Soon I arrived at what was almost invariably my day’s first stop. I would often walk twenty or thirty miles in a day—I had strong shoes and nothing to occupy my time except walking and looking. But I always began at the Kalighat, temple of the Goddess.
There are a million names for her, a million vivid descriptions: Kali the Terrible, Kali the Ferocious, skull-necklace, destroyer of men, eater of souls. But to me she was Mother Kali, the only one of the vast and colorful pantheon of Hindu gods that stirred my imagination and lifted my heart. She was the Destroyer, but all final refuge was found in her. She was the goddess of the age. She could bleed and burn and still rise again, very awake, beautifully terrible.
I ducked under the garlands of marigolds and strands of temple bells strung across the door, and I entered the temple of Kali. After the constant clamor of the street, the silence inside the temple was deafening. I fancied I could hear the small noises of my body echoing back to me from the ceiling far above. The sweet opium glaze of incense curled around my head. I approached the idol of Kali, the jagrata. Her gimlet eyes watched me as I came closer.
She was tall, gaunter and more brazenly naked than my friend Devi even at her best moments. Her breasts were tipped with blood—at least I always imagined them so—and her two sharp fangs and the long streamer of a tongue that uncurled from her open mouth were the color of blood too. Her hair whipped about her head and her eyes were wild, but the third crescent eye in the center of her forehead was merciful; it saw and accepted all. The necklace of skulls circled the graceful stem of her neck, adorned the sculpted hollow of her throat. Her four arms were so sinuous that if you looked away even for an instant, they seemed to sway. In her four hands she held a noose of rope, a skull-staff, a shining sword, and a gaping, very dead-looking severed head. A silver bowl sat at the foot of the statue just beneath the head, where the blood from the neck would drip. Sometimes this was filled with goat’s or sheep’s blood as an offering. The bowl was full today. In these times the blood might well be human, though there was no putrid smell to indicate it had come from one of the dead.
I laid my chrysanthemums and saffron at Kali’s feet. Among the other offerings, mostly sweets and bundles of spice, I saw a few strange objects. A fingerbone. A shriveled mushroom of flesh that turned out upon closer inspection to be an ear. These were offerings for special protection, mostly wrested from the dead. But who was to say that a few devotees had not lopped off their own ears or finger joints to coax a boon from Kali? Sometimes when I had forgotten to bring an offering, I cut my wrist with a razor blade and let a few drops of my blood fall at the idol’s feet.
I heard a shout from outside and turned my head for a moment. When I looked back, the four arms seemed to have woven themselves into a new pattern, the long tongue seemed to loll farther from the scarlet mouth. And—this was a frequent fantasy of mine—the wide hips now seemed to tilt forward, affording me a glimpse of the sweet and terrible petalled cleft between the thighs of the goddess.
I smiled up at the lovely sly face. “If only I had a tongue as long as yours, Mother,” I murmured, “I would kneel before you and lick the folds of your holy pussy until you screamed with joy.” The toothy grin seemed to grow wider, more lascivious. I imagined much in the presence of Kali.
Outside in the temple yard I saw the source of the shout I had heard. There is a stone block upon which the animals brought to Kali, mostly baby goats, are beheaded by the priests. A gang of roughly dressed men had captured a dead girl and were bashing her head in on the sacrificial block. Their arms rose and fell, ropy muscles flexing. They clutched sharp stones and bits of brick in their scrawny hands. The girl’s half-pulped head still lashed back and forth. The lower jaw still snapped, though the teeth and bone were splintered. Foul thin blood coursed down and mingled with the rich animal blood in the earth beneath the block. The girl was nude, filthy with her own gore and waste. The flaccid breasts hung as if sucked dry of meat. The belly was burst open with gases. One of the men thrust a stick into the ruined gouge between the girl’s legs and leaned on it with all his weight.
Only in extensive stages of decay can the dead be told from the lepers. The dead are greater in number now, and even the lepers look human when compared to the dead. But that is only if you get close enough to look into the eyes. The faces in various stages of wet and dry rot, the raw ends of bones rubbing through skin like moldy cheesecloth, the cancerous domes of the skulls are the same. After a certain point lepers could no longer stay alive begging in the streets, for most people would now flee in terror at the sight of a rotting face. As a result the lepers were dying, then coming back, and the two races mingled like some obscene parody of incest. Perhaps they actually could breed. The dead could obviously eat and digest, and seemed to excrete at random like everyone else in Calcutta, but I supposed no one knew whether they could ejaculate or conceive.
A stupid idea, really. A dead womb would rot to pieces around a fetus before it could come halfway to term; a dead scrotal sac would be far too cold a cradle for living seed. But no one seemed to know anything about the biology of the dead. The newspapers were hysterical, printing picture upon picture of random slaughter by dead and living alike. Radio stations had either gone off the air or were broadcasting endless religious exhortations that ran together in one long keening whine, the edges of Muslim, Hindu, Christian doctrine beginning to fray and blur.
No one in India could say for sure what made the dead walk. The latest theory I had heard was something about a genetically engineered microbe that had been designed to feed on plastic: a microbe that would save the world from its own waste. But the microbe had mutated and was now eating and “replicating” human cells, causing basic bodily functions to reactivate. It did not much matter whether this was true. Calcutta was a city relatively unsurprised to see its dead rise and walk and feed upon it. It had seen them doing so for a hundred years.
All the rest of the lengthening day I walked through the city. I saw no more dead except a cluster far away at the end of a blocked street, in the last rags of bloody light, fighting each other over the bloated carcass of a sacred cow.
My favorite place at sunset is by the river where I can see the Howrah Bridge. The Hooghly is painfully beautiful in the light of the setting sun. The last rays melt onto the water like hot ghee, turning the river from steel to khaki to nearly golden, a blazing ribbon of light. The bridge rises black and skeletal into the fading orange sky. Tonight an occasional skirl of bright flowers and still-glowing greasy embers floated by, the last earthly traces of bodies cremated farther up the river. Above the bridge were the burning ghats where families lined up to incinerate their dead and cast the ashes into the holy river. Cremation is done more efficiently these days, or at least more hurriedly. People can reconcile in their hearts their fear of strangers’ dead, but they do not want to see their own dead rise.