William Dalrymple – The Age of Kali: Travels and Encounters in India (страница 10)

‘On the terraces of upper-storey chambers of the tawwaif, the young men would come to recite their verses and ghazals. Water would be sprinkled on the ground to cool it, then carpets would be laid out and covered with white sheets. Hookahs and candles would be arranged around the guests, along with surahis, fresh from the potters, exuding the monsoon scent of rain falling on parched earth. Only then would the recitations begin. In those days anyone who even remotely aspired to being called cultured had to take a teacher and learn how to compose poetry.’

We pulled ourselves on to the steps of a kebab shop to make way for a herd of water-buffaloes which were being driven down the narrow alley to the market at the far end. From inside came the delicious smell of grilled meat and spices.

‘Most of all the tawwaif would teach young men how to speak perfect Urdu. You see, in Lucknow language was not just a tool of communication: it was a projection of the culture – very florid and subtle. But now the language has changed. Compared to Urdu, Punjabi is a very coarse language: when you listen to two Punjabis talking it sounds as if they are fighting. But because of the number of Punjabis who have come to live here, the old refined Urdu of Lucknow is now hardly spoken. Few are left who can understand it – fewer still who speak it.’

‘Did you ever meet one of these tawwaif?’

‘Yes,’ said Mushtaq. ‘My brother used to keep a mistress here in the chowk, and on one occasion he brought me along too. I’ll never forget her: although she was a poor woman, she was very beautiful – full of grace and good manners. She was wearing her full make-up and was covered in jewellery which sparked in the light of the oil lamps. She looked like a princess to me – but I was hardly twelve, and by the time I was old enough to possess a tawwaif myself, they had gone. That whole culture with its poetic mehfils [levées] and mushairas [symposia] went with them.’

‘So is there nothing left?’ I asked. ‘Is there no one who can still recite the great Lucknavi poets? Who remembers the old stories?’

‘Well, there is one man,’ said Mushtaq. ‘You should talk to Suleiman, the Rajah of Mahmudabad. He is a remarkable man.’

The longer I lingered in Lucknow, the more I heard about Suleiman Mahmudabad. Whenever I raised the subject of survivors from the old world of courtly Lucknow, his name always cropped up sooner or later in the conversation. People in Lucknow were clearly proud of him, and regarded him as a sort of repository of whatever wisdom and culture had been salvaged from the wreck of their city.

I finally met the man a week later at the house of a Lucknavi friend. Farid Faridi’s guests were gathered around a small sitting room sipping imported whisky and worrying about the latest enormities committed by Lucknow’s politicians. A month before, in front of Doordashan television cameras, the MLAs in the State Assembly had attacked each other in the debating chamber with microphone stands, desks and broken bottles. There were heavy casualties, particularly among the BJP politicians who had come to the Assembly building marginally less well armed than their rivals: around thirty had ended up in hospital with severe injuries, and there was now much talk about possible revenge attacks.

‘Power has passed from the educated to the illiterate,’ said one guest. ‘Our last Chief Minister was a village wrestling champion. Can you imagine?’

‘All our politicians are thugs and criminals now,’ said my neighbour. ‘The police are so supine and spineless they do nothing to stop them taking over the state.’

‘We feel so helpless in this situation,’ said Faridi. ‘The world we knew is collapsing and there is nothing we can do.’

‘All we can do is to sit in our drawing rooms and watch these criminals plunder our country,’ said my neighbour.

‘The police used to chase them,’ said the first guest. ‘But now they spend their time guarding them.’

Mahmudabad arrived late, but was greeted with great deference by our host, who addressed him throughout as ‘Rajah Sahib’. He was a slight man, beautifully turned out in traditional Avadhi evening dress of a long silk sherwani over a pair of tight white cotton pyjamas. I had already been told much about his achievements – how he was as fluent in Urdu, Arabic and Persian as he was in French and English, how he had studied postgraduate astrophysics at Cambridge, how he had been a successful Congress MLA under Rajiv Gandhi – but nothing prepared me for the anxious, fidgety polymath who effortlessly dominated the conversation from the moment he stepped in to the room.

Towards midnight, as he was leaving, Mahmudabad asked whether I was busy the following day. If not, he said, I was welcome to accompany him to the qila, his ancestral fort in the country outside Lucknow. He would be leaving at eleven a.m.; if I could get to him by then I could come along and keep him company on the journey.

Suleiman’s Lucknow pied à terre, I discovered the following morning, turned out to be the one surviving wing of the Kaiserbagh, the last great palace of the Nawabs. Before its partial destruction during the Mutiny, the Kaiserbagh had been larger than the Tuileries and the Louvre combined; but what remained more closely resembled some crumbling Sicilian palazzo, all flaking yellow plasterwork and benign baroque neglect. An ancient wheelless Austin 8 rusted in the palace’s porte-cochère, beside which squatted a group of elderly retainers all dressed in matching white homespun.

Suleiman was in his study, attending to a group of petitioners who had come to ask favours. It was an hour before he could free himself and call for the driver to come round with the car. Soon we had left the straggling outskirts of Lucknow behind us and were heading on a raised embankment through long, straight avenues of poplars. On either side spread yellow fields of mustard, broken only by clumps of palm and the occasional pool full of leathery water buffaloes. As we drove Suleiman talked about his childhood, much of which, it emerged, had been spent in exile in the Middle East.

‘My father,’ he said, ‘was a great friend of Jinnah and an early supporter of his Muslim League. In fact he provided so much of the finance that he was made treasurer. But despite his admiration for Jinnah he never really seemed to understand what Partition would entail. The day before the division, in the midst of the bloodshed, he quietly left the country and set off via Iran for Kerbala [the Shias’ holiest shrine] in Iraq. From there we went to Beirut. It was ten years before he took up Pakistani citizenship, and even then he spent most of his time in London.’

‘Did he regret helping Jinnah?’

‘He was too proud to admit it,’ said Suleiman, ‘but I think yes. Certainly he was profoundly saddened by the bitterness of Partition and the part he had played in bringing it about. After that he never settled down or returned home. I think he realised how many people he had caused to lose their homes, and he chose to wander the face of the earth as a kind of self-imposed penance.’

Mahmudabad lay only thirty miles outside Lucknow, but so bad were the roads that the journey took over two hours. Eventually a pair of minarets reared out of the trees – a replica of the mosque at Kerbala built by Suleiman’s father – and beyond them, looking on to a small lake, towered the walls of the qila of Mahmudabad.

It was a vast structure, built in the same Lucknavi Indo-Palladian style I had seen at La Martiniere and Dilkusha. The outer wall was broken by a ceremonial gateway or naqqar khana (drum house), on which was emblazoned the fish symbol of the Kingdom of Avadh. Beyond rose the ramparts of a medieval fort on to which had been tucked an eighteenth-century classical bow front; above, a series of balconies were surmounted by a ripple of Moghul chattris and cupolas.

It was magnificent; yet the same neglect which had embraced so many of the buildings of Lucknow had taken hold of the Mahmudabad qila. The grass had died on the lawn in front of the gateway, and the remaining flowers in the beds were twisted and desiccated; bushes sprouted from the fort’s roof. In previous generations the chamber at the top of the naqqar khana would have been full of musicians announcing the arrival of the Rajah with kettle drums and shenai. It was empty now, of course, but there was certainly no shortage of servants to fill it. As we drove in to the qila’s courtyard a crowd of between twenty and thirty retainers was massed to greet the Rajah, all frantically bowing and salaaming; as Suleiman got out of the car the foremost ones dived to touch his feet.

I followed him in to the qila and up through the dark halls and narrow staircases of the fort; the troop of servants followed behind me. Dust lay thick underfoot, as if the qila was some lost castle in a forest in a child’s fairy tale. We passed through a splintered door in to an old ballroom, empty, echoing and spacious. Once its floor had been sprung, but now many of the planks were missing, and others were littered with pieces of plaster fallen from the ceiling. A torn family portrait of some bejewelled Rajah hung half in, half out of its frame. It looked as if no one had entered the room for at least a decade.