by John Irving
Certainly, John D. was chaste when he was in Bombay; at least he said he was. There were the public appearances with starlets—the ever-available cinema bimbos—but such couplings were choreographed to create the desired scandal, which both parties would later deny. These weren’t “relationships”—they were “publicity.”
The Inspector Dhar movies thrived on giving offense—in India, a risky enterprise. Yet the senselessness of murdering Mr. Lal indicated a hatred more vicious than anything Dr. Daruwalla could detect in the usual reactions to Dhar. As if on cue, as if prompted by the mere thought of giving or taking offense, the next phone message was from the director of all the Inspector Dhar movies. Balraj Gupta had been pestering Dr. Daruwalla about the extremely touchy subject of when to release the new Inspector Dhar movie. Because of the prostitute killings and the general disfavor incurred by Inspector Dhar and the Cage-Girl Killer, Gupta had delayed its opening and he was increasingly impatient.
Dr. Daruwalla had privately decided that he never wanted the new Inspector Dhar film to be seen, but he knew that the movie would be released; he couldn’t stop it. Nor could he appeal to Balraj Gupta’s deficient instincts for social responsibility much longer; such maladroit feelings as Gupta might have had for the real-life murdered prostitutes were short-lived.
“Gupta here!” the director said. “Look at it this way. The new one will cause new offense. Whoever is killing the cage girls might give it up and kill someone else! We give the public something new to make them wild and crazy—we’ll be doing the prostitutes a favor!” Balraj Gupta possessed the logic of a politician; the doctor had no doubt that the new Inspector Dhar movie would make a different group of moviegoers “wild and crazy.”
It was called Inspector Dhar and the Towers of Silence; the title alone would be offensive to the entire Parsi community, because the Towers of Silence were the burial wells for the Parsi dead. There were always naked corpses of Parsis in the Towers of Silence, which was why Dr. Daruwalla had first supposed that they were the attraction to the first vulture he’d seen above the golf course at the Duckworth Club. The Parsis were understandably protective of their Towers of Silence; as a Parsi, Dr. Daruwalla knew this very well. Yet in the new Inspector Dhar movie, someone is murdering Western hippies and depositing their bodies in the Towers of Silence. Many Indians readily took offense at European and American hippies when they were alive. Doongarwadi is an accepted part of Bombay culture. At the very least, the Parsis would be disgusted. And all Bombayites would reject the premise of the film as absurd. No one can get near the Towers of Silence—not even other Parsis! (Not unless they’re dead.) But of course, Dr. Daruwalla thought proudly, that was what was neat and tricky about the film—how the bodies are deposited there, and how the intrepid Inspector Dhar figures this out.
With resignation, Dr. Daruwalla knew that he couldn’t stall the release of Inspector Dhar and the Towers of Silence much longer; he could, however, fast-forward through Balraj Gupta’s remaining arguments for releasing the film immediately. Besides, the doctor enjoyed the high-speed distortion of Balraj Gupta’s voice far more than he appreciated the real thing.
While the doctor was being playful, he came to the last message on his answering machine. The caller was a woman. At first Farrokh supposed it was no one he knew. “Is that the doctor?” she asked. It was a voice long past exhaustion, of someone who was terminally depressed. She spoke as if her mouth were too wide open, as if her lower jaw were permanently dropped. There was a deadpan, don’t-give-a-damn quality to her voice, and her accent was plain and flat—North American, surely, but Dr. Daruwalla (who was good at accents) guessed more specifically that she was from the American Midwest or the Canadian prairies. Omaha or Sioux City, Regina or Saskatoon.
“Is that the doctor?” she asked. “I know who you really are, I know what you really do,” the woman went on. “Tell the deputy commissioner—the real policeman. Tell him who you are. Tell him what you do.” The hang-up was a little out of control, as if she’d meant to slam the phone into its cradle but, in her restrained anger, had missed the mark.
Farrokh sat trembling in his bedroom. From the dining room of his apartment, he could now hear Roopa laying out their supper on the glass-topped table. She would any minute announce to Dhar and Julia that the doctor was home and that their extraordinarily late meal was finally served. Julia would wonder why he’d snuck into the bedroom like a thief. In truth, Farrokh felt like a thief—but one unsure of what he’d stolen, and from whom.
Dr. Daruwalla rewound the tape and replayed the last message. This was a brand-new threat; and because he was concentrating so hard upon the meaning of the call, the doctor almost missed the most important clue, which was the caller. Farrokh had always known that someone would discover him as Inspector Dhar’s creator; that part of the message was not unexpected. But why was this any business of the real policeman? Why did someone think that Deputy Commissioner Patel should know?
“I know who you really are, I know what you really do.” But so what? the screenwriter thought. “Tell him who you are. Tell him what you do.” But why? Farrokh wondered. Then, by accident, the doctor found himself listening repeatedly to the woman’s opening line, the part he’d almost missed. “Is that the doctor?” He played it again and again, until his hands were shaking so badly that he rewound the tape all the way into Balraj Gupta’s list of reasons for releasing the new Inspector Dhar film now.
“Is that the doctor?”
Dr. Daruwalla’s heart had never seemed to stand so still before. It can’t be her! he thought. But it was her—Farrokh was sure of it. After all these years—it couldn’t be! But of course, he realized, if it was her, she would know; with an intelligent guess, she could have figured it out.
That was when his wife burst into the bedroom. “Farrokh!” Julia said. “I never knew you were home!”
But I’m not “home,” the doctor thought; I’m in a very, very foreign country.
“Liebchen,” he said softly to his wife. Whenever he used the German endearment, Julia knew he was feeling tender—or else he was in trouble.
“What is it, Liebchen?” she asked him. He held out his hand and she went to him; she sat close enough beside him to feel that he was shivering. She put her arms around him.
“Please listen to this,” Farrokh said to her. “Bitte.”
The first time Julia listened, Farrokh could see by her face that she was making his mistake; she was concentrating too hard on the content of the message.
“Never mind what she says,” said Dr. Daruwalla. “Think about who she is.”
It was the third time before Farrokh saw Julia’s expression change.
“It’s her, isn’t it?” he asked his wife.
“But this is a much older woman,” Julia said quickly.
“It’s been twenty years, Julia!” Dr. Daruwalla said. “She would be a much older woman now! She is a much older woman!”
They listened together a few more times. At last Julia said, “Yes, I think it is her, but what’s her connection with what’s happening now?”
In the cold bedroom—in his funereal navy-blue suit, which was comically offset by the bright-green parrot on his necktie—Dr. Daruwalla was afraid that he knew what the connection was.
The Skywalk
The past surrounded him like faces in a crowd. Among them, there was one he knew, but whose face was it? As always, something from the Great Royal Circus offered itself as a beacon. The ringmaster, Pratap Singh, was married to a lovely woman named Sumitra—everyone called her Sumi. She was in her thirties, possibly her forties; and she not only played the role of mother to many of the child performers, she was also a gifted acrobat. Sumi performed in the item called Double-Wheel Cycle, a bicycle act, with her sister-in-law Suman. Suman was Pratap’s unmarried, adopted sister; she must have been in her late twenties, possibly her thirties, when Dr. Daruwalla last saw her—a petite and muscular beauty, and the best acrobat in Pratap’s troupe. Her name m
eant “rose flower”—or was it “scent of the rose flower,” or merely the scent of flowers in general? Farrokh had never actually known, no more than he knew the story concerning when Suman had been adopted, or by whom.
It didn’t matter. Suman and Sumi’s bicycle duet was much loved. They could ride their bicycles backward, or lie down on them and pedal them with their hands; they could ride them on one wheel, like unicycles, or pedal them while sitting on the handlebars. Perhaps it was a special softness in Farrokh that he took such pleasure from seeing two pretty women do something so graceful together. But Suman was the star, and her Skywalk item was the best act in the Great Royal Circus.
Pratap Singh had taught Suman how to “skywalk” after he’d seen it performed on television; Farrokh supposed that the act had originated with one of the European circuses. (The ringmaster couldn’t resist training everyone, not just the lions.) He’d installed a ladderlike device on the roof of the family troupe tent; the rungs of the ladder were loops of rope and the ladder was bracketed to extend horizontally across the tent roof. Suman hung upside down with her feet in the loops. She swung herself back and forth, the loops chafing the tops of her feet, which she kept rigid—at right angles to her ankles. When she’d gathered the necessary momentum, she “walked” upside down—from one end of the ladder to the other—simply by stepping her feet in and out of the loops as she swung. When she practiced this across the roof of the family troupe tent, her head was only inches above the dirt floor. Pratap Singh stood next to her, to catch her if she fell.
But when Suman performed the Skywalk from the top of the main tent, she was 80 feet from the dirt floor and she refused to use a net. If Pratap Singh had tried to catch her—if Suman fell—they both would have been killed. If the ringmaster threw his body under her, trying to guess where she’d land, Pratap might break Suman’s fall; then only he would be killed.
There were 18 loops in the ladder. The audience silently counted Suman’s steps. But Suman never counted her steps; it was better, she said, to “just walk.” Pratap told her it wasn’t a good idea to look down. Between the top of the tent and the faraway floor, there were only the upside-down faces of the audience, staring back at her—waiting for her to fall.
That was what the past was like, thought Dr. Daruwalla—all those swaying, upside-down faces. It wasn’t a good idea to look at them, he knew.
9
SECOND HONEYMOON
Before His Conversion, Farrokh Mocks the Faithful
Twenty years ago, when he was drawn to Goa by his epicurean nostalgia for pork—scarce in the rest of India, but a staple of Goan cuisine—Dr. Daruwalla was converted to Christianity by the big toe of his right foot. He spoke of his religious conversion with the sincerest humility. That the doctor had recently visited the miraculously preserved mummy of St. Francis Xavier was not the cause of his conversion; previous to his personal experience with divine intervention, Dr. Daruwalla had even mocked the saint’s relics, which were kept under glass in the Basilica de Bom Jesus in Old Goa.
Farrokh supposed that he’d made fun of the missionary’s remains because he enjoyed teasing his wife about her religion, although Julia was never a practicing Catholic and she often expressed how it pleased her to have left the Roman trappings of her childhood in Vienna. Nevertheless, prior to their marriage, Farrokh had submitted to some tedious religious instruction from a Viennese priest. The doctor had understood that he was demonstrating a kind of theological passivity only to satisfy Julia’s mother; but—again, to tease Julia—Farrokh insisted on referring to the ring-blessing ceremony as the “ring-washing ritual,” and he pretended to be more offended by this Catholic charade than he was. In truth, he’d enjoyed telling the priest that, although he was unbaptized and had never been a practicing Zoroastrian, he nonetheless had always believed in “something”; at the time, he’d believed in nothing at all. And he’d calmly lied to both the priest and Julia’s mother—that he had no objections to his children being baptized and raised as Roman Catholics. He and Julia had privately agreed that this was a worthwhile, if not entirely innocent deception—again, to put Julia’s mother at ease.
It hadn’t hurt his daughters to have them baptized, Farrokh supposed. When Julia’s mother was still alive, and only when she’d visited the Daruwallas and their children in Toronto, or when the Daruwallas had visited her in Vienna, it had never been too painful to attend Mass. Farrokh and Julia had told their little girls that they were making their grandmother happy. This was an acceptable, even an honorable, tradition in the history of Christian churchgoing: to go through the motions of worship as a favor to a family member who appeared to be that most intractable personage, a true believer. No one had objected to this occasional enactment of a faith that was frankly quite foreign to them all, maybe even to Julia’s mother. Farrokh sometimes wondered if she had been going through the motions of worship only to please them.
It was exactly as the Daruwallas had anticipated: when Julia’s mother died, the family’s intermittent Catholicism more than lapsed—their churchgoing virtually stopped. In retrospect, Dr. Daruwalla concluded that his daughters had been preconditioned to accept that all religion was nothing more than going through the motions of worship to make someone else happy. It had been to please the doctor, after his conversion, that his daughters were administered the sacrament of marriage and other rites and ceremonies according to the Anglican Church of Canada. Maybe this was why Father Julian was so dismissive of the miracle by which Farrokh had been converted to Christianity. In the Father Rector’s opinion, it must have been only a minor miracle, if the experience managed merely to make Dr. Daruwalla an Anglican. In other words, it hadn’t been enough of a miracle to make the doctor a Roman Catholic.
It was a good time to go to Goa, Farrokh had thought. “The trip is a kind of second honeymoon for Julia,” he’d told his father.
“What kind of honeymoon is it when you take the children?” Lowji had asked; he and Meher resented that their three granddaughters weren’t being left with them. Farrokh knew that the girls, who were 11, 13, and 15, would not have stood for being left behind; the reputation of the Goa beaches was far more exciting to them than the prospect of staying with their grandparents. And the girls were determinedly committed to this vacation because John D. was going to be there. No other babysitter could command such authority over them; they were decidedly in love with their adopted elder brother.
In June of 1969, John D. was 19, and—especially to Dr. Daruwalla’s daughters—an extremely handsome European. Julia and Farrokh certainly admired the beautiful boy, but less for his good looks than for his tolerant disposition toward their children; not every 19-year-old boy could stomach so much giddy affection from three underage girls, but John D. was patient, even charming, with them. And having been schooled in Switzerland, John D. would probably be undaunted by the freaks who overran Goa—or so Farrokh had thought. In 1969, the European and American hippies were called “freaks”—especially in India.
“This is some second honeymoon, my dear,” old Lowji had said to Julia. “He is taking you and the children to the dirty beaches where the freaks debauch themselves, and it is all because of his love of pork!”
With this blessing did the younger Daruwallas depart for the former Portuguese enclave. Farrokh told Julia and John D. and his indifferent daughters that the churches and cathedrals of Goa were among the gaudier landmarks of Indian Christendom. Dr. Daruwalla was a connoisseur of Goan architecture: monumentality and massiveness he enjoyed; excessiveness, which was also reflected in the doctor’s diet, he found thrilling.
He preferred the Cathedral of St. Catherine da Se and the façade of the Franciscan Church to the unimpressive Church of the Miraculous Cross, but his overall preference for the Basilica de Bom Jesus wasn’t rooted in his architectural snobbery; rather, he was wildly amused by the silliness of the pilgrims—even Hindus!—who flocked to the basilica to view the mummified remains of St. Francis.
It is
suspected, especially among non-Christians in India, that St. Francis Xavier contributed more to the Christianization of Goa after his death than the Jesuit had managed—in his short stay of only a few months—while he was alive. He died and was buried on an island off the Cantonese coast; but when he suffered the further indignity of disinterment, it was discovered that he’d hardly decomposed at all. The miracle of his intact body was shipped back to Goa, where his remarkable remains drew crowds of frenzied pilgrims. Farrokh’s favorite part of the story concerned a woman who, with the worshipful intensity of the most devout, bit off a toe of the splendid corpse. Xavier would lose more of himself, too: the Vatican required that his right arm be shipped to Rome, without which evidence St. Francis’s canonization might never have occurred.
How Dr. Daruwalla loved this story! How hungrily he viewed the shriveled relic, which was richly swaddled in vestments and brandished a staff of gold; the staff itself was encrusted with emeralds. The doctor assumed that the saint was kept under glass and elevated on a gabled monument in order to discourage other pilgrims from demonstrating their devotion with more zealous biting. Chuckling to himself while remaining outwardly most respectful, Dr. Daruwalla had surveyed the mausoleum with restrained glee. All around him, even on the casket, were numerous depictions of Xavier’s missionary heroics; but none of the saint’s adventures—not to mention the surrounding silver, or the crystal, or the alabaster, or the jasper, or even the purple marble—was as impressive to Farrokh as St. Francis’s gobbled toe.