To the Elephant Graveyard. Tarquin Hall

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СКАЧАТЬ been more in place in an S&M shop – hung from hooks above the stallkeeper’s head, together with garlands of glazed cowry shells strung with bright plastic beads. A dozen alarm clocks, fashioned like temples complete with lotus-shaped bells, sat on a shelf. The deluxe version, which was painted a gaudy red and gold, was made out of ‘genuine plastic’ and claimed to play six different mantras.

      The next stall sold everything a pious Hindu might want or need in the way of religious offerings. Coconuts, garlands of marigolds and boxes of incense-sticks were all on offer, together with bags of sugar balls and bunches of green bananas – the essentials for puja, or prayers. The man behind the stall, who wore a Chicago gangster-style hat, offered me a package deal. One hundred and fifty rupees would buy me everything I needed to take inside the temple. He would even anoint my head with sandalwood paste for ‘no extra charge’.

      ‘As part of this bargain, you will also get blessings from the god.’ He beamed. ‘That is for free. Then your wife will be in tiptop shape!’

      I bought some offerings and took them up to the temple. At the entrance, as a foreigner, I had to pay a heavy bribe to be allowed inside. Taking the money, a Brahmin priest-cum-guide wearing flowing saffron robes instructed me to remove my shoes before he led me barefoot over the burning-hot tiles of the inner courtyard. Here, chickens and geese mingled with a wedding party waiting for their marriage ceremony to begin. The bride and bridesmaids were caked in make-up and decked out in psychedelic silk saris, elaborate nose rings and shimmering veils. As we passed by, doe-like eyes lined with kohl looked out at me and then shyly disappeared behind rippling gauze. Next to the temple’s main entrance sat a line of beggars with their backs against a wall, the late afternoon sunlight reflecting off their tin mugs and begging bowls. Like a group of actors waiting to audition for a part in a horror film, each one showed off his injury or deformity to its best effect, moaning like so many Ghosts of Christmas Past.

      ‘This is one of Hinduism’s holiest sites,’ began the priest, who spoke English well. ‘It’s the place where the genitalia of the goddess Shakti landed after Vishnu cut her into pieces and strewed her parts across India.’

      Shakti, he told me, was just one of the many guises of the Mother Goddess. In the Hindu pantheon, she appears in a number of forms and reincarnations: as Durga, Uma, Devi and, most famously, as the bloodthirsty slayer Kali. When Shakti’s body was cut up, the pieces are said to have landed in fifty-one places, sites in India known as shakti pithas. Kamakhya is considered to be the most sacred. For several centuries, it was a centre of Tantric Hinduism, a cult often steeped in bloody rites and black magic. Some experts believe Assam was the birthplace of this particular brand of the Hindu faith, thought to have its roots in the ancient rites of the primitive hill tribes who have long inhabited the region.

      I followed the priest inside the temple and down a dark, dank passage that led into the innermost chamber. Burning incense-sticks and candles ate up what little oxygen was available and replaced it with suffocating, acrid smoke. Figures talking in reverent whispers moved about in the eerie atmosphere, their faces masked by shadows. The chanting of priests echoed and re-echoed all around us, the acoustics mysteriously amplifying voices that criss-crossed one another. Idols grimaced at me from the sooty walls. Their terrible images – tongues, fangs, serpents, horns – flickered in the dim candlelight and seemed to come to life.

      The temple’s innermost sanctum is home to a mound-shaped rock with a cleft in it, representing the goddess’s yoni, or genitalia. The rock is kept moist by a natural spring which, during the monsoon, miraculously runs red with iron oxide and is drunk by devotees as ‘symbolic menstrual blood’ during the festival of Ambuvachi.

      While I watched the priest begin the complex ceremony, it wasn’t difficult to picture the horrific practices for which Kamakhya was infamous in the past. Thousands of men were decapitated here amidst terrible rites designed to honour the goddess who, it was believed, relished human blood. Occasionally, there were even mass sacrifices – in 1565, 140 men died on one day alone.

      Of those killed, many were volunteers known as bhogis. In return for their supreme sacrifice, these men were allowed to live in luxury for a year. During those twelve months, they could have as many women as they liked. They were pampered by servants around the clock, laden with presents and promised a place in paradise by Kamakhya’s powerful priesthood. At the annual festival of Ambuvachi, the men would be taken to a sacrificial altar where their heads were cut off and placed on a golden platter before an image of Shakti. Later, their lungs were cooked and eaten, and their blood was drained and used to boil rice, which was consumed by those who had gathered to watch them die.

      Today, the only offerings the goddess Shakti receives at Kamakhya are bananas, sugar balls and, if she’s lucky, the occasional goat. Nonetheless, the puja was not without colour. Bells were rung, incense-sticks lit, yet more sandalwood was smeared on my forehead, mantras were spoken in reverent tones and the milk from my coconut was poured over the yoni rock.

      Eventually we emerged into the dusk. At the gate, I paid the priest for his services and he thanked me gratefully, promising that my life would be filled with good fortune. As I made my way to meet Mr Choudhury, I could only hope that the priest was right.

      Back at the hotel, Rishi the concierge told me that Mr Banerjee, the mysterious gentleman from the Ministry of Sports, had been and gone. It looked as if I was in the clear. But just to be on the safe side, as I waited in the foyer, I was careful to position myself in the shadow of a large potted plant where I kept my face partially hidden behind the collar of my coat.

      Much to my relief, Mr Choudhury was on time. Shortly after eight, he strode through the hotel doors and spotted me in my hiding place.

      ‘Everything’s in order,’ he said confidently, as we made our way outside. ‘We leave immediately.’

      Mr Choudhury had arrived with two vehicles: his battered 1953 Land Rover which had a long wheel base, a khaki green canvas roof, a winch at the front and extra jerry cans of petrol mounted on the back; and a white Hindustan Ambassador, India’s answer to the Volkswagen Beetle. Modelled on the 1950s Morris Oxford and built like a tank, it is the only indigenous car tough enough to survive India’s pot-holed national highways.

      The hunter had brought along a small entourage that included two drivers and two guards on loan from the Forest Department who were armed with sub-machine guns for our protection against militants.

      ‘We’ll be driving all night. Let’s take turns sleeping on the back seat of the Ambassador,’ said Mr Choudhury as my bags were placed in the boot of the car. ‘Tarquin, you sleep first. I’ll go in the Land Rover and we’ll swap in a few hours.’

      The driver opened the back door of the car. I was about to get inside when I heard my name – or rather its Indian version – being called out hysterically.

      ‘Mr Halls! Mr Halls!’

      A man in a purple tracksuit was running towards the car.

      ‘I am Banerjee,’ he panted as he came to a stop.

      I had guessed as much already. I turned to face him.

      ‘Yes, Mr Banerjee? I’m in a bit of a rush. What can I do for you?’

      He stood in front of me, his head bowed, his hands pushed together to form the traditional Hindu namaste, or greeting.

      ‘Most terribly sorry for disturbing,’ he apologized, wobbling his head and shuffling his feet. ‘Are you really Mr Halls?’

      I nodded my head nervously, expecting the worst.

      ‘Well, I am СКАЧАТЬ