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The Eleventh Commandment

Title: The Eleventh Commandment And Other Very Short Fictions  

Author: Rhys Hughes

 Publisher: Recital Publishing

Taurus

“What sign do you think the minotaur is?”

This was an unexpected question from above. I turned my head and saw him three floors above, leaning out of his window. I was watering the flowers in their boxes on the balcony and I stood up slowly and stretched. Then I paid serious attention to the question and finally said, “Taurus.”

He nodded. It was the obvious answer, but his nod was ironic and it was clear he was disagreeing with me. It occurred to me that maybe the body of the minotaur and his head would have different birthdays and be born under two different signs, but I was in no mood for riddles and shrugged.

“Do you suppose he was attracted to women or cows?”

“I beg your pardon?”

“The minotaur! Were his amorous desires determined by his human mind or his bovine physicality? I can’t work it out.”

“You seem very interested in the details of his life.”

“Don’t be absurd, he never lived.”

“Yes, he was a myth only.”

“Nonetheless, he was born under the sign of Taurus.”

“But that’s what I said earlier.”

“Oh, did you? I misheard. I thought you said ‘torus’, which as we both know is a geometrical shape and not a zodiac sign.”

My neighbour was a joker, of this I was certain now. I wondered why we hadn’t interacted until this moment. I spend a lot of time on my balcony and he must have seen me there. I leaned on the railings and looked down on the city. The old alleys and narrow streets were like a maze. The thread that would lead a lost traveller out again was made from air, only the wind.

It was perfectly possible for the minotaur to have escaped the labyrinth by chance, from wandering at random, and in this case Theseus would have found it empty when he ventured inside, but for the sake of saving face his story wouldn’t change. Nobody could dispute that he slew the creature. Yet the monster was free, making his way in a world where he must always be alone.

No woman could want him, nor any cow. Never settling down, he would voyage to the edge of the known world and who can say what he would do when he reached it? Sit on his haunches and wait, I guess.

My neighbour had a man’s head, not that of a bull, so he couldn’t be the minotaur, as I briefly suspected when he asked me a third question, “Who does he support in a bullfight, the beast or the matador?” and I said, “The answer depends less on the fact he’s a hybrid than on his sense of justice.”

“Meaning what exactly?”

“Anyone with a sense of justice supports the bull.”

“I am his descendant, you see.”

“How is that feasible?”

“Somewhere on this remarkable planet of ours he must have met a woman with a cow’s head. Over many generations the bovine aspects weakened. All that remains is my unusual stomach. I don’t complain.”

Before I could raise an objection, he added wistfully:

“A shame I don’t exist.”

In the Den with Daniel

Daniel Day-Lewis is the best actor in the world. You know this. Everyone else knows this. Your wife knows it when you kiss her on the cheek before you set off for work. Your fellow commuters know it on the underground train that is always crowded at this time of the morning. Your colleagues in the office know it when you arrive. When you sit at your desk and switch on your computer you can’t imagine how the simple truth could be different. He is the best actor in the world. There can be no argument.

He is more than an actor and this is why he is so magnificent. He inhabits his roles, he refuses to regard the characters he plays as separate from himself. He becomes those characters, absolutely without doubt or hesitation. He puts aside his own identity for the duration of the making of a film. He lives his role, no matter how uncomfortable, even when cameras aren’t rolling. This is the supreme commitment to an art form and you admire him immensely. We all admire him. He is a marvel, a genius.

Whether he is playing a dramatic villain in remarkable circumstances or an ordinary man in an everyday situation, he is utterly convincing, not only to his fellow actors and the audiences of cinemas, but even to himself. When he plays a role, the role vanishes. The character is suddenly real, no less solid than I am. I am strolling the office floor today, chatting with the employees. I do this from time to time, to make them feel at ease. I approach your own desk. You swivel your chair and wait for me to speak.

“You have a wife, a child, a mortgage on a house. I have been asked by my superiors to make cuts to the workforce. I don’t wish to do this. I know it will be difficult for any employee who is forced into redundancy. But I have my quota to fulfil. Jobs will be lost. You need to prove that you are invaluable. That is the only way you can secure your future here. Do you understand? Prove you are irreplaceable. Do this for me. Be irreplaceable, I am begging you. Please don’t make it easy for me to dismiss you.”

And you nod, but I see in your eyes that you have given up. At the end of the day, you rise from your desk to begin the journey home. You are descending the stairs and hear the words, “Finished,” from above. Suddenly you remember that you are Daniel Day-Lewis, that your office job is fictional, the woman you call your wife is a fellow actor, your child doesn’t exist. It was an act all along, brilliant, inspired, relentlessly perfect.

But you wonder. How can you be certain that Daniel Day-Lewis himself isn’t just a character in another film?

Beyond the Edge

A man was crouching on the path that runs along the side of the river, and as I approached him I saw he was moving a chess piece in the dust. It was a white knight. I was almost on top of him before he paused and turned to look up at me. Then I asked him what he was doing and he replied that he was playing a game of boardless chess. It had started in a distant city on a regular board, like most chess games, but frustrated with the limited area on which the entire struggle was expected to progress, he had agreed with his opponent to allow pieces to move beyond the boundary squares when necessary. And that is what had occurred.

“My knight kept going,” he added, “off the edge and along the streets and out of the city, and I didn’t have a desire to turn him around and head back to the board. So here we are, and the game continues, or at least I’m assuming it does, many years later. My opponent might have resigned by now and gone home; or he may have captured my king in my absence and defeated me without me knowing; or he too could be wandering the world with a piece in his hand, moving it across the invisible squares of the land until a stranger stops to ask him about it.”

I laughed and bade him have a good day, then I rode around him with due care and cantered towards the small town I saw looming ahead, milky smoke issuing from the chimneys of its houses. As I entered the town and reached the main square, I saw two men playing chess outside a café, and I wondered what might happen if the white knight also came this way and became involved in their game, an unexpected and accidental ally to one side, capturing black pieces as it wandered across the board. The incident could incite a real fight between these players and the newcomer, a three-way battle that would mean broken teeth.

If only that migrating knight was half black and half white, like many actual horses in the world, bloodshed could be avoided. A piebald chess piece is surely neutral. I was tempted to return to the river path and warn the fellow of the hazard ahead, but I had vowed never to retrace my steps. I was fleeing a battle and I too was a knight that had ventured beyond the edge of his board and kept going. Unlike the man crouched in the dust, I had taken precautions, for I had stopped at an abbey and bought a flagon of the darkest ink from the brothers in the scriptorium and had painted on my white stallion the stripes of salvation.

About the Book

Rhys Hughes’ unique observational, aphoristic humour abounds in this collection of artfully crafted, extremely short stories. A perennial master of invention, Hughes explores our perceptions of humanity, mining truths beneath the clutter of culture with incisive wordplay and trademark wit.

Hughes has arrayed eighty-eight narrative gems into three groups, The Zodiacal Light, Beyond Necessity, and The Ostraca of Inclusion-clever new takes on mythology, history, and science. A thirteenth star sign, minotaurs and gorgons, a dog ventriloquist, gears and cogs, a clock-wrestling octopus — all are semantic Möbius strips where fantasy and philosophy are seamlessly melded as only Hughes can do; both thought provoking and entertaining.

About the Author

Rhys Hughes was born in Wales but has lived in many different countries. He began writing at an early age and his first book, Worming the Harpy, was published in 1995. Since that time he has published more than fifty other books and his work has been translated into twelve languages. He recently completed an ambitious project that involved writing exactly 1000 linked short fictions. He is currently working on a novel and several new collections of prose and verse.

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Letters from a Daughter to Her Father

Title: Thorns in My Quilt: Letters from a Daughter to Her Father

Author: Mohua Chinappa

Publisher: Rupa Publications India

LOSS

4 August 2022

Living Room, Bengaluru

Dear Baba, Today is your shraddho, the puja for your departed soul. Referring to you as a soul seems so distant. Calling you anything but ‘Baba’ seems like two strangers speaking to one another. The purohit is here to do the rituals. The atmosphere is sedate. The room is lit and the flowers in the vases are in full bloom. I am glad we have cousins in the city; otherwise, it would be very lonely for Ma and me. We know very few people who would make the effort to attend a staid function like a shraddho. How does one end a tie so deep with a mere ritual? One can’t. It does feel surreal to watch your photograph with a jasmine garland around the lifeless frame. The sandalwood phonta or tika on your forehead makes you look different. The living room has been cleared. The large antique box has been covered with a white cloth, and your photograph is placed on it in such a way that you are facing the direction that will lead you to the other world. The shraddho among Bengali Hindus is a ceremony that is performed to ensure a passage for the recently deceased to the other world. The rite is both social and religious and is meant to be conducted by the son. But you have no male heir. So I defy tradition and lead the puja.  I follow the rites dutifully and chant the mantras, which don’t mean much to me. You are gone. There is no mantra that can soothe my heart. On the floor is a bed, laid out with a pillow and an umbrella for your onward journey to God-knows-where. I follow the purohit. Neel joins me in the ceremony. I feel so anchored, having him next to me. What a loving child he is. He makes life so much simpler for me. After the puja, we put out a plate of your favourite food so that a crow can come and eat it. Leaving the food in the corner of a lane seems ridiculous, but I have decided not to question any of the rituals, for I don’t want Ma to feel that I didn’t do my best. I leave the plate on the ground. There are bottles strewn around, and the ground is not very clean. I don’t turn back for another look. Your photo has now been removed and stands on my marble corner table. I put out the burning incense sticks and remove the flower garlands. It is still sinking in that I won’t be able to hear your voice ever again, calling out to me, asking me for something or the other. As we sit down to eat, Neel reminds me how you discussed Left politics and he argued with you on capitalism, just to rile you up in jest. You had such a wonderful bond with my child. I smile as I hear Neel mimic you and your quintessential Bengali ways of reacting to situations. Those debates between you both. I loved the way you both called each other Dadu. Baba would say, ‘Dadu, you must read about the world and its magnificent history. The great idea of how civilizations emerged, and how revolutions took place in protest against tyranny and oppression. As you read, you will learn that the world is a beautiful study of humanity and historical events.’ And Neel would say, ‘Na, Dadu, I will only read books that emphasize the profit and loss of capitalist businesses. Whoever cares about art and philosophy?’ Neel knew how you would go red in the face. And you would say, ‘No businessman ever built a nation; it is the thinkers and the dreamers who created a world of equal opportunities.’ This camaraderie you both shared remains the most beautifully preserved and poignantly pure memory of you with your grandson. I remember those days when you constantly waited to hear from Neel, and how the Sundays were marked aside to have your long-awaited conversations with him. You truly were a wonderful grandfather to my son. I feel empty as the furniture in the living room is rearranged to how it was before. Like nothing has happened, and no one is now gone forever. It looks as if you will come back in a minute, ask for a cup of tea and brood with your arms crossed over your chest. I think just being there to watch me do everyday things made you feel calmer. I don’t know. But I hope someday, I will understand the silence between us. Comfortable spells of silence, and some very terrifying ones. Like your death.

Love

Manu

*

5 August 2022

Bengaluru

Dear Baba, The vermilion has been removed now. The parting is stark white the hair oiled tied into a braid of acceptance. The grey mixed with the leftover black strands falling carelessly on her shoulder. I had seen her one lonely noon take a pair of scissors cut off her locks Like Samson and Delilah. She was at war A war with her own existence Her identity has been shaken Her oar is cracking open along with her broken sail. She sets to the seas but the land is far away on the horizon shining like the crystals found on a crown lost in a war lying forlorn for the head of the right king but now Samson is dead the Philistines have left too the palace has been torn down but parts are intact. Her locks sheared from guilt for being alive. Will she find her shore with her broken boat and tattered sail hoping the seas take her in or the fire of her breath is gutted before it becomes wild like a forest fire burning the little birds coloured kites stuck between branches and her capsizing boat too lost in the new world!

Love,

Manu

About the book:

Thorns in My Quilt: Letters from a Daughter to Her Father is a series of letters written by a daughter to her father after he passed away. Unspoken thoughts, unshared memories and unsaid words combine in this searing and poignant account of a relationship filled with joy, but with equal moments of sorrow.

Mohua Chinappa (Manu) loved her Baba, who was as kind as he was cruel, as well-read as he was unworldly, as loved as he was unloved. His dearest Manu recollects her childhood in Shillong, infused with the aroma of vanilla essence that went into the butter cookies he baked. She reminisces about her father holding her little hand while helping her through the undulating, rain-drenched roads. Mohua returns to Delhi, where she spent a part of her growing-up years, and revels in the memory of a government house with a harsingar tree. She writes to him about her broken marriage, recalls how her parents left her side, and how she reinvented herself. The letters are often selfish yet strangely cathartic.

Her father’s kidney failure prompted a daughter to confront the demons within—the loss, the doubts, the emptiness, the guilt of saying things, and the angst of not saying things.

About the author:

Mohua Chinappa is an author, a columnist, a renowned podcaster in India, a TEDx speaker, a former journalist and a corporate communications specialist.

The Mohua Show, a podcast she started in 2020, has close to 2 million downloads. She contributes regularly to various national dailies and magazines, including The Telegraph, Deccan Herald and Outlook. She is regularly invited as a speaker on TEDx and Josh Talks.

Mohua’s other initiative—NARI: The Homemakers Community—provides a platform for homemakers to voice their everyday challenges.

Her book—Nautanki Saala and Other Stories—was awarded the PVLF Best Debut Non-Fiction (in English) Award 2023. She also has two poetry collections to her credit—If Only It Were Spring Every day and Dragonflies of My Dreams.

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The Cave of Echoes

Title: The Cave of Echoes: Stories about Gods, Animals and Other Strangers

Author: Wendy Doniger

Publisher: Speaking Tiger Books

It is impossible to define a myth, but it is cowardly not to try. For me, the best way to not-define a myth is to look at it in action, which is what have tried to do throughout this book: to see what myth does, rather than what myth is. It seems to me that by the time you’ve defined your terms in an argument, you’ve lost interest in the problem. But at this point, as we begin to reexamine our own assumptions about myths, it might be useful to list some things that I think myths are not: myths are not lies, or false statements to be contrasted with truth or reality. 1bis usage is, perhaps, the most common meaning of myth in casual parlance today. Indeed, other cultures, too, call myths lies. The Malagasy end the recitation of any myth with a traditional tag-line: “It is not I that lie; this lie comes from olden times.” In our culture, in particular, myths are often given the shadowy status of what has been called an “inoperative truth,” when in fact they might better be characterized as operative fictions. Picasso called art a lie that tells the truth, and the same might be said of myths.

What a Myth Is and Is Not

The desecration of the word “myth” to mean “lie” began with Plato, who contrasted the fabricated myth with the true history. It is, I think, an irony that our word for myth in most European languages, together with our basic attitude to myths, comes from ancient Greece, one of the very few cultures in the world from which we have almost no example of real, live myths, of myths as a part of a vital tradition; by the time most of the Greek myths reach us, they have been so thoroughly reworked in artistic and philosophical forms that they are mythological zombies, the walking dead. Plato was, as Eliade pointed out long ago, the first great demythologizer; he “deconstructed” the myths of Homer and Hesiod. It was Plato who challenged, successfully, the status of the poetic myth-carvers and myth collectors and banished them from his Republic. We can see in Plato a spectrum of mythmakers: at one end are anonymous wet nurses, who transmit the old myths to helpless infants; at the other end are the poets, like Hesiod and Homer, the “mimetic clan” who cannot imitate the true forms since no one has ever seen the forms and the poets can only imitate what they have seen.

Plato warns us that we must not tell these poetic myths about the gods even if they are true; in this, I think, he affirms the power of myths to influence human life; for he fears that a bad myth will make a bad life. (We shall see, in chapter 6, other Greek arguments against the evil effects of the myths in Greek tragedies.) Moreover, it is hard to escape from this image of the bad life; the stories that we learn in childhood have a marvelous hold on our memory.

Yet it is necessary for people to believe in good myths, even if they are false; this is the argument that Plato advances for the “noble lie” (gennaion pseudos) in the Republic, the statement that distorts an outside surface in order to convey an inner truth. Some of these good myths come from the old days; Plato distrusts this sort of “mythologizing,” the stories about centaurs and Chimaeras and Pegasus and so forth, but he distrusts even more the people who analyze them away as metaphors for the North Wind and so forth ( anticipating Friedrich Max Miller by some twenty-four hundred years); such analyses are altogether too clever and waste an awful lot of time. 13 People do have to have myths, Plato concedes; if they don’t believe in the old ones, we must construct new ones for them, logically, and this is very difficult to do, for we must convince them, in the cold light of reason, of the truth of the myths in order to make them accept the laws that we wish to give them:

“How can one assert in cold blood that the gods exist? Because we must hate and find unbearable those who, today as in the past, due to having refused to allow themselves to be convinced by the myths related to them since earliest childhood by a mother or a nurse giving them the breast, have obliged us, and still do so, to develop the arguments which take up our time now.”

For this reason, despite his opposition to myths and mythmakers, Plato himself was also a great “remythologizer” who invented the drama of the philosophical soul and made it a new kind of myth, a reasonable, logical, “likely” myth, to challenge the old myths of centaurs and so forth. In this way, when it came to myth, Plato managed to hunt with the hounds and to run with the hare. As Marcel Detienne has put it: “Plato’s work marks the time when philosophy, while censuring tales of the ancients as scandalous fictions, sets about telling its own myths in a discourse on the soul, on the origin of the world, and on life in the hereafter.” It was Plato who transformed ancient mythic themes to make the myth of Er, the myth of Eros, and the myth of the creation of the universe. Though Plato’s “likely or resembling story” can be a myth in the sense of a narrative ( and in that sense is interchangeable with logos meaning “narrative”), it is not a myth in the negative sense of a bad copy, like the myths of Homer ( which are negatively contrasted with logos meaning “reason”).

Yet Plato does apply the word “myth” ( mutbos) to the story of the world that he creates in the Pbaedo, a myth that he says is “worth hearing,” though it is merely another “likely story”:

“Now, to assert vehemently that things like this are really so as I’ve narrated them, doesn’t befit any man of sense. But that this is so, or something pretty much like it, about our souls and their dwelling place, since it is clear that the soul is immortal-it is quite fitting that we say that. “

The likely story is not the truth; but it resembles the truth, and is as close as we can ever get to the truth about certain subjects. Plato confesses that he resorts to telling myths, despite the fact that such stories are not literally true, because there is no other way of using words to produce even the effect of truth.

Plato regards the myth that he constructs in the Pbaedo as an essential vehicle for salvation, a kind of religious or magic charm:

“It is well worth running the risk that these things are so for anybody who thinks them so. (For it’s a fair risk.) And he must recite these things over and over to himself like a magic charm, even as I at this moment and for a long time past have been drawing out this myth.”

Plato ends the Republic with his own myth, the myth of Er, which he certainly does not regard as a lie: “And so the myth was saved and was not lost, and it will save us, if we believe it, and we shall safely cross the river of Lethe and we will not sully the soul. “

For Plato admits that a myth says something that cannot be said in any other way, that cannot be translated into a logical or even a metaphysical statement. A myth says something that can only be said in a story.

Which brings me to what I think a myth is. Let me begin with a rather cumbersome and rather functional definition: A myth is a story that is sacred to and shared by a group of people who find their most important meanings in it; it is a story believed to have been composed in the past about an event in the past, or, more rarely, in the future, an event that continues to have meaning in the present because it is remembered; it is a story that is part of a larger group of stories.

The assertion that a myth is a story is basic to my argument; for I think that the myth is persuasive to us because the action itself is persuasive. Even when what happens in the myth is not physically possible in this world ( as when, for instance, a man turns into a fish), when the event is described in detail, as something that happened, we can see it happening, and so it enlarges our sense of what might be possible. Only a story can do this.

About the Book

The Cave of Echoes celebrates the universal art of storytelling, and the rich diversity of the stories—especially myths—that people live by. Drawing on Hindu and Greek mythology, Biblical parables, and the modern mythologies of Woody Allen and soap operas, Wendy Doniger—renowned scholar of the history of religions—encourages us to feel anew the force of myth and tradition in our lives, and in the lives of other cultures. She shows how the stories of mythology—whether of gods, sages, demons or humans—enable cultures to define themselves. She raises critical questions about how myths are interpreted and adapted, and the ways in which different cultures make use of central texts and traditions. Drawing connections across time and place, she proposes that myths are not static beliefs but evolving narratives, and that by entering into other cultures’ stories, we may unexpectedly rediscover our own.

Written with scholarly depth and characteristic wit, this is a landmark work in the comparative study of mythology. It’s essential reading for anyone interested in how we understand others—and ourselves—through the stories we tell.

About the Author

Wendy Doniger is the author of several acclaimed and bestselling works, among them, The Hindus: An Alternative History; Hindu Myths; The Ring of Truth; Women, Androgynes and Other Mythical Beasts; Dreams, Illusion and Other Realities; Winged Stallions and Wicked Mares; An American Girl in India; and translations of the Rig Veda and the Kamasutra (with Sudhir Kakar). She is Mircea Eliade Distinguished Service Professor Emerita of the History of Religions at theUniversity of Chicago, and has also taught at the School of Oriental and African Studies, University of London, and the University of California, Berkeley.

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Ghosting My Way into the Afterlife by Ryan Quinn Flangan

Cover art by Shona Flanagan

Title: Ghosting My Way into the Afterlife

Author: Ryan Quinn Flanagan

Publisher: Nightcap Press

Coffee Bean

Coffee bean on the floor
split down the middle like surgical
ward incisions,
who put you all the way down there, friend,
as if starting a long climb from 
the foot of a volcano?
You should feel lucky in many ways 
to have escaped the grind,
your humming dark roast brethren 
were not so lucky.
Now, the house smells kind as candy.
Stained lip of a personalised mug.
Coffee bean on the floor
I will pull up my socks, 
kick you under the fridge
so we can both go into hiding.

(First appeared in BlogNostics)
 
You gotta be rich to die there

The rich and famous don’t even croak the same as us.
They have their own place.
The Motion Picture & Television Country House
and Hospital.

With plenty of generous donors.
George Clooney is one.
You gotta be rich to die there.

I guess the celebs see the others at the end
and figure it prudent to kick a little cash
that way for when it is their turn.

They have a stipulation that you have to 
have worked “actively” in the film and entertainment 
industry for at least two decades.

Then you get to be special.
Die with original Picasso’s adorning
the halls.

I’d imagine their bedpans are solid gold.
But Death being what it is, they never stay
that way for long


(First appeared in Terror House Magazine) 

Marcel Duchamp’s Snow Shovel

Last time I checked 
they didn’t get a lot of snow in Israel,
but they have Marcel Duchamp’s
snow shovel there
with an inscription that reads:
Prelude to a Broken Arm, 1915.
I think ole Marcel would have 
quite a good laugh
if he knew his snow shovel
was stored in the Holy Land.
Seems like the kind of thing
you may want to store up
in these more arctic of 
temperaments.
I have two snow shovels 
and the Holy Land isn’t
asking for either.

(First appeared in Poetic Musings)

About the Book: This is a collection of recent poems by Ryan Quinn Flangan. He writes  on daily lives of people with a fresh pen and a soupçon of humour. 

About the Author: Ryan Quinn Flanagan is a Canadian-born author who lives in Elliot Lake, Ontario, Canada with his wife and many bears that rifle through his garbage. His work has been published both in print and online in such places as: The New York Quarterly, Rusty Truck, Borderless Journal, Evergreen Review, Red Fez, Horror Sleaze Trash and The Blue Collar Review. He enjoys listening to the blues and cruising down the TransCanada in his big blacked out truck.

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One More Story About Climbing a Hill

Title: One More Story About Climbing a Hill: Stories from Assam

Author: Devabrata Das (translated from Assamese by multiple translators)

Publisher: Speaking Tiger Books

1. A Night with Arpita

(‘Arpitar Erati’ translated by Meenaxi Barkotoki)

The side berth was created by lowering the back rests of the two single seats along the aisle of the compartment. Crouching in one corner of that berth, chin in her hands, eyes looking out of the window, could the expression on her face be called disinterest, or was it heartache? On the other hand, she had not the slightest curiosity about what was going on inside the compartment. Drawing the free end of her sari tightly around the upper half of her body, she had withdrawn even her feet into the cavity created by her sari. Her presence in the compartment seemed more like an absence. She seemed completely oblivious and unaware of her surroundings; her look betrayed a sense of resignation. Or perhaps of surrender.

Having positioned myself in the compartment, the sense of resignation that was evident in her demeanour attracted me to her the very first time that I looked at her attentively. I told myself that if I wrote a story someday on the girl, I would name her Arpita (the one who offers herself). Arpita what? Ganguly or Acharya, Roy or Majumdar? Because on hearing the Hindi strewn with Bengali words spoken by the girl’s father, (who had complained animatedly to the waiter about the stale fish served for the meal) I was certain that the girl was not an Assamese disguised in a sari, she was actually Bengali. Regardless of whether she was Assamese or Bengali, she was just a girl, a more or less pretty girl, and she was presently in another world, completely oblivious to her surroundings. Her entire being was concentrated on a point in the darkness of the world outside the compartment, a point that could easily be defined as infinity. Her absentminded beauty aroused my curiosity. Puffing at my Charminar cigarette I kept staring at her from my middle berth in the three-tiered compartment. Just then Kiran returned from the bathroom and broke my reverie. ‘What is this? Why are you already in bed? You don’t mean to go to bed so early, do you?’

This story is actually the story of Arpita and me. I am the protagonist, Arpita the heroine. Apart from the two of us, there is no need for anyone else in this story. The problem, however, is that in order to be able to describe the chain of events, the inclusion of some redundant characters becomes necessary; their presence in the story is not essential but without them it is difficult to narrate what happened. Among those extras, unnecessary characters actually, one is my friend Kiran Debnath. We work in the same office and it is on official work that both of us are travelling by train to another city. We had to travel at very short notice, so we had no reserved train seats; hence the second unnecessary character, Krishna, became necessary. Krishna lives in our neighbourhood. A young man barely out of his teens, he had recently joined the NF Railway as Travelling Ticket Inspector, in short TTI. The moment I saw him at the train station, I was relieved; we wouldn’t have to travel in the crowded, unreserved compartment after all. Since Krishna was there, with his help we would get at least two sitting seats for ourselves. But luckily there was not a huge rush that day and after doing the rounds, Krishna arranged two sleeping berths in a three-tier compartment for us. The sleeper charges for a night are five rupees fifty paise each, so eleven rupees in all. I gave him three five-rupee notes. He forgot to return the change. A little while after the train started, another uniformed ticket checker came and wrote out our reservation slips. The fourth unnecessary character in this story is Arpita’s father, who, after finishing the long and animated argument with the waiter about the stale fish served for dinner, turned his attention to his daughter. She was still staring out of the window. He told her to lie down and go to sleep, and gave her other sundry bits of advice, all of which were met with monosyllabic answers. He then climbed onto the upper berth, above his daughter. In a little while, his snoring proved that he was fast asleep. This is the last time I will mention these unnecessary characters, except for Kiran.

I told Kiran that we had a lot to do the next day. We would have to go through all the documents and records of our branch office in the town we were travelling to. It was not clear whether we would have any free time at all. So instead of sitting up chatting till late in the night, since we had secured two sleeping berths, it might be wiser to go to sleep. Like a good boy, Kiran agreed immediately and went to sleep in the berth below me. To tell the truth, I was not at all sleepy. If I had wanted to or if we were somewhere else, I would have easily chatted with Kiran for an hour or two. But at that moment, in that situation, the single-minded desire to enjoy the distracted attractiveness of a beautiful girl made me give up the wish to chat with Kiran.

Arpita sat immersed in herself on the rattling train, on that otherwise still night, ignoring the silent presence of the many other passengers sleeping in the compartment. No exam results had been declared recently. Then why was Arpita so unwaveringly distracted and sad? Was her pain intensely personal? For instance, had some sly lover cheated her and gone away, after having made a thousand promises of many-hued rainbows and eternal love? Or was there some complication in her recent wedding proposal? Had the partner that her parents chose for her, seen and approved of her but demanded a huge dowry, which made it completely impossible for her to leave her parents’ home? What could it be? What was her real story?

(Extracted from One More Story About Climbing a Hill: Stories from Assam by Devabrata Das, Published by Speaking Tiger Books, 2025.)

About the Book:

 In ‘A Night with Arpita’, a beautiful young girl in a train compartment captures the imagination of the writer—but he is unable to fathom the reason for her melancholy until it is too late. In ‘Ananta with His Seema’, three apparently disconnected incidents take place on a railway platform. Descriptions of the incidents are interspersed with passages from a letter written by Ananta’s friend, that lays bare his helplessness in the face of injustice and the loss of his youthful ideals.

In the eponymous story, life imitates art with a disastrous twist. A young couple treks up a hillside to recreate for themselves the experience of two characters in a love story set in idyllic Shillong. But the beauty of the pine shrouded hills is marred by extremist violence and their climb to the top of the hill has an unforeseen, macabre end.

Each of the eighteen stories, translated by multiple translators, in this collection provides an insight into life in an area of conflict, told with irony and ingenuity. Regarded as a torchbearer of post-modernism in Assamese literature, Das is often a character in his stories, blurring the distinction between writer and narrator and, often, between fiction and reality, leaving readers to construct their own endings. This first English translation of his work is a valuable addition to the pantheon of India’s regional literature.

About the Author

Devabrata Das is considered to be a torchbearer of post-modernism in Assamese literature, following in the footsteps of other great Assamese writers such as Saurav Kumar Chaliha and Bhabendra Nath Saikia. With more than twenty-five bestselling books to his credit in a career spanning more than four decades, his repertoire ranges from fiction to non-fiction, and from screenplays to reviews and critical essays. He received the Sahityarathi Lakshminath Bezbarua Award in 2018, the Sahitya Sanskriti Award of the literary organization Eka Ebong Koekjan in 2010, and the Tagore Literature Award of the Sahitya Akademi in 2011.

About the Translator

Meenaxi Barkotoki is a mathematician turned anthropologist by profession. An avid translator from Assamese into English, her most recent work includes a couple of novels, notably a children’s novel by Arupa Patangia Kalita titled Taniya (Puffin Classics, 2022). Her translations have appeared in newspapers and periodicals as well as in prestigious compilations like The Oxford Anthology of Writings from North-East India (OUP, 2011) and in Asomiya Handpicked Fictions (Katha, 2003). She also writes short stories, travel pieces and current interest articles, and her work has been published in newspapers, journals and magazines. She is a Founding Member of the North East Writers’ Forum.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL. 

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The Wanderers, Lost and Seeking

Title: Wanderers, Adventurers, Missionaries: Early Americans in India

Author: Anuradha Kumar

Publisher: Speaking Tiger Books

INTRODUCTION

The Wanderers, Lost and Seeking

The people you will meet here—the ‘first Americans in India’—were indeed all wanderers. They came, not attached to the intentions of a country, or even protected by it, unlike their peers, the Englishmen who made up the East India Company, and who came to trade backed by a royal charter granted by Elizabeth I in the year 1600.

The wanderers, the first of whom came at a time when the United States of America had not come into being—and their actions, thus, were different from what was ordained as state policy. The ‘wanderers’ were not ‘state actors’ in that sense, but they, men, and some women, came to India, on their own, driven by their own spirit of search. They were brought here by a sense of adventure, or by a wild dream—that of finding something that would make their fortune—gold or inspiration quite like gold—or by the need to do something good and enobling.

But they were in some ways quite lost after they came to India.

Stepping Into a Mosaic

To these wanderers who travelled to Asia between 1700-1950s, India came as a mosaic of many impressions, a spread of colour and many experiences. It offered a field of new sensations compelling them to revise received knowledge. They were intrigued, they saw its contradictions, its strangeness, and how things were very different from the homes they had left behind. In the process, life for these wanderers was made afresh.

They came as traders, adventurers, military men, fortune hunters, seekers of knowledge, storytellers, mystics, those seeking a new career, or who came simply to serve.

To them, India—that looked quite different from what it does now—was a land of adventure. A land to make a fortune in, or to find fame.

It was a mysterious, magical place, one that fuelled the imagination, a land that contained the ancient truths of the universe. Yet it was a place caught in the ‘medieval age’, a place they had been sent to, a matter ‘divinely ordained’—as the missionaries and mystics believed—to save souls.

A place one could write about, for it was as strange as fiction; it was a land that offered inspiration and where one could find new, yet old, wisdom. A place to serve and cure and heal. A land where a new world was possible, or an arena to set the world aright.

The wanderers were awed and overwhelmed, and then, scandalized and shocked in equal measure. Some of what they wrote mirrored each other’s experiences. For example, their surprise at the number of servants that were needed. The astonishing beauty of the temples. The majesty of the Taj Mahal. The artistry produced by craftsmen and artisans, an art passed down generations. The riot of unexpected colour—in the bazaars, in the turbans men wore, and in the forests with ‘exotic’ fauna and flora yet to be named and classified by the new science of taxonomy. Balmy days spent on houseboats—‘doongas’—in Kashmir. The spiciness of the food, the liberal doses of pepper in curries. And then, the sad state of its women, especially the child brides, and the young widows, who had to be ‘saved’. The timeless stubbornness of the caste system. The very unchanging nature of things.

Change in America

To look at this period—1700-1950—and talk of Americans is somewhat anomalous. For one thing, for the early part of this time, America was a British colony. By the mid-1770s things would change. The United States of America emerged as a new political entity only in 1776.

On the other hand, from the early 18th century onward, the once dominant Mughal Empire was in decline. Aurangzeb, the last powerful ruler of that dynasty, had worn himself and the empire out with his battles in the Deccan and the upsurge of discontent elsewhere that he failed to contain. Even before the Battle of Plassey in 1757 tilted the balance—beginning in the east—in the East India Company’s favour, India was a patchwork of regional rulers, each brimming over with ambition and jostling for power. To adventurers and fortune-seekers—like the ‘wanderers’—who had no master, who came lacking the conqueror’s zeal, but who had their own sense of adventure, such a state of affairs was ideal to make a fortune, to remake a life.

It is thus of little surprise that the first of the wanderers came as part of the East India Company, to associate themselves with it, as ordinary private traders. America at that time, showed the same precarity that characterized India. It was a continent divided up between competing European powers, and to the west of the continent, the different native American groups too had their territories.1

In the next decades, as America extended westward into new frontiers, set its own foundations as a young democracy, some of the wanderers, citizens of a new nation, also faced their own frontiers, as they sailed eastward onto an unknown land.

Most of these early travellers were those who lived on the northeastern seaboard of the American continent, that is, in the port towns of New England that had historic links with England since the early 17th century. These travellers who came all the way from the faraway West to the East were immigrants themselves, children of people who had moved a generation or two ago, a westward journey from Europe to the ‘New World’. The wanderers to India—the South Asian subcontinent—were thus children of wanderers themselves.

(Extracted from Wanderers, Adventurers, Missionaries: Early Americans in India by Anuradha Kumar. Published by Speaking Tiger Books, 2025)

THE BOOK

In 1833, Frederic Tudor, an American businessman, made history when he shipped 180 pounds of ice harvested from Walden Pond in Boston, to Calcutta—this luxury item being much in demand amongst the elites of British India. Tudor was deservedly christened the ‘Ice King’, and soon built a flourishing trade exporting American ice to India.

Others were drawn to the country by less materialistic goals. Like the ‘medical missionaries’ who were deeply concerned with the ‘women’s condition’ in India. Ida Scudder’s efforts in the 1900s resulted in the setting up of the Christian Medical College in Vellore, which continues to save lives till this day; in 1873, ‘Doctor Miss Sahiba’ Clara Swain set up the first hospital for women and children in Asia, in Bareilly, on land donated by the Nawab of Rampur.

There were also those who came to stay. Twenty-two-year-old Samuel Evans Stokes came to Kotgarh in the Himalayan foothills in 1904, embraced Hinduism and became Satyanand Stokes. He revolutionized apple cultivation in the area, now in Himachal Pradesh, by introducing the ‘Red Delicious’ apples of Missouri; today, his descendants still live and work in the region. Likewise, the Alter family. Martha and David Emmet Alter arrived in Mussoorie in 1917, to spend the summer studying at the Landour Language School; in 1941, Emmet became principal of Woodstock School, just around the hillside. Twenty-five years later, his son Robert occupied the same position. Robert’s son Stephen continues to live in Mussoorie, pursuing a successful writing career; his cousin Tom Alter was a much-loved actor in Indian films until he passed away in 2017.

These are just some of the ‘first Americans in India’ who came here, beginning in the 1700s, with different motives and dreams—as adventurers, traders, reformers, writers and artists. All of them, without exception, were fascinated, astonished, moved and, in the end, profoundly changed by their ‘Indian experience’.

Anuradha Kumar’s skilful and well-researched account of these early visitors makes this an important and engrossing book that informs, surprises and amuses in equal measure.

THE AUTHOR

Anuradha Kumar lived in Mumbai for over a decade, where she worked for the Economic and Political Weekly. She now lives in New Jersey in the US, and writes often for Scroll, The India Forum, The Missouri Review, Catamaran Literary Reader, The Common and Maine Literary Review. Two of her essays received ‘notable’ mention in Best American Essays editions of 2023 and 2024.

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The Wild One, Birds, Rabbits and Kittens…

Title: Fragments of Time (Memoirs)

Author: Snigdha Agrawal

Publisher: Notion Press

To say I was the wild one out of the four would be an understatement. The non-conformist in me surfaced very early on.  I never tired of climbing trees, sitting on the guava tree branches, gorging on the half-ripe fruits, rescuing kittens from overflowing drains, cycling around the golf course, swimming and dancing in the rain. Activities one would tend to associate with boys. Indulging in these activities gave me a high, like no other, despite the occasional mishaps, sometimes returning home with cuts and bruises and once a sprained ankle.  The latter memory still brings on chuckles and many more acts of dare-devilry, often landing me in serious trouble.

When I was about ten or eleven, I found myself clutching a squash racquet, sitting impatiently in the upper gallery of the court. My sibling and our best buddy were monopolising the game, deaf to my relentless pleas for a turn. Frustrated, I finally resorted to threats. “I’ll jump down and physically drag you two out!” I declared, pointing to the six-foot drop beneath me.

They burst out laughing, waving off my threat as an empty bluff. “Alright then, here I come!” I announced with dramatic flair before leaping off the gallery like a tragic superhero. Predictably, I landed flat on my skinny, bony backside, twisted ankle and all. Tears of pain and humiliation stung my eyes as I sat there, my busted pride compounded by the unmistakable warmth of pee spreading beneath me.

The scene was absurd: me, sprawled on the court floor, ankle throbbing, dignity in tatters and wet underwear adding to the shame. To their credit, the two culprits did feel a little bad. They hoisted me up and hobbled me home. Thereafter, I was sentenced to two weeks of house arrest with a plastered leg. My heroic leap had cost me not only a turn at squash but also a chunk of my pride.

The ‘Jamun’ (Java plum) season brings back more laughs—and another painfully ridiculous memory. The broad trunk of the Jamun tree in the backyard was too tall for us kids to climb, so we enlisted the gardener to shimmy up and shake the branches. The purple fruit rained down like magical stardust, scattering across the ground.

In a frenzy, I dashed across the open drain, gathering the fleshy fruits in my frock, which I’d rolled up to create a makeshift pouch. In my excitement, I missed a step and went flying face-first into the drain. The Jamuns soared into the air in protest, pelting down on me like purple confetti as I lay sprawled, filthy, and bruised.

My loyal partners-in-crime stared down at me, their goofy grins quickly morphing into full-blown laughter. Their hilarity was so contagious that even I couldn’t help but laugh at my misadventure. Covered in muck and Jamun juice, I climbed out of the drain, purple-tongued and scratched up, determined not to let Ma discover my mishap.

With my frock a casualty of war, I sneaked past her, heading straight for a long, scrubbing shower to erase all evidence of the day’s follies. No way was I going to cry or complain. If there’s one thing childhood taught me, it’s that a little dignity can survive even the most spectacular disasters.

Growing up with pets

During this period, the animal world entered our home, each one leaving under different circumstances.  Out of the many, the first that appears in my mind is a monkey, kept in the garden shed, brought out occasionally to be fed, and patted.  The gardener spotted the baby wandering around amongst the flower beds, looking lost and forlorn, in search of his mother, who probably had been chased back into the nearby Sal forests.  Baba decided to parent this little guy till he was of age and able to fend for himself.  Honestly, I never liked this furry creature, with large round eyes, vying for Baba’s attention.  Six months later, he was seen bounding off with confidence, probably in search of a mate.  

A parakeet with an orange beak, vibrant green feathers, and a long-spotted tail was the next addition to our home. This feisty little bird quickly made its presence felt, taking liberties whenever it was let out of its cage. It would hop onto the dining table and help itself to the food, unbothered by anyone’s protests. Though it was most attached to Baba, it also formed a special bond with Didi, the eldest sister. The bird would happily perch on her shoulder, observing the household with a sense of ownership.

Despite our many attempts to teach it to sing catchy tunes, the parakeet refused to comply, displaying an attitude far too big for its tiny frame. The only sound it ever uttered from its hooked beak was “khuku…khuku,” Didi’s pet name.

One day, the bird decided it was time to spread its wings—literally—and see the world beyond the confines of its cosy cage. The catalyst? A heated argument between Baba and Didi, during which Didi earned herself a thorough scolding for talking back. When she started crying, Laljhuti, the parakeet, seemed to lose its tiny green mind.

Squawking like an avian alarm, Laljhuti transformed into a miniature cyclone, zipping through the room at breakneck speed. It knocked over cups and sent saucers crashing, turning perfectly folded papers into a confetti of chaos. In its final act of rebellion, Laljhuti delivered precise nips to both Baba and Didi, leaving behind small but meaningful bite marks—souvenirs of its outrage. And then, with a dramatic flair, worthy of a Bollywood hero storming out after a family quarrel, Laljhuti shot straight out of the house.

Didi was inconsolable. Her beloved Laljhuti was gone. For days, she stood on the veranda, calling its name with the kind of desperation usually reserved for lost lottery tickets. But the green tornado had no intention of returning. Laljhuti had flown the coop, leaving behind only chaos, confusion, and a few well-placed dents in family egos.

To console her, Baba brought home a flock of colourful Budgerigars. These cheerful, social birds were more manageable and quickly became part of our household. They lived in a specially built cage, which Baba cleaned daily, ensuring their water and food bowls were always replenished. Their lively chatter often blended with our own, filling the house with a delightful din.

Over time, however, we lost a few of them and Baba decided to set the remaining ones free. With that, the “bird phase” of our lives came to an end, leaving behind memories of fluttering wings and chirping voices.

Next came a bunny rabbit, a fluffball with the whitest fur, pink glassy eyes, and a bushy tail that wiggled with mischief. This little creature was treated like royalty, roaming freely around the house and being pampered with baby carrots.

While everyone adored it, I had my grievances—specifically its habit of leaving tiny black droppings in the most inconvenient places. The worst was finding them nestled in my school shoes. There’s nothing quite like starting your day by gagging over rabbit poop.

To this day, I can’t recall what became of the bunny. One day it was there, twitching its nose and ruling the household, and the next, its cage had been unceremoniously relegated to the garden shed. Perhaps it hopped off to greener pastures, or maybe someone had finally had enough of the shoe sabotage. Either way, the bunny left its mark—quite literally—all over my childhood memories.

The last one was a surprise birthday gift for me and my twin, which arrived packaged in a shoe box, lined with layers of cotton.  A two-week-old Siamese kitten got from a litter of eight and was as tiny as the palm of my hand.  I watched Baba and Ma taking turns feeding this one with milk, prying open its mouth and squeezing the cotton ball soaked in milk.  He was named “Tuuta” and as he grew, the colour of his coat changed from white to grey and then a darker shade of grey. From milk, he graduated to eating goat entrails mashed with cooked rice and was a happy camper, rubbing his back against Ma’s legs, perhaps as a reminder it was feeding time. My twin and I fought over him, as one would fight over toys, setting dates for Tuuta’s sleeping schedule under our blankets.  One week in my bed, the next week in my twin’s bed.  Soon enough the fights ceased, with “Tuuta“, going out for overnight dates with the stray cats in the neighbourhood, probably the most sought-after male in the cat kingdom. The reasons could be his debonair looks, his pedigree and the fact that he lived in a bungalow, served gourmet meals, slept on whichever bed he fancied and most importantly, had his toilet created out of a wooden crate, filled with sand, where he performed his daily business.  Cleaned periodically. And if we so much as watched him at his job, he gave the stinky eye as if to say — “Get lost.  Let me shit in peace!”  

His entry/exit route for the overnight dates was through the open bathroom exhaust window.  One morning when Ma found he had not turned up for his breakfast, we looked everywhere and found him in the half-filled bathtub with water up to his neck, trying to scramble out, with little success.  The philanderer had missed his step on the ledge of the bathtub and landed inside.  Of course, that didn’t change our love for him.  He continued with such escapades, sowing quite a few wild oats, and ended up catching rabies.  A very sad end for him and us.  My twin and I had to take the rabies injection for a fortnight.  Very painful shots in the hips, administered by the Company doctor in the hospital.  Thus ended the saga of “Tuuta” the Siamese cat with whiskers that tickled, my favourite.

About the Author

Snigdha Agrawal (née Banerjee) is an aspiring writer who views herself as a perpetual learner on an ever-evolving creative journey. A graduate of Loreto Institutions and brought up in a cosmopolitan environment, she weaves a rich tapestry of Eastern and Western cultural influences into her literary work. Her writing is also shaped by two decades of corporate experience, which lends depth and realism to her narratives.

Spanning genres from short stories to poetry, her lifelong passion for creative writing is fuelled by a desire to connect with readers, evoke emotions, and spark reflection through her vivid storytelling.  She is a published author of five books, the latest Fragments of Time (Memoirs) is available on Amazon worldwide and on Flipkart, in Paperback, Hardcover and Kindle formats.

Now in her 70s, she embraces life with curiosity and an unquenchable thirst for learning. When not immersed in writing, she explores new places and shares her adventures on her travel blog.

Based in Bangalore, India, Snigdha finds enduring inspiration in her husband, her partner of nearly fifty years. Together, they continue to cherish and celebrate the ever-changing journey of life, which serves as the foundation for her creative pursuits.

About the Book

Fragments of Time is a heartwarming memoir that celebrates the beauty of life’s quiet yet meaningful moments.  Written by a woman in her seventies, it offers reflections on childhood, love, loss, and ageing, transforming the ordinary into the extraordinary.  With grace, humour and honesty, these stories reveal the richness of a life well-lived, reminding readers that even the simplest experiences hold profound value and are worth cherishing and sharing.

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Nazuk by Syad Zahoor Shah Hashmi

Translated by Fazal Baloch

This is first chapter of the first Balochi novel that was published in 1976. It has been translated into Urdu and Persian. The narrative depicts everyday life and experiences of the people living around the coastal area of Makkuran especially Gwadar and its surroundings.

The cover of Nazuk. provided by Fazal Baloch.

For about a week, the weather had been pleasant, with a cool wind blowing across the sea—a true blessing for the fishermen. A calm sea meant loss for them, while a rough sea spelled devastation. Over the past few days, the fleet of fishing boats had been returning to the shore with plenty of catch.

The sun had completed three-quarters of its journey, racing through the sky like a messenger in haste in the final quarter. Its burning rays were yielding to the soothing coolness of the approaching evening. The long, serene shadows stretching behind the houses provided an ideal setting for a public gathering.

Away from the shore, an old voyager boat, anchored in the red sands, stood tall like a pyramid—a symbol of the unshakable bond between the boundless sea and its people. Who could say how many joyful and sad years the sea’s companions had spent navigating across its waters on that very boat? Though the sea often rocked their boat like a cradle, not once had these brave sons of the ocean furrowed their brows in fear or discontent.

The fleeting morning shadows soon vanished to the unknown but the evening shadows lingered longer, creeping towards the damp sands of the shore and eventually reaching the water, as if embodying the spirit of the giant old boat longing for the sea’s embrace to soothe its heart.

The shadow it cast offered an ideal venue for one of the biggest public gatherings in the evening. At times, it seemed as if people sitting on its plank were aboard the boat chatting to pass their time on a deep-sea trip. The cool breeze blew across reflected the pleasant weather at sea.

The wind had cooled the sands of the shore, making them so comfortable that those who lay on them forgot the comfort of even the most luxurious mattresses and cushions. Men, women, and children all came to enjoy themselves, especially today, which was more crowded than usual as it was Friday and no one had ventured into the sea for fishing the night before, giving the fishermen a day off.

For those who lived around the sea, there were only two vocations: fishing or navigating across the sea on a boat. And everyone acknowledged that sea navigation was one of the most cherished vocations in the world. Thanks to these navigations and explorations, humans had even set foot on the moon.

Navigation in the sea made fishermen exceptionally skilled and resourceful. They sailed from one country to another, learning about different lands and their people. Some sailors, despite being illiterate, exhibited such remarkable knowledge that even the learned were left in awe.

On the right, in front of a small roadside hotel, people sat on benches, sipping tea and chatting with each other. Some distance away, a group had gathered around a tall and smart man, listening intently to him. Let’s draw closer. Oh! He is Captain Naguman, moving his lips and hands alike. With his hands, he fidgets with a rope, perhaps knitting a net, while with his lips, he narrates the story of the First World War so enthusiastically as if he were a part of it himself. At that moment, someone called out from behind: “Captain! Hey Captain Naguman!”

Naguman turned around, shaking his head annoyingly, and said, “This jinxed fellow never lets me speak properly.”

“Captain! Hey Captain Naguman!”

The call came from inside the hotel’s kitchen, and from his voice, the Captain recognised him.

“Abdul is really a cursed man! Look how he disturbed the Captain in the middle of his speech,” someone said with rage.

“Exactly. He always jumps in during my speech,” Naguman turned somewhat dismayed.

“Hey Captain! Would you like tea? A cup of tea?” Abdul’s voice reached their ears again.

“If you’re going to give him a cup of tea, then bring it, you the cursed scoundrel,” someone whispered, and the Captain replied loudly, “Yes, bring it.”

Abdul immediately came and placed the cup before the Captain. He too sat down to listen. A few people from the audience cast side-glances at Abdul. The Captain smiled, sipped his tea, and resumed his speech, “Listen, you blind fishermen! Just in a single day, over a hundred planes swarmed in like locusts…”

A little farther away, a few women and children were sitting. Children were playing with the sands. The first woman was busy weaving a net, and the second one was keenly observing her. The third one was still pondering about what to do or say. The second woman said with great lament: “Mamma Papi didn’t help me weave a net. At least I could have moved my otherwise idle hands,” lamented the first woman.

“Move your hands or make some money?” replied the third woman, as if she had been waiting for the perfect moment to speak.

Papi raised her experienced eyes slightly, smiled gently, and stopped weaving the net and glanced around. When she was sure that nobody was looking at them, she retorted in a hushed tone, “The ‘Young Man’ wouldn’t let you bother yourself with work, dear Mahbalok!”

“Waiy waiy! Mamma Papi, don’t defame me,” Mahbalok said slowly, taken by surprise.

“Mamma Papi! Mamma Papi! Look there. He’s coming right here,” the third woman hastily whispered. No sooner had she uttered these words, Mahbalok became so edgy that she almost broke into a sprint.

But Mamma Papi let out a hearty laugh, then she threw the spool of thread and half-woven net on the ground. With both her hands, she held Mahbalok’s shoulders and said: “What happened to you, the cursed woman? Where are you going? Look, you’re even getting fooled by this little Hajok. I’ve had enough with you. You’re almost out of your mind,” exclaimed one of the women.

“Hajok! May the lord of the sea curse you! I’ve never seen such a jinxed woman in my entire life. Mamma Papi, by God, my heart almost sank,” Mahbok tried to maintain her unsteady breath.

“Waiy Mahbok! Hajok is your neighbor and best friend,” remarked Mamma Papi.

“By God, Mahbok, don’t tease me again. I wouldn’t like it,” Mahbok was yet to come to herself.

“It’s alright. Don’t open your basket-like mouth. Men are looking at us,” Papi warned them.

Rows of boats lined up along the arched shore, resembling horses ready for a race. It seemed as if riders had tightly held the reins and were waiting for the whistle to be blown. A few boys were playing tag behind those boats and yawls. On the left, some nets were placed on a plank.

“Come! They taste like halwa. Come! They’re fresh and hot,” Zalya shouted as if warning those who couldn’t get any that they’d only have to blame themselves. And it did the trick. In a moment, people swarmed around her cauldron. A while later, a young man and his friend called out to her:

“O, Mamma Zalya! Send us half a rupee worth of Mat, please.”

“Pindi, my son! I don’t have that much left. They’re barely worth twenty-five paisa.”

“It’s alright. Leave it.” Then he turned to his friend and said, “We’ll go to the bazaar and have tea with biscuits.”

Pindi and his friend Guli got up and made their way towards the bazaar. Two young men were playing Liddi. The game seemed to absorb to the duo as if it were the greatest challenge of their lives.

“Jalu! Jalu! Come on, boy. Pass this net to your uncle. Every day these blind fishermen return it damaged. They’ve spent their entire lives at sea, yet they can’t keep the net away from the rocks,” an old man, while weaving a net, turned to a boy sitting next to him.

“Jalu, my son! Go and get me your uncle Shahdost’s net.”

“Uncle, let me finish my peanuts first,” the boy replied indifferently.

“I’ll keep your peanuts. Get me the net first, then you can eat your peanuts.”

The boy slipped the peanuts into his pocket and scurried off. He returned almost panting and threw the net with a thud before his uncle.

He closely examined the net to determine the nature of the damage. Startled, he suddenly blurted out, “Such a new net! They have damaged it terribly,” he mumbled in anger. “They’re blind in both eyes. Neither do they know how to properly cast the net nor do they know how to untangle it.”

The sea was crowded. A few boys were playing tip-cat, and some other people were watching and enjoying the game. It’s played differently in different areas, but the version played in the coastal area is distinct. Some other boys were playing hopscotch. Two young boys were drawing sketches of fish, boats, and yawls in the sand with knife-like-sharp fish bones. A little farther away, a few young men were playing bazari. Two young men looked at them and tempted them, “You blind men! Is this the time to play this game? You’re flaunting your skills. We’ll challenge you to a match. Come tonight at the sands of Kala Teembok. We’ll show you how it’s played and won.”

A few girls were playing with beads, and some others were collecting salps[1]. It is believed that when you bury them in the ground, after seven days they will turn into beads provided no boy sees you burying them. On the seventh day, when they fail to unearth any beads, they wouldn’t turn dismayed. But at that moment, one of the girls would claim, “You know, Mami is a… he had been following us. He secretly watched us behind the wall. Thus, we couldn’t get beads.”

“Today I will complain to her mother,” the second girl replied.

“Anok! Anok! It’s better not to visit his mother.”

“Why, Jani?”

“Yesterday his father severely thrashed his mother… “

“Ah! But why?”

“You know Sayaki, the carpenter? She had visited his house.”

“May God keep us away from…”

Far in the distance, a woman called out, “Sharok! Come on, dear, look after the baby. I’ll be back from the bazaar just in a while.” Sharok, who was playing with beads, strode towards her mother. The youngest of them took all the beads from the girls, dismantled the holes, and chanted, “The game is over. Yes, it is all over.”

Two younger girls cried out, “Give us back our beads!” But by the time their sobbing subsided, she had already gone home. Determined, the two girls began digging through the holes again, hoping to find a bead hidden somewhere. However, there was nothing. Disappointed, they stood up and walked to the sea to wash their hands. Spotting other girls collecting salps nearby, they joined in, clinging to the hope that by the next Friday, the salps might somehow transform into beads.

The sun descended lower, casting the shore in hues of orange and gold. By sunset, the beach was nearly deserted, save for the men gathered around, engrossed in Naguman’s tale of the German War.

Glossary

Halwa, Mat: Types of sweets.

Liddi, Bazaari: Local ga

[1] A tiny sea creature

Syad Zahoor Shah Hashmi (1926-78) is known as the pioneer of modern Balochi literature. He was simultaneously a poet, fiction writer, critic, linguist and a lexicographer par excellence. Though he left undeniable marks on various genres of Balochi literature, poetry remained his mainstay. With his enormous imagination and profound insight he laid the foundation of a new school of Balochi poetry especially Balochi ghazal which mainly emphasises on the purity of language and simplicity of poetic thoughts. This school of poetry subsequently attracted a wide range of poets to its fold. He also authored the first ever Balochi novel ‘Nazuk’ and compiled the first comprehensive Balochi-to-Balochi dictionary containing over twenty thousand words and hundreds of pictorial illustrations.

Fazal Baloch is a Balochi writer and translator. He has translated many Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters and in the form of books and anthologies. Baloch has the translation rights of this novel.

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Excerpt

The Great Himalayan Ascents

Title: The Great Himalayan Ascents

Author: Frank S Smythe

Publisher: Speaking Tiger Books

The Himalaya

TWO HUNDRED YEARS ago mountains were regarded as useless and terrible masses of inert matter where dragons had their lairs and the spirits of the damned lay in wait to claim the unwary. But as man emerged from the superstitions and materialisms of the Middle Ages he began to realise that mountains were beautiful and their summits worthy of attainment. The nineteenth century saw the conquest of the Alps. Unknown difficulties and dangers had to be faced by the pioneers of mountaineering. Disasters occurred, lives were lost, and mountaineering thrown into disrepute. The mountaineer was not dismayed. He knew that beauty was his for the seeking; he rejoiced in a newfound comradeship and in the acquirement and exercise of a new craft.

The great alpine summits fell one by one; traditions were established; a technique was evolved; a literature was born. The ripples of alpine mountaineering radiated outwards, bearing with them mountaineers to other ranges: the Caucasus, the Rockies, the Andes, the New Zealand Alps. On their highest peaks the skill acquired in the Alps was sufficient to ensure success. But there remained one great range that defied invasion of its strongholds – the Himalaya. There, the technique acquired in the Alps was not sufficient. Height alone was a physical deterrent, and coupled to height was steepness and danger. Expeditions had to be organised to reach even the foot of the great peaks; time and money had to be found. Yet, despite these disadvantages, Himalayan mountaineering and exploration progressed steadily. Pioneers such as the Schlagintweit Brothers, Sir Joseph Hooker, The Duke of the Abruzzi, Mr W.W. Graham, Lord Conway, Sir Francis Younghusband, Mr D.W. Freshfield, Doctor T.G. Longstaff, Doctor A.M. Kellas, General Bruce, Mr C.F. Meade, Doctor and Mrs Bullock Workman, Messrs. Rubenson and Monrad Aas, and many other pre-war pioneers opened up a region unsurpassed for its beauty and grandeur, and by their experiences pointed the way to the highest summits.

Many people refer to the Himalaya as though their limitations in scenery and climate were similar to those of the Alps. The tourist who gazes upon Kangchenjunga, 28,226 feet, from Darjeeling returns home saying that he has seen the Himalaya. So he has, but how much of two thousand miles of mountains stretching from the Pamirs to the borders of Indo-China, and beyond these limits, in terms of mountains? A lifetime might be spent wandering about the Himalaya, yet the knowledge acquired would embrace but an infinitesimal portion of that vast labyrinth of peaks, valleys and plateaux scrawled across the map of Asia.

In climate alone there is an extraordinary variety. From hot steamy tropical valleys, filled with luxuriant vegetation, it is but a few horizontal miles to zero temperatures and the highest snows in the world. Between these two extremes is an immense range of climate, the common despot of which is a fierce sun. Added to the complexities of climate due to height alone is the added complexity of seasonal weather fluctuations, due directly or indirectly to the influence of the monsoons and weather conditions emanating from the plateaux of Central Asia.

Racial characteristics are as diversified as the climate. From the people of Hunza and Chitral to the Sherpas and Bhotias of Northern Nepal, the almost extinct Lepchas of Sikkim and the wild races of Bhutan, the Himalaya can show many different types, for they form a natural frontier between India and Tibet, and a pudding-bowl wherein is stirred a mixture of Mongolian and Indian blood.

Politically, only a comparatively small portion of the Himalaya is accessible to the mountaineer and explorer. Democracy is unknown in Tibet and Nepal, and both these countries have closed their frontiers to Europeans and resolutely set themselves against infiltration of European thought and ideas. Some of the finest peaks of the Himalaya lie within the borders of Nepal, including the southern side of Everest, 29,140 feet, Dhaulagiri, 26,795 feet, Gosainthan (Shisha Pangma), 26,305 feet, and many other great peaks. In addition there are other districts where the mountaineer is not always welcomed, owing to political and other objections. The three most interesting districts accessible to mountaineers and explorers are the Karakorams, the Kumaun and Garhwal Himalaya and the Sikkim Himalaya, including the eastern side of Kangchenjunga, and it is in these three districts that the most notable mountaineering expeditions have been carried out, with the  exception of Everest (now barred politically) and the northern side of Nanga Parba (forbidden territory to expeditions at present). Each of these districts is magnificent in its own way. In the Karakoram there is no glacier to rival in grandeur the Baltoro, and no peaks surpassing in ferocity the terrific ice- armoured spires dominated by K2 (Mount Godwin Austin), 28,187 feet. From the Kumaun Himalaya rises Nanda Devi, 25,645 feet; the highest peak entirely within the confines of the British Empire, a mountain so difficult to approach that no one has yet succeeded in treading the glaciers at the foot of it, whilst Kamet, 25,447 feet, dominates the ranges of Northern Garhwal. In Sikkim, Kangchenjunga boasts the most wonderful snow and ice scenery in the Himalaya, owing to its exposure to the moisture-laden airs of the monsoon. It has defeated three determined attempts to climb it, in 1929, 1930 and 1931 by mountaineers well versed in the technique of high-altitude mountaineering. The highest point reached was 26,000 feet, by the gallant Bavarian expedition in 1931 and that only after incredible difficulty.*

Geologically, the Himalaya are a young mountain range, due to an uplift of the ancient seabed covering Central Asia. This uplift took place so slowly that rivers such as the Indus and the Brahmaputra, which have their sources to the north of the Himalaya, have been able to carve their way through the range as it rose. This is the only explanation that can account for the deep valleys cutting through from Tibet to India.

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(Extracted from The Great Himalayan Ascents by Frank S. Smythe. Published by Speaking Tiger Books, 2025.)

About the Book

Frank S. Smythe (1900-1949) was one of the greatest mountaineers of the twentieth century, and a celebrated memoirist and adventure writer. This collection brings together three accounts of Smythe’s most thrilling ascents in the Himalayas—The Kangchenjunga Adventure, Kamet Conquered and Camp Six.

The Kangchenjunga Adventure narrates in detail the 1930 expedition to climb the third-highest mountain in the world: how Smythe, as part of an international team of mountaineers, attempts to reach the summit of Kangchenjunga, before a deadly avalanche—which kills one of the Sherpas— forces them to change course and scale the Jonsong Peak instead. In Kamet Conquered, Smythe makes a successful bid at ascending Mount Kamet in 1931, which was at that time still unscaled. On their way back, Smythe and his team chance upon the spectacular and colourful Bhyundar Valley, which they christen the ‘Valley of Flowers’, and which is now a National Park. Camp Six recounts a gripping adventure on the world’s highest mountain—the 1933 Everest Expedition, in which Smythe, climbing alone, ascends to a point higher than any human had reached before. Made without ropes or oxygen to support him, and in terrible snow conditions, the climb is regarded as one of the greatest endeavours in the history of mountaineering.

This majestic omnibus edition offers a fascinating window into early mountain climbing and Himalayan exploration. It is also a rare treat for every lover of fine, entertaining writing.

About the Author

Frank Sydney Smythe was a British mountaineer, botanist and adventurer. Smythe, who began his mountaineering career in the Alps, joined the international Kangchenjunga expedition of 1930 which ended in failure. In 1936, he led the expedition which successfully ascended Mount Kamet, then the highest peak ever to have been climbed. Subsequently, in the 1930s, Smythe was thrice part of teams which attempted to climb Mount Everest. An accomplished photographer and a prolific writer, Smythe wrote twenty-seven books in all, the best known among which are The Kangchenjunga Adventure, Kamet Conquered and Adventures of a Mountaineer. Smythe died in 1949.

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Excerpt

The Devil’s Halo

Title: The Devil’s Halo

Author: Rhys Hughes

Publisher: Elsewhen Press, 2024

The Devil said, “Look here, old chap, we are still going through your paperwork and it’s more complicated than you suppose. There are very few clear cut cases when it comes to judging a person’s life. You assume there is only one question to be asked. Was he good or bad?”

“Isn’t that what it boils down to?” I asked.

The Devil winced. “I wouldn’t make any references to boiling yet. And no, it can’t be reduced to such a simple question. Just using ‘good’ and ‘bad’ as the only two variables in the equation isn’t a workable approach. No, it’s not. There isn’t even an equation, not really.”

“I am astonished to learn this,” I answered.

“People who come here often are. And it’s the same in the other place. Lots of deliberation is necessary. Listen, I enjoy mathematics but this is morality, not calculus. The issues at stake are intricate. There are many philosophical aspects in any consideration of how an individual is morally rated. Investigations must be thorough and you appear to be a fellow of ambiguous character. For every act of grace, you have a malign one.”

“What am I supposed to do now?” I cried.

“Wait,” came the crisp reply, “in the Waiting Room that has been prepared for cases such as yours.” Then the Devil’s voice became less formal again. With a nudge of his elbow in my ribs, he added, “The Waiting Room isn’t so awful. It is certainly better than Hell itself.”

“How long do you think my case will take?”

He shrugged. “Twenty-four.”

“Hours?” I was alarmed that a whole day would pass in whatever limbo lay in wait for me behind those doors. He shook his horned head and I gasped, “Days?” but he kept shaking and a horrible prospect opened up before me. “Weeks? Months? Years?” I felt hot and cold at the same time. “Centuries?”

“Aeons,” he said. And then he yawned. I blinked. His forked beard was so oily it gleamed in the dim light of the cavern. He took me by the arm, and while his tail lashed from side to side, he guided me to the double doors that appeared to be made from pocked granite.

“Just through here,” he said, as he propelled me with a little push. I lost my balance and tumbled into the igneous doors. They swung open to admit me and I rolled on the floor. Before they shut again, I heard him add, “Plenty of waiting chaps inside you can make friends with. The millennia will seem to fly by, trust me. No restrictions on amusements.”

I wasn’t reassured by his words, which were abruptly cut off by the closing of the granite portals. I knew they wouldn’t open from this side. I was bruised a little on my elbows and knees. But I stood and regarded my surroundings. I was in a chamber so vast there was no visible end to it. There were chairs, sofas and divans of all kinds arranged haphazardly. Some of them were occupied. I licked my lips and took a few paces forward.

“Newcomer, huh?” said a man on a rocking chair.

I nodded. “That’s right.”

“What else could you be? Pointless question. But I asked it anyway. That’s how I pass the time. Infinity,” he added after a pause, “is the heaviest weight on the shoulders of a dead soul.”

“You have been here for a long time?”

“Not really. One hundred years, a century. A grain of sand on the shifting dunes of Forever. But I am getting used to it. Tedium can be stimulating if you don’t take it too seriously and–”

“There are better amusements here,” said another voice, more strident, low in register, and I turned to see a fellow frowning at me from a very comfortable armchair. He was dressed smartly and my intuition told me that he was one of those minor sinners, an embezzler or fraudster, someone who would probably be consigned to a less painful Circle of Hell. Once his paperwork was done, that is. His frown continued. I asked: “Such as?” and I realised my voice was a croak.

“Telling stories,” he said.

He leaned forward, although in the luxurious depths of his particular chair he looked just as stuck as when he was sprawled almost horizontal. “Let me say that I prefer short tales, the briefer the better. Thrills without frills. Long stories annoy me. I seem to lack patience.”

“A major disadvantage in a place like this,” commented the first man, then he chuckled and the shaking of his body made his rocking chair oscillate. With a sigh, the second man continued: “I have only been here for a few months. I am still in full possession of my senses. The decay of my mind hasn’t begun. I will tell you a story and I suggest you tellme one in return.”

At a loss for words, I simply stood there, and my failure to respond quickly enough seemed to irritate him.

“It doesn’t have to be a major epic,” he snapped.

“But my mind is blank.”

He threw up his hands, exasperated. “Then you ought to clear off. It’s far better to be where you belong.”

“Wherever that might be,” said the first man.

“Not near here, I hope,” snarled the man in the armchair, and he scratched his head with unwarranted ferocity. “Well, I don’t care if I don’t get any story in exchange. I intend to tell mine.”

I found this rather mystifying and was about to say so, but he was clearing his throat and preparing to speak. The first man was still chuckling and rocking, but more quietly and less vigorously, and soon he settled back into quietude. At the same moment, the smartly dressed fellow fixed me with his piercing eyes, a gaze too intense for such a casual moment, and then a stream of words came out of his mouth. I was vaguely alarmed.

About the Book: In death, as in life, paperwork is hell. The paperwork for the recently deceased Monty Zubris needs to be examined and deliberated upon. So, meanwhile, the Devil has consigned him to the Waiting Room of the Afterlife. It is ordered alphabetically, so he is compelled to make his way to his designated zone, which is, of course, near the very end of the chamber. On this voyage of enormous length, he meets various dead individuals, many of whom wish to tell him their remarkable stories.

A light comedy, a picaresque journey – like a warped subterranean Pilgrim’s Progress.

“Only Rhys Hughes could have written The Devil’s Halo!”
– IAN WATSON, European SF Society Grand Master 2024.

About the Author: Rhys Hughes began writing from an early age. His first book, Worming the Harpy, was published in 1995 by Tartarus Press, and since then he has published more than fifty other books, and his fiction has been translated into twelve languages. His work encompasses genres as diverse as fantasy, gothic, experimental, science fiction, magic realism, comedy, absurdism, thrillers and westerns, and he is known for his invention, imagination and wordplay. He recently completed an ambitious project that involved writing exactly one thousand linked short stories. He also writes plays, poems and articles.

PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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