by Amitav Ghosh
‘Welcome.’
‘Welcome to you.’
‘You have brought light.’
‘The light is yours.’
We went slowly through the list of greetings and at the end of it, determined not to be shaken off, I repeated again that I was greatly interested in learning about folk remedies and herbal medicines, and I had heard that no one knew more about the subject than he. I had thought that he might perhaps be flattered, but in fact his response was one of utter dismay.
‘Who told you those things?’ he demanded to know, as though I had relayed an unfounded and slanderous accusation. ‘Who was it? Tell me.’
‘Why, everyone,’ I stammered. ‘So many people say that you know a great deal about remedies; that is why I came to you to learn about herbs and medicine.’
‘Why do you want to hear about my herbs?’ he retorted. ‘Why don’t you go back to your country and find out about your own?’
‘I will,’ I said. ‘Soon. But right now …’
‘No, no,’ he said impatiently. ‘Forget about all that; I’m trying to forget about it myself.’
Reaching over, he poured out two glasses of tea and, after handing me one, he emptied the other in a couple of mouthfuls. Then, falling to his knees, he reached under his bed and brought out a glistening new biscuit tin.
‘Here,’ he said, thrusting the open box in front of me. ‘Look!’
Half a dozen phials and a hypodermic syringe lay inside the box, nestling in a bed of soiled cotton wool. His eyes shone as he gazed at them: this is what he had been learning over the last few years, he said, the art of mixing and giving injections—he had long since forgotten about herbs and poultices. There was a huge market for injections in the village; everyone wanted one, for colds and fevers and dysentery and so many other things. There was a good living in it; it was where the future lay.
He seemed to change as he talked; he did not seem like an old man any more; he was rejuvenated, renewed by the sight of his needle and syringe, lying in their box like talismans of times yet to come.
I knew then that he would never talk to me about the remedies he had learned from his father; not merely because he was suspicious of me and my motives, but also because those medicines were even more discredited in his own eyes than they were in everyone else’s; the mere mention of them was as distasteful to him as talk of home to an exile. The irony was that he, who was no more than a walking fossil, a relic of the past, in the eyes of Nabeel and his generation, was actually on fire with a vision of the future.
‘Let me show you,’ he said, and picking up his syringe, he reached for my arm, eager to demonstrate his skills. I snatched my sleeve away, edging backwards, protesting that I wasn’t ill and didn’t need an injection, perhaps later, one day when I wasn’t feeling well. He squinted at me, narrowing his eyes, and then, packing his syringe away, he rose to his feet.
‘I have to go to the mosque right now,’ he said. ‘It’s time for the midday prayers. Perhaps we can talk about this some other day, but right now I’m busy and I have to go.’ He ushered me quickly out of the house, and then, at the steps of the mosque, he gave my hand a perfunctory shake and ran up the stairs, vanishing before I could tell him that he was not quite rid of me yet, and that we would be eating together at his son’s house a short while later.
When we met again at Yasir’s house, an hour or so later, he seemed more affable and not in the least bit put out to see me. We sat down around a tray in the guest-room, with Yasir’s children playing around us. Afterwards, mellowed by the food, holding one child on his knee and another on his shoulder, he began to talk about his own, distant boyhood. He told stories I had often heard before from the older people in the village: of how, in the old days, everybody in the village, children included, would walk every morning to an estate that belonged to a rich Pasha from Alexandria, and of how they had worked through till sunset for a couple of piastres, sweating in the cotton fields under the gaze of armed overseers whose whips would come crashing down on their shoulders at the slightest sign of fatigue or slackness. Those were terrible times, he said, before Jamal ‘Abd al-Nâir and the Revolution of 1952, when the Pashas, the King and their ‘kindly uncles’, the British army, had had their way in all things and the fellaheen had been forced to labour at their orders, like flies, working without proper recompense. Why, even in Nashawy, for a full score of years before the Revolution, the village had been ruled like a personal fiefdom by the old ‘omda, a Badawy headman (the very man whose house I was living in) who had considered everything and everyone in the village his personal property. No one had been safe from his anger, and no one had dared stand up to him.
Yasir’s children began to laugh; reared as they were, in free schools, with medical care abundantly and cheaply available, stories of those times had the mythical quality of a dark fairytale. But Yasir, who was a boy at the time of the revolution and was just old enough to remember those days, had turned sombre, as people of his age always did when they heard their elders talk of the past.
‘Alamdu’lillah,’ said Yasir, ‘God be praised, all that was long ago, and now Egypt is a free country and we are all at liberty to do as we please.’
If I had not lived in Nashawy I might well have wondered whether he was being entirely serious in using those sonorous, oddly parliamentary phrases. But now, having been there, I understood very well that he meant exactly what he said, although it was not the whole range of classical liberal freedoms that he had in mind. He was really referring to the deliverance from forced labour that the Revolution of 1952 had ensured: to the fellaheen their most cherished liberty was that which had been most cruelly abused by the regimes of the past—their right to dispose freely of their worktime. It was a simple enough dispensation, but one for which every fellah of an age to remember the past was deeply and unreservedly grateful.
In a while Yasir’s mother, the Imam’s first wife, brought in a tray of tea, and after the glasses had been handed around, she sat with us and began to talk about her daughter and how, after her marriage, she had settled in a village that was so far away that now she had nobody for company except Yasir’s wife and children.
I was still thinking about the stories I had just heard, listening to her with only half an ear, and when there was a lull in the conversation, I turned to Yasir absent-mindedly, and said: ‘So you have only one sister then? No brothers at all?’
There was a sudden hush; Yasir’s mother gasped, and Yasir himself cast a stricken glance at his father, sitting across the room. After what seemed an age of silence, he cleared his throat and, holding his right hand over his heart, he said: ‘It is all the same, my father has given me one sister and there is no reproach if he has not been blessed with any sons other than I.’
The tone of his voice told me that I had trespassed unwarily on some deeply personal grief, something that had perhaps haunted their family for years. Knowing that I had committed a solecism for which I could never hope to make amends, I kept my silence and willed myself to stay sitting, exactly as I was.
‘And my father has married again,’ said Yasir, in an unnaturally loud voice. ‘And since he is still in the full fitness of age, he may beget brothers for me yet …’
Imam Ibrahim did not allow him to finish. He threw a single frowning glance in my direction and stalked out of the room.
12
USING HIS POWERS, ‘Amm Taha foretold the events of Nabeel’s brother’s wedding ceremony the morning before it was held. There would be lots of young people around their house, he said: all the young, unmarried boys and girls of the village, singing and dancing without a care in the world. But the supper would be a small affair, attended mainly by relatives and guests from other villages. Old Idris, Nabeel’s father, had invited a lot of people from Nashawy too, for their family was overjoyed about the marriage and wanted to celebrate it as best they could. But many of the people he had invited wouldn’t go, out of consideration for the old man, to cut down his expen
ses—everyone knew their family couldn’t really afford a big wedding. Their younger friends and relatives would drop by during the day and then again in the evening, mainly to dance and sing. They would be outside in the lanes; they wouldn’t go into the house with the guests—the supper was only for elders and responsible, grown-up men.
‘They’ll start arriving in the morning, insha‘allah,’ said ‘Amm Taha, ‘and by the time you get there they’ll all be sitting in the guest-room. They’ll want to talk to you, for none of them will ever have met an Indian before.’
My heart sank when I realized that for me the evening would mean a prolonged incarceration in a small, crowded room. ‘I would rather be outside,’ I said, ‘watching the singing and dancing.’
‘Amm Taha laughed with a hint of malign pleasure, as though he had already glimpsed a wealth of discomfiture lying in wait for me in his divinations of the evening ahead. ‘They won’t let you stay outside,’ he said. ‘You’re a kind of effendi, so they’ll make you go in and sit with the elders and all the other guests.’
I tried to prove him wrong when I went to Nabeel’s house that evening, and for a short while, at the beginning, I actually thought I’d succeeded.
By the time I made my way there, a large crowd had gathered in the lane outside and I merged gratefully into its fringes. There were some forty or fifty boys and girls there, packed in a tight semicircle in front of the bride and groom. The newly-married couple were sitting on raised chairs, enthroned with their backs against the house, while their friends and relatives danced in front of them. The groom, ‘Ali, was dressed in a new jallabeyya of brown wool, a dark, sturdily built young man, with a generous, open smile and a cleft in his chin. His bride and cousin, Fawzia, was wearing a white gown, with a frill of lace and a little gauzy veil. Her face had been carefully and evenly painted, so that her lips, cheeks, and ears were all exactly the same shade of iridescent pink. The flatness of the paint had created a curious effect, turning her face into a pallid, spectral mask: I was astonished to discover later that she was in fact a cheerful, good-looking woman, with a warm smile and a welcoming manner.
A boy was kneeling beside her chair, pounding out a deafening, fast-paced rhythm upon a tin wash-basin that was propped against his leg. Someone was dancing in front of him, but the crowd was so thick around them that from where I stood I could see little more than the bobbing of the dancers head. Bracing myself against a wall, I rose on tiptoe and saw that the dancer was a boy, one of Nabeel’s cousins; he was dancing bawdily, jerking his hips in front of the girls, while some of his friends reached out to slap him on his buttocks, doubling over with laughter at his coquettish twitching.
All around me voices were chanting the words of a refrain that invoked the voluptuous fruitfulness of pomegranates—’Ya rummân, ‘ya rummân’—and with every word, dozens of hands came crashing together, clapping in unison, in perfect time with the beat. The spectators were jostling for a better view now, the boys balancing on each others’ shoulders, the girls climbing upon the window-sills. The dance was approaching its climax when Nabeel appeared at my side, followed by his father. After a hurried exchanged of greetings, they put their arms through mine and led me firmly back towards their house.
The moment I stepped into their smoky, crowded guest-room, I knew that I was in for a long interrogation: I had a premonition of its coming in the strained boredom on the faces of the men who were assembled there, in the restlessness of their fidgeting fingers and their tapping toes, as they sat in silence in that hot, sweaty room, while the lanes around them resounded with the clamour of celebration. They turned to face me as I walked in, all of them together, some fifteen or twenty men, grateful for the distraction, for the temporary rupture with the uncomfortably intimate world evoked by the songs outside, the half-forgotten longings and reawakened desires, the memories of fingers locking in secret and hands brushing against hips in the surging crowd—all the village’s young and unmarried, boys and girls together, thronging around the dancers, clapping and chanting, intoxicated with the heightened eroticism of the wedding night, that feverish air whose mysteries I had just begun to sense when Nabeel and his father spotted me in the crowd and led me away to face this contingent of fidgeting, middle-aged men sitting in their guest-room.
I looked around quickly, searching for a familiar face, but to my dismay I discovered that they were all outsiders, from other villages, and that I knew no one there, no one at all, since Nabeel and his father had gone back to their post outside to receive their guests. There were a few moments of silent scrutiny and then the man beside me cleared his throat and asked whether I was the doctor who had recently been posted to the government clinic.
A look of extreme suspicion came into his eyes when I explained my situation, and as soon as I had finished he began to fire off a series of questions—about how I had learnt Arabic, and who had brought me to Nashawy, and whether I had permission from the Government of Egypt. No sooner had I given him the answers than he demanded to see my identity card, and when I explained that I did not have a card, but I did indeed have an official letter from the Ministry of the Interior which I would gladly show him if he would accompany me to my room, his face took on an expression of portentous seriousness and he began to mutter direly about spies and impostors and a possible report to the Mukhabbarât, the intelligence wing of the police.
He was quickly elbowed away however, for there were many others around him who were impatient now, brimming with questions of their own. Within moments a dozen or so people had crowded around me, and I was busy affirming that yes, in my country there were indeed crops like rice and wheat, and yes, in India too, there were peasants like the fellaheen of Egypt, who lived in adobe villages and turned the earth with cattle-drawn ploughs. The questions came ever faster, even as I was speaking: ‘Are most of your houses still built of mud-brick as they are here?’ and ‘Do your people cook on gas stoves or do they still burn straw and wood as we do?’
I grew increasingly puzzled as I tried to deal with this barrage of inquiries, first, by the part the word ‘still’ played in their questions, and secondly by the masks of incredulity that seemed to fall on their faces as I affirmed, over and over again, that yes, in India too people used cattle-drawn ploughs and not tractors; water-wheels and not pumps; donkey-carts, not trucks, and yes, in India too there were many, many people who were very poor, indeed there were millions whose poverty they would scarcely have been able to imagine. But to my utter bewilderment, the more I insisted, the more sceptical they seemed to become, until at last I realized, with an overwhelming sense of shock, that the simple truth was that they did not believe what I was saying.
I later came to understand that their disbelief had little or nothing to do with what I had said; rather, they had constructed a certain ladder of ‘Development’ in their minds, and because all their images of material life were of those who stood in the rungs above, the circumstances of those below had become more or less unimaginable. I had an inkling then of the real and desperate seriousness of their engagement with modernism, because I realized that the fellaheen saw the material circumstances of their lives in exactly the same way that a university economist would: as a situation that was shamefully anachronistic, a warp upon time; I understood that their relationships with the objects of their everyday lives was never innocent of the knowledge that there were other places, other countries which did not have mud-walled houses and cattle-drawn ploughs, so that those objects, those houses and ploughs, were insubstantial things, ghosts displaced in time, waiting to be exorcized and laid to rest. It was thus that I had my first suspicion of what it might mean to belong to an ‘historical civilization’, and it left me bewildered because, for my own part, it was precisely the absoluteness of time and the discreteness of epochs that I always had trouble in imagining.
The supper was a quick affair; about ten of us were taken to another room, at the back, where we helped ourselves to lamb, rice and sweetmeats standing
around a table, and as soon as we had eaten, we were led out again and another lot of guests was brought in. I decided to take advantage of the bustle, and while Nabeel and his father were busy leading their guests back and forth, I slipped out of the guest-room and back into the lane.
It was long past sunset now, and the faces around the bridal couple were glowing under a dome of dust that had turned golden in the light of a single kerosene lamp. The drum-beat on the wash-basin was a measured, gentle one and when I pushed my way into the centre of the crowd I saw that the dancer was a young girl, dressed in a simple, printed cotton dress, with a long scarf tied around her waist. Both her hands were on her hips, and she was dancing with her eyes fixed on the ground in front of her, moving her hips with a slow, languid grace, backwards and forwards while the rest of her body stayed still, almost immobile, except for the quick, circular motion of her feet. Then gradually, almost imperceptibly, the tempo of the beat quickened, and somebody called out the first line of a chant, khadnâha min wasa al-dâr, ‘we took her from her father’s house,’ and the crowd shouted back, wa abûha gâ’id za’alân, ‘while her father sat there bereft.’ Then the single voice again, khadnâha bi al-saif al-mâdî, ‘we took her with a sharpened sword,’ followed by the massed refrain, wa abûha makânsh râî, ‘because her father wouldn’t consent.’
The crowd pressed closer with the quickening of the beat, and as the voices and the clapping grew louder, the girl, in response, raised an arm and flexed it above her head in a graceful arc. Her body was turning now, rotating slowly in the same place, her hips moving faster while the crowd around her clapped and stamped, roaring their approval at the tops of their voices. Gradually, the beat grew quicker, blurring into a tattoo of drumbeats, and in response her torso froze into stillness, while her hips and her waist moved ever faster, in exact counterpoint, in a pattern of movement that became a perfect abstraction of eroticism, a figurative geometry of lovemaking, pounding back and forth at a dizzying speed until at last the final beat rang out and she escaped into the crowd, laughing.