I step out and they continue to the third floor. I have Monday night to look forward to, my first swimming lesson. The high school behind the apartment building is offering, among its usual assortment of macramé and ceramics and pottery classes, a class for non-swimming adults.
The woman at the registration desk is quite friendly. She even gives me the opening to satisfy the compulsion I have about explaining my non-swimming status.
“Are you from India?” she asks. I nod. “I hope you don’t mind my asking, but I was curious because an Indian couple, husband and wife, also registered a few minutes ago. Is swimming not encouraged in India?”
“On the contrary,” I say. “Most Indians swim like fish. I’m an exception to the rule. My house was five minutes walking distance from Chaupatty beach in Bombay. It’s one of the most beautiful beaches in Bombay, or was, before the filth took over. Anyway, even though we lived so close to it, I never learned to swim. It’s just one of those things.”
“Well,” says the woman, “that happens sometimes. Take me, for instance. I never learned to ride a bicycle. It was the mounting that used to scare me, I was afraid of falling.” People have lined up behind me. “It’s been very nice talking to you,” she says, “hope you enjoy the course.”
The art of swimming had been trapped between the devil and the deep blue sea. The devil was money, always scarce, and kept the private swimming clubs out of reach; the deep blue sea of Chaupatty beach was grey and murky with garbage, too filthy to swim in. Every so often we would muster our courage and Mummy would take me there to try and teach me. But a few minutes of paddling was all we could endure. Sooner or later something would float up against our legs or thighs or waists, depending on how deep we’d gone in, and we’d be revulsed and stride out to the sand.
Water imagery in my life is recurring. Chaupatty beach, now the high-school swimming pool. The universal symbol of life and regeneration did nothing but frustrate me. Perhaps the swimming pool will overturn that failure.
When images and symbols abound in this manner, sprawling or rolling across the page without guile or artifice, one is prone to say, how obvious, how skilless; symbols, after all, should be still and gentle as dewdrops, tiny, yet shining with a world of meaning. But what happens when, on the page of life itself, one encounters the ever-moving, all-engirdling sprawl of the filthy sea? Dewdrops and oceans both have their rightful places; Nariman Hansotia certainly knew that when he told his stories to the boys of Firozsha Baag.
The sea of Chaupatty was fated to endure the finales of life’s everyday functions. It seemed that the dirtier it became, the more crowds it attracted: street urchins and beggars and beachcombers, looking through the junk that washed up. (Or was it the crowds that made it dirtier? — another instance of cause and effect blurring and evading identification.)
Too many religious festivals also used the sea as repository for their finales. Its use should have been rationed, like rice and kerosene. On Ganesh Chaturthi, clay idols of the god Ganesh, adorned with garlands and all manner of finery, were carried in processions to the accompaniment of drums and a variety of wind instruments. The music got more frenzied the closer the procession got to Chaupatty and to the moment of immersion.
Then there was Coconut Day, which was never as popular as Ganesh Chaturthi. From a bystander’s viewpoint, coconuts chucked into the sea do not provide as much of a spectacle. We used the sea, too, to deposit the leftovers from Parsi religious ceremonies, things such as flowers, or the ashes of the sacred sandalwood fire, which just could not be dumped with the regular garbage but had to be entrusted to the care of Avan Yazad, the guardian of the sea. And things which were of no use but which no one had the heart to destroy were also given to Avan Yazad. Such as old photographs.
After Grandpa died, some of his things were flung out to sea. It was high tide; we always checked the newspaper when going to perform these disposals; an ebb would mean a long walk in squelchy sand before finding water. Most of the things were probably washed up on shore. But we tried to throw them as far out as possible, then waited a few minutes; if they did not float back right away we would pretend they were in the permanent safekeeping of Avan Yazad, which was a comforting thought. I can’t remember everything we sent out to sea, but his brush and comb were in the parcel, his kusti, and some Kemadrin pills, which he used to take to keep the parkinsonism under control.
Our paddling sessions stopped for lack of enthusiasm on my part. Mummy wasn’t too keen either, because of the filth. But my main concern was the little guttersnipes, like naked fish with little buoyant penises, taunting me with their skills, swimming underwater and emerging unexpectedly all around me, or pretending to masturbate — I think they were too young to achieve ejaculation. It was embarrassing. When I look back, I’m surprised that Mummy and I kept going as long as we did.
I examine the swimming-trunks I bought last week. Surf King, says the label, Made in Canada-Fabriqué Au Canada. I’ve been learning bits and pieces of French from bilingual labels at the supermarket too. These trunks are extremely sleek and streamlined hipsters, the distance from waistband to pouch tip the barest minimum. I wonder how everything will stay in place, not that I’m boastful about my endowments. I try them on, and feel that the tip of my member lingers perilously close to the exit. Too close, in fact, to conceal the exigencies of my swimming lesson fantasy: a gorgeous woman in the class for non-swimmers, at whose sight I will be instantly aroused, and she, spying the shape of my desire, will look me straight in the eye with her intentions; she will come home with me, to taste the pleasures of my delectable Asian brown body whose strangeness has intrigued her and unleashed uncontrollable surges of passion inside her throughout the duration of the swimming lesson.
I drop the Eaton’s bag and wrapper in the garbage can. The swimming-trunks cost fifteen dollars, same as the fee for the ten weekly lessons. The garbage bag is almost full. I tie it up and take it outside. There is a medicinal smell in the hallway; the old man must have just returned to his apartment.
PW opens her door and says, “Two ladies from the third floor were lying in the sun this morning. In bikinis.”
“That’s nice,” I say, and walk to the incinerator chute. She reminds me of Najamai in Firozsha Baag, except that Najamai employed a bit more subtlety while going about her life’s chosen work.
PW withdraws and shuts her door.
Mother had to reply because Father said he did not want to write to his son till his son had something sensible to write to him, his questions had been ignored long enough, and if he wanted to keep his life a secret, fine, he would get no letters from his father.
But after Mother started the letter he went and looked over her shoulder, telling her what to ask him, because if they kept on writing the same questions, maybe he would understand how interested they were in knowing about things over there; Father said go on, ask him what his work is at the insurance company, tell him to take some courses at night school, that’s how everyone moves ahead over there, tell him not to be discouraged if his job is just clerical right now, hard work will get him ahead, remind him he is a Zoroastrian: manashni, gavashni, kunashni, better write the translation also: good thoughts, good words, good deeds — he must have forgotten what it means, and tell him to say prayers and do kusti at least twice a day.