Compton’s family had been in the business long enough to be known to the skippers and crews of many foreign ships and some would hire them every time they returned to southern China. Among their oldest and most loyal customers were the vessels of a Boston-based firm, Russell amp; Co. Through them their family had acquired a large American clientele, many of whom gave them letters of recommendation to show to other American ships; some of their customers stayed in touch with them long after they had stopped sailing, and some even sent them little gifts and tokens with younger seafaring relatives. In this way the family had acquired letters from a Mr Coolidge, a Mr Astor and a Mr Delano, all of whom, they had later discovered, were from families that were of the first importance in America. A Canton trader called William Irving had even given them a book, Tales of the Alhambra written by his uncle, Washington Irving: unfortunately Compton had no memory of this man; to him he was just one amongst hundreds of friendly travellers who had given him lessons in English.
From the time he could walk, Compton had accompanied his father on his visits to foreign vessels. He was a winning child and was always made much of by the seamen and ship’s officers. At Whampoa, where inbound ships had to spend several weeks at anchor, time always hung heavy on the hands of the crewmen and they would amuse themselves by speaking English with the boy. A quick learner, Compton became an invaluable asset to his family, winning them many clients with his fluency. In time this talent also earned him a job at the De Souza print-shop, in Macau. But printing was not all he did there: during his apprenticeship, he had also conceived the idea of combining his knowledge of English and Chinese to produce a glossary of the Canton jargon, for the use of his own countrymen.
The title of this short booklet was translated for Neel as ‘The-Red-Haired-People’s-Buying-and-Selling-Common-Ghost-Language’. It was more commonly known however as ‘Ghost-People-Talk’ – Gwai-lou-waah – and it sold very well, far better than its author could ever have imagined, and the proceeds had allowed Compton to set up his own print-shop in Canton.
Several years after its publication the popularity of ‘Ghost-People-Talk’ was still undiminished: many vendors and shopkeepers kept a copy at hand, for reference, so its cover was a familiar sight in Fanqui-town. It featured a drawing of a European in eighteenth-century costume, with knee-breeches, stockings, a three-cornered hat and a buckled coat. The figure held a thin cane in one hand, and in the other something that might have been a handkerchief – this at least was the surmise of Compton himself. Handkerchiefs had once been an object of fascination for people in China, he explained to Neel; many had believed that Europeans used them to store and transport their snot – in much the same way that thrifty Chinese farmers carried their excrement to the fields.
The cover of ‘Ghost-People-Talk’ had caught Neel’s eye long before he met Compton and he had sometimes wondered about the booklet’s contents. He was astonished to learn that it was a glossary – and was delighted also to discover that the author was none other than his part-time employer.
Of the book itself, Neel understood very little since it was written entirely in Chinese. But being besotted with words of all kinds, Neel had fallen headlong in love with Chinese writing: for him Canton offered no greater pleasure than the ubiquitous presence of the ideograms, on shop-signs, doorways, umbrellas, carts and boats. He had already learnt to recognize a few of them: the character for example, which was easy to remember because its two legs represented its meaning – ‘man’. Similarly ‘big’, which was, in its mysteriously evocative way, merely a man with arms extended; and ‘dollar’, the sign for which was omnipresent in Fanqui-town being featured on innumerable shop-signs. Having once come to know the characters, he saw them everywhere: they would leap out at him from the most unexpected places, waving their limbs as if to catch his attention.
In leafing through ‘Ghost-People-Talk’ Neel was surprised to find that the first entry featured two ideograms he had learnt to recognize: one was the character for ‘man’ and the other the sign for ‘dollar’. The pairing of ‘man’ and ‘dollar’ puzzled him. Was it perhaps a subtle philosophical statement?
Compton laughed at this. ‘Mat-yeh?’ he said. ‘What, don’t you see? “Dollar” is maan in Cantonese.’
Neel was greatly taken by the ingenuity of this: instead of using phonetic symbols, Compton had suggested the pronunciation of the English word by using a character that sounded similar when pronounced in the Cantonese dialect. For longer and more complicated words, he had joined together two or more one-syllable Cantonese words: thus ‘today’ became ‘to-teay’ and so on.
‘And all this you did yourself?’
Compton nodded proudly and added that it was his practice to revise and enlarge the booklet every year, thus ensuring its continuing sale.
Thinking about this later, in the privacy of his cubicle, Neel realized that there was something providential about his meeting with Compton: it was as if Fate had conspired to bring him into the orbit of a kindred spirit, a man who valued words just as much as he did himself. Looking through Ghost-People-Talk it occurred to him to wonder why no glossary of pidgin existed for the benefit of people who spoke English. Or for that matter Hindusthani? Surely the foreigners who sojourned in Fanqui-town needed to understand the enclave’s lingua franca just as much as their hosts did? And if an English version of Ghost-People-Talk could be produced, surely it would also command a substantial market?
In the middle of the night, he sat up in his bed. Of course such a book had to be written – and who better to do it than he himself, in collaboration with Compton?
The next day, as soon as his duties in the daftar were done, he went hurrying over to Thirteen Hong Street. On reaching Compton’s shop he announced: ‘I have a proposal.’
‘Ngo? What is it then?’
‘Listen, Compton…’
It turned out that the idea of producing an English version of ‘Devil-Talk’ had already occurred to Compton. Looking for a collaborator, he had approached several Englishmen and Americans. They had all laughed at him, contemptuously dismissing the idea.
‘They think-la, pidgin is just broken English, like words of a baby. They do not understand. Is not so simple bo.’
‘So will you let me do it?’
Yat-dihng! Yat dihng!
‘What does that mean?’ Neel inquired a little nervously.
‘Yes. Certainly.’
Do-jeh Compton.
M’ouh hak hei.
Neel could already see the cover: it would feature a richly caparisoned mandarin. As for the title, that too had already come to him. He would call it: The Celestial Chrestomathy, Comprising A Complete Guide To And Glossary Of The Language Of Commerce In Southern China.
*
Collecting plants on Hong Kong proved to be more of a challenge than either Fitcher or Paulette had expected. The island’s slopes were precipitous on every side and the ridge that ran along most of its eight-mile length was nowhere less than five hundred feet in height: it was topped with several peaks that rose to over a thousand feet, and the tallest of them, in Fitcher’s estimation, was perhaps only a little under two thousand feet. The soil was granitic and glinted underfoot with quartz, mica and felspar; on steep slopes it had a way of slipping and sliding so that a slightly misplaced shoe could send an avalanche roaring down a treeless gully. In some stretches the decomposed granite was covered with mould and ferns, which gave it a deceptive look of solidity; a moment’s carelessness could lead to a nasty slip or a fall.