Midnight's Children - Salman Rushdie [150]
I won’t deny I was disappointed. I shouldn’t have been; there was nothing unusual about the children except for their gifts; their heads were full of all the usual things, fathers mothers money food land possessions fame power God. Nowhere, in the thoughts of the Conference, could I find anything as new as ourselves … but then I was on the wrong track, too; I could not see any more clearly than anyone else; and even when Soumitra the time-traveller said, “I’m telling you—all this is pointless—they’ll finish us before we start!” we all ignored him; with the optimism of youth—which is a more virulent form of the same disease that once infected my grandfather Aadam Aziz—we refused to look on the dark side, and not a single one of us suggested that the purpose of Midnight’s Children might be annihilation; that we would have no meaning until we were destroyed.
For the sake of their privacy, I am refusing to distinguish the voices from one another; and for other reasons. For one thing, my narrative could not cope with five hundred and eighty-one fully-rounded personalities; for another, the children, despite their wondrously discrete and varied gifts, remained, to my mind, a sort of many-headed monster, speaking in the myriad tongues of Babel; they were the very essence of multiplicity, and I see no point in dividing them now. (But there were exceptions. In particular, there was Shiva; and there was Parvati-the-witch.)
… Destiny, historical role, numen: these were mouthfuls too large for ten-year-old gullets. Even, perhaps, for mine; despite the ever-present admonitions of the fisherman’s pointing finger and the Prime Minister’s letter, I was constantly distracted from my sniff-given marvels by the tiny occurrences of everyday life, by feeling hungry or sleepy, by monkeying around with the Monkey, or going to the cinema to see Cobra Woman or Vera Cruz, by my growing longing for long trousers and by the inexplicable below-the-belt heat engendered by the approaching School Social at which we, the boys of the Cathedral and John Connon Boys’ High School, would be permitted to dance the box-step and the Mexican Hat Dance with the girls from our sister institution—such as Masha Miovic the champion breast-stroker (“Hee hee,” said Glandy Keith Colaco) and Elizabeth Purkiss and Janey Jackson—European girls, my God, with loose skirts and kissing ways!—in short, my attention was continually seized by the painful, engrossing torture of growing up.
Even a symbolic gander must come down, at last, to earth; so it isn’t nearly enough for me now (as it was not then) to confine my story to its miraculous aspects; I must return (as I used to return) to the quotidian; I must permit blood to spill.
The first mutilation of Saleem Sinai, which was rapidly followed by the second, took place one Wednesday early in 1958—the Wednesday of the much-anticipated Social—under the auspices of the Anglo-Scottish Education Society. That is, it happened at school.
Saleem’s assailant: handsome, frenetic, with a barbarian’s shaggy moustache: I present the leaping, hair-tearing figure of Mr. Emil Zagallo, who taught us geography and gymnastics, and who, that morning, unintentionally precipitated the crisis of my life. Zagallo claimed to be Peruvian, and was fond of calling us jungle-Indians, bead-lovers; he hung a print of a stern, sweaty soldier in a pointy tin hat and metal pantaloons above his blackboard and had a way of stabbing a finger at it in times of stress and shouting, “You see heem,