Amitav Ghosh - The Glass Palace

A few days later Saya John was back. Once again he greeted Rajkumar in his broken Hindustani: ‘ Kaisa hai? Sub kuchh theek-thaak? ’

Rajkumar fetched him a bowl of noodles and stood watching as he ate. ‘Saya,’ he asked at last, in Burmese, ‘how did you learn to speak an Indian language?’

Saya John looked up at him and smiled. ‘I learnt as a child,’ he said, ‘for I am, like you, an orphan, a foundling. I was brought up by Catholic priests, in a town called Malacca. These men were from everywhere — Portugal, Macao, Goa. They gave me my name — John Martins, which was not what it has become. They used to call me João, but I changed this later to John. They spoke many many languages, those priests, and from the Goans I learnt a few Indian words. When I was old enough to work I went to Singapore, where I was for a while an orderly in a military hospital. The soldiers there were mainly Indians and they asked me this very question: how is it that you, who look Chinese and carry a Christian name, can speak our language? When I told them how this had come about, they would laugh and say, you are a dhobi ka kutta— a washerman’s dog— na ghar ka na ghat ka— you don’t belong anywhere, either by the water or on land, and I’d say, yes, that is exactly what I am.’ He laughed, with an infectious hilarity, and Rajkumar joined in.

One day Saya John brought his son to the stall. The boy’s name was Matthew and he was seven, a handsome, bright-eyed child, with an air of precocious self-possession. He had just arrived from Singapore, where he lived with his mother’s family and studied at a well-known missionary school. A couple of times each year, Saya John arranged for him to come over to Burma for a holiday.

It was early evening, usually a busy time at the stall, but in honour of her visitors, Ma Cho decided to close down for the day. Drawing Rajkumar aside, she told him to take Matthew for a walk, just for an hour or so. There was a pwe on at the other end of the fort; the boy would enjoy the fairground bustle.

‘And remember—’ here her gesticulations became fiercely incoherent—‘not a word about. .’

‘Don’t worry,’ Rajkumar gave her an innocent smile. ‘I won’t say anything about your lessons.’

‘Idiot kalaa.’ Bunching her fists, she rained blows upon his back. ‘Get out — out of here.’

Rajkumar changed into his one good longyi and put on a frayed pinni vest that Ma Cho had given him. Saya John pressed a few coins into his palm. ‘Buy something — for the both of you, treat yourselves.’

On the way to the pwe, they were distracted by a peanut-seller. Matthew was hungry and he insisted that Rajkumar buy them both armloads of peanuts. They went to sit by the moat, with their feet dangling in the water, spreading the nuts around them, in their wrappers of dried leaf.

Matthew pulled a piece of paper out of his pocket. There was a picture on it — of a cart with three wire-spoked wheels, two large ones at the back and a single small one in front. Rajkumar stared at it, frowning: it appeared to be a light carriage, but there were no shafts for a horse or an ox.

‘What is it?’

‘A motorwagon.’ Matthew pointed out the details — the small internal-combustion engine, the vertical crankshaft, the horizontal flywheel. He explained that the machine could generate almost as much power as a horse, running at speeds of up to eight miles an hour. It had been unveiled that very year, 1885, in Germany, by Karl Benz.

‘One day,’ Matthew said quietly, ‘I am going to own one of these.’ His tone was not boastful and Rajkumar did not doubt him for a minute. He was hugely impressed that a child of that age could know his mind so well on such a strange subject.

Then Matthew said: ‘How did you come to be here, in Mandalay?’

‘I was working on a boat, a sampan, like those you see on the river.’

‘And where are your parents? Your family?’

‘I don’t have any.’ Rajkumar paused. ‘I lost them.’

Matthew cracked a nut between his teeth. ‘How?’

‘There was a fever, a sickness. In our town, Akyab, many people died.’

‘But you lived?’

‘Yes. I was sick, but I lived. In my family I was the only one. I had a father, a sister, brothers. .’

‘And a mother?’

‘And a mother.’

Rajkumar’s mother had died on a sampan that was tethered in a mangrove-lined estuary. He remembered the tunnel-like shape of the boat’s galley and its roof of hooped cane and thatch; there was an oil lamp beside his mother’s head, on one of the crosswise planks of the hull. Its flickering yellow flame was dulled by a halo of night-time insects. The night was still and airless, with the mangroves and their dripping roots standing thick against the breeze, cradling the boat between deep banks of mud. Yet there was a kind of restlessness in the moist darkness around the boat. Every now and again, he’d hear the splash of seed pods arrowing into the water, and the slippery sound of fish, stirring in the mud. It was hot in the sampan’s burrow-like galley, but his mother was shivering. Rajkumar had scoured the boat, covering her with every piece of cloth that he could find.

Rajkumar knew the fever well by that time. It had come to their house through his father, who worked every day at a warehouse, near the port. He was a quiet man, who made his living as a dubash and a munshi— a translator and clerk— working for a succession of merchants along the eastern shore of the Bay of Bengal. Their family home was in the port of Chittagong, but his father had quarrelled with their relatives and moved the family away, drifting slowly down the coast, peddling his knowledge of figures and languages, settling eventually in Akyab, the principal port of the Arakan — that tidewater stretch of coast where Burma and Bengal collide in a whirlpool of unease. There he’d remained for some dozen years, fathering three children — of these the oldest was Rajkumar. Their home was on an inlet that smelt of drying fish. Their family name was Raha, and when their neighbours asked who they were and where they came from they would say they were Hindus from Chittagong. That was all Rajkumar knew about his family’s past.

Rajkumar was the next to fall sick, after his father. He had returned to consciousness to find himself recovering at sea, with his mother. They were on their way back to their native Chittagong, she told him, and there were just the two of them now — the others were gone.

The sailing had been slow because the currents were against them. The square-sailed sampan and her crew of khalasi s had fought their way up the coast, hugging the shore. Rajkumar had recovered quickly, but then it was his mother’s turn to sicken. With Chittagong just a couple of days away she had begun to shiver. The shore was thick with mangrove forests; one evening, the boatowner had pulled the sampan into a creek and settled down to wait.

Rajkumar had covered his mother with all the saris in her cloth bundle, with longyis borrowed from the boatmen, even a folded sail. But he’d no sooner finished than her teeth began to chatter again, softly, like dice. She called him to her side, beckoning with a forefinger. When he lowered his ear to her lips, he could feel her body glowing like hot charcoal against his cheek.

She showed him a knot on the tail end of her sari. There was a gold bangle wrapped in it. She pulled it out and gave it to him to hide in the waist knot of his sarong. The nakhoda , the boat’s owner, was a trustworthy old man, she told him; Rajkumar was to give him the bangle when they reached Chittagong — only then, not before.

She folded his fingers around the bangle: warmed by the fiery heat of her body, the metal seemed to singe its shape into his palm. ‘Stay alive,’ she whispered. ‘ Beche thako , Rajkumar. Live, my Prince; hold on to your life.’