Each season Rajkumar found one pretext or another to spend a few days on these rafts. There was something hypnotically pleasurable about the variable rhythms of life on these immense, rectangular platformsâin the contrast between
the delectable languor of the daytime hours, when there was often nothing more to do than to watch a fish-hook trailing through the water, and the tense excitement of the sunset mooring, when ropes flew hissing between deck and shore, and everyone had to race to douse the smoking logs. Despite their immense size, the rafts were fragile in construction: running afoul of a shoal or sandbank, they could disintegrate in a matter of minutes. Solid in appearance, their surfaces were as deceptive as quicksand. Thousands of gaps constantly opened and closed between the logs, each a small but deadly ankle trap.
Many of the raftsmen were from Chittagong, and for Rajkumar there was a special satisfaction in being able to revert to the dialect of his boyhood; in savouring on his tongue the remembered heat of fish-head dals and fish-tail
jhol
s, flecked with nigella seed and mustard; in watching once again, the changing flow of the river, slowing as it spread itself across a flood plain, and then abruptly speeding up again at the approach of a gorge; in observing the unexpected mutations of the landscape, now green and thickly wooded, and now a baked, red desert, dotted with the skeletal trunks of parched toddy palms.
Of all the river's sights the strangest was one that lay a little to the south of the great volcanic hump of Mount Popa. The Irrawaddy here described a wide, sweeping turn, spreading itself to a great width. On the eastern bank of the river, there appeared a range of low, foul-smelling mounds. These hillocks were covered in a thick ooze, a substance that would sometimes ignite spontaneously in the heat of the sun, sending streams of fires into the river. Often at night small, wavering flames could be seen in the distance, carpeting the slopes.
To the people of the area this ooze was known as earth-oil: it was a dark, shimmering green, the colour of bluebottles' wings. It seeped from the rocks like sweat, gathering in shiny green-filmed pools. In places, the puddles joined together to form creeks and rivulets, an oleaginous delta that fanned out along the shores. So strong was the odour of this oil that it
carried all the way across the Irrawaddy: boatmen would swing wide when they floated past these slopes, this place-of-stinking-creeksâYenangyaung.
This was one of the few places in the world where petroleum seeped naturally to the surface of the earth. Long before the discovery of the internal-combustion engine there was already a good market for this oil: it was widely used as an ointment, for the treatment of certain skin conditions. Merchants came to Yenangyaung from as far away as China to avail themselves of this substance. The gathering of the oil was the work of a community endemic to those burning hills, a group of people known as
twin-za
s, a tight-knit, secretive bunch of outcasts, runaways and foreigners.
Over generations twin-za families had attached themselves to individual springs and pools, gathering the oil in buckets and basins, and ferrying it to nearby towns. Many of Yenangyaung's pools had been worked for so long that the level of oil had sunk beneath the surface, forcing their owners to dig down. In this way, some of the pools had gradually become wells, a hundred feet deep or even moreâgreat oil-sodden pits, surrounded by excavated sand and earth. Some of these wells were so heavily worked that they looked like small volcanoes, with steep, conical slopes. At these depths the oil could no longer be collected simply by dipping a weighted bucket: twin-zas were lowered in, on ropes, holding their breath like pearl divers.
Often, when moored within walking distance of Yenangyaung, Rajkumar would go over to watch the twin-zas at their work. Standing on the lip of a well he would look on as a man went down the shaft, rotating slowly on a sling. The rope would be attached, by way of a pulley, to his wife, family and livestock. They would lower him in by walking up the slope of the well, and when they felt his tug they would pull him out again by walking down. The lips of the wells were slippery from spills and it was not uncommon for unwary workers and young children to tumble in. Often these falls went unnoticed: there were no splashes and few ripples. Serenity
is one of the properties of this oil: it is not easy to make a mark upon its surface.
After these visits to Yenangyaung, oil-soaked spectres would haunt Rajkumar's imaginings. What would it be like to drown in that ooze? To feel that green sludge, the colour of insects' wings, closing over your head, trickling into your ears and nostrils?
When he was about eighteen, Rajkumar came upon an unfamiliar sight at Yenangyaung. He noticed a couple of foreigners, white men, walking from well to well. From that time on, whenever he returned, there were more and more of these men around the slopes, armed with instruments and surveyors' tripods. They were from France, England and America, and, they were said to be offering the twin-zas good money, buying up their pools and wells. Wooden obelisks began to rise on the hillocks, cage-like pyramids inside which huge mechanical beaks hammered ceaselessly on the earth.
On one of these visits to Yenangyaung Rajkumar's raft picked up a passenger. He was called Baburao and he was from Guntur, in India. Hair grew so thick upon his body that even when wearing a cotton vest he seemed to be coated in a fine wire mesh. He had a lot of money and dispensed liquor freely to the raftsmen, late into the night. He was a
maistry
, he said, a labour contractor: he had just transported forty-eight Cooringhees from eastern India to Yenangyaung. There was no quicker money to be made anywhere. Many foreign companies were busy digging for oil and they were desperate for labour. They needed workers and were willing to pay handsomely. It was hard to find workers in Burma: few Burmese were so poor as to put up with conditions like those of Yenangyaung. But back at home in India, Baburao said, there were uncountable thousands of people who were so desperate to leave that they would sign over many years' earnings. A young man like Rajkumar could grow rich quickly in this trade. What easier way to make money? All one needed was a few hundred rupees to pay one-way passages for the recruits.
Rajkumar wandered slowly to the edge of the moored raft and lit a cheroot, lying flat on his chest. His face was inches
from the water, and schools of tiny riverbank fish rose to the surface to snap at his flaking ash. The encounter with the maistry had come at a time when the future was much on his mind. For the better part of the last year Saya John had been talking to him of planning ahead: âYour days as a luga-lei are coming to their end, Rajkumar. The time has come when you have to make your own place in the world.'
What Rajkumar wanted most was to go into the timber business. Of this he was certain, for he knew he would never be so well acquainted with any other trade. But the problem was that he possessed none of the specialised skills that would have let him join a company's workforce as an oo-si or a raftsman. Nor did the prospect of earning a meagre twenty or thirty rupees a month hold any appeal. What then?
The best possible way to enter the teak business, Rajkumar had decided, would be through the acquisition of a timberyard. On his journeys downriver, Rajkumar stopped occasionally at the river port of Henzada. His old friend Doh Say lived there now, with his wife, Naw Da, and their two children. He worked in a small dockside yard, supervising a team of two elephants. Doh Say had suggested to Rajkumar that he set up a timberyard of his own: warehousing was a good way of entering the trade. âYou can start small,' he'd said. âYou can manage with just one elephant. I'll come and work with you, for half the usual salary, in exchange for a share of the business.' All that was needed was an outlay of capital.
It was Rajkumar's practice never to collect more than a part of his salary, banking the rest with Saya John. But after all these years his savings still amounted to no more than some two hundred rupees. The cost of setting up a timberyard amounted to several thousandâtoo much to ask from Saya John. To go to India with Baburao on the other hand would take not much more than he had already saved. And if he could persuade Saya John to lend him the rest, well then, within a few years he might have enough for his yard.
Back in Mandalay he waited for a good time to approach Saya John. âAll I need is a loan of a few hundred rupees,' he
said quietly, taking care not to explain too much. âAnd it'll come back to you many times over. Saya?'
Three months later Rajkumar left for India with Baburao. It took four days from Rangoon to Calcutta and another four to travel down the coast in the direction of Madras. Baburao rented two ox-carts at a small market town and had them tricked out in festive cloths. He bought several sacks of parched rice from the bazaar and recruited some half-dozen stick-wielding
lathiyal
s to act as guards.
They headed into the countryside accompanied by drummers: it was as though they were a bridal procession, journeying to a wedding. On the way Baburao asked passers-by about the villages ahead. Were they rich or poor? Did the villagers own land or work for shares? What were the castes of the people who lived in them?
They stopped at a small hamlet, a shabby little cluster of huts huddled around an immense banyan tree. Baburao seated himself under the tree and told the drummers to start beating their instruments. At once all other activity came to a halt. Men came running in from the fields, leaving their oxen tethered to their ploughs. Children came floundering across the rice paddies. Women slipped out of their huts with their babies balanced on their hips.
Baburao welcomed everyone to the shade of the tree. Once the crowd was thick and deep he began to talk, his voice slowing to a chant in the reverential manner of a reciter of the
Ramayana.
He spoke of a land of gold, Burma, which the British Sarkar had declared to be a part of India. He pointed to the tasselled shawl that hung round his neck and invited his listeners to touch it with their fingers; he held up his hand so that everyone could see his gold and ruby rings. All of this, said Baburao, had come from Burma, the golden land. Before going there, he had had nothing, not even a goat or cow.
âAnd all these things can be yours too,' Baburao said to his listeners. âNot in your next life. Not next year. Now. They can be yours now. All you need is an able-bodied man from your family to put his thumbprint on this sheet of paper.'
He took a handful of silver coins out of a velvet bag and let them fall back again, tinkling. âAre there any here who have debts? Are there any who owe money to their landlords? You can settle your obligations right now, right here. As soon as your sons and brothers make their marks on these contracts, this money will be yours. In a matter of a few years they will earn back enough to free themselves of debt. Then they will be at liberty to return or stay in Burma as they choose.'
Fifteen men signed on in that village and twenty-three in the next: some rushed eagerly forward, some were pushed on by their relatives and some had their hands held forcibly to the paper by their fathers and brothers. Carrying tin boxes and cloth bundles, the recruits followed Baburao's ox-cart back to town. The lathiyals brought up the rear to make sure they kept in step. They stopped once every few hours, to eat parched rice and salt.
When they reached the coast, Baburao hired a country boat to take them to Calcutta. Many of the men had never been on the sea before. They were frightened by the waves and that night one of the men leapt overboard. Baburao jumped in after him, and pulled him back into the boat. The would-be runaway had swallowed a bellyful of water. He was limp and scrawny, with bones sticking out of his body. Baburao draped the man over the side of the boat, doubling him over the gunwale. Then he climbed on top of him, pinning his torso below with a bent knee. With a thrusting motion of his foot, he pushed the man against the beam, pumping his stomach until the water he had swallowed came dribbling out of his mouth, along with a spongy mass of parched rice and salt.
âWhere did you think you were going?' Baburao crooned, almost tenderly, as though he were singing to a lover. âAnd what about all the money I gave your father so he could pay off his debts? What use would your corpse be, to him or to me?'
At Calcutta they boarded the S.S.
Dufferin
, which was owned by a British company. Baburao had an arrangement with the steward of the ship: he was a valued customer because of the
business he brought. He was given free passage, second class. Pocketing Rajkumar's fare he allowed him to sleep on the floor of his cabin. The thirty-eight men they had brought with them were sent below, to a holding space at the rear of the ship.
Some two thousand other would-be immigrants were there already. Most were men, but there were also some hundred and fifty women. At the back, jutting out over the ship's wake, there was a narrow wooden platform with four holes to serve as toilets. The passage was rough and the floor of the holding area was soon covered with vomit and urine. This foul-smelling layer of slime welled back and forth with the rolling of the ship, rising inches high against the walls. The recruits sat huddled on their tin boxes and cloth bundles. At the first sight of land, off the Arakan coast, several men leapt off the ship. By the third day of the voyage the number of people in the hold had dwindled by a few dozen. The corpses of those who had died on board were carried to the stern and dropped into the ship's churning wake.
On reaching the Rangoon docks, Baburao found that the voyage had cost him two men. He was not displeased. âTwo out of thirty-eight is not bad,' he told Rajkumar. âOn occasion I've lost as many as six.'
They travelled together to Yenangyaung and then Rajkumar told Baburao that he needed to go up to Mandalay. But this was a ruse. Rajkumar set off in a northerly direction, but once he'd put a little distance between himself and Baburao, he doubled back, heading straight for Rangoon. At a small shop on Mogul Street he bought a gold chain and a bright turquoise ring. Then he went down to the docks and boarded the
Dufferin.
During his last crossing, he had taken care to work out his own deal with the stewards of the ship: he was now welcomed as a maistry in his own right.