Midnight's Children - Salman Rushdie [244]
“Hullo, man,” it said, “What the hell are you here for?”
Shaheed Dar saw the pyramid of enemy soldiers apparently conversing with the buddha; Shaheed, suddenly seized by an irrational energy, flung himself upon me and pushed me to the ground, with, “Who are you?—Spy? Traitor? What?—Why do they know who you—?” While Deshmukh, the vendor of notions, flapped pitifully around us, “Ho sirs! Enough fighting has been already. Be normal now, my sirs. I beg. Ho God.”
Even if Shaheed had been able to hear me, I could not then have told him what I later became convinced was the truth: that the purpose of that entire war had been to reunite me with an old life, to bring me back together with my old friends. Sam Manekshaw was marching on Dacca, to meet his old friend the Tiger; and the modes of connection lingered on, because on the field of leaking bone-marrow I heard about the exploits of knees, and was greeted by a dying pyramid of heads; and in Dacca I was to meet Parvati-the-witch.
When Shaheed calmed down and got off me, the pyramid was no longer capable of speech. Later that afternoon, we resumed our journey towards the capital. Deshmukh, the vendor of notions, called cheerfully after us: “Ho sirs! Ho my poor sirs! Who knows when a man will die? Who, my sirs, knows why?”
Sam and the Tiger
SOMETIMES, MOUNTAINS must move before old comrades can be reunited. On December 15th, 1971, in the capital of the newly liberated state of Bangladesh, Tiger Niazi surrendered to his old chum Sam Manekshaw; while I, in my turn, surrendered to the embraces of a girl with eyes like saucers, a pony-tail like a long shiny black rope, and lips which had not at that time acquired what was to become their characteristic pout. These reunions were not achieved easily; and as a gesture of respect for all who made them possible, I shall pause briefly in my narrative to set out the whys and the wherefores.
Let me, then, be perfectly explicit: if Yahya Khan and Z. A. Bhutto had not colluded in the matter of the coup of March 25th, I would not have been flown to Dacca in civilian dress; nor, in all likelihood, would General Tiger Niazi have been in the city that December. To continue: the Indian intervention in the Bangladesh dispute was also the result of the interaction of great forces. Perhaps, if ten million had not walked across the frontiers into India, obliging the Delhi Government to spend $200,000,000 a month on refugee camps—the entire war of 1965, whose secret purpose had been the annihilation of my family, had cost them only $70,000,000!—Indian soldiers, led by General Sam, would never have crossed the frontiers in the opposite direction. But India came for other reasons, too: as I was to learn from the Communist magicians who lived in the shadow of the Delhi Friday Mosque, the Delhi sarkar had been highly concerned by the declining influence of Mujib’s Awami League, and the growing popularity of the revolutionary Mukti Bahini; Sam and the Tiger met in Dacca to prevent the Bahini from gaining power. So if it were not for the Mukti Bahini, Parvati-the-witch might never have accompanied the Indian troops on their campaign of “liberation” … But even that is not a full explanation. A third reason for Indian intervention was the fear that the disturbances in Bangladesh would, if they were not quickly curtailed, spread across the frontiers into West Bengal; so Sam and the Tiger, and also Parvati and I, owe our meeting at least in part to the more turbulent elements in West Bengali politics: the Tiger’s defeat was only the beginning of a campaign against the Left in Calcutta and its environs.
At any rate, India came; and for the speed of her coming—because in a mere three weeks Pakistan had lost half her navy, a third of her army, a quarter of her air force, and finally, after the Tiger surrendered, more than half her population—thanks must be given to the Mukti