Padma’s story (given in her own words, and read back to her for eye-rolling, high-wailing, mammary-thumping confirmation): “It was my own foolish pride and vanity, Saleem baba, from which cause I did run from you, although the job here is good, and you so much needing a looker-after! But in a short time only I was dying to return.
“So then I thought, how to go back to this man who will not love me and only does some foolish writery? (Forgive, Saleem baba, but I must tell it truly. And love, to us women, is the greatest thing of all.)
“So I have been to a holy man, who taught me what I must do. Then with my few pice I have taken a bus into the country to dig for herbs, with which your manhood could be awakened from its sleep … imagine, mister, I have spoken magic with these words: ‘Herb thou hast been uprooted by Bulls!’ Then I have ground herbs in water and milk and said, ‘Thou potent and lusty herb! Plant which Varuna had dug up for him by Gandharva! Give my Mr. Saleem thy power. Give heat like that of Fire of Indra. Like the male antelope, O herb, thou hast all the force that Is, thou hast powers of Indra, and the lusty force of beasts.’
“With this preparation I returned to find you alone as always and as always with your nose in paper. But jealousy, I swear, I have put behind me; it sits on the face and makes it old. O God forgive me, quietly I put the preparation in your food! … And then, hai-hai, may Heaven forgive me, but I am a simple woman, if holy men tell me, how should I argue? … But now at least you are better, thanks be to God, and maybe you will not be angry.”
Under the influence of Padma’s potion, I became delirious for a week. My dung-lotus swears (through much-gnashed teeth) that I was stiff as a board, with bubbles around my mouth. There was also a fever. In my delirium I babbled about snakes; but I know that Padma is no serpent, and never meant me harm.
“This love, mister,” Padma is wailing, “It will drive a woman to craziness.”
I repeat: I don’t blame Padma. At the feet of the Western Ghats, she searched for the herbs of virility, mucuna pruritus and the root of feronia elephantum; who knows what she found? Who knows what, mashed with milk and mingled with my food, flung my innards into that state of “churning” from which, as all students of Hindu cosmology will know, Indra created matter, by stirring the primal soup in his own great milk-churn? Never mind. It was a noble attempt; but I am beyond regeneration—the Widow has done for me. Not even the real mucuna could have put an end to my incapacity; feronia would never have engendered in me the “lusty force of beasts.”
Still, I am at my table once again; once again Padma sits at my feet, urging me on. I am balanced once more—the base of my isosceles triangle is secure. I hover at the apex, above present and past, and feel fluency returning to my pen.
A kind of magic has been worked, then; and Padma’s excursion in search of love-potions has connected me briefly with that world of ancient learning and sorcerers’ lore so despised by most of us nowadays; but (despite stomach-cramps and fever and frothings at the mouth) I’m glad of its irruption into my last days, because to contemplate it is to regain a little, lost sense of proportion.
Think of this: history, in my version, entered a new phase on August 15th, 1947—but in another version, that inescapable date is no more than one fleeting instant in the Age of Darkness, Kali-Yuga, in which the cow of morality has been reduced to standing, teeteringly, on a single leg! Kali-Yuga—the losing throw in our national dice-game; the worst of everything; the age when property gives a man rank, when wealth is equated with virtue, when passion becomes the sole bond between men and women, when falsehood brings success (is it any wonder, in such a time, that I too have been confused about good and evil?) … began on Friday, February 18th, 3102 B.C.; and will last a mere 432,000 years! Already feeling somewhat dwarfed, I should add nevertheless that the Age of Darkness is only the fourth phase of the present Maha-Yuga cycle which is, in total, ten times as long; and when you consider that it takes a thousand Maha-Yugas to make just one Day of Brahma, you’ll see what I mean about proportion.
A little humility at this point (when I’m trembling on the brink of introducing the Children) does not, I feel, come amiss.
Padma shifts her weight, embarrassed. “What are you talking?” she asks, reddening a little. “That is brahmin’s talk; what’s it to do with me?”
… Born and raised in the Muslim tradition, I find myself overwhelmed all of a sudden by an older learning; while here beside me is my Padma, whose return I had so earnestly desired … my Padma! The Lotus Goddess; the One Who Possesses Dung; who is Honey-Like, and Made of Gold; whose sons are Moisture and Mud …
“You must be fevered still,” she expostulates, giggling. “How made of gold, mister? And you know I have no chil …”
… Padma, who along with the yaksa genii, who represent the sacred treasure of the earth, and the sacred rivers, Ganga Yamuna Sarasvati, and the tree goddesses, is one of the Guardians of Life, beguiling and comforting mortal men while they pass through the dream-web of Maya … Padma, the Lotus calyx, which grew out of Vishnu’s navel, and from which Brahma himself was born; Padma the Source, the mother of Time! …
“Hey,” she is sounding worried now, “let me feel your forehead!”
… And where, in this scheme of things, am I? Am I (beguiled and comforted by her return) merely mortal—or something more? Such as—yes, why not—mammoth-trunked, Ganesh-nosed as I am—perhaps, the Elephant. Who, like Sin the moon, controls the waters, bringing the gift of rain … whose mother was Ira, queen consort of Kashyap, the Old Tortoise Man, lord and progenitor of all creatures on the earth … the Elephant who is also the rainbow, and lightning, and whose symbolic value, it must be added, is highly problematic and unclear.
Well, then: elusive as rainbows, unpredictable as lightning, garrulous as Ganesh, it seems I have my own place in the ancient wisdom, after all.
“My God,” Padma is rushing for a towel to wet in cold water, “your forehead is on fire! Better you lie down now; too soon for all this writing! The sickness is talking; not you.”
But I’ve already lost a week; so, fever or no fever, I must press on; because, having (for the moment) exhausted this strain of old-time fabulism, I am coming to the fantastic heart of my own story, and must write in plain unveiled fashion, about the midnight children.
Understand what I’m saying: during the first hour of August 15th, 1947—between midnight and one a.m.—no less than one thousand and one children were born within the frontiers of the infant sovereign state of India. In itself, that is not an unusual fact (although the resonances of the number are strangely literary)—at the time, births in our part of the world exceeded deaths by approximately six hundred and eighty-seven an hour. What made the event noteworthy (noteworthy! There’s a dispassionate word, if you like!) was the nature of these children, every one of whom was, through some freak of biology, or perhaps owing to some preternatural power of the moment, or just conceivably by sheer coincidence (although synchronicity on such a scale would stagger even C. G. Jung), endowed with features, talents or faculties which can only be described as miraculous. It was as though—if you will permit me one moment of fancy in what will otherwise be, I promise, the most sober account I can manage—as though history, arriving at a point of the highest significance and promise, had chosen to sow, in that instant, the seeds of a future which would genuinely differ from anything the world had seen up to that time.
If a similar miracle was worked across the border, in the newly-partitioned-off Pakistan, I have no knowledge of it; my perceptions were, while they lasted, bounded by the Arabian Sea, the Bay of Bengal, the Himalaya mountains, but also by the artificial frontiers which pierced Punjab and Bengal.
Inevitably, a number of these children failed to survive. Malnutrition, disease and the misfortunes of everyday life had accounted for no less than four hundred and twenty of them by the time I became conscious of their existence; although it is possible to hypothesize that these deaths, too, had their purpose, since 420 has b
een, since time immemorial, the number associated with fraud, deception and trickery. Can it be, then, that the missing infants were eliminated because they had turned out to be somehow inadequate, and were not the true children of that midnight hour? Well, in the first place, that’s another excursion into fantasy; in the second, it depends on a view of life which is both excessively theological and barbarically cruel. It is also an unanswerable question; any further examination of it is therefore profitless.
By 1957, the surviving five hundred and eighty-one children were all nearing their tenth birthdays, wholly ignorant, for the most part, of one another’s existence—although there were certainly exceptions. In the town of Baud, on the Mahanadi river in Orissa, there was a pair of twin sisters who were already a legend in the region, because despite their impressive plainness they both possessed the ability of making every man who saw them fall hopelessly and often suicidally in love with them, so that their bemused parents were endlessly pestered by a stream of men offering their hands in marriage to either or even both of the bewildering children; old men who had forsaken the wisdom of their beards and youths who ought to have been becoming besotted with the actresses in the travelling picture-show which visited Baud once a month; and there was another, more disturbing procession of bereaved families cursing the twin girls for having bewitched their sons into committing acts of violence against themselves, fatal mutilations and scourgings and even (in one case) self-immolation. With the exception of such rare instances, however, the children of midnight had grown up quite unaware of their true siblings, their fellow-chosen-ones across the length and breadth of India’s rough and badly-proportioned diamond.
And then, as a result of a jolt received in a bicycle-accident, I, Saleem Sinai, became aware of them all.
To anyone whose personal cast of mind is too inflexible to accept these facts, I have this to say: That’s how it was; there can be no retreat from the truth. I shall just have to shoulder the burden of the doubter’s disbelief. But no literate person in this India of ours can be wholly immune from the type of information I am in the process of unveiling—no reader of our national press can have failed to come across a series of—admittedly lesser—magic children and assorted freaks. Only last week there was that Bengali boy who announced himself as the reincarnation of Rabindranath Tagore and began to extemporize verses of remarkable quality, to the amazement of his parents; and I can myself remember children with two heads (sometimes one human, one animal), and other curious features such as bullock’s horns.
I should say at once that not all the children’s gifts were desirable, or even desired by the children themselves; and, in some cases, the children had survived but been deprived of their midnight-given qualities. For example (as a companion piece to the story of the Baudi twins) let me mention a Delhi beggar-girl called Sundari, who was born in a street behind the General Post Office, not far from the rooftop on which Amina Sinai had listened to Ramram Seth, and whose beauty was so intense that within moments of her birth it succeeded in blinding her mother and the neighboring women who had been assisting at her delivery; her father, rushing into the room when he heard the women’s screams, had been warned by them just in time; but his one fleeting glimpse of his daughter so badly impaired his vision that he was unable, afterwards, to distinguish between Indians and foreign tourists, a handicap which greatly affected his earning power as a beggar. For some time after that Sundari was obliged to have a rag placed across her face; until an old and ruthless great-aunt took her into her bony arms and slashed her face nine times with a kitchen knife. At the time when I became aware of her, Sundari was earning a healthy living, because nobody who looked at her could fail to pity a girl who had clearly once been too beautiful to look at and was now so cruelly disfigured; she received more alms than any other member of her family.
Because none of the children suspected that their time of birth had anything to do with what they were, it took me a while to find it out. At first, after the bicycle accident (and particularly once language marchers had purged me of Evie Burns), I contented myself with discovering, one by one, the secrets of the fabulous beings who had suddenly arrived in my mental field of vision, collecting them ravenously, the way some boys collect insects, and others spot railways trains; losing interest in autograph books and all other manifestations of the gathering instinct, I plunged whenever possible into the separate, and altogether brighter reality of the five hundred and eighty-one. (Two hundred and sixty-six of us were boys; and we were outnumbered by our female counterparts—three hundred and fifteen of them, including Parvati. Parvati-the-witch.)
Midnight’s children! … From Kerala, a boy who had the ability of stepping into mirrors and re-emerging through any reflective surface in the land—through lakes and (with greater difficulty) the polished metal bodies of automobiles … and a Goanese girl with the gift of multiplying fish … and children with powers of transformation: a werewolf from the Nilgiri Hills, and from the great watershed of the Vindhyas, a boy who could increase or reduce his size at will, and had already (mischievously) been the cause of wild panic and rumors of the return of Giants … from Kashmir, there was a blue-eyed child of whose original sex I was never certain, since by immersing herself in water he (or she) could alter it as she (or he) pleased. Some of us called this child Narada, others Markandaya, depending on which old fairy story of sexual change we had heard … near Jalna in the heart of the parched Deccan I found a water-divining youth, and at Budge-Budge outside Calcutta a sharp-tongued girl whose words already had the power of inflicting physical wounds, so that after a few adults had found themselves bleeding freely as a result of some barb flung casually from her lips, they had decided to lock her in a bamboo cage and float her off down the Ganges to the Sundarbans jungles (which are the rightful home of monsters and phantasms); but nobody dared approach her, and she moved through the town surrounded by a vacuum of fear; nobody had the courage to deny her food. There was a boy who could eat metal and a girl whose fingers were so green that she could grow prize aubergines in the Thar desert; and more and more and more … overwhelmed by their numbers, and by the exotic multiplicity of their gifts, I paid little attention, in those early days, to their ordinary selves; but inevitably our problems, when they arose, were the everyday, human problems which arise from character-and-environment; in our quarrels, we were just a bunch of kids.
One remarkable fact: the closer to midnight our birth-times were, the greater were our gifts. Those children born in the last seconds of the hour were (to be frank) little more than circus freaks: bearded girls, a boy with the full-operative gills of a freshwater mahaseer trout, Siamese twins with two bodies dangling off a single head and neck—the head could speak in two voices, one male, one female, and every language and dialect spoken in the subcontinent; but for all their marvelousness, these were the unfortunates, the living casualties of that numinous hour. Towards the half-hour came more interesting and useful faculties—in the Gir Forest lived a witch-girl with the power of healing by the laying-on of hands, and there was a wealthy tea-planter’s son in Shillong who had the blessing (or possibly the curse) of being incapable of forgetting anything he ever saw or heard. But the children born in the first minute of all—for these children the hour had reserved the highest talents of which men had ever dreamed. If you, Padma, happened to possess a register of births in which times were noted down to the exact second, you, too, would know what scion of a great Lucknow family (born at twenty-one seconds past midnight) had completely mastered, by the age of ten, the lost arts of alchemy, with which he regenerated the fortunes of his ancient but dissipated house; and which dhobi’s daughter from Madras (seventeen seconds past) could fly higher than any bird simply by closing her eyes; and to which Benarsi silversmith’s son (twelve seconds after midnight) was given the gift of travelling in time and thus prophesying the future as well as clarifying the past … a gift which, children that we were, we trusted implicitly when it dealt with things gone and forgott
en, but derided when he warned us of our own ends … fortunately, no such records exist; and, for my part, I shall not reveal—or else, in appearing to reveal, shall falsify—their names and even their locations; because, although such evidence would provide absolute proof of my claims, still the children of midnight deserve, now, after everything, to be left alone; perhaps to forget; but I hope (against hope) to remember …
Parvati-the-witch was born in Old Delhi in a slum which clustered around the steps of the Friday mosque. No ordinary slum, this, although the huts built out of old packing-cases and pieces of corrugated tin and shreds of jute sacking which stood higgledy-piggledy in the shadow of the mosque looked no different from any other shanty-town … because this was the ghetto of the magicians, yes, the very same place which had once spawned a Hummingbird whom knives had pierced and pie-dogs had failed to save … the conjurers’ slum, to which the greatest fakirs and prestidigitators and illusionists in the land continually flocked, to seek their fortune in the capital city. They found tin huts, and police harassment, and rats … Parvati’s father had once been the greatest conjurer in Oudh; she had grown up amid ventriloquists who could make stones tell jokes and contortionists who could swallow their own legs and fire-eaters who exhaled flames from their arseholes and tragic clowns who could extract glass tears from the corners of their eyes; she had stood mildly amid gasping crowds while her father drove spikes through her neck; and all the time she had guarded her own secret, which was greater than any of the illusionist flummeries surrounding her; because to Parvati-the-witch, born a mere seven seconds after midnight on August 15th, had been given the powers of the true adept, the illuminatus, the genuine gifts of conjuration and sorcery, the art which required no artifice.
So among the midnight children were infants with powers of transmutation, flight, prophecy and wizardry … but two of us were born on the stroke of midnight. Saleem and Shiva, Shiva and Saleem, nose and knees and knees and nose … to Shiva, the hour had given the gifts of war (of Rama, who could draw the undrawable bow; of Arjuna and Bhima; the ancient prowess of Kurus and Pandavas united, unstoppably, in him!) … and to me, the greatest talent of all—the ability to look into the hearts and minds of men.