by Ruskin Bond
The bazaar sprang up about 150 years ago to serve the needs of British soldiers who were sent to the Landour convalescent depot to recover from sickness or wounds. The old military hospital, built in 1827, now houses the Defence Institute of Work Study.* One old resident of the bazaar, a ninety-year-old tailor, can remember the time, in the early years of the century, when the Redcoats marched through the small bazaar on their way to the cantonment church. And they always carried their rifles into church, remembering how many had been surprised in churches during the 1857 uprising.
Today, the Landour bazaar serves the local population, Mussoorie itself being more geared to the needs and interest of tourists. There are a number of silversmiths in Landour. They fashion silver nose-rings, earrings, bracelets and anklets, which are bought by the women from the surrounding Jaunpuri villages. One silversmith had a chest full of old silver rupees. These rupees are sometimes hung on thin silver chains and worn as pendants. I have often seen women in Garhwal wearing pendants or necklaces of rupees embossed with the profiles of Queen Victoria or King Edward VII.
At the other extreme there are the kabari shops, where you can pick up almost everything—a tape recorder discarded by a Woodstock student, or a piece of furniture from Grandmother’s time in the hill station. Old clothes, Victorian bric-a-brac, and bits of modern gadgetry vie for your attention.
The old clothes are often more reliable than the new. Last winter I bought a new pullover marked ‘Made in Nepal’ from a Tibetan pavement vendor. I was wearing it on the way home when it began to rain. By the time I reached my cottage, the pullover had shrunk inches and I had some difficulty getting out of it! It was now just the right size for Bijju, the milkman’s twelve-year-old son, and I gave it to the boy. But it continued to shrink at every wash, and it is now being worn by Teju, Bijju’s younger brother, who is eight.
At the dark windy corner in the bazaar, one always found an old man hunched up over his charcoal fire, roasting peanuts. He’d been there for as long as I could remember, and he could be seen at almost any hour of the day or night, in all weathers.
He was probably quite tall, but I never saw him standing up. One judged his height from his long, loose limbs. He was very thin, probably tubercular, and the high cheekbones added to the tautness of his tightly stretched skin.
His peanuts were always fresh, crisp and hot. They were popular with small boys, who had a few coins to spend on their way to and from school. On cold winter evenings, there was always a demand for peanuts from people of all ages.
No one seemed to know the old man’s name. No one had ever thought of asking. One just took his presence for granted. He was as fixed a landmark as the clock tower or the old cherry tree that grew crookedly from the hillside. He seemed less perishable than the tree, more dependable than the clock. He had no family, but in a way all the world was his family because he was in continuous contact with people. And yet he was a remote sort of being; always polite, even to children, but never familiar. He was seldom alone, but he must have been lonely.
Summer nights he rolled himself up in a thin blanket and slept on the ground beside the dying embers of his fire. During winter he waited until the last cinema show was over, before retiring to the rickshaw-coolies’ shelter where there was protection from the freezing wind.
Did he enjoy being alive? I often wondered. He was not a joyful person; but then neither was he miserable. Perhaps he was one of those who do not attach overmuch importance to themselves, who are emotionally uninvolved in the life around them, content with their limitations, their dark corners; people on whom cares rest lightly, simply because they do not care at all.
I wanted to get to know the old man better, to sound him out on the immense questions involved in roasting peanuts all one’s life; but it’s too late now. He died last summer.
That corner remained very empty, very dark, and every time I passed it, I was haunted by visions of the old peanut vendor, troubled by the questions I did not ask; and I wondered if he was really as indifferent to life as he appeared to be.
Then, a few weeks ago, there was a new occupant of the corner, a new seller of peanuts. No relative of the old man, but a boy of thirteen or fourteen. The human personality can impose its own nature on its surroundings. In the old man’s time it seemed a dark, gloomy corner. Now it’s lit up by sunshine—a sunny personality, smiling, chattering. Old age gives way to youth; and I’m glad I won’t be alive when the new peanut vendor grows old. One shouldn’t see too many people grow old.
Leaving the main bazaar behind, I walk some way down the Mussoorie–Tehri road, a fine road to walk on, in spite of the dust from an occasional bus or jeep. From Mussoorie to Chamba, a distance of some thirty-five miles, the road seldom descends below 7,000 feet, and there is a continual vista of the snow ranges to the north and valleys and rivers to the south. Dhanaulti is one of the lovelier spots, and the Garhwal Mandal Vikas Nigam has a rest house here, where one can spend an idyllic weekend. Some years ago I walked all the way to Chamba, spending the night at Kaddukhal, from where a short climb takes one to the Surkhanda Devi temple.
Leaving the Tehri road, one can also trek down to the little Aglar river and then up to Nag Tibba, 9,000 feet, which has good oak forests and animals ranging from barking deer to Himalayan bear; but this is an arduous trek and you must be prepared to spend the night in the open or seek the hospitality of a village.
On this particular day I reach Suakholi and rest in a tea shop, a loose stone structure with a tin roof held down by stones. It serves the bus passengers, mule drivers, milkmen and others who use this road.
I find a couple of mules tethered to a pine tree. The mule drivers, handsome men in tattered clothes, sit on a bench in the shade of the tree, drinking tea from brass tumblers. The shopkeeper, a man of indeterminate age—the cold dry winds from the mountain passes having crinkled his face like a walnut—greets me enthusiastically, as he always does. He even produces a chair, which looks a survivor from one of Wilson’s rest houses, and may even be a Sheraton. Fortunately the Mussoorie kabaris do not know about it or they’d have snapped it up long ago. In any case, the stuffing has come out of the seat. The shopkeeper apologizes for its condition: ‘The rats were nesting in it.’ And then, to reassure me: ‘But they have gone now.’
I would just as soon be on the bench with the Jaunpuri mule drivers, but I do not wish to offend Mela Ram, the tea-shop owner; so I take his chair into the shade and lower myself into it.
‘How long have you kept this shop?’
‘Oh, ten, fifteen years, I do not remember.’ He hasn’t bothered to count the years. Why should he? Outside the towns in the isolation of the hills, life is simply a matter of yesterday, today and tomorrow. And not always tomorrow.
Unlike Mela Ram, the mule drivers have somewhere to go and something to deliver—sacks of potatoes! From Jaunpur to Jaunsar, the potato is probably the crop best suited to these stony, terraced fields. They have to deliver their potatoes in the Landour bazaar and return to their village before nightfall; and soon they lead their pack animals away, along the dusty road to Mussoorie.
‘Tea or lassi?’ Mela Ram offers me a choice, and I choose the curd preparation, which is sharp, sour and very refreshing. The wind soughs gently in the upper branches of the pine trees, and I relax in my Sheraton chair like some eighteenth-century nawab who has brought his own furniture into the wilderness. I can see why Wilson did not want to return to the plains when he came this way in the 1850s. Instead he went further and higher into the mountains and made his home among the people of the Bhagirathi valley.
Having wandered some way down the Tehri road, it is quite late by the time I return to the Landour bazaar. Lights still twinkle on the hills, but shop fronts are shuttered and the little bazaar is silent. The people living on either side of the narrow street can hear my footsteps, and I hear their casual remarks, music, a burst of laughter.
Through a gap in the rows of buildings I can see Pari Tibba outlined i
n the moonlight. A greenish phosphorescent glow appears to move here and there about the hillside. This is the ‘fairy light’ that gives the hill its name Pari Tibba, Fairy Hill. I have no explanation for it, and I don’t know anyone else who has been able to explain it satisfactorily; but often from my window I see this greenish light zigzagging about the hill.
A three-quarter moon is up, and the tin roofs of the bazaar, drenched with dew, glisten in the moonlight. Although the street is unlit, I need no torch. I can see every step of the way. I can even read the headlines on the discarded newspaper lying in the gutter.
Although I am alone on the road, I am aware of the life, pulsating around me. It is a cold night, doors and windows are shut; but through the many clinks, narrow fingers of light reach out into the night. Who could still be up? A shopkeeper going through his accounts, a college student preparing for his exams, someone coughing and groaning in the dark.
Three stray dogs are romping in the middle of the road. It is their road now, and they abandon themselves to a wild chase, almost knocking me down.
A jackal slinks across the road, looking to the right and left—he knows his road-drill—to make sure the dogs have gone. A field rat wriggles through a hole in a rotting plank on its nightly foray among sacks of grain and pulses.
Yes, this is an old bazaar. The bakers, tailors, silversmiths and wholesale merchants are the grandsons of those who followed the mad sahibs to this hilltop in the thirties and forties of the last century. Most of them are plainsmen, quite prosperous, even though many of their houses are crooked and shaky.
Although the shopkeepers and tradesmen are fairly prosperous, the hill people—those who come from the surrounding Tehri and Jaunpur villages—are usually poor. Their small holdings and rocky fields do not provide them with much of a living, and men and boys have to often come into the hill station or go down to the cities in search of a livelihood. They pull rickshaws, or work in hotels and restaurants. Most of them have somewhere to stay.
But as I pass along the deserted street under the shadow of the clock tower, I find a boy huddled in a recess, a thin shawl wrapped around his shoulders. He is wide awake and shivering.
I pass by, my head down, my thoughts already on the warmth of my small cottage only a mile away. And then I stop. It is almost as though the bright moonlight has stopped me, holding my shadow in thrall.
If I am not for myself,
Who will be for me?
And if I am not for others,
What am I?
And if not now, when?
The words of an ancient sage beat upon my mind. I walk back to the shadows where the boy crouches. He does not say anything, but he looks up at me, puzzled and apprehensive. All the warnings of well-wishers crowd in upon me—stories of crime by night, of assault and robber, ‘ill met by moonlight’.
But this is not northern Ireland or Lebanon or the streets of New York. This is Landour in the Garhwal Himalayas. And the boy is no criminal. I can tell from his features that he comes from the hills beyond Tehri. He has come here looking for work and has yet to find any.
‘Have you somewhere to stay?’ I ask.
He shakes his head; but something about my tone of voice has given him confidence, because now there is a glimmer of hope, a friendly appeal in his eyes.
I have committed myself. I cannot pass on. A shelter for the night—that’s the very least one human should be able to expect from another.
‘If you can walk some way,’ I offer, ‘I can give you a bed and blanket.’
He gets up immediately, a thin boy, wearing only a shirt and part of an old tracksuit. He follows me without any hesitation. I cannot now betray his trust. Nor can I fail to trust him.
* * *
*The Defence Institute of Work Study has been renamed the Institute of Technologic Management.
Ganga Descends
THERE HAS ALWAYS been a mild sort of controversy as to whether the true Ganga (in its upper reaches) is the Alaknanda or the Bhagirathi. Of course the two rivers meet at Deoprayag and then both are Ganga. But there are some who assert that geographically the Alaknanda is the true Ganga, while others say that tradition should be the criterion, and traditionally the Bhagirathi is the Ganga.
I put the question to my friend Dr Sudhakar Misra, from whom words of wisdom sometimes flow; and true to form, he answered: ‘The Alaknanda is Ganga, but the Bhagirathi is Ganga-ji.’
One sees what he means. The Bhagirathi is beautiful, almost caressingly so, and people have responded to it with love and respect, ever since Lord Shiva released the waters of the goddess from his locks and she sped plainswards in the tracks of Prince Bhagirath’s chariot.
He held the river on his head,
And kept her wandering, where,
Dense as Himalayas’ woods were spread,
The tangles of his hair.
Revered by Hindus, and loved by all, the Goddess Ganga weaves her spell over all who come to her. Moreover, she issues from the very heart of the Himalayas. Visiting Gangotri in 1820, the writer and traveller Baillie Fraser noted: ‘We are now in the centre of the Himalayas, the loftiest and perhaps the most rugged range of mountains in the world.’
Perhaps it is his realization that one is at the very centre and heart of things that gives one an almost primeval sense of belonging to these mountains, and to this river valley in particular. For me, and for many who have been in the mountains, the Bhagirathi is the most beautiful of the four main river valleys of Garhwal. It will remain so provided we do not pollute its waters and strip it of its virgin forests.
The Bhagirathi seems to have everything—a gentle disposition, deep glens and forests, the ultravision of an open valley graced with tiers of cultivation leading up by degrees to the peaks and glaciers as its head.
From some twenty miles above Tehri, as far as Bhatwari, a distance of fifty-five miles along the valley, there are extensive forests of pine. It covers the mountains on both sides of the rivers and its affluents, filling the ravines and plateaus up to a height of about 5,000 feet. Above Bhatwari, forests of box, yew and cypress commence, and if we leave the valley and take the roads to Nachiketa Tal or Dodi Tal—little lakes at around 9,000 feet above sea level—we pass through dense forests of oak and chestnut. From Gangnani to Gangotri, the deodar is the principal tree. The Sp. excelsia pine also extends eight miles up the valley above Gangotri, and birch is found in patches to within half a mile of the glacier.
On the right bank of the river, above Sukni, the forest is nearly pure deodar, but on the left bank, with a northern aspect, there is a mixture of silver fir, spruce, and birch. The valley of the Jadganga is also full of deodar, and towards its head the valuable pencil cedar is found. The only other area of Garhwal where the deodar is equally extensive is the Jaunsar Bawar tract to the west.
It was the valuable timber of the deodar that attracted the adventurer Frederic ‘Pahari’ Wilson to the valley in the 1850s. He leased the forests from the Raja of Tehri in 1859 for a period of five years. In that short span of time he made a fortune.
The old forest rest houses at Dharasu, Bhatwari and Harsil were all built by Wilson as staging posts, for the only roads were narrow tracks linking one village to another. Wilson married a local girl, Gulabi, from the village of Mukhba, and the portraits of the Wilsons (early examples of the photographer’s art) still hang in these sturdy little bungalows. At any rate, I found their pictures at Bhatwari. Harsil is now out of bounds to civilians, and I believe part of the old house was destroyed in a fire a few years ago. This sturdy building withstood the earthquake which devastated the area in 1991.
Amongst other things, Wilson introduced the apple into this area, ‘Wilson apples’—large, red and juicy—sold to travellers and pilgrims on their way to Gangotri. This fascinating man also acquired an encyclopaedic knowledge of the wildlife of the region, and his articles, which appeared in Indian Sporting Life in the 1860s, were later plundered by so-called wildlife writers for their own works.
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Bridge-building was another of Wilson’s ventures. These bridges were meant to facilitate travel to Harsil and the shrine at Gangotri. The most famous of them was a suspension bridge spanning 350 feet over the Jatganga at Bhaironghat, over 1,200 feet above the young Bhagirathi, where it thunders through a deep defile. This rippling contraption of a bridge was at first a source of terror to travellers, and only a few ventured across it. To reassure people, Wilson would often mount his horse and gallop to and fro across the bridge. It has since collapsed, but local people will tell you that the hoofbeats of Wilson’s horse can still be heard on full-moon nights. The supports of the old bridge were complete tree trunks, and they can still be seen to one side of the new motor-bridge built by engineers of the Northern Railway.
Wilson’s life is fit subject for a romance; but even if one were never written, his legend would live on, as it has done for over a hundred years. There has never been any attempt to commemorate him, but people in the valley still speak of him in awe and admiration, as though he had lived only yesterday. Some men leave a trail of legend behind them because they give their spirit to the place where they have lived, and remain forever a part of the rocks and mountain streams.
In the old days, only the staunchest of pilgrims visited the shrines at Gangotri and Jamnotri. The roads were rocky and dangerous, winding along in some places, ascending and descending the faces of deep precipices and ravines, at times leading along banks of loose earth where landslides had swept the original path away. There are still no large towns above Uttarkashi, and this absence of large centres of population may be the reason why the forests are better preserved than those in the Alaknanda valley, or further downstream.