying downward towards the plains. I could see — But at some such point Mini's mother would intervene, imploring me to 'beware of that man.'

  Mini's mother is unfortunately a very timid lady. Whenever she hears a noise in the street, or sees people coming towards the house, she always jumps to the conclusion that they are either thieves, or drunkards, or snakes, or tigers, or malaria or cockroaches, or caterpillars, or an English sailor. Even after all these years of experience, she is not able to overcome her terror. So she was full of doubts about the Cabuliwallah, and used to beg me to keep a watchful eye on him.

  I tried to laugh her fear gently away, but then she would turn around on me seriously, and ask me solemn questions, Were children never kidnapped?

  Was it, then, not true that there was slavery in Cabul?

  Was it so very absurd that this big man should be able to carry off a tiny child?

  I urged that, though not impossible, it was highly improbable. But this was not enough, and her dread persisted. As it was indefinite, however, it did not seem right to forbid the man the house, and the intimacy went on unchecked.

  Once a year in the middle of January Rahmun, the Cabuliwallah, was in the habit of returning to his country, and as the time approached he would be very busy, going from house to house collecting his debts. This year, however, he could always find time to come and see Mini. It would have seemed to an outsider that there was some conspiracy between the two, for when he could not come in the morning, he would appear in the evening.

  Even to me it was a little startling now and then, in the corner of a dark room, suddenly to surprise this tall, loose-garmented, much bebagged man; but when Mini would run in smiling, with her 'O Cabuliwallah! Cabuliwallah! and the two friends, so far apart in age, would subside into their old laughter and their old jokes, I felt reassured.

  One morning, a few days before he had made up his mind to go, I was correcting my proof sheets in my study. It was chilly weather. Through the window the rays of the sun touched my feet, and the slight warmth was very welcome. It was almost eight o'clock, and the early pedestrians were returning home with their heads covered. All at once I heard an uproar in the street, and, looking out, saw Rahmun being led away bound between two policemen, and behind them a crowd of curious boys. There were blood-stains on the clothes of the Cabuliwallah, and one of the policemen carried a knife. Hurrying out, I stopped them, and inquired what it all meant. Partly from one, partly from another, I gathered that a certain neighbour had owed the pedlar something for a Rampuri shawl, but had falsely denied having bought it, and that in the course of the quarrel Rahmun had stuck him. Now in the heat of his excitement, the prisoner began calling his enemy all sorts of names, when suddenly in a verandah of my house appeared my little Mini, with her usual exclamation: 'O Cabuliwallah, Cabuliwallah! Rahmun's face lighted up as he turned to her. He had no bag under his arm today, so she could not discuss the elephant with him. She at once therefore proceeded to the next question: 'Are you going to the father-in-law's house?' Rahmun laughed and said: 'Just where I am going, little one!' Then seeing that the reply did not assure the child, he held up his fettered hands. 'Ah,' he said, 'I would have thrashed that old father-in-law, but my hands are bound!'

  On a charge of murderous assault, Rahmun was sentenced to some years' imprisonment.

  Time passed away, and he was not remembered. The accustomed work in the accustomed place was ours, and the thought of the once free mountainer spending his years in prison seldom or never occurred to us. Even my light-hearted Mini, I am ashamed to say, forgot her old friend. New companions filled her life. As she grew older, she spent more of her time with girls. So much time indeed did she spend with them that she came no more, as she used to do, to her father's room. I was scarcely on speaking terms with her.

  Years had passed away. It was once more autumn and we had made arrangements for our Mini's marriage. It was to take place during the Puja Holidays. With Durga returning to Kailas, the light of our home also was to depart to her husband's house, and leave her father's in the shadow.

  The morning was bright. After the rains, there was a sense of ablution in the air, and the sun-rays looked like pure gold. So bright were they that they gave a beautiful radiance even to the sordid brick walls of our Calcutta lanes. Since early dawn today the wedding-pipes had been sounding, and at each beat my own heart throbbed. The wail of the tune, Bhairavi, seemed to intensify my pain at the approaching separation. My Mini was to be married tonight.

  From early morning noise and bustle had pervaded the house. In the courtyard the canopy had to be slung on its bamboo poles; the chandeliers with their tinkling sound must be hung in each room and verandah. There was no end of hurry and excitement. I was sitting in my study, looking through the accounts, when someone entered, saluting respectfully, and stood before me. It was Rahmun the Cabuliwallah. At first I did not recognise him. He had no bag, nor the long hair, nor the same vigour that he used to have. But he smiled, and I knew him again.

  'When did you come, Rahmun?' I asked him.

  'Last evening,' he said, 'I was released from jail.'

  The words struck harsh upon my ears. I had never before talked with one who had wounded his fellow, and my heart shrank within itself when I realised this, for I felt that the day would have been better-omened had he not turned up.

  'There are ceremonies going on,' I said, 'and I am busy. Could you perhaps come another day?'

  At once he turned to go; but as he reached the door he hesitated, and said: 'May I not see the little one, sir, for a moment?' It was his belief that Mini was still the same. He had pictured her running to him as she used to, calling 'O Cabuliwallah! Cabuliwallah!' He had imagined too that they would laugh and talk together, just as of old. In fact, in memory of former days he had brought, carefully wrapped up in paper, a few almonds and raisins and grapes, obtained somehow from a countryman, for his own little fund was dispersed.

  I said again: 'There is a ceremony in the house, and you will not be able to see anyone today'.

  The man's face fell. He looked wistfully at me for a moment, said 'good morning,' and went out.

  I felt a little sorry, and would have called him back, but I found he was returning of his own accord. He came close up to me holding out his offerings, and said: 'I brought these few things, sir, for the little one. Will you give them to her?'

  I took them and was going to pay him, but he caught my hand and said: 'You are very kind, sir! Keep me in your recollection. Do not offer me money! - You have a little girl: I too have one like her in my own home. I think of her, and bring fruits to your child - not to make a profit for myself.'

  Saying this, he put his hand inside his big loose robe, and brought out a small and dirty piece of paper. With great care he unfolded this, and smoothed it out with both hands on my table. It bore the impression of a little hand. Not a photograph. Not a drawing. The impression of an ink-smeared hand laid flat on the paper. This touch of his own little daughter had been always on his heart, as he
had come year after year to Calcutta to sell his wares in the streets.

  Tears came to my eyes. I forgot that he was a poor Cabuli fruit-seller, while I was—. But no, what was I more than he? He also was a father.

  That impression of the hand of his little Parbati in her distant mountain home reminded me of my own little Mini.

  I sent for Mini immediately from the inner apartment. Many difficulties were raised, but I would not listen. Clad in the red silk of her wedding-day, with the sandal paste on her forehead, and adorned as a young bride, Mini came, and stood bashfully before me.

  The Cabuliwallah looked a little staggered at the apparition. He could not revive their old friendship. At last he smiled and said: 'Little one, are you going to your father-in-law's house?'

  But Mini now understood the meaning of the word 'father-in-law,' and she could not reply to him as of old. She flushed up at the question, and stood before him with her bride-like face turned down.

  I remembered the day when the Cabuliwallah and my Mini had first met, and I felt sad. When she had gone, Rahmun heaved a deep sigh, and sat down on the floor. The idea had suddenly come to him that his daughter too must have grown in this long time, and that he would have to make friends with her anew. Assuredly he would not find her as he used to know her. And besides, what might have happened to her in these eight years?

  The marriage-pipes sounded, and the mild autumn sun streamed round us. But Rahmun sat in the little Calcutta lane, and saw before him the barren mountains of Afghanistan.

  I took out a bank-note and gave it to him, saying: 'Go back to your own daughter, Rahmun, in your own country, and may the happiness of your meeting bring good fortune to my child!'

  Having made this present, I had to curtail some of the festivities. I could not have the electric lights I had intended, nor the military band, and the ladies of the house were despondent at it. But to me the wedding-feast was all the brighter for the thought that in a distant land a long-lost father met again with his only child.

  Draupadi

  Mahasweta Devi

  NAME: DOPDI MEJHEN, age twenty-seven, husband Dulna Majhi (deceased), domieile Cherakhan, Bankahjarh, information whether dead or alive and/or assistance in arrest, one hundred rupees....

  An exchange between two medallioned uniforms.

  FIRST MEDALLION: What's this. A tribal called Dopdi? The list of names I brought has nothing like it! How can anyone have an unlisted name?

  SECOND: Draupadi Mejhen, Born the year her mother threshed rice at Surja Sahu (killed)'s Bakuli. Surja Sahu's wife gave her the name.

  FIRST: These officers like nothing better than to write as much as they can in English. What's all this stuff about her?

  SECOND: Most notorious female. Long wanted in many.....

  Dossier. Dulna and Dopdi worked at harvests, rotating between Birbhum, Burdwan, Murshidabad, and Bankura. In 1971, in the famous Operation Bakuli, when three villages were cordonned off and machine gunned, they too lay on the ground, faking dead. In fact, they were the main culprits. Murdering Surja Sahu and his son, occupying upper-caste wells and tubewells during the drought, not surrendering those three young men to the police. In all this they were the chief instigators. In the morning, at the time of the body count, the couple could not be found. The blood-sugar level of Captain Arjan Singh, the architect of Bakuli, rose at once and proved yet again that diabetes can be a result of anxiety and depression. Diabetes has twelve husbands — among them anxiety.

  Dulna and Dopdi went underground for a long time in a Neanderthal darkness. The Special Forces, attempting to pierce that dark by an armed search, compelled quite a few Santals in the various districts of West Bengal to meet their Maker against their will. By the Indian Constitution, all human beings, regardless of caste or creed, are sacred. Still, accidents like this do happen. Two sorts of reasons: (1) the underground couple's skill in self-concealment; (2) not merely the Santals but all tribals of the Austro-Asiatic Munda tribes appear the same to the Special Forces.

  In fact, all around the ill-famed forest of Jharkhani, which is under the jurisdiction of the police station at Bankrajharh (in this India of ours, even a worm is under a certain police station), even the southeast and southwest corners, one comes across hair-raising details in the eyewitness records put together on the people who are suspected of attacking police stations, stealing guns (since the snatchers are not invariably well educated, they sometimes say 'give up your chambers' rather than give up your gun), killing grain brokers, landlords, moneylenders, law officers, and bureaucrats. A black-skinned couple ululated like police sirens before the episode. They sang jubiliantly in a savage tongue, incomprehensible even to the Santals. Such as:

  Samaray hijulenako mar goekope

  and,

  Hendre rambra keche keche

  Pundi rambra keche keche

  This proves conclusively that they are the cause of Captain Arjan Singh's diabetes.

  Government procedure being as incomprehensible as the Male Principle in Sankhya philosophy or Antonioni's early films, it was Arjan Singh who was sent once again on Operation Forest Jharkhani. Learning from Intelligence that the above-mentioned ululating and dancing couple was the escaped corpses, Arjan Singh fell for a bit into a zombie like state and finally acquired so irrational a dread of black-skinned people that whenever he saw a black person in a ball-bag, he swooned, saying 'they're killing me,' and drank and passed a lot of water. Neither uniform nor Scriptures could relieve that depression. At long last, under the shadow of a premature and forced retirement, it was possible to present him at the desk of Mr Senanayak, the elderly Bengali specialist in combat and extreme-Left politics.

  Senanayak knows the activities and capacities of the opposition better than they themselves do. First, therefore, he presents an encomium on the military genius of the Sikhs. Then he explains further: is it only the opposition that should find power at the end of the barrel of gun? Arjan Singh's power also explodes out of the male organ of a gun. Without a gun event the 'five Ks1 come to nothing in this day and age. These speeches he delivers to all and sundry. As a result, the fighting forces regain their confidence in the Army Handbook, It is not a book for everyone. It says that the most despicable and repulsive style of fighting is guerrilla warfare with primitive weapons. Annihilation at sight of any and all practitioners of such warfare is the sacred duty of every soldier. Dopdi and Dulna belong to the category of such fighters, for they too kill by means of hatchet and scythe, bow and arrow, etc. In fact, their fighting power is greater than the gentlemen's. Not all gentlemen become experts in the explosion of 'chambers'; they think the power will come out on its own if the gun is held. But since Dulna and Dopdi are illiterate, their kind have practised the use of weapons generation after generation.

  I should mention here that, although the other side make little of him, Senanayak is not to be trifled with. Whatever his practice, in theory he respects the opposition. Respects them because they could be neither understood nor demolished if they were treated with the attitude, 'it's nothing but a bit of impertinent game playing with guns.' In order to destroy the enemy, become one. Thus he understood them by (theoretically) becoming one of them He hopes to write on all this in the future. He has also decided that in his written work he will demolish the gentlemen and highlight the message of the harvest workers. These mental processes might seem complicated, but actually he is a simple man and is as pleased as his third great-uncle after a meal of turtle meat. In fact, he knows that, as in the old popular song, turn by turn the world will change. And in every world he must have the credentials to survive with honour. If necessary he will show the future to what extent he alone understands the matter in its proper perspective. He knows very well that what he is doing today the future will forget, but he also knows that if he can change colour from world to world, he can represent the particular world in question. Today he is getting rid of the young by means of 'apprehension and elimination,' but he knows people will soon forget t
he memory and lesson of blood. And at the same time, he, like Shakespeare, believes in delivering the world's legacy into youth's hands. He is Prospero as well.

  At any rate, information is received that many young men and women, batch by batch and on jeeps, have attacked police station after police station, terrified and elated the region, and disappeared into the forest of Jharkhani. Since after escaping from Bakuli, Dopdi and Dulna have worked at the house of virtually every landowner, they can efficiently inform the killers about their targets and announce proudly that they too are soldiers, rank and file. Finally the impenetrable forest of Jharkhani is surrounded by real soldiers, the army enters and splits the battlefield. Soldiers in hiding guard the falls and springs that are the only source of drinking water; they are still guarding, still looking. On one such search, army informant Dukhiram Gharari saw a young Santal man lying on his stomach on a flat stone, dipping his face to drink water. The soldiers shot him as he lay. As the . 303 threw him off spread-eagled and brought a bloody foam to his mouth, he roared 'Ma — ho' and then went limp. They realized later that it was the redoubtable Dulna Majhi.

  What does 'Ma-ho' mean? Is this a violent slogan in the tribal language? Even after much thought, the Department of Defence could not be sure. Two tribal specialist types are flown in from Calcutta, and they sweat over the dictionaries put together by worthies such as Hoffman-Jeffer and Golden-Palmer. Finally the omniscient Senanayak summons Chamru, the water carrier of the camp. He giggles when he sees the two specialists, scratches his ear with his 'bidi', and says, the Santals of Maldah did say that when they began fighting at the time of King Gandhi! It's a battle cry. Who said 'Ma-ho' here? Did someone come from Maldah?

  The problem is thus solved. Then, leaving Dulna's body on the stone, the soldiers climb the trees in green camouflage. They embrace the leafy boughs like so many great god Pans and wait as the large red ants bite their private parts. To see if anyone comes to take away the body. This is the hunter's way, not the soldier's. But Senanayak knows that these brutes cannot be dispatched by the approved method. So he asks his men to draw the prey with a corpse as bait. All will come clear, he says. I have almost deciphered Dopdi's song.