would walk past, not rude, not polite. Just quiet.
Comrade Pillai would slap himself all over to get his circulation going. He couldn’t tell whether Estha recognized him after all those years or not. Not that he particularly cared. Though his part in the whole thing had by no means been a small one, Comrade Pillai didn’t hold himself in any way personally responsible for what had happened. He dismissed the whole business as the Inevitable Consequence of Necessary Politics. The old omelette and eggs thing. But then, Comrade K. N. M. Pillai was essentially a political man. A professional omeletteer. He walked through the world like a chameleon. Never revealing himself, never appearing not to. Emerging through chaos unscathed.
He was the first person in Ayemenem to hear of Rahel’s return. The news didn’t perturb him as much as excite his curiosity. Estha was almost a complete stranger to Comrade Pillai. His expulsion from Ayemenem had been so sudden and unceremonious, and so very long ago. But Rahel Comrade Pillai knew well. He had watched her grow up. He wondered what had brought her back. After all these years.
It had been quiet in Estha’s head until Rahel came. But with her she had brought the sound of passing trains, and the light and shade that falls on you if you have a window seat. The world, locked out for years, suddenly flooded in, and now Estha couldn’t hear himself for the noise. Trains. Traffic. Music. The Stock Market. A dam had burst and savage waters swept everything up in a swirling. Comets, violins, parades, loneliness, clouds, beards, bigots, lists, flags, earthquakes, despair were all swept up in a scrambled swirling.
And Estha, walking on the riverbank, couldn’t feel the wetness of the rain, or the suddenshudder of the cold puppy that had temporarily adopted him and squelched at his side. He walked past the old mangosteen tree and up to the edge of a laterite spur that jutted out into the river. He squatted on his haunches and rocked himself in the rain. The wet mud under his shoes made rude, sucking sounds. The cold puppy shivered—and watched.
Baby Kochamma and Kochu Maria, the vinegar-hearted, short-tempered, midget cook, were the only people left in the Ayemenem house when Estha was re-Returned. Mammachi, their grandmother, was dead. Chacko lived in Canada now, and ran an unsuccessful antiques business.
As for Rahel.
After Ammu died (after the last time she came back to Ayemenem, swollen with cortisone and a rattle in her chest that sounded like a faraway man shouting), Rahel drifted. From school to school. She spent her holidays in Ayemenem, largely ignored by Chacko and Mammachi (grown soft with sorrow, slumped in their bereavement like a pair of drunks in a toddy bar) and largely ignoring Baby Kochamma. In matters related to the raising of Rahel, Chacko and Mammachi tried, but couldn’t. They provided the care (food, clothes, fees), but withdrew the concern.
The Loss of Sophie Mol stepped softly around the Ayemenem House like a quiet thing in socks. It hid in books and food. In Mammachi’s violin case. In the scabs of the sores on Chacko’s shins that he constantly worried. In his slack, womanish legs.
It is curious how sometimes the memory of death lives on for so much longer than the memory of the life that it purloined. Over the years, as the memory of Sophie Mol (the seeker of small wisdoms: Where do old birds go to die? Why don’t dead ones fall like stones from the sky? The harbinger of harsh reality: You’re both whole wogs and I’m a half one. The guru of gore: I’ve seen a man in an accident with his eyeball swinging on the end of a nerve, like a yo-yo) slowly faded, the Loss of Sophie Mol grew robust and alive. It was always there. Like a fruit in season. Every season. As permanent as a Government job. It ushered Rahel through childhood (from school to school) into womanhood.
Rahel was first blacklisted in Nazareth Convent at the age of eleven, when she was caught outside her Housemistress’s garden gate decorating a knob of fresh cowdung with small flowers. At Assembly the next morning she was made to look up depravity in the Oxford Dictionary and read aloud its meaning. ‘The quality or condition of being depraved or corrupt,’ Rahel read, with a row of stern-mouthed nuns seated behind her and a sea of sniggering schoolgirl faces in front. ‘Perverted quality: Moral perversion; The innate corruption of human nature due to original sin; Both the elect and the non-elect come into the world in a state of total d. and alienation from God, and can, of themselves do nothing but sin. J. H. Blunt.’
Six months later she was expelled after repeated complaints from senior girls. She was accused (quite rightly) of hiding behind doors and deliberately colliding with her seniors. When she was questioned by the Principal about her behaviour (cajoled, caned, starved), she eventually admitted that she had done it to find out whether breasts hurt. In that Christian institution, breasts were not acknowledged. They weren’t supposed to exist, and if they didn’t could they hurt?
That was the first of three expulsions. The second for smoking. The third for setting fire to her Housemistress’s false hair bun which, under duress, Rahel confessed to having stolen.
In each of the schools she went to, the teachers noted that she:
(a) Was an extremely polite child.
(b) Had no friends.
It appeared to be a civil, solitary form of corruption. And for this very reason, they all agreed (savouring their teacherly disapproval, touching it with their tongues, sucking it like a sweet)—all the more serious.
It was, they whispered to each other, as though she didn’t know how to be a girl.
They weren’t far off the mark.
Oddly, neglect seemed to have resulted in an accidental release of the spirit.
Rahel grew up without a brief. Without anybody to arrange a marriage for her. Without anybody who would pay her a dowry and therefore without an obligatory husband looming on her horizon.
So as long as she wasn’t noisy about it, she remained free to make her own enquiries: into breasts and how much they hurt. Into false hair buns and how well they burned. Into life and how it ought to be lived.
When she finished school, she won admission into a mediocre college of Architecture in Delhi. It wasn’t the outcome of any serious interest in Architecture. Nor even, in fact, of a superficial one. She just happened to take the entrance exam, and happened to get through. The staff were impressed by the size (enormous), rather than the skill, of her charcoal still-life sketches. The careless, reckless lines were mistaken for artistic confidence, though in truth, their creator was no artist.
She spent eight years in college without finishing the five-year undergraduate course and taking her degree. The fees were low and it wasn’t hard to scratch out a living, staying in the hostel, eating in the subsidized student mess, rarely going to class, working instead as a draughtsman in gloomy architectural firms that exploited cheap student labour to render their presentation drawings and to blame when things went wrong. The other students, particularly the boys, were intimidated by Rahel’s waywardness and almost fierce lack of ambition. They left her alone. She was never invited to their nice homes or noisy parties. Even her professors were a little wary of her—her bizarre, impractical building plans, presented on cheap brown paper, her indifference to their passionate critiques.
She occasionally wrote to Chacko and Mammachi, but never returned to Ayemenem. Not when Mammachi died. Not when Chacko emigrated to Canada.
It was while she was at the School of Architecture that she met Larry McCaslin who was in Delhi collecting material for his doctoral thesis on Energy Efficiency in Vernacular Architecture. He first noticed Rahel in the School library and then again, a few days later, in Khan Market. She was in jeans and a white T-shirt. Part of an old patchwork bedspread was buttoned around
