The power of story in the realm of ghost

I read a lot of ghost stories.

I see them not just as tales of fear, retribution, and occasionally resolution, but also as narratives focused on one of the two most important moments in life—death. Ghost stories are narratives about the difficult relationship between humans and death, and so are also inevitably stories about human beings and the messy business of life. In the sense that they reflect both life and the mystery of death, ghost stories fall within the realm of folktale, or germinated from folktale.

Folktales are the oldest stories we know. These stories are essentially stories told by people with enough frequency and commitment to imbue them with a quality of mythos. The body of research on folktales indicates that individual stories rarely become folktales in their entirety. Instead, the significant symbols of a body of stories leads to the formation of a cluster of folktales using similar themes, ideas or icons. This is very possibly how, say, a Mecho bhut (fish-eating ghost) evolves in Bengal—not with an individual piece of fish disappearing sometime in the past from someone’s village home, but around the incidents of many pieces of fish disappearing from many kitchens (with no cats around). A ghost that eats fish is a viable explanation in folktale. There could be others. The women of an older Bengal could be one.

At the time at which such folktales were part of regular life, women ate last and least. The most prized item on the menu was usually fish, which was served unrestricted to men. It is possible that there would be little to no fish left by the time women sat down to eat. Did some clever woman, who would really like a nice piece of fish from time to time, decide to take a share before the men sat down to eat? Did many women do this over time? Did their subversive acts then coalesce into the idea of a ghost that invisibly and soundlessly leaves the household with two or three fewer pieces of fish, and no one to blame?

The borders between story and reality are porus. You’ve got to be careful about what you let through.

But even without those particular soft borders, dealing with ghosts presents some specific difficulties. It’s hard to see them. They walk at your shoulder, or just a little behind. But they’ve been around, and they’re wise to your ways. Ghosts will circle, and duck into the shadows when you try to look straight at them. They don’t want to be seen—until they want to be seen. Which is when you see them.

And then, as with encounters between collectors of wild honey, and tigers, in the deep forests of the Sundarbans, you may decide that you’d really rather not see them at all.

#ghost #story #ghoststory #ghostsofindia #folktale #storiesoffear

The Fascinating Story of the Yakshi Goddess Hariti – A guest post by Bibek Bhattacharya

Hariti pic by Bibek Bhattacharya

“Homage to the Three Jewels! Homage to Hariti, the great yakshini! Unfailing! Truthful! Devoted to the Buddha! Loving towards all beings! Surrounded by five hundred children! Benevolent! Glorified! Honoured by all! I turn my heart to the noble Hariti, calling on the power of the Buddha to remember these words. Blessed one, you guard the city! Holy one, you rescue the children of others! Ruler of obstacles! Destroyer of adversity!…Excellent one! Truly excellent one! Great Leader! Accomplisher of all activities! Let it be so!”

– from the Sadhana of the Great Yakshini, 8th century

By the time the tantric monk Amoghavajra translated this sadhana (ritual ‘magical’ invocation) from Sanskrit into Chinese in X’ian in the 8th century C.E., the cult of Hariti, Mother of Demons, had been firmly established in India and much of continental Asia. One of the greatest supernatural protectors of the Dharma, a Dharmapala par excellence, Hariti was special because she had been brought into the Buddhist fold by the Buddha himself.

But who was Hariti, what was her story?

According to legend, Abhiraiti was a yakshini queen, a powerful female spirit who was the patron yakshini of the city of Rajagriha’s (modern Rajgir) children. Much venerated for her power and beauty (Abhirati means ‘The Joyful Girl’), she married the patron yaksha of Gandhara, Panchika. She gave birth to five hundred children, powerful spirits all, and then something went horribly wrong.

Abhirati and her five hundred children fell on Rajagriha with a vengeance, going on a killing spree, murdering thousands of new-born children. In some versions of the story she literally ate them alive, while in others she killed them in the form of a pandemic disease, like smallpox. No one could figure out why she was doing this, as the people of Magadha were sure that they had never done anything to displease her. In their despair they named her ‘Hariti’ or Thief, even as Hariti and her children continued their reign of terror.

A benevolent Yaksha councelled them to seek out the Sakyamuni. When the Buddha heard of their plight, he concealed Hariti’s youngest son Priyankara. Hariti was heartbroken with grief and searched everywhere for her child, and when she failed to find him, was driven to despair. Another Yaksha told her to go to the Buddha, which she did, threatening to end her own life at that very instant if she couldn’t find her child. The Buddha praised the intensity of her motherly love and asked her to consider that if the loss of one child would drive her to such despair, then could she imagine the sorrow of the many mothers who had lost their only child to her rampage? Having said this, he returned Hariti’s child, and she promised to change her ways and take spiritual refuge in the Buddha. But she also asked how she and her children would eat now that they couldn’t eat the flesh of babies? The Buddha promised her that in every monastery, a place would be set aside for her where daily food offerings would be made by monks and the lay populace. Moreover, no meal at any monastery would be considered complete without first feeding her. In return, she would have to guard the monks and nuns of the monastery and ensure that they didn’t come to any harm. Hariti agreed to these terms and joined the Sangha.

Hariti Ratnagiri

But people still wondered why Hariti had gone on such a murderous rampage in the first place? The Buddha revealed this to be the product of a deep trauma that Hariti had suffered in a previous life. Back then, she had been a herdswoman living near Rajagriha. On the day of a festival, when she was heavily pregnant, she had taken buttermilk to sell in the city. Having exchanged the buttermilk for five hundred mangoes, she was about to leave when her customers persuaded her to join in the festivities, and she danced until she was exhausted. This caused her to suffer a miscarriage. Overwhelmed by grief, guilt and anger, she wandered the country until she came across a Pratyeka Buddha, to whom she offered the five hundred mangoes. Pleased by her donation, the Pratyeka Buddha rose in the air, and promised her the fulfillment of her dearest wish. She then made a pledge to be reborn as a Yakshini and gain her vengeance on the people of Rajagriha by killing their children.

Another version of the story is more or less the same, only it doubles Hariti’s children from five hundred to a thousand, divided between spirits of the sky and spirits of the earth, and makes each one a powerful demon king. These spirits lived everywhere, from trees to the sea, and even boats, chariots and houses. They feasted on blood sacrifices and tormented human beings with nightmares, illnesses and accidents. When Hariti repented her bloodthirsty ways and decided to follow the Buddha, he directed her to grant progeny to the childless. Four of her main children were given specific tasks—Manibhadra, the commander of the spirits of the sky had to watch over travellers and merchants travelling over the earth and the sea, her daughter Tcheni had to help women during childbirth, Vaisrvana had to guard and increase wealth while Asura, who was a ruler of the serpents, had to offer protection from venom. By controlling the chief demons, the Buddha was also effectively controlling their followers and channeling their energy for the benefaction of mankind.

There are many other stories of the Buddha or the Bodhisattvas or other enlightened members of the Sangha subduing cannibalistic and other antagonistic spirits through acts of benevolence or pity and making them guardians of the Dharma, but Hariti and her children were the first to receive widespread acclaim. And while most of the other spirits held power in specific locales, Hariti’s might ensured that she travelled wherever Buddhism went, and was venerated everywhere. Before Shiva, it was the Buddha who was the religious superman par excellence, often referred to as the devatideva or the ‘god of gods’. Due to his pre-eminent status, he had the power to control all other earthly and unearthly powers, including Brahminical gods and demons. However, since the Buddha’s raison d’être is transcendence, he left many of the mundane tasks of temporal power in the hands of others. This included the spirit world, as well as local deities popular in specific regions. This sophisticated theological mechanism allowed people to remain true to the deities/spirits they worshipped, even while they could be good Buddhists.

Hariti Peshawar Kushana

For many centuries, Hariti was the pre-eminent female deity who people—especially women—turned to for children and also for the protection of new-borns from diseases. Statues and shrines of Hariti from different eras have been found in Afghanistan, Pakistan, Java, China and Japan. In India Mathura, Ratnagiri in Orissa, Saran in Bihar, Rajshahi in Bangladesh, Ajanta, Aurangabad and Ellora in Maharashtra, as well as Salihundram and Bojjanakonda in Andhra Pradesh have yielded countless statues, shrines and murals of Hariti. Almost all depictions of her show her as a benevolent motherly figure, along with a one or more of her children—depicted as adorable babies—sometimes with symbols of prosperity like sprigs of grain, or a fowl, or with entire scenes of rural occupations, with women churning butter, playing musical instruments and dancing, and worshipping at Hariti’s shrine. Ranging from the 2nd century CE to the 12th and beyond, Hariti was styled according to the culture of the region. Thus, in Kushana-era Gandhara, she looked like a Roman matron in a toga. In 8th century Orissa, however, she looked like a tribal girl.

The Chinese pilgrim and traveller Hsuan-Tsang (7th century) mentioned seeing a stupa erected by Emperor Ashoka in Gandhara (near Peshawar) which apparently marked the spot of Hariti’s conversion, and which was worshipped by local women for its child-bestowing powers, Even today, a ruined mound exists in that area, supposed by archaeologists to be that of a stupa. The women of the area still take earth from the mound and place it in amulets for their children to ward them from smallpox, even though Hariti has been forgotten. The immense importance of Hariti in Gandhara has lead archaeologists to wonder if her rise in popularity did not coincide with a widespread and catastrophic smallpox epidemic the swept the entire region from the Mediterranean Sea to Afghanistan at the turn of the Christian Era.

With the advent of Tantrism, she became the focus of many Vajrayana sadhanas like the one quoted above. These fall under the wider category of Yakshini Sadhanas, though Hariti’s sadhana is the most powerful of the lot. These involved various secret meditative practices in which the sadhak or hierophant (and he or she could be anyone) had to invoke her for worldly gains. The interesting bit in this visualisation technique is the absolute ban placed on the sadhak from speaking to her, until certain conditions are fulfilled:

“Eventually, she will demand of the practitioner, ‘What would you have me do?’ Or she will remove her earrings, bracelets, or precious adornments. If she hands them over, one must accept them. One cannot refuse, but one must not speak to her. In this way, she will gradually become familiar, and one can speak to her.”

The skills she offers her sadhak are the ability to heal illnesses, neutralise poisons, battle demonic possession and cure diseases caused by evil spirits. Other Hariti rites helps one secure another person’s affection, reunite with a lost love, ease a difficult pregnancy, gain the good graces of an official, win a debate, have a strong memory etc. Note that these sadhanas yield practical results, and not transcendence or the eight mahasiddhis unlike in the higher tantras, but then again, Hariti’s gifts are for the ease of suffering in the everyday world. No wonder her sadhaks are warned that if they don’t use Hariti’s boons for the greater common good, they will be rendered null and void. Other rites, meant specifically for women, and in the context of a household, not at all secret, concern childbirth and the wellbeing of children.

Other forms of Hariti sadhana are oracular which sometimes involve the mastery over ghosts. Of the former, the most popular form is that of the Kumari Puja—as is immensely popular in Nepal and Bengal—where a pre-pubescent girl after certain rituals is possessed by Abhirati and answers questions. The other, wilder form is that of the talking skull. A much more secretive rite, in this the skull of a strong and able recently deceased person is procured, washed and immersed in perfumed water on the altar in front of an icon of Hariti. After eighty thousand mantra incantations,

“That same night, the dead person will speak his name or manifest in physical form and demand to serve you. After that, any task with which that one is charged will be fully successful.”

The Buddha had charged Hariti from protecting people from danger with the same ferocity that she had shown in attacking them while his teachings endured. It would seem Hariti has remained true. In China, she’s worshipped to this day as Jiuzimu, the ‘Mother of Nine’ while in Japan she is Kariteimo, the ‘Mother of Demons’ who has to be propitiated if all has to remain well in the family. The beautiful pagoda of the Hariti shrine beside the Swayambhu Chaitya in Kathmandu is one of the most important Buddhist shrines to the Newaris, and her tantric rituals are still followed in Newari Buddhism.

Hariti Patna Museum Bronze

(Much of this story is told in detail, along with a discussion of Hariti in art and literature in Miranda Shaw’s excellent Buddhist Goddesses of India. For Buddhism’s attitude and use of ghosts and other supernatural beings, see Robert Decaroli’s Haunting the Buddha: Indian Popular Religions and the Formation of Buddhism. The legends of Hariti are found in a number of Mahayana texts, viz. Mulasarvastivada Vinaya (4th-5th century CE), the Hariti Sutra (3rd-4th century CE) along with the texts translated by Amoghavajra, the Sadhana of the Great Yakshini and the Scripture of the Mantra of Mother Hariti.)

The Rasogolla sucking vampire

From the ‘Indian Superheroes’ community page on Facebook. The creator is Rajkamal Aich, rajkamal.aich@gmail.com

rosogolla vampire

He says, “500 years ago in a small village of Bengal Rasgullas and other sweets began to turn up as lifeless, juiceless corpses in the morning. Though initially scared for their livelihood and hence life… the villagers finally confronted the mythical beast and put a fork through his heart. But even now if you walk in the lonely dark alleys of Calcutta you can hear the terrible sound of something sucking sweets with a savage intensity… the Bengali vampire can strike again tonight…… (huhaaaaaa haaaaaaaaaa haaaa haaaaaaa)”

https://www.facebook.com/431868853619088/photos/a.431871723618801.1073741828.431868853619088/441548849317755/?type=1&theater

the ghosts in pacman

This is not from Bengal, but it does have something interesting to say about the horror-end-of-the-scale formulation of ghosts in contemporary western culture.

But you go a little deeper, and this particular understanding is neither only contemporary, nor specifically western. The idea of ghosts that are jealous of humans because people can eat is as old as the form of narrative itself. Food is a symbol of the attachments and tastes of the material world, from which ghost-ness is deprived. This idea emerges repeatedly in ghost stories from India, China and at least some parts of eastern Europe.

And the idea of ghosts who can eat you up (if you go out in the afternoon heat/ don’t finish your homework/ sneak away from lighted areas after dark) is familiar to children in several parts of the world. Bill Watterson’s Calvin and Hobbes certainly believe in them:

http://calvin-comics.blogspot.in/2009/04/do-you-believe-in-ghosts.html

In the Bengal in which I grew up, they were used as a child-disciplining tool. There was one rhyme that began:

Theek dupur byala

bhoot-ay maaray dhyala […]

which refers to such mid-afternoon ghostly activity, and is usually focused specifically on children who will not listen to adult directions and advice.

I am old enough to have played pacman as a young adult, and was delighted that Padmini Ray Murray pointed me to this very interesting reading of the game.

Thanks, tina!

http://www.smbc-comics.com/?id=2736

The ghost on Nagerbazar flyover

‘Paranormal activity on Nagerbazar flyover alarms people’, by Ratnalekha Mazumdar and Joydeep Thakur. From the Kolkata edition of the Hindustan Times, August 31, 2012. 

Bengali literature and films are full of ghosts – those that live in marshlands, on tall trees, in old houses, in crematoriums, those that eat fish, eat human flesh, cruel ones and innocent ones, humourous ones and serious ones.

Now comes a flyover ghost, a totally novel apparition, the fear of which has been stalking numerous residents of Nagerbazar, one of the most crowded areas of Kolkata, after a young biker was killed on a flyover in an accident that took place in May within a month of chief minister Mamata Banerjee inaugurating the structure.

Rumours of a ghost – actually a male figure stopping cars and bikes on the flyover at late hours of the night – have spread like wild fire over the past few days in the area with people even shutting window panes in the neighbourhood despite the sultry weather to keep the spirit away.

Sreetama Bose a government employee who stays near Mrinalini Cinema Hall at one end of the flyover said, “I have heard about the strange things happening on the flyover from my relatives and friends. I am really scared. I have started avoiding the bridge even during day time.”

“I don’t believe in ghosts and would request everyone not to believe in such rumours. I, too, have heard about the rumour but right now I’m at Nagerbazar and absolutely no one is scared or concerned about it,” Sujit Bose, vice-chairman of Bidhan Nagar municipality, said.

Prabir Chatterjee, inspector-in-charge of Dum Dum police station, rubbished the story. “It’s nothing but a rumour being spread and the media should not encourage it,” he said.

A visit to Nagerbazar indicates the rumour is more omnipresent than the apparition. Locals complain of water and stones being thrown at their homes from the flyover, which runs very close to houses on either side.

And if there are reports of ghosts, can the ghost busters be far behind? One of the founding members of the Paranormal Research Society of India (PRSI), Somen Kotal, told HT they have already been tipped off by worried citizens of Nagerbazar.

“Recently we received a mail in which the sender claimed that a woman who saw the accident in which a biker died is witnessing strange things. She had given drinking water and bandages to the locals so that they could give to the victim when he was writhing in pain. Now she often sees shadows moving in that particular zone,” Kotal added.

Reports have also poured in from other local residents about the shadows. They also claimed that some strangers try to stop their vehicles asking for lifts. But after a few seconds no one can be seen.

“We would like to go there to investigate with infrared thermometers, motion detectors and special sound recorders. But we need permission from the police, or the local councillor, as these experiments need to be conducted between midnight and 3am when paranormal activities are believed to heighten,” said Shantanu Sen, another PRSI member.

“Not all such strange incidents are paranormal. Often criminals try to scare local residents so that they avoid a particular area, thereby helping criminal activity,” Kotal also warned.

“Ghost menace blamed for death of student”

From The Statesman, Kolkata, 1 September 2013, p. 4

Bankura, 31 Aug. Sensation sparked off, leading to pandemonium in Bankura, when a ghost was blamed for the death of a girl.

Girl students of the Kenjakura High School have been complaining of a ‘ghost’ menace for the past few days. “Nearly six girls last week complained that have experienced some supernatural activities on the school premises, though we have not paid any heed to it,” said Mrs Rama Mukherjee, headmistress of the school.

She said “a latrine in the school was abandoned for years, and recently we have re-opened after refurbishing it, which the students surprisingly said was a den of ‘ghosts’ “.

Sulekha Dutta (11), a class VI student of the school fell sick after returning from school yesterday. Her mother, Mrs Bani Dutta said “she complained of chest pain, and kept saying that the ‘ghost’ in the school had gripped her.” The girl was found hanging in her room this morning. Police recovered her body.

The guardians raided the school, demanding immediate sealing of the latrine. Mrs Mukherjee said “they also ransacked the office room”. The school authority sent SOS to the police.

Guardians like Mr Probodh Chanda and Mr Sadhan Chanda claimed that the existance of the ghost was experienced in the school for a few days. The said “after the abandoned latrine was opened, the ghost menace has started, and we demand immediate sealing of the latrine.

A ghost story in the family

Many years ago, my father used to work with a small newspaper which operated on a shoe-string budget. This was in the early nineteen-eighties.

Money being an issue, they used to try to do out-of-town stories in areas where employees already had some resources– the logic being that if you had board and lodging, your expenses on the story would be considerably reduced. This was how my father found himself in the town of Hazaribagh one rainy monsoon night.

Hazaribagh was at the time much smaller than it is now, and considerably less important in the political scheme of things. It was also in Bihar (it is now in Jharkhand). My family had a house in Hazaribagh, and this was where my father was due to stay while he worked on the story he had gone to investigate. However, it was late and visibility quite low, and the only way for him to cover the 8 odd miles to our house would be by rickshaw. Unsure of the house caretaker’s whereabouts, my father decided to find a place to stay for the night as close to the station as possible. Tomorrow would be drier and sunny, and then it would be contingent to make the journey to our family house.

He stepped out of the one-shed station at Hazaribagh road into the pouring rain, looking only for temporary shelter for the night. But a small town in Bihar in the nineteen-eighties was not about to yield its secrets so easy, and the hazy slice of township he could see through the pouring rain was all closed. There were no streetlights, which was normal at the time, but there were also no lights visible at windows, which was not. Clearly, the town had used the rain and the lateness of the hour to retreat completely into itself; leaving only a very cold and tired young man on the streets without food, shelter, or any prospect of succor.

The way Baba tells it (and i have heard this story many times since i was a child), he was resigning himself to spending the night in what passed for the station, when a rickshaw pulled up. The whole of the vehicle was swathed in plastic sheeting, which was normal, as nobody in their right minds would be in a late night monsoon downpour without protection. The driver of the rickshaw asked my father where he wanted to go

(and i reconstruct. I was about eight at the time, and safe at home with my mother in Calcutta. I only remember the quite scary aftermath of this story)

Baba said that he was only looking for a place to stay for the night, just the one night. He would be on his way in the morning. Did the rickshaw driver know anywhere he could find shelter, and perhaps food, for just one night? he was prepared to pay, no questions asked.

The rickshaw driver said yes, but it is not safe, and it will need money. Food, you will have to discuss with the caretaker of the place.

Standing in the rain with water pouring down his face, looking at a prospective savior under plastic sheeting, Baba says he heard everything the man said, but truly registered only the ‘yes’.

So he got into the rickshaw, with the driver whose face he had not properly seen, and was driven off into the night. One thing you must know about a rickshaw swaddled against the rain is that while complete cover is very effective in keeping rain off you, it is also very effective in keeping you in the dark with regard to where you are going. Any chink in the plastic sheet to look out through is also a gap through which water can get in. So, baba was completely disoriented when the rickshaw stopped after about fifteen minutes.

The driver said that this was the place, and that he could not stop, it was already too late. Left without a choice, my father got off the rickshaw with his small bag and walked up a set of stairs to a collapsible gate, behind which was a largely empty room with an old desk, a chair and a flickering neon tubelight with not a caretaker in sight. The path ahead blocked by a closed gate, and the path of return removed by the rickshaw driver, baba proceeded to lean on the bell as hard as he could. It rang, and rang, echoing hollowly from the insides of the building.

After an approaching-panic five minutes of this, a person appeared. He said nothing for a while, just Baba and the person regarding each other through the gaps in a locked collapsible metal gate. Then he asked what baba wanted.

‘A room for the night, cash in advance’.

‘This is not a good place’, said the man.

What did my father care? They could be cavorting in burgundy velvet around him, all he wanted at the moment was somewhere he could dry off, and a bed.

‘Sure’, said my father. ‘I understand. Can I have a room?’

‘Can I get the cash?’

‘Unlock this gate. Its raining’

So the gate was slowly unlocked, and cash changed hands. Then the man asked my father to follow him. Dripping water and in a very bad mood, baba followed the man up several flights of stairs. Imagine this, if you can.

It is dark and cold. The only sound is rain. The building is clearly old, with high ceilings and pillars. No one has bothered with maintenance for a long time: sections of the wall have crumbled and not been swept off the floor where bricks, mortar and whitewash lie unregarded in corners. The only reason you can see any of this is because the surly person in front of you, holding a single lantern, is inadvertently throwing light over things as he passes. The other thing he is throwing light on is the doors that line the corridors, all of which are shut and padlocked. Not only are these padlocked, they have the government red seal over the keyholes of the locks. None of these locks can be opened without breaking the seals.

‘What happened? why are all these rooms locked?’

‘Don’t know, sarkari business, before my time’

My father figured that the hush-hush was due to some bureaucratic problem with the premises. Perhaps it was not a guest house at all, but some kind of an office building, thats why it was all locked up. This also meant that the caretaker could be in trouble for sheltering him for the night. Which went a ways towards explaining why the man was being so jittery.

The caretaker led my father to the very top of the house. On the roof was a single room which was unlocked, and the sight of which made all the questions building in my father’s head disappear in an instant. In the middle of the room were two single beds, passably clean, separated by a small bedside table. The little table had nothing on it. The only other furniture in the room was a small three-legged stool in the corner, which held an earthen pot of water- ‘for drinking’ said the caretaker. Attached to this improbable haven of a bedroom was a bathroom with regular fixtures, also a bucket and a mug.

‘Is it possible to get something to eat, i’m very hungry’

‘Let me see’

The caretaker left, and came back twenty minutes later with a metal plate, on which were two rosogollas. Engaged in gulping them down, and deafened by the rain drumming on the asbestos roof, baba says that he did not notice the caretaker leaving the room, pulling the door completely shut behind him. He said later that he thought he heard a bolt slide into place, but could not be sure. In any case, the impression was not strong enough for him to get up and check the door at that moment.

All he wanted was sleep, there was travel and work to be done on the morrow.

But the almost-not-heard sound that made him think that the caretaker may have slid the bolt shut niggled at the back of his mind. Very little was impossible in such an alien situation. The caretaker may well have locked him in. He may be used to sliding the bolt of this room behind him, and done so by reflex, or there may be a reason: if he was planning to rob a traveler at night, and needed the person to be locked in, and access at any time.

The thought of robbers foremost on his mind, baba pushed at the door. It was clearly bolted from outside, and also locked, with a lock that was just glint-visible through the crack of the not very solid door. It was the visible fragility of the door that reassured him. If there was really a need to leave the room, he reasoned, this door was unlikely to be a substantial barrier. Then in his early thirties, baba was fairly large and quite strong; and while the prospect of being robbed was not attractive, he did not seriously believe that the situation could unfold in a manner that he would be unable to handle.

He considered shouting for help, and dropped the idea because of the evident futility of the exercise. The house was very large, located god-knows-where, and he had been locked in by the only person whose face he had been able to see in the last few hours. It was still raining quite hard. It was unlikely that there were people waiting around on the roof to find out if he would prefer to be let out. No, really, what could possibly be the worst that could happen?

Bathed and changed he tested the door again, on the off-chance that the caretaker had had a change of heart, but it was still resolutely locked. The only thing to do was to keep within arm’s reach a heavy object that may be necessary when the robbers came, as they certainly would. The heaviest thing he was carrying was a flashlight, one of those big metal-and-glass dumbbell-shaped torches you saw when you were younger, that hold four large batteries. They’re of some consequence, prospectively a formidable weapon — light and artillery in one shiny, weighty package. I don’t think they’re mass manufactured anymore; perhaps the world has become a safer place.

The right thing to do, of course, would be to keep on the lights and stay awake. But the days travel and the uncertainty of the evening had taken its toll, and baba didn’t think that staying awake in an advanced state of exhaustion would help when the robbers came. Also, putting out all the lights would a good idea. Complete darkness, to which his eyes would become accustomed, may actually act in his favor. Choosing the bed further away from the door and the robbers to come, he put the torch under the pillow and lay down. In a little while, he was asleep.

Some time passed.

The ambient glow of the bathroom light became annoying, and he stumbled muzzily to put it off. But this was surely something that had been taken care of before falling asleep? Never mind, he was so tired at the time, and who could be sure of light switches in such a situation?

Some more time passed.

Lying flat on the bed, barely awake, he registered three separate impressions. First, the rain had stopped. Second, there seemed to be people in the room, and third, the door was shut. It had evidently been opened, and people had come into the room while he slept. Instantly conscious, baba started feeling very angry with himself. How could he allow this to happen? He had been fully aware that this situation was likely to be difficult, how could he have fallen so deep asleep that people could have entered the room, and shut, possibly locked the door behind them? This time, hopefully, they would have locked it from inside, since they now seemed to be in the room with him.

Lie still, he told himself. They’re after money and valuables, let them take anything they want from the bag, and, if you’re lucky, leave. In any case, you don’t know how many people there are, you don’t know in what manner they’re armed, or how desperate they are. Just lie still, and this will pass. Breathe deep, so they think you’re still asleep. Keep your eyes shut most of the way, but see if you can get visual impressions that may be of use if you have to run and break through the door.

Lost in these fearful, confused half-thoughts, evaluating the risks of making a run for it, my father remembers registering another impression. If these were robbers, they appeared to be unusually unmotivated. There was no movement at all in the room. In fact, what had initially felt like several people now seemed to have coalesced into only one person, and that person was doing nothing. Nothing but breathing, and standing still, somewhere near the foot of the bed on which my father lay.

This, baba says, was when he started to get really afraid. He remembers telling himself that there was nothing to be scared of. One person, no matter how heavily armed is after all only one person. There was no reason for this irrational wave of fear that was washing over him, leaving the darkness fraught with invisible danger. The person was just standing there, after all, in the dark. The man, for it must be a man, did not seem to have malevolent intent, or surely he would have attacked by now. As fear made his breathing ragged, baba become more and more convinced that the person was, in some intangible way, not actually there. There did not seem to be a shape, or an outline, or even a thickening of the darkness at the foot of the bed, as if all that represented the person in the dark room was his breath. In, out, in, out, a heavy, strained rhythm, as if the person had asthma, or was under a lot of stress.

Paralyzed with fear, unable to reach the torch, unable to grasp what he might see if he were able to shine a light, baba sank into a trance of slow terror.

Then, the presence in the room began to move. It started to walk, up and down the room. Eyes now shut tight, baba knew what it was doing because he could feel a slight disturbance in the air, like that made by a passing person, on his left arm as the presence passed, walking the length of the room. Between the two beds, through the bedside table like it wasn’t there, to the far wall, and back again. Breathing, heavy and rough, pacing quite fast, in what felt like agitation, and maybe anger, maybe fear, maybe despair; just passing through between the beds, again. And again. And again. And again. It was impossible to count how many times the presence passed, each time almost brushing my father’s arm. Almost, but not quite.

Through the haze which enveloped him, baba remembers hearing the chink of the metal glass being taken off the earthen pot of water in the corner of the room, the sound made by water as it is poured out of a pot and into a glass, the sound of water drunk in haste, perhaps spilled because the person is otherwise mentally occupied. The sound of the glass being replaced. Quiet. Ragged breath. Resumed pacing, up and down, a complete absorption in its own predicament, whatever that might be.

At some point in this interminable darkness, my father lost consciousness.

The next thing he remembers is the caretaker’s face. The face was concerned, clearly, and talking quite loud; urging him into revival. But a fever had set in over the night that made movement, hearing and speech very difficult. So while what baba really wanted to do was to hit the man, who had certainly had some idea of what the room contained; all he could do was ask him to – please – arrange some kind of conveyance back to Calcutta.

The caretaker helped him down the stairs. From within the cloud of sensory loss that cocooned him, baba asked the man why he had done this, locked him with the thing.

‘You needed a room’, said the man. ‘You had nowhere to go. I thought, it doesn’t always show itself, and in any case it never does anything, you may sleep through it all. But the door had to be locked, because sometimes people get scared and run out onto the roof and jump off. It’s a high building. That happened one or two times, so I lock the door.’

There’s several questions here, thought my father, and decided that he was in no condition to ask them all. He decided to go with the obvious

‘What happened here? Why did they lock all the doors?’

‘Because of the suicide of the caretaker. He gambled a lot, had lots of money problems. They say there was money owed, to bad people. Then he killed himself in his room, the one on the roof. Its not like they would shut down the building because the caretaker killed himself, but then people started seeing things’

‘What things?’

‘Who knows, then one or two people jumped off the roof, and they shut the building down, sealed all the rooms. I get very little salary to mind this whole building. sarkari business, what can you say?’

‘That room where it happened, why is that room open?’

‘I don’t know, it was open when I came here. Sometimes they will come from the municipality to check the locks of the doors, but they never climb as high as the roof. Then someone will need a place for the night, and the room is open… its not like it shows itself all the time. But I always lock the door.’

Baba does not remember how he got to the station, but someone must have taken him, since he was clearly in no shape to go himself. Someone got him a ticket, then, and put him on a train home.

I remember ma going to the station because baba had called and was coming back from somewhere, sick. I remember ma being very worried, and baba being very ill for a while. He didn’t talk much for a while, not at all about what had happened for a long time. I heard it first many years later.

A few years after the encounter, he went to Hazaribagh with the specific intention of locating the house. He took rickshaws and walked, covering as much ground as possible, looking at buildings that fitted his very fragmented memory of the place. He did this more than once, combing the town, asking people if they knew of places that fitted his description.

He was never able to locate the house.