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Memoir

The Man in 16C

By C. Christine Fair

More than twenty-five years have passed since we first met, and I still do not understand what drew me to Gurmit so tenaciously. Gurmit was wont to insist, “Chris. We were together in a past life, and something went tragically wrong. We are forced to get it right in our subsequent lives.” I used to rubbish his explanation for our inexplicable bond but I have no better explanation.

Our story in this life began at O’Hare airport in March 1994. For me, it was lust at first sight. There is no other way to describe my visceral reaction to the man I saw standing ahead of me at our San Francisco gate. I immediately fixated upon his dark black, soft, uncut beard tucked up under his chin. His pink, supple lips. A generous topknot was gathered up into his sloppily wrapped pale blue turban. He was several inches taller than me with his turban. I overheard him speaking in a luscious—but not posh—British accent. He was the most handsome man I had ever seen. And when confronted by his beauty, I felt my stomach seize up. The smell of the coffee wafting from the Starbucks nearby made me nauseous.  I was suddenly conscious about my unwashed waist-length hair, my unfashionably long shabby dress with knockoff Birkenstocks, the nails I bit down to the nub with chewed up cuticles and my face, which was speckled with red pimples unmasked by makeup.

I listened closely as he approached the staff at the gate.  I overheard her assign him seats 16C and D. Evidently, he wasn’t alone. I wondered if perhaps he had a wife. After he left the counter, I next approached the gate agent and requested 16B. She smiled knowingly and said in a distinctly flat Chicago accent, “Honey, that seat is taken but I’ll get you as close as I can.” She winked at me as she gave me 14A.

I followed him back to where he was seated in the lounge. He was with a portly, stygian, clean-shaven man. They were speaking in Punjabi, which was a language I was studying in my doctoral program in South Asian Languages and Civilisations at the University of Chicago. I discerned from their conversation that the man was his uncle. Gauging from his accent, I surmised he was born in India. I tried to make eye contact with the man in the turban, but he didn’t notice me notice me. Why would he? I was unremarkable and he was engrossed in the conversation with his overbearing uncle.

When it was time to board the plane, I was close behind him. I wanted to find a way to strike up some small talk, but the uncle was a formidable adversary. Daunted, I continued eavesdropping on their conversation. They were going to visit relatives in San Jose. I noticed that there was no wedding band on either of his meticulously clean hands. I felt queasy—in a good way. I was twenty-three and inexperienced, but I knew I wanted him.

Once the flight reached cruising altitude, I pulled out a notebook, tore out a piece of paper, and wrote to him in Punjabi, “If you’re not married, you can call me when you reach San Francisco. I’ll be at this number… Don’t be freaked out if a man answers. It’s my friend Gene. I’m staying with him.”

When the flight attendants were up and about, I folded the missive and turned on the call light. An officious flight attendant arrived. “Ma’am, can you hand this to the man in the light blue turban in 16C?” She smiled wryly as she took the note from my hand. Then I watched in agony as she made her way to 16C. Suddenly, I was struck by the horrifying thought that this British-born Sikh may not read Punjabi. But…his older uncle, with the Indian accent, likely did.

As soon as the seat-belt light went off, I practically ran down the aisle to reach the man struggling to read my note. “Hi. I’m Chris. I sent that note,” I said out of breath, pointing to the offending letter with my left and extending my right hand in a shake.

The man was befuddled but not displeased. “I’m Gurmit. Nice to meet you,” as he extended his own hand. Ignoring the curious uncle, I explained the content of my note as my face flushed deep red, and my hands trembled. My heart was leaping out of my chest. I pulled back my waist-long hair and blurted out quietly “I am in San Francisco for the week. I’d like to meet you if you are game. My number is in the note.”

I bolted in terror before he could respond. I had never been so impulsive before, and I was mortified by the thought of rejection after making such an ass of myself. But he was evidently intrigued if the curious grin on his face was any valid clue. Back in my seat, I was seized by thoughts of this Gurmit and what I should’ve said instead of running back to my seat.

The plane landed. He made eye contact with me and smiled as we disembarked. My friend Gene was waiting for me at the baggage claim. We continued to his apartment in the Haight. During the drive, I blubbered, “Gene, I did the craziest thing on the plane. I sent this note to some British Sikh dude who was totally hot. I told him to call me here if he wants to hook up.” I blurted it out in one breath hurriedly to preclude Gene from interrupting with his usual “You did what?” Gene’s stiff posture slackened, from which I concluded he was impressed and appalled at the same time. “How do you know you didn’t give my number to some psycho?”  Gene thought the

whole thing was a cockup and was dubious that the dude in the turban would call. Nonetheless, he offered suggestions on tourist sites.

Once at Gene’s home, I anxiously awaited a phone call that may or may not come.  Gene and I made small talk while I kept looking down at my watch. Gene would occasionally say with his familiar ‘I told you so’ voice, “He isn’t going to call you. What you did was insane.” Three hours later, the phone rang. Gene answered. “It’s for you, Chris. It’s that British guy you mentioned,” Gene belted out in complete surprise as he handed me the handset. My hands shook as I took the receiver, “Chris, it’s Gurmit. From the plane.” His voice stirred an unfamiliar feeling in my body. It was desire. “Do you want to see the sites with me tomorrow?” I excitedly exclaimed, “Absolutely! What about meeting at the Fisherman’s Warf, Pier 39, at 10 am?” He eagerly agreed.

After a restless night of fitful sleep, we met at the appointed place and hour. We spent the day seeing the tourist sites in San Francisco. Both of us preferred to see the city on foot. Sometimes we’d tuck into a cute restaurant for a bite to eat or to have a cup of coffee for me, tea for him. This gave us ample opportunities to speak with each other, cramming as much information gathering into the day as possible. Gurmit and I turned out to be the same age.  When I asked Gurmit why he came to Chicago, he explained “I am a doctor in London. I came to Chicago to learn how to treat gunshot wounds and other traumatic injuries.”

“But why did you have to come to Chicago to study this, Gurmit?”

“Because we don’t have enough gunshot injuries in London to study,” Gurmit said sheepishly. 

“Are you doing your residency to be a trauma surgeon?”

“No. I am just doing an externship in trauma work; my main medical profession is obstetrics and gynecology.”

I recoiled briefly. I had always disapproved of men being gynecologists, and I refused to avail of them. I preferred Gurmit as a trauma surgeon.

“What do you do, Chris, and how do you know so much about South Asia and Punjabi?” I explained that I’m doing my PhD in South Asian Languages and Civilisations, focusing on Sikh diasporas and the Punjabi language. Gurmit lit up. “I’m actually doing a PhD as well in reproductive medicine,” he enthused. We shared our stress of doing doctorates.

Apart from our academic interests, however divergent, perhaps the most important commonality was that both of us had recently lost our mothers to cancer. We bonded over our still-raw grief and our varied, complex relations with our living siblings. He had two sisters. I had two half-brothers. We also discussed our problematic fathers.

“Chris, I have to warn you. I come from a traditional Sikh family. My family cannot come to know of us meeting. My uncle is cool. But my father will sternly object.”

This was a chilling harbinger of things that would come hurtling our way in time. But we agreed to see where this went before agonising over his regressive father.

“Gurmit, I also have to tell you something. I don’t really know my father. He’s a deadbeat dad.”

If Gurmit was shocked by the nature of my paternity, his face didn’t reveal it.

With his family obligations in San Jose and my obligations to my friend Gene, we didn’t spend but one or two more days together that week. On the ferry from Alcatraz back to shore, our bodies grew close under the setting sun. Gurmit cupped my face and kissed me for the first time. I felt the softness of his moustache on my upper lip. My stomach fluttered as his tongue met mine and his hand moved to my lower back. We lingered in that kiss for minutes. It was not a hungry kiss. It was a tender kiss. It was a kiss that said I want you, but let’s take our time.

After we parted ways in San Francisco, we wrote letters weekly and we spoke on the phone when we could, which was very expensive in the early 1990s. We planned to meet in London a few months later, in June. I was on my way to India for the summer, where I would study Hindi and hopefully Punjabi in the idyllic—if very wet during the Monsoon—northern Indian hill station of Mussoorie. Throughout the duration of the flight, over numerous gins and tonic, I pondered what we would do and how we would do it when we met. Prior to leaving, I joked, with more seriousness than levity, with my saucy girlfriend Carmen, “The only parts of London I want to see are the walls and ceiling of Gurmit’s bedroom.” I imagined a romantic meeting at the airport.

The plane landed and disgorged its passengers. I passed through baggage claim, where I picked up my singular item: a large rucksack crammed haphazardly with Indian clothes for the summer, some notebooks, and Hindi and Punjabi grammars. I looked for Gurmit everywhere. He was nowhere to be seen. An hour passed. Then two. I felt the sour taste of panic rising in the back of my throat. Tears welled up and streamed hot down my cheeks. I was heartbroken and terrified. “What the hell have I done?” I wondered aloud.

To tame the panic, I flipped through the expanse of my 650-odd-page Lonely Planet India. Repeatedly. I tried to take naps, cuddled up to my ruck sack on the waiting area floor. After three hours, I wrote him off. He must have gotten cold feet, I presumed. Crestfallen, I began making my way to the ticket agent to change my flight. Then, at the last possible moment, I heard Gurmit call out “Chris! I’m over here! Where are you going, silly?” He had just arrived. He was sweaty, out of breath, and completely oblivious to the terror and disappointment I was experiencing despite my obviously tear-streaked face.  

Unable to sublimate my anger, I barked at him, “Where the flaming hell have you been? I was literally on my way to book myself on the next flight to Delhi! I was scared to death, goddamnit, Gurmit. Goddamnit!” Gurmit was sheepish. With downcast eyes, he tried to explain his inexplicable lateness.

“I’m really sorry, luv. I set off from dad’s place in Gravesend late and missed several commuter trains to London.” 

I pointed out the obvious, “If this were important, you would’ve left early, and you would have caught those trains.” I was still crying.

He offered one apology after the next, which I begrudgingly accepted. But it took several hours for me to shake off the anger and disappointment at him not being there when I arrived. There was no romantic reception.

While I was still stewing, we were making our way through a series of Tube and bus connections. “Here’s an A to Zed of London, which you’ll need while you’re here,” he said, foisting a massive tome into my hands.  I was utterly befuddled as he tried to explain this collection of endless maps and, with repeated reference to it, sought to explain to me where we were going and how.  “I know. It’s overwhelming, innit? But you’ll figure it out. You’re smart,” he said, beaming a wide, toothsome grin.

At long last, we arrived at the aging brownstone walkup in Golders Green he called home. This too failed to meet my expectations. I presumed that because he was a doctor, he had the means to have his own flat. It turns out that young doctors are not well-heeled in the United Kingdom.

 “So,” he paused with some embarrassment, “I’m renting a room from an elderly lady.” He could see the disappointment on my face. When we climbed the stairs and entered the flat, the octogenarian greeted us with tea. She was deeply chary of me from the first moment she laid eyes on me. She announced, while taking a sip of her tea, with precision in the Queen’s English, “The young lady shall not be allowed to spend the evenings in the flat.”

Without putting up a fuss, Gurmit explained to me, “You will stay with my younger sister, Saabjit. She’s only an hour away by bus. I’ll show you where she is in the A to Zed.” I shuddered at the thought of making my way here with that ominous and overwhelming volume.

Saying goodbye to the officious landlady reeking of rosewater and talc, we entered his room and closed the door.  The chemistry that overtook me at O’Hare airport engulfed me once we were alone. We kissed for what seemed like ages. Then, at long last and while looking into my eyes, he slipped my dress gingerly over my head. He undid my ponytail and scattered my hair about my naked shoulders and began to kiss my clavicle. Horribly ashamed, I said “Gurmit, I’m on my period.” To which he cheekily responded, “I’m a gynecologist. Do you think I care?”  His smile put me at ease.  He removed his turban and set it upon his desk, and untied his topknot. His long, black, thick hair tumbled below his waist, releasing a scent of coconut with which he plied his hair.

I was utterly mesmerised by the beauty of this man. I opened myself to him, forgetting my anger from several hours before. He kissed me tenderly on my lips as he entered me with his voluminous hair falling around my face. Our bodies intertwined. Our smells comingled. We made love until we were exhausted. Gurmit was the most sharing and attentive lover. He went to every length to pleasure me. After we made love, Gurmit braided our hair together in the low evening light. Then he smiled at me and said “Now I’ve got ya.” But in truth I wasn’t going anywhere…except to his sister’s house to spend the night.

During that week in London, we fell into a routine. During the day, he and I would stay together until late at night. Unable to control ourselves around each other, we made love in an offbeat section of Regent’s Park, in the unlit alcove of an apartment building in Golders Green, in a cemetery near his house, in the bathroom at a bar in Swiss Cottage. Then Gurmit would deposit me at his sister’s flat, where I would sleep until nine or so, have breakfast, then make my way over to Gurmit’s flat, where our shenanigans would begin anew.

At the end of the whirlwind week, I realised that I still didn’t know this man. I had not met any of his friends.  Our bond was largely physical. I enjoyed being in his presence, but our physical attraction to each other made it impossible to get to know him at a deeper level. All I knew by the end of the week was that I wanted more of Gurmit. I wanted more opportunities to go beyond our sexual attraction and intrepid encounters. Then, at the end of that week, I hopped on a plane and went to India for the summer.

Despite being busy with my studies in Mussoorie, I was unable to stop thinking of Gurmit. Then, after a few weeks, my period was late.  I needed to speak with Gurmit. But in those days, making international calls from India was not straightforward or affordable. One had to find an agent who would book the extremely expensive call. I called Gurmit at his flat several times, but his landlady reported, “Sorry, dear. He’s still at work.”  After five or six increasingly stress-filled efforts, I finally reached him and blurted out, “Gurmit, my period is very late.” Without missing a beat, Gurmit said, “Chris, that is terrific news. I want to marry you. I hope you know that.” 

I was taken aback.

I was not ready to be a mom or a wife.  Up to that point, our relationship was physical rather than emotional. Being alone and pregnant in India was not something that I could countenance. I had no idea how to even begin finding an abortion facility.  After three panic-filled weeks, my period finally came. Perhaps my period was just irregular, as it sometimes was in those young years of womanhood, or perhaps I miscarried. When I began to bleed, I again called Gurmit. After several attempts, once more, I reached him. “Gurmit, we’re in luck! My period came!” I was ecstatic. I was practically crying from relief.  But Gurmit was devastated. “Oh Chris. I was really looking forward to being the father of your baby.” I felt discomfited by this claim, given the nature of our relationship.

During most Monsoon days in Mussoorie, it rained nonstop. I had to have my clothes dry-cleaned because it was impossible to dry them outside. Leeches were a common nuisance on the hour-long trek up the hill to class and down again. After class, I would return to the room I had rented in a guesthouse. The rain falling on my tin roof created a romantic atmosphere that made me miss Gurmit poignantly.

I wrote to him daily after lunch and made my way through the rain and leaches to the post-office in the next bazaar. He was an equally vigorous letter writer. We exchanged details of our days and our expectations for our next meeting on my return trip in early October. I told him about the monkeys who slipped through the bars of my room to eat my peanut butter, and he told me about interesting patients he had treated and their infertility challenges. He updated me on Saabjit’s various hijinks. Through those letters, I began to get to get a sense of who Gurmit was as a person, how he spent his days, what he dreamed about and what he wanted from this life.

October finally came. I made my way from the cool climbs of Mussoorie to the inferno that was Delhi for my flight home to Chicago via London. This time, when I landed in London, I did not expect Gurmit to be on time. I saddled up to a coffee shop with a book and waited for him. An hour or so later, Gurmit arrived with his perfunctory apologies. I didn’t even bother asking him why he was late. Our time in London was brief. Before returning to London, I informed Gurmit that I wanted to celebrate my birthday in Edinburgh. Dutifully, Gurmit booked our tickets on a comfortable bus, and we passed the eight-hour journey canoodling and generally discomfiting the other passengers with our altogether too public displays of affection.

At the hotel in Edinburgh, we settled in quickly, and our hands immediately began exploring and undressing each other’s bodies. I wish I could remember the details of the hotel room. But all I remember is how ravenous we were for each other. “Chris, luv, do you mind fetching the condoms from my coat pocket?”  However, when I went to his coat pocket, I found just two condoms. “Gurmit, condoms come in clusters of three. Where the hell is the third condom?” I demanded accusatorily.  Gurmit’s face was ashen.

“Chris, what are you talking about? What are you suggesting?”

“Gurmit, I think you know exactly what I’m suggesting. Who was—or maybe is—she? One of your goddamned nurses?”

Gurmit insisted that there was nothing awry.  But I didn’t believe him. I didn’t sleep with him that night. A seed of doubt had been planted, and I was beginning to feel like a fool for thinking this amazing man was all that he seemed.

A few days later, I was on a plane back to Chicago.

Back in Chicago, those seeds of doubt sprouted and took root. We were still together, but other problems quickly emerged. Gurmit, as he explained on the first day, was from a traditional Sikh family. Although his father, who lived with his older widowed sister, had been living in Gravesend for more than three decades, he still followed the lifestyle of India in the 1960s. His father expected Gurmit and his two sisters to have arranged marriages. Gurmit was the oldest. Any socially unacceptable behavior on his part would compromise the arranged marriage prospects for his two younger sisters.

However, neither wanted the arranged marriages being foisted upon them.  I had spent enough time with the youngest sister, Saabjit, in London to know that she would do most things to avoid an arranged marriage, and if those things comprised a ‘to do’ list, she was making her way through that list efficiently. Paramjit, the older of the two sisters, had escaped to Australia to avoid being gheraoed by her father’s plans for an arranged marriage in 1991. And to triumphantly hammer the final nail in that coffin, she hooked up with a white guy and had two children out of wedlock with him. Their father disowned her and her children.

Given Saabjit’s myriad misadventures, Gurmit asked that I let Saabjit live with me in Chicago. He thought my nerdy ways would have a salubrious effect upon her. I welcomed Saabjit to our couch, where she joined me and the Chinese husband-wife duo, who were my roommates. But Saabjit was incorrigible. She was shoplifting, picking up drug dealers at the laundromat, and disporting with miscreants that she found loafing about near McDonald’s on 53rd Street.

“Saabjit, aim higher than drug dealers, for fuck’s sake! You’re just putting yourself and me at great risk.”

 “Chris, just because you’re fucking my brother, doesn’t mean you get to tell me what to do.”

After the dustup I called Gurmit. “Gurmit, you need to come out here. She’s going to get herself into big trouble. Hell, she’s going to get me in trouble.”

By the end of the week, Gurmit was in Chicago.  “Saabjit. Chris is right. Find a professional man. Stop chasing the hooligans.”

Saabjit was clear in her response to him too, “Gurmit. Fuck off.”  As if by plan, she got pregnant. She returned to London to have the baby. She was twenty-one.

When her father learned that she had given birth to a half-Black daughter through the Punjabi rumour network, he was predictably enraged. He gave her an ultimatum: put the child up for adoption and accept an arranged marriage to whomever he found for her at once, or else. She went underground.

As Gurmit and I were becoming more serious and as I spent more time in London, the responsibility reposed in Gurmit began eroding our relationship because the prospects for our future were increasingly dim.   If we were walking down the street together in London and Gurmit saw another Punjabi in the distance, he would let go of my hand and speed up or even cross the street to get away from me. He was terrified of the Punjabi rumour mill and its devastating efficiency. 

“Gurmit, it really hurts my feelings when you do that.”

“Sorry, luv. If my dad finds out, I’m in big trouble.”

We increasingly fought about Gurmit’s endgame or lack thereof. He kept insisting that we could get married once his sisters were “settled” even though they were never going to be settled in the preferred sense intended by the Sikhs of Gravesend.

There had been a window of opportunity for our relationship to progress meaningfully in spite of these constraints. Before the third year of my doctoral program, I could have switched to a comparable program in London, provided I could get admitted. However, Gurmit was still scared to death of getting caught. And when I perceived the window to be closed because I was now committed to Chicago, I told Gurmit I couldn’t live like this anymore. He had to be willing to break from his father’s expectations if he wanted to be with me. I needed to know that there was a future rather than an endless string of presents. And Gurmit simply could not do that. I broke up with him.

I concentrated upon my doctoral work and tried to put him out of my mind. That worked for a few years. In 1998, I moved to Los Angeles to work for the RAND Corporation. Alone in a new, overwhelming, and sprawling city, I thought about him often. I read and re-read his letters, and I fell in love with him all over again. Unable to resist the urge,  I called him at his father’s home in Gravesend.

“Gurmit, it’s Chris. I’m calling from Los Angeles.”

Gurmit was excited to hear my voice. “Why are you calling?”

“Well, remember when you braided our hair together?  I’ve been thinking about that a lot.”

“Me too, Chris. Me too.”

“Is there any chance you can come to LA? I’d like to try again?”

Within ten days, Gurmit was in Los Angeles. Our physical attraction was as strong as ever. But our lovemaking was tainted with sadness. After all, what had changed? I was afraid to ask Gurmit if he could tell his dad about us because deep down, I knew the answer.

Once, when I curled up against his body in bed, I cautiously asked: “Gurmit, how can we be together if you won’t tell your dad or at least marry me anyway?” He continued to harp on the necessary but insufficient condition of his sisters’ arranged marriages. I was livid.

“Gurmit, your sisters are mothers now.”

Gurmit’s position hadn’t evolved at all. Left with no choice, I explained, “Gurmit, I want you. I want us. But if you still can’t take on your dad, nothing is possible. I need you to leave on the next flight.”

Begrudgingly but without complaint, Gurmit was gone the next day. Years passed. We made a few furtive efforts to get back together. Each time was bedeviled by the same problem.

In April of 2004, I moved to Washington, D.C. for a job with the United States Institute of Peace. A month later, I met Jeff, the man I would marry.  Later in December, we learned that I was pregnant, and so in March 2005, I married Jeff. We lost our baby the week before we married. Jeff was with me from the beginning to the bitter end of that tragic pregnancy. Then we lost again a few months later. For the second miscarriage, Jeff was distant and disengaged. This was a poisonous weed that took root early in our marriage.

While the losses created a distance in our new marriage, his parents pried those distances further.  My mother-in-law, Mary, would say “Chris. You’re white trash. You come from the wrong side of the tracks, and you will always be from the wrong side of the tracks.”

When his parents were cruel like this, my husband did nothing. He was unable to confront his parents.  I sunk into a deep depression. If I am unworthy of being protected by my own husband, what am I worthy of? We kept drifting apart, and Jeff refused to go to counseling.

“Jeff, I need you to go to counselling with me to save our marriage. It’s crumbling about us.”

“Chris, I can’t. What if the counsellor tells me I’m doing something wrong.”

“Jeff honey, we are both doing something wrong.”

But he was adamant in his refusal. The space between us became a chasm. And in that chasm, thoughts of Gurmit began to grow.

In 2014, nearly nine years into my challenging marriage, I went to London to give a book talk. After the talk, I was alone in my hotel. Memories of Gurmit and me were littered across London. I decided to call the home of Gurmit’s father and ask for Gurmit. Gurmit had always spent the weekends in Gravesend, and I assessed that he was likely there. I no longer had a functional number for him in London.  Gurmit’s father answered in a thick Punjabi accent. I told him in Punjabi, “My name is Christine. I’m the woman who wrote all of those letters to Gurmit from India many years ago. I’d like to speak with Gurmit.”

Gurmit’s father responded briskly in Punjabi, “I know who you are. Gurmit’s not home.”

“Can you give him my number?” His dad agreed to do so. Then I went home to Virginia to wait.

Within two days, I saw the +44 number come up on my phone. It was Gurmit. I was on a train to New York for another book talk. We spoke for the duration of the train ride. I asked him if he was married. “Chris, I’m divorced, and I have a daughter. You?”

“Yes. But I’m miserable in my marriage.”

We began messaging and connecting on Skype. It was as if time had collapsed on itself. We were as we always were. But this time, Gurmit resolved that he would tell his father and marry me, irrespective of his father’s opinions on the matter. I told my husband that I was leaving him and that I was getting back together with Gurmit. Jeff was devastated, but he still refused to go to marriage counselling.  Gurmit and I met thereafter in New York in December.  Once we were together, our bodies found each other as they always had but Gurmit was lost. His marriage had changed his life. In New York he told me the whole story, or so he said.

“Chris, I have to tell you a lot of things. I am not the man you fell in love with. My marriage destroyed me.”

Gurmit began to explain the sordid truth of his recent past and present. He agreed to have an arranged marriage. His father found him a barely literate woman from his family’s village outside of Jullundur. I was appalled by Gurmit’s willingness to marry a woman who was so beneath him intellectually, and felt a strange pity for this woman. He had not even met her. Their engagement took place between the woman and his photo. His father picked a much younger woman he believed would be an amiable housewife, willing to take care of Gurmit, him and his sister while giving birth to children she would raise.  It turns out that she wasn’t the simpleton they presumed her to be. While awaiting to come to England, she was studying U.K. immigration law, and she imagined a very different life for herself in the U.K. that didn’t necessarily include being married. At least this was Gurmit’s account.

Once in Gravesend, she began calling the police to report abuse at the hands of the residents of the home. She began staging suicide events, evidently telling the medical personnel that her family was abusing her. She filed a criminal complaint. Gurmit’s elderly aunt was taken into custody. Gurmit and his father also spent time in jail. Ultimately, those charges were dismissed. Along the way, she became pregnant but aborted the fetus without telling Gurmit until after the fact. But despite all of this drama and legal jeopardy, he took her back when she came crawling back to the marriage.

But she was undeterred: she wanted to remain in the U.K., but she didn’t want to be married if she didn’t have to.  She continued the old patterns of trying to establish a collage of evidence of abuse. Even while trying to ruin her married life, she clung to it as a contingency plan. She became pregnant in hopes of keeping Gurmit until she no longer needed him. She filed a police complaint again. The household members were taken into custody again. This time, the judge found him guilty. He went to jail. He had to perform community service. He could no longer practice medicine.

“Gurmit, so how do you earn a living?”

“I work in a shop close to our home in Gravesend.”

I was floored. But this explains why I was unable to find anything on my extensive Google searches for him over the years. He was no longer an active, publishing scientist.

I asked him about his daughter. The story grew darker. “I don’t have a relationship with my daughter. I refused to visit her under visitation.” I was sickened.

“Gurmit, that’s what my father did to me. How the hell could you abandon your daughter?” I was simmering in rage. Gurmit offered the palliative that at least paid child support. It wasn’t enough. He had no defense for his actions.

Rightly or wrongly, at no point did I doubt his innocence. But his failures as a father were all too similar to my own father. I felt for his daughter. I imagined the crises of identity she will have to maneuver over the course of her life as a fatherless daughter. But I could feel in my bones that this great reveal wasn’t the entire truth. He was holding something back.

Back in Virginia, we continued to talk nearly every day. But I told him, “You’re still hiding something from me. I need to know what you’re hiding.”  After a lot of persuasion, Gurmit conceded. “Chris, you’re right. I’m still married.” I felt a wave of nausea wash over me.

“What the fuck do you mean, you’re still married? You told me you were divorced.” 

“I am divorced. But I had second arranged marriage.”

I could not believe the idiocy of this man. After the fiasco of his first arranged marriage, he had another marriage.  As before, his father scouted his village for a simpleton. Once again, the engagement happened between the woman and a photo of Gurmit. Again, Gurmit had never met her prior to the wedding night, which he consummated.  Something snapped inside of me. I was repulsed by him. I couldn’t stand the thought or sight of him. I told him that I couldn’t see him anymore.

And with that final grotesque revelation, a thirty-year saga ended abruptly as I confronted the damage I did to my marriage and what it would take to fix it.

.

C Christine Fair is a Professor of Security Studies at Georgetown University. She completed her PhD in South Asian Languages and Civilisation at the University of Chicago. Her creative pieces have appeared in Fictive Dream, Hypertext, Lunch Ticket, Bangalore Review, Glassworks, and Existere Journal of Arts, among others, in addition to her scholarly work and literary translations from Urdu, Punjabi and Hindi.

Disclaimer: The opinions expressed are solely that of the author and not of Borderless Journal.

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Categories
Stories

In Translation: Lakhvinder Virk

Story by Lakhvinder Virk, translated from Punjabi by C. Christine Fair

Translator’s note

This story comes from Lakhvinder Virk’s first collection of Punjabi-language short stories titled, Colors that Were Not Red (Rang Jo Suuha Nahin Sin), which was published in 2024 by Ojj Parkashan in India. Punjabi literature, despite the presence of important giants such as Amrita Pritam and Ajeet Cour, is still dominated by male voices and male interiorities. Even when male authors ventrilolocute for female characters, it often feels voyeuristic. Upon reading this story, I was immediately struck by its distinctive voice and storyline. This story is distinctive both because of its adventurous female protagonist, who is willing to explore her own sexuality and negotiate the boundaries of marriage, but also its theme of a husband who seeks an open marriage. In India such concepts are even more rare and controversial than they are in the United States. Upon encountering this story, I was awed by Virk’s brave willingness to engage a subject matter that is so verboten in India. While other stories in her collection of short stories flirt with similarly provocative themes, I believed “Open Marriage” was an important story to translate. While the specificities of this story are rooted in upper-class Mumbai, India, the challenges confronted by the young female protagonist are universal. How do women everywhere negotiate unreasonable demands and behavior from a husband who was heretofore presented as loving and caring? When has the Rubicon been crossed? When does a woman leave a marriage that is destroying her? How much is too much to tolerate? This story presents its own answers.

Lakhvinder Virk
Open Marriage by Lakhvinder Virk

The sound from the phone caught both of their attention. It was likely text message. Indeed, Siddarth got a message on his phone. He did not pick up his phone to look. Tania’s gaze was fixed on the television screen. Because it was Sunday, both were free, and they planned to watch the film Animal on Netflix. They ordered out for food and began watching the movie.

On the TV. screen, there was a scene: the hero, having lied to his wife, formed a physical relationship with another girl. When the wife found out, she was inconsolable. She cried and left the house, taking the children with her.

Siddharth picked up the phone and went to the bathroom. But the sound of the message on his phone kept nagging Tania.

Tania tried to focus on watching the film. “Is it such a big deal if a husband is involved with another woman? He still loved his wife,” she thought to herself. “If what is being depicted is real, then so what?”

*

Siddarth and Tania were married two years ago. Siddarth was the CEO of a multinational company in Mumbai, and Tania was the general manager in a branch of the State Bank of India. They had an arranged marriage through a matchmaking app. After marriage, the husband and wife would clean the kitchen together as well as other household chores. Because Tania shifted from Delhi to Mumbai, she had to work hard to understand the new place and new environment. Siddarth helped her thoroughly in this process.

One day Siddarth asked, “Tania, did you have a boyfriend before marriage?”

“I am not so narrow-minded. Don’t worry. Come on. Tell me.” 

“In truth, no.” Tania was collecting herself.

“This isn’t possible, dear. Don’t lie.”

“No Siddarth, it’s the truth.”

“This means that you don’t trust me, Tania. These days, there’s nothing bad about having relationships. Moreover, in our society, if you don’t have a relationship, it means that there is something wrong with you.” Siddarth wanted to know about Tania’s past.

“I never got the free time, Siddarth. I just focused upon my career and studies,” Tania answered, looking away. She was afraid that Siddarth would read her emotions.

“Tell me about yourself,” Tania asked.

“Yes. I had many. I had my first girlfriend when I was in the sixth grade. Before marriage, I had thirteen girlfriends.” Siddarth answered proudly, counting them on his fingers.

“Oh my god! At such a young age,” Tania said in bewilderment.

“Young?” Siddarth looked at Tania as if she had come out of the jungle and knew nothing about the world. “Some of my friends had several physical relationships by the time they were in the tenth grade. I even had a friend who was caught with his girlfriend in the school toilet. Both of them were kicked out of school. In this regard, I was slow. My friends would make fun of me because I was clueless. Then somehow, during my graduation, I mustered the courage with my fourth girlfriend,” Siddarth explained while laughing. Tania was looking at him, astonished.

“Delhi is also an open environment like this. How is it possible that you did not have a boyfriend? Yaar[1], these days one has to do a lot of things due to peer pressure. Among my friends, if someone didn’t have a girlfriend, they would kick him out of the group. I don’t believe you didn’t have a boyfriend. Come on. Tell me,” Siddarth insisted.

“It’s not necessary that every girl has a relationship.”

Tania had two boyfriends. One was in the twelfth grade. When Tania saw him, she fell in love with him. But this was a childhood crush that ended in a few days when he became friends with another girl. The second was when she was doing her MBA. She fell in love with a classmate. She was fairly serious in this relationship. She wanted to marry him, but when she raised this matter with him, he responded in rage. Tania was outdated to him. “I’ve never even thought like this. What does marriage mean?” he had said.

After that, they could never be normal again, and they broke up.

Tania wanted to tell all of this to Siddarth, but she was afraid. She had always heard that a boy could do whatever he wanted, but a boy wouldn’t tolerate hearing this from girls.  Her mom said that talking about such things could lead to a divorce. Thinking about all of this, she kept quiet.

Siddharath brought Tania into his embrace and said, “This is normal, Tania. We go out of the house, it’s natural that we’re attracted to members of the opposite sex. If I can, why can’t you? I am not an old school type.”

Even though Tania didn’t want to, she hid the truth. After this, Siddarth did not raise the issue again.

One night after dinner, when all of the work was finished, Tania came into the bedroom. Siddharth was reclining on the bed, reading a magazine.

“Do you know about open marriages?” Siddharth asked, signaling her to come near him.

“Open marriage?” Tania asked out of great curiosity, sitting beside him. 

“I am reading some stuff about open marriages and…So be it. I myself am thinking about this,” Siddarth said.

For a moment, silence spread between them.

“What is an open marriage?” Tania stood up and started putting on some lotion. She had put on a nightie in Siddarth’s favourite color, but Siddarth had paid it no attention.

“An open marriage means that within the marriage, there are some commitments, but both partners can form relationships apart from the other,” Siddarth explained.  “It’s not cheating but understood as a different aspect of intimacy.” He was looking towards Tania and saying, “In doing this, the couple’s bond can deepen and they never get bored.”

Before responding, Tania was quiet for some time, thinking about this.

“It seems interesting but….is it practical? Moreover, it could bring stress to the couple. And consequently, the marriage will get very complicated.”

Siddarth shook his head, “I know that this isn’t easy, but if one talks openly and honestly with each other, it seems to me that it isn’t so hard.”

For some time, a silence spread between them.

“Tania I don’t want our marriage to become old and conventional, and after some years we fight and become distant. Many of my friends are in open marriages or are into wife swapping. Actually, I didn’t want to get married, but my parents pressured me and I got married.”

“You mean you can have a girlfriend, and I can have a boyfriend. Right?” Tania asked in astonishment.

“Yes. It’s necessary to keep our marriage alive.”

“But how will this work? This seems very awkward to me.” Tania was stuck, conflicted.

“Go back deep into history, there is polygamy in our culture,” he began to explain to Tania. “In our country, there are multiple such examples in which Kings had hundreds of marriages. Apart from this, they had other relations. The queens had relations with the various slaves living in her palace. Were these not open marriages? We boast about that culture. I also want to follow that culture. It’s not impossible.” Siddharth wanted to convince her through whatever means.

Tania, flabbergasted, sat there in silence listening to him speak.

“Then after some time when there are children, nothing can happen anymore. At the very least, until then, we should enjoy our life according to our wishes.”

For some days, this argument went on between them. In the end, after hearing the various arguments, Tania agreed with Siddharth, and they decided to have an open marriage.

Whenever Siddarth had a new girlfriend, he discussed it with Tania. If he went to see a film or went on a date, he definitely told Tania. In the beginning, Tania did not like this. She felt jealous, but this feeling gradually faded. Siddarth kept on asking Tania whether she had a boyfriend. Tania, in those days, was very busy at the office. She didn’t take a liking to any man.

“You are so lazy,” Siddarth teased her, laughing.

“I have made a third girlfriend and tomorrow I am going on a date with her.”

“Well done,” Tania said with great flair. They both began to laugh.

The next day, Tania looked very closely at the men working with her, but none struck her fancy.

For the last few days, Tania had begun taking yoga classes. On that day, she went to her yoga lesson after work, and she saw a new face in the class. He was about 30 years old. He was a tall, attractive young man. Tania’s attention kept floating towards him. As soon as the session finished, people began gathering their mats.

“Hello.” The young man said to Tania, sitting on the same bench where Tania was sitting, and putting on her shoes.

“Oh. Hello, I am Tania.” Tania extended her hand and immediately felt that her hand was the hand that had touched her shoes. She pulled her hand back.

“Gavi.” The young man extended his hand, smiling.  “My hands also touched my shoes. It’s no big deal.”

Tania really liked his style. “This is the first time I am seeing you?” Tania asked.

“I have just joined. Actually, I just shifted from Chandigarh a few days ago,” he replied.

“Oh nice. Chandigarh is a happening place. I wonder how people from Chandigarh can live in a congested place like Mumbai,” Tania said as they were heading towards the parking.

“You are right, but this is my first required posting outside of the state. No doubt, Chandigarh is a very beautiful and peaceful city, with zero crime. But you have to leave it for career growth. Chandigarh is a city of retired people. After retirement, I will definitely shift to Chandigarh,” Gavi looked toward Tania while smiling.

“In which department are you?” Tania asked.

“I am an Indian Police Service Officer.”

“Oh Wow!” Tania said happily.

“And you?” Gavi also wanted to learn about her.

“I am a general manager at the State Bank of India.”

“Good post.”

“Thank you. My flat is just here, and where do you live?” Tania asked as she was opening the car door.

“My flat is a five-minute drive from here.”

“Nice to meet you. See you soon.” Saying this, Tania sat in the car.

“Same here.” And as he said this, Gavi closed Tania’s car door.

After some days, Gavi and Tania became good friends.  They sat side by side doing yoga. Sometimes, after class, they would stop to drink organic juice, and they would make small talk. Because he was newly arrived in the city, Gavi had no friends, but because of Tania he felt no loneliness. Tania also felt a lot of affection for Gavi. When she was with Gavi, she felt very special herself which she had never felt with anyone else.

On a vacation day, they planned to see a movie.

Tania had a message from Gavi on her phone that they would leave their homes at 10 o’clock. First, they would see the movie, then they would have lunch together. Siddarth read this message.

“You are dating someone?” Siddarth asked over dinner.

“Not exactly dating, but something like that. It’s nothing like this. We are good friends.”

“Hmmm. So you are going?”

“Yes. We made a plan.”

“Listen. I don’t like this,” Siddarth said, twirling his fork on his plate.

“What?” Tania asked with inquisitive eyes.

“This open marriage…Let’s close it.” Siddarth said.

“So…You have been enjoying the open marriage. I am just going to see a movie, and you want to close it?” There was bitterness in Tania’s voice.

“Yes. I want to close it. I cannot now live in an open marriage. You yourself were saying that marriage would get very complicated. Now I think the same.” Siddharth announced his decision.

“OK. No problem.” Tania agreed. “But it should be closed from your side too.”

“Yes. Done.”

Tania messaged Gavi that she was busy and, for this reason, she couldn’t come. After that, on several occasions, Gavi tried to make plans with her, but Tania made some excuse or another. She began to ignore Gavi.

For some days, Siddarth was working from home. One day, Tania finished her work early and returned home quickly so that she could spend some time with Siddarth. She took the duplicate key from her purse, unlocked the door, and went inside.

From inside, she heard a girl’s voice filled with anger. “Bastard. Scumbag. Have you no shame in having relations with me even though you are married? Did you tell me that you are married? I didn’t know anything. Either divorce your wife and marry me, or give me 2 Crore Rupees. Otherwise, I am going to the police station.”

Tania was astonished hearing this.

She went to the bedroom from which this noise was coming. She saw Siddarth begging this girl to forgive him. Tania didn’t know what she should do. She felt pity for Siddarth as well as anger.

Seeing Tania, the girl left quietly.

Siddarth told Tonia that he had been in a relationship with her for the past five months, and now this girl was blackmailing him. “She kept some videos and photos of our private moments, which she is threatening to make viral,” he added.

Tania didn’t know how to help Siddharth.

During this dilemma, she went to her evening yoga class. When the class finished, Gavi asked her why she was so sad, “What happened. Is your health okay? You are absolutely ashen. What happened?”

Tania needed a friend at this time. She went with him to a nearby coffeehouse. While drinking coffee, Tania told Gavi everything. It was like icing on the cake that Gavi was a friend but also a police officer.

Gavi listened to the entire thing and said, “Don’t worry, Tania. These kinds of groups, which ensnare people, are very active these days. They take their photos. Make videos. Then they blackmail them. Sometimes, these people don’t personally meet the victim. They do sexting and then record the phone sex. On this basis, they blackmail them. This is an elaborate net that has been cast. Our entire department is searching for these people. Don’t you worry. I will help you as much as possible.”

“Thank you so much, Gavi. I had no idea what I should do.” Tania felt as if a burden would be lifted.

The next day, Gavi called Tania and Siddarth to the police station. Sitting them in his office, he took the First Information Report and began to take action. It turned out that the girl was a member of such a group. The police wiretapped the entire group and arrested them.

During this, the way Gavi took care of Tania drew her even closer to him. She felt as if she had always needed a wise companion like him. She saw in Gavi’s eyes love and honour for her, something she had always wanted to see in Siddharth’s eyes. But apart from emptiness, there was nothing in his eyes.

*

Siddarth returned from the bathroom and became engrossed again in watching a movie.

Siddarth had taken his phone to the bathroom. She was very bothered by this. For the past few days, she was feeling that Siddarth was hiding something from her, whereas they both had agreed that they would not hide anything from each other.

“Should I ask him straightaway?” Tania thought to herself, but she thought it better to wait a bit. He may tell me himself. Is he still?…”

“Tania, tomorrow I am going to Pune for two days, for a workshop,” Siddarth told Tania while looking at his screen.

“Okay. Alone?” Tania asked.

“Of course. Can I take friends to a workshop?” Siddharth said in irritation.

The film was over, but in Tania’s mind, the phone’s notification kept playing. She could not stop thinking about this.

In the evening, when Tania was in the kitchen working, Siddharth’s phone was on the dining room table when a message came. Tania saw that Siddarth was taking clothes out of the armoire and packing them.

Tania picked up the phone, but it was locked. She was very baffled. Previously, Siddarth did not lock his phone. She tried to unlock it. After some efforts, she managed to unlock the phone. She saw that a message had come on WhatsApp.  When she opened the message, she saw a girl in a transparent nightie. The girl wanted to confirm that she should bring this nightie to Lohkhandwala if Siddharth liked it.

Tania, seeing this, was stunned. She messaged Gavi, “Can I stay in your house tonight?”

“Why not. But what happened?” Gavi quickly responded.

“I’ll tell you when I get there.” After messaging Gavi, she went to her armoire and took out clothes and necessary documents and began to pack them in a bag.

Seeing her do this, Siddarth repeatedly asked her where she was going? Why is she packing?

Tania did not answer. When she was leaving the house, she left the key to the flat on the shoe rack, and Siddarth grabbed her arm.

“Where are you going? What happened to you?  Why aren’t you talking?” Siddarth didn’t understand what was going on.

“Wherever I may be going, I am definitely not going to Lokhandwala,” she said looking straight into Siddarth’s eyes.

Hearing this, Siddharth knew he was busted. He said nothing, and his grip loosened.

Tania left, closing the door behind her.

[1] Friend

Lakhvinder Virk obtained her PhD from Punjabi University, Patiala in the department of linguistics and lexicography under the supervision of Professor Joga Singh. She lives in Chandigarh and serves as the head of the Punjabi Department in JDSD College in Kheri Gurana, Banur in Punjab. Her first book of short stories, Colors That Were Not Red, (Rang Jo Suuha Nahin sin) was published in 2024. This story was published in that volume.

Christine Fair did her Ph.D. in South Asian Languages and Civilizations at the University of Chicago. She is currently a professor of Security Studies at Georgetown University. Her translations have appeared in LIT Magazine, Muse India, Orientalia Suecana, The Bangalore Review, Borderless, The Punch Magazine, The Bombay Literary Magazine, and The Bombay Review.

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

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Categories
Essay

The Chickpea That Logged More Mileage Than You

By Ravi Varmman K Kanniappan

Pongal Pot. Photo Courtesy: Ravi Varmman K Kanniappan

On the 15th of January 2026, while much of the modern world was busy checking notifications, updating calendars, and worrying about quarterly outcomes, traditional Tamil households across the globe were doing something far more radical, watching milk boil. “Pongal”, the harvest festival, is one of those ancient cultural practices that stubbornly refuses to modernise. It does not arrive as an app update, cannot be streamed, and has no subscription model.

Milk is poured into a pot, heated patiently, and allowed, indeed encouraged, to overflow. This overflow is not considered inefficiency or waste, but it is the very point. It signifies abundance, wellbeing, and prosperity not merely for humans but for the entire ecosystem that made the meal possible, the sun, the rain, the soil, the cow, and the quiet, unseen labour of nature itself. Rice, lentils, jaggery, nuts, legumes, and raisins follow, and the resulting sweet dish is shared freely among family and friends, because prosperity that is not shared is considered incomplete.

This is an economy based not on accumulation but on circulation, not on profit but on participation. Something I believe is deeply unsettling to modern sensibilities.

Into this defiantly non-consumerist ritual wandered a chickpea with an extraordinarily well travelled past. This was no humble backyard legume, nor had it been picked up at the nearest market. It had sprouted in Mexico, been packed in Lebanon, purchased in Sierra Leone, and generously gifted by my wife Greeja’s friend, Saras, and her husband Pieter, a Belgian whose kindness, like the chickpea itself, clearly knows no borders. The chickpea’s journey to Malaysia, where, after crossing more continents than most humans manage in a lifetime, it finally fulfilled its destiny, being cooked into a traditional Tamil Pongal.

By then this chickpea had crossed more borders than most people ever will, navigated more currencies than a multinational executive, and yet arrived without a single stamp of self-importance. If globalization were ever to seek a spokesperson, it would do well to choose this chickpea, which achieved in silence what conferences and treaties have struggled to explain. The chickpea does not attend Davos, does not publish white papers, does not tweet about resilience or sustainability, and yet it embodies globalisation with a calm confidence that makes economists look unnecessarily stressed.

We often speak of globalisation as though it were invented sometime in the late twentieth century by economists with impressive haircuts and Power Point skills. But the chickpea, unimpressed by timelines, has been global for at least nine thousand years. Its origins lie in the “Fertile Crescent”, that much abused cradle of early civilisations covering modern day Turkey and Syria, where early cultivation was recorded between 7500 and 6800 BCE. The wild ancestor, “cicer reticulatum”, still grows in southeastern Turkey, quietly ignoring the fact that humans have spent millennia fighting over the land around it. From this region, chickpeas spread naturally to the Middle East, the Mediterranean basin, and India by around 3000 to 2000 BCE, becoming a staple across cultures, religions, and cuisines. This was globalisation without shipping containers, trade sanctions, or consultants, just humans carrying seeds because hunger is wonderfully non-ideological.

India, once it encountered the chickpea, embraced it with characteristic enthusiasm and then proceeded to dominate its production. Today, India accounts for more than 70 percent of global chickpea output, a statistic that has made the chickpea an unlikely participant in modern trade wars. Protectionist policies, tariffs, reciprocal duties, and import bans imposed by major players such as India, the United States, and Mexico have transformed this humble legume into a politically sensitive commodity. It turns out that even the simplest food becomes controversial once spreadsheets get involved.

Thiruvalluvar (an ancient philosopher), writing two thousand years ago, anticipated this uncomfortable truth with brutal clarity:

“Only those who live by agriculture truly live; all others merely follow and feed upon them.” - Kural 1033

The verse throws stylish shade at modern life, while we sip lattes under perfect air conditioning and call it “work”, farmers are out there negotiating with the sun, rain, and stubborn soil to keep humanity fed. Our sleek jobs, fancy titles, and glowing screens? Well, they are merely luxury addons. Strip away agriculture and civilisation collapses into a very well-dressed famine. Turns out, all our progress still runs on dirt, with attitude.

The chickpea’s journey to South America, especially Mexico, is a reminder that globalisation has often travelled under less noble banners. Portuguese and Spanish explorers introduced chickpeas to the New World in the sixteenth century, carrying them across oceans as reliable, non-perishable protein sources. From these initial points of contact, chickpeas spread across Central and South America, embedding themselves into local agriculture and diets. In modern times, Mexico has emerged as a significant exporter, specialising in the Kabuli variety prized for its size and quality, with major production zones in Sonora and Sinaloa. Argentina and Chile also joined the club. Thus, a crop born in ancient Anatolia, nurtured in India, and sanctified by ritual, found itself repackaged for global markets, complete with branding, logistics, and regulatory oversight. The chickpea, once again, remained silent.

Silence, however, does not mean insignificance. Homer knew this. In The Iliad (Book 13) he famously compares arrows ricocheting off Menelaus’s armour to chickpeas and dark-fleshed beans flying off a threshing floor in the wind. The metaphor works only because the audience knew exactly how dried chickpeas behave, hard, resilient, and oddly bouncy. By likening lethal weapons to pulses, Homer not only emphasises the strength of the armour but also performs a subtle act of cultural grounding. The epic world of gods and heroes is momentarily tethered to the everyday agricultural reality of farmers winnowing grain. War, Homer seems to say, may be glorious, but it is ultimately sustained by food. Chickpeas, by 800 BCE, were so deeply embedded in Greek life that their sound and movement were universally recognisable. Even epic poetry depended on legumes.

Indian tradition offers an equally revealing, if more logistical, narrative. In South Indian tale associated with the Mahabharata, an Udupi King is said to have managed catering for the massive armies at Kurukshetra. Legend holds that he could predict daily casualties by observing leftover food. In some versions, the king visits Krishna at night, who eats a handful of roasted chickpeas, the number consumed corresponding mysteriously to the thousands who would fall the next day. This allowed precise meal planning and zero waste on an industrial scale of destruction. These divine data analytics allowed the king to cook exactly the right amount of food, avoiding waste on a genocidal scale. It is perhaps the earliest example of just-in-time inventory management, achieved without software, powered entirely by chickpeas and divine omniscience.

If you have ever wondered why Udupi cuisine is famous for efficiency and planning, this story offers a clue. Here, chickpeas function not just as food but as instruments of cosmic accounting.

Interestingly, while early Vedic texts sometimes viewed certain pulses as unsuitable for sacrifice, the Mahabharata period saw chickpeas elevated into sraddha rites (funeral rituals) and daily offerings. They transitioned from questionable to sacred, a promotion many humans would envy.

Thiruvalluvar’s ethical framework accommodates this evolution effortlessly:

“Sharing food and caring for all life is the highest of virtues.”-- Kural 322

A noble idea, until chickpeas quietly steal the spotlight. Modest, beige, and absurdly cooperative, they divide endlessly without complaint and nourish everyone from monks to gym bros. While humans argue ethics in panels and podcasts, chickpeas get on with the job, feeding the masses without ego. In the moral economy of virtue, they don’t preach but they simply multiply and sustain, humbling us one hummus bowl at a time.

Across civilisations, chickpeas became the dependable fuel of endurance. Roman soldiers consumed them as part of their standard rations, boiling them into thick porridge known as “puls” when meat was scarce. Gladiators relied on pulses for strength, earning nicknames that emphasised grain and legume consumption rather than heroism. Spanish and Portuguese sailors trusted chickpeas on long sea voyages because they did not rot, sulk, or demand refrigeration. During World War II, Allied researchers turned again to pulses to address vitamin deficiencies among troops, while the modern Indian Army continues to include chickpea flour and whole chickpeas in field rations due to their high caloric density and reliability. Empires rise and fall, but soldiers keep eating chickpeas.

Modern science, arriving fashionably late as usual, now confirms what ancient armies, monks, and farmers already knew. Chickpeas are celebrated as “brain food,” dense with nutrients that support cognitive function, mood regulation, and neurological health. Nutritional psychiatry highlights their role in reducing inflammation and stabilising the gut brain axis, making them valuable in alleviating anxiety and depression. Unlike the sugar-fuelled spikes and crashes of contemporary diets, chickpeas offer slow-release energy, the kind required for sustained thought, emotional regulation, empathy, and decision making. In a world addicted to instant gratification, caffeine dependence, and burnout worn as a badge of honour, the chickpea is almost offensively patient. That patience makes it profoundly incompatible with modern lifestyles, and incompatibility, in our times, is the surest mark of subversion.

If this sounds like ancient wisdom romanticised through hindsight, it is worth noting that modern civilisation has recently spent billions of dollars rediscovering precisely the same conclusion, often during lunch breaks. Sometime in the post-Covid era, somewhere between a glass walled co-working space and an overbranded café serving ethically sourced air, a young startup founder sat staring at his laptop, attempting to optimise a problem modern life seems uniquely skilled at inventing, how to eat “mindfully” without actually having time to eat. His company was building an AI-driven wellness platform designed to “personalise nutrition using real time biometric feedback.” Investors liked it. The pitch deck had the correct fonts. The valuation was impressive for something that had not yet solved hunger, distraction, or exhaustion.

Lunch arrived in recyclable packaging engineered to survive a nuclear winter. Inside was a bowl labelled Ancient Protein Medley. It contained quinoa flown in from the Andes, kale grown in a vertical farm two kilometres away, avocado sourced from somewhere geopolitically awkward, and, almost as an afterthought, roasted chickpeas. The chickpeas were rebranded as “plant-based protein spheres,” presumably because “chickpea” did not sound sufficiently disruptive, scalable, or fundable.

As the founder ate mechanically between Slack notifications, his smartwatch vibrated with updates. Blood sugar stable. Cortisol marginally elevated. Cognitive focus acceptable. The AI recommended breathing exercises and fewer screens. The founder ignored both and continued eating. The irony was complete. A system powered by cloud computing, global capital, and predictive algorithms had concluded, after millions in funding, that roasted chickpeas were ideal for sustained energy and mental clarity.

This was not new knowledge. Roman soldiers had marched on it. Tamil farmers had lived on it. Sailors had crossed oceans with it. But now it had a dashboard, a graph, and a subscription model.

Later that evening, the same founder attended a panel discussion on sustainability. Someone in the audience asked about regenerative agriculture. The panellists responded confidently, invoking carbon credits, blockchain traceability, lab-grown proteins, and the future of food. No one mentioned legumes fixing nitrogen. No one mentioned soil. No one mentioned that the chickpeas quietly sitting in the founder’s lunch bowl had already done more for planetary health than the entire panel combined. The chickpeas, true to form, offered no comment, no keynote, and no thought leadership, only nourishment.

The chickpea’s journey eastward is no less intriguing. It reached China via the Silk Road, settling primarily in Xinjiang, where evidence of cultivation dates back around two thousand years. There, it became part of Uighur medicinal traditions, prescribed for ailments ranging from hypertension to itchy skin. During the Tang and Yuan dynasties, chickpeas gained prominence as a “cosmopolitan” food, sometimes referred to as the “Muslim bean”. Yet in central China, the chickpea struggled for a distinct identity, often conflated with the common pea even by Li Shizhen[1], the famed Ming dynasty herbalist. Not all travellers are recognised for who they are, some spend centuries being mistaken for someone else.

And yet, through all this travel, confusion, commodification, and conflict, the chickpea remained quietly regenerative. Unlike extractive crops, it forms a symbiotic relationship with Rhizobium bacteria in its roots, fixing nitrogen from the air and enriching the soil. It takes and gives simultaneously, leaving the land better than it found it. This is perhaps the most radical aspect of the chickpea’s philosophy, one that stands in stark contrast to modern economic models based on extraction and exhaustion.

Thiruvalluvar warns us gently but firmly:

“Harm done to others inevitably returns to oneself.” – Kural 319

A warning humans hear, nod at, and immediately ignore. The chickpea takes a cooler approach. It survives by being outrageously generous, throwing itself into curries, salads, and hummus without a trace of resentment. No revenge arc, no ego. Just pure edible goodwill. While we stress over karma and consequences, the chickpea lives its truth, give everything away, become indispensable, and achieve immortality in every lunch bowl.

Humanity today resembles the ancient chickpea, hard, resilient, perpetually defensive. We pride ourselves on toughness, bouncing off crises with admirable persistence, yet rarely ask what we leave behind. Climate change, trade wars, and political upheavals are the shrill winds of Homer’s winnowing floor, tossing us about. The question is not whether we survive the tossing, but whether we enrich the soil when we land. Progress, the chickpea suggests, is not about becoming larger, louder, or more profitable. It is about being regenerative, ordinary, and useful.

In an age obsessed with luxury, consumption, and curated lifestyles, the chickpea offers a quietly subversive model. It is not elite food, but it is the food of soldiers, monks, labourers, and families. It does not advertise, rebrand, or reinvent itself. It simply nourishes.

Thiruvalluvar captures this understated wisdom perfectly:

“From seeds come harvests, and from giving comes abundance.” -- Kural 1030

A line politicians quote solemnly before approving tax breaks for themselves. The chickpea, deeply unimpressed, just does the math. One seed becomes many, then redistributes itself aggressively into every cuisine on earth. No gatekeeping, no merit tests, no ‘personal responsibility’ lecture. While humans weaponise scarcity and call it policy, the chickpea runs a ruthless experiment in abundance and wins, by being cheap, shared, and impossible to cancel. The chickpea has lived this truth for millennia.

So perhaps the real lesson of globalisation does not lie in trade agreements or consumer choices but in a small legume that has travelled from ancient Turkey to modern Mexico, survived Roman marches and mythic wars, endured misnaming and trade barriers, and still ends up quietly nourishing someone’s meal.

Even now, after dashboards have glowed, algorithms have pontificated, and every opinion has been optimised into a performance, the answer remains stubbornly ancient, from Roman roads to Tamil fields. The chickpea does not care about your ideology, your portfolio, or your meticulously curated identity. It will grow, fix nitrogen, feed someone, and move on without a press release.

In a world addicted to spectacle, branding, and moral pontification, this calm, beige indifference feels almost obscene. Quiet competence and unfashionable, the chick pea, turns out to be the rarest, and most outrageously extravagant, luxury left.

The travelled chickpea. Photo Courtesy: Ravi Varmman K Kanniappan

[1] Li Shizen(1518-1593), Ming acupuncturist, herbalist, naturalist, pharmacologist, physician.

Ravi Varmman explores leadership, culture, and self-inquiry through a philosophical lens, weaving management insight with human experience to illuminate resilience, ethical living, and reflective growth in an ever shifting world today.

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Bibliography

Pongal festival, milk boiling ritual, symbolism of abundance and ecology

Ramaswamy, N. (2004). Festivals of Tamil Nadu. New Delhi: Sterling Publishers.

Origins of chickpea domestication in the Fertile Crescent; dates (7500–6800 BCE); wild ancestor Cicer reticulatum

Zohary, D., Hopf, M., & Weiss, E. (2012). Domestication of Plants in the Old World (4th ed.). Oxford: Oxford University Press.

Spread of chickpeas to India by 3000–2000 BCE

Fuller, D. Q. (2006). Agricultural origins and frontiers in South Asia. Journal of World Prehistory, 20(1), 1–86.

India producing ~70% of global chickpeas; modern trade disputes

FAO. (2023). FAOSTAT Statistical Database: Pulses Production and Trade. Rome: Food and Agriculture Organization of the United Nations.

Thiruvalluvar quotations, dating (~2nd century BCE–2nd century CE), agrarian ethics

Pope, G. U. (1886). The Tirukkural. London: Oxford University Press.

Introduction of chickpeas to the Americas by Spanish and Portuguese explorers

Smith, B. D. (2011). General patterns of niche construction and the management of ‘wild’ plant and animal resources. Philosophical Transactions of the Royal Society B, 366(1566), 836–848.

Modern chickpea cultivation in Mexico (Sonora, Sinaloa), Kabuli variety exports

Gaur, P. M., et al. (2012). Chickpea breeding and production. Plant Breeding Reviews, 36, 1–87.

Homer’s Iliad Book 13 chickpea/threshing-floor simile

Homer. (c. 8th century BCE). The Iliad, Book XIII. Trans. E. V. Rieu. London: Penguin Classics.

Udupi King / Mahabharata legends involving chickpeas and casualty prediction

Hiltebeitel, A. (2001). Rethinking the Mahābhārata: A Reader’s Guide to the Education of the Dharma King. Chicago: University of Chicago Press.

Chickpeas in sraddha rites and post-Vedic ritual elevation

Olivelle, P. (1993). The Āśrama System: The History and Hermeneutics of a Religious Institution. Oxford: Oxford University Press.

Roman soldiers, gladiators, and chickpea-based diets (“puls”)

Garnsey, P. (1999). Food and Society in Classical Antiquity. Cambridge: Cambridge University Press.

Chickpeas in maritime rations and early modern naval diets

Braudel, F. (1981). The Structures of Everyday Life: Civilization and Capitalism, Vol. 1. New York: Harper & Row.

Use of pulses in World War II nutrition and modern military rations

Nestle, M. (2002). Food Politics: How the Food Industry Influences Nutrition and Health. Berkeley: University of California Press.

Nutritional psychiatry: chickpeas, gut–brain axis, slow-release energy

Jacka, F. N. et al. (2017). Nutritional psychiatry: The present state of the evidence. The Lancet Psychiatry, 4(3), 271–282.

Modern “wellness tech,” quantified nutrition, and startup food culture

Lupton, D. (2016). The Quantified Self. Cambridge: Polity Press.

Nitrogen fixation via Rhizobium in chickpeas; regenerative agriculture

Peoples, M. B., et al. (2009). The contributions of legumes to reducing the environmental risk of agricultural production. Agriculture, Ecosystems & Environment, 133(3–4), 223–234.

Chickpeas in China via Silk Road; Xinjiang cultivation; “Muslim bean”

Hansen, V. (2012). The Silk Road: A New History. Oxford: Oxford University Press.

Li Shizhen and historical misclassification of chickpeas

Unschuld, P. U. (1986). Medicine in China: A History of Ideas. Berkeley: University of California Press.

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Categories
Stories

Nandu by Ajit Cour

Translated from Punjabi by C. Christine Fair

His name was “Nandu”.  He was a servant in our neighbour’s house, where he did all of the household chores. He was a smallish boy. Who knows what his actual name was. Everyone just called him Nandu.

Sometimes he would finish his work in the afternoon and would come sit with me. Although he was from Garhwal, he spoke Punjabi well, albeit haltingly. His face always made it appear as though he were laughing. We gave him the nickname “Laughing Man.”

“Nandu, how many brothers and sisters do you have?”

“Four sisters and three brothers. All of the sisters are older than I am, and the brothers are younger.”

Then Nandu fell silent. It was as if he were thinking that if his brothers were older, they would be working, and Nandu would not have cuts on his hands from washing vessels all day at such a young age. Nor would he have been forced to leave his small house nestled in the mountains.

“Nandu, how did you manage to leave your parents and everyone else to come here?”

Then he smiled, and his lips spread out.  “Who knows why?” he smiled, but it seemed as if the smile was trying to convince me that it doesn’t matter whether you want to or don’t want to do all of this work, you still have to do it. Right?

“Madam, back there, we barely eat twice a day. We cooked once a day, and we ate the leftovers for a second meal. Moreover, I was not free there at all. I would take the cows outside for grazing. I also bathed them sometimes. I would also feed them fodder. When my mother would milk the cows, I wanted to drink the milk fresh from the bucket. But madam…if we don’t sell the milk, then maybe we won’t even be able to cook one meal.

“And there, people must have their own lands?”

“What kind of lands, Madam? Just small parcels. And then you have to pay land tax and interest on the loan.”

When Nandu spoke like this, it seemed to me that this child was a fifty-year-old man. Yet he was hardly thirteen years old. He was eight or nine when he ran away from his village to come here.  Perhaps, he couldn’t tolerate hunger. There had been a time when he had been self-respecting. He would go on saying, “Where I used to work before, the old woman was angry with me one day. And I left.”

I was astonished that now he is verbally abused all day long, but he has gone nowhere. The reason may be that he had grown accustomed to it.

Nandu only spoke Punjabi. He would say that he had forgotten Garhwali. And he never posted letters to his family.  He would say that he only knew his father’s name and the name of his village. Nothing else. And the villages in Garhwal had such long addresses. Sometimes he would become very sad thinking of his mother and father. Once, I saw him outside, wiping his eyes with his dirty Ludhiana shirt. But usually, he would try to hide his pain in a smile from which his broad lips would stretch wide. He said carelessly, “According to them, I died long ago.”

Our neighbors were Sikhs. And Nandu bought a gutka[1] with his salary, even though he was completely illiterate. (He only took that part of his salary that he needed for necessities.)  He also bought a picture of Guru Gobind Singh Ji and wrapped it in his spare shirt to keep it safe. When the shirt he is wearing gets dirty, he washes it, wraps the picture of Guru Gobind Singh in it, and wears the other shirt.

Over time, he began imitating the children of his boss, a Sikh man, and began wearing a turban. He also got the worn-out turban of his boss’s youngest son. For two annas, he bought some grey dye and dyed the turban. He also acquired a small kirpan[2], which he did not remove while bathing or sleeping. He went from Nandu to Nand Singh.

One time, a man from his village came to find him.

“Does someone by the name of Nandu live here?
“There’s no one here by that time. You’ve come here by mistake,” Nandu said with deliberation. He was already afraid that if some man from the village recognised him, he would have to send money home. And maybe he would have to return to that place, where, after caring for the cows all day, he got only one meal, and for the second meal, he was given dried pieces of roti. Here, he could satisfy his hunger at least twice a day. He didn’t need to worry a bit about work. And what about scolding and abuse? Ultimately, a person learns to tolerate these things.

Even though Nandu’s face had completely changed, seeing his wide laughing lips, the man from his village recognised him. He said something to Nandu in Garhwali. Nandu began to say somewhat angrily, “I don’t understand what you are saying. Don’t talk nonsense. Speak correctly.”

And the next day in the afternoon, when he told me that he no longer understood Garhwali, I suddenly let out a sigh. Maybe I sighed because Nandu had forgotten his mother tongue, which must have been the first words he heard when God threw him on this planet, thinking him to be disposable.

“What did he say to you, Nandu?”

“Nothing. He said only that ‘your mother is missing you a lot.’ But I know no one is crying for me. She must be thankful that there is one less hungry mouth to feed. She used to always say to me, ‘May you die.’”

But that man from Nandu’s village kept coming around. Over time, Nandu’s heart softened. Nandu remembered his mother, he remembered his elderly father, who must no longer be able to work the fields. And Nandu remembered his small, dirt shack, whose outside wall was plastered with rocks. The fragrance of fresh soil and paste made of cow dung and mud floated to his mind. And now Nandu was constantly sad. In the end, he was still a child, all of thirteen years old.

Then one day, who knows what happened, but cysts appeared near his ear. The boss, the Sikh, was charry of the illness, thinking no one would keep a sick man in his house. He tossed Nandu out. While leaving, Nandu cried copiously! He gave me the gutka and the picture of Guru Gobind Singh. He was going back to his village.  He said he would take them back when he returned from his village.

So much time had passed without hearing from him. On several occasions, my eyes would well up looking at his things. Poor Nandu.

Then one day, there was a knock at my door. It was the afternoon. I opened the door. A smallish boy was standing there wearing a dirty hat and a filthy shirt, and in his hands was a smallish bundle. I thought someone must have come to meet our servant. But seeing those wide lips smiling in his laughter, I immediately recognised him. It was him. Nandu.

Nandu had cut his long hair. Now his name was Anand Ram. I asked him how he was doing and gave him some water. He spoke haltingly. While speaking, he said some words that I had difficulty understanding. In the end, embarrassed, he began to explain that due to living in his village, it was hard for him not to speak Garhwali. In the end, he was still Nandu, who had come to me in the afternoon and to tell me all of his sorrows.

“Your things are still with me, Nandu.”

“You keep them.” It seemed as if words were not coming to him. He didn’t know what to say, “I have another photo.” He began to open his bundle. There were a few pieces of clothing from which Nandu withdrew a picture. It was a picture of Lord Krishna.

I kept on thinking that hunger knows no religion. Wherever one gets food, one adopts that religion and that language.  Then what is the essence of a person? A cog that has to fit into every machine because a cog outside of a machine doesn’t get oil, and it becomes rusty. And Nandu? What was Nandu? A thing without life? He was a ball rolling down the mountainside, which, moving very quickly down the hill, would get stuck on a rock momentarily, then again begin rolling. Maybe Nandu was like that same wind-up doll that my little brother has. The only difference is that the wind-up doll is fat, whereas every one of Nandu’s ribs could be counted.

After two years, Nandu came yesterday. There was barely any difference in his build. I recognised him immediately. But he could not recognise my little brother. In those two years, he had grown a lot. The wheels of time leave different marks on different people.

Now Nandu spoke Hindi. He spoke some words very quickly, which I had difficulty understanding.

“So Nandu, where are you these days?”

“I’m working for a woman from Madras. She’s terrible. She harasses me a lot. Otherwise, everything is fine. Initially, I couldn’t eat their food, but now I can.”

Then I thought he was doing this just to keep his belly full, just like sparrows and crows who eat to keep their bellies full. Just like wild dogs roaming the streets to fill their bellies. What is a meal? Whatever you get, you eat, whether it’s leftover food or something else. Something just to fill one’s stomach. But to feed himself, one has to sell himself.

I had thought that Nandu had sometimes become Nand Singh and sometimes Anand Ram. There was a time when he kept a picture of Guru Gobind and a gutka. Now he keeps a picture of Krishna. Sometimes he spoke Garhwali, sometimes Punjabi, and now Hindi. But Nandu kept on washing dishes. Nandu kept on sweeping. He kept on washing clothes. He went on cooking.  And he continued to be scolded. Still, he’s a child. Poor Nandu!

“Sister, are you still writing stories?”

“Yes, Nandu. I’m writing now.”

“And you were saying that you were going to write my story?”

I smiled. Feeling demoralized, he began to ask, “But who will read it?”

Then it occurred to me that Nandu couldnot read his story himself, but many others would read it.

“Nandu, the people of future generations will read about Nandu and thousands of Nandus, just like the Bible.  And these stories will be worshiped just like you worship these pictures. Because you all strengthen the foundations of the new world.”

Who knows whether he understood what I was saying, but he smiled.

[1] A quid of betel and tobacco

[2] Small dagger, a ritualistic thing carried by Sikh men

Ajit Cour

Ajeet Cour (born 1934) is an Indian writer who writes in Punjabi. She is a recipient of the Sahitya Akademi Award and the Padma Shri, the fourth-highest civilian award by the Government of India. She is the author of twenty-two books, including novels, novellas, short stories, biographical sketches, and translations. Her novellas include Dhup Wala Shehar (The town with Sunshine) and Post Mortem. Her novel, Gauri, was made into a film, while her short story Na Maaro (Don’t Beat) was serialised for television. Her works have been translated into English, Hindi, and several other languages.

C. Christine Fair (born 1968) did her Ph.D. in South Asian Languages and Civilizations at the University of Chicago. She is currently a professor of Security Studies at Georgetown University. Her translations have appeared in Muse India, Orientalia Suecana, The Bangalore Review, Borderless, The Punch Magazine, The Bombay Literary Magazine, and The Bombay Review.

Categories
Excerpt

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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