Ash had not
seen her at first.
His gaze had been fixed on the shrunken thing that
had once been his enemy.
A movement near him made him turn his head and
he saw that Anjuli had come to stand beside him.
She was staring
through the chik with an
expression of shrinking horror, as though
she could not bear to look, yet
could not keep herself from looking.
Following the direction of that
agonized gaze, he saw Shushila.
Not the Shushila he had expected to see
bowed, weeping and half-crazed by terror, but a queen. . . a Rani of Bhithor.
Had he been asked, Ash would have insisted that Shu-shu would never be
able to walk to the burning
ground unassisted, and that if she walked at all and did not have to be
brought in a litter, it would only be because she had been
stupefied by drugs and then half
dragged and half carried there.
The small, brilliant figure walking
behind the Rana's bier was not only alone, but walking upright and unfaltering.
There was pride and
dignity in every line of her
Her small head was erect and the little unshod feet that
had never before stepped on anything harsher than
Persian carpets and cool
polished marble trod slowly and steadily, marking
the burning dust with small
neat footprints that the adoring
crowds behind her pressed forward to obliterate with kisses.
was dressed as Ash had seen her at the marriage ceremony, in the scarlet and
gold wedding dress, and decked with the same jewels as she had worn that day.
Pigeon's-blood rubies circled
her throat and wrists, glowed on her forehead and her fingers, and swung
from her ears.
There were rubies too on the chinking golden anklets,
and the hard sunlight glittered on the gold embroidery of the full-skirted
Rajputani dress and flashed on the little jewelled bodice.
She wore no
sari, her long hair was unbound as though for her bridal night.
rippled about her in a silky red
Ash could not drag his gaze
from her, though his body cringed.
She seemed wholly unconscious of
the jostling crowds who applauded
her, calling on her to bless them and struggling to touch the hem of her
skirt as she passed, or of the sea of eyes that stared avidly at her unveiled
Ash saw that her lips were moving in the age-old invocation that
accompanies the last journey of
the dead: Ram, Ram . . . Ram, Ram . . .
He said aloud and
incredulously: 'You were wrong.
She is not afraid.'
The clamour from below almost drowned his words, but Anjuli heard them,
imagining that they had been addressed to her instead of to himself, she said:
'Not yet. It is still
only a game to
her. No, not a game - I don't mean that. But
something that is only happening in
her mind. A role she is playing.'
'You mean she is drugged? I don't believe it.'
'Not in the way
you mean, but with emotion - and desperation and
And - and
perhaps. . . triumph. . .'
'Triumph!' thought Ash.
whole parade smacked more of a triumphal parade than a funeral.
A procession in honour of a goddess who deigned to show herself, only
once, to accept the homage of her shouting, exultant and
remembered then that
Shushila's mother, in the days before
her beauty captured the
heart of a Rajah, had been one of a troupe of entertainers:
men and women whose livelihood
depended upon their ability to capture
the attention and
applause of an audience - as her daughter was doing now.
Goddess of Bhithor, beautiful as the dawn and glittering with gold.
Yes, it was a triumph.
And even if she was only playing a part, at least she was playing it
'Well done!' whispered Ash, in a heart felt endorsement of
all those outside who were hailing her with the same words. 'Oh, well done - !'
Beside him, Anjuli too was murmuring to herself, repeating the same
invocation as Shushila: 'Ram, Ram
It was only a
breath of sound and barely audible in that tumult,
but it distracted Ash's
attention, and though he knew that the prayer was not for the dead man but for
her sister, he told her sharply to be quiet.
His mind was once again in a turmoil
and torn with doubts.
For watching the
unfaltering advance of that graceful scarlet and gold figure, it seemed to him
that he had no right to play
The cortege had reached the pyre and the bier was
placed on it.
Shushila began to divest herself of her jewels, taking
them off one by one and handling them to the child, who gave them in turn to
She stripped them off quickly, almost gaily, as though they
were no more than withered flowers or trinkets of no value which she had tired
and was impatient to be rid of.
The silence was so complete that all
could hear the clink of them as the new Rana received them and the late Rana's
Prime Minister stowed them away in an embroidered bag.
Even Ash in the
curtained enclosure heard
it, and wondered
incuriously if the Diwan would ever relinquish them.
though they had come from Karidkote, and being part of Shushila's dowry should
have been returned there.
He thought it unlikely that either Shu-shu's
relatives or the new Rana would ever see them again once the Diwan had got
his hands on them.
When all her ornaments had been removed except for a necklace of sacred
tulsi seeds, Shushila held out her slender ringless hands to a
priest, who poured Ganges
water over them.
The water sparkled in the low sunlight as she shook
the bright drops from her fingers, and the
assembled priests began to intone in
sound of that chanting, she began to walk round the pyre, circling it three
times as once, on her wedding day and wearing this same dress, she had circled
the sacred fire, tied by her veil to the shrunken thing that now lay waiting
for her on a bridal bed of
cedar-logs and spices.
ended and once again the only sound in the grove was the cooing of doves: that
soft monotonous sound that together with the throb of a tom-tom and the creak
of a well-wheel is the Voice of India.
The silent crowds stood motionless, and none stirred as the suttee
mounted the pyre and seated herself in the lotus posture.
the wide folds of her scarlet dress to show it to its best and then gently
lifted the dead man's head onto her lap, settling it with infinite care, as
though he were asleep and she did not wish to wake him.
Anjuli in a whisper that broke in a sob -
'Do it now
before - before she starts to be afraid.'
'Don't be a
The retort cracked like a whip in
the quiet room.
make as much noise as a
cannon and bring them all down on us like hornets.'
He had meant to
say 'I'm not going to fire', but he did not do so.
There was no point
in making things worse for Juli than they were already.
The way in
which Shu-shu had cradled that awful head in her lap had made up his mind for
him at last, and he had no intention of firing.
Juli took too much upon
herself: she forgot that her half-sister was no longer a sickly infant or a
frail and highly strung little girl who must be protected and cosseted - or
that she herself was no longer responsible for her.
Shu-shu was a grown
woman who knew what she was doing.
She was also a queen - and proving
that she could behave as one.
This time, for good or ill, she had been
allowed to make her own decision.
The crowd outside was still silent,
but now a priest began to swing a heavy
temple bell that had been carried out from the city, harsh notes
reverberated through the grove awakening echoes from walls and domes of many
A Brahmin sprinkled the dead man and his
widow with water brought from the
sacred river Ganges while
others poured ghee and scented oil upon the logs of cedar and sandalwood and
over the feet of the Rana.
Shushila did not move.
composed looking down at the grey, skull-like dead face on her lap.
goddess in scarlet and gold:
remote, passionless and strangely unreal.
The Diwan took the torch
again and gave it into the trembling hands of the boy - Rana, who seemed about
to burst into tears.
It wavered in
the child's grasp, being over heavy for such small hands to hold, and one of
the Brahmin came to his assistance and helped to support it.
brightness of that flame was a sharp reminder that
evening was already drawing
Only a short time ago it had been almost invisible in the
glaring sunlight, but now the sun was no longer fierce enough to dim that plume
The shadows had begun to lengthen and a day that had seemed
as though it would never end would soon be over - and with it, Shushila's short
She had lost father and mother, and the brother who, for his own
ends had given her in marriage to a man who lived so
far away that it had taken
months and not weeks to reach her new home.
She had been a queen, had
miscarried two children and borne a third who had lived only a few days; and
now she had been widowed, and must die. . .
'She is only sixteen,'
'It isn't fair. It isn't fair!'
He could hear
Sarji's quickened breathing and the thump of his own heart beats, and though
Anjuli was not touching him he knew, without knowing how he knew, that she was
shivering violently as though she was very cold or
stricken with fever.
He thought suddenly that if he fired a shot she would not know if the
bullet had done its work or not, and that he had only to aim over the heads of
If it comforted Juli to think that her sister had been
spared the flames, then all he needed to do
was pull the trigger - ! she had thrust aside the head on her lap, and now,
suddenly, she was on her feet, staring at those
flames and screaming - screaming . . .
The sound of those screaming cut through the clamour as the shriek of
violin strings cuts through the full tempest of drums, wind-instruments and
It drew a gasping echo from Anjuli, and Ash lifted his gun and
The screaming stopped short and the slender scarlet and gold
figure stretched, out one hand gropingly as
though searching for support, and then crumpled at the knees and pitched
forward across the corpse at her feet.
As she fell the Brahma flung the
torch on the pyre, and flames gushed up from the oil drenched wood and threw a
shimmering veil of heat and smoke between the watchers and the recumbent figure
of the girl who now wore a glittering wedding dress of fire.
of the shot had sounded appallingly loud in that small confined space, and Ash
thrust the revolver into the breast of his robe and turning, said savagely:
'Well, what are you waiting for? Get on - go on Sarji - you first.'
Anjuli still seemed dazed.
He pulled the cloth roughly across
her nose and mouth and made sure that it was secure, and having adjusted his
own, caught her by the shoulders: 'You've done all you can for Shushila. She's
gone. We come first now. All of us. Do you understand?'
'Good. Then turn around and go with Gobind, and don't look
back. I shall be behind you. Walk -!'
He turned her about and pushed
her ahead of him towards the heavy purdah that Manilal was holding open for
them, and she followed Sarji through it and down the marble stairway that led
to the terrace and the crowds below.
Until recently Anjuli had been able to believe, or
had made herself believe, that Shushila was innocent of much that had been
imputed to her; but now she knew better - not only with her
head but in her
she could not refuse the summons.
She had expected to find the new-made
widow weeping and distraught, her hair and clothing torn and her women wailing
When she entered there was only one individual there: a
small erect figure that for a moment she did not even recognize. . .
would not have believed that
she could look like that. Ugly, and evil and cruel. Cruel beyond words.
Even Janoo-Rani had never looked like that, for Janoo had been beautiful and
this woman was not. Nor did it appear possible that she could ever have been
beautiful - or young.
She looked at me with a face of stone and asked
me how I dared come into her presence showing no signs of grief.
this too I had sinned: it was intolerable to her that I should escape
the agony of grief that was
tearing at her own heart.
'She told me . . . she told me everything:
how she had hated me from the moment she fell in love with her husband, because
I too was his wife and she could not
endure the thought of
She had me starved and imprisoned to make me pay for that crime,
and also in order that I might look old and ugly so that if by chance the Rana
should remember my existence, he would turn from me in disgust: that she had
ordered the killing of my two serving-maids, and of old Geeta . . .
threw it all in my face as though each word was a blow, and as though it eased
her own pain to see me suffer - and how could I not suffer?
When - when
she had finished she told me that she had resolved to become suttee, and that
the last thing I would ever see would be the flames uniting her body with her
husband's, because she had given orders that when I had seen it my eyes were to
be put out with hot irons, and afterwards - afterwards I would be taken back to
the Zenana to spend the rest of my life in darkness - as a drudge.
'I tried to
reason with her. To plead with her. I went on my knees to her and begged her in
the name of all that lay between us - the years
the tie of blood and
the affection we had had for each
other in the past - but at that she laughed, and
summoning the eunuchs and had me
dragged away ...
Her voice failed on the last word, and
in the silence that
followed Ash became aware once more of the sound of the sea and all the
many small ship noises; and that the cabin smelled strongly of hot lamp
M. M. Kaye, from Far Pavillions
sutteeSuttee (Sanskrit: sati = "good woman"
or "chaste wife") the ancient Hindu custom of a wife immolating herself on the
funeral pyre of her dead husband.
The suttee ideal of womanly devotion was held by certain
Brahma and royal castes.
The Hindu goddess Sati burned herself to death in a fire that she forged
through her magic Yogic powers after her father insulted her husband, the god
is a ritual reenactment of the self-sacrifice of
the Hindu goddess Sati.
It is surmised the ancent
Rajput women of Rajasthan, relying on the myth that the
Hindu faithful feel no pain from the
funeral pyre, chose this way of preserving their and their husbands' honour
when their menfolk where conscripted to fight in the tyrant's war and sent to
die on a suicide
self-immolation of elite
Hindu wives on their husbands' funeral pyres confronted the
British in India with
central questions about the obligations of the colonizer to the colonized,
respect for other cultures, and questions of gender that had important
implications for British women.
as raising uncomfortable and challenging issues about the role and duties of
the British in India, it
called into question the sevitude expected of women in Britain itself,
prompting some reflections on the
very nature of service and
especially in the colonial
This web site is not a commercial web site and
is presented for educational purposes only.
This website defines a
new perspective with which to engage reality to which its author adheres. The
author feels that the falsification of reality outside personal experience has
forged a populace unable to discern propaganda from reality and that this has
been done purposefully by an international corporate cartel through their
agents who wish to foist a corrupt version of reality on the human race.
Religious intolerance occurs when any group refuses to tolerate religious
practices, religious beliefs or persons due to their religious ideology. This
web site marks the founding of a system of philosophy named The Truth of the
Way of the Lumière Infinie - a rational
religion based on reason which requires no leap of faith, accepts no
tithes, has no supreme leader, no church buildings and in which each and every
individual is encouraged to develop a personal relation with the Creator and
Sustainer through the pursuit of the knowledge of reality in the hope of curing
the spiritual corruption that has enveloped the human spirit. The tenets of The
Truth of the Way of the Lumière Infinie are spelled out in detail on
this web site by the author. Violent acts against individuals due to their
religious beliefs in America is considered a "hate crime."
This web site
in no way condones violence. To the contrary the intent here is to reduce the
violence that is already occurring due to the international corporate cartels
desire to control the human race. The international corporate cartel already
controls the world central banking system, corporate media worldwide, the
global industrial military entertainment complex and is responsible for the
collapse of morals, the elevation of self-centered behavior and the destruction
of global ecosystems. Civilization is based on coöperation.
Coöperation does not occur at the point of a gun.
mores and values have declined precipitously over the last century as the
corrupt international cartel has garnered more and more power. This power rests
in the ability to deceive the populace in general through corporate media by
pressing emotional buttons which have been preprogrammed into the population
through prior corporate media psychological operations. The results have been
the destruction of the family and the destruction of social structures that do
not adhere to the corrupt international elites vision of a perfect world.
Through distraction and coercion the direction of thought of the bulk of the
population has been directed toward solutions proposed by the corrupt
international elite that further consolidates their power and which further
All views and opinions presented on this web site are
the views and opinions of individual human men and women that, through their
writings, showed the capacity for intelligent, reasonable, rational, insightful
and unpopular thought. All factual information presented on this web site is
believed to be true and accurate and is presented as originally presented in
print media which may or may not have originally presented the facts
truthfully. Opinion and thoughts have been adapted, edited, corrected,
redacted, combined, added to, re-edited and re-corrected as nearly all opinion
and thought has been throughout time but has been done so in the spirit of the
original writer with the intent of making his or her thoughts and opinions
clearer and relevant to the reader in the present time.
Fair Use Notice
This site may contain
copyrighted material the use of which has not always been specifically
authorized by the copyright owner. We are making such material available in our
efforts to advance understanding of criminal justice, human rights, political,
economic, democratic, scientific, and social justice issues, etc. We believe
this constitutes a 'fair use' of any such copyrighted material as provided for
in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C.
Section 107, the material on this site is distributed without profit to those
who have expressed a prior interest in receiving the included information for
research and educational purposes. For more information see:
www.law.cornell.edu/uscode/17/107.shtml. If you wish to use copyrighted
material from this site for purposes of your own that go beyond 'fair use', you
must obtain permission from the copyright owner.
© Lawrence Turner
All Rights Reserved