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The goats were just pets. Yet, for 20 years, what Dieter had told her had hurt her so badly; at times, it had made her physically sick. And the heat, and the sewer smell, and the fact that, whoever Rahul was, he was still getting away with it—all this Nancy had accepted, but in the fashion that she’d accepted her childlessness, which she’d accepted so slowly and only after what had felt to her like a lingering and merciless defeat.
What the Dwarf Sees
It was late. While Nancy cried herself to sleep and Dr. Daruwalla failed to realize that the second and beautiful Mrs. Dogar had reminded him of Rahul, Vinod was driving one of Mr. Garg’s exotic dancers home from the Wetness Cabaret.
She was a middle-aged Maharashtrian with the English name of Muriel—not her real name but her exotic-dancing name—and she was upset because one of the patrons of the Wetness Cabaret had thrown an orange at her while she was dancing. The clientele of the Wetness Cabaret was vile, Muriel had decided. Even so, she rationalized, Mr. Garg was a gentleman. Garg had recognized that Muriel was upset by the episode with the orange; he’d personally engaged Vinod’s “luxury” taxi to drive Muriel home.
Although Vinod had praised Mr. Garg’s humanitarian efforts on behalf of runaway child prostitutes, the dwarf wouldn’t have gone so far as to call Mr. Garg a gentleman; possibly Garg was more of a gentleman with middle-aged women. With younger girls, Vinod wasn’t sure. The dwarf didn’t entirely share Dr. Daruwalla’s suspicions of Mr. Garg, but Vinod and Deepa had occasionally encountered a child prostitute who seemed in need of rescuing from Garg. Save this poor child, Mr. Garg seemed to be saying; save her from me, Garg might have meant.
It wouldn’t have helped Vinod and Deepa’s child-rescue operations to have Dr. Daruwalla treating Garg like a criminal. The new runaway, the boneless one—a potential plastic lady—was a case in point. Although she’d appeared to be more personally involved with Mr. Garg than she should have been, such implications wouldn’t help her cause with Dr. Daruwalla; the doctor had to pronounce her healthy or the Great Blue Nile wouldn’t take her.
Vinod now noted that the middle-aged woman with the exotic-dancing name of Muriel had fallen asleep; she slept with a somewhat sour expression, her mouth disagreeably open and her hands resting on her fat breasts. The dwarf thought that it made more sense to throw an orange at her than it did to watch her dance. But Vinod’s humanitarian instincts extended even to middle-aged strippers; he slowed down because the streets were bumpy, seeing no reason to wake the poor woman before she was home. In her sleep, Muriel suddenly cringed. She was ducking oranges, the dwarf imagined.
After Vinod dropped off Muriel, it was too late for him to go anywhere but back to the brothel area; the red-light district was the only part of Bombay where people needed a taxi at 2:00 in the morning. Soon the international travelers would be arriving at the Oberoi and the Taj, but no one who’d just flown in from Europe or North America would have the slightest inclination to cruise around the city.
Vinod thought he’d wait for the end of the last show at the Wetness Cabaret; one of Mr. Garg’s other exotic dancers might want a safe ride home. It amazed Vinod that the Wetness Cabaret, the building itself, was “home” to Mr. Garg; the dwarf couldn’t imagine sleeping there. He supposed there were rooms upstairs, above the slick bar and the sticky tables and the sloping stage. Vinod shivered to think of the dimly lit bar, the brightly lit stage, the darkened tables where the men sat—some of them masturbating, although the dominant odor of the Wetness Cabaret was one of urine. How could Garg sleep in such a place, even if he slept above it?
But as distasteful as it was to Vinod—to cruise the brothel area, as if he carried a potential customer in the Ambassador’s back seat—the dwarf had decided that he might as well stay awake. Vinod was fascinated by that hour when most of the brothels switched over; in Kamathipura, on Falkland Road and Grant Road, there came an hour of the early morning when most of the brothels would accept only all-night customers. In the dwarf’s opinion, these were different and desperate men. Who else would want to spend all night with a prostitute?
Vinod grew alert and edgy at this hour, as if—particularly in those little lanes in Kamathipura—he might spot a man who wasn’t entirely human. When he got tired, the dwarf dozed in his car; his car was more home to him than home, at least when Deepa was away at the circus. And when he was bored, Vinod would cruise past the transvestite brothels on Falkland Road and Grant Road. Vinod liked the hijras; they were so bold and so outrageous—they also seemed to like dwarfs. Possibly the hijras thought that dwarfs were outrageous.
Vinod was aware that some of the hijras didn’t like him; they were the ones who knew that the dwarf was Inspector Dhar’s driver—the ones who hated Inspector Dhar and the Cage-Girl Killer. Lately, Vinod had to be a little careful in the brothel area; the prostitute murders had made Dhar and Dhar’s dwarf more than a little unpopular. Thus that hour when most of the brothels “switched over” made Vinod more alert and edgy than usual.
While he cruised, the dwarf was among the first to notice what had changed about Bombay; the change was being enacted before Vinod’s very eyes. Gone was the movie poster of his most famous client, that larger-than-life image of Inspector Dhar which Vinod and all of Bombay had grown so used to—the huge hoardings, the overhead billboards that advertised Inspector Dhar and the Cage-Girl Killer. Dhar’s handsome face, albeit bleeding slightly; the torn white shirt, open to expose Dhar’s muscular chest; the pretty, ravaged young woman slung over Dhar’s strong shoulder; and, always, the blue-gray semi-automatic pistol held in Dhar’s hard right hand. In its place, everywhere in Bombay, was a brand-new poster. Vinod thought that only the semi-automatic was the same, although Inspector Dhar’s sneer was remarkably familiar. Inspector Dhar and the Towers of Silence: this time, the young woman slung over Dhar’s shoulder was noticeably dead—more noticeably, she was a Western hippie.
It was the only safe time to put the posters up; if people had been awake, they would doubtless have attacked the poster-wallas. The old posters in the brothel area had long ago been destroyed; tonight, perhaps, the prostitutes left the poster-wallas unharmed because the prostitutes were happy to see that Inspector Dhar and the Cage-Girl Killer was being replaced with a new offense—this time, to somebody else.
But, upon closer inspection, Vinod noted that not so much was different about the new poster as he’d first observed. The posture of the young woman over Dhar’s shoulder was quite the same, alive or dead; and again, albeit from a slightly different spot, Inspector Dhar’s cruel, handsome face was bleeding. The longer Vinod looked at the new poster, the more he found it to resemble the previous poster; it seemed to the dwarf that Dhar even wore the same torn shirt. This possibly explained why the dwarf had driven around Bombay for more than two hours before he’d noticed that a new Inspector Dhar film had been born into the world. Vinod couldn’t wait to see it.
The unspeakable life of the red-light district teemed all around him—the bartering and the betrayals and the frightening, unseen beatings—or so the excited dwarf imagined. About the most hopeful thing that could be said is that throughout the brothel area of Bombay, no one—truly no one—was fucking a goat.
15
DHAR’S TWIN
Three Old Missionaries Fall Asleep
That week between Christmas and New Year’s, when the first American missionary was due to arrive at St. Ignatius in Mazagaon, the Jesuit mission prepared a celebration in honor of 1990. St. Ignatius was a Bombay landmark; it would soon be 125 years old—in all these years, it had faithfully managed its holy and secular tasks without the assistance of an American. The management of St. Ignatius was a threesome of responsibility, and these three had been almost as successful as the Blessed Trinity. The Father Rector (Father Julian, who was 68 years old and English), the senior priest (Father Cecil, who was 72 and Indian), and Brother Gabriel (who was around 75 and had fled Spain after the Civil War) were a triumvirate of authority that was seldom questioned and never overruled; they were also unanimous in their opinion that St. Ignatius could continue to serve mankind and the heavenly kingdom without the aid of any American—yet one had been offered. To be sure, they would have preferred another Indian, or at least a European, but since these three wise men were of an average age of 71 years and eight months, they were attracted to one aspect of the “young” scholastic, as they called him. At 39, Martin Mills was no kid. Only Dr. Daruwalla would have judged “young” Martin to be unsuitably old for a man who was still in training to be a priest. That the so-called scholastic was almost 40 was at least mildly comforting to Father Julian and Father Cecil and Brother Gabriel, although they shared the conviction that the mission’s 125th jubilee was diminished by their obligation to welcome the former Californian, who was allegedly fond of Hawaiian shirts.
They knew of this laughable eccentricity from the otherwise impressive dossier of Martin Mills, whose letters of recommendation were glowing. However, the Father Rector said that when it came to Americans, one must read between the lines. For example, Father Julian pointed out, Martin Mills had evidently eschewed his native California, although nowhere in his dossier did it say so. He’d been schooled elsewhere in the United States and had taken a teaching job in Boston, which was about as far away from California as one could get. Clearly, said Father Julian, this indicated that Martin Mills had come from a troubled family. Perhaps it was his own mother or father whom he’d “eschewed.”
And along with young Martin’s unexplained attraction to the garish, which Father Julian concluded was the root cause of the scholastic’s reported fondness for Hawaiian shirts, there was
mention in the dossier of Martin Mills’s success with apostolic work—even as a novice, and especially with young people. Bombay’s St. Ignatius was a good school, and Martin Mills was expected to be a good teacher; most of the students weren’t Catholics—many weren’t even Christians. “It won’t do to have a crazed American proselyte-hunting among our pupils,” the Father Rector warned, although there was no mention in the dossier of Martin Mills being either “crazed” or a proselyte-hunter.
The dossier did say that he’d undertaken a six-week pilgrimage as part of his novitiate, and that during this pilgrimage he’d spent no money—not a penny. He’d managed to find places to live and work in return for humanitarian services; these included soup kitchens for the homeless, hospitals for handicapped children, homes for the elderly, shelters for AIDS patients and a clinic for babies suffering from fetal alcohol syndrome—this was on a Native American reservation.
Brother Gabriel and Father Cecil were inclined to view Martin Mills’s dossier in a positive light. Father Julian, on the other hand, quoted from Thomas à Kempis’s Imitation of Christ: “Be rarely with young people and strangers.” The Father Rector had read through Martin Mills’s dossier as if it were a code to be deciphered. The task of teaching at St. Ignatius, and otherwise serving the mission, was a part of the typical three-year service in preparation for the priesthood; it was called regency, and it was followed by another three years of theological study. Ordination followed theology; Martin Mills would complete a fourth year of theological study after his ordination.
He’d completed the two-year Jesuit novitiate at St. Aloysius in Massachusetts, which Father Julian said was an extremist’s choice because of the reputed harshness of its winters. This suggested a proneness to self-flagellation and other chastisements of the flesh—even an inclination to fasting, which the Jesuits discouraged; they encouraged fasting only in moderation. But, once again, the Father Rector seemed to be searching through Martin Mills’s dossier for some hidden evidence of the scholastic’s flawed character. Brother Gabriel and Father Cecil pointed out to Father Julian that Martin had joined the New England Province of the Society of Jesus while he was teaching in Boston. The province’s novitiate was in Massachusetts; it was only natural for Martin Mills to have been a novice at St. Aloysius—it hadn’t really been a “choice.”
But why had he taught 10 years in a dismal parochial school in Boston? His dossier didn’t say that the school was “dismal”; however, it was admitted that the school was not accredited. Actually, it was a kind of reform school, where young criminals were encouraged to give up their delinquent behavior; as far as the Father Rector could tell, the means by which this was accomplished was theatrical. Martin Mills had directed plays wherein all the roles were acted by former felons and miscreants and thugs! In such an environment Martin Mills had first felt his vocation—namely, he’d felt Christ’s presence and had been drawn to the priesthood. But why did it take 10 years? Father Julian questioned. After completing his novitiate, Martin Mills was sent to Boston College to study philosophy; that met with the Father Rector’s approval. But then, in the midst of his regency, young Martin had requested a three-month “experiment” in India. Did this mean that the scholastic had suffered doubts about his vocation? Father Julian asked.
“Well, we’ll soon see,” Father Cecil said. “He seems perfectly all right to me.” Father Cecil had almost said that Martin Mills seemed perfectly “Loyola-like,” but he’d thought better of it because he knew how the Father Rector distrusted those Jesuits who too consciously patterned their behavior on the life of St. Ignatius Loyola—the founder of the Jesuit order, the Society of Jesus.
Even a pilgrimage could be a fool’s errand when undertaken by a fool. The Spiritual Exercises of St. Ignatius Loyola is a handbook for the retreat master, not for the retreatant; it was never intended to be published, much less memorized by would-be priests—not that Martin Mills’s dossier suggested that the missionary had followed the Spiritual Exercises to such an excess. Once again, the Father Rector’s suspicion of Martin Mills’s extreme piety was intuitive. Father Julian suspected all Americans of an unflagging fanaticism, which the Father Rector believed was emboldened by a frightening reliance on self-education—or “reading on a deserted island,” as Father Julian called an American education. Father Cecil, on the other hand, was a kindly man—of that school which said Martin Mills should be given a chance to prove himself.
The senior priest chided the Father Rector for his cynicism: “You don’t know for a fact that our Martin wanted to be a novice at St. Aloysius because he sought the harshness of a New England winter.” Father Cecil further implied that Father Julian was only guessing that Martin Mills had hoped to attend St. Aloysius as a form of penitential practice, to chastise his flesh. Indeed, Father Julian was wrong. Had he known the real reason why Martin Mills wanted St. Aloysius for his novitiate, the Father Rector really would have been worried, for Martin Mills had desired to be a novice at St. Aloysius solely because of his identification with St. Aloysius Gonzaga, that avid Italian whose chastity was so fervent that he refused to look upon his own mother after taking his permanent vows.
