The Glass Palace. Amitav Ghosh

the end, on to his lips.

      ‘Dolly, you are the most beautiful girl in the world.’

      Neither of them knew what to do. It seemed impossible that their limbs could be made to fit together. Their bodies slipped, fumbled, scraped. And then, suddenly, she felt the kindling of a great flame of pain between her legs. She cried out aloud.

      He unrolled his cotton langot and dried her blood with it, swabbing it from her thighs. She took hold of one end of the cloth and wiped the red stains from his empurpled glans. He reached between her legs and patted her pubis clean. They sat back on their heels, facing each other, their knees thrust between each other’s legs. He spread the wet, white cloth over their knitted limbs: the sunburst of her blood was flecked with the opacity of his semen. They stared at the vivid cloth in silent amazement: this was their handiwork, the banner of their union.

      She returned the next day and for many days afterwards. Her bed was in a dressing room on the upper floor. In the adjoining bedroom slept the First Princess. Beside Dolly’s bed there was a window, and outside, within easy reach, stood a mango tree. Dolly took to slipping out at night and climbing back before dawn.

      One afternoon, in Sawant’s room, they fell asleep, sweating on the damp string of his bed. Then a scream filled the room and they sprang awake. It was the First Princess, standing over them, eyes blazing, hands on hips. In the heat of her anger she was transformed from a twelve-year-old girl into a woman.

      ‘I was wondering, and now I know.’

      She ordered Dolly to dress, to leave the room. ‘If I ever see you alone again together, I will go to Her Majesty. You are servants. You will be thrown out.’

      Sawant, all but naked, fell to his knees, clasping his hands together. ‘Princess, it was a mistake, a mistake. My family, they depend on me. Open your heart, Princess. It was a mistake. Never again.’

      From that day on, the eyes of the First Princess followed them wherever they went. She told the Queen that she had seen a burglar climbing up the mango tree. The tree was cut down and bars were installed in the window frames.

      

      It came to be decided that the Bombay newspapers would be delivered to Outram House, along with the King’s shipments of pork. The first batch was found to carry reports on a subject of absorbing interest: a narrative of the European tour of King Chula-langkorn of Siam. This was the first time an Asian monarch had travelled to Europe on a state visit. The tour lasted several weeks and through that time no other interest existed for King Thebaw.

      In London King Chulalangkorn stayed at Buckingham Palace. He was welcomed into Austria by the Emperor Franz Joseph; befriended in Copenhagen by the King of Denmark; feted in Paris by the President of France. In Germany Kaiser Wilhelm stood waiting at a railway station until his train rolled in. King Thebaw read the reports over and over again, until he knew them by heart.

      It was not so long ago that Thebaw’s great-grandfather, Alaungpaya, and his grandfather, Bagyidaw, invaded Siam, crushed her armies, unseated her rulers, and sacked Ayutthaya, her premier city. In the aftermath, the defeated nobles had chosen a new ruler and Bangkok had become the country’s new capital. It was because of the kings of Burma, because of Thebaw’s ancestors, because of the Konbaung dynasty, that Siam had its present dynasty and its ruling king.

      ‘When our ancestor, the great Alaungpaya, invaded Siam,’ Thebaw said to his daughters one day, ‘he sent a letter to the King of Ayutthaya. There was a copy in the Palace archives. This is what it said: “There is no rival for our glory and our karma; to place you beside us is to compare the great Galon of Vishnu with a swallow; the sun with a firefly; the divine hamadryad of the heavens with an earthworm; Dhatarattha, the Hamsa king with a dung beetle.” That is what our ancestor said to the King of Siam. But now they sleep in Buckingham Palace while we lie buried in this dungheap.’

      There was no denying the truth of this. With the passing of the years Outram House had grown ever more to resemble the surrounding slums. Tiles had blown away and had not been replaced. Plaster had crumbled from the walls, baring great swathes of brick. Branches of peepul had taken root in the cracks and grown quickly into sturdy young saplings. Inside, mildew had crept upwards from the floor until the walls looked as though they had been draped in black velvet. Decay had become the Queen’s badge of defiance. ‘The responsibility for the upkeep of this house is not ours,’ she said. ‘They chose this to be our gaol, let them look after it.’

      Newly arrived Collectors sometimes talked of razing the basti and moving the servants back to town. The Queen would laugh: how besotted they were, these men, in their arrogance, to imagine that in such a land as India they could hold a family imprisoned in isolation on a hill. Why the very soil would revolt against it!

      The rare visitors who were allowed to call were shocked by the sight of the basti, the smell of waste and excrement, by the pall of woodsmoke that hung thick in the air. Often they descended from their carriages with looks of stunned surprise on their faces, unable to believe that the residence of Burma’s last King had become the nucleus of a shantytown.

      The Queen greeted them with her proud, thin-lipped smile. Yes, look around you, look at how we live. Yes, we who ruled the richest land in Asia are now reduced to this. This is what they have done to us, this is what they will do to all of Burma. They took our kingdom, promising roads and railways and ports, but mark my words, this is how it will end. In a few decades the wealth will be gone – all the gems, the timber and the oil – and then they too will leave. In our golden Burma where no one ever went hungry and no one was too poor to write and read, all that will remain is destitution and ignorance, famine and despair. We were the first to be imprisoned in the name of their progress; millions more will follow. This is what awaits us all: this is how we will all end – as prisoners, in shantytowns born of the plague. A hundred years hence you will read the indictment of Europe’s greed in the difference between the kingdom of Siam and the state of our own enslaved realm.

       Eight

      The Irrawaddy was not the only waterway that Saya John used. His work often took him farther east, down the Sittang river and into the Shan highlands. A day’s journey inland from the riverbank town of Pyinmana, there stood a village called Huay Zedi. Many years before, when the teak companies first started to explore this stretch of forest, Huay Zedi was itself a temporary teak camp like any other. But with the passing of the years the annual camps had migrated higher and higher up the slopes so that the business of providing them with supplies had become increasingly difficult. In time, because of the advantages of its location, on the sloping hinge where the mountains joined the plain, Huay Zedi became a kind of roadhead for the highlands. Many of the loggers and elephant trainers who accompanied the company into that previously unpopulated region chose to settle in and around this village.

      Very few of the oo-sis, pe-sis and pa-kyeiks who lived in Huay Zedi were Burman by origin: some were Karen, some Karenni, some Pa-O, some Padaung, some Kadu-Kanan; there were even a few families of Indian mahouts, elephant trainers from Koraput, in the eastern Ghats. The inhabitants of the village kept to themselves and had little to do with plainspeople; Huay Zedi was a place that was entire unto itself, a part of the new cycle of life that had been brought into being by teak.

      The village stood just above a sandy shelf where a chaung had strayed into a broad, meandering curve. The stream was shallow here, spread thin upon a pebbled bed, and through most of the year the water rose only to knee-height – a perfect depth for the villagers’ children, who patrolled it through the day with small crossbows. The stream was filled with easy prey, silver-backed fish that circled in the shallows, dazed by the sudden change in the water’s speed. The resident population of Huay Zedi was largely female: through most of the year the village’s able-bodied males, from the age of twelve onwards, were away at one teak camp or another up on the slopes of the mountain.

      The settlement was ringed with immense, straight-limbed trees, growing thickly together to form a towering wall of foliage. Hidden behind this wall were