Anil's Ghost - By Michael Ondaatje Page 0,44

times Anil would slip into woe were when she saw a dead child in clothes. A dead three-year-old with the clothes her parents had dressed her in.

We are full of anarchy. We take our clothes off because we shouldn’t take our clothes off. And we behave worse in other countries. In Sri Lanka one is surrounded by family order, most people know every meeting you have during the day, there is nothing anonymous. But if I meet a Sri Lankan elsewhere in the world and we have a free afternoon, it doesn’t necessarily happen, but each of us knows all hell could break loose. What is that quality in us? Do you think? That makes us cause our own rain and smoke?’

Anil is talking to Sarath, who in his path from youth to manhood, she suspects, remained held within parental principles. He, she is sure, obeyed while not necessarily believing the rules. He would not have known the realities of sexual freedom available to him, though his head might have loafed through anarchy. He, she suspects, is a shy man, in that sense of lacking the confidence to approach and proposition. In any case, she knows they both come from a society that has involved hazardous intrigues of love and marriage and an equally anarchic system of planetary influence. Sarath told her about the henahuru in his family during a rest-house meal. . . .

To be born under a certain star made people unsuitable as marriage partners. A woman born with Mars in the Seventh House was ‘malefic.’ Whoever she married would die. Meaning, in the minds of Sri Lankans, she would in essence be responsible for his death, she would kill him.

Sarath’s father, for instance, had two brothers. The older brother married a woman their family had known for years. He was dead within two years of a harsh fever, during which she nursed him day and night. There had been one child. The woman’s grief and retreat from the world at this death were terrible. The second brother was called upon by the family to bring her back into the world, for the sake of the boy. He brought the child gifts, insisted on taking mother and son on his vacations up-country, and eventually he and the woman, the former wife of his brother, fell in love. In many ways it was a greater and more subtle love than had existed in the first marriage. The intention of passion and sharing had not been there at the start. The woman had been brought back into the world. There was gratefulness towards the younger and good-looking brother. So when, during a car ride, the fragment of desire emerged with her first laughter in a year, it must have seemed a betrayal of his former motive, which was simply generous concern for his brother’s widow. They married, he cared for his brother’s child. They had a daughter, and within a year and a half he too fell ill and died in the arms of his wife.

It turned out, of course, that the woman was malefic. The only one she could have married safely was a man with the same star pattern. Thus any man born under such a star was sought after by such women. Men who were malefic also had to marry a woman with the same star, but it was believed that women in this state were considerably more dangerous than men. When a malefic man married a nonmalefic woman, she did not necessarily die. But if a woman did, the man would always die. She was henahuru, literally ‘a pain in the neck.’ Though more dangerous.

Ironically, Sarath, the son of the third brother, born some years later and having no connection with the wife of the first two brothers, was born with Mars in the Seventh House. ‘My father married the woman he fell in love with,’ Sarath says. ‘He did not even consult her stars. I was born. My brother was born. I heard the story years later. I saw it as just an old wives’ tale, random celestial positioning. Such beliefs seem a medieval comfort. I could say, for instance, that during the years I studied abroad I had Jupiter in my head and it helped me pass my exams. And when I returned, Venus replaced it and I fell in love. Venus is sometimes not good, it can make you frivolous in judgement. But these are not beliefs I hold.’

‘Neither do I,’ she says.

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